Lect tnt Gy hata : tomas IY Pere.
?
Mrs H. M. Converse’s national adoption and c
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Ce nee Ae
IROQUOIS MYTHS AND LEGENDS 27
sought in all national matters by his people and his advice by the
legislators of the white men when Indian law was involved. Mrs
Converse therefore must redouble her vigilance and perfect her
knowledge of the Indians. The necessity of collecting material
to illustrate their culture impressed her and she began to complete
her collection. About this time the State Museum was given an
appropriation with which to establish an Indian museum. Mrs
Converse’s interest was awakened and she saw her opportunity to
place the State in possession of a magnificent collection of articles
illustrating the culture of the Iroquois. ‘The collection was given
in memory of her father Thomas Maxwell and is known as the
Converse-Maxwell memorial. Subsequently her services were
sought by the State as a collector for the museum and to her the
State Museum is indebted for an interesting portion of the ethno-
logical exhibit. It was largely through Mrs Converse’s influence
that the National Council of the Onondagas passed the wampum
belts of the Five Nations into the keeping of the State Museum.
To her we owe a matchless collection of ceremonial paraphernalia
and more than a hundred specimens of Iroquois silver work which
include brooches, buckles, disks, arm bands, bracelets, earrings,
beads and crowns or head bands. It was planned that Mrs Con-
verse should write several museum bulletins relating to her collec-
tions, but because of a change in arrangement she was able only
to publish one paper, ‘“‘ Iroquois Silver Brooches’ [N. Y. State
Mug-'sath An: Rep’t, v.11.
Secretary Dewey of the Board of Regents, when Mrs Converse’s
work for the museum had been finished, wrote:
Dear Mrs Converse: I want to thank you on behalf of the
State for the great services you have so unselfishly rendered it in
building up our new Indian museum. Much that has been accom-
plished could hardly have been brought about by any other agency.
Desirable as it was, no one had the confidence of the Indians and
could guide them to wise decisions so well, and you have done
them a great service in getting into fireproof quarters the relics
of their wonderful career. I hope our Indian day and the good
feeling shown on both sides was but the beginning of more satis-
ey relations between the white and red men of the Empire
tate.
_ Iam sure that as long as you have strength you will be deeply
interested in anything that advances the best interests of the
Iroquois, ‘and we shall rely on you in all these matters as our adviser.
Perhaps we shall baptize you with the name, say ‘“‘ The Woman
Who Works for the Indians,” thus making you an honorary member
28 NEW YORK STATE MUSEUM
of the University staff as the Indians so wisely have made you a
chief among them.
Pray accept my own thanks personally as well as officially for
all you have done, with the hope that even more will be accom-
plished in the future. We all appreciate the value and unselfish-
ness of your labors and shall not soon forget youin this depart-
ment of the University activities.
Yours very truly
Metvit DEWEy
~ After Mrs Converse had finished her work for the State
Museum she placed a number of interesting and valuable series of
relics in the American Museum of Natural History of New York
city, and in the Peabody Museum of American Archeology and
Ethnology of Cambridge, Mass.
Mrs Converse’s philanthropic work consumed almost her entire
time, although she found moments which she utilized for the
preparation of newspaper and magazine articles.
Most of the immense volume of data which she had collected
rested in rough fragmentary notes illegible to any one but
herself. The time which might have been devoted to getting
them in form was consumed by her practical work for the Indians.
To the writer was left Mrs Converse’s library of Indian subjects
and most of her manuscripts. He has been able to rescue from
her notes more than a dozen myth tales, intended for incorporation
in her ‘“‘ Myths and Mystics,’ and also several other manuscripts
relating to Indian matters. These are included in this volume
among the miscellaneous papers, but the greater part of her data
can never be used.
In October 1903 Mrs Converse was prostrated by the death of
her husband. As a man of fine literary tastes, a deep student of
human nature, he had been her invaluable aid for many years.
His sudden death wasa shock from which Mrs Converse never re-
covered. It seemed impossible for her to banish the sorrow from
her mind. He: indian friendsin New York city used every means
within their power to comfort her. They brought presents of
strange relics to revive once again her interest in her collections, they
gathered at her home and sought to entertain her with stories of
old, they brought their native delicacies to her home and prepared
them for her table, but all in vain. Interest was but momentary
and the memory of her bereavement would settle again like a
clutching shroud that could not be shaken off. The Indians never
ceased, however, to minister to her. Her grief had also robbed
her of her genius and she could no longer use her pen with her
IROQUOIS MYTHS AND LEGENDS 29
customary fluency. Her journalistic work became neglected and
she was unable to finish her work on myths and mystics of the
Iroquois, which now forms the basis of this volume.
On the evening of November 18th she was invited to take dinner
with Chief Tahamont of the Abenakis, his family and friends at
the chief’s residence on West 26th street. The Indians waited
anxiously for her appearance and finally fearing that something
serious had detained her dispatched one of their number, a young
Mohawk, to her home. Upon his arrival at the house he entered,
there being no response to his rapping, and found her unconscious
where she had fallen. She was yet breathing but expired before
a physician arrived. Upon her desk was an almost illegible note
which she had left for the writer of this sketch just before she
fell. She wrote that she felt death upon her and left directions as
to certain matters. The day of her death was the first on which
the writer had been absent from her home for several weeks.
The Indians of New York were immediately notified and 50
came from all parts of the State to attend the funeral. Some were
engaged in their farm work when the telegram was handed them
and in order to reach New York in time some came just as they
were, rather than miss the only train which would bring them to
the funeral. Her faithful friends to the last were the “‘ pagans ”’
who allowed neither ceremony nor convention to prevent them
from carrying out the honors due the noble dead. After their
ancient way they addressed her as she lay in state and poured out
their grief to the spirit which they believed hovered over the body.
The Indian matrons who were present placed about her neck the
sacred beads and the men placed a pair of moccasins at her feet.
Charms and death journey requisites were also placed at her side.
The chieftain emblem, a string of purple wampum which had lain
above her was lifted and outspread again in the form of ‘“ the
horns’ of a chief's office. The wampum was then handed to
Joseph Keppler, a New York publisher who for several years had
studied with Mrs Converse and to whom the Senecas had given a
national adoption. His clan name is Gy-ant-wa-ka, the name
once held by the celebrated Cornplanter. Mr Keppler accepted
the wampum and his election as the successor of Mrs Converse
afterward was confirmed by the Indians on the reservations.
After the funeral ceremony (November 22) which was held in
the Merritt Chapel on 8th avenue, Rev. Dr Sill of St Chrysostom’s
Chapel, of which Mrs Converse was a member, officiating, her
body was shipped to Elmira for interment.
30 NEW YORK STATE MUSEUM
The writer was placed in charge of her estate by the heirs and
an examination of her accounts showed that her fortunes had
dwindled almost to nothing. Her life had been spent in giving
and in doing for others. Her charity extended not only to the
unfortunate red race, but to the distressed of every race and class.
She never neglected an opportunity to do good and oftentimes
placed herself in embarrassing positions in her zeal to better the
condition of the unfortunate.
Mrs Converse was a woman of remarkable personality and her
nature was entirely unselfish. Her friends have not ceased to
mourn her loss for the influence of her fine personality has imbued
them far too deeply to be soon forgotten.
Plate 5
Part of the Harriet Maxwell Converse collection of silver brooches
now in the State Museum
Part 1
IROQUOIS MYTHS AND LEGENDS
BY
HARRIET MAXWELL CONVERSE
PREFACE
In these legends, which I have gathered from time to time
during the 22 years of my adoption among the Seneca Indians,
I have endeavored to adhere to the poetical metaphor of these
people. Of the 40! which will be included in the volume, save
four or five, none of them have been published; and it has been
my privilege to listen to these stories during the winter season,
which is the only time when an Indian will relate his mystery tales.
They have descended to me first through my grandfather, then my
father, finally to be corroborated and recited to me by the Indi-
ans themselves.
HARRIET MAXWELL CONVERSE
In Mrs Converse’s text the English method of spelling Indian names has been used’
In his footnotes, however, the editor has used the phonetic svstem generally adopted by
students of American languages.
CREATION?
Hah-gweh-di-yu, Spirit of Good. Hah-gweh-da-et-gah, Spirit of Evil.
Ata-en-sic,’ the Sky Woman. MHah-nu-nah,‘ the Turtle
The floating island
By Iroquois mythology, the earth was the thought of the Indian
Ruler of a great island which floats in space. In all the Iroquois
myths, the natural and the supernatural are so closely blended
that they seem of one realm. Yet in the story of the creation,
1The manuscript as found among Mrs Converse’s papers embraced but 22 legends. From
her rough notes the editor has added 14 other mythsand folk tales besides a number of mis-
cellaneous papers.
2 See Appendix A, p. 185.
3 Ata’-en’-sic. This is the Huron name for the first mother, and not that of the (confeder-
ated) Iroquois. The Senecas usually give this character no name other than Ea-gen’-tci,
literally old woman or ancient bodied. This name is not a personal one, however. Mrs
Converse has therefore substituted the Huronian personal name for the Iroquoian common
name.
4Hah -nu-nah. The mystic name of the turtle. This name is used in the lodge ceremonies
tf the Little Water Company. The ordinary name for the turtle is Ha’-no’-wa.
oe
32 NEW YORK STATE MUSEUM
the Ruler bestowed universal authority upon the two Spirits,
Good and Evil, who remain on the earth always.
The Ruler, the Great Creative Being, is known by various
names, Sho-gwa-yah-dih-sat-oh (He Who Created Us), Ha-wen-
ni-yu (He Who Governs), Hah-ni-go-e-yoo (Good Mind), Great
Spirit and Tha-nio-do-oh or To-no-do-oo, the latter being generally
adopted by the Iroquois.!
This mythical island of the Iroquois is a place of eternal peace.
In its abundance there are no burdens to weary; in its fruitfulness
all needs are endlessly provided. To its perpetual calm death
never comes, and to its tranquillity, no desire, no sorrow nor pain.
The council tree
In the far away days of this floating island there grew one stately
tree? that branched beyond the range of vision. Perpetually
laden with fruit and blossoms, the air was fragrant with its per-
fume, and the people gathered to its shade where councils were
held.
1The term Great Spirit is not Iroquoian but Algonquian and a literal interpretation of
their word, Tchi Manitou. The Iroquois equivalent would be Notwais’ha-gowane, (Spirit
Great), a term never associated with theidea of the Supreme Deity. Morgan used the term
Great Spirit in the League of the Iroquois but probably because it was the popular name
with white men. The idea of a Supreme Being was not a well developed one until the
advent of white missionaries.
The present religious system of the Iroquois requires that The Maker be addressed as
Ho-dia-nok’-da Hed’-io-he, Our Creator. This custom was inaugurated by Ga-nio‘-dai’-io‘,
the Seneca prophet, and is found in section 49 of the Gai’-wi-io‘ code. The Blue Sky trans-
lation which the writer has at hand reads as follows:
So now another one I will tell you.
There is a controversy in the upper world. Two beings are disputing over you the children
of earth. Two beings are disputing. One is the Great Ruler and the other is the Cave
Dweller, And you who know only of the earth know nothing of the discussion.
So now the Evil One said, ‘‘ I am the ruler of the earth because when I command I speak
but once and men obey.”’
Now Haweni’io said this to the Evil One, ‘‘ The earth is mine for I have created it and
men and you did no part of it.’
The Evil One answered, ‘‘I do acknowledge that you have created all but I say men
beings obey me jand do not obey you.
Now Haweni’io said to the Evil One, ‘‘ The children (at least) are mine for they have
done no wrong.”’
So answered the Evil One, ‘‘ Now I tell you the children are mine for when I sayy Pick
up a stick and smite your playfellow.’ they do. Aye, the children are mine.’
Then Haweni’io gun “I will send my messengers once more to tell how I feel. In that
way I will claim my own.’’
The Evil One rentiod.” “ Even so it will not be long before they forget and transgress the
law of the prophecy. ine this I will say, one word, and they will do what I say. It is
true that I delight in the name, Ha-nis’se-o-no. It is true that who speaks of me, though
on the other side of the earth, will find me at his back.”
Then spoke Haweni’io and said to men beings, ‘‘ Now you must not say Haweni’io, Ruler,
because the Evil One calls himself Ruler. And whoever is mine must say, Ho-dia-nok’-da
Hed’-io-he, Our Creator, and when you speak of the Evil One, say Se-go-ie-wat’-ha, Tor-
cena ae then he knows that you are aware that he is the punisher of evil souls that leave
the earth.’’
So now they (the messengers) said it and he (Ga-nio‘-dai’-io‘) said it.
Nia’-ie-huk (So it was).
2 The central tree in the heaven world was the apple. This tree figures in all the various
Iroquois cosmogonic myths. Later in the center of the lower world the Good Mind created
another tree, the tree of light.
IROQUOIS MYTHS AND LEGENDS 33
One day the Great Ruler said to his people: ‘‘ We will make a
new place where another people may grow. Under our council
tree is a great cloud sea which calls for our help. It is lonesome.
It knows no rest and calls for light. We will talk to it. The
roots of our council tree point to it and will show the way.”
Having commanded that the tree be uprooted, the Great Ruler
peered into the depths where the roots had guided, and summoning
Ata-en-sic, who was with child, bade her look down. Ata-en-sic
saw nothing, but the Great Ruler knew that the sea voice was
calling, and bidding her carry its life, wrapped around her a great
ray of light ' and sent her down to the cloud sea.
Hah-nu-nah, the Turtle
Dazzled by the descending light enveloping Ata-en-sic, there
was great consternation among the animals and birds inhabiting
the cloud sea, and they counseled in alarm.
“Tf it falls it may destroy us,” they cried.
“Where can it rest?’ -asked the Duck.
‘Only the oeh-da (earth) can hold it,” said the Beaver, ‘ the
oeh-da which lies at the bottom of our waters, and I will bring it.”
The Beaver went down but never returned. Then the Duck ven-
tured, but soon its dead body floated to the surface.
Many of the divers had tried and failed when the Muskrat,
knowing the way, volunteered to obtain it and soon returned
bearing a small portion in his paw. “ But it is heavy,’’ said he,
“and will grow fast. Who will bear it? ”’
The Turtle was willing, and the oeh-da was placed on his hard
shell.
Having received a resting place for the light, the water birds,
guided by its glow, flew upward, and receiving the woman on their
widespread wings, bore her down to the Turtle’s back.
And Hah-nu-nah, the Turtle,? became the Earth Bearer. When
he stirs, the seas rise in great waves, and when restless and violent,
earthquakes yawn and devour.
Ata-en-sic, the Sky Woman
The oeh-da grew rapidly and had become an island when Ata-
en-sic, hearing voices under her heart, one soft and soothing, the
1 The light was made by the Fire Beast, Ga-ha-shein-dye-tha.
2 The belief that the earth is supported by a gigantic turtle is one that is shared by many
races. In the ancient myths of the Hindoos, for example, the earth is described as resting
on the back of four elephants which stand upon the back of an enormous turtle. In Iroquoian
ceremonies the turtle symbol plays an important part.
34 NEW YORK STATE MUSEUM
other loud and contentious, knew that her mission to people the
island was nearing.
To her solitude two lives were coming,’ one peaceful and patient,
the other restless and vicious. The latter, discovering light under
his mother’s arm, thrust himself through, to contentions and
strife, the right born entered life for freedom and peace.
These were the Do-ya-da-no, the twin brothers, Spirits of Good,
and Evil.2 Foreknowing their powers, each claimed dominion,
and a struggle between them began, Hah-gweh-di-yu claiming the
right to beautify the island, while Hah-gweh-da-ét-gah determined
to destroy. Each went his way, and where peace had reigned
discord and strife prevailed.
The Sun, Moon and Stars
At the birth of Hah-gweh-di-yu his Sky Mother, Ata-en-sic,
had died, and the island was still dim in the dawn of its new life
when, grieving at his mother’s death, he shaped the sky with the
palm of his hand, and creating the Sun from her face,? lifted it
1 In this version the twin boys are made the firstborn. The full versions always relate
the birth of a daughter who becomes impregnated by the wind and gives birth to the twins,
dies upon their birth and leaves them to the care of the Sky Woman, the heaven mother.
2 The idea of moral dualism is found more or less developed in the beliefs of most primitive
races. Probably in its most primitive form the idea is not of a moral dualism but the idea
of the conflict of constructive and destructive forces. Evolving either naturally or changed
by contact with civilized peoples, the dualism of warring powers took upon itself the dualism
of the moral forces. The modern cosmologic myth names the two spirits, the Good and
the Evil, but when Father Broebeuf visited the Huronsin 1636 he found them named Iosk-
eha, the White One and Tawiscara, the Dark One.
The Wyandot names are, Tseh-seh-howh-hooh-nyk, Man Made of Fire, and Ta-weh-
skah-sooh-nyk, Made of Flint.
The idea of the Light God and the Dark God is a most significant one and leads to fields
of fruitful research. The idea is fundamentally that of light and day, and darkness and
night; day with its sun light and activity and night with its blackness and unseen terrors.
This underlying idea has influenced the dualistic theology of all nations. The Egyptian god
Osiris is the Sun God, and Seti his brother the God of Darkness. In the Zend-Avesta,
in the conflict of Light and Darkness, Ahura-Mazda and Anra-Mainyn, are the good and
evil spirits, Ormuzd and Ahriman, and in modern Christianity where the Spirit of Light is
in conflict with the Prince of Darkness.
3 The Senecas still honor the Sun, En-de-ka Da’-kwA, in asun dance and call the ceremony
En-de-ka Da’-kwa Da-non-di-non-io‘ (sun thanksgiving). The ceremony has no certain
time but is called by any one who dreams that it is necessary for the welfare of the settle-
ment. The dance begins at noon, when arrows are shot up at the sun while the people
give their war cries, for the sun loves the sound and symbols of battle. The rite takes place
in open air and begins with the chant of the sun song holder who casts tobacco into a fire.
Twice again showers of arrows are shot as offerings to the sun when the great feather dance
is performed in honor of Endeka Dakwa.
The moon is likewise honored by the Senecas in the ceremony of the Soi-ka-da-kwa
Don-di-nion-nio, moon thanksgiving. The ceremony is called by any one who may be com
manded by a dream to do so, or may be ordered through the advice of a diviner, teller of
the future and of necessities. In the moon ceremony the holder of the moon song recites
his thanksgiving ritual and casts the sacred tobacco upon the flames of the ceremonial fire.
The moon is ‘‘ amused ”’ by the game of peach stones, though anciently deer bone buttons
were used. The ceremony takes place after sunset and lasts until midnight when a feast
is distributed to terminate the rite.
IROQUOIS MYTHS AND LEGENDS 35
there, saying, ‘“‘ You shall rule here where your face will shine
forever.”’ But Hah-gweh-da-ét-gah set Darkness' in the west
sky, to drive the Sun down behind it.
Hah-gweh-di-yu then drew forth from the breast of his Mother,
the Moon and the Stars, and led them to the Sun as his sisters
who would guard his night sky. He gave to the Earth her body,
its Great Mother, from whom was to spring all life.
All over the land Hah-gweh-di-yu planted towering mountains,
and in the valleys set high hills to protect the straight rivers as
they ran to the sea. But Hah-gweh-da-ét-gah wrathfully sundered
the mountains, hurling them far apart, and drove the high hills
into the wavering valleys, bending the rivers as he hunted them
down.
Hah-gweh-di-yu set forests on the high hills, and on the low
plains fruit-bearing trees and vines to wing their seeds to the
scattering winds. But Hah-gweh-da-ét-gah gnarled the forests
besetting the earth, and led monsters to dwell in the sea, and
herded hurricanes in the sky which frowned with mad tempests
that chased the Sun and the Stars.
The Animals and Birds
Hah-gweh-di-yu went across a great sea where he met a Being
who told him he was his father.? Said the Being, ‘“‘ How high
can you reach?’’ Hah-gweh-di-yu touched the sky. Again he
asked, “‘ How much can you lift?’’ and Hah-gweh-di-yu grasping
a stone mountain tossed it far into space. Then said the Being,
“You are worthy to be my son;”’ and lashing upon his back two
burdens, bade him return to the earth.
Hah-gweh-di-yu swam for many days, and the Sun did not
leave the sky until he had neared the earth. The burdens had
grown heavy but Hah-gweh-di-yu was strong, and when he reached
the shore they fell apart and opened.
From one of the burdens flew an eagle guiding the birds which
followed filling the skies with their song to the Sun as they winged
to the forest. From the other there came animals led by the deer,
and they sped quickly to the mountains. But Hah-gweh-da-ét-gah
1 Darkness, called either So-son’-do-wa, great darkness, or De-io-da-son-dai-kon, thick
night.
2In the writer’s version the Good Mind (Light One) was bidden by his father ‘‘ to the
East ’’ and when he found him, to ask for power. The father was found in the top of a high
mountain in the east ocean and appeared in a blinding glare of light. The Light One was
ordered to prove himself a son, commanded to cast skyward great rocks, withstand winds,
floods and flames. He triumphed in the ordeal and his father gave him power over the
four elements. This is nothing less than a sun myth, the sun being the father of light.
36 NEW YORK STATE MUSEUM
followed with wild beasts that devour, and grim flying creatures
that steal life without sign, and creeping reptiles to poison the way.
Duel of Hah-gweh-di-yu and Hah-gweh-da-ét-gah
When the earth was completed and Hah-gweh-di-yu had be-
stowed a protecting Spirit upon each of his creation, he besought
Hah-gweh-da-ét-gah to reconcile his vicious existences to the
peacefulness of his own, but Hah-gweh-da-ét-gah refused, and
challenged Hah-gweh-di-yu to combat, the victor to become the
ruler of the earth.
Hah-gweh-da-ét-gah proposed weapons which he could control,
poisonous roots strong as flint, monster’s teeth, and fangs of ser-
pents. But these Hah-gweh-di-yu refused, selecting the thorns
of the giant crab-apple tree, which were arrow pointed and strong.
With the thorns they fought. The battle continued many
days, ending in the overthrow of Hah-gweh-da-ét-gah.
Hah-gweh-di-yu, having now become the ruler, banished his
brother to a pit! under theearth, whence he can not return. But
he still retains Servers, half human and half beast, whom he sends
to continue his destructive work. - These Servers can assume any
form Hah-gweh-da-ét-gah may command, and they wander all
over the earth.
Hah-gweh-di-yu, faithful to the prophesy of the Great Ruler of
the floating island, that the earth should be peopled,” is continually
creating and protecting.
GA-OH, SPIRIT OF THE WINDS
Though of giant proportions, Ga-oh,? who governs the winds,
is confined in the broad north sky. Were Ga-oh free, he would
tear the heavens into fragments.
1 The pit is the underworld and is called the ‘‘ cave.’’
2 The first beings of earth were a race of gods who returned to the sky world when the
Good Mind created men-beings. This creation was accomplished as follows: After the
Good Mind had pulled up the tree of light he beheld his face in the pool of water in which
it had grown. This gave him the idea of molding images in red clay which he afterward
transformed into living beings. Thus did the human race take origin. The idea of creation
*‘in his own image ’’ is not necessarily of biblical origin. It is a primitive idea and one that
might be developed independently by widely separated peoples.
3 Ga-oh is the name of the wind spirit according to Morgan. The name for wind, how-
ever, is Ga-ha (Seneca). The whirlwind is called Sha-go-dio-wefi’-go-wa, he defends them.
This is also the name of one of the False Faces.
4Ga-oh dwells in the west sky according to the researches of the writer, agreeing with
Morgan who names the western sky as the abode of the wind spirit and calls his dwelling
Da-yo-da-do-go-wa. Ga-oh is not an evil being, howsoever his four winds may rage, but
on the contrary, solicitous for the welfare of men and ever obedient to the commands of
the Creator.
IROQUOIS MYTHS AND LEGENDS 37
In the ages of his solitary confinement, he does not forget his
strength, and punishes the winds to subjection when they suddenly
rear for flight.
At the entrance of his abode and reined to his hands, are four
watchers! : the Bear (north wind), Panther (west wind), Moose
(east wind), and Fawn (south wind).
When Ga-oh unbinds Bear, it leads its hurricane winter winds
to Earth; when he loosens Panther, its stealthy west winds creep
down and follow Earth with their snarling blasts; when Moose is
released, its east wind meets the Sun and its misty breath floats
over the Sun’s path blinding it with rains, and when Ga-oh unlocks
his reins from Fawn, its soothing south winds whisper to Earth
and she summons her Spring, who comes planting the seeds for
the summer sunglow.
Though in his subjugation of the winds it is Ga-oh’s duty to
pacify them, frequently they are influenced by his varying moods.
When Ga-oh is contented and happy, gentle and invigorating
breezes fan Earth; when irritated by his confinement and Ga-oh is
restless, strong winds agitate the waters and bend the forest trees;
and when frenzied to mighty throes, Ga-oh becomes vehement,
ugly blasts go forth, uprooting trees, dashing the streams into
1The American Indians of both continents personified the four winds and the allusions
to the wind spirits in their mythology are strong and beautiful. The four winds are usually
regarded as the spirits of the four cardinal points, or the four corners of the earth. The
subsequent development of a simple myth has often obscured the original meaning but in
the wind myths the inferences are so strong that the winds as the four characters are not
long hidden to the careful student.
The Algonquinsand Sioux trace their origin to fourancestors which inquiry reveals to be
the four winds. In Iroquois mythology the daughter of the sky woman in some versions is
said to have been “ wrappedaround ’”’ with awind by whomshe became the mother of twin
boys. The Creeks are more specific and say that they sprang from four beings who came
from the four corners of the world and built a sacred fire where they met. In many of the
American languages the names for the four directions are the names for the winds of these
directions also. The Sioux call the four quarters of the globe, ta-te-onye-toba, which
literally means, whence jour winds come. Among the Mayas the names for the cardinal
points are the names for the winds. Invocation to the winds has keen a common practice
among all nations. The Aztecs prayed to Tlalocs, the god of showers: ‘‘ Ye who dwell at
the four corners of the earth, at the north, at the south, at the east, at the west...”
[Sahagun. Hist. de la Neuva Espanas, p. 375] The Eskimos invoked Sillam Innua, the
owner of the winds, and believed that his abode was the haven of departed souls. Thus in
sickness they prayed to the four winds to summon a new soul for the afflicted person, and
called each wind by name, Pauna (east), Sauna (west), Auna (north), Kauna (south)
[Egends. Nachrichten von Grénland]. One of the most beautiful invocations of the
Iroquois is the wind song sung by the priest of the Gai’wiio‘ as he stands at the northeast
corner of the Long House and sings the wind song to greet the rising sun.
Some of these references will be found in Brinton’s Myths of the New World. Kirkland
relates that the Tuscaroras told him that in their religion were four ‘“‘ little gods.’’ In the
east was Tyogetaet, rising up or making his appearance, (sunrise or dawn); in the west was
Yucataghphki, twilight; in the north was Jothoel, somewhat cold; in the south, Unte.
Invocation of the winds by Aryan and Semitic races was a common thing, nor are instances
lacking in the sacred scriptures, see Ezekiel 37:9 and Revelations 7:1.
38 NEW YORK STATE MUSEUM
leaping furies, lifting the sea waters to mountainous waves, and
devastating the earth.
Notwithstanding these outbursts, Ga-oh is faithful in disciplining
the winds to their proper seasons, and guarding Earth from the
rage of the elements.
When the north wind blows strong, the Iroquois say, ‘“* The Bear
is prowling in the sky’’; if the west wind is violent, “‘ The Panther
is whining.’”’ When the east wind chills with its rain, ‘‘ The Moose
is spreading his breath’’; and when the south wind wafts soft
breezes, ‘‘ The Fawn is returning to its Doe.”’
NAMING THE WINDS
Ga-oh, Spirit of the Winds. Ya-o-gah, the Bear. Da-jo-ji, the Panther.
O-yan-do-ne, the Moose. Ne-o-ga, the Fawn
When, in the creation of the earth, Hah-gweh-di-yu limited the
duties of the powerful Ga-oh to the sky, assigning to him the govern-
ing of the tempests, he blew a strong blast that shook the whole
earth to trembling, and summoned his assistants to a council.
Ga-oh chose his aids from the terrestrial because of their knowl-
edge of the earth; and when his reyerberating call had ceased its
thunderous echoes, he opened his north gate wide across the sky
and called Ya-o-gah, the Bear.
Lumbering over the mountains as he pushed them from his
path, Ya-o-gah, the bulky bear, who had battled the boisterous
winds as he came, took his place at Ga-oh’s gate and waited the
mission of his call. Said Ga-oh, “‘ Ya-o-gah, you are strong, you
can freeze the waters with your cold breath; in your broad arms
you can carry the wild tempests, and clasp the whole earth when
I bid you destroy. I will place you in my far north, there to watch
the herd of my winter winds when I loose them in the sky. You
shall be North Wind. Enter your home.”’ And the bear lowered
his head for the leash with which Ga-oh bound him, and submis-
sively took his place in the north sky.
In a gentler voice Ga-oh called Ne-o-ga, the Fawn, and a soft
breeze as of the summer, crept over the sky; the air grew fragrant
with the odor of flowers, and there were voices as of babbling
brooks telling the secrets of the summer to the tune of birds, as
Ne-o-ga came proudly lifting her head.
Said Ga-oh, “* You walk with the summer sun, and know all its
paths; you are gentle, and kind as the sunbeam, and will rule my
flock of the summer winds in peace. You shall be the South Wind.
Bend your head while I leash you to the sky, for you are swift,
IROQUOIS MYTHS AND LEGENDS 39
and might return from me to the earth.’ And the gentle fawn
followed Ga-oh to his great gate which opens the south sky.
Again Ga-oh trumpeted a shrill blast, and all the sky seemed
threatening; an ugly darkness crept into the clouds that sent them
whirling in circles of confusion; a quarrelsome, shrieking voice
snarled through the air, and with a sound as of great claws tearing
the heavens into rifts, Da-jo-ji, the Panther, sprang to the gate.
Said Ga-oh, ‘“‘ You are ugly, and fierce, and can fight the strong
storms; you can climb the high mountains, and tear down the
forests; you can carry the whirlwind on your strong back, and
toss the great sea waves high in the air, and snarl at the tempests
if they stray from my gate. You shall be the West Wind. Go
to the west sky, where even the Sun will hurry to hide when you
howl your warning to the night.’”’ And Da-jo-ji, dragging his leash
as he stealthily crept along, followed Ga-oh to the furthermost
west sky.
Yet Ga-oh rested not. The earth was flat, and in each of its
four corners he must have an assistant. One corner yet remained,
and again Ga-oh’s strong blast shook the earth. And there arose
a moan like the calling of a lost mate, the sky shivered in a cold
rain, the whole earth clouded in mist, a crackling sound as of great
horns crashing through the forest trees dinned the air, and O-yan-
do-ne, the Moose, stood stamping his hoofs at the gate.
Said Ga-oh, as he strung a strong leash around his neck, ‘‘ Your
breath blows the mist, and can lead the cold rains; your horns
spread wide, and can push back the forests to widen the path
for my storms as with your swift hoofs you race with my
winds. You shall be the East Wind, and blow your breath to chill
the young clouds as they float through the sky.’’ And, said Ga-oh,
as he led him to the east sky, “‘ Here you shall dwell forevermore.”’
Thus, with his assistants, does Ga-oh control his storms. And
although he must ever remain in his sky lodge, his will is supreme,
and his faithful assistants will obey!
HE-NO, THE THUNDERER!
As guardian of the heavens, He-no ” is intrusted with the thunder,
the voice of admonition, which can be heard above the turmoil of
1 Naturally one of the most universal myths is that relating to the spirit of thunder:
Many regarded the Thunderer as the great heaven deity and although subsequently the
thunder or rain god became the servant or subordinate of the greater god, he was yet feared
and propitiated. Thus, the rain or water god of the Aztecs, Tlaloc, who holds the thunder
and lightning, to the primitive mind emblems of power, was once the great heaven god of
the Nahuatl people.
2 Hi’’-no, Spirit of the Thunder, hates all mysteries, he despises monsters, unclean
beasts and witches. He pursues with relentless fury the myth monsters and strikes them
40 NEW YORK STATE MUSEUM
the tempests. It is also his duty to direct the rain for refreshing
the earth. In the planting season, He-no has supervision of the
seeds, and in the growing time renders beneficent aid in ripening
the fruits and maturing the harvest.
He-no can assume the form of a human being and, as such,
dressed as a warrior, he wears in his hair a magic feather, which
renders him invulnerable to the attacks of Evil. On these occa-
sions he is invested with authority to inflict dire punishment upon
evil doers, and is dreaded as the avenger of vice.
He-no has two assistants,! one of whom is half human, the other,
celestial. To aid them in their terrestrial travels, they have re-
ceived no names, and so, unidentified by sign, they can faithfully
serve his secrecy.
In his celestial travels, He-no carries on his back a great basket
containing boulders of the chert rock, which he hurls at evil spirits
whenever he discovers them in the sky. Sometimes the evil
spirits evade these boulders and they fall to the earth enveloped
in fire.’
Before He-no was transferred to the skies, he dwelt behind the
great falls at Niagara, where he controlled the roaring of its waters.
dead with his thunder fire whenever they appear. He hates the creations of witches, such
as images made living and witch transformations. The great horned serpents, the saistah-
gowa jodi’’-hgwadoh, and the underwater people fear him and often when they attempt to
visit the earth world they are discovered by the vigilant storm clouds who immediately
report their movements to Hi’’-no. He hates the False Faces andall manner of sorcery.
He must not be spoken lightly of or trifled with but frequently soothed by offerings of
tobacco incense, for he loves oyankwa-oweh, the sacred incense.
Hi’’-no called the Iroquois his grandchildren and they, in the thunder dance, in his honor,
affectionately call him, Tisote, grandfather. Likewise he said the ‘‘ medicine people are my
people’’ and the Little Water Company always offer him tobacco and implore his favor.
The Senecas hold a special ceremony called We-sa’-ze every spring in honor of the Thun-
jerer. The sound of the first thunder rumble is the sign of his first awakening and the call
or the dance. A thanksgiving speech, Don-di-nion’-nioh, is recited and at its close the
warriors start the war dance and dance into the Long House where the ceremony is con-
cluded.
1 The thunder spirit has also a large family of noisy thunder boys. Every storm cloud
s moreover a scout whose duty is to spy out the otgont (magically malicious) forces, such
as the creations of the evil mind, witches, the underground buffalo and the like.
2Among the Iroquois there are several beliefs connected with lightning. Two notes
from the editor’s collection may be found of interest.
The thunder medicine. One of the most potent charms of the medicine men is alleged
o have been the foam that is said to ooze from the roots of a tree immediately after it has
been struck by lightning. This foam is scooped up by the medicine man who quickly
transfers it to his mystery pouch. This mystic medicine is the magical gift of Hi’’-no and
s reputed a wonderful cure for extreme cases or as a final resort.
Lightning struck trees. When his gleaming missile has crashed into a tree, no man must
with his naked skin touch the punished wood, for some of the ragged fire that has splintered
it may yet linger to blister the offender and cause an irritating rash to break out over his
body. Nor must the wood be burned for the smoke will anger Hi’’-no who in his fury will
burst a black cloud over the offensive flames to destroy the unsavory incense. Even then
his anger may not subside but he may send great rains over the land to remind men that his
wishes must not be lightly held.
IROQUOIS MYTHS AND LEGENDS 4!I
One of his assistants took there a beautiful Indian girl as his wife
who, being transformed into a water spirit, lived in the spray of
the lunar rainbow, which is often seen at Niagara. But when the
4
SA7 bey; i,
Ld)
Zé yy S$ —G
E Ut fp if / 4
“fp 7 /
Go a
“gb 4 /f
NW (4/1 /
We gf p
LIZ Io FT /
Hi” no, the Thunder Spirit
From a drawing by Jesse Cornplanter, a Seneca boy artist
storm spirits were warring in the heavens, and He-no was sent to
quell them, the water spirit, following her companion and He-no,
became a dweller of the clouds.
42 NEW YORK STATE MUSEUM
During the terrestrial life of He-no,'! the Iroquois people were
terrified by the annual visits of a hideous serpent that lived in a
cave near the Niagara cataract.
Toward the spring, when the rivers were loosing themselves
and pouring their torrents into Lake Erie, this creature would
emerge from its cave, and: entering the burial places of the Iro-
quois, feed on the dead; and in the sinuous paths of its return,
would poison the land with a pestilence to which large numbers of
the people fell victims. He-no pursued it, and overtaking it as it
wound through the De-gi-ya-goh (Buffalo creek) threw a terrific
thunderbolt upon it, and in its writhings to escape, the monster
pushed the shores of the creek into the bends which yet remain.
Slowly dying, it floated down the Niagara river to the verge of
the great cataract where, in a final death throe, its bulky body
arched backward in a semicircle extending from shore to shore.
The dead body restrained the rushing waters for a time, but
finding an opening through the rocks, they dashed on, sundering
the ledge which shelved over the river as they tumbled down the
abyss in a riotous roar. And thus was formed the Horse Shoe
fall of the great cataract.
GUN-NO-DO-YAH, THE THUNDER BOY, AND THE HUMAN SNAKE
He-no, the Thunderer, had hurled down a terrific rain storm
which had flooded the land and overflowed the lakes and rivers,
and, in pity for Earth, sent down Ha-de-ne-no-da-on, one of his
aids, to pacify the waters.
As Ha-de-ne-no-da-on was passing over a canton of the Senecas,
he heard a voice wailing in great di tress, and descending, found
a small child floating in the flood that had carried its parents away.
Recognizing the child as Gun-no-do-yah, the son of a chief whom on
his earth visits he had frequently seen, and who was a great warrior,
he determined to save it, and carrying it to his home in the sky,
laid it to rest on a strong black cloud and returned to earth on
his peace mission. He-no, who had been out Grilling his Thutaderers,
1 The potas account of Hi’’-no, as ad re SES aie an old Seneca chief, will
be found of interest: Sometime afterward God met a man walking about by himself and
addressing him in a pleasant way, asked him what he was looking for. He said he was
amusing himself looking around the world, that he had a great many grandchildren not far
off, that he was in fact the Thunderer and had many grandchildren near and loved them
Moreover, that he wished to be set about some great work and asked God to give
much.
him something to do. God said to him, ‘‘ What can you do?” He said, ‘‘ I can wash the
world if you want me to.’ ‘‘ Very well,’’ said God, ‘“‘ that would be a good work for you
to do and I will employ you to do that work for me. You can make it rain and wash the
earth often.’”’ (Taken verbatim from the manuscript notes of Mrs Asher Wright, a mis-
-ionary who interviewed Johnson in 1876.)
IROQUOIS MYTHS AND LEGENDS 43
upon returning overheard the boy grieving the loss of his parents
and, deciding to adopt! him, transformed him into a Thunder
Hunter. Said He-no, ‘‘ He has been sent to me; he is a human and
knows all the paths of the earth, and can render me great service.
There dwells in a lake a human monster that no mortal has been
able to kill; my Thunderers, not being of earth, have sought him
in vain; and he defies me and my thunderbolts while he ravages
the lake of its fish, and frightening the fishers away deprives the
people of their food. Gun-no-do-yah, having been human, can
follow the trails of the earth. I will make him powerful, and give
him a strong bow and arrow, and he shall follow my storms when
my black clouds” shadow the lakes, and hunt the monster to its
death.”’
Now, Gun-no-do-yah, feeling that he owed his life to He-no,
whose faithful Thunderer had rescued him from the water, was
glad to do whatever he could to evidence his gratitude, and when
He-no’s black clouds descended to earth, he faithfully followed
to the lakes.
But for many months his search was in vain. Only one lake
(Ontario) remained to be searched, and, thought Gun-no-do-yah,
“Its waters are deep and broad, it is there I will find this terrible
serpent.’’? So, when He-no’s black clouds hung heavy over the
lake, obscuring the light of the sun, he stealthily approached the
shore, when to his delight, he beheld the monster lashing the water
with its great tail.
With steady aim Gun-no-do-yah drew his bow and sent swift
his arrow, but before it could reach its mark, the monster had
vanished, leaving a trail of foam in which the arrow harmlessly
sank.
1 Orphans and neglected children in Iroquoian folklore were commonly adopted by the
nature spirits who taught them mysteries and ceremonies. In Iroquois mythology there
are several stories of the adoptions by Hi’’-no.
2 The black clouds are thunder spies.
3 The serpent is one of the O-sais’-to-wa-ne of the Senecas or O’-nia’-hri-ko’-wacf the
Mohawks. These creatures are divided into two tribes, the Ofi-gwi-ias and the Jo-di‘’-
kwa-do‘. Both are ‘‘ underwater’’ people but the Ofi-gwi’-ias are evil men-devouring
creatures while the Jo-di‘’-kwa-do‘ are not necessarily malicious for they sometimes helr
the distressed who may be lost on lone islands or those cast by treachery into the water
to drown. Both tribes however are great sorcerers and therefore hated by Hi’’-no who
pursues them whenever they appear in daylight above the water. There are several tales
telling how the underwater people coaxed boys and girls away from the land and cast upon
them the spell by which they wereadopted. They are human in form but assumethe form
of horned serpents by dressing in snake skin garments. They have houses beneath the
waters and there appear as ordinary men. Their daughters are especially beautiful and
captured landmen at once become enamored with them and are quite willing to don the
shining suits (snake skins) and big feathers (horns) which make them forever Jo-di‘’-kwa-do’'.
.
4A NEW YORK STATE MUSEUM
Many days Gun-no-do-yah had visited the lake
and frequently had aimed at the monster floating on
the water, but only to waste his arrows in the foam
of its trail as it vanished. But one night when the
Thunderers were savagely hurling their bolts over
the lake which the clouds obscured in their black-
ness, and the fish swam deep in fear of the rever-
berating echoes, Gun-no-do-yah went boldly into the
lake, and encountering the snake again drew his
bow, when the snake beckoned to him to come
closer and listen;and then it began to speak. ‘‘ Come
closer,’ it said, ‘““and fear me not. I know you
well, and J know your strong arrows; they can not
reach me. He-no, your master, I fear not; I scorn his
thunder, the lightning passes by me. Your task is
useless and you need not serve him. I am your
friend and will teach you how to shoot the fish in
the night. I will reveal to you all the secrets of the
waters. Comewith me, I will guide you to my home
in the rocks deep below which the. sun never sees.
Come and comb my long mane, it is tangled with
fish and is heavy.”’
Gun-no-do-yah would not listen, he came to kill;
but as he drew his bow with all his strength, the
string snapped, the dead arrow fell to the water, and
he was powerless. Raising its head high in the air,
the monster opened its hissing mouth, and seizing
Gun-no-do-yah, carried him down to the bottom of
the lake.
He-no was sleeping, when Gun-no-do-yah appeared
to him in a dream and related his misfortune, that
he had found the snake monster in the lake Ontario
and that it had devoured him.
The dream caused He-no great anguish, and he
determined to rescue Gun-no-do-yah; so hastily sum-
moning his bravest warriors and relating to them the
fate that had overtaken him, he sent them to
earth to plough through the lake. Diligently they
ploughed through the deep caves under the water,
where they found the monster sleeping; and drawing
it from its hiding place carried it to He-no, who slew
it and drew from its body the still living Gun-no-
The Horned
Serpent
IROQUOIS MYTHS AND LEGENDS 45
do-yah. And great was the rejoicing of the Thunderers and war-
riors.
Now, that Gun-no-do-yah had been saved, He-no would never
permit him to revisit the earth, but that he might have him ever
near him, made him one of his aids to accompany him during his
storms and hurry the lightning.
Lake Ontario is noted for its violent winds, and when they
drive the canoe high on the waves, the Indians know that the
spirit of the snake is there “‘ twisting the water’ in its revenge
and when the lightning darts quick across the sky, they whispe1
in awe, ‘““ Gun-no-do-yah is chasing it!”
Pe)
O-SE-HA-DA-GAAR', THE DEW EAGLE
He-no, the Thunderer. Ga-oh, Spirit of the Winds. The Fire Spirit.
the Listeners, and Flame Bearers
In the myth lore of the Iroquois, where everything animate o1
inanimate is endowed with supernatural powers either evil or
good, the myths relating to the sun, so fecund with life-giving
power, have special significance.
Although never wandering from his path across the sky, the
Sun’ controls his broad dominion through his assistants, Serving
Spirits, whom he endows with various powers and sends down to
Earth to fulfil his missions.
To some is given the care of the fruits, others guard the grains,
nothing is overlooked; and these guarding spirits, ever watchful
of their duties, faithfully serve the Sun.
But there are others, Spirits of Evil, who roam the Earth, and
defying the Sun, seek to overthrow its beneficent power. Among
these is the Fire Spirit who, malevolently jealous of the Spirits of
Good, may summon his Flame Bearers and, descending to Earth,
burn and destroy the harvests.
At the coming of the Fire Spirit, mountains shrink down, the
thirsting valleys suck dry the streams and springs, Night pales her
stars, and all Earth faints.
1 Should be Os-ha-da-ge-a’.
2 The Sun, according to a myth in the writer’s collection, is the chief messenger of the
Creator. It is his duty to observe all the activities of men and nature and report them to
his superior. “* He is the eye of the Creator,’ said Soson’dowa who related the tale. The
sun is especially the patron spirit of war and lingers as he watches the conflict. Thus days
of battle are longer. Each morning he emerges from under the sky dome (horizon)
where its rim touches the far east sea. The east wind blows as he mounts the sky path,
though “‘ maybe it is the wind of the bowl when it is lifted.’ When Endé’ka Da’kwa
descends on the west water, the bowl lifts again for the fraction of a moment and he shoots
under and leaves the world to Night. The raising of the sky dome twice each day makes
the tides of the ocean ‘“‘ but they don’t come even now days’’ remarks the myth teller.
406 NEW YORK STATE MUSEUM
In vain Ga-oh searches the heavens for his hiding winds. In
vain He-no hunts his thunderbolts to hurl at the Fame Bearers,
and all seems hopeless and lost.
But to this desolation comes O-se-ha-da-gaar, a great bird,
The Dew Eagle
From a drawing by Jesse Cornplanter, a Seneca boy artist
whose lodge is far beyond the west sky, and who carries a lake of
dew in the hollow of its back.
O-se-ha-da-gaar is wise, and does not listen to every call. He
knows his power and waits. He is faithfully guarded by a band of
IROQUOIS MYTHS AND LEGENDS 47
Listeners, great birds who fly far above the Sun and can see all
that passes below. They hear every sound and know every voice
in the heavens, and watch the soft winds which waft the summer
clouds to gather the showers; and when the Fire Spirit suffocates
the Earth, they speed to her voice, and bear it to O-se-ha-da-gaar
who waits in his lodge.’
Then O-se-ha-da-gaar hears; and pluming for flight, pushes the
skies far apart, obscuring the Sun with his vast spreading wings
as they dip to the east and the west fanning gentle breezes, and
mist veils the skies as through his fluttering wings he sifts down
from his lake the dews to refresh the famishing Earth.
Then all nature revives, the Fire Spirit flees; the parching Earth
bares her broad breast to the falling dews; her glad rivers and
lakes rejoice, and her harvests rise to new life.
At the Harvest Feast of the Iroquois, the Creator is thanked for
having bestowed upon the people the guarding vigilance of He-no,
and is implored not to withdraw from them his power, which con-
trols the gentle rains in the seedtime and the dews in the ripening.
O-GA-NYO-DA AND SAIS-TAH-GO-WA, THE RAINBOW AND THE
SERPENT
Twins: Hah-gweh-di-yu, the Good Minded; Hah-gweh-da-ét-gah, the
Bad Minded. Ga-oh, Spirit of the Winds. He-no, the Thunderer
In the creation of the earth, which the Turtle bears upon its
back, the Sky Woman gave birth to the twins, Hah-gweh-di-yu,
and Hah-gweh-da-ét-gah; and with their birth, Good and Evil
came upon the Earth; for Hah-gweh-da-ét-gah was bad minded,
and between the brothers there was continual strife. Hah-gweh-
di-yu, the Good Minded, was ever striving to create all things
beautiful, which angered Hah-gweh-da-ét-gah, who sought only to
disfigure and destroy.
Hah-gweh-di-yu created beautiful rivers, and planted high hills
to guard their peaceful flow through the valleys, which enraged
Hah-gweh-da-ét-gah, who brought forth Sais-tah-go-wa, a sea
monster, directing him to enter and destroy them. Sais-tah-go-wa,
1In some respects the Dew Eagle has its counterpart in the Thunder Bird of the Dakota‘®
and Algonquins. In the instances of the Dew Eagle and the Thunderer we have example®
of the complex character of the Iroquoian mythology. The Eagle (Thunder Bird) ha‘
been stripped of the thunder power with which the other races endowed him. Hi’’no ha
taken the thunder and rain-making office but the Eagle is made the dew maker and labor
faithfully when Hi’’no fails to come.
There is a legend that an enormous white eagle will come from the east ocean and battle
with the Dew Eagle until he dies. Then will the Ofigweh’owe no longer have woods and
fields, but dry desert places where they will starve. The Indians’ Dew Eagle has probably
been dead for some time.
48 NEW YORK STATE MUSEUM
accustomed to the freedom of the broad seas, was furious when
restricted by the banks of the streams, and viciously strove to
rend them apart, writhing his way through the waters and hurling
great rocks upon them as they fled to the sea.
Bewailing the loss of his rivers should they be engulfed in the
deep seas and his high lands and valleys perish from thirst, Hah-
gweh-di-yu hastened to their rescue, whereupon, Sais-tah-go-wa,
discovering his approach and dreading his power, sought to make
his escape, and being unable to return through the rivers he had
destroyed, fled to the sky.
The Sun was peacefully tracking its trail across the heavens
when Sais-tah-go-wa appeared, and upon learning what the monster
had done, determined that it should never return to the earth to
injure the creations of Hah-gweh-di-yu, and throwing him across
the sky, clasped him down to the east and the west.
It chanced at this time that He-no, the Thunderer, was passing
on his way through a storm, and admiring the beautiful colors of
Sais-tah-go-wa as he stretched across the sky, picked him up,
saying, “‘My Lightning Hunter needs this for his bow,” and
straightway carried him up to his lodge.
Sais-tah-go-wa is restless in his capt.vity, and when He-no is
busy directing his storms, endeavors to escape; but the ever watch-
ful Sun detects him, and again bending him across the sky, paints
him with his brightest colors that he may be discovered by He-no,
who quickly comes and carries him back to his lodge.
In summer showers the red man sees Sais-tah-go-wa in the
resplendent hues that arch the sky, and as they fade away and the
sun comes forth, he exclaims, “‘ The rain is past !—Sais-tah-go-wa
tried to escape, but He-no has taken him back to h's lodge! ”’
SKA-HAI-WE, INDIAN SUMMER
Ga-oh, Spirit of the Winds. Go-ho-ne, Winter. An-da, Day. Se-oh,
Night. O-ga-nyo-da, the Rainbow. He-no, the Thunderer. Ga-o-no-uh,
Canoe (new moon)
When in the late autumn the Sun ‘‘ walks crooked,’’ he is on his
way to the south sky where during the winter solstice he rests,
leaving his “‘ sleep spirit ’’ on guard during his absence.
Previous to his departure he smokes the ah-so-qua-ta (peace
pipe) to veil the earth as he councils with the Great Mother.
Sun talks to Earth
‘‘ Earth, Great Mother, holding your children close to your breast,
hear my power! Listen.
IROQUOIS MYTHS AND LEGENDS 49
The days of my glowing are passed. I glare and I burn and I
scorch no more. I am lighting my fire from you to kindle my
ah-so-qua-ta, the pipe of my sleep. In the haze of my Indian
summer I wrap you to silence while Ga-oh holds fast on your pil-
lowing hills the flock of his jealous clouds. The smoke of my
ah-so-qua-ta must not be driven back.
Soon I will travel my crooked sky trail. JIhurry. I have heard
the swift blast of Go-ho-ne’s voice, and am flocking the fearing
clouds of the Ska-hai-we closer together as they feather the stem
of my ah-so-qua-ta.
See! Ga-oh floats gentle winds to the smoke of my ah-so-qua-ta.
The north, east, south and west must smoke my peace pipe. I
rule the sky! I summon An-da, and she watches my fields. I
call Se-oh and she sends forth her stars to guard my dark paths.
When He-no, the Thunderer, pours down his rain, I warn as I paint
my O-ga-nyo-da to hang on the falling clouds, and He-no hushes
his voice. When He-no is fierce and hurls his fire arrows across
my path, I chase, and his arrows pale in my blaze.
When Ga-oh walks on his freezing way, my watchers hide from
his howling blasts which lurk in the north. When I dream in my
south land, Go-ho-ne grows strong, but the feet of my sky herd
are speedy and free as they race with the winds; nor can the winds
twist the horns of my stars with their fighting breath as they race,
nor darken the track of my Moon with their mists; my Moon
knows my power, and floats her ga-o-no-uh on my sky sea as her
sign when she sets on her journey anew.
Earth, Great Mother, listen and hear my power!
Now your broad waters grow ugly and strong, roaming and
fighting Ga-oh. Fearnot. I look down into the dark where their
monsters rage. I know the secrets of their deep places where
Darkness is chained and will send it my light, as I go for a time
to my sleep where gentler waters obey when my glow cradles on
their waves.
Ga-oh will strike down your battling seas. When they rise and
fight, he will hurl back their quarreling mountains. Ga-oh is mighty
and will unlock his tempests when He-no lets loose his Thunderers
to lash down the seas.
Great Mother, listen, I speak! Your stately mountains are
watching my ah-so-qua-ta. Look at its smoke as Ga-oh craftily
wafts it through shades where soft breezes creep in their hurried
flight, for Ga-oh is whispering frosts in his wavering breath!
When I summon An-da, your mountains grow glad and red with
my light as I crown them anew with plumes of my glow. Your
50 NEW YORK STATE MUSEUM
mountains are proud, and push through the clouds to welcome me
as I blaze the east and the west and the north and the south!
Great Mother, behold your valleys, the paths of your guarding
hills! The smoke of my ah-so-qua-ta is searching them far where
swift rivers run and lakes hide down. As the winds warn, the
trees bend low and loosen their leaves to soften the bed for the
winter snow; and the leaves fall fast, Mother Earth; red with your
blood in their dying breath, and gold with my parting touch!
The trails of your valleys reach vast and long where your great
rivers meet, and your willing breast flows and nurses its young.
Great Mother, hug close your valleys while yet the smoke of my
ah-so-qua-ta shields! Your deep-dwelling lakes are pale shadowed
and dim in the hiding haze of my ah-so-qua-ta as it loses its way
in their chasing waves; and over your face the mist fal’s low as
Go-ho-ne is capturing my glow for his icy veil that will cover you
down from my peering sky.
Great Mother, listen! The smoke of my ah-so-qua-ta drifts,
my sleep spirit waits for its winter dream, and I speed as I go to
the land of my rest. I hear the voice of Go-ho-ne, it is hindering
and slow as it weaves your blanket of feathery snows. Shrink
you strong from the stealing cold that chills your breast where
your streams have fed.
Your veins will grow little and race no more, and your heart will
hush slow when you turn from my gaze to the dark where your
echoes hide. Their voices are stilled, they search no more for my
Summer Day. Her feet are fastened with Ga-oh’s thongs that bind
her from the torturing winds. Ga-oh 1s kind.
Your mountains will wake when I come again, your mountains
will wake, your rivers run fast, and lakes cradle low. Go-ho-ne
will flee, I will burn his thongs. Your heart will hear my calling
voice. Your seeds will climb to my waiting glow, and your breast
flow swift to nourish your young.
Great Mother, listen! I am A-deka-ga-gwaa, the Sun! I rule
the skies! I govern An-da. I chase Go-ho-ne. I frighten the
shriek of the Thunderer’s voice when he furrows ny paths with
his storms; but when I touch the wings of his flying clouds, they
fold the rains fast and sift dews to your thirsting vales. I scorch
and I burn, and I kill! I turn my face, and the tempests come.
When I sleep in my South, Go-ho-ne is bold, when I open my eyes,
Go-ho-ne flies, and He-no grows frightened and still!
I am A-deka-ga-gwaa! I reign, and I rule all your lives! My
field is broad where swift clouds race, and chase, and climb, and
IROQUOIS MYTHS AND LEGENDS 5!
curl, and fall in rains to your rivers and streams. My shield is
vast, and covers your land with its yellow shine, or burns it brown
with my hurrying flame. My eyes are wide, and search every-
where. My arrows are quick when I dip them in dews that nourish
and breathe. My army is strong, when I sleep it watches my
fields. When I come again my warriors will battle throughout
the skies: Ga-oh will lock his fierce winds; He-no will soften his
voice; Go-ho-ne will fly, and tempests will war no more!
As I sleep down to my dreams, the paths of my sky land slant
crooked and small; the breath of my ah-so-qua-ta grows slow,
its panting fire dies black, its ashes are pale, the trails grow dark.
and my sleep spirit watches near!
DEH-OH-NIOT', THE EVIL SOUL GATHERER
Sky color is the Deh-oh-niot, who haunts the tall tree tops and
the high mountain crests.
With the face of a wolf, the wings of a vulture, the body of a
panther and claws like a hawk, the Deh-oh-niot wanders in the
“pathway of spirits,” and is one of the emissaries Death* sends to
the earth to gather souls.
The sick fear him, the dying hear him clawing at the door,
where he whines like a cat if the spirit is departing, or barks like
a wolf if it is not ready to travel.
Although Deh-oh-niot watches for his victims, and knows the
death path which leads from every lodge door, there are other
Invisibles, guardians of the departing soul, who guide it to its
further condition where it may assume whatever form it is to
inhabit before reaching its final rest place in the Happy Hunting
Ground.
When watching the lodge of the dying, there is a continual
struggle between Deh-oh-niot and these Invisibles.
By the law of Death, before whom all departing spirits must
pass on their journey, Deh-oh-niot can seize only the evil of a
1 This is a variation*irom the writer’s version of the myth which makes Ga-sho-deé‘to, not
De‘-on-iot, the Soul Gatherer. Rather is he the herald of disaster. An extract from my
manuscript notes may be of service in giving an idea of the myth. ‘‘ And did no warning
sign appear ?’’ asked Ohoosta. ‘‘ Yes, but we did not know it was an omen until too late.
Then we remembered a blue (sky colored) panther floating high over the trees. He had
no face but from his tail shot flames of fire.’’ (A comet). ‘‘ So now then you will remember
to offer (throw) tobacco upon a fire,’’ said Ohoosta. ‘* Tobacco incense is a sign that death
and trouble are not wanted and when he has breathed it Ga-sho-deé‘to will go away and
turn aside the danger.”’
2The milk way
3 Son-do-wék’-o-wA is the angel of death.
52 NEW YORK STATE MUSEUM
spirit which enters his domain, and even then it may escape him
if, in its earth existence, good has predominated. Yet, should
Deh-oh-niot be able to capture but a small portion of a soul, he may
convey it to Death, and be rewarded for his service.
If the evil of a spirit had been overpowering while it dwelt on the
earth, and but a fragment of good remained with it, even then it
might be strong enough to escape while Deh-oh-niot, with his
pantherlike tail lashing wide and trailing fire in his path, is carrying
it across the skies.
If, in a fierce struggle, the spirit should gain its freedom, Deh-
oh-niot will have revenge by transforming it into a “ fire stone,”
and throwing it down to the earth where it may be eternally im-
prisoned.
Were Deh-oh-niot any other than sky color, there might be
escape from his power; but he can sit on a tree where its top blends
with the sky, and there no one can see him. When he rests on a
mountain crag, he outlines its high reaching, as if the sky were
“ bunching down ”’ in repose.
His death cry may be mistaken for the mewing of the house
cat, or the bark of a dog at the door, for only the dying can dis-
tinguish between the voices. Therefore, Deh-oh-niot is the dread of
each lodge, where he may at any time enter when Death sends him
to gather souls.
To hear the voice of Deh-oh-niot is an evil omen, and some dire
calamity will follow those who have listened to it. If Deh-oh-niot
appears to a person who is not ill, his death will soon follow.
While Deh-oh-niot is possessed of the ferocity of the wolf, the
stealthiness of the panther, the rapaciousness of the vulture and
the claw weapons of the hawk; all these are necessary in his task of
gathering evil spirits for Death.
When a “‘ fire stone ’’ (meteor) flames through the sky, “‘ Deh-
oh-niot is gathering souls” ; and should it fall to the earth, ‘‘ Deh-
oh-niot has pushed a soul from its trail.”’
When a comet appears in the heavens, Deh-oh-niot is spreading
his tail.
IROQUOIS MYTHS AND LEGENDS 53
OD-JE-SO-DAH AND JI-HEN-YAH, THE DANCING STARS AND THE
SKY WITCHES
An Indian hunter was teaching his eleven sons! the secrets of the
forest, and had led them into its innermost density where game
strode unafraid in its stillness. He had taught them the hunter’s
step, which must fall light as the leaf that drops from its branch,
and had shown them the haunts and the foot signs of all the animals,
and on the morrow would find for them the deep pools where the
fish shoaled in secret or hid from the sunshine; and as night had
shadowed the forest in its darkness, the hunter and his sons lay
down to rest.
As they slept, soft singing voices floated through the still trees,
nearer and nearer approaching till they awakened Hati-no-nis,
the eldest of the eleven brothers. Charmed by the weird chanting,
he aroused his brothers to listen to the sorcerous song, and they
followed as it led through bewildering paths to a large tree where
under its branches a great circle widened its moon shadows. Fora
time the voices ceased, but as the brothers waited, the song was
resumed in a quicker strain that tuned them to swift dancing till
in the frenzy of its measure, they could not cease. They implored
the Night Wind to guide them back to their father, but it passed
heedlessly by, and the voices led the brothers still further as,
delirious with motion, they danced onward and upward till they
had left the earth far beneath in their skyward flight.
Day after day the brothers danced, and day after day the troubled
sun glanced after them but could not reach them. Night after
night the stars grew dizzy as the dancers swirled round the sky,
when Hai-no-nis disappeared and the song-voices fainted far away.
Yet the dancers could not rest, and the pitying Moon, thinking to
quiet them, left her path and led them to her procession of stars
which was marching across the night sky. But their ceaseless
dancing set the stars whirling till the Moon, frightened at the con-
fusion, transformed them to a group of fixed stars and assigned
1 Another version states that the dancing party consisted of eleven young men and boys,
the oldest of which was chosen the chief. They were training for battles which the future
should bring and requested the parents to furnish them food to eat during their period of
training. The request was refused several times. The chief kept up their spirits by singing
and beating the water drum whose ringing rhythm charmed their feet to the war dance.
Their spirits were high when they finished their dance and they again implored their several
parents for food. The chief was angry when it was refused, and grasping the wet drum
again said: “‘ We will dance ourselves away from earth and leave it forever.’’ He sang the
Ji’-ha-ya (the witch) song and roused the dancers to high enthusiasm, bade them dance
and look upward and listen to no plea that might be wailed up through the trees. Thus
they danced up to the sky, all unheeding of the cries of terror and distress from below, save
one who looked down and fell.
54 NEW YORK STATE MUSEUM
them the charge of the New Year of the red man, commanding that
forevermore they must dance over the council house during the ten
days of his New Year’s feast.
™ When Hai-no-nis left his brothers he followed the voices, and
discovering them to be the Ji-hen-yah (Sky Witches), promised
that if they would not further torment his brothers, they should
dance forever in their honor.
And so the brothers ! continue to dance, ever obeying the Moon,
which sometimes sends them to return wandering stars that may
have lost their way in the darkness.
These Sky Witches frequently descend to the earth in the dark-
ness in search of victims for their sky feasts which they are ever
celebrating.
In the astronomical lore of the paleface, this celestial group of
dancing brothers is known as the Pleiades, the brilliant constella-
tion in the neck of Taurus. The feast of the New Year, as with all
others of the Iroquois, is regulated by the Moon.
O-SO-AH, THE TALL PINE, SPEAKS
The spirit of the pine * was once a brave war chief who led his
warriors to victory till captured by his enemies and burned at
the stake.
In the metempsychosis of the Iroquois, the liberated spirit
of the chief entered the pine, where it will remain forever the
forest guide of the Indian people. It is a fact that the two topmost
branches of the pine point to the east and the west, thus furnishing
a compass for the red man when lost in the woods. These branches _
also symbolize the “‘ deer horns,” the insignia that ranks a chief.
1 Only seven of the brothers are now commonly visible because some are very small and
dance behind the rest. On very clear nights those with good eyes can see the others.
2The myth setting forth the origin of the pine is a part of the Pleiades (Dancing Stars)
myth, though of a version a little different in some parts from the one recorded by Mrs
Converse. The legend relates that the chief of the skyward dancing party hearing the cries
of his mother looked down. His act -was a fatal one for he immediately fell like a stone
into soft clay, for when he struck the earth he entered it and disappeared. The mother
mourned and watched over his grave spot for a year and when springtime came again she
saw a tiny green shoot springing above the sod. When the years passed by, it became a
lofty evergreen tree and the people called it O‘-so’-a (gé-i). It was the first of its kind and
the soul and blood and body of the chief were in it. This the people knew for they heard
it sighing and moaning to its mates in the heavens at night. A thoughtless warrior slashed
its bark with his knife and red blood poured out, and it was human blood. ‘‘After many
years,’ says the story-teller, ‘‘ the feathers that dropped from the wide branches sprang
up into the pine trees and these have thick sticky blood, but it is good for many things,
canoes, ropes and medicines. So it’s a good thing he looked down.”
IROQUOIS MYTHS AND LEGENDS 55
And the Tall Pine said: ‘‘ Once I walked the earth a warrior
chief, and in my quiver was death. My arrows cried shrill and strong
on their journeys to kill. They were feathered for blood. They
were plunged with the poison that slays. They were winged to the
winds that found the way in their swift death flight, and they
never came back to me!
I was strong and bold, and hated my foe. I was stealthy, and
haughty, and strode like the stag on my path. To my listening ear
the death moan was soft as the call of the doe.
When I hunted my foe my footfall was still as the feather that
drops from the flying bird, and the earth knew no sign of the
moccasin track.
Like a wolf J scented the blood of my foe and his heart that
dripped sweet as the sunrise dew, and I followed him swift in my
hungry hunt.
No coward was I to skulk in my path. I counted my deaths as
the great eagle numbers his feathers to the morning sun. My
heart grew bigger with hate in its thirst for blood when my brave
warriors followed wherever I led, winding in trails as the gliding
snake bends, or straight as the way to the sky.
I was vengeful and fleet, when captured for death, and walked
through the dead my arrows had left and scorned their weak
stillness and cowardly sleep.
I knew no pain of the torture brand, I sang to its flame my fore-
father’s song as I welcomed the fire and red death with scorn, and
the sun glared glad as it looked down on me.
I knew no bruise as the blood ran down to the waiting earth,
I knew no sting when my quivering flesh curled in the blaze and
the thongs shrunk deep to my blackening bones, for my spirit was
strong and dared my doom that the foe had said.
My spirit was strong, and could not die. It led my blood on
its wasting way and nourished its flow as my veins throbbed fast
for the seeding roots of my branches that boast.
My spirit was strong and guided each branch to the sun and
winds as it lifted my tower higher and higher, and knotted my
tents where wandering snows and the flying light of the summer
sun halts and hides.
And my spirit said when it builded me: ‘I will make you tall,
and forever the tower and guide of your forest kin. On your top-
most reach I will hang the horns that as warrior you wore, and I
will set them high. When the sun sleeps and clouds blanket low,
the kin of your forest will know where the east trail winds and the
west trail guides.’
56 NEW YORK STATE MUSEUM
And my spirit said as it builded me: ‘ You were fearless and
brave in your warrior life, and I will spread your arms broad
against foes. Your swift running blood will never pale and creep
to your feet. Grow strong, and tall as the forest guide. Grow
strong, and high—the sky is not far!’”’
And the Speaking Pine said: ‘“‘ My spirit has builded, and I
watch the sky. When strong tempests battle, I war with their
rage as, in their moaning, voices return from my dead, and, as of
old, I toss them back to the killing winds.
When the soughing breeze passes my strong watchtower, a life
stirs in me that is gentle and kind as the mother bird brooding her
young, and I open my arms wide to the singing wind that tunes
me to dreams.
Thus forever I watch as my horns lift to the touch of the morning
sun and flush to its west fire glow.
I am the Pine! the guide of my forest kin! I rock the sunlights
to drowse in my arms as the winds waft my fragance afar. In my
silence the night shadows dream of the day as I tower strong and
high and reach to the sky!’ ”’
GA-DO-WAAS, HIS STAR BELT, THE MILKY WAY
Ga-do-wiis dwells in the top sky, and with his four eyes watches
every corner of the earth.
At one time, Ga-do-wadds was an earth dweller and a hunter,
but because of his presuming to celestial power and destroying all
the game, he was transferred to the heavens, and watches the gate
through which each soul passes to immortality.
When Ga-do-waas assumed his duty as soul watcher, he removed
his hunting belt, which possessed the charm of enticing game, and
decorating it with stars, cast 1t into space, where it spans the entire
heavens and illuminates each path! to which he guides a soul.
So luminous is this path that its blended light reaches down to
the earth and divides its rays, stationing one at each lodge where
a human is dying, that the departing soul may not lose its way as
it leaves the dead.
No human has seen these rays, they are visible only to the soul.
The south wind accompanies the soul till it reaches the gate where
Ga-do-wdis watches, and as it passes the portal of this journey
1 The religious philosophy of the Iroquois teaches that each soul has its individual path
leading from the soul house, the body, to the great sky road, the Milky Way. The good
sky path is called Ga-o-ya‘’-dé he-io-o’-dio* and the evil soul's road, o-a’-gwént.
IROQUOIS MYTHS AND LEGENDS 57
place, he reaches into space and grasps a star which he fastens in
the belt, thereby to guide the soul on its journey.
When the soul has crossed the entire heavens, Ga-do-wdads re-
moves the star from his belt, and returns it to its appointed place
in space.
Though each soul may pass through various transmigrations
before it departs from its lower existence, it can not enter the
Happy Hunting Ground! till it has crossed the star belt of Ga-do-
wads, therefore, the Milky Way,” to the Indian, is a procession of
stars, each guiding a soul. If there is a confusion in this proces-
sion, it is because some soul is disturbed and out of the path; but
the star, which never loses its way, will search for it and return it
to its course.
NYA-GWA-IH, THE CELESTIAL BEAR
The Iroquois had been disturbed by the ravages of an enormous
bear which was devouring their winter game.
Numbers of the hunters had banded together and plodded
through all the forests in search of it, but to no avail. At times it
would near for a moment but to distance their arrows in a most
mysterious way, and the blinding snow would fall fast and thick
as if to cover its track.
In the darkness it frequently prowled near the villages, when
the terrified people would hide from its roaring voice, and a deep
snowfall always followed these visitations; and baffling all their
plans for its death, the nya-gwa-ih continued his ravage of plunder.
The winter was fierce in its cold blasts, and the snows had drifted
mountains high in the forest; the trails were lost; the deer were
vanishing, and their haunts were strewn with their bones which
the nya-gwa-ih had left behind him, when one night each of three
brothers* dreamed he had found the bear, and deeply impressed by
the remarkable coincidence on the following morning they silently
left the village and started on their secret hunt, accompanied by
their faithful dog, Ji-yeh, whose keen nose ridged the snow down to
the trail.
1The term Happy Hunting Ground is not strictly Iroquoian. The modern believers in
the Gaiwiu term their heaven, “ the Land of the Creator.’’ It is described, however, as a
place where Indians will enjoy again the things which a red man most loves. Should be
‘* Place of the Maker.’ Sometimes the world of spirits is called ga-o-ya’’-gé, Sky Place.
- Handsome. Lake described very vividly in the Gaiwiu his experience on the road of
souls, the Milky Way, and said that most of the tracks that he saw in the road were those
of children. Going further and looking at the downward fork he saw the footprints of
adults only. The Milky Way is called dja-swén’-do‘.
3 The three brothers were named as follows: the oldest Ttig-a-wa-ne‘; the next younger,
Ha-da-wa’-sa-no or Ho-wé-ta-ho‘ and the youngest, Hos’-to’. The youngest was a quiet,
bashful fellow, the next older given to much speaking while the oldest was a great braggart.
58 NEW YORK STATE MUSEUM
In their pursuing one day they saw the bear. It had pushed ©
under a snow bank, and was ravenously devouring a deer. So
certain were they of its capture, that they cut down a small pine
and made ready the fire for cooking it, but when they resumed
their hunt, the bear-had vanished, and there was no trail of it in
the swift falling snow which had covered its track; and chagrined
that they had been so near and had failed, they decided not to
stop again till they had captured it.
Having thus determined, they bundled the fire brush on the
shoulders of one of the brothers,’ and to their belts tied their strong
bags of o-na-oh,? the roasted corn flour which would sustain them
whie they were running, and again set out on the chase.
At night they slept not; during the day they rested not; for the
elusive shadow of the rapid running bear could be seen on the
snow hills as they ran to the north sky.
As if avenging, the freezing winds pursued them, the ice weighted
down their moccasins, and the pitiless snows drifted near to the
skies; but impelled by their dream, the intrepid hunters faltered
not until they had reached the end of the flat earth where it edges
close to the north sky. Then the shadow of the bear disappeared,
and the distant paths seemed enveloped in a vaporous mist like a
hiding cloud that floats over the water.
Yet the tireless hunters would not rest, but climbed higher and
higher and farther away from the earth, when again they saw the
bear, who was now slow in its path, yet mighty as it pushed the
white clouds before it, weaving an invisible net which it cast over
the skies and crawled under to rest.*
Astray in the strange place, the untiring hunters, who knew not
fatigue nor hunger, rejoiced when they came near the bear to find
him sleeping. ‘‘ We will not lose it now,* and will carry it back to
our people,’’ was their victorious cry.
1 Hos’-to’, the youngest, bore the fagots and Ho-wé-ta-ho’, the next older, carried the kettle
in which to cook the bear.
2O-na’-o' means corn. The parched corn cake is called o-na‘-so’-kwa by the Senecas
and o-nd4-gwitz-ora by the Mohawks. It was made by roasting dry shelled corn on a flat
stone and afterward beating it to a meal in a mortar. The flour was mixed with maple
sugar, wet, pressed into cakes and dried. Dried chokecherries were sometimes pulverized
and added. This food must be eaten sparingly and with plenty of water to prevent cramps.
3 The net in my version is a cave and is the constellation of Corona borealis.
4 The older brother is the actual hunter, his next younger brother carries the kettle in
which to cook the bear while the youngest bears the fagots for the fire. The boastful older
brother fell behind in the chase and the youngest passing by his next older brother hurried
on and killed the bear with his chunks of fire wood. The blood dripped down and turned
the maple leaves red while the fat, melted to oil in the heat of the chase, dripped down and
turned others yellow. The bear miraculously revives before the fire is kindled and the
Pursuit goes on again,
IROQUOIS MYTHS AND LEGENDS 59
The listening bear slowly opened its sleepy eyes, and rising in
its giant hight, lifted the net with its huge paws and, dragging the
hunters under it, drove them far away to roam the broad skies
forever! And the hunters and their faithful dog, Ji-yeh, unknow-
ing their imprisonment under the invisible net, are ceaselessly
following the snow bear, who ever eludes them."
In Ursa Major,? the Iroquois find these three hunters, one with
the brush upon his back, and close following they trace the faithful
dog, Ji-yeh.
”
1 The stars outlining the bowl of the ‘‘ dipper’’ represent the bear and the handle stars
are the hunters.
2 The myth of the celestial bear chase is one of the most widely distributed in America.
That the Ursa Major of the white man’s astronomical lore should be the same thing in the
Indian’s seems remarkable at first, and yet, when the elements which suggested the com-
ponent ideas of the myth are examined it will be found that to human minds in the same
cultural stage, though separated by space and time, the same factors suggest the same
ideas or combination of ideas. That the idea of things should be similar, therefore, does
not. seem so strange.
The story of the bear constellation as related by the Indians is Precolumbian without
a shadow of doubt. The earliest explorers and missionaries heard the myth from the Point
Barrow Eskimos and from the Zuni Pueblo dwellers of Arizona, from the Sioux of the
Dakotas, from the Micmacs of Nova Scotia, and from the Siwash tribes of California. Still
it may be objected that the myth was of recent introduction, but if it were, its details would
not have presented so much of a variation but rather have conformed to the myth supposed
to have been derived from European sources.
The suggesting factors which gave origin to the idea of the bear as associated with the
constellation deserve some consideration here. The North American Indians, in common
with other primitive people, were deeply impressed with all the phenomena of nature and
curious regarding their cause. Any similarity between the known and the unknown was
noted and where several real or symbolical similarities were observed, the unknown was
compared to, symbolized by and named from the known. Real or pretended similarities
were adduced both from actual knowledge and experience and from preexisting myths.
The primitive mind drew no dividing line between the real and unreal, between ideas derived
from objective and subjective sources. One supplemented the other in his store of data.
Each element formed material for his premises and he regarded his conclusions sound.
A myth once evolved was the precedent upon which other and more elaborate myths of
other things might be built. If we knew what the primordial myth of any people was we
might be able to trace step by step the history and evolution of myths. But then we should
also be compelled to ask what ideas suggested that myth and at length we should be reduced
to an analytical study of the evolution of ideas. We can not do this in a footnote and,
therefore, we can not clear every question which may arise regarding a myth.
The bear constellation is one of the most prominent in the heavens and must have early
attracted the attention of leaders who probably thought somewhat as follows:
The four stars (which compds2 the ‘‘dipper’’ bowl) sugg2st the four tracks or feet of an
animal. What animal?... The den (Corona borealis) suggests a cave inthe rocks. What
mysterious animal is it that never dies (disappears), and though it may turn on its back
(become inverted like the constellation in late autumn and winter) to sleep, yet returns
living again? And who are the stars, the seven stars that follow the beast, four to bzcome
lost and three ever in sight? Surely som2 magical animil this is, it must b2 a bear (re-
garded by the Indians as a most wise and mysteriously magical animal). Its den is like
a bear’s den. It never dies, no, a bear never does (from natural causes, the Indian
thinks). Yes, it isa bear. The seven stars are the pursuers, the three always visible are
60 NEW YORK STATE MUSEUM
O-JE-A-NEH-DOH, THE SKY ELK
So-son-do-wah, the Hunter. Ga-ji-son-da, the Star Woman
He was a mighty hunter, the So-son-do-wah!!_ The sun glanced
at the forest as it beamed upon the earth with its morning light, the
forest where O-je-a-neh-doh,? the Sky Elk, stood silent as a shadow
as his broad antlers brushed back the branches of anoak. Ne-o-ga
was bewildered, the dazzling sunbeams confused him. He had
wandered far in the earth forest all the night. O-je-a-neh-doh
knew not the sun, the sun does not shine on the elk fields of the
sky, so far above it, whence O-je-a-neh-doh had lingered too long
to return.
So-son-do-wah, who knew every deer track in the forest and
had watched through the night with the pride of a hunter, looked
upon O-je-a-neh-doh with awe. In all the forests he had never
seen such an elk, but in the honor of his hunter heart and by the
law of his religion, he must give all game a chance for its life.
His bent bow was waiting, his aim was sure, and his unerring
.arrow ready for flight when, as a warning, So-son-do-wah shook a
small sapling and it whirred like a partridge taking its flight. -
Alert, O-je-a-neh-doh lifted his head as he snuffed the air and,
with a bound, sped through the tangled ways of the hazy shades
as So-son-do-wah sent his swift arrows after him.
Up the rise and down the low places, across streams, now speed-
ing in circles, then bounding over the hollows, O-je-a-neh-doh
raced and So-son-do-wah followed, near enough to see his arrows
strike only to fall blunt to the ground.
Hour after hour the O-je-a-neh-doh ran on, hour after hour
So-son-do-wah followed.
The noon sent its sun rays straight down to the bushlands; in
his mocking flight O-je-a-neh-doh sped on and So-son-do-wah
followed. Sunset shaded the forest; yet, like a wild winged thing
O-je-a-neh-doh silently fled as So-son-do-wah followed. Night
the hunters. Do they slay him? Yes, for he turns over. Now, why do leaves turn red
and yellow when he turns over? Because his blood and oil spill down. Then how does
he come to life again? Ah, his spirit hides in the cave, enters a new body and starts
out again in the spring. So this is the reason for that group of lights. I have discovered
what they are.
A very slight suggestion may start and give direction to a train of thought that results
the same in independent minds. Thus undoubtedly the bear constellation myth had its
origin. The reader who is interested in the bear myth is directed to Salisbury Hagar’s
masterful essay in the Journal of American Folk Lore, volume 13, page 92.
1 So-son’/-do-wah means Great Night.
2 The name is usually written Jo-naén-da’.
IROQUOIS MYTHS AND LEGENDS 61
darkened the wood paths, and the speeding O-je-a-neh-doh seemed
one of its shadows; still the light footed So-son-do-wah followed.
The new risen moon looked down and the stars faltered forth in
the red west trail of the sun, when O-je-a-neh-doh quickened his
race and leaped up the white headed hills of the sky; but So-son-do-
wah, still following, caught on the wing of a swift bird of the night,
which hastened its flight and soared to the farthermost part of the
sky where the sun wakes up for the earth; yet O-je-a-neh-doh,
the Sky Elk, more fleet in his own free fields, ever eluded the dumb
arrows which sighed from So-son-do-wah’s bow, until day feathered
the sky with its plumes of red light, when the night bird shook
So-son-do-wah from its wings back to the earth. But Dawn,
pitying the sky stranger, rescued him as he was falling, and
carrying him to her lodge in the east sky, created him her sentinel
to guard its door.
One other duty which she assigned him was to watch from the
sky hights the earth forest, the forest where the sky night hunters
follow the game. And these hunters often escorted So-son-do-wah
back to the earth, to guide them in their paths.
In his travels the heart of So-son-do-wah yearned back to the
earth, and he would have fled from the hunters but he could not
escape. Once when Day had already hinted her coming, So-son-
do-wah saw a beautiful maiden standing by a low river where she
had gone in search of water. Swift as an arrow of light a tender-
ness quivered within his heart and, forgetting his sky life, he
gently approached her, but the wary hunters drew him back to
the lodge of Dawn. There the heart of So-son-do-wah moaned in
its vigils. He could not forget the river maiden, and frequenlty
saw her face in the river mists that rose to the sky.
Although a celestial prisoner and a watcher of the night, Dawn
had endowed him with dominion to enter within some other life
during the day when he could revisit the earth, and one spring
morning, So-son-do-wah, who in his love for the maiden had deter-
mined to find her, entered the heart of a bluebird which had dipped
its wings in the azure hues of the southern sky.
With the bird, So-son-do-wah followed the course of the river,
singing “‘ ji-nya-ah, ji-nya-ah, ji-nya-ah,’’ and the forests echoed
“ji-nya-ah, ji-nya-ah, ji-nya-ah”’ until the maiden, who was
standing by the river, heard the plaintive song.
“It is the bluebird,’’ said she, “‘ spring is here! j’ and in a glad
voice she too called ‘‘ ji-nya-ah, ji-nya-ah, ji-nya-ah’’ and the
bluebird came at her call and sat on her shoulder and nestled its
62 NEW YORK STATE MUSEUM
head against her face as she caressed it. Under the wing of the
bird the heart of So-son-do-wah throbbed quick with love, but the
sun was near and he must return to the sky. Yet as the bird dis-
appeared, the mournful cry “ ji-nya-ah, ji-nya-ah, ji-nya-ah ”’
wafted back to the earth.
Again in midsummer, So-son-do-wah, grown restless, borrowed
the body of a blackbird and before dawn flew through the wood-
lands whistling “* ga-go-j1i, ga-go-ji.’’ On the ash, elm, oak and
pine he rocked in the branches, whistling ga-go-ji, ga-go-ji, and he
swung on the vines that climb through the forest, whistling ga-go-
ji, ga-go-ji until a faint echo answered far down the riverside.
There flew the blackbird, there stood the maiden, who whispered
‘““ ga-g0-ji, ga-go-ji, the blackbird is here! fruits are ripening and
the maize grows close to the sun.’’ And she held out her hand
coaxing the bird down from the tree, and the sun-red hue of his
shoulder fringe flushed his night-black wings as he flew to her call.
‘‘ Ga-go-ji,’’ she crooned as she stroked his soft wings, ‘‘ I love
you, Ga-go-ji, you bring the sun to the berries. The maize knows
your voice as you lift from its fields.’’ And close to her lips Ga-go-ji
lifted his beak.
“Tt is I!’ So-son-do-wah plaintively sighed from the heart of the
bird, but the maiden heard not, and Ga-go-ji flew back to a forest
tree where shadows were hiding.
In the autumn when the trees shed their leaves and the fur of the
elk grows long, So-son-do-wah crept into the heart of a giant night
hawk who was searching the rivers for prey. Through the mists
of the night all over the land, he called “‘ gwa-diis, gwa-diis,’’ but
the still air held the echoless cry. Down by the river far and far,
in piteous moans he called ‘‘ gwa-dis, gwa-diis ”’ till near the sun-
rise, when he found the beautiful maiden sleeping on the bank.
‘She is here! ’’ whispered So-son-do-wah from the heart of the
hawk as it swooped down and, lifting her to its broad wings, bore
her to the skies, and all the rivers heard the joyful cry of “‘gwa-diis,
gwa-diis” as it wafted down with the dews.
When the maiden awoke, Dawn, who was standing by the door
of her lodge, reproved So-son-do-wah for remaining so long on the
earth, and transformed the maiden into a star. As punishment to
So-son-do-wah for deserting his watch of her door, she invoked
the aid of her warrior attendants who seized him and bound his
arms. On his forehead they placed the new star, and in her hand
a flaming torch, and should he attempt to release himself, the
torch will consume him.
IROQUOIS MYTHS AND LEGENDS 63
And thus he remains So-son-do-wah, the human hunter, who
yet yearns for the star which has never known him.
After the disappearance of So-son-do-wah, game multiplied in
the forests and the deer stalked unafraid. The Sky Elk, who
roams restlessly in the celestial hunting grounds, frequently visits
the earth but returns before sunlight.
The Iroquois relate that the Sun lights his council fire by the
torch of the Star Woman before he appears above the horizon.
This Star Woman of the Iroquois, who precedes the sun in the
east sky, is the morning star’ of the paleface.
O-NA-TAH AND THE GA-GAAH, SPIRIT OF THE CORN, AND THE
CROW
Hah-gweh-di-yu, the Good Minded. Hah-gweh-da-ét-gah, the Bad
Minded. Ga-oh, Spirit of the Winds
Ga-gaah, the Crow’
Among the birds which came from the sun land, Ga-gaah carried
in his ear a grain of corn which Hah-gweh-di-yu planted above the
body of his Mother (the earth), and it became the first grain, the
“life” of the red man. By this birthright, Ga-gaah, claiming his
share, hovers above the fields, guarding the young roots from the
foes which infest them.
O-na-tah, Spirit of the Corn
O-na-tah, Spirit of the Corn, and patroness of the fields, brings
the planting season to the earth.
O-na-tah, chaste in her virgin beauty—the sun touches her dusky
face with the blush of the morning, and her eyes grow soft as the
gleam of the stars that floats on dark streams. Her night-black
hair flares to the breeze like the wind-driven cloud that unveils the
sun. As she walks the air draped in her maize, its blossoms plume
to the sun, and its fringing tassels play with the rustling leaves in
whispering promises to the waiting fields. Night follows her dim
way with the dews, and Day guides the beams that leap from the
sun to her path. And the great Mother (earth) loves O-na-tah
who brings to her children, the red men, their life-giving® grain.
1 The Iroquois call the morning star, Géfi-defi’-wit-ha, It Brings the Day.
2The crow and raven are among the most magical of all the ‘‘ medicine’’ creatures.
-The Iroquois believed that the crows possessed great intelligence and sagacity since they
““hold councils and have chiefs.’’ The spirits of the crow and the raven figure prominently
in the rituals of the Little Waters Society and the Ih’-dos Company.
3 The three vegetables, the corn, beans and squash were known to the Onondagas as
tu-ne-ha-kwe meaning “ these we live on,’’ and to the Senecas as Dio-hé’-ko, meaning “ our
64 NEW YORK STATE MUSEUM
At one time, O-na-tah had two companions, the spirits of the
bean and the squash. In the olden time, when the bean, corn and
squash were planted in one hill, these three sister plant spirits, the
De-o-ha-ko were never separated. Each was clothed in the plant
which she guarded. The Spirit of the Squash was crowned with
the flaunting gold trumpet blossoms of its foliage, and the Spirit of
the Bean was arrayed in the clinging leaves of its winding vine, its
velvety pods swinging to the summer breeze.
One day when O-na-tah had wandered astray in search of the
lost dews, Hah-gweh-da-ét-gah, capturing her, sent one of his
monsters to blight her fields, and the Spirits of the Squash and the
Bean fled before the death winds which pursued them.
Hah-gweh-da-ét-gah imprisoned O-na-tah in his darkness under
the earth, where she languished, lamenting her lost fields; when a
searching sun ray discovered her and guided her back to her lands.
Bewailing the desolation of the blight, and mourning the deser-
tion of her sister spirits of the bean and the squash, O-na-tah made
a vow to the Sun that she would never leave her fields again; and
now she holds her vigils alone, separated from her sister plants.
If her fields thirst, she can not leave them to summon the dews.
When the Flame Spirit of the Sun burns the maize, O-na-tah dare
not search the skies for Ga-oh, to implore him to unleash the
winds and fan her lands. When great rains fall and blight her
fields, the voice of O-na-tah grows faint, and the Sun can not hear;
yet, faithful, she watches and guards, never abandoning her fields
till the maize is ripe.
When O-na-tah brings the planting season, her crow flocks
know, and the birds whirl and callin the sky. When invoking the
aid of the sun, O-na-tah scatters her first corn over her broad lands,
the birds flutter down and hunt the foes that follow the roots in the
earth.
When the maize stalks bend low, O-na-tah is folding the husks
to the pearly grains that the dews will nourish in their screening
ee sustenance.’’ It is interesting to note that among the ancient Aztecs the spirit of the
maize was called Tonacayohua, She Feeds Us.
In the rites of the green corn thanksgiving the Dio-hé’-ko are saluted in the words daiet-
i-non-nioh dio-hé’-ko, we salute our true living.
The Seneca women have, (and probably all the other Iroquois had), a society called the
To-wiis’-sis, a society composed solely of women. The Towi’sas people call themselves
the friends of the Dio-hé’-ko. Their object is to attend to the wishes of Naidiohe’ko, spirits
of the three sisters, and preserve the rite by which they may be supplicated.
Owing to the capture of an entire lodge on its march from one village to another, two
Warriors are now admitted as guards and to keep them interested the women have them
sing one part of their ritual while the women, for a ceremonial purpose (not because of
appreciation), clap their hands,
IROQUOIS MYTHS AND LEGENDS
IZ ~
_~
: SSS
CB CS Ss
= AS XS
S \ Nh ae 5
The Spirit of the Corn speaking to Handsome Lake, the Seneca prophet
From a drawing by Jesse Cornplanter, a Seneca boy artist
65
66 NEW YORK STATE MUSEUM
shade as they fringe to the sun. When the tassels plume, O-na-tah
is crowning the maize with her triumph sign and the rustling
leaves spear to the harvest breeze.
The custom of “‘ blessing the fields’ 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.
GUS-TAH-OTE, SPIRIT OF THE ROCK
Since the beginning of the earth, when the Sky Woman descended
to the back of the Turtle, the strong rock had overhung the valley,
and since that beginning, Gus-tah-ote,' the Spirit, had been im-
prisoned within its silent majesty.
Gus-tah-ote had seen all the creations of earth grow and set
themselves in place. He had seen each spirit of the animals assigned
to its duty and power and had waited with observing patience till,
by the law of transmigration, he too had been proffered his choice
of change, whether to the river, or sea, or land or forest or sky.
He could enter them, and whichever he might choose as his future
abode, should be his.
‘The majestic river flows free through its broad lands; I have
looked down upon it for ages. There, no one would dispute my
possessions,” thought Gus-tah-ote. “ I will try.”’
As he emerged from the rock, he trod his new way bold and
fearlessly strong and slipped into the river.
Down the valleys sped he, and the rhyming brooks echoed back
his free song of joy. Through rocky gorges he tossed the foaming
waves to the sky, and they came back to him rainbowed with
sunbeams.
He wound around towering mountains and they lowered their
peaks and wrapped him in their shadows.
Down a steep fall he leaped, and exulted in rapturous gladness
as he tangled the waves into combating rivals.
Through stately forests he floated, and the fragant trees dipped
low their branches as majestically he sped through their silences.
On and on, restlessly drifting, the ambitious river grew broader
till no more Gus-tah-ote saw its green borders. Past the mountains
IMeaning “‘ standing rock.”
IROQUOIS MYTHS AND LEGENDS 67
and forests he sped faster and faster, and the river seemed to
sob as in fear of departing from him when a loud moaning thing
encircled him with its broad arms, a mountain of water ridged
high above him, and Gus-tah-ote was swept down into the gulf of a
great sea.
But the Rescuer, who had proffered him choice of the element
in which he might dwell, reached down in the sea and caught him
still breathing and returned him to the hoary old rock.
There Gus-tah-ote pondered and planned and he thought as he
looked up at the sun, “ There is the sky, it is open and trackless
and leads to far hights. It has no trap to catch the strange traveler,
I will try.”’
The breath of the day was soft and as gentle as sunlight on a
wild blooming flower when Gus-tah-ote tried his wings.
He plumed them and fitted and fluttered them, and widened
them broad to the air, and with a sneer at the bound down old
rock he flew high to the sky.
Down far beneath him were the forests and plains and mountains
and rivers. Not far above him the sun was crossing the sky, and
around and around him was a boundless freedom that inspired a
new heart and life to the rock-bound Gus-tah-ote, who grew like
a bird in his lilt through the air as he passed the great feathered
birds of the sky who lifted the clouds like a curtain above them.
So near the birds he had watched for ages! How fair this life of
freedom! No one to restrain him, no one to govern, no stone to
fetter him fast in its bounds!
In his new found liberty, Gus-tah-ote flew higher, and when he
looked down, the lands and the mountains and forests and rivers
were far beneath him as he entered the mist land of clouds. And
the air grew chill, and a something rushed past him, wounding his
wings which dropped helplessly down when he tried to outspread
them. And a shivery wind pushed against him and tore him to
fragments as it whirled him over and over in the shoreless sky.
Bit by bit his feathers divided, and his weight growing un-
wieldy as he tossed near to death, Gus-tah-ote fell down through
the labyrinthed cloud fleet, down through the endless free way to
the earth!
Senseless, unknowing, he fell, and was prostrate to his death
when the Rescuer came and led him back to the rock within the
valley.
Again Gus-tah-ote marveled and planned and deliberated.
In his flying he had scanned the great earth as it extended beneath
68 NEW YORK STATE MUSEUM
him. ‘How fair its valleys! How far its mountains reach sky-
ward! And its forests, one could wander within these forever. No
one to watch, no one to follow,’ thought Gus-tah-ote, and once
again he gazed at the motionless rock with a sullen frown of con-
tempt as he walked forth from it into the wide earth.
All through its plains of plenty and its forests of fulness he
traveled, yet neither a bird nor a beast nor a human was he, and
he grew lonely and strange in the new land life. In his loitering he
would tarry awhile with the animals, but they were absorbed in
their own, and there was no time for a stranger. Then to the birds
he wandered. They were nesting, and the days were too short,
the sun too fast to trouble with an unknown. He coaxed the forest.
Each tree had its own spirit which was leafing it and nourishing
its shadows, Gus-tah-ote was an intruder. All over the earth he
journeyed, no place offered shelter, no life would share with him.
Thus was he despairing when the voice of the Rescuer whispered,
“Return to your rock where you can defy all the earth. The
waters may overflow you but they can not drown you; the tempests
may strike you, they can not overthrow you; the sun may glance
at you, it can not burn you; the rains may fall heavy upon you,
they can not blind you; seas may drift to you and overwhelm you,
but they can not push you into their deep places; old age, who
hunts for his victims all over the earth, can not wrinkle you; death
can not pain nor claim you; unyielding and stanch, you will outlive
all the land, the seas and the skies! The rivers may shrink and
grow small at your feet; the forests will fall into the dust; the
whole earth will die and fold itself over and over anew; you only
are powerful and firm. The skies will change and the stars grow
dim and smaller; you will watch from your stronghold, unchanged
and changeless! ”’
Gus-tah-ote listened. He had laughed in the rivers until he had
drifted lost in the sea; he had winged the great sky, gleeful in his
race with the clouds, to be tossed by the tempest and whirled to the
earth; he had once sought the earth to find one vacant place which
called for a spirit, not one on the earth!
In his rock rest he had seen the growing earth and sky. When
they were nameless infants he was guarding the valleys. From his
fastness he had known all these, and now they reared above him as
he skulked like a homeless coward beneath them.
His rock? Yes! No more to wander to the vain things which
would crumble and fall to the dust while he lingered beyond them.
And Gus-tah-ote, the Rock Spirit, dwells there content as over-
IROQUOIS MYTHS AND LEGENDS 69
hanging the valley he watches and guards. He is free to wander,
but the river flows from him, the sky lifts high to the sun, and the
earth heeds him not!
This myth suggests the life lesson of the red man — contentment.
He is not ambitionless, but slow to profit by the example of an
untried experience.
GA-DO-JIH AND SA-GO-DA-OH, THE GOLDEN EAGLE AND THE HUNTER
VULTURE
Origin of the Bird dance '
The Ga-do-jih, the Golden Eagle of the far away heavens, is the
Head Chief of all the birds.
The Ga-do-jih never visits the earth, but employs many assistants
upon whom he imposes various duties. To his subchief, Don-yon-
do, the Bald Eagle, he has assigned the mountain tops of the earth
land. Don-yon-do won this distinction by his strength, acute sight
and extraordinary powers of flight. The strong rays of the sun can
not blind him. He is proud, and his heart throbs to the skies; and
although he swoops down to the lowlands for his prey, he flies to
the highest mountain top to devour it.
‘ From his retinue of servitors, Ga-do-jih has chosen many of the
vulture family, whose obnoxious duties lead them to plunder in
offensive places. But they are faithful in his service, for it is the
law of Ga-do-jih that the earth must be kept clean.
Yet these proud ravenous birds have tender hearts, and although
their scavenger life leads them into base paths, Ga-do-jih does not
deny them the pure air of the sky nor the clear waters of the earth.
Among these birds of prey, is Sa-go-da-oh, the Hunting Vulture,
who ceaselessly searches for spoil. All refuse of the earth beneath
and above, is his. Occasionally he passes Don-yon-do on his sky
way, but the lofty spirit of Don-yon-do knows not Sa-go-da-oh. In
quest of his mountain crest, Don-yon-do swifts through the blue
of the heavens like the flying wind, while Sa-go-da-oh slowly soars
within the cloud nets and watches to swoop down on his prey.
One day in the long time ago, Jo-wiis,? a young Indian lad, was
1The Bird dance seen in the Long House ceremonies at the Indian New Year’s ceremany
is the public exhibition of the Eagle Society, one of the (once) secret fraternities of the Sen-
ecas. The dance is called the ga-ne-gwa-é. This society is one of the most influential,
next to the Ga-no-da, Ho-noh-tci-noh-gah (Little Water Society). The sign of member-
ship in the Eagle Society is a round spot of red paint on either cheek.
2 Jo-wiis means “‘ chipping sparrow,’ and as a name was regarded as one of the preferred.
70 NEW YORK STATE MUSEUM
lost in the woods, and had wept until nearly blinded. For many
days and nights the rain had flooded the forest, and Jo-wiis could
not find his home path. In the black sky there was no sun or
moon to guide him, and hungering and faint, he had fallen on the
river bank to die, when Don-yon-do, who chanced to be flying across
the earth, discovered him, and lifting him on his wings, flew in
search of an Indian village. Looking down in the far below, he
discovered smoke ascending from some lodges, and alighting left
Jo-wiis lying near them and slowly winged away. The rain con-
tinued to fall, and no one had come for the fast dying boy when
Sa-go-da-oh, winging past in search of night prey, espied him and
closing in his wings, dropped to the wet earth where the boy was
lying. Though Sa-go-da-oh’s talons were long and strong, his
heart was tender, and gently lifting Jo-wiis, bore him to the village,
but failing to find his home, took him to Ga-do-jih in the sky, who
nourished him and grew to love him.
Ga-do-jih took Jo-wiis to the sky council house when the birds
were celebrating the New Year, and taught him their dances; also
to all the feasts throughout the year, teaching him the bird songs
and all the laws of the birds, especially the sacred law protecting
their nests in the spring and sheltering them in the winter. And
he was shown the corn and the grains, which Ga-do-jih told him
must be shared with the feathered folk below. All these laws he
was enjoined to impart to his people when he should return to the
earth. |
Now, the Seven Star Brothers (the Pleiades) were dancing the
New Year dance over the council house when Ga-do-jih directed
Sa-go-da-oh to return Jo-wiis to the earth, and he nestled close
under the wing of the great bird during the journey.
Earth was sleeping beneath her snow blanket when Jo-wis
returned. Her streams were frozen, and her forests silent save
for the keen voice of the wind which wandered through their leaf-
less loneliness. Seeing a light in the well femembered council
house where the people were holding a feast Jo-wiis entered and
related to his astonished listeners his experiences in the sky. As
one of the chiefs remembered the lost boy, his strange tale was be-
lieved, and it was decided that he should teach the people the bird
dances he had learned in the sky, as also the songs the sky birds
sing in their councils.
At the end of the feast it was declared, that, in memory of the
wonderful event, the name Sa-go-da-oh, the Vulture, should be
added to their clan chiefs’ names, and be conferred upon Jo-wiis,
to whom the Vulture had been the good friend.
IROQUOIS MYTHS AND LEGENDS
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anter, a Seneca boy artist
The Lodge dance of the Ea
From a drawing by Jesse Cornpl
72 _ NEW YORK STATE MUSEUM
By this legend, the Iroquois know the origin of Je-gi-yah-goh-o-
a-noh, the Bird dance, which was brought by Jo-wiis! from the land
of the sky birds, and is the most prominent dance of the Iroquois.
It is celebrated at their New Year feast, and during its performance
the dancers imitate the motions of a bird, squatting low and moving
The Bird Dance
Arranged by FRANK B. CONVERSE, NEWTOWN,
CATTARAUGUS RESERVATION
Ae ryan a Zh Te ane ra
ee pa ee NE ee
ee ee ee o ee -
cy) -@- -@-
ug eid av
oj Sa AE SESE aE rae z =
SS ee iB creer AS ream een ee ae aS Re ES ESR ST =F]
{ EBEET oF BASS EL Ss 1 EL = @ SRS PETES Ss MES ES : Ss.
-e -@ -o- aes,
i CODA “ Shout
| pee SE a7 hes eens See ¥ et ee Seca as =|
Pe a aa OO STEN TG KENT FS le
4 SE ACTER a PNT SAN LR REFERS FH Seca
c Tay
their bodies and heads as if picking the grains of corn which have
been scattered on the floor.
This dance reminds the people of the law of Ga-do-jih, that the
Indian must nourish and care for the birds in the winter as well
as in the summer time.
1 Jo-wiis is regarded as the founder of the Eagle Society.
73
MYTHS AND LEGENDS
IROQUOIS
Suos oy} SulInp sisoUNp oy} Aq poavm ‘AyaID0g a[seq JO suvy yournyeg
74 NEW YORK STATE MUSEUM
GA-NUS-QUAH AND GO-GON-SA, THE STONE GIANTS AND FALSE
FACES
Tall, fierce and hostile, they were a powerful tribe, the Stone
Giants!
They invaded the country of the Iroquois during the early days
of the Confederation of the Five Nations, the Mohawks, Onondagas,
Oneidas, Cayugas, and Senecas, who had sent their warriors against
them only to be defeated, and they threatened the annihilation
of the Confederacy.
They were feared, not because of their prodigious size, but they
were cannibals as well, and would devour men, women and children.
The Shawnees have a legend of these Giants which describes
them as at one time living in a peaceful state, and although power-
ful, were gentle, and hospitable in their
intercourse with the neighboring tribes;
but from some disturbing cause they
became restless, abandoned their home,
and migrated to the far northwest
snow fields, where the extreme cold of
the winters “ froze away their human-
ity,’ and they became “men of icy
hearts.”’
Unable to withstand the severity of
the climate, or provide themselves with
sufficient food, the spirit of restless-
ness again controlled them and they be-
came wanderers, enduring all the dis-
comforts and hardships of a nomadic
life; and subsisting on raw meat and
fish, they finally drifted into canniba-
lism, reveling in human flesh.
In the summer they would roll in the
sand to harden their flesh, and their
Mask representing Spirit of the 3 ; 2
Harvest bodies became covered with scales which
resisted the arrows of an enemy. For generations they had devas-
tated nations before they swept down upon the Iroquois. There
they found caves wherein they concealed themselves, and would
sally forth, destroying some village and feasting on the people.
The Iroquois were being rapidly depleted in their numbers,
when Ta-ha-hia-wa-gon, Upholder of the Heavens, who had be-
stowed upon them their hunting grounds and fisheries, beholding
IROQUOIS MYTHS AND LEGENDS 75
their distress. determined to relieve them of the merciless invaders,
and transforming himself to a stone giant, came down to the
earth and united with their tribe.
Wonderstruck at his marvelous display of power, they made
him their chief; and he brandished his club high in the air, saying,
‘““ Now we will destroy the Iroquois, make a great feast of them,
and invite all the Stone Giants of the sky.’”’ In pretense of this
N,
va
AVAL
kaa
LA) ‘ ;
BEEN, AY):
V@ 5 NM
eS
fu
AA
/ =o
me *
WF
Member of the False Face Company impersonating the Stone Giant
intention, the Sky Holder led them to a strong fort of the On-on-
da-gas where he bade them hide in a deep hollow in the valley
and await the sunrise, when they would attack and destroy the
unsuspecting people. But before day, he scaled a high place above
them and overwhelmed them with a great mass of rocks. Only
one escaped, who fled to the Alleghany mountains. There he
secreted himself in a cave, where he remained and grew in huge
strength, when he was transformed to the myth Giant, Ga-nus-
quah.
70 NEW YORK STATE MUSEUM
Ga-nus-quah, the Depredator
He was vulnerable only on the bottom of his foot. No one could
hope to destroy him without wounding the spot on his foot,! and
this was not in the power of a mortal to do; and thus secure, the
whole earth was his path.
No human being had ever seen him, to look upon his face would
be instant death. His trail could be traced in the forests by the
fallen trees he had uprooted when they obstructed his way. His foot-
prints were seen impressed on the rocks where in his travels he had
leaped. Ifa river opposed his going, he would swoop it up with
his huge hands and turn it from its course, and so cross on the
dry land. Should a mountain impede his way, with his strong fists
he would push a gorge through it, the more quickly to reach
the other side. In the tumult of storms, his voice could be heard
warning the Thunderers away from his cave, this Ga-nus-quah,
the last of the Stone Giants!
It was once the fate of a young hunter to meet this fear-inspiring
creature. During a terrific storm, the young hunter, a chief,
blinded and bruised by the hail which fell like sharp flints, and
having lost the trail, sought shelter within the hollow of a great
rock.
Night with its darkness deepened the shadows, and the young
hunter prepared for a night’s sleep, when suddenly the rock began
to move, and from a far recess a strange sound approached him.
At one moment, the tone was brisk as the gurgling stream, at the
next, gentle as the lullaby of a singing brook, again to burst forth
like the moan of a tumbling cataract or the wail of a mad torrent,
then dying away as tenderly as the soft summer breeze.
During a pause in the weird harmony, the marveling young hunter
heard a voice addressing him in a stentorian strain, saying: “‘ Young
warrior, beware! You are in the cave of the Stone Giant, Ga-nus-
quah! Close your eyes. No human being has ever looked upon
me. I kill with one glance. Many have wandered into this cave;
no one lives to leave it. You did not come to hunt me; you came
here for shelter; I will not turn you away. I will spare your life,
which now is mine, but henceforth you must obey my commands.
I will be unseen, but you will hear my voice. I will be unknown,
yet will I aid you. From here you will go forth, free to live with
the animals, the birds and fish. All these were your ancestors be-
1 All magic beings who possessed otgont, or wizzardly powerseem to have been vulnerable
only onthis portion of theiranatomy. The Niahgwahe, another myth monster, is another
example of an otgont creature who could not be killed otherwise.
IROQUOIS MYTHS AND LEGENDS 77
fore you were human, and hereafter it will be your task to dedicate
your life to their honoring!
Whichever of these you meet on your way, do not pass until
you have felled a strong tree and carved its image in the wood
grain! When you first strike the tree, if it speaks, it will be
my voice urging you and you must go on with your task. When
the trees were first set in their earth mold, each was given a voice.”
Mask of the False Face Company representing Ganusquah, the Stone Giant, the mythica}
founder of the company
These voices you must learn, and the language of the entire forest.
Now, go on your way; I am watching and guiding you. Go, now,
and teach the mankind people kindness, the brother goodness of
all dumb things, and so win your way to live forever!”
When the young hunter opened his eyes, he was standing beside
1 The mask to become the habitation of the Gagonsah spirit which lives in the tree must
first be carved on the living tree. A ceremonia)} fire is kindled and an invocation made
asking the life of the tree to enter the mask and thereby furnish it with life that the Gagonsah
spirit might enter. The tree was then propitiated by offerings of tobacco and the mask cut
off.
2 According to the teachings of the Jadigohsashooh, the False Face Company, each tree
has its own voice which the initiated can recognize. When the hurricane twists down a
tree the Indian who hears the death groan as it falls, says ‘‘ that is a hemlock,’”’ or an oak
according as he interprets the ‘“‘ voice.’’ Generally he is right in his statement, it is said.
78 NEW YORK STATE MUSEUM
a basswood! tree which gradually transformed to a great mask,
and related to him its power.
The Go-gon-sa (Mask)
It could see behind the stars. It could create storms, and
summon the sunshine. It empowered battles or weakened the
forces at will. It knew the remedy for each disease, and could
overpower Death. It knew all the poison roots and could repel
their strong evils. Its power was life, its peace the o-yank-wah,
the tobacco which drowsed to rest. The venomous reptiles knew
its threat and crept from its path. It would lead the young hunter
back to his people when the Stone Giant directed. It said: ‘‘ My
tree, the basswood, is soft, and will transform for the molder.
My tree wood is porous, and the sunlight can enter its darkness.
The wind voice can whisper to its silence and it will hear. My
tree wood is the life of the Go-gon-sa. Of all in the forest there
is none other.”’
With this knowledge, the young hunter started on his way carving
go-gon-sa-so-oh, (false faces). From the basswood he hewed them.
By the voice of the Stone Giant he was guided to choose; and well
he learned the voices of all the forest trees before he completed
his task.
In his travels he met many strange animals and birds, which he
detained until he had carved them in the basswood; and inviting
them to tarry, learned their language and habits; and though
fearing the Giant’s reproval, for he constantly heard his voice en-
couraging or blaming, he learned to love these descendants of his
ancestors, and was loath to leave them when compelled to return
to his home.
Many years had passed in the laborious task, and he who entered
the cave a youth, had become a bent old man when, burdened
with the go-gon-sas he had carved, he set out on his return to his
people. Year after year his burden had grown heavier, but his
back broadened in strength, and he had become a giant in stature
when he reached his home and related his story.”
1The proper wood for “ medicine eae’ ” is the basswood. A mythical reason is given
for its employment but the practical reason is probably that it is easy to carve. The Indians
also ascribed medicinal virtues to its bark and used the sap as a lotion for wounds. The
bark furnished fiber for twine and fabrics and also when peeled off in wise i. furnished
conduits that conveyed water from springs.
2The lost hunter became the founder of the False Face Company and instructed the
first band in its ceremonies and ritual. The editor found one of the Stone Giant’s masks
in the possession of a member of the Cattaraugus Company and purchased it for the State
Museum. It never was used in public ceremonies in the Long House but always within
the company’s lodge.
IROQUOIS MYTHS AND LEGENDS 79
KO-NEA-RAW-NEH, THE FLYING HEADS!
The Long House was new and the people were tranquil in its
peace when they were terrorized by the visitations of the Flying
Heads.
These odious Heads were enveloped in long, fire-flaming hair
which streamed to the wind in their flying, dazzling and blinding
those who dared look at them; and armed with two great bearlike
paws, which were ever in motion as if clutching at prey, they shot
through the air like meteors.
When flying, these Heads were of enormous size, yet, upon the
land or among the forest trees, they could become no larger than
the head of a bear, for which, but for their flaming hair and repul-
Sive visage, they might sometimes be mistaken; but whether in
the air or upon the land, there seemed no human power able to
combat them, and the people fled in horror whenever they ap-
peared.
Many of the medicine men said they were bad spirits” who had
escaped from some place of confinement, and, angered that the
people should be dwelling in peace, were seeking to destroy them,
while others believed their coming portended some dire calamity
that would befall them; but, whatever the cause of their coming,
the people were powerless to restrain them.
Feasts, invocations and incantations were of no avail; drums,
rattles and loud screaming shouts gave forth no sound when the
Heads appeared, and they heeded them not. Arrows and spears
would glance from their fiery hair, or break like a dead branch
wind-blown from the tree, and there seemed no succor for the
people.
Happily these dread visitations would be interrupted for varying
periods often extending through several months, when the people
would return to their quiet, always hoping the Heads had departed
forever.
A long time had passed, so long that the people had nearly for-
gotten their affliction, when one night at the sundown, De-wan-do,
an Iroquois woman, with her infant wrapped in a blanket and
swung across her shoulders, was paddling her canoe across a broad
river. She was hastening before the darkness should set in when,
as she neared the shore, a long shadow swept across her canoe and a
big face lifted from the water, a face whose flaming hair streaked the
1 This is one of the legends which David Cusick included in his History of the Six Nations.
2 In some myths the flying heads are false faces. The Mohawks instead of making the
Stone Giant the founder credit the Flying Heads with being the original False Faces.
8o NEW YORK STATE MUSEUM
waves like serpents of fire and hissed to vapors the smooth-flowing
river. Like all her people, De-wan-do knew the Flying Heads,
and pressing her infant close to her breast, she sprang to the shore
and ran to the forest where the game of the day-before chase had
been left. .
Looking back and seeing the Head following her, she threw it a
Turtle-shell rattle used by False Face Company:
piece of deer meat which, as it stopped to devour it, delayed it for
a time, and De-wan-do fled. Through all the night she ran, still
pursued by the Head, and that she might gain a moment’s rest,
she continued to throw the deer meat until no more was left.
The new risen sun was combing the clouds with its sharp-pointed
rays, and though with the light, De-wan-do could run swifter, still
the Head was drawing closer. Her meat was gone—what should
IROQUOIS MYTHS AND LEGENDS 81
she do? She threw it her blanket, in rage it tore it to fragments;
then her doeskin dress, her leggings, moccasins, piece by piece all
the clothes she wore as still she ran through the brush tangles,
tearing wounds that were bleeding and weakening, and the Head
had nearly overtaken her when, despairing, she remembered the
charm of an infant’s moccasin to avert danger, and hastily remov-
ing one from her child’s foot, threw it behind her. At its sight the
Head stopped, and in rage beat the air with its great paws. In
vain it tried to avoid the moccasin, and reeling and wandering as if
blinded, fell to the ground.
Hurrying on through the shade of the forest, De-wan-do climbed
a tall pine where hidden in the branches she rested; but there soon
came the terrible creature, and lying down at the base of the tree,
fell asleep. Thinking the Head was too tired to wake, De-wan-do
drew her child to her, intending to flee from the tree, when the
child brushed down a bunch of pine needles which falling on the
Head, wakened it. Said the Head, ‘“‘A porcupine dwells in this
tree, and I will kill it’’; and hurling stones at the tree, it broke a
large branch which in falling tangled the Head fast,when De-wan-do
dropped from the tree and fled toward her home. But the fero-
cious Head soon freed itself from the branch, and spreading its
fiery hair down to the bushes, they were soon in flames, burning a
path as they spread and following De-wan-do to her lodge. This
the Head knew, and guided by the fire trail, it soon reached the
lodge and stealthily entered.
‘But De-wan-do heard not. Suffering with hunger from her
long fasting, she was at the hearth fire roasting acorns, while her
infant lay sleeping near the fire. One by one as they burst their
shells she drew them away and ate them, and the astonished Head,
approaching behind her, wondered, for it thought she was eating
the live coals. ‘‘ They must be good,” thought the Head, “ and
I’ll have my share’; and gathering the hot coals with its paws,
thrust them into its mouth when, screaming in agony, it fled from
the lodge in a great blaze of fire which drifted into the night!
-?And the Head never returned. _It is believed that the live coals
it had mistaken for acorns burned it to death.
THE FACE IN THE WATER AND THE DEATH DANCE
In the hollow of a rock in a forest, was a health-giving spring
known to all red men.
This spring, which possessed mysterious power, was protected
by two spirits. From ‘sunrise to noon, Oh-swe-da, spirit of the
spruce tree, was its guardian, and this was its ‘‘charm time’’; but
82 NEW YORK STATE MUSEUM
after the noon, when “‘the shadows slanted across it’’ and Och-do-ah,
the Bat, had entered the rock, the spring became a baneful poison,
sudden or lingering, as Och-do-ah might will. No mortal should
near it for healing when Och-do-ah was enticing all things to drink
of its death.
Ah-ne-ah, Rose Flower, who had gone to the spring in quest of
its water, was weaving the sweet-smelling grasses into baskets
and singing the firefly song as she braided the strands to its tune,
and, as happy as she was beautiful, had not seen the noon nearing
the spring, and it was glinting the edge of the rock when she hast-
ened toward it.
As she held her elm bowl to the gurgling water, it seemed never
to fill, and she saw there a face more beautiful than any she had
ever beheld; and the face was smiling and nodding at her as it
floated from side to side of the spring, as if coaxing, then disap-
pearing to return with its enchanting smile which allured Ah-ne-ah
by a weird spell from which she could not escape.
As she wondering gazed, the threatening shadow entered the
spring, and when the smiling face vanished, something suddenly
seized her and bore her upward far from the forest and, as with
wings, so swiftly flying, the wind which seemed following lagged
far behind them. Then hurrying to the earth below, they crossed
a broad river and plunged down its cataract to a wide water,
which raged in a fury of confusion. There Ah-ne-ah seemed alone
in the mad torrent, save a face which floated beside her, hideous
in its threatening frown, and she turned from it in horror, and the
fierce water tossed her to its bank where a massive oak was up-
rooted.
There again was the face, which led her down below the earth
to a place glaring as with flames and where numberless people
were dancing, carelessly dancing, and among the vast multitude
passing, were some of her own people who had died years before,
and who appealed to her for pity as they moaned, “‘don-de-gwan-de,
don-de-gwan-de”’ (pity us, pity us). Helpless and dumb in her
terror, some monster pushed her into the circle of dancers where,
doomed to the fire dance, she felt herself blind and dying, when
she seemed to breathe a new air, life restoring and fragrant of
pines of the woodland, and as she opened her eyes it was sunrise
and she stood by the spring!
By her side was a young warrior robed as the hunter robes for
the hunt. In his hand he held a branch of spruce pine; on
his head were two wings, one of the owl, the other an eagle. His
IROQUOIS MYTHS AND LEGENDS 83
feet were sandaled with strips of the deerskin, and as Ah-ne-ah
looked into his eyes she beheld the face that had smiled to her
from the spring!
Li i a
Seneca flute used in playing ceremonial music
The owl and eagle-winged warrior took her hand, and as he
gently led her to the edge of the forest, related to her the mystery
of her strange night journey.
He was Oh-swe-da, the Spirit of the Spruce, and guarded the
spring from the sunrise to its noon. With his eagle wing he could
fly to the sun, with his owl wing he could wander the whole forest
in the night and until the shadow was close to its border.
Oh-swe-da had welcomed her only to warn. Och-do-ah, the Bat,
was hovering in the shadow which was so near, and Och-do-ah
would destroy. He poisoned the spring water when the sun turned
away, and the wings of Och-do-ah grew broader as the night came.
He belonged to the night and his death watch.
Oh-swe-da held fast the elm bowl to warn Ah-ne-ah away. It
could not fill. She must see the shadow and flee, but alas! the
Och-do-ah had seen her, and had sent one of his helpers to take
her to the fires below where the witches were dancing the death
dance.
But Oh-swe-da was freed from the spring, and followed to her
rescue. He had snatched her from the witch fire, and now she
was here! But the penalty for lingering too late at the spring
must be paid — Och-do-ah would have his prey. She had escaped
him, but was doomed!
When they had reached the corn plains the story was ended,
and Ah-ne-ah returned to her home.
Soon after, there came a pestilence to her people, and a famine
was upon them. Hundreds fell victims to an epidemic, and day
by day the beautiful Ah-ne-ah was fading away, until one summer
morning at the vanishing of the dew Ah-ne-ah disappeared. The
lodge where she had faded to death was empty, and when her
people entered its door a strange silence was there, not a sound
save a rustling as of vanishing wings and the whirr of a flying bird.
But by the side of her couch were two fallen feathers, one of the
owl, the other an eagle!
But the faithful Ah-ne-ah had related to her people the terrible
84 NEW YORK STATE MUSEUM
story of the witch fire, and taught them its dance which could no
more destroy them.
Thus originated the Oh-gi-we,! the Death dance of the Iro-
quois, one of the rites of their Death watch which releases a
departed spirit from the evil influences of the witches.
Death Dance
Arranged by F. B. CONVERSE, Igo2
4 Andante.
TON-DA-YENT, THE TWELVE WARRIORS AND THE WHITE RABBIT
In his youth he had been evil, but when grown to manhood, he
had conquered his bad and becoming a warrior had won great vic-
tories for his people.
An unyielding leader, he was feared by his foes. Now he had
passed from his people, the Ton-da-yent, the war chief!
The wailers had wept, the death song had been chanted, the
war paint lined his strong face, and they had crowned him with
the heron feathers, the Iroquois emblem of power. In his hands
they laid his stone scalping knife and war club, and robed in deer-
skin, his dead body waited the sunrise. All the night long it sol-
emnly waited.
When the sun neared the east sky, they wrapped the dead war-
rior in the bark of the elm and lowered it into the earth, and an
aged priestess, Ho-non-di-ont, scattered small lumps of clay above
him, to propitiate the elements, earth, air and water, through
which his spirit must journey to its rest.
1The Oh-gi-we is a society with regular leaders and fixed rites. It is sometimes called
the “‘ Talkers with the Dead.’’ When the unhappy soul of the dead member appears to
one of the living either in a dream or in a waking vision, the ceremony is ordered in all haste.
The formula by which souls are released from influences which bind them unhappy to earth
forms the bulk of the Oh-gi-we ritual.
IROQUOIS MYTHS AND LEGENDS 85
At twilight when the sun had gone, they planted above him a
young pine; Ton-da-yent had been a brave warrior, and the passers
must know that he was lying there.
A council of condolence was called, at which his successor would
be named, when an unknown person appeared, claiming to be the
twin brother of the dead chief, and demanded that he be given his
name by right of twin succession.
The people marveled greatly at the wonderful resemblance he
bore to the dead chief and, save a glowering fire which lurked in
the glance of his eye, it seemed indeed that the. Ton-da-yent had
returned, and the council did not hesitate to grant his request.
His influence grew quick and strong among the warriors who
had followed his brother, and having declared his intent to become
a war chief, they eagerly united with his band.
One day he assembled his warriors and, selecting twelve of the
youngest and most stalwart, told them they were to follow him
many suns away where he would hold council with some foreign
tribes whose friendship it was desirable to secure. The chosen
twelve, proud of the honor the chief had shown them, dressed them-
selves in their choicest skins and feathers and prepared for the
journey, but when ready to set out an ominous stillness oppressed
the air and a black cloud came down, darkening their path.
“An omen of ill,” said the medicine man, but the young war-
riors, unlearned in the lore of the mystics, feared not.
Snowtime to snowtime had come and gone, but neither the
chief nor the warriors had returned, when one black night the
death warning cry “ ga-weh, ga-weh ”’ was heard wailing through
the village and a gaunt warrior entered a lodge and, ‘“‘ hushing ”’
the people, related his story.
The warrior’s story
He was one of the twelve warriors who had followed Ton-da-yent.
The Ton-da-yent had led them into the depths of a forest and
down a steep precipice into a dark place where he confined them
and then went away. Vainly they tried to escape, but through a
crevice in the rocks a gleam of light entered, and they could tell
the day from the night.
For many suns the Ton-da-yent had left them to wait and watch
for his return, until the food he had given was nearly gone and
they were despairing, when one night when darkness had come, to
their great joy he returned, but not to release them.‘ He coun-
86 NEW YORK STATE MUSEUM
seled them to remain quiet yet a little longer, saying they were
still surrounded by a foe which was gathering, and if discovered,
they should be destroyed. Then he talked to them in a monotonous
voice which stupefied them to dull, heavy sleep, and upon waking
the next morning, they discovered that one of their number was
missing !
Alarmed at the strange disappearance, one of the warriors,
determining to remain awake when again the Ton-da-yent should
come, filled his ears with moss to deaden his sorcering voice, and in
the night when his companions were sleeping, saw, to his horror,
the blood-thirsting chief scalp one of the number and carry the
body away!
Night after night came the Ton-da-yent to repeat his murderous
killings until but he, the relator, alone remained, and believing that
he too must die, was in despair.
But an unlooked for relief came to him. During the day a young
bear, seeking refuge from the storm which raged outside, crept into
the place through an unknown opening, and the warrior starving
for food, killed it and, removing its skin, concealed himself within
it. In pretence of sleep he awaited the return of the chief who,
in the darkness not observing the warrior’s disguise, scalped the
head of the bear in mistake, and in his hasty flight having neglected
to close the passage, the warrior escaped. Here ended his story.
The warrior’s story spread consternation among the people and
the chiefs deliberated. They decided that “‘ something was dis-
turbing the spirit of the dead Ton-da-yent,”’ and that “as by their
ancient law his body must be lifted and questioned,’ thereupon
the grave of the chief was opened.
There, indeed, was the body, but to their horror, they found
twelve scalps, one of them the scalp of a bear and covered with
blood!
“Tt is he, the blood-thirsting Ton-da-yent!’’ exclaimed the
young warrior, and the society for the dead recited their chants for
‘“ pacifying the unrest of a detained spirit ’’ and “‘ talked to’’ the
body.
The medicine men knew that the murderer of the young warriors
was not the immortal Ton-da-yent, whose spirit of good had de-
parted forever, but the ghoul of his evil which remained and had
assumed his form, and unable to release itself from the earth,
had ‘‘ become restless,’ therefore it ‘‘ must be punished.”
So they built a lodge of light logs and boughs, smearing it over
with the pitch of the pine, and placing therein a high bier, which
IROQUOIS MYTHS AND LEGENDS 87
they covered with furs, laid the body upon it, saying, for they
knew that the ghoul could hear and was listening, ‘‘ we will now
leave the spirit to rest, and will bar fast the door for fear of the
prowling wolves.”
Silently guarding the lodge until the sun had gone away, they
lighted the brush which had been thrown upon it, and it was soon
enveloped in flames. As the burning increased, the cries of the
ghoul could be heard pleading for release, and then they knew that
their medicine men were wise.
The doomed ghoul continued its cries until the lodge was con-
sumed, when there came a loud “ crackling ’’ shriek, the head of the
evil Ton-da-yent flew high in the air, bursting into fragments
and dropping a white rabbit’ which ran fast to the swamps.
The twin souls of the Ton-da-yent exemplify the Iroquois In-
dian’s theory of the duality of a human life, the good and the
evil. He believes evil to be of the earth, only, and that good, alone,
is immortal.
The myth rabbit, the evil of the Ton-da-yent, lives in the swamps,
and during the summer it assumes the color of the grasses; in the
winter it changes to white, as the Indian says “* white like the snow.”’
It is very wary, fleet of foot, and rarely ever to be seen. From its
eyes gleam luring red fires which float over the marsh lands.
Its death call ‘“‘ ga-weh, ga-weh,”’ is said to be heard preceding a
calamity. At all times it is an ill omen, and a death is expected to
follow its warning cry.
The good spirit of the Ton-da-yent passed to the skies with his
death, and now abides there as the Rabbit, or Hare, in the celestial
constellation situated directly under Orion.
JI-JO-GWEH,' THE WITCH WATER GULL
It was a bird of night. Its vampire wings sucked the air in its
noiseless flight. Its prey was life, bird, beast, or human, and blood
its craving.
When its wings touched the waves, the waters would hiss.
When it followed the streams through the valleys, vapors would
rise and screen it from sight. Its breath was poison and would kill.
1 Another version of this story relates that the evil spirit was transformed into the screech
owl. The burning of otgont beings is common in myth tales and the bursting of their
~ heads, from whence a beast or bird typifying their evil disposition flies, is another common
feature.
88 NEW YORK STATE MUSEUM
If in its flight a feather fell from its wing, blood followed in drops
hard as flint, which would bruise to death any living thing they
struck.
When it flew through the air, it shriveled black clouds that
dropped bad rain, and hideous reptiles which crawled away and
hid in the ground.
Sunlight and moonlight it feared, but in black night it roamed
abroad a straggling, wandering, blood-thirsting thing of evil;
and the people, dreading its baneful power, would hide from its
sight, whispering its name in fear.
Whence it came was never known, but for generations it had
cursed the land with its direful flight. Many had sought its life,
but their arrows would fall blunted to the ground, and some cal-
amity was sure to befall the venturesome hunters. It seemed to
bear a charmed life, and, despairing, the people lived in constant
dread of its visitations.
But one time, a voice whispered to a brave young Indian girl
that, if she would hew a strong bow from the ash tree, and twine
it close around with her long black hair, and feather her arrow
with the down from a young eagle’ s breast, she could destroy the
venomous bird.
Thus told, she climbed a high cliff to an eagle’s nest, where she
found some young birds, who spread wide their mouths for the
food she had brought them; and plucking from one a handful of
its down, she hastened to her home and bound it to her arrow with
sinew. She had made a strong bow from the ash, and was eager
to start on her search for the bird, happy in the thought that by
its death she would bring a deliverance to her people.
That no harm might befall her should her arrow fail, she sought
the advice of the medicine men, who placed upon her neck a small
packet of sacred tobacco, and called upon the spirits of the good
to aid her. Thus guarded, she made her way down to the lake
where nightly the bird came to drink.
Cautiously approaching the water, she scanned its surface as she
listened but not a sound could she hear nor a living thing could
she see in the darkness. ‘‘ The dark will befriend me, I know, and
soon I will see,’ she thought; and seeking a shelter under some
wild grapevines that would screen her, she patiently waited and
listened all through the night, but the demon bird came not, and
weary with watching, she had picked up her bow to return, when
a shriek rent the air that sent a chill to her heart, and looking up,
she saw the monster swiftly circling the air above her.
IROQUOIS MYTHS AND LEGENDS 89
For a moment she wavered, terrified by the sudden screaming
of the bird, but remembering the charm the medicine men had
given, her courage came back to her, and imploring the protection
of the good spirits, she drew her ash bow. To her horror it was
limp asa wisp of straw! The night dews had softened it, its strength
had gone, and she knew not what to do; for the bird still shrieked
above her, and she felt that she was doomed. Though despairing,
still her faith remained, and she clasped the charm upon her neck,
and recalling the power words of the medicine men, whispered
them to the arrow as she again bent her bow, and the arrow flew
true to its aim!
Shrill and fast were the shrieks of the bird, for the arrow had
pierced its heart. And its wild fluttering wings threshed the air
in its pain and rage as it reeled headlong to the lake, lashing the
water to foam as it sank!
The legend tells, that when the Witch Gull disappeared in the
lake, a flock of wild birds arose from the foam, and hovering for
a time over the spot, winged away to the south. They were the
white sea crow, a variety well known to the red man. These
birds had been devoured by the Ji-jo-gweh, and so imprisoned
until happily released by its death.
When, preceding a storm, the sea crows are seen in hurrying
flocks, the red man knows that the spirit of the Ji-jo-gweh is driving
them, as his spirit is then haunting the clouds.
SGAH-AH-SO-WAH AND GOT-GONT, THE WITCH HAWK AND THE
WITCH BEAR WOMAN
The Witch Hawk was hovering. His talons were ready. His
keen eye measured the sky. His dusk-colored wings silently
brushed the air as the pinions of the breeze stir the breath of the
night. The flight of the Witch Hawk was the foredoom of evil.
He could be visible or invisible, whichever might best serve his
weird flying, Sgah-ah-so-wah, the Witch Hawk, the dread of all
birds, who chase him away from their lands.
Unseen, one day he was hovering over the maize land where
O-gas-hah, an Indian woman, was toiling with her bone hoe, and
the maize bent low as she fed it the nourishing earth.
O-gas-hah had strapped her young infant in its ga-yash (splint
cradle), woven of sweet-scented woods, and hung it on a low branch
of an elm where the summer breeze rocked it a song. A swift of
the wind quivered the corn leaves, and the air seemed heavy
with warnings as O-gas-hah gazed at the sky and, thought she,
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‘The Sgah-ah-so-wah is wandering, the Indian knows its trail in
the winds, the Witch Hawk!’’’ But the sun went on with its summer
day, and the dews were falling when O-gas-hah had ended her
toil in the maize field, and turning to bind her burden strap across
her shoulders, she discovered her child was not there!
With a cry of terror she fled to her home, wailing to the skies
“It was you, Sgah-ah-so-wah, it was you, the Witch Hawk! You
have taken my child!” And entering to the sad desolation of her
lodge, O-gas-hah shut herself in with the night and her wild lamen-
tations.
The Witch Hawk it was who had taken her child and carried
it to a dense woods where he left it to die.
By his power to transform to a human, as a warrior the Witch
Hawk had once wooed O-gas-hah who, in her strange distrust,
had scorned him, and now he had wounded her with a weapon
more subtle than death.
The night dews fell on the child, the dawn sun had gleamed
down upon it, and a next day was in its deep shadows when a bear,
prowling through the dense place, came upon it and thinking it
was a young cub, carried it to its cave in a north shelter, where
the cool winds fled from the sun:
Years passed. The infant, now grown to womanhood and still
nourished by the bears, had never known she was a human being
until one morning there came a hunter who related to her the won-
ders of another life in the world, where humans dwelt. It was
the Witch Hawk, who had transformed to a hunter, and by his
enticing endowed her with his own baneful powers; and teaching
her the ways of his invisible trails, the revengeful bird led her
away, and guided her back to O-gas-hah’s lodge near the maize
field.
Attired in the doeskin, her feet sheathed in porcupined moccasins,
and her long hair braided with long grasses, the Hawk led her,
and well he knew the way, to the door of the lodge where O-gas-hah
was crooning a child’s song, a child song of the long ago of her
desolation in the maize field.
When the sad O-gas-hah saw the beautiful maid, a strange thrill
crept through her heart as she bade her welcome and, with true
Indian hospitality, shared her home with her, calling her Gwi-yee;
and O-gas-hah learned to love the stranger, yet there seemed an
artful secrecy always hovering around her that palled like a shadow
within and without.
Gwi-yee had strange vanishings. She would suddenly disappear
IROQUOIS MYTHS AND LEGENDS gi
and return not for many days, and on her return some calamity
would befall the people. She often spoke of her home “in the
far distant place ’’ where at one time she was content and happy,
but had never invited any of her friends to visit this place of
her peace.
For days, weeks and months the strange disappearances con-
tinued; no person knew where, no person saw her when she
traveled away, and her coming was silent as night.
The beauty and grace of Gwi-yee had attracted the wooing of
many a brave young chief, and there had been combats of rivalry,
but Gwi-yee, who seemed timid and unwilling, was wary of men,
yet should one of them slight her, some evil befell him. If in
his sorrow, one should plead when she disdainfully rejected him,
disaster would come upon him, or some member of his family.
A favorite with them all, who would suspect her haunting evil!
There was one, a proud young warrior who, as sign of the marry-
‘ing sent her gifts. Tenderly she unbound them one by one, and
the human that will dawn to each heart was teaching its lesson
when, among the choice gifts of the hunt she saw a great bearskin.
‘He has killed my brother!’’ she sighed, “‘ no more shall he cross
my path.’ Death for death she vowed, and the young warrior
returned no more to her lodge, and no more returned to his people!
Gwi-yee was the most joyous at the feast and most free at the
dance, yet when she had departed there was a grim silence that
no one could solve, a haunting fear which none could explain; and
the mystery grew, hovering above the people.
Yet Gwi-yee, always kind, was ever willing to bear their burdens.
Gwi-yee shared her lodge with the homeless and her food with the
needy; yet she would suddenly vanish, no one could follow her,
no one could question her.
During one of her disappearances a bear was seen in the forest,
and several of the young warriors followed its tracks in the snow
to a certain spot where the tracks disappeared, and in their place
the print of a woman’s moccasin led them to the village. Puzzling
and strange was this! At another time, a bear track circled all
round the snow-covered maize land, and beside it was the footprint
of a huge bird, both nearing the lodge of O-gas-hah where they
vanished, and in their place the light stepfall of a woman sunk
in the snow path that led to the door. Who was within? O-gas-
hah, crooning her child song and Gwi-yee, just returned from her
far distant home, and the snow was fast melting from her moccasins!
Thus the mystery grew around Gwi-yee, and as the night that
Q2 NEW YORK STATE MUSEUM
drapes in its black shadows, Gwi-yee folded herself in the gloom
that threatened her, baneful its power, malign its darkness! Her
wooers had abandoned her, the maidens shunned her, the old people
who knew all the signs of the witches feared her as a thing of dread;
and even the kind O-gas-hah hushed her crooning child song as if
in fear.
The curse of the Witch Hawk had fallen upon her! Why had
he taken her from her forest friends who had nurtured and reared
her? What had she known but the simple forests where the bears
had taught her their liberty life? On their wide walks she had
roamed far and free. The cheats and sorrows of the human kind
were unknown to her friends, who had taught her to hide from
their killing. The forests and rivers and skies were all hers where
unrestrained she had wandered in her wild wood life. Why had
the Witch Hawk enticed her to the restless uncertain ways
of the human? She had learned to love with the human love but
to be hated; she had been kind but to be scorned, and as a human,
lived but to destroy!
Back again to her old life she would flee, never to return from its
peace. And the voice of O-gas-hah was crooning like a refrain of
the dying as Gwi-yee fled to the forest.
Foredoomed was Gwi-yee. The hunters who had preceded her
had surrounded the forests where they watched many nights.
The moon peered through the snow laden trees as a bear was
tracking its way in the drifts. Slow and more slow it tracked its
way when a swift flying arrow pierced its heart, and it fell to its
death in the snows. In triumph the hunters drew near, when
from its body arose a young maiden wrapped in a great light, a
young maiden dressed in doeskin, her feet sheathed in porcu-
pined moccasins, her long black hair braided with the wild grasses
of the summer, and a hawk screamed through the forest as she
vanished!
“It was Gwi-yee!’’ exclaimed the hunter, ‘‘the Bear Woman,
the witch who has destroyed us!”
Part 2
MYTHS AND LEGENDS
BY
HARRIET MAXWELL CONVERSE
REVISED BY THE EDITOR FROM ROUGH DRAFTS FOUND AMONG
MRS CONVERSE’S MANUSCRIPTS
OTT-WAIS-HA, THE SOUL
Its journey
With faith in the immortality of the soul, the Iroquois also
believe that each no-twais-ha (soul) has a path which leads from
every lodge door direct to the land of the Great Maker, and that
Chief Cornplanter, of the Senecas, the tribal historian from whom
Mrs Converse obtained this legend
the Ott-wais-ha never loses its identity in the various transmigra-
tions through which it must pass toward its final rest.
In its earth tarrying it frequently leaves its human in the care
of its mortal, or material, spirit, to wander throughout the mysteries
of space, and in its wingings may enter some other existence, either
bird, animal or reptile, there to tarry for a time for knowledge which,
when it returns to its human, it will reveal to him in dreams.
93
94 NEW YORK STATE MUSEUM
In the few seconds of a dream, the Ott-wais-ha can relate the
experiences of a lifetime. If their revelation be of special impor-
tance, the dreaming human will remember it when he awakes, will
relate it to a tribal dream prophet who will interpret its significance
which may prove a guidance for the entire life of the dreamer.!
Should an Indian threaten ‘‘ the rattlesnake warns but once,”
it may be the caution of a dream revelation which has taught him
the mercy of a warning before the thrust of death. Should an
Indian become hopelessly depraved and fail to heed the warnings
of his dreams, it may occur that the Ott-wais-ha, unable to endure
his depravity, will abandon him and descending to his mere mortal
existence, he will be compelled to live out his earth life bereft of
his immortal soul.
But the Ott-wais-ha will not desert its mortal unless by a continu-
ous abuse of its goodness; and conscious of this, the Indian more
frequently makes his offerings and sacrifices to his evil spirit than
his good, for to pacify his evil is the war wail of his battle for
eternity.
By a legend of the Ott-wais-ha: One night two hunters were
resting by the side of a small stream in the forest ; they were waiting
for the day dawn. One was drowsy ina half sleep, when his wake-
ful companion, who was watching the east sky, saw a small spark
of fire pass from the mouth of the sleeper and float in the air to the
edge of the stream, crossing it on a silvery willow leaf? which was
drifting to the opposite bank. Hovering there for a moment as if
confused it finally entered the skull of a small bird which lay bleach-
ing on the bank and disappeared. The watching hunter did not
disturb his sleeping companion, and when at the sunrise he awoke,
he related a strange dream that had come to him.
The dream
He had left the forest in a great light and, as if with wings, had
soared to a far away land, and a peaceful water whose borders
reached from horizon to horizon. There he found waiting him a
1The mystery of dreams was one that profoundly impressed the Iroquois but in this
they did not differ from most primitive people. With them every dream had a meaning
which the dream interpreter could reveal. One of the ceremonies at the midwinter festival
was the guessing of dreams. The Jesuit missionaries have left some interesting accounts
of this custom. Dreams determined the assembling of several of the secret societies and
some are said to have originated thus.
The influence of dreams upon primitive minds can hardly be realized by any one but the
close student of savage races. Some seem to be in a perpetual daze and almost unable to
distinguish between the imaginative happenings of their sleep and the actual happenings
of the waking state.
2 According to Iroquois lore the soul in crossing water must have some material boat or
bridge, howsoever small.
IROQUOIS MYTHS AND LEGENDS 95
silver canoe which was vast in dazzling splendor as it floated on
the waters, which bore him to the furthermost shore where he met
a great eagle which, seeming to be waiting, guided him to its home
whose pearl-white dome touched the high sky above the gray
clouds which were hovering over the far distant earth beneath.
Within the dome, multitudes of birds of dazzling plumage were
circling the air; some were feathered like unto the rainbow lines;
others as the white snowdrift; but the greater flock was gray as
the night shadows and darkened the dome as they winged past.
In a corner, dense with threatening blackness, were groups of
vampires whose talons spread out reeking with blood, as they
restlessly reeled to and fro in the strangeness as if searching for
prey that came not to this land of bird life. These terrors the
eagle seemed pushing back as they flocked to the front, when from
amid the wheeling and whirring and the beating of wings against
the still air, came a voice saying: ‘‘ Not so fast Ott-wais-ha, you
are a stranger to this sky way of the birds; you have left the body
of your hunter below, who is locked as fast to his sleep as the root
to its tree. Here the eagle sleeps not, the vulture rests not and
its wings flutter for flight in the darkness as the earth sleeps below;
your journeying is long; this is but a rest place on the way to the
lands of the Creator. You are toosoon for that trail, you can not
wait here. Even now your body below breathes to the sun; return
swift to his day and night earth life and train it how to live your
life; teach it its evil and good; cry into its ear the wail of warning
and the shout of victory. We are of the peace path which you
will soon travel, but you are not yet strong; the death birds hover
near, they scent the blood of your meat, and will drain it to death !”’
The voice ceased its strange intoning, a something winged by the
dreamer who looked in vain for the eagle. The water, the silver
canoe, the myriad of birds, ali had vanished as, waking, the dreamer
opened his eyes to the sun which was sending its beams through
the shades of the forest. ‘‘I know, and will remember, I have
heard the warning,’’ said the hunter, as he wended his way to the
game.
And the dream to the dreamer? The spark of fire which had
issued from the lips of the sleeper became the Ott-wais-ha, the
‘immortal fire of life ’’; the little brook the “ ereat water’; the
willow leaf the “silvery canoe’; the skull of the bird the great
dome in which were hovering the eagle, the vulture, the vampires,
the three contentious attributes of mortal life, the noble, the
_ degraded, the murderous; all these the Ott-wais-ha had shown to
its earth soul..
96 NEW YORK STATE MUSEUM
Thereafter the hunter would not kill the eagle, fearing the
vampire behind him which might plunder and kill.
The dream prophet knew, and could reveal!
It is the custom of some Indian tribes to kill a bird above the
grave of the newly dead, that its spirit may accompany the soul
on its way to the lands of the Maker-of-all. Other tribes release
a living bird from a cage to typify the release of the spirit from
its body.
The Iroquois says the eagle is the only bird that looks straight
into the eyes of the sun. He seeks his prey in the low valleys
but has his aery on the pinnacles of the mountain hights.
GAU-WI-DI-NE AND GO-HAY, WINTER AND SPRING!
The snow mountain lifted its head close to the sky; the clouds
wrapped around it their floating drifts which held the winter’s
hail and snowfalls, and with scorn it defied the sunlight which
crept over its hight, slow and shivering on its way to the valleys.
Close at the foot of the mountain, an old man had built him a
lodge ‘‘ for a time,’’ said he, as he packed it around with great
blocks of ice. Within he stored piles of wood and corn and dried
meat and fish. No person, animal nor bird could enter this lodge,
only North Wind, the only friend the old man had. Whenever
strong and lusty North Wind passed the lodge he would scream
“‘ugh-e-e-e, ugh-e-e-e, ugh-e-e-e,’’ as with a blast of his blustering
breath he blew open the door, and entering, would light his pipe
and sit close by the old man’s fire and rest from his wanderings
over the earth.
But North Wind came only seldom to the lodge. He was too
busy searching the corners of the earth and driving the snows and
the hail, but when he had wandered far and was in need of advice,
he would visit the lodge to smoke and counsel with the old man
about the next snowfall, before journeying to his home in the
north sky; and they would sit by the fire which blazed and glowed
yet could not warm them.
1 Another version, from the Senecas, makes Ha’-to‘ the Spirit of the Winter and O-swi-
né‘-don‘, the Spirit of Warmth. The former is described as an old man who skulks about
in the woods and raps the trees with his war club, (ga-ji-wa). When the weather is the
coldest he is the most active and any one can hear him rapping the trees. It is a very evil
thing to imitate the acts of any nature spirit. The penalty is to be captured by the spirit
and pressed into its service. Ha/’-to‘ is deathly afraid of blackberries and never visits the
earth when they are in blossom. A boy who had mocked Ha’-to‘ once vanquished him
by throwing a pot of blackberry sauce in his face. Thus the Senecas use blackberries in
winter as a medicine against frost bites.
9/
IROQUOIS MYTHS AND LEGENDS
ystqre AOG BosUVGg & ‘IoJUv[dUIOD osssef Aq BUIMBIP & WO
ywsidg ysor ony
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The old man’s bushy whiskers were heavy with the icicles which
clung to them, and when the blazing fire flared its lights, illuminat-
ing them with the warm hues of the summer sunset, he would
rave as he struck them down, and glare with rage as they fell
snapping and crackling at his feet.
One night, as together they sat smoking and dozing before the
fire, a strange feeling of fear came over them, the air seemed
growing warmer and the ice began to melt. Said North Wind:
‘““T wonder what warm thing is coming, the snow seems vanishing
and sinking lower in the earth.’’. But the old man cared not,
and was silent. He knew his lodge was strong, and he chuckled
with scorn as he bade North Wind abandon his fears and depart
for his home. But North Wind went drifting the fast falling snow
higher on the mountain until it groaned under its heavy burden,
and scolding and blasting, his voice gradually died away. Still
the old man remained silent and moved not, but lost in thought
sat looking into the fire when there came a loud knock at his door.
‘““Some foolish breath of North Wind is wandering,’”’ thought he,
and he heeded it not.
Again came the rapping, but swifter and louder, and a pleading
voice begged to come in.
Still the old man remained silent, and drawing nearer to the
fire quieted himself for sleep; but the rapping continued, louder,
fiercer, and increased his anger. ‘“‘ Who dares approach the door
of my lodge?” he shrieked. ‘‘ You are not North Wind, who
alone can enter here. Begone! no refuge here for trifling winds,
go back to your home in the sky.’’ But as he spoke, the strong
bar securing the door fell from its fastening, the door swung open
and a stalwart young warrior stood before him shaking the snow
from his shoulders as he noiselessly closed the door.
Safe within the lodge, the warrior heeded not the old man’s
anger, but with a cheerful greeting drew close to the fire, extend-
ing his hands to its ruddy blaze, when a glow as of summer
illumined the lodge. But the kindly greeting and the glowing
light served only to incense the old man, and rising in rage he
ordered the warrior to depart.
‘“Go!” he exclaimed, ‘“‘I know you not. You have entered
my lodge and you bring a strange light. Why have you forced
my lodge door? You are young, and youth has no need of my
fire. When I enter my lodge, all the earth sleeps. You are strong,
with the glow of sunshine on your face. Long ago I buried the
sunshine beneath the snowdrifts. Go! you have no place here.
IROQUOIS MYTHS AND LEGENDS 99
Your eyes bear the gleam of the summer stars, North Wind
blew out the summer starlights moons ago. Your eyes dazzle
my lodge, your breath does not smoke in chill vapors, but comes
from your lips soft and warm, it will melt my lodge, you have no
place here.
Your hair so soft and fine, streaming back like the night shades,
will weave my lodge into tangles. You have no place here.
Your shoulders are bare and white as the snowdrifts. You
have no furs to cover them; depart from my lodge. See, as you
sit by my fire, how it draws away from you. Depart, I say, from
my lodge! ”’
But the young warrior only smiled, and asked that he might
remain to fill his pipe; and they sat down by the fire when the old
man became garrulous and began to boast of his great powers.
“‘T am powerful and strong ’”’ said he, ‘I send North Wind to
blow all over the earth and its waters stop to listen to his voice
as he freezes them fast asleep. When I touch the sky, the snow
hurries down and the hunters hide by their lodge fires; the birds
fly scared, and the animals creep to their caves. When I lay my
hand on the land, I harden it still as the rocks; nothing can forbid
me nor loosen my fetters. You, young warrior, though you shine
like the Sun, you have no power. Go! I give you a chance to
escape me, but I could blow my breath and fold around you a
mist which would turn you to ice, forever!
I am not a friend to the Sun, who grows pale and cold and flees
to the south land when I come; yet I see his glance in your face,
where no winter shadows hide. My North Wind will soon return;
he hates the summer and will bind fast its hands. You fear me
not, and smile because you know me not. Young man, listen. I
am Gau-wi-di-ne, Winter! Now fear me and depart. Pass from
my lodge and go out to the wind.”’
But the young warrior moved not, only smiled as he refilled the
pipe for the trembling old man, saying, ‘‘ Here, take your pipe, it
will soothe you and make you stronger for a little while longer’’;
and he packed the o-yan-kwa (Indian tobacco) deep and hard
in the pipe.
Said the warrior, ““ Now you must smoke for me, smoke for
youth and Spring! I fear not your boasting; you are aged and
slow while I am young and strong. I hear the voice of South
Wind. Your North Wind hears, and Ga-oh is hurrying him back
to his home. Wrap you up warm while yet the snowdrifts cover
the earth path, and flee to your lodge in the north sky. I am
_ here now, and you shall know me. I, too, am powerful!
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When I lift my hand, the sky opens wide and I waken the sleep-
ing Sun, which follows me warm and glad. I touch the earth and
it grows soft and gentle, and breathes strong and swift as my
South Wind ploughs under the snows to loosen your grasp. The
trees in the forest welcome my voice and send out their buds to
my hand. When my breezes blow my long hair to the clouds, they
send down gentle showers that whisper the grasses to grow.
I came not to tarry long in my peace talk with you, but to smoke
with you and warn you that the sun is waiting for me to open its
door. You and North Wind have built your lodge strong, but
each wind, the North, and the East, and the West, and the South,
has its time for the earth. Now South Wind is calling me; return
you to your big lodge in the sky. Travel quick on your way that
you may not fall in the path of the Sun. See! it is now sending
down its arrows broad and strong! ”’
The old man saw and trembled. He seemed fading smaller, and
grown too weak to speak, could only whisper, ‘“‘ Young warrior,
who are you?”
In a voice that breathed soft as the breath of wild blossoms, he
answered: ‘“‘ I am Go-hay, Spring! I have come to rule, and my
lodge now covers the earth! I have talked to your mountain and
it has heard; I have called the South Wind and it is near; the Sun
is awake from its winter sleep and summons me quick and loud.
Your North Wind has fled to his north sky; you are late in follow-
ing. You have lingered too long over your peace pipe and its
smoke now floats far away. Haste while yet there is time that
you may lose not your trail.”
And Go-hay began singing the Sun song as he opened the door
of the lodge. Hovering above it was a great bird whose wings
seemed blown by a strong wind, and while Go-hay continued to
sing, it flew down to the lodge and folding Gau-wi-di-ne to its
breast, slowly winged away to the north, and when the Sun lifted
its head in the east, it beheld the bird disappearing behind the far
away sky. The Sun glanced down where Gau-wi-di-ne had built
his lodge, whose fire had burned but could not warm, and a bed of
young blossoms lifted their heads to the touch of its beams. Where
the wood and the corn and the dried meat and fish had been heaped,
a young tree was leafing, and a bluebird was trying its wings for a
nest. And the great ice mountain had melted to a swift running
river which sped through the valley bearing its message of the
springtime.
Gau-wi-di-ne had passed his time, and Go-hay reigned over the
earth!
IROQUOIS MYTHS AND LEGENDS IOI
Some writers have credited this legend to the Ojibwas, but for
many generations the Iroquois have claimed it as their own.
NEH JO-GA-OH, THE MYTH-DWARF PEOPLE
GA-HON-GA, THE STONE THROWERS
Among the fable folk of the Iroquois, the Jo-ga-oh, or invisible
little people are beings empowered to serve nature with the same
authority as the greater spirits.
These little people are divided into three tribes, the Ga-hon-ga
of the rocks and rivers, the Gan-da-yah of the fruits and grains
and the Oh-dan-was of the underearth shadows.
The Ga-hon-ga, guardians of the streams, dwell in rock caves
beside the waters and though dwarf in being are gigantic in strength.
They can uproot the largest tree by a twist of the hand and hurl
massive rocks into the rivers to lift the waters when floods threaten.
They have frequently visited Indians in awake dreams and led
them to their dwelling places and then challenged them to feats
of strength, such as playing ball with the rocks, often hurling them
high out of sight in the air. Because of this fondness, the Indians
often called them ‘‘ Stone Throwers.”’ !
When a drought parches the land, the Indian, wise in mystery
ways, goes far into the forests and searches along the mountain
streams until he finds the signs of the Ga-hon-ga. These are little
cup-shaped hollows in the soft earth that edges the streams and
are the promise of rain. The Indian carefully scoops up these hol-
lows in the mud and dries them on a fragment of bark in the sun.
They are the “‘dew cup charms ”’ that placed in a lodge attract
the Gan-da-yah of the fruits and grains who begin immediately
their activity in the ground of the garden.
In their province of watchfulness they instruct the fish, direct-
ing their movements and giving them shelter in their deep
water caves if pursued by merciless fishermen or confused in the
whirl of the flood. They know the twists of every trap and will
loosen them to release the captive fish, when they deem it wise to
do so. They can command a fruitful or barren season and unless
propitiated frequently punish negligence with famine.
1The Stone Throwers are a band of elves who are fond of playing harmless pranks.
Should one offend them, however, the prank may cease to be harmless. An Indian who
discovers that he has been punished by them at once holds a proper ceremony for their
propitiation. Mr M. R. Harrington who questioned the Oneidas regarding their belief
in the Jo-ga-oh was told that when a good round stone was needed for a hammer or corn
crusher that an Indian would go down to a creek and place an offering of tobacco beneath
a flat stone and returning the next day find within the radius of a man’s length a stone just
suitable for his purposes.
102 NEW YORK STATE MUSEUM
By a legend of these Ga-hon-ga, at one time an abandoned or-
phan boy’ was playing by the side of a river where one of these
little people was paddling his canoe. The boy was invited to take
a ride but the canoe was so small that he at first refused. By
continual urging, however, the little rock thrower induced the boy
to venture in, when with a single stroke of the paddle he swept
the canoe high from the bosom of the river, up into the air and
into the side of a cliff that towered from the mouth of the river.
They had entered a cave filled with the old and the young of the
little folk who began their Joy dance in honor of their visitor, the
orphan boy.
Dwelling with these people, the boy was taught their wondrous
ways, their mysticism, exorcisms and dances, all so efficacious in
coaxing the fruits to come forth to the sun. In the dark recesses
of the high cliff cave he learned many strange things as he saw
the little people at work and so marvelous was it all that his stay
seemed but a few days. Then suddenly they commanded him to
return to his people. He was given a portion of each bird and ani-
mal as a charm and told how to employ each with effect. The
corn and the beans would obey his words and the berries and
fruits would ripen at his bidding, the harvests would be full when
he sang and the flowers and leaves would unfurl as he walked
through the lands. Unknowing, as they were instructing him
he was being let down in the valley from which he had come. The
Ga-hon-ga had vanished and going among the people he found
himself a man, his captivity had been one of 4o years, and yet it
seemed but a visit of so many days. He was a man of gigantic
proportions and inspired awe when he taught to the wise the laws
and the charms, the dances and songs of the Ga-hon-ga.’
Thus has the story of the little rock people been transmitted
from generation to generation for numberless years. The fisher-
man and the hunter know it, the grandmothers tell it to their
children’s children and the children tell it to their dolls, the medi-
cine men chant its songs and in their incantations for the harvests,
they dance for the little folk, and the dancers in darkness chant
the story in song.*
1 It is interesting to note the important part which orphans play in Iroquois mythology.
Most of the mystic societies were founded by orphans who had been driven from home to
perish and other legends set forth the great heroism and eventual success of orphans who
are cared for (or ill cared for) by their uncles and grandparents. The “‘ neglected nephew ”’
stories form a large portion of Iroquoian legendary lore.
2The youth who founded the Pygmy Society, sometimes called the Dark Dancers, bore
the name of Covered-with-excrement, in allusion to the filthy condition in which his uncle
kept him.
’ The ceremonies of the Pygmy Society are called at certain times to propitiate the elves
IROQUOIS MYTHS AND LEGENDS 103
es (ater
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pt
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The Pygmy Society in their Dark dance ceremony
From a drawing by Jesse Cornplanter,
a Seneca boy artist
104 NEW YORK STATE MUSEUM
NEH OH-DO-WAS, THE UNDEREARTH MYTHS
The Little Folk of the Darkness, the underearth dwellers, are
most wise and mysterious. Seldom do the eyes of men penetrate
the gloom to recognize them.!
These Oh-do-was are the wondrous band of elf folk that hold
jurisdiction over the sunless domain beneath the earth where
dwell the creatures of the darkness and the prisoners that have
offended the regions of light.
In the dim world where the Oh-do-was live are deep forests and
broad plains where roam the animals whose proper abode is there
and though all that lives there wishes to escape yet both good and
bad, native and captive are bidden to be content and dwell where
fate has placed them. Among the mysterious underearth denizens
are the white buffaloes who are tempted again and again to gain
the earth’s surface, but the paths to the light are guarded and the
white buffalo must not climb to the sunlight to gallop with his
brown brothers over the plains. Sometimes they try to rush up
and out and then the Oh-do-was rally their hunters and thin out
the unruly herds with their arrows. ’Tis then that a messenger is
sent above to tell the sunlight elves that the chase is on and the
earth elves hang a red cloud: high in the heavens as a sign of the
hunt. Ever alert for signals, the Indian reads the symbol of the
red cloud and rejoices that the Little People are watchful and
brave.
Always intent on flight the venomous reptiles and creatures of
death slink in the deep shadows of the dim underplace, captives
of the watchful Oh-do-was. Though they are small it is not often
that they fail to fight back the powerful monsters that rush to the
door to the light world, but sometimes one escapes and whizzing
out in the darkness of earth’s night, spreads his poisonous breath
over the forests and creates the pestilence that sweeps all before it.
Then the monsters, maddened by jealousy, search out the places
where the springs spout to the surface and poison the waters, and,
where a deep grown root has pushed its way through the wall of the
underearth in search of water, they tear it with their fangs and
the earth tree above wilts and dies. But such things are rare
for the Oh-do-was are vigilant and faithful and strong and will not
willingly let death escape to their elves and their human friends.
and sprites who often wish to be assured of man’s gratitude for their favors. The writer
has translated the entire ritual and recorded the songs and chants on the phonograph.
The Seneca name for the society is Yot-don-dak-goh.
The editor has questioned a number of Iroquois children regarding the Jo-ga-oh and
has been told that these little folk have sometimes been seen running through the woods
IROQUOIS MYTHS AND LEGENDS 105
At certain times they visit their relatives above. At night they
hold festivals in the forests and the circle beneath many a deep
wood tree, where the grass refuses to grow, is the ring where the
dances are held. Inhabiting the darkness, the light of the sun
would blind them but they do not fear the moon’s soft rays. The
creatures of the night, the bats and birds and the prowlers of the
darkness know the Oh-do-was and are wary for sometimes offen-
sive intruding animals are captured’ and carried far beneath the
fields and forests, nor may they expect to be ransomed by their
elf guardians of the light when they visit the regions below for no
Jo-ga-oh ever questions the act of another.
Thus banded the Jo-ga-oh of the earth, above and below, guard,
guide and advise all living nature, and protect the Indians from
unseen foes. The Indian, grateful for this unselfish service, reveres
the Little Folk and sings their praises in ceremonies and dedicates
dances to them.
NEH GAN-DA-YAH OF THE FRUITS AND GRAINS
In the divisions of the Jo-ga-oh the Gan-da-yah are the most
beloved by the Indians. The office of these elves is to protect
and advise the fruits and grains. They are the little people of the
sunshine who bring joy and brightness to the Indian’s heart.
In the springtime these “ Little People ’’ hide in dark sheltered
places and whisper to the earth as they listen to the complaints
of the growing seeds. When the sun bestows its full summer
glow they wander over the fields tinting the grains and ripening
the fruits and bidding all growing things to look to the sun. Their
labor commences with the strawberry plant, whose fruit is a special
gift to mankind. When the ground softens from the frost the
‘Little People ’’ loosen the earth around each strawberry root,
that its shoots may better push through to the light. They shape
its leaves to the sun, turning the blossoms upward to its touches
and guiding the runners to new growing places. Assisting thz
They generally are dressed in all the traditional paraphernalia of the Indian but sometimes
are entirely naked. Two Seneca children who described them said that they were about
a foot high and ran very fast. With adults they are more heard than seen and are known
by their drumming on the wet drum. The listening initiate who hears the tap of the ring-
ing water tom-tom knows instantly that the elves are calling a council and summons his
society to meet and make the proper offerings to these ‘‘ elves who run in the darkness ang
who wander upon the mountains.”’
1 The elves are naturally unsuccessful hunters. This is not because they lack skill but
because the animals have learned to detect their peculiar scent. Because of this the mem-
bers of the Pygmy Society save the parings and scrapings from their finger nails and tie
them in little bags to throw among the rocks for the elves. They are believed to saturate
them in water and bathe in it. The animals then think that human hunters seek them
and are not afraid.
106 NEW YORK STATE MUSEUM
timid fruit buds at nightfall they direct them from the west sky
where they had followed the sun back to the east and the morning’s
glow. When the full fruit first blushes on the vine these guardian
elves protect it from the ravages of evil insects and the mildew of
the damp.
The ripening of the strawberry is the signal for a thanksgiving
by the entire people. The fruit, the first grown of the year, is greeted
with songs of joy and gratitude. The Priestesses’ hold meetings
of praise in the darkness of the night. In their Dark dances the
berry had its own Joy dance and there is an especial dance and
song for the Jo-ga-oh, by whose fostering care the fruit has come to
perfection. The strawberry wine is made on these occasions and
distributed among the people, a separate portion being reserved
for the singers who officiate at the Berry dances.
There is an ancient folk tale that when the fruits were first
coming to earth an evil spirit stole the strawberry plant, hiding
it under the ground for centuries, until it was finally released by a
spy sunbeam who carried it back to the sunny fields of earth where
it has lived and thrived ever since, but fearing another captivity
the ‘‘ Little People ’’ maintain special guard over their favorite
fruit. )
These elf folk are ever vigilant in the fields during the season
of ripening and vigorous are their wars with the blights and disease
that threaten to infect and destroy the corn and the beans.
The universal friend of the red man, they assume various forms
for protection and guidance, frequently visiting the lodges of the
Indian in the guise of birds. If they come as a robin they carry
good tidings; if as an owl, watchful and wise, their mission is one of
warning, an enemy is coming who will deceive; if as a bat, that
winged animal, the symbol of the union of light and darkness, it
denotes some life and death struggle close at hand. The most
minute harmless insect or worm may be the bearer of important
‘talk’ from the ‘ Little People ’’ and is not destroyed for the
“trail is broad enough for all.”
According to a law enacted by these guardian elves, a true Indian
should not relate the myth tales of his people during the summer.
No one could tell, they thought, when some bug or bird might be
listening and report the offense to the elves, who in turn would
send a watcher to enforce silence on the part of the breaker of the
law. They dread that some creature of animate nature may
overhear these tales and entranced by them, forget to go back to
1 Ho-non-di-ont, The Company of Faith Keepers.
IROQUOIS MYTHS AND LEGENDS 107
winter homes when the snow falls. Even the vine that crept
over the lodge door may listen so eagerly that it will forget to let
down its sap before the frost comes and die. The bird singing on
the tree’s limb which leafs above the door may in his wonder and
bewilderment forget the sun way to the south and fall a victim to the
first snow. The ground animals may stop to listen, with their
heads half out of their burrows and, marveling over the story, tarry
till the winter seals them there to perish in the ice breath of the
north blast. Knowing these things, the Indian reserves his myth
tales until the winter time comes and his fireplace glows.
When the leaves have strewn the barren earth and the snow
has covered the leaves, and built its mounds high in the lowlands,
the ‘‘ Little People ’’ are safe folded in their shadow slumbers and
the earth knows them no more until the melting snows and the
swollen streams and the leafing trees summon them to the season
of springtime.
THE DREAM FAST, JIS-GO-GA, THE ROBIN!
The primal precept incumbent upon the Iroquois father was to
impress upon the mind of his young son the preparation for his
manhood, which must be brave and heroic. Previous to the
maturity of the Iroquois boy, the mother had supreme control of
his life save the occasional journeys with his father, who would
teach the ways of the forest, but when the hour of his manhood
arrived, it was the ambitious father who imposed upon him the
importance of the Dream Fast. And this grave premanhood
ceremony was further dignified by the belief in dreams, the most
potent of which would come to the faster who, at his maturity,
followed the custom of his ancestors and, leaving his boyhood
behind him, sought the divining of his man’s life.
During the fast, which must be continued for not less than 7 days,
the “‘ clan spirit’ of the young faster should appear to him in a
dream and symbolize the bird, animal, reptile, fish, trees, plants,
roots, or anything else that it might select for the guardian of his
future life.
The Seneca-Iroquois have eight clans as follows: the Bear, Beaver,
Wolf, Deer, Turtle, Heron, Hawk and Snipe. Should the dreamer
have been born of the Bear clan, the spirit of the bear will appear
to him in his dreams and show him his future guardian, and the
dreamer accepts the choice. If the clan spirit does not appear
1 This is a legend of the puberty ceremony, common in different forms among many
tribes.
108 NEW YORK STATE MUSEUM
during the fast, the chiefs, who visit him daily, release him and
he departs unhappy and in disgrace, having no dream sign to invoke
during his life.
To “ fulfil the rules,’’ the dreamer may leave his lodge for brief
periods. He is permitted water to quench his thirst, but is for-
bidden food of any kind. Heisexpected to perform acts of brav-
ery, to kill vicious wild animals, or poisonous snakes, and to pre-
serve their skins as trophies to be shown to his people.
O-go-ne-sas belonged to the Wolf clan and was the son of a noted
war chief. He had been trained to the chase and the trails of the
warpath. He led in the games, was the swiftest runner, could
throw the arrow farther than any of his comrades, and hurl the
snow-snake beyond the bounds. He knew the forests and streams,
and had taught the wild game to know him. He could imitate the
call of the birds, and they would flock around him. Should he
wander late in the forest, he had no fear of the prowling animals,
the bear or the wolf was as welcome to meet as his friends in his
father’s lodge; for they seemed to know him, and would pass silently
by. He was the pride of the village, and the boast of his father
who believed he would become a great chief.}
The time for his Dream fast had come. The snows were deep
and the winds were keen, but O-go-ne-sas was young and his blood
like fire, and he welcomed its coming. To endure — but that was
his birthright and boast.
In the heart of the woods he built his lodge of young saplings,
covering it with branches of evergreen hemlock to shelter him from
the snows and, divesting himself of the furs he had worn and appeal-
ing to his clan spirit to attend him, entered his retreat.
His fast had begun, and he was alone with his thoughts. He had
been happy and kind. No frown had come to his life, nor sorrow,
and now his manhood was approaching. Ten suns to pass above
him; ten nights for his clan spirit to choose his totem. If the
deer, he would wind its soft skin about him to warn away the cold
winds. Ifthe bear, he would string its strong claws to wear around
his neck. If the wolf, his white teeth would guard him from danger.
If the beaver, he would wed the water. If the turtle, his shell
would be his breastplate. If a bird, his wings would adorn him.
No thought but hope and faith in his dreaming.
1 It is possible for a youth to become a chief but unless he inherited the right to candidacy
from his maternal side to become one of the several considered for nomination and then
received the nomination by the women and the confirmation and election by the warriors,
he could not hope to become one of the council of fifty sachems who formed the governing
body of the league. The difference between chiefs and sachems is the same difference
which now obtains between army officers and federal senators.
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The dawn drink of the dream faster
IROQUOIS MYTHS AND LEGENDS 109
Three times must the clan spirit bring the totem. Nine suns
had lighted the forest, nine nights had darkened the lodge. The
tenth day dawned frowning and gloomy, and the chiefs came.
They shook the lodge poles and bade him appear. ‘“‘ Not yet
today,” he replied, ‘‘I have fasted and dreamed, yet the clan
spirit came but once. Return tomorrow.”’ Again on the morrow
they came. %,‘‘ One day more,’’ pleaded O-go-ne-sas, but his voice
was low and weak. Again on the morrow came the chiefs, an-
nouncing that his time had passed, and again he implored for one
day more. “If the spirit does not attend me I will go — tomor-
row I will depart with you.’’ His voice had grown faint and the
chiefs were anxious. Cautiously parting the hemlock branches,
they saw O-go-ne-sas painting his body, as only the dying do
before departing, and they pondered. His life had been pure and
free from evil. Had his clan spirit refused him?
On the morrow the chiefs again shook the lodge poles. There
was no response save a trembling of the hemlock branches; and a
strange silence seemed to have fallen in the forest.
The awed chiefs wondered, and entered the lodge. O-go-ne-sas
was not there, but a bird flew down to a branch on the lodge and
began to speak.
““T am he whom you seek. My body is no more on earth. I
was O-go-ne-sas. I fasted and waited, but my clan spirit came
only once to show me my totem. I knew not the reason. I had
done no evil. My spirit was pure. Death was the friend who
aided me to flee the disgrace which would follow me if denied by
my clan spirit. He who would have been my totem, knew not the
winter. He had hidden from its winds and could not be found.
Now he has received me into his spirit, and I am Jis-go-ga,’ the
Robin!
Do not sorrow, nor mourn me. I will return and bring the
Spring to you. I will sing to the trees, and young leaves will come
forth to listen. I will swing on the wild cherry and its blossoms
will welcome me. I will carry the gray shadows of the Spring morn-
ing on my wings. I will not hide in the forest, I will nest by your
lodges. Your children will know that the Spring is coming when
they hear my voice. Though the snowfall may cover my path,
it will melt into singing streams when it hears my wings rustling.
I was willing, and painted my body red when I felt my spirit depart-
ing, and now I carry its red glow on my breast as its shield.”
1The name Jis-go-ga is one which has been borne by several noted war chiefs and is con-
sidered one of the strong names.
Tio NEW YORK STATE MUSEUM
The voice ceased its chanting, the Robin had departed. And
the forest wondered as the trees sent forth their young leaves,
frozen streams melted, and the cold, gray clouds nestled nearer
the sun’s red glow that draped the west sky. The hemlock lodge
fell to the earth, and all nature began its song of Spring!
‘He was brave,’’ sorrowed a chief. ‘‘ We should have taken
him sooner.”’
‘““ His totem was late, but the spirit of O-go-ne-sas was pure; and
now he is Jis-go-ga, the Robin, the bird which brings us the Spring! ”’
proudly exclaimed the father.
‘““ He is the Robin forever,’’ chanted the birds, and the sun which
came that wintry morning looked back to the east wondering why
it had forgotten to lead the Spring to the earthland!
The Iroquois Indian plants a wild cherry tree near his lodge,
“for the Robin.”
THE ORIGIN OF THE RATTLESNAKE TRIBE
It was in the early days of the earth that the Sky Holder divided
the forests among the clans and gave each its own hunting ground.
Now the Evil Minded, being jealous of the success of the Good
Minded and his helper, the Sky Holder, determined to destroy the
order and peace that existed among the clans. He therefore
came to certain men in each clan and told them that the divisions
of the forest were unjust and that each other clan had much better
grounds. These evil suggestions caused immediate strife. Each
clan became jealous of the other and soon many feuds arose. Now
in those days there were few people and when a man or woman was
killed it was a loss that the clan felt deeply. Therefore, when the
ground became red the clans mourned. Then the Sky Holder
sought to restore peace. ‘“‘ Let us have a great dance,” he said,
‘and in the pleasure of the ceremony friendship will be restored.
Let each clan select its best dancers to compete with the others
and the company that dances best will receive as a prize a broad
strip of land and high mountains on either side of a great river
filled with fish.’
The clans hailed the Sky Holder’s proposition with cries of ‘‘ Nzuh,
niuh !, it is well, let it so be done.’’ Then they chose their most
agile warriors for the dance and a feeling of good-willed rivalry
came over the people. The dancers of the clan of the Bear first
entered the circle. Their rivals looked on in astonishment for
they had never seen so weird a dance before. Then the other clans
competed but none could equal the Bears until a company of young
IROQUOIS MYTHS AND LEGENDS wit
braves who had banded together commenced to dance with a slow
shuffling movement that gradually increased until the twist-
ing, bounding, leaping, sliding, gliding feet seemed scarcely to
touch the ground. The assembled throng gazed breathlessly at
the astonishing spectacle. Never before had their eyes beheld so
wonderful a scene. Faster and faster they danced until at last in
the wild delirium of the intoxicating whirl they leapt into the air
like demons, and as the last tap of the water drum sounded upon
the taut, wet head of woodchuck skin, they brought their feet down
in unison and finished their dance. The multitude gave a great
shout and cried, ‘‘ They have won, they have excelled as men never
have before !’’ Then the evil thing occurred. Filled with the
spirit of the Evil Minded the wild dancers sounded a signal with
their rattles, raised their clubs and struck down a score of warriors,
struck them dead upon the ground, and turning to slay others,
were halted by the angry thundering voice of the Sky Holder.
‘““ Cease,’’ he commanded and summoning the offenders before him
he called the clans about him. Then addressing the culprits he
said, ‘‘ Without cause you have made the ground red with the lives
of your cousins and brothers. You have made the nation mourn.
Your deed is the blackest that men-beings have ever known. You
have chosen a time of peace for a time to kill. We were gathered
to strengthen our friendship and become of one mind again but you
by your treachery have endeavored to start a war. You have
won the lands on either side of the river but you shall not enjoy them
asmen. Youare outcast, you shall forevermore be despised, hated,
stoned and trodden under foot. You shall be hunted and killed
whenever you are seen for you have the evil mind within you. So,
go out from among men and crawl in the dust of your domain.
Unlike others of your kin, when you are transformed into sazs-tah-
o-noh,' you will warn your foes before you strike them by shaking
your rattles, even as you did when you murdered your relatives.
Depart outcasts, and take the lands you have won but go not as
victors but as an hated, accursed tribe upon whom war will ever be
waged !”’ The bloodguilty culprits shuffled into line and one by
one took up the song /2-ha-yah? and danced into the shadows.
When they had passed from the sight of the mourning people the
Sky Holder shook the earth and the evil dancers fell upon their
bellies, dropped their rattles at their feet and with their faces in the
dust trembled as they felt the power of the Sky Holder grip them.
1The snake people. Some of the older Senecas say that this legend alludes to the
Cherokees. The Seneca name for the Cherokee tribe is Cave or Hole Dwellers.
2 Devil song.
1i2 NEW YORK STATE MUSEUM
It rent the very fibers of their bodies and they writhed in mute
agony as their clothing grew fast to their bodies and became scaly,
as their legs stretched out and became as one with a rattle where
their feet had been, and as their arms melted into their sides. Their
tongues divided, their teeth fell out and sharp fangs pierced through
the bleeding gums. They had become rattlesnakes, the children
of the Evil Minded, the hated, despised and loathed crawlers of
the ground.
Then the clans became friendly again and their feuds died out.
Then did their hunting grounds seem just and enough, and peace
prevailed.
KA-IS-TO-WAN-EA AND HA-JA-NOH,! THE TWO-HEADED SERPENT
AND THE BRAVE BOY
To-no-do-oo, the Supreme Ruler
When ‘‘ The People of the Hill,’’ as the Senecas were called,
lighted their first council fire on Ga-nun-do-wa mountain’ and its
flames leaped high, there was great rejoicing, for they knew it to
be a sign that To-no-do-oo was pleased, and they “ gave thanks ”’
for their beautiful land with its guarding mountain whose towering
hight reflected far down in the peaceful waters of Lake Ga-nun-
du-gwa-ah.?
To-no-do-oo loved his people, and thoughtful of their needs,
sent game to their forests and fish to their lakes and the streams,
that they might dwell in peace and plenty forever.
It was here that Ka-is-to-wan-ea, the serpent, was first seen,
none knew whence its coming; and it was here that Ha-ja-noh,
one summer day when paddling his canoe through the swamp land,
found it sun basking on the floating sedge grass. Attracted by its
bright colors, Ha-ja-noh determined to possess it, and gently rais-
ing it on his paddle, placed it in the canoe. Great was his astonish-
ment to discover that it had two heads, and fearing it might bode
ill to himself or his people, raised his paddle to destroy it, but
charmed by the swaying heads and their bright eyes glistening in
the sun, his fears were forgotten, and he bore it to his lodge.
The little Ka-is-to-wan-ea seemed glad in his new home, and
when caressed by Ha-ja-noh, would wave its beautiful heads to
express its gratitude; and the attachment of Ha-ja-noh for his new-
found companion increased with the passing days.
1 This is a variation of the generally known legend of Nun-da-wa-o.
2Bare hill on Canandaigua lake.
3Canandaigua lake.
IROQUOIS MYTHS AND LEGENDS II3
The Ka-is-to-wan-ea grew rapidly. It was Ha-ja-noh’s delight
to procure for it the choicest game of the forests, and for many
months there was happiness in his lodge which he hoped might
continue as long as he should live. But this was not to be.
The Ka-is-to-wan-ea, so beautiful and graceful in its youth, soon
grew to be a ravenous monster, demanding for its insatiate maw
more food than Ha-ja-noh could obtain, although he was aided by
all the hunters of the tribe; and having grown so large that the
lodge could contain it no longer, it left Ha-ja-noh and wandered
to a cave under the mountain, whence it would emerge to forage
the forests, devouring the game until the people were famishing.
In the greed of its hunger, it crawled to the lake where it devoured
all the fish when, with hunger still unappeased, it encircled the
mountain with its enormous length, thereby preventing the people
from escaping, and began to devour them.
Ha-ja-noh, who had now become a great warrior, was overcome
with remorse at beholding the destruction of his people; for he
knew that his love for the beautiful little Ka-is-to-wan-ea had
brought this calamity upon them, and wearied with grieving, fell
asleep.
While sleeping, he dreamed that a voice spoke to him saying,
‘“Save your people. The Ka-is-to-wan-ea is strong, but I will aid
you to vanquish it. Your arrow must beara charm. Make it of
dark snake wood and tip its point with white flint, string your
bow with a lock of your sister’s hair and aim at the monster’s
heart.’’ Starting from his sleep and believing that the Great
Spirit had spoken to him, he hastened to obey.
When all was prepared as directed in his dream, and he had
declared his intention to the people, he approached the Ka-is-to-
wan-ea, calling it to listen while he denounced it for its treachery
and base ingratitude; reminding it of the time when young and
helpless he had taken it from the swamp to the shelter of his lodge.
But the Ka-is-to-wan-ea, who had hesitated at the sound of Ha-ja-
noh’s voice, would listen.no longer, and returned to his bloody
feast.
‘“ Ungrateful creature,’ exclaimed Ha-ja-noh, ‘‘ you shall die! ”’
and springing his bow to its utmost bend, sped his arrow at the
monster's heart. True to its aim, the arrow sank deep, and the
Ka-is-to-wan-ea, relaxing its grasp, rolled to the base of the moun-
tain, in its dying struggles disgorging the heads of the Beane it
had swallowed.
Many of the heads sank in the lake where they were, turned to
Ie
IIt4 NEW YORK STATE MUSEUM
stone, and lie in great heaps at the bottom; but a large number,
aided by some great power, were given new bodies, and rejoined
the survivors of their new council fire far from Ga-nun-do-wa
mountain.
An Iroquois will go far out of his path to avoid meeting a snake,
and will rarely kill one, fearing he may release the spirit of the
monster Ka-is-to-wan-ea which still exists in the snake life of the
earth.
In this ancient legend, the Iroquois recognize a prophecy of the
coming of the white man, and the extermination of the Indian.
Ka-is-to-wan-ea is the white man who, in his greed unsatisfied
with the lands the red man gave him, has gradually encroached until
in the relentless pursuit, the red men have been thrust away, even
to the limit of the last lands of their once broad possessions!
GA-YE-WAS AND GI-DA-NO-NEH, THE FISH AND THE INDIAN
MAIDEN '*
When Hah-gweh-di-yu was adorning the earth with his beautiful
creations, in a rock on his fairest land, he scooped a deep hollow
and therein set a lake ever to be nourished by the rich mountain
streams whose virgin waters would send it their most precious
offerings. To Ga-ye-was, the most mighty of all fish, was given
the controlling power of this beautiful lake and, being also the guard-
ian of all the mountain streams, he could assume the mortal form
and visit the lands surrounding his domain.
Although free to the land and water, still Ga-ye-was was not
happy, his life was a lonely one. His possessions, though vast and
beautiful, failed to satisfy his desires; he had no companions. His
authority separated him from his subjects and only the solitude
of power was his.
But to Ga-ye-was there came a new dominion; Ga-ye-was loved!
One day when floating on his lake and singing his power song, he
saw standing on the shore a graceful sad eyed Indian girl who
seemed sobbing her sorrows to the waters, and, as if enchanted by
the tranquil rhythm of the waves, was listening as they bore the
song to the shore.
1This myth strongly resembles the Abenaki legend of The Woman and the Serpent, one
of the A’tosis stories. It probably came to Mrs Converse through Mohawk sources, The
Algonquin original has the lover a serpent insteadfof a fish,
IROQUOIS MYTHS AND LEGENDS II5
Unseen by the girl, Ga-ye-was approached, softening his song
as he neared her, was amazed at her wonderful beauty and knew
she was fairer than all his possessions —and Ga-ye-was would
win her!
Gi-da-no-neh, the beautiful Indian girl, came at each sunset to
the lake to stroll along its bank and listen to the sweet strains of the
song which seemed to grow stronger and more vibrant the longer
she remained. And it comforted her, for the life of Gi-da-no-neh
was an unhappy one. Furs and rare feathers and the promise of
a lodge was the marriage portion of an old man whom her parents
had chosen for her, but his feet were too slow for the hunt, his
spirit too still for war; old age was close to him and his heart was
dead, and Gi-da-no-neh delayed. But Gi-da-no-neh was young
and the world lay bright before her. She cared not for the dis-
cipline and labor of the old man’s lodge which she was bid to enter,
and her troubled heart sought the solace of the lake shore where
she could listen to the pleasing song the waters sang.
And so the days passed and she still repelled the old suitor,
and one evening after a prolonged visit at the lake, just as she was
retracing her steps, she found lying in her path two fish; she had
never seen such beautiful fish. Around them were sewn rows of
shining silver brooches which seemed to have caught the sunset
fires in their glistening, so dazzling were they. In alarm she gazed
about her, fearing she had been followed, but all was still and not a
person could she see, and in ecstacy of joy she gathered the glisten-
ing brooches, attaching them to her frayed and faded doeskin dress.
Happy in the glitter of her wondrous find, she turned and looked
at the fish from which she had stripped them, and was hungry.
So she built a fire and was roasting the fish when her father found
her. He paused in wonder as he looked at the shining brooches
upon her dress, for never had he seen such beautiful ones. Who
had thus adorned his daughter? Surely some evil spirit was
tempting her. In fear and rage he stripped them from her dress
and throwing them in the lake, led his weeping daughter back to
his lodge. There she grieved and was not content, she mourned
the loss of her brooches and besought her father to allow her to
return and regain them, but in vain, for he loved her and feared
that evil was luring her away. Still she urged that she must return
to the lake for she felt drawn by some strange power that she could
not resist. The fish she had eaten had carried a thirst, the craving
of which she could not satisfy at the little spring that trickled
from the hill near the lodge for its waters had grown bitter. Heed-
116 NEW YORK STATE MUSEUM
less of her father’s entreaties, she ran from him nor stopped until
she had gained the sandy lake shore and falling upon her knees
had buried her lips in the water. Eagerly she drank as if never to
cease while unconsciously she drifted into the lake, when, as she
was sinking, strong arms were thrown around her, and she heard
a voice aS musical as a running brook, pronouncing her name.
‘Fear not, Gi-da-no-neh,”’ it said, “‘ for Il am Ga-ye-was, your
lover.’’ Opening her eyes she beheld a tall young warrior, who
was clasping her to his breast, a warrior as if of her own people,
and resplendent with silver brooches that covered him as an armor.
With his strong arms he held her while with endearing words he
told her of his love, and the winning was sudden! He told her of
his long wooing, how he had waited each sunset for her coming to
the lake, how he had often neared her singing his power song that
seemed so to please her and had determined to win her for his
bride and companion. With the power of his charm song he
had enticed her to the lake, with the beautiful fish he had lured
her, for having eaten them she would ever thirst for the lake water
and never again would be content with the land. She should again
wear the brooches of which she had been so cruelly deprived, they
were the scales of his coat which he wore when as a fish he lived
in the water. He ruled the lake and had prepared a home for
her far down in its coolest depths. She should accompany him
when he visited the lands of his domain and should be his com-
panion forever. And Gi-da-no-neh was happy in her love for
Ga-ye-was.
The day was well up in the sky when the troubled father, who
had wandered the night through round the lake, was returning
disconsolate to his lodge, when from the water came his daughter’s
voice, and, pausing in surprise, he saw the water spread apart dis-
closing her clasped to the bosom of Ga-ye-was. “ Father, I have
sought you!’’ she said. ‘I will return no more to my land life.
My true lover rules these pleasant waters and I am now his bride.
You loved me, father, but did not know my heart. I will ever be
near you to help you, but you will never behold me again. Fare-
well, farewell!” As she finished speaking, the waters slowly
united and a gentle strain of a song was borne to the shore as the
old man wended his way to his lodge.
When a fisherman of the mountain lakes secures a fish of unusual
size and beauty, he says, “‘ This is a true child of Ga-ye-was the
fish chief and his Indian wife Gi-da-no-neh.”’
IROQUOIS MYTHS AND LEGENDS La?
OT-TO-TAR-HO, THE TANGLED
It was at some time during the remote period before the organiza-
tion of the Iroquois Confederacy, that there was born among the
Onondagas a most remarkable personage named Ot-to-tar-ho,'
and whether myth or human, he still lives in a legend that will
be remembered and retold as long as there are Iroquois remaining.
The legend runs that in his youth he was gentle and mild, fond
of innocent amusements and the chase, and was beloved by his
people who looked forward to the time when he would be chosen
their chief and become their counselor. But one day when hunting
in the mountains he chanced to kill a strange bird which, though
beautiful in plumage, was virulently poisonous. Unaware of its
deadly nature Ot-to-tar-ho, delighted with his prize, plucked its
bright feathers to decorate his head and while handling them
inhaled their poison which entering his brain maddened him and
upon his return to the village in insane rage, he sought to kill those
whom he met. Amazed at the strange transformation the people
were in great consternation and fled from him in fear. No more
the gentle Ot-to-tar-ho; no more did he care for their games; no
more did he care for the chase, but was sullen and morose and
shunned all companionship with his people who also avoided him
for he had developed a mania for killing human beings.
The poisonous fire that burned in his brain had so distorted his
features that he became hideous to behold; his long glossy hair fell
from his head and in its stead there grew serpents that writhed
and hissed when he brushed them back from his face and coiled
around his pipe in rage when he smoked.
Many believed he had been witched, that some ferocious animal
had taken possession of him; others that he was controlled by an
evil spirit who was seeking to destroy the nation. Various were
_the surmises of the people but the mystery baffled them and their
appeals to their medicine men were received by these wise men in
silence; yet they sought by long fasting and dancing and various
incantations to appease the wrath of the evil one, but their efforts
were all in vain for still the demon if demon it was, continued to
dominate Ot-to-tar-ho, who only became more furious and violent
and seemed to have endowed him with supernatural powers.
_ His mind had become so powerful that it could project a thought
many miles through the air and kill whomsoever he desired. De-
veloping clairvoyance of vision and prophecy, he could divine other
people’s thoughts and through this power came to dominate the
1In Seneca this name is To-do-da-ho. See Origin of the Wampum Belt, page 138.
118 NEW YORK STATE MUSEUM
councils, assuming a control that none dared oppose, and ruled for
many years with such insane and despotic sway that he broke
their hearts and the once powerful, proud and most courageous
of all the nations became abject and cowardly weak.
It was at this time that Hi-ant-wat-ha, (Hiawatha), grieving
over the deplorable condition to which the demonized Ot-to-tar-ho
had reduced his people and desiring to promote their welfare and
restore them to prosperity and the proud position they had lost,
conceived the idea of forming a league which would unite the five
nations, the Mohawks, Onondagas, Oneidas, Cayugas and Senecas
and in bond of union and good fellowship which would not only
cement a tie of national brotherhood, but by their united action
they would become more formidable in war and better able to van-
quish other nations and extend their domain and power. But
Ot-to-tar-ho was intractible and bitterly opposed to Hiawatha and
to defeat him put three of his brothers to death.
Although driven away by the relentless Ot-to-tar-ho, Hiawatha
actuated by his love for his people and great concern for their happi-
ness did not abandon the hope of effecting his purpose, and later
returning aided by a powerful chief succeeded in placating the in-
tractible Ot-to-tar-ho by combing the snakes from his head with
the wampum and the union was formed, the nations united and
the confederacy of the Iroquois, one of the greatest political organ-
izations ever accomplished by either civilized or uncivilized peoples
was formed.!
HOW THE FLYING SQUIRREL WON HIS WINGS, THE FROG LOST
ITS TEETH, AND THE WOODCHUCK ITS APPETITE
Teh-do-oh, the woodchuck; Nos-gwais, the frog; Jo-nis-gy-ont, the
squirrel
Iroquois mythology invests animals and birds with all the traits
and characteristics of the Indian himself. They too have their
tribes people, chiefs who hold councils, and warriors who battle.
Nuk-da-go was the head chief of the squirrel tribe. He was
powerful and wise, and could become invisible, and one day when
troubled by a conversation he had overheard between a wood-
chuck, a frog and a squirrel, said to himself, ‘‘ I will investigate.”
Jo-nis-gy-ont, a frugal squirrel, had laid away his winter’s supply
of nuts in a hollow tree near a pine, but his storehouse was being
plundered and he was complaining to his nearest neighbors, a wood-
1 Ot-to-tar-ho or To-ta-da-ho became the first presiding sachem of the confederacy.
The wampum belt commemorating him is second only in size to the Wing or Carpet belt
of the league. Both belts are in the State Museum.
IROQUOIS MYTHS AND LEGENDS I19g
ERE i if
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To-ta-da-ho belt. Sometimes called the Presedentia. It is the
second largest belt known. The series of diamonds in the center is
Said to represent a covenant chain always to be kept bright.
I20 NEW YORK STATE MUSEUM
chuck who had dug his lodge under the rocks near the pine, and a
frog who lived in a marshy place by the side of the river over which
the pine cast its shadow.
The invisible Nuk-da-go listened. Said the frog: ‘I wonder who
could so cruelly deprive poor Jo-nis-gy-ont of his industrious
gleanings’’; and with tears dropping from his eyes seemed to grieve
greatly. The woodchuck was indignant, declared it an outrage, and
inveighed most bitterly against the robber who had found the hiding
place of Jo-nis-gy-ont, but the wary squirrel knew they were his
only neighbors who cared for nuts, and received their sympathy
with suspicious silence.
Thought Nuk-da-go as he listened, ‘‘ Something wrong is going
on here, J will investigate.”
At midnight the invisible Nuk-da-go entered the forest on his
customary tour of inspection, and pausing near the pine his quick
ear caught a strange sound.
Down by the rock side he saw a woodchuck digging the earth
which flew in great drifts behind him. “ Strange,’ thought Nuk-
da-go, “ he finished his lodge long ago.’’ And suspicious Nuk-da-go
watched.
Deeper and still deeper the woodchuck dug, frequently disap-
pearing for a time and returning with his cheeks bulging out like
bags puffed with wind, and skulkingly looking around to be sure
that nothing saw him, one by one he dropped in the hole the hickory
nuts which distended his cheeks.
All the night through Nuk-da-go watched while the woodchuck
continued his trips for the nuts, but when the sun came he hid
in his burrow.
‘Too many nuts — too far from the tree — this is a pine forest —
the hickory grows hours away,” thought the wise Nuk-da-go. ‘‘ To-
morrow at midnight I will return.”
On the following night Nuk-da-go watched and saw the wood-
chuck carefully concealing the hole with grass. ‘“‘ Who would think
a deep little pit was under those grasses,” said Teh-do-oh to him-
self, as he sat near the rock and complacently slicked his hair.
Wise and suspicious Nuk-da-go still lingered. As noon ap-
proached he peered through the shade of the pine and down by
the marsh saw a frog disappear under a moss-covered stone from
which he cautiously peeked, his bright eyes blinking to themselves
in their cunning. The frog could jump far when bearing no load,
but so freighted was he that he could only hop slow to the marsh
where he disgorged several nuts which he pushed well under the
moss.
IROQUOIS MYTHS AND LEGENDS I2I
‘Too many nuts — too far from the tree — this is a pine forest
—the hickory grows hours away,’ thought Nuk-da-go. ‘ To-
morrow at noon [ will return.”’
By the following noon when the shadows returned, the Nos-
gwais had hidden the nuts under the moss which he patted down
close to the stone. ‘‘ Ha, ha!’ croaked he, ‘‘ who would think
of looking for nuts under an old moss-grown stone,’”’ and he trilled
a low song to the marsh.
But the wise Nuk-da-go knew, and determined that the thieves
should be punished; so he called a council of all the chiefs of the
forest clans, to whom he related what he had witnessed, and
advised a thorough investigation. Said the Nuk-da-go: “I have
made a discovery. Thieves dwell in our midst. They must be
secured and punished.”’
At the council it was noticed that neither the woodchuck nor
frog were present, and as Jo-nis-gy-ont was their nearest neighbor,
he was commissioned to go for them and bring them before the
council. Jo-nis-gy-ont gladly undertook the commission, hoping
to regain the nuts he had lost, and soon returned but without frog
and without woodchuck, to report that he had found them and
delivered the summons, but the frog jumped so far he could not
overtake him, and the woodchuck hid in his burrow.
But the wise Nuk-da-go was not to be baffled, and hastening to
the pine he sent down his strong power under the moss-covered
stone and into the burrow, ordering the culprits to come forth,
when a meek looking frog and a shame-faced woodchuck appeared
and reluctantly followed Nuk-da-go to the council.
‘““ Why are we brought here? ’’ together they asked. ‘‘ We know
nothing of this !”’ they indignantly exclaimed, and the woodchuck
stroked his grizzly whiskers while the frog in rage puffed his sides
to near bursting.
Then said Nuk-da-go: ‘See the culprits !— their bravado is
useless and will not avail. I pronounce them the thieves who
robbed the Jo-nis-gy-ont. I discovered them in the act and I ask
that they be punished.’’ Nuk-da-go then informed the council
that, having cause for distrust, he had watched the movements
of the culprits, and then related what he had seen; thereupon a
committee was sent to the pine to investigate, and returning with
the stolen nuts, the thieves were convicted. bit
As Nuk-da-go had so faithfully watched at the pine, he was
chosen the judge to sentence the culprits. Before proceeding, he
stated to the council that, with the Indian animals, death was the
I22 NEW YORK STATE MUSEUM
penalty for thieving, but, said he, there is a wiser judgment which
I will now render, the better for the protection of animals inhabit-
ing the forests for all future time.
Turning to the frog he said: ‘“‘ You belong to a tribe that has
always been able to get an honest living. Your wants have been
amply supplied. Even a long lapping tongue was given you to
entice the bugs and flies that pass your door as you rest com-
fortably in the sunshine. But your neighbor Jo-nis-gy-ont must
work hard and journey far for his winter’s store. You sleep
through the winter, Jo-nis-gy-ont remains awake and must have
food. You had not the excuse of hunger for your robbing, you
were selfish, which adds to your crime, and you must be punished.
Proper and sufficient food shall remain for you that you may not
die, but never more shall your tribe be tempted by the nut. Your
teeth shall grow no more. Go back in disgrace to your marsh.”’
And as the frog left the Council House, his teeth dropped from his
mouth.
“And you, Teh-do-oh,”’ said the judge, ‘“‘ you shall not lose your
teeth which you are so closely hiding in fear, but your punishment
shall be just. You too, sleep through the winter. Through the
summer all your wants are provided. Corn and clover, and grains
grow for you, and fish, and birds; greed, alone, tempted you to
steal. The nuts have ceased falling, no more to gather and winter
is coming; who will help the starving Jo-nis-gy-ont? Your greed
has deprived him of food. Greed must not shadow the good name
of your tribe, and all your tribe must share your punishment for-
ever. Of green leaves and grains you shall not be deprived, but
no more shall you relish the birds or the fish, they will fear you no
more. Go back in disgrace to your burrow, and return not until
spring paints your shadow on the soft snows.”’
‘The judge was wise,” said the council, Even the unfortunate
Jo-nis-gy-ont did not escape reproof, for said the judge: “‘ Had you
been more watchful and swift, you could have guarded your store,
yet I will help you. I will widen your eyes and they shall grow
bigger and rounder that you may see sideways when your enemies
appear; and I will web your forelegs with wings that you may fly
quick to your nest when thieves threaten. But I warn you, hide
from the sun and you can toil unseen in the shadows.”’ And happy
Jo-nis-gy-ont flew back to his nest.
Thus the squirrel won his wings, the selfish frog lost its teeth,
and the thieving woodchuck was punished for his greed.
IROQUOIS MYTHS AND LEGENDS 123
When an Iroquois child loses a tooth, it carries it to a marsh
where the frogs are croaking, and throwing it in the water will say,
‘“ Nos-gwais, Nos-gwais, I give you my little tooth, send me an-
other as strong as a bear.’’ And the child in his simple belief
knows that Nos-gwais, who craves small teeth, will hear him and
grant his request.
When Teh-do-oh “ paints his shadow ”’ on the snows, the Indian
knows that spring is near.
NYA-GWA-IH, HOW THE BEAR LOST ITS TAIL'
Nya-gwa-ih, the bear, who was hunting the forest for his winter
store of nuts and honey, had traveled far from his home when he
met an aged fox who informed him that he had just passed the
river where he saw some strange little animals dive down to a
burrow beneath the water. He thought they were young otters,
and had watched for their return but they had not appeared, and
he urged the bear to go with him and endeavor to entice them
from their hiding place.
The credulous bear, smacking his lips and licking out his tongue
in anticipation of a feast, hunched himself down to the water
where upon looking in he saw the reflection of his own face, and
believing it to be one of the little mysteries which the fox had seen,
sat himself down to watch for its reappearance.
Untiringly he waited, as the artful fox encouraged. At length
it occurred to the bear to allure the unknown little creatures by
fishing for them and the bear was a genial fisherman. He had the
patience to wait all the day by a stream, and the cunning to
watch breathlessly, fearing to shadow the water, but now, alas,
he had no bait! What was he to do? The artful fox suggested
that he should swim to a log that was floating near, and after he
had fixed himself firm, to drop his tail in the water. Soon some-
thing would seize it, when he was to lift it up to the log and whip
the game over to the shore where he would remain and protect
it for him.
By the persuasions of the wily fox, the unsuspecting bear swam
out to the log where he secured himself and dropped his tail into
the water, and the tail of the bear was broad, and so long it reached
near to the bottom of the river.
Soon a something shook the tail, and as the bear lifted it up, he
saw a wriggling little animal, not a bird, nor a fish, but a something
of flesh very hike a young otter, and he siung it across the stream
to the fox. ‘‘ That is fine!’ said the fox. Again and again the
1 This legend is probably from European sources.
124 NEW YORK STATE MUSEUM
bear lowered his tail in the water, to secure the shoal which seemed
to have gathered around him. Whenever the tail shook, he would
throw his game tothe fox who would urge himon. This continued
until a gusty north wind which chanced to be passing stopped in
its wonder and deriding the bear, blew its cold breath over the
water. And the river became quiet and its waves suddenly
stretched out as smooth as a blanket. No more could they chase
each other in their race with the wind nor lap to the shore when
it thirsted in the sun, for the north wind had frozen them down
by its breath. But the foolish and unheeding bear, intent on his
game, waited till night. No more came the tremulous snipping
at his tail, no longer his tail grew heavy with the wrigglers. The
bear, who could not see the crafty fox devouring his pile of game,
exclaimed, “‘ How suddenly the wrigglers have stopped biting my
tail! What does it mean?”’
The subtle fox caught sniffing and choking over a bone, replied:
‘‘ Something has drifted against them. Wait till it passes.” And
the good natured bear who in his mind was counting the game
which he had thrown to the shore, saw the night coming, and
thought of his home to which he knew he must hasten. He had
his honey and his nuts beside his river game to carry, and the way
was long. As he was fixing himself to travel, in his hospitality
he invited the fox to return with him when they would partake
of the feast together; and if the fox was willing, he could help
carry the game. But no answer came to his invitation. Again
he called to the fox. No answer, and he raised himself to jump
from the log. But his tail was “‘so heavy.” ‘‘ Some big game,”’
gleefully thought he, as he pulled stronger. ‘‘ My! how that game
pulls!’ thought the bear. ‘‘ Now I will bring it.” And with a
vigorous jump, he made a lunge for the shore when lo! his tail
was left in the water! The satirical north wind had frozen it fast!
And the friendly, advising fox! Where was he? Vanished!
And the game? A pile of half chewed bones on the bank! With
a sigh and a sneering smile, the tailless bear lifted his load of honey
and nuts and lumbered along to his cave miles away!
Thus the bear lost his tail and his tailless descendants have
never been fishermen.
THE ALGONQUIN AND WAN-NUT-HA
Disdaining death, scorning his foes, defying the stake and
challenging its torture, Hon-do-sa, an Algonquin chieftain,
awaited his doom at sunrise. He was the captive of a Seneca
sachem.
IROQUOIS MYTHS AND LEGENDS 125
For fifty years, war between the Algonquins and the Iroquois
had raged with direful fury; for fifty years their hate had shown no
mercy; and for fifty years their slain warriors had been passing to
eternity, leaving the bloody strife an inheritance for their de-
scendants. Fifty years of the oppressor and the oppressed, of
Algonquin persecution and Iroquois defense; and now, Hon-do-
sa, a young Algonquin chief, stoically awaited the Seneca’s doom
of death at the stake.
Hon-do-sa had been captured in a battle where the son of the
sachem was killed, and the blood of the Algonquin must atone
for his death.
It was an early custom, that during the time preceding the
putting to death of a captive, he should receive the utmost hospi-
tality, be treated rather as a guest than a prisoner, and while
strongly guarded to prevent his escape, he was given the best
lodge in the canton, the softest furs were his bed, and provided
with the choicest food by a female attendant, chosen for her beauty.
Wan-nut-ha, the sachem’s daughter, the most beautiful maiden of
the tribe, was selected to attend the Algonquin, and for many days
had cared for him. But with the days, the stoical, quiet resigna-
tion of Hon-do-sa had not passed unnoticed by Wan-nut-ha, and
a feeling like that of pity had unconsciously come upon her. He
had been brave in battle, and now though a captive who must
die, was haughty in his silence, and defiantly awaited his doom.
Yet Wan-nut-ha softened toward him. ‘‘ So near death, and so
brave and how fair to die!’’ she sighed. But the days of his cap-
tivity had passed; on the morrow at sunrise he must die. For
the last time Wan-nut-ha carried the food to his lodge, and she
lingered. © Why did she tarry? What new emotion stirred her
heart to detain her? He was a foe of her people, why should she
pity? But at the last, when his eyes spoke to her’s a silent fare-
well, she then knew; and quick flashed the thought of her canoe
on the lake that could bear him away. ‘‘ Tonight,’’ she whispered,
‘““ when the owl cries the midnight and the bittern screams sad by
the lake shore, listen. Wan-nut-ha will be near.’’
At midnight she cautiously neared the lodge. The guard was
asleep, though thonged to the captive! A stir might awake him.
Faster her heart throbbed, and the life of Hon-do-sa seemed as her
own, but she faltered not. The guard slept as she loosened the
thongs and silently they fled through the tangled marshes, hand
clasped in hand, down to the lake where rocked her canoe.
Had the horrors of the fifty years strife paled Wan-nut-ha’s blood
126 NEW YORK STATE MUSEUM
to compassion? Was it but pity that had stirred a new thrill
in her heart? Ah! love attires itself in various ways to enter each
heart!
‘“Ga-nun-do-wa mountain is not far,’’ she said, as she paddled
her canoe swift through the waters; but as the canoe touched the
shore the faint cries of their pursuers came, borne on the breeze of
the dawn. ‘ Haste, Hon-do-sa!”’ she exclaimed, as she pointed the
¢
a
ee
VS sivas
he ets
2
fe
Ta-ha-mont, an Algonquin chief
way of his flight. ‘‘ Now you are free! Farewell. Flee to your
peop le! I will remain, Wan-nut-ha, who, by the hand of her father,
the sachem, will die for you! ”’
Leaping to the shore, Hon-do-sa, the warrior, lingered. All the
suns he had known Wan-nut-ha passed before him. ‘“‘ Life from
Wan-nut-ha would not be freedom for Hon-do-sa,”’ he exclaimed.
“Dawn after dawn, when thonged and alone in his prison lodge,
Wan-nut-ha brought the sun to Hon-do-sa; and now she bids him
IROQUOIS MYTHS AND LEGENDS 127
flee from her forever. Like a brave warrior he should have waited
his fate. Now the sun turns away, and a black cloud covers its face.
Nothing but gloom and the shadows come now to me. The foes of
Hon-do-sa fast follow, mad in their hate; the arrows will soon hiss
his doom. Oh-ne, (farewell) Wan-nut-ha! Wan-nut-ha opened a
new light to Hon-do-sa. Now it is black and forsaken. Return to
her people, and forget the Algonquin. He will wait here to die.”’
And the brave Hon-do-sa, so strong in battle, so weak in love,
turned his face from the sunrise to meet his fast coming foes.
But Wan-nut-ha! In the conflict of loving, despairing, pitying
yet brave; forgetting her kin, forgetting her blood which raced
in hate for her foes; she sprang from her canoe, exclaiming as she
sent it adrift: ‘“‘ Not alone shall my brave Algonquin die; as two
leaves that grow from one stem, is the life of Hon-do-sa and the life
of Wan-nut-ha; and as one life they shall live, oras one life will die! ”’
Swift as two shadow clouds they sped up the steep cliffs, and
nearing their highest crag, calmly awaited the coming of the pursu-
ing warriors.
For her wild love, Wan-nut-ha forsook her people and now dared
their hate; and for love, the chieftain, who feared not death, clasped
her to his heart and with a shout of triumphant scorn at his baffled
foes, together they leaped to their death on the sharp rocks below!
There at the foot of the great cliffs across the lake from Ga-nun-
do-wa mountain a heavy oak watches its shadows as it follows the
course of the sun, and when the bittern screams and the owl cries
the midnight, the tremulous leaves of the old tree sigh like unto
human voices, and its branches bend lower to guard the vigils of a
spirit that wanders forth to renew its vows.
The sachem and his warriors entered the dust; the forests are
laid in fair plains that bear the harvests; the lake carries the burdens
of the paleface, and the birch bark canoe no longer drifts on its
waters. But the oak still watches and counts the ages and Wa-nut-
ha’s spirit still sighs in its shadow where it waits to welcome Hon-
do-sa.
Pari 3
MISCELLANEOUS PAPERS
BY
HARRIET MAXWELL CONVERSE
IROQUOIS INDIANS OF THE STATE OF NEW YORK
The Ho-de-no-sau-nee or People of the Long House
At the era of the Dutch discovery, 1609, the Iroquois were found
in possession of the same territories between the Hudson and
Genesee rivers, upon which they afterwards continued to reside
until the close of the 18th century. At that time the Five Nations,
into which they had become subdivided, were united in a league;
but its formation was subsequent to their establishment in the
territories out of which the State of New York has since been
erected.
Tradition interposes its feeble light to extricate from the con-
fusion which time has wrought, some of the leading events which
preceded and marked their political organization. It informs us
that prior to their occupation of New York they resided in the
vicinity of Montreal upon the northern bank of the St Lawrence,
where they lived in subjection to the Adirondacks, a branch of
the Algonquin race, then in possession of the whole country north
of tnat river. From the Adirondacks they learned the art of hus-
bandry, and while associated with them became inured to the
hardships of the warpath and of the chase. After they had mul-
tiplied they attempted possession of the country of the Adiron-
dacks but were overpowered by the latter and forced to leave their
lands to escape extermination. In due time they migrated into
the present territory of New York State, and, dividing into bands,
spread abroad to found new villages.
One, crossing over to the Mohawk, established itself at Ga-ne-
ga-ha-ga below Utica and afterwards became the Mohawk nation.
For many years the Oneidas and Onondagas were one nation,
but one part of these two settled at Oneida lake and became a
separate nation; the other claiming the Onondaga valley in time
also became independent. The Cayugas and Senecas were for
many years united, but finally divided and became individual
nations.
All of these people were compelled to war with the various tribes
whom they found in possession of the country. After the expulsion
128
IROQUOIS MYTHS AND LEGENDS 129
of these people, the interest of the original Five Nations became
distinct, and gradually dividing, they came into open warfare with
each other. These wars continued for an unknown period, until
finally the project of a league was suggested by the Onondagas as
means to enable them to effectually resist contiguous nations.
Histories of the white people relate that the Iroquois were leagued
about a century previous to the advent of the white people. To the
contrary the traditions of the Iroquois indicate a period far remote.
[Morgan. League of the Iroquois]
Among the wars of the united nations the struggle with their old
enemy, the Adirondacks, was the most severe. This war con-
tinued nearly fifty years till the Adirondacks were nearly exter-
minated. A new era commenced with the Iroquois on the establish-
ment of the Dutch trading post at Fort Orange, now Albany, in
1615. The principal Indians in the north were the Hurons and
Adirondacks; on the west, Eries, the Neuter nation, Miamis, Otto-
was and Illinois; on the south the Shawnees, Cherokees, Catawbas,
Susquehannocks, Delawares, Nanticokes and some lesser nations;
on the east the Minsi and New England Indians. Some of these
nations were subjugated and made tributary and others utterly
exterminated, till the Iroquois became absolute dictators.
The friendly relations between the Indians and the Dutch,
beginning in 1615, were preserved with fidelity till the independence
of the American states terminated the jurisdiction of the English
over the country, and even then the Mohawks, adhering to the
crown, divided from their brothers and left the league. This was
the first break in the confederacy, but the St Regis Indians were
lately inducted into the league to take the place of the Mohawks.’
At the institution of the Ho-de-no-sau-nee, fifty permanent
sachemships were created with appropriate names. Of these there
yet remain intact the inherited sachem titles. These are unchange-
able and inherited by clanship. Ofthese, to the Mohawks were dis-
tributed 9g; to the Oneidas g; to the Onondagas 14; to the Cayugas
10; to the Senecas 8. At the present moment tribal law is continued
among the Onondagas and Tonawanda Senecas, and also by the
St Regis who entered the league as successors to the Mohawks in
1883. To these were given the nine original Mohawk sachemships.
The Cattaraugus and Salamanca Senecas abandoned the tribal law
1 The adoption of the St Regis Indians was brought about largely through the influence
of Mrs Converse.
130 NEW YORK STATE MUSEUM
in 1848' and assumed a republican form of government by electing
a president and board of councilmen. These include the peace-
makers.
The original clans which divided the people into families, were the
Wolf, Bear, Beaver, Turtle, Deer, Snipe, Heron and Hawk.’ By this
division which was equal among the Five Nations, the people were
bound to each other by the ties of consanguinity. A Seneca Wolf
regarded an Onondaga Wolf as a brother, and so on throughout
the league. So carefully provided was this clanship that a Seneca
Wolf could not marry an Onondaga Wolf. By this relationship,
the league preserved for itself not only blood distinction but abso-
lute union, as in case of war brother would fight against brother,
which was against their bond of brotherhood.
The census enumeration of 1890 shows that the Iroquois furnished
162 soldiers * and sailors for the Civil War. It has been estimated
that in 1660 there were 11,000 Iroquois. This, however, is indefi-
nite. The total population in 1890, excluding the 106 Oneidas, was
5133. Of these 2844 could not speak English. The Onondaga Reser-
vation is 6100 acres; Tonawanda Senecas about 8000; Allegany
Senecas 30,469; Oil Spring 640; Cattaraugus Senecas 21,680; St
Regis 14,640; Tuscaroras 6249. The Oneidas have no reservation
in this State. They are largely represented in Green Bay, Wis.,
and those who live here in New York State are “ guests’ of the
Onondagas and other nations. The Cayugas who have no separate
reservation reside on different reservations, the largest number
being at Cattaraugus. These are the New York State Indians.
On their reservations there are 12 churches. Some of the congre-
gations worship in private houses or halls. The “‘ pagans ”’ assemble
for business, religious ceremonies, feasts, condolences, and councils
1 Although the active government of the Seneca Nation is the modern republican form,
underlying this is the ancient tribal form. This survival is fostered by the pagan party
and is the link that holds together the old form of the ancient league. The sachem names
are still carefully transmitted and the tribal customs form the basis of the common law
held at present.
2 The eight clans here named were those of the Senecas. The three common clans were
the clans of the Bear, Wolf and Turtle. These were the elder clans and the sachems be-
longing to them were the most influential in the league councils. Among the Senecas,
Cayugas and Onondagas the clans were divided into two phratries, the Animal and the
Bird. The Animals were called the elder brothers. Strangely the Deers were the head
of the Bird phratry, whose other members were the Snipe, Heron and Hawk. Each
phratry when in council sits opposite the other.
It is recorded that the Iroquois soldiers in the Civil War were the finest body of men in
the army, considered from a physical standard. The Iroquois are still a splendid people
physically as is attested by the number of athletes among them who have made world records.
The record of Deerfoot in 1864 in which he ran 12 miles in 62 minutes, 24 seconds is well
known and in modern times the skill of the Pierce brothers on the track and of Thomas
Longboat, the Canadian Onondaga, has attracted much attention. A number are expert
ball players and a Seneca is a professional athletic trainer.
IROQUOIS MYTHS AND LEGENDS I31
in their council houses or private residences. Among the Iroquois
various trades are represented.' Of the full number of the census
there are 185 basketmakers, 528 farmers, 696 laborers and various
others who are independent farmers and mechanics.
The Tuscaroras who entered the league about 1713 are included
in the census enumeration. As this nation was not of the original
Five Nations, they have not been recognized by title right to sachem-
ship.
After three centuries of conflict with an invading race which in
its greed for lands and wealth had but little sympathy for the ab-
original owners of the soil, we find the Iroquois still with us success-
ful in their struggle to retain their ancients seats. Every other
native nation, tribe or band of Indians in the east has been ex-
terminated or driven toward the west where small acres in a broad
land remain to them.
The Iroquois by his unconquerable tenacity, his dogged determina-
tion to remain, his wonderful national vitality has earned the
admiration and respect of the world and ethnologists acclaim him
the master type of the American Indian. By their wondrous con-
ception of the Confederacy of the Five Nations, in the union of the
Mohawks, Cayugas, Oneidas, Onondagas and Senecas, they formed
one political confederation of civil and war power unequaled by
any other primitive people. This confederated league was absorbing
all adjacent nations when disturbed by the advent of the white
people. Their war cry to the enemy being absorption or extermina-
tion they were continually augmenting their numbers. Their
government was a structure of durability in its filial principles of
equality, fraternity and inflexible loyalty, a sort of socialism free
from any humility or pernicious dissensions of political bondage.
Their religious conceptions were far above those of the ancient
philosophers or the tendencies of the ancient myth god worshipers.
The student who intelligently translates the Indian religion opens
the wider door for good will and humanity, in fact, as a distinguished
bishop of the Episcopalian church has said, ‘‘ The American Indian
is the most magnificent heathen on the face of the earth, he has but
one God and believes in the immortality of soul.’’ As this is
1 Iroquois Indians at present are engaged in many different trades and professions. Some
are masons, molders, carpenters, bakers, painters, engineers, railroad trainmen, conductors,
clerks in business and banking houses, cooks, shopkeepers, blacksmiths etc.; in pro-
fessional lines they will be found engaged in the practice of law and medicine, in music,
in teaching, both in primary and higher branches, and some are engaged professionally
in scientific pursuits. Others will be found as laborers drifting about among the whites,
as teamsters and farm hands and the like.
132 NEW YORK STATE MUSEUM
the base of all true religion, it is a shame that zealous and honest
workers among the Indians should not acquaint themselves with
the tenets of their ancient faith, thereby harmonizing its primal
truths with any newer religion that may be taught to them.
Philosophy and science were processes of knowledge unknown
by the primitive red man yet by their intuitions, lofty and intellec-
tual, they evolved a purely spiritual religion with one invisible
Great Spirit as its ruler who made himself known to them by his
works visible in all the benedictions of nature. To the Indian
there occurred no idea of the omnipresence of a ruling power,
therefore ‘‘assistants’’ who were subservient to his will were as-
signed certain duties. Unlike the pagans of old these were not
worshiped as individual gods. To He-no, the Thunderer, was
given the voice of admonition and instrument of vengeance as
well as judgment in the bestowal of beneficent rains. Ga-oh was
empowered with the direction of the winds; from their tangles he
divided the breath of the summer time from the frost of the winter.
Other assistants distributed all the fruits, beans, squash and corn,
the last three having a triad of female “‘supporters’’ whose gen-
erosity is ‘‘thanked’’ at the annual Green Corn dance. In fact to
all visible and invisible nature each had its guardian under the
guidance of one supreme power.
In Indian language there is no blasphemous or profane word.
Their attitude toward the Great Spirit is venerative and dignified.
In their various feasts religious dances are introduced in all of which
there are interludes when the tenets of the ancient faith are re-
cited. These have descended from generation to generation by
word only; there are no written records of the Indian religion. A
young preacher is taught word for word and when he enters office
he ‘“‘remembers”’ and expounds to the people at the annual festivals.
There are never any religious “‘uprisings’’ or “‘excitements.’’ The
law and word are passed year by year, century after century, by
the true pagan preacher. In the ‘“‘new religion’’ of the Iroquois,
Ga-nio-dai-u, there is an interweave of modern ideas induced by
the necessity of reform from evils introduced by the palefaces.
But even in this “‘temperance’’ preaching nothing has been accepted
that was not consistent with their primitive idea of justice and
repentance.
The Indian having no knowledge of a sacrificial atonement
assumes the punishment of his own evil. The religious law governs
this by a recital of his “‘sins’’ at the public New Year feast and a
sin thus confessed is atoned for. By this came the use of the
IROQUOIS MYTHS AND LEGENDS 133
wampum known as the Ransom belt. If amurder has been com-
mitted the murderer sent the Ransom belt to the nearest relatives
of his victim with a petition for his life as he was “sorry.” If the
belt was returned he submitted to his death sentence with the
stoicism of his race. It never occurred to him that the Great
Spirit could be appealed to for such forgiveness. He had an idea
of punishment in an after life but it was of a material, not spiritual
nature. The fundamental principle of his faith was a sublime
belief in the immortality of the soul, which on entering its eternal
life continued its former existence not progressively by the goodness
of its mortal life nor in punishment for its omissions. A mortal
evil was atoned for during the mortal life. Likewise a benevolent
or religious act was rewarded by compensations while on earth.
It is only by the intimate social acquaintance of the Indian,
even of the present day, that his true religion is known. His moral
laws, according to his own conception, are stringent. His family
relationships are the universal spirit of affection and hospitality.
His children are taught obedience with their lessons of reverence
to parents. Indians never punish their children. If a child runs
too great riot they let him “get over it’’ first and then reason with
him about it afterwards. Notwithstanding the labors of the Indian
woman she is supreme in home authority, owns land in her own
right and frequently continues her maiden name after marriage,
which, by Indian law, is a mutual agreement for the man and
woman to live together until one or the other “‘scolds too much.”’
Incompatibility of temper argues a divorce if appealed for, as
“quarreling is a bad example to the children,’’ who, in case of a
separation, are taken by the mother, the family descent being
from the maternal line.
As an example of the moral commands of the Indian, I quote
the following precepts which are imperatively enjoined:
“It is the will of the Great Spirit that you reverence the aged
even though they be as helpless as infants.”
“Tf you tie up the clothes of an orphan child the Great Spirit
will notice it and reward you for it.”’
“To adopt orphans and bring them up in virtuous ways is pleas-
ing to the Great Spirit.”
“If a stranger wander about your abode, welcome him to your
home, be hospitable to him, speak to him with kind words, and
forget not always to mention the Great Spirit.”’
As proof of the last precept at the latest census! there was but
'The census of 1890 was used by Mrs Converse as a source of information.
134 NEW YORK STATE MUSEUM
one beggar or actually homeless person reported among the 4800
Iroquois Indians of New York State and he was provided for by
the old religious law.
The Indian has been accused of indecent orgies. His dances
have been condemned as corrupt and vicious. His secret societies
are named as witchcrafts and satanisms of evil practices. In my
investigations of their myths, mystics, their religion, and civil and
home life, I have attended all these dances and have never seen
one vulgar or indecent action. The Indian woman, by nature
chaste, would scorn an immodest attire or the familiarity of the
“fiddle dances’’ known as the waltzes of the palefaces.
I have been admitted to several degrees of the Medicine Lodge,
which is known to all American Indians, the Iroquois secret society,
Na-gah-ne-gah-ah; in its celebrations there is nothing malign.
The ritual, thoroughly consistent with their religion, includes
chants for the sick and dying and the dead who are yet “ held in
the arms of the Great Spirit.’’ The principles upon which this
medicine society 1s founded are charity, neighborly kindness and
lessons for ministrations to the sick. Their chants are entirely
free from human passions or grossness of superstitions. In fact ifa
member evidences a spirit of evil he is excluded from the meetings
until he is “‘purified.”’
The religious feasts of the Indian begin with the New Year
usually in February, when he renews all promises of fidelity to the
Great Spirit. This is followed by the Maple feast which occurs
when the maple sap first flows. Then follow the Berry feasts and
in turn those of all fruits, each of which has its special dance and
thanksgiving chant, until the final Green Corn dance. On this occa-
sion the feast continues four days and embodies within its ritual
thanksgiving for all the gifts of the Great Spirit. The smallest growth
is not omitted in the recital, nor the least of the animal creation.
These are the only occasions for their public religious meetings.
In his home life the Indian never partakes of a meal that he
does not first ask the blessing of the Great Spirit upon the repast
and after eating never fails to thank him for the privilege of the
food.' If he starts a friend on his journey the farewell is always
an appeal that the Great Spirit may guard him to his home.
The Indian believing the Great Spirit to be the God of the Indian
only, does not hold himself amenable to the law of any other
1The devout Indian after he has finished his meal always says ‘‘ Niaweh,’’ meaning, / am
thankful. Although he apparently addressed the others at the table according to his re-
ligion in reality he is speaking to the Creator. The response of the people is ‘‘ Niuh!”’
meaning, it is well.
IROQUOIS MYTHS AND LEGENDS 135
religion. He may be stimulated by observing the various moral
laws of the white man but he will not incorporate within his own
religion anything that is not consistent with his old faith. There-
fore comes the term “ Christian pagan,’’ which signifies that the
“converted ’’ Indian has “‘ adopted ’’ the moral teachings of the
“new ” religion as a graft upon his inherited faith.
He can not understand why t"e Christian religionists should be
divided into so many “‘ societies’ while he has but one. He does
not comprehend the efficacy of prayer for material things.
In fact the entire social life of the Indian is imbued with religious
sentiment. He despises a liar and distrusts the man who offers too
much to him. A truer friend does not live than the Indian who
will give his own bed and the largest end of his loaf as long as a
friend tarries with him. A betrayal of confidence he never for-
gives. Long years of dishonorable persecution have made him
distrustful of every white man. Divested of his aboriginal do-
mains he has been hunted into little corners and considered a
tenant by privilege until extermination. In the name of humanity
and history why are there not more of earnest workers who will
investigate the Indian as he was? If he has constructed his own
theology he has discovered the greatest truth of nature, the knowl-
edge of a Supreme Ruler. By his conceptions of tribal fraternity
he has become thoroughly indoctrinated with true humanity
thus rivaling many of the highest virtues of civilized man. It has
required the processes of centuries of evolution to transform the
painted savage whom Caesar met in Britain into the Englishman
of today. What is the history of the four centuries of the evolution
ofthe American Indian? Save the few who have been defended and
befriended and educated, the story is near its finale of a Christless
not a Christian civilization. In this unequal and mournful struggle
to preserve his inheritances and nationality the Indian is nearing
the inexorable destiny to which he is doomed.
WOMAN’S RIGHTS AMONG THE IROQUOIS
Generations before the coming of the palefaces to this country,
the Iroquois Indians had declared in the constitution of the
Ho-de-no-sau-ne, the Confederacy of the Long House, that the
‘mother ”’ or woman’s rights should be included in the laws and be
forever protected.
While the primitive red man looked upon woman as subordinate
rather than equal, by his law, through her he preserved his ties of
consanguinity and tribal denomination. While he enforced obedi-
136 NEW YORK STATE MUSEUM
ence to and respect for his own rights and imposed many burdens
on woman, yet, regarding her civil claims as sacred, her legal rights
were never interfered with. 3
All children were inheritors of the mother’s clan. The child,
male or female, was son or daughter of its mother and not the
inheritor of the clan rights of its father or ‘‘ mother’s husband.”’
Thus, having no subdivisions of family branches, by the inter-
marriage of maternal or paternal descendants, purity of clan
descent was established and by this tribal law, nationality was
never lost. If a Mohawk woman of the Wolf Clan married a Seneca,
her children and their descendants would be Mohawks of the Wolf
Clan from generation to generation.
To the mother only was given the care of her offspring during
infancy and childhood, the formation of its character and govern-
ment of its nature. During this time the father had no control or
authority over the children. On arriving at maturity the male
child became the companion of his father on the warpath and
hunt, and the female assumed her civil rights and home authority.
If the wife possessed property and at marriage brought it to her
new home, it still continued her own and she could dispose of it
at her pleasure.
By law of descent, the children, not being of the father’s clan,
would not inherit from him either property or any title that he may
have held; to these the children of his sister or brother were heirs.
Women negotiated all the marriages. There were cases when the
elders of the clan would be consulted and their judgment considered
but the last decision rested entirely with the mothers. The mother
was also responsible for the married life of her children. When
there were contentions it was her duty to judge upon them. If
peace could not be established she decided that a separation must
follow. As this was considered a disgrace her consent was not often
given. If possible the contentious parties would be persuaded to
reconciliation. If after several councils the separation was con-
sidered an absolute necessity, by cause of incompatibility of temper,
or refusal to recognize the marriage relation, a divorce was de-
clared. The wife returned to the home of her mother taking with
her her property and the children. She was held accountable in
law for the faithful discharge of her duty to her children.
If any family had disputes of a domestic or financial nature the
‘“mother ’’ with other members of her clan was called for advice.
By this convention of relatives the case was judged and the decision
of this domestic court was final.
Plate 7
A modern Seneca girl in her grandmother’s costume
the
league
was
in
S
Ss
Thi
used
been
eet ay sa slain te fs nih en anion Deli
en Ath ie ee on i SATO tr Sa atm tiga,
[] I
the delegate
women to confirm the nomi-
have
Said to
which
ynal belt.
chief in welcoming
Tadd 4 Oey
iaaliis Het eo pa a dete es a =
j Pee i a PPR tT
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IROQUOIS MYTHS AND LEGENDS 137
If, by the death of a sachem or chief, a summons was called for
a general council or a condolence at that time new chiefs would be
elected or ‘“‘raised up’”’ and sachems installed. In this election of
chiefs the ‘“‘mother’’ of the family in which the vacancy occurred,
having the “name ”’ of the office in her keeping could confer it upon
any male of her own line of descent, whom she should regard as
most reliable. It was her province to decide all questions of
nomination. She might consult each member of the household as
to their judgment of the merit of the candidate, but her final word
was authoritative and gave the nomination.
Invested with the power she could also depose or “ knock the
horns off’”’ any chief who might be derelict in duty. At the great
councils her act of deposition was invariably confirmed and her
nominee elected. This law prevailed among all the tribes of the
Six Nations.
Of burial or “‘ death feasts’? women had full control. In religious
feasts women or ‘“‘matrons’’ were appointed to serve in the cere-
monies with the men. On these occasions certain women were
delegated to prepare the feast food and none others were per-
mitted to assist.
At the Green Corn festival, women, having charge of the fields,
first gathered the corn and submitted it at the Council House to the
Honondiont, or priests, who examined it and if it was sufficiently ripe
decided when the feasts should be called. By order of the Honondi-
ont runners would be sent with invitations from one nation to its
neighboring nation until all had been requested to participate in
the rites and social pleasures of the forthcoming festival.
Women were keepers of certain wampum belts called ‘ Chief ”’
belts. These were sent by them to the great councils when a
chief was to be raised and were legally recognized as the law. No
attention was attached to any nomination unless confirmed by
these wampum belts. As the Onondagas were the keepers of all
the national and civil belts a sachem of this nation was the reader
of all belts by which the law was interpreted.
In their mythology the Iroquois have honored women as the
guardian spirits of their plants, the corn, beans and squash.
Unlike other primitive peoples, the descent falling by line of the
mother blood, she continues united to the destinies of her own
nation and tribe, and there is no loss of her identity by a marriage
name or title thereof. This system of relationship, the main
fabric of the League of the Iroquois, has been continued inviolate
even to the present day by the descendants who yet linger as
inheritors and observers of the old law.
138 NEW YORK STATE MUSEUM
Labor and burdens may have been the condition of the Indian
woman. She may seem to have been a creature only and not a
companion of the red man, yet by comparison with the restric-
tions, to characterize it by no stronger term, obtaining among
civilized people, the Iroquois woman had a superior position and
superior rights.
By political rights she held power in making nominations and
had a voice in all public councils.
By social rights she negotiated marriages and governed house-
holds.
By maternal right she controlled her own offspring and be-
stowed the clan title of her name upon their descendants forever.
By civil right she ruled in domestic convocations of clan dis-
putes, of law and order.
By religious right she had the controlling authority 1n all cere-
monies of condolence, or festival and by right of confederacy law
she possessed lands and properties with the sole right to bequeath
them to whomsoever she might choose.
As the woman of today stands advocate and, petitioner of her
own cause, should she not offer an oblation of gratitude to the
memory of the Iroquois Indian who called the earth his ‘“‘ mighty
mother’”’ and who, through a sense of justice, rendered to the
mothers of his people the rights maternal, political, social, civil,
religious and of land!
All these were an Iroquois woman’s rights.
ORIGIN OF THE WAMPUM BELT
Previous to the confederation of the Five Nations the New York
State Iroquois Indians were subjects of the Adirondacks, a family
branch of the Algonquins who inhabited territories on the northern
side of the St Lawrence river near the present location of Mon-
treal. Originally, as one nation, they were few in number yet as
they multiplied and, by example of the Adirondacks, became
learned in the arts of husbandry and the strategies of war, they
were ambitious of the ownership of the country and made war upon
the Adirondacks by whose overpowering numbers they were van-
quished. Defeated, and to escape extermination, they fled and,
their traditions say, passing along the St Lawrence river entered
Lake Ontario and coasted for a time on its eastern shores. Even-
tually they moved on to what is now the central portion of the
State of New York where they met and conquered all the tribes
resident in that territory which became their sole possession and,
subsequently, the government seat of their colossal confederacy.
IROQUOIS MYTHS AND LEGENDS 139
On their final settlement the Iroquois, declaring severalty of
estate possessions, divided into separate bands. The Oneidas and
Onondagas, originally one nation, became independents and
divided from each other. The Senecas and Cayugas, who had
united, eventually drifted apart, and the Mohawks announced
exclusive proprietorship of their own accumulated lands. From
this disunion alienations followed which gradually resulted in an
open warfare that was continued for generations.
During this condition of hostility an inspiration of peace, sug-
gesting unity of power by the confederation of the five nations,
came to one of the wise men of the Onondaga nation, Da-ga-no-we-
da, the founder of the League of the Iroquois.
At that time the Onondagas were
suffering the tyranny and cruelty of
the ruling chief To-do-da-ho, who, as
symbol of his dreaded power, was rep-
resented crowned with living snakes,
his fingers and toes terminating with
the hissing monsters and, by the glance
Perforated wampum shells froin of his eye, turning to stone any one
central New York who dared deny his authority Da-ga-
no-we-da, repelling this creature of horror, and conceiving a way
of release for his people, sagaciously flattered the vanity of
To-do-da-ho and, to perfect his plans, endeavored to enlist his
favor as an associate. The crafty To-do-da-ho, consenting to
a hearing, evoked a council fire, which was kindled from the
willow, and summoned the nation to consider the project of Da-ga-
no-we-da. In the sympathetic attention with which the people
listened to the persuasions of Da-ga-no-we-da, To-do-da-ho foresaw
loss of his power and, with malevolent cunning, rejected the propo-
sitions of Da-ga-no-we-da as an interference with the government
and, threatening vengeance, expelled him from the council forever.
The terrified Onondagas, dreading the despotic will of their monster
chief, dared not sustain Da-ga-no-we-da who, sorrowing, left his
people and journeyed “‘to the west of the rising sun’”’ toward the
land of the Mohawks. ;
Notwithstanding his rejection, Da-ga-no-we-da was yet hopeful
of the consummation of his project for uniting the five nations and
in his travels while crossing a lake, supposed to be the Oneida, he
noticed quantities of minute purple and white shells adhering to
the paddle of his canoe. As he neared the shore he discovered them
heaped in long rows upon the bank. These suggested to his con-
I40 NEW YORK STATE MUSEUM
structive mind a pictorial representation of his thought of con-
federating the divided nations by compact of mutual support and
protection. He filled his traveling pouches with a quantity of
these shells and, in the frequent rests of his journey, strung them
on threads shred from the sinews of the deer, and hanging them,
string by string, eventually completed
The first wampum belt
The foundation of this belt was of the white shells and the pic-
torial figures of the purple. Apportioned with exactness, as sign
of the tribal territories, he wove five symbols that represented the
cantons of the five nations, and with these he interwove five figures
representing men clasping hands as token of brotherly union.
Besides this significant delineation, he formed other belts each
representing some law, or fundamental principle, included in the
ceremonies of council, civil proceedings, war, death, peace, instal-
ment of chiefs, and all compacts necessary to the constitution of
a confederated government. The white shells were symbolic of
peace and the purple of mourning and war. Each belt was conse-
crated to its specific purpose and Da-ga-no-we-da neared the land
of the Mohawks strengthened by argument of these insignia of
ceremonies which eventually served with effect as visible laws in
the formation of that wondrous governmental structure, the
Ho-de-no-sau-ne, or the League of the Iroquois.
This tradition of the origin of the first wampum belt has been
transmitted by the Iroquois from generation to generation and,
as history, is one of the most prominent among their “ grandfather
stones.
Belts of great age and inestimable value are preserved and are
yet in use among the Iroquois wherever the tribal government
continues. These are deposited as public records,’ with the Onon-
dagas, who are the ‘“‘ law makers”’ of the Six Nations, and are held
in safe-keeping by the guarding sachem, Ho-no-we-na-to, the hered-
itary ‘‘keeper of the wampum”’ whose office as expounder of the
law, is to ‘‘read,”’ or ‘“‘talk’”’ by the wampum at all the councils.
These belts of wampum, or Ote-ko-a, the symbols of law, are
woven of purple and white cylindrical beads about three sixteenthg
1The national belts of the Iroquois were passed into the keeping of the State Museum by
the chiefs and sachems of the Onondagas in June 1898. In January 1908 the chief of the
Onondagas, Sa-ha-whe (Baptist Thomas), signed an indenture making the Director of the
State Museum the wampum keeper of the Five Nations and conferring upon him and his
successors in office forever the title Ho-sa-na-ga-da (Ho-seh-na-geh-teh), Name Bearer,
the official name for the wampum keeper [See N. Y. State Mus. 4th An. Rep’t Director].
OR eet
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t Council summons, calling the clans to a meeting. This belt is
said to be a memorial to the clan laws of Hiawatha. By some it is
considered an alliance belt sealing a pact between the seven nations of
Canada and the Iroquois.
2 Treaty belt. Originally there were five diagonal bars.
3 Remembrance belt. Records the treachery of a French mis-
sionary at Onondaga who sought to summon the French army from
Canada. It is an admonition against the French religion.
4 Caughnawaugua belt. Records an alliance between the Caugh-
nawaugua tribe and the St Regis band. The o0ked lines indicate
that the former had forsaken the old ways for the white man’s
religion
5 Condolence belt of the Senecas once held by Governor Black-
snake. It was used in mourning councils in the ceremony of raising
the new names and new sachem to offic
6 Huron allian belt, said to symbolize the alliance of the Hurons
with some other tribe. After the overthrow of the Hurons in 1650 it be-
came a Seneca belt and was taken to Canada after the Revolutionary
War.
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with the Iroquois and the United States during the presidency of Wash-
ington.
141
IROQUOIS MYTHS AND LEGENDS
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142 NEW YORK STATE MUSEUM
of an inch in length, the white beads are made from the conch
shell and the violet, or purple (called black by the Indians) from
the purple spot in the clam shell. The beads of the most ancient
belts are strung on twisted threads stripped from the inner bark
of the elm and arranged in parallel lines separated by strings of
buckskin that are overtwisted with fine threads shred from deer
sinews.
At the tribal government councils the wampum is read before
action is taken in any controversy. Upon the convening of the
council a string of white wampum beads, about a foot in length, is
passed from chief to chief, each holding it in his hands for a moment;
it is then laid on a table in the form of a circle, the ends touching ;
this signifies that the council is “‘open’’ and harmony prevails.
During the session, if a “‘ condolence ’’ is “called,” by reason of
death, or the “raising ’’ of a chief, a ceremony always preceded bya
condolence, a string of purple wampum is laid by the side of the
circled string, and so on the “ laying down of the wampum strings ”’
one after another, each with its own significance, denotes the nature
of the business or discussion before the council that is subject to
consent, or rejection, by vote of the chiefs who are members
thereof.
In the ‘‘ old time,” belts of the purple wampum were symbols of
death and, if adorned with red paint, or a red feather, signified
war. These belts were also exchanged as ransom for a life or lives.
Wampum beads, threaded in lengths varying from four inches to
a foot, were used as messages of peace or war, a “ peace string ”’
of white beads was intrusted to a ‘‘runner,’’ a swift footed Indian
trained to endurance and speed, who each day, at sunset, made a
notch in a small blade-shaped piece of willow wood attached to the
string that, at the end of the journey, the chief to whom it was
sent would know the number of days that had elapsed during the
conveyance of the message.
All councils were “‘called”’ by a string of wampum sent from
nation to nation, by a “‘runner’”’ appointed by the governmental
authorities at Onondaga. The Indian women, who had the power
of nominating or deposing chiefs, the latter, commonly called
“taking off their horns,’’ were also custodians of distinctive belts
that were sent to the seat of government as their decisions of law
on occasions of their interference, or intercession, in politics or war.
In fact no action of public council could be proposed or ratified
unless ‘‘ sealed’? by the wampum, nor was any treaty, proffered by
the ‘‘ paleface,’’ recognized or considered valid until authorized by
the exchange of wampum belts.
IROQUOIS MYTHS AND LEGENDS 143
As proof of this it is related that George Washington who, when
a youth of twenty-one, was intrusted by the Colonial Governor of
Virginia with a mission to the wilds of Pennsylvania, where the
Canadian French were penetrating and seeking to unite the natives
against us, found that an alliance had been formed and ratified by
an exchange of wampum. Persuaded by the remonstrances of the
young Washington the Indian sachems consented to withdraw
from the alliance but declared that the belt of wampum must be
returned before the agreement could be abolished and, until the
token of the warlike compact was returned to the sachems by the
French commander, the Indians would not proclaim their promise
to take no part in the impending struggle.
The finest belt in the collection of the Onondagas, and, as an
example of construction, unsurpassed by any other in existence,
is the ‘““George Washington belt’? which, by Iroquois history, was
a covenant of peace exchange between the Indians and the gov-
ernment during the presidency of George Washington.' This belt
is 15 rows wide, each row includes 650 beads making a total of
9750 contained in this historical belt. The groundwork is con-
structed from the violet wampum; in the center of the belt a house,
with a well defined gable roof, and an open door, is woven of the
white beads. From each side of the gable a “ protecting ’”’ line
extends above the figures of two men who, as “ guardians of the
door,” in turn clasp hands with others of the same design until 15
pictographic men stand side by side, 7 on the right side of the gable
house and 8 on the left. The clasped hands, in accordance with
the traditionary belt woven by Da-ga-no-we-da, signify unity and
concord or “‘ the unbroken chain of friendship.”’ The gable house
represents the government hall of the ‘‘ paleface,’’ and the open door,
the conventional sign of the Iroquois, implies the hospitality of
peace. The two figures at the immediate side of the gable house
emblemize the (Indian) “‘ keepers of the east and west doors,’ the
limits of their territories, the other 13 pictographic figures symbolize
the 13 colonies.
The Pennsylvania Historical Society has in its possession a
wampum belt, presented by a great grandson of William Penn,
believed to be the original belt that was delivered by the Leni-
Lenapi sachems to William Penn at the treaty held under the elm
tree at Shackamaxon in 1682. In this belt, composed of 18 strings
of wampum, the figure of a white man, represented by his costume
1This belt is now the property of Hon. John Boyd Thacher of Albany.
I44 NEW YORK STATE MUSEUM
and hat, is delineated as grasping hands in friendship with an Indian.
There are also three oblique bands of purple wampum, one on the
right and two on the left of the figures; in the modern wampum
the Indians explain these bands as “ braces,” the strengthening
power of the treaty. These special shell wampum beads, found in
the possession of the Iroquois Indians at the time of the Dutch
discovery in 1609, were used as a medium of exchange among the
various tribes. Shell beads, similar to these, were subsequently
circulated by the traders among all the Iroquois people.
Lawson in 1714 [History of North Carolina] speaking of the use
and value of wampum in New York, remarks that “an Englishman
could not afford to make so much of this wampum for five or ten
times the value; for it is made out of a vast great shell, of which
that country affords plenty, and is ground smaller than the small
end of a tobacco pipe or a large wheat straw; the Indians grind these
on stones and other things until they make them current, but the
drilling is the most difficult to the Englishman, which the Indians
manage with a nail stuck in a cane or reed. Thus they roll it con-
tinually on their thighs with their right hand, holding the bit of
shell with their left; so, in time, they drill a hole quite through it
which is a very tedious work, but the Indians are a people that
never value their time, so they can afford to make them, and never
need to fear the English will take the trade out of their hands.
This, being their money, entices and persuades them to do anything
and part with everything they possess and with which you may
buy skins, furs or any other thing except their children for slaves.”’
Wampum is mentioned by Captain John Smith who found the
young Indian women surrounding Powhatan “wearing great
chains of white beads over their breasts and shoulders.”’
Drake the historian, wrote that ‘“‘ King Philip had a coat all
made of wampumpeag which, when in need of money, he cut in
pieces and distributed plentifully among the Nipmoog sachems
and others.”
Father Loskiel, in 1723 found the Abenaki Indians ornamented
with ‘‘ beads made of a kind of shell, or stone, some white and
some purple, which they form into story figures with great exact-
ness.”
In a concluding reference to the Iroquois, also as an ex-
ample of the ‘‘talk to the wampum,” in treaty exchanges
of belts, I quote from an account of a council held by the
Five Nations at Onondaga nearly two hundred years ago,
to which the Governor of Canada sent four representatives:
IROQUOIS MYTHS AND LEGENDS 145
“. . during the course of the proceedings Cannehoot, a Wa-
gun-ha sachem, presented a proposed treaty between the Wa-gun-
has and the Senecas, speaking as follows: ‘ We come to join the
two bodies into one. We come to learn wisdom of the Senecas
(giving a belt). We, by this belt, wipe away the tears from the
eyes of your friends, whose relations have been killed in the war.
' We likewise wipe the paint from your soldiers’ faces (giving a
second belt). We throw aside the ax which Yon-on-di-o put into
our hands by this third belt.’ A red marble sun is presented, a
pipe made of red marble. ‘ Yon-on-di-o is drunk; we wash our
hands clean from his actions (giving a fourth belt). We have
twelve of your nation prisoners; they shall be brought home in
the spring (giving a belt to confirm the promise). We will bring
your prisoners home when the strawberries shall be in blossom, at
which time we intend to visit Corlear (the Governor of New York).’
The belts were accepted by the Five Nations and their acceptance
was a ratification of the treaty. A large belt was also given to
the messengers from Albany as their share. A wampum belt sent
from Albany was, in the same manner, hung up and afterwards
divided.” =
ORIGIN OF THE GAME OF LACROSSE
Lacrosse, now so commonly adopted as a favorite game among
athletes in all countries, originated with the North American
Indians who played it centuries before the discovery of America.
The oldest detailed description of the game was given by Nicolas
Perrot, a trader and government agent employed by the French
when Canada was a French colony. From 1662 to 1669, Nicolas
‘Perrot wrote various accounts of this game which cover a very
early period of history and they are doubly interesting in com-
parison with games of the present time. In 1662, Perrot writes:
‘““ The savages have a certain game of ‘ cross’ which is very similar
to our tennis. They match tribe against tribe and if their number
are not equal they withdraw some of the men from the stronger
side. They are all armed with a ‘ cross,’ a stick which has a large
portion at the bottom laced like a racket. The ball with which
they play is of wood and nearly the shape of a turkey’s egg. It is
the rule of the contest that after a side has won two goals, they
change sides of the field with their opponents, and that two out
of three or three out of five goals decide the game.”’
Abbe Ferland, says of this game: ‘“‘ Men, women and girls are
received on the sides in these games which begin at the melting of
146 NEW YORK STATE MUSEUM
the ice and continue at intervals until harvest time.’ He also men-
tions the fact that the arms and legs of the players were frequent-
ly broken, some crippled for life, and that many were killed in the
contest. A death in this game was more often the result of ob-
stinacy than lack of skill, the dead man having held his ball too
long and inviting death, and his body was carried to his cabin
in disgrace.
When injured, the sufferer made no complaint, attributing his
mishap to the chances of the game, and harboring no ill will. If
a person not in the game nor betting on the result should throw
the ball to the advantage of either side, he would be punished
with death if not relieved of intent by a council of the chiefs.
In 1636, Father Broebeuf, a missionary among the Hurons, notes
the game as “ Bagga-tie-way,”’ or “‘ le jeu de la crosse.”’
La Potherie mentioned a game in which the number of players
engaged was estimated at 2000.
La Honton says, “ village being pitted against village, the lacrosse
is commonly played in large companies of three or four hundred
players.”’ ;
When.a famine or epidemic threatened the people, the medicine
men would order a game of lacrosse to be played to propitiate
the spirits. In this game all the players participated, engaging
in religious dances and ceremonies at the end of each game.
It was necessary that all the people, young and old, women and
men, should attend this game. Some were chosen to personate the
evil spirits and receive punishment, and should a death ensue it
was deemed a favorable omen.
Lacrosse figured prominently on all occasions of importance,
and was the proper courtesy in all ceremonies attending the enter-
tainment of distinguished guests.
In 1667, Perrot, then the agent of the French government, was
received with very formal ceremony by the Maumi Indians, lo-
cated near Sault Ste Marie, and lacrosse was played by the entire
tribe.
Great rivalry existed throughout the various tribes. The game
for championship was an exciting event and was introduced with
much formality.
For days preceding the play, the people engaged in prayers to the
Great Spirit, invoking his aid, and the players fasted the last day and
night.
To inure the young warriors to the fatigue of battle, the frequent
playing of the game was an enforced exercise, which also taught
them the tactics of attack and defense.
IROQUOIS MYTHS AND LEGENDS 147
Further, it was deemed of value as a remedial exercise for many
ills, and induced the aid of the sorcerers of life who could hasten
the return to health.
Stephen Powers found lacrosse among the California Indians.
Of his early discoveries among the Pomas Indians, in Russian river
valley, he writes: “‘ They played it (lacrosse) with a ball rounded
out of an oak knot, propelled by a racket constructed of a long
slender stick bent double and bound together leaving a circular
hoop at the end, across which is woven a coarse mesh work of
strings. Such an instrument is not strong enough to bat the ball
but simply to shove or thrust it along the ground.”’
Bernard Romaine in 1776 writes of the goals of this game, “ they
fix two poles across each other at about one hundred and fifty
feet apart.”
Bossu noted that “the Choctaws play with only one goal. The
players agree upon an aim, about sixty yards off, distinguished by
two poles, between which the ball must pass.”’
La Honton estimated the distance between the goals at five or
six hundred paces. Charlevoix places the goals in a game with
eighty players, at half a league apart. Alexander Henry, in 18009,
writing of the game in northern Canada, mentioned one mile as the
distance between the goals. Paul Kane says “the goals of the
Chinooks, Crees, Chippawas and Sioux are one mile apart, and one
hundred players on a side.’’ Domench wrote “the players were
costumed with short drawers, or rather a belt, the body being first
daubed with a layer of bright colors. From the belt which is short
enough to leave the thigh free, hangs a long animal tail. Round
their necks is a necklace of animals’ teeth to which is attached a
floating mane dyed red, as is the tail, falling as a fringe over the
chest and shoulders.”’ He adds: “‘ Some tribes play with two sticks
and the game is played on the ice. The ball is made of wood or
brick, covered with kid skin leather curiously interwoven.’’
Schoolcraft describes the game as played in the winter on the
ice; and Catlin has illustrated the Dacotahs in their ice game.
Adair wrote that the southern Indians played “‘ with two rackets,
between which the ball was caught. These sticks were neces-
sarily shorter than those of the northern Indians, being about two
feet long. With these they threw the ball a great distance. The
Choctaws also used two rackets. The Pacific coast Indians started
the game by throwing into the air a ball of doeskin. This ball was
always thrown by a woman selected for her beauty.”
One historical fact of lacrosse figures in the frontier wars of 1763,
148 NEW YORK STATE MUSEUM
when the noted Indian, Pontiac, planned a surprise for destroying
the scattered forts held by the English on the northwestern frontier.
On the 4th of June of that year, the garrison at Fort Michili-
mackinac, unconscious of their impending fate, had left the fort,
attracted by an Indian game of lacrosse. Utterly absorbed in the
game, they were unmindful of the movements of the Indians.
Soon a ball was thrown from the field, dropping within the pickets
of the fort.
This was the Indian’s signal. Running as if to regain the ball,
they pressed on, forcing their way into the fort and swinging their
tomahawks (which the women had carried concealed under their
blankets), fell upon the English with such fury that, it is said, not a
single one escaped.
Lacrosse has undergone many changes since primitive Indian
days. Now fourteen or fifteen players comprise a team; the ball,
early of wood and later replaced by one made of scraped and
moistened deerskin, stuffed hard with deer’s hair and sewed with
sinew, would hardly find place with modern players; and the early
curved stick with its crude strappings would illy compare with
the symmetrical curved hoop and artistic netting so prized by its
wielders.
Many of the modern sticks are still made by Indians. There isa
factory on the St Regis Indian Reservation, employing Indians,
where the sticks are made by machinery, but the handmade sticks
of the Iroquois are considered the best of Indian make.
On the Grand River Reservation, in Canada, there lives an old
Seneca Indian chief who, though totally blind, is famous for his
sticks, from the sale of which he derives a fair income.
As to the origin of the certainly Indian game, different Indian
nations claim it, the strongest claim being made by the Iroquois
of New York State and Canada. But it must remain a vexed ques-
tion for our Indianologists.
IROQUOIS MYTHS AND LEGENDS I49
NEH HO-NOH-TCI-NOH-GAH, THE GUARDIANS OF THE
LITTLE WATERS, A SENECA’ MEDICINE SOCIETY?
BY
A. C. PARKER
(Ga-wa-so-wa-neh)
The most important and influential fraternity among the present
day Senecas is the Ho-noh-tci-noh-gah, commonly called the Secret
Medicine Society. The Ho-noh-tci-noh-gah, literally, guardian
spirits, is a fraternal organization instituted primarily to preserve
and perform the ancient rites deemed necessary for preserving
the potency of the ni-ga-ni-ga-ah, literally, little waters, popularly
-.7nU PYOHN From Pnato: *
An old medicine woman
Reproduced by courtesy of Metropolitan Magazine
called the secret medicine, and the method of its administration.
Of the twelve native societies that have survived among the
Senecas none remains more exclusive, more secret or so rigidly
adheres to its ancient forms. No brotherhood among the Senecas is
so strong nor does any other hang so well together. There is never
internal dissension nor jealousy and never any division of opinion.
Unanimity is the rule in all things and discord of any kind would
be in variance with the very fundamental teachings of the order. No
organization among the Senecas today is so mysterious, nor does
any other possess the means of enforcing so rigorously its laws. The
Ho-noh-tci-noh-gah is without doubt a society of great antiquity,
1This article has been written, so far as possible, from the standpoint of the Indian.
I50 NEW YORK STATE MUSEUM
few Iroquois societies, perhaps, are more venerable. | One authority
has contended that it is a tribal branch of an organization found
everywhere among Indians throughout the continent and produced
good arguments to support the theory, but an examination of its
traditions and ritual would lead to the opinion that it is purely
Iroquois. | No doubt similar organizations existed and perhaps
were afhliated with it, but it does not seem probable that it should
have been widely found.
In order to understand the organization it is necessary first to
understand the legend of its origin when many otherwise obscure
allusions will be made apparent. The legend follows:
Origin of the Little Water Medicine Society
AS RELATED BY CHIEF E. CORNPLANTER}
There was in old times a young chief who was a hunter of great
cunning, but though he killed many animals he never took ad-
vantage of their positions. He never shot a swimming deer nor
a doe with a fawn; he never killed an animal fatigued by a long run
nor took one unawares. Before the hunt he always threw tobacco
and made a ceremony to ask permission to kill game. Nor was
he ever ungrateful to the animals of the woods who had been his
friends for so many years. The flesh that was useless he left for
the wolves and birds, calling to them as he left it, “‘ Come, my
friends, I have made a feast for you.”’ Likewise when he took
honey from a tree he left a portion for the bears and when he had
his corn harvested he left open ears in the field for the crows, that
they might not steal the corn sprouts at the next planting. He
fed the fish and water animals with entrails and offal. No ruthless
hunter was he, but thoughtful. He threw tobacco for the animals
in the woods and water and made incense for them with the o-yank-
wa-o-weh, the sacred tobacco and burnt it even for the trees. He
was a well loved chief for he remembered his friends and gave them
meat. All the animals were his friends and all his people were
loyal to him, All this was because he was good and he was known
es the ‘‘ protector of the birds and beasts.’’ So he was called.
The southwest country is a land of mysteries. There are many
unknown things in the mountains there and also in the waters.
The wildest people have always lived there and some were very
wise and made different things. When, many years ago, the
1 The active membership in the order is limited to actual holders of the mystery packet.
In order that the writer might become a full member, Cornplanter resigned and surrend-
ered his packet to him.
<6
IROQUOIS MYTHS AND LEGENDS I5I
Ongwehoweh, (Iroquois) began to make excursions to this distant
country they encountered many nations that were friendly and
more that were hostile. The Iroquois used to like to go in this
country for there they learned new things and found new plants
and new kinds of corn and beans and when they would fight and
destroy a tribe they would carry away curiously made _ things
and some captives back to the Ho-de-no-sau-ne, their own country.
While one of these exploring parties was in the far southwest
looking for war and new things, a band of very savage people
attacked them. The young chief, the friend of the animals was
with the party and being separated from the rest of his party was
struck down by a tomahawk blow. The enemy cut a circle around
his scalp lock and tore it off. He could not fight strong because
he was tired and very hungry from the long journey, so he was
killed. The enemy knew him because he had been a brave
fighter and killed a good many of their people in former battles
so they were glad when they killed him and prized his scalp. Now
he lay dead in a thicket and none of his warriors knew where he
was but the enemy showed them his scalp. So they knew that he
was dead.
Black night came and alone upon the red and yellow leaves the
chief lay dead and his blood was clotted upon the leaves where it
had spilled. The night birds scented the blood and hovered over
the body, the owl and the whip-poor-will flew above it and Sha-
dahgeah, the Dew Eagle, swooped down from the regions above the
clouds. “ He seems to -be a-friend,” they said, “who can this
man be?” A wolf sniffed the air and thought he smelled food.
Skulking through the trees he came upon the body, dead and
scalped. His nose was upon the clotted blood and he liked
blood. Then he looked into the face of the dead man and leapt
back with a long yelping howl, the dead man was the friend of
the wolves and the animals and birds. His howl was a signal call
and brought all the animals of the big woods and the birds dropped
down around him. All the medicine animals came, the bear, the
deer, the fox, the beaver, the otter, the turtle and the big horned
deer (moose). Now the birds around him were the owl, the whip-
poor-will, the crow, the buzzard, the swift hawk, the eagle, the
snipe, the white heron and also the great chief of all the birds,
Shadahgeah, who is the eagle who flies in the world of our Creator
above the clouds. These are all the great medicine people and
they came in council about their killed friend. Then they said,
‘‘He must not be lost to us. We must restore him to life again.’’? Then
152 NEW YORK STATE MUSEUM
a bird said, ‘‘ He is our friend, he always fed us. Wecan not allow
our friend to die. We must restore him.” Then the wolf came
up to the body and said, “‘ Here is our friend, he always gave us
food in time of famine. We called him our father, now we are
orphans. It is our duty to give him life again. Let each one of
us look in our medicine packets and take out the most potent
ingredient. Then let us compound a medicine and give it.’”’ Then
the owl said, “‘A living man must have a scalp.”’
So the animals made a wonderful medicine and in its preparation
some gave their own lives and mixed them with the medicine
roots. Now when the medicine was made all of it was contained
in the bowl of an acorn. So they poured it down the throat of the
man, and the bear feeling over the body found a warm spot over his
heart. Then the bear hugged him close in his hairy arms and
kept him warm. The crow had flown away for the scalp but
could not find it; then the white heron went but while flying over
a bean field thought herself hungry and stopped to eat and when
filled was too heavy to rise again. Then the pigeon hawk, the
swiftest of the birds, said that he would go and surely findit. By
this time the enemy had become aware that the animals were
holding a council over the chief whom they had slain and so
they carefully guarded the scalp which they stretched upon a hoop
and swung on a thong over the smoke hole of a lodge. The pigeon
hawk, impatient at delay, shot upward into the air and flying in
wide circles discovered the scalp dangling over the fire drying in
the hot smoke. Hovering over the lodge, fora moment he dropped
down and snatching the scalp shot back upwards into the clouds,
faster and further than the arrows that pursued him swift from
the strong bows of the angered enemy. Back he flew, his speed
undiminished by his long flight, and placed the scalp in the midst
of the council. It was smoky and dried and would not fit the
head of the man. Then a big crow (buzzard) emptied his stomach
on it to clean it of smoke and make it stick fast and Shadahgeah
plucked a feather from his wing and dipped it in the pool of dew
that rests in the hollow on his back and sprinkled the water upon
it. The dew came down in round drops and refreshed the dry
scalp as it does a withered leaf. The man had begun to faintly
breathe when the animals placed the scalp back in his head and
they saw that truly he would revive. Then the man felt a warm
liquid trickling down his throat and with his eyes yet shut he began to
talk the language of the birds and animals. And they sang a
wonderful song and he listened and remembered every word of the
IROQUOIS MYTHS AND LEGENDS 153
song. This song the animals told him was the medicine song of
the medicine animals and they told him that when he wished the
favor of the great medicine people and when he felt grateful, to
make a ceremony and sing the song. So also they told him that
they had a dance and a dance song and they told him that they
would teach him the dance. So they danced and some shook
rattles made of squashes (gourds), and though his eyes were closed
he saw the dance and he knew all the tunes. Then the animals
told him to form a company of his friends and upon certain occa-
sions to sing and dance the ceremony, the Yedos, for it was a great
medicine power and called all the medicine animals together and
when the people were sick they would devise a medicine for them.
Now they said that he must not fail to perform the ceremony and
throw tobacco for them. Now the name of the society was Yedos.
Then the chief asked the medicine people what the ingredients of
the medicine were and they promised to tell him. At a time the
animals should choose they would notify him by the medicine
song. Now he could not receive the secret because he had been
married. Only Ho-yah-d1-wa-doh, virgin men, may receive the first
knowledge of mysteries. Now the chief greatly wished for the
medicine for he thought it would be a great charm and a cure for
the wounds received in war. After a time the chief was lifted to
his feet by the hand of the bear and then he recovered his full life
and when he opened his eyes he found himself alone in the midst
of a circle of tracks. He made his way back to his people and
related his adventure. He gathered his warriors together and ina
secret place sang the medicine song of the animals, the Yedos.
So they sang the song and each had a song and they danced.
After some time the chiefs decided to send another war party
against the enemy in the southwest and to punish the hostile
people who were attacking them. Then the friend of the birds
and animals said, “It is well that we destroy them for they are
not a reasonable people,’’ and so he went with his party.
Now after a certain number of days the party stopped in an
opening in the forest to replenish their stock of food. The place
where they stopped was grassy and good for camp. | Now a
short distance away, a half day’s journey, was a deer lick and near it
a clear spring and a brook that ran from it and to this place all the
animals came to drink. The party wanted fresh meat and so dis-
patched two young men, Ho-yah-di-wa-doh, to the lick for game.
As they approached it they heard the sound of a distant song and
drawing near the lick they sat down on the bank over the spring
154 NEW YORK STATE MUSEUM
and listened to the song. It was a most wonderful song and floated
through the airto them. Ata distance away the animals came and
drank but so entranced were they by the music that they killed
none. Through the entire night they sat listening to the song, and
listening they learned sections of the song. In the morning they
returned to the camp and reported what they had heard to their
chief. Then said the chief, ‘‘ That song is for the good of the
medicine. You must find the source of the song and discover the
medicine that will make us powerful in war and cure all our ills.
You must purge yourselves and go again on the morrow.”’ So the
young men did as directed and went again to the spring and threw
tobacco upon its surface. As night came on they listened and again
heard the great song and it was louder and more distinct than
before. Then they heard a voice singing from the air and telling
them a story of their lives and they marveled greatly. The song
grew louder and as they listened they discovered that it emanated
from the summit of a mountain. So they returned in the morning
and reported to their chief and sang to him parts of the song. Then
he said, ‘‘ You must cleanse yourselves again and this time do not
return until you have the medicine, the song and the mystery.”’
So the young men cleansed themselves again and went to the spring
and as the thick night came on they heard the singing voices clear
and loud ringing from the mountain top. Then said one of the
young men, “‘ Let us follow the sound to its source,” and they
started in the darkness. After a time they stumbled upon a wind-
fall, a place where the trees had been blown down in a tangled
mass. It was a difficult place to pass in the darkness for they were
often entrapped in the branches but they persevered and it seemed
that someone was leading them. Beings seemed to be all about
them yet they could not see them for it was dark. After they had
extricated themselves from the windfall they went into a morass
where their footsteps were guided by the unseen medicine animals.
Now the journey was a very tedious one and they could see nothing.
They approached a gulf and one said, “‘ Let us go up and down the
gulf and try to cross it,’’ and they did and crossed one gulf. Soon
they came to another where they heard the roaring of a cataract
and the rushing of waters. It was a terrifying place and one of the
young men was almost afraid. They descended the slope and came
to a swift river and its waters were very cold but they plunged in
and would have been lost if someone unseen had not guided them.
So they crossed over and on the other side was a steep mountain
which they must ascend but could not because it was too steep.
IROQUOIS MYTHS AND LEGENDS 155
Then one of the young men said, ‘‘ Let us wait here awhile and rest
ourselves for we may need our strength for greater dangers.”’
So he said. But the other said, ‘“‘I am rested; we must go onward
somehow.’’ When he had so spoken a light came flying over and
sang for them to follow it. So they followed the winged light and
ascended the mountain and they were helped. The winged light
kept singing, ‘‘ Follow me, follow me, follow me!’’ And they were
safe when they followed and were not afraid. Now the singing,
flying beacon was the whip-poor-will. He led them. After a time
the light disappeared but they struggled up the mountainside
unaided by its guidance. The way became very stony and it seemed
that no one was helping them now and then they wished that
their unseen friends would help them, so they made a prayer and
threw sacred tobacco on the path. Then the light came again and
it was brighter, it glowed like the morning and the way was lighted
up. The singing continued all this while and they were nearing
its source and they reached the top of the mountain. They looked
about for they heard the song near at hand but there was no one
there. Then they looked about and saw nothing but a great stalk of
corn springing from a flat rock. Its four roots stretched in the four
directions, north, east, south and west. The roots lay that way.
They listened and discovered that the music emanated from the
cornstalk. It was wonderful. The corn was a medicine plant and
life was within it. Then the winged light sang for them to cut the
root and take a piece for medicine. So they made a tobacco offering
and cut the root. As they did red blood flowed out from the cut
like human blood and then the cut immediately healed. Then did
the unseen speaker say, ‘‘ This root is a great medicine and now we
will reveal the secret of the medicine.”’ So the voices told them the
composition of the medicine that had healed the chief and instructed
them how to use it. They taught the young men the Ga-no-dah,
the medicine song that would make the medicine strong and preserve
it. They said that unless the song were sung the medicine would
become weak and the animals would become angry because of the
neglect of the ceremonies that honored their medicine. There-
fore, the holders of the medicine must sing the all-night song for
it. And they told them all the laws of the medicine and the sing-
ing light guided them back to the spring and it was morning then.
The young men returned to their chief and told him the full story
of their experiences and he was glad for he said, ‘‘ The medicine
will heal all our wounds.”’
It was true, the medicine healed the cuts and wounds made by
156 NEW YORK STATE MUSEUM
arrows and knives and not one of the Iroquois was killed in their
battle with the enemy. When they returned home the chief or-
ganized the lodges of the medicine and the medicine people of the
Ye-dos and Ni-ga-ni-ga-ah were called the Ho-noh-tci-noh-gah. The
medicine was called the Ni-ga-ni-ga-ah (little waters) because its
dose was so small.
So started the Ho-noh-tci-noh-gah.1 The legend here ends.
Neh Ni-ga-ni-ga-ah
The charm medicine is known as the Ni-ga-ni-ga-ah and each
member possesses a certain amount of it. The secret of compound-
ing the Ni-ga-ni-ga-ah rested with only one man in a tribe who,
according to the teachings of the society, would be apprised of
approaching death and given time to transmit the knowledge to
a successor whom he should choose. According to the traditions
of the Ho-noh-tci-noh-gah the secret holder always foreknew the
hour of his death and frequently referred to it in lodge meetings.
It is not my purpose to violate any confidence reposed in me
by the Ho-noh-tci-noh-gah who have honored me by a seat in their
circle and J will betray nothing when I say that the “little water
medicine’’ is composed of the brains of various mammals, birds,
fish, and other animals and the pollen and roots of various plants,
trees and vegetables. These ingredients are compounded and pul-
verized with certain other substances and constitute the base of
the Ni-ga-ni-ga-ah.
That this medicine actually possesses chemical properties that
react on human tissue was proven by Dr J. H. Salisbury, an eminent
physician and a former State chemist, who analyzed and experi-
mented with a small quantity that he had secured from a member
of the society.
The medicine itself is of a yellowish hue and when opened in the
dark appears luminous, probably from the organic phosphorous
that it contains. The utmost caution is employed by the members
of the Ho-noh-tci-noh-gah to preserve the medicine from exposure
to the air in unsafe places and from contaminating influences.
It is contained in a small skin bag and wrapped in many coverings
of cloth and skin and finally inclosed in a bark, wood or tin case
to keep it free from moisture, disease and dirt.
Among the Senecas of modern times, John Patterson was the
last of the holders of the secret and the secret of the precise method
1Beauchamp in American Folk Lore Journal, volume 14, page 158 says the Onondagas
call the society, The Ka-noo’-tah. This refers to the name of the song which is Ga-no’-da in
Seneca, and not to the society.
IROQUOIS MYTHS AND LEGENDS 157
of compounding the medicine died with him, he in some way having
failed to instruct a successor. The members thus doubly guard
their medicine and are loath to use it except in cases of extreme
necessity for when it is exhausted not only will they be unable tc
secure more but by a legend when the medicine is gone the
Senecas will forever lose their identity as Indians.
Method of administering the Ni-ga-ni-ga-ah
A person who wishes to have the “little water’ medicine given
to him for the cure of a wound, broken bone or specific disease
must purge himself and for three days abstain from the use of salt
or grease. His food must be the flesh of white birds or animals
and only the white portions. The system of the patient is then
ready to receive the medicine. The medicine man comes to his
lodge and an assistant searches the house for anything that might
destroy the “life’’ of the medicine such as household animals,
vermin, decayed meat, blood, soiled garments, women in a periodic
condition, etc. These things removed from the house, the patient
is screened off and the guard patrols the premises warning away
all infected or intoxicated persons. An attendant who has previ-
ously been dispatched to a clear running stream enters with a bow]
of water that has been dipped from the crest of the ripples, as they
“sang their way down the water road.’’ Not to antagonize the
forces in the water, it was dipped the way the current ran, down
stream, and not upward against it.
Everything now being in readiness the medicine man takes a
basket of tobacco and as he repeats the ancient formula he casts
pinches of the tobacco into the flames that the sacred smoke may
lift his words to the Maker of All. The water is then poured out
in a cup and the medicine packet opened. With a miniature ladle
that holds as much of the powder as can be held on the tip of the
blade of a small penknife, the medicine man dips three times
from the medicine and drops the powder on the surface of the
water in three spots, the points of a triangle. If the medicine
floats the omen is good, if it clouds the water the results are con-
sidered doubtful and if it sinks speedy death is predicted as a
certainty and the remaining medicine is thrown away. In the
case of severe cuts or contusions and broken bones the medicated
water is sprinkled upon the affected part and an amount is taken
internally. A medicine song is then chanted by the “ doctor ”’
who accompanies himself with a gourd rattle. After the ceremony
of healing, the people of the house partake of a feast of fruit, and
158 NEW YORK STATE MUSEUM
the medicine man departs with his fee, a pinch of sacred tobacco.
The following description of the house ceremony from the lips of
a Seneca will not be out of place. The story is related exactly
as it came from the tongue of the interpreter.
Jesse Hill speaking: ‘‘ Mother scraped off basswood bark,
soaked it in water and wrapped it around my leg. Next day we sent
for the medicine man. He came at sunset and sent to the creek
for fresh water to be dipped where the current was swift, with a
pail not against the current. Poured some in a teacup and pulled
out the medicine bag. Opened it with a charmed shovel not
much larger than a pin. Dipped three times. Cup of water.
Floated. Go up or down. Understand it was good medicine.
Took some in his mouth and sprayed it on my leg.t. Told mother
to put a curtain around my bed so no one could see me. If any
one saw any part of my body, medicine would do no good. Soon
came dark. All the animals were put out. Took tin pail and
made fire. Put in center of room and all sat around in silence.
Medicine man made prayer. Scattered tobacco mother had pre-
pared over fire. Took rattle made of gourd and chanted medicine
song loud and louder. Half hour pain had gone. Boiled dif-
ferent fruits together till soft. Put kettle where all could help
out with little dipper. Left two doses of medicine. Eat nothing
but white things. White of egg of chicken had white feathers
and eat chicken if white. Five or six days spoke things. All
certain took pain away.”
The medicine lodge ritual
The Ho-noh-tci-noh-gah “‘sits,’’ that is, holds lodge meetings,
four times each year; in midwinter, when the deer sheds its hair,
when the strawberries are ripe and when corn is ripe for eating.
At these ceremonies each member brings his or her medicine to be
sung for and if unable to be present sends it.
Only members know the exact place and time of meeting. At
the entrance of the medicine lodge, now a private house of a mem-
ber chosen for the ceremony, a guard is stationed who scrutinizes
each person who attempts to pass within. Across the door within
is placed a heavy bench “‘ manned ”’ by several stalwart youths who,
should a person not entitled to see the interior of the lodge appear,
would throw their weight against the bench and force the door
1The Jesuits described a similar ceremony among the Hurons in 1640. In the Relation
of 1670 is an account of the medicine water as used by the Onondagas.
IROQUOIS MYTHS AND LEGENDS I59
shut leaving the unfortunate intruder to the mercy of the outside
guards and incoming members.
Each member entering the lodge has with him his medicine, a
quantity of tobacco, a pipe and perhaps a rattle although most of
the lodge rattles are in the keeping of a Ho-non-di-ont or officer.
OvuTER Room
OUTER DOOR
Outline plan of Little Water Lodge
As the members enter the room they deposit their contribution of
tobacco in a husk basket placed for the purpose on a table at one
side and then put their medicine packets beside the basket of the
sacred herb.
The ceremony proper commences about 11 p. m. in the summer
and in winter an hour earlier and lasts until daybreak. The feast
makers enter the lodge several hours previous to the ceremony and
cook the food for the feast and prepare the strawberry wine.
160 NEW YORK STATE MUSEUM
The seats in the lodge are arranged around the sides of the room
leaving the center of the room open.
When all is in readiness a Ho-non-di-ont takes a basket of sacred
tobacco, O-yan-kwa o-weh, and, as he chants the opening cere-
mony he casts the sacred herb into the smoldering coals. The
lights are all burning and the members are in their seats, the only
exception being the feast makers whose duties require their atten-
tion at the fireplace.
From the manuscript notes of Mrs Harriet Maxwell Converse, I
find the following translation of the ‘‘ Line around the Fire Cere-
mony.”’
The Line around the Fire Ceremony
The Singer, (to the members): ‘ This is the line around the
fire ceremony. Now I have asked blessings and made prayer.”’
The Singer sprinkles sacred tobacco on the fire.
The Singer speaks to the invisible powers:
‘“ Now I give you incense, !
You, the Great Darkness!
You, our great grandparents, here tonight,
We offer you incense!
We assemble at certain times in the year
That this may be done.
We trust that all believe in this medicine,
For all are invited to partake of this medicine.
(Now one has resigned. We ask you to let him
off in a friendly manner. Give him good luck and take
care that his friends remain faithful!)
(To the Thunder Spirit)
Now we offer you this incense!
Some have had ill luck
Endeavoring to give a human being.
We hope you will take hold
And help your grandchildren,
Nor be discouraged in us!
Now we act as we offer you incense!
You love it the most of all offerings.
With it you will hear us better
And not tire of our talking,
But love us with all power
Beyond all treasures
Or spreading your words through the air!
— ——___— — ee — — _ ——— —»
1TIn all cases the word here translated ‘‘incense’’ should read tobacco.
IROQUOIS MYTHS AND LEGENDS 161
All men traveling under the great heavens
You have invited, your grandchildren and all nations!
Oh you, that make the noise,
You, the great Thunderer!
Your grandchildren wish to thank you!
All your grandchildren have asked me
To offer this incense upon the mountain to you!”’
(Speaking to the Great Spirit, Sho-gwa-yah-dih-sah):
‘“Oh you the Manager of All Things!
We ask you to help us,
To help us make this medicine strong!
You are the Creator,
The Most High,
The Best Friend of men!
We ask you to help us!
We implore your favor!
I have spoken.”’
After the tobacco throwing ceremony the keeper of the rattles
gives each person in the circle a large gourd rattle and then the
lights are extinguished leaving the assembly in total darkness.
The watcher of the medicine uncovers the bundles exposing it to
the air and as he does so a faint glow like a luminous cloud hovers
over the table and disappears. The leader or holder of the song
gives a signal with his rattle calling the assembly to order and then
begins to beat his rattle. The people shake their rattles in regular
beats until all are in unison when the holder of the song commences
the song, which is taken up by the company. And such a song it
is! It is a composition of sounds that thrills the very fiber of
those who hear it. It transports one from the lodge back into the
dark mysterious stone age forest and in its wierd wild cadences it
tells of the origin of the society, of the hunter of the far south
country and how when he was killed by the enemy the animals
to whom he had always been a friend restored kim to life. It
tells of his pilgrimage over plain and mountain, over river and
lake, ever following the call of the night bird and the beckoning
of the winged light. It is an opera of nature’s people that to Indian
ideas is unsurpassed by any opera of civilization.
The first song requires one hour for singing. Lights are then
turned up and the feast maker passes the kettle of sweetened
strawberry juice and afterward the calumet? from which all draw
1This does not occur when the medicine has been adulterated with powdered roots.
2 In recent ceremonies each member smoked his own pipe of Indian tobacco.
162 NEW YORK STATE MUSEUM
a puff of the sacred incense. Then comes an interval of rest in which
the members smoke sacred tobacco and discuss lodge matters.
The medicine is covered before the lights are turned up.
With a chug of his resonant gourd rattle the leader calls the
people together for the second song which is wilder and more
savage in character. The whip-poor-will’s call is heard at inter-
vals and again the call of the crows who tell of a feast to come.
The whip-poor-will song is one that is most beautiful but it is
played on the flute only at rare intervals and then it is so short
that it excites an almost painful yearning to hear it again but
there is art in this savage opera and its performers never tire of it
because it is wonderful even to them. During the singing every
person in the circle must sing and shake his rattle, to pause is con-
sidered an evil thing. It is no small physical effort to shake a
long-necked gourd a hundred and fifty times a minute for sixty
minutes without cessation. This I soon discovered when as a
novitiate of the society I was placed between a medicine woman
and man and given an extra heavy rattle. Every now and then
a hand from one or the other side would stretch forth from the
inky blackness and touch my arm to see if I were faithful and
sometimes a moist ear would press against my face to discover if
I were singing and, listening a moment to my attempts, would
draw back. The song in parts is pitched very high and it is a
marvel that male voices can reach it. At times the chief singers
seem to employ ventriloquism for they throw their voices about
the room in a manner that is startling to the novice. At the close
of the song lights are turned up and the berry water and calumet
are passed again and a longer period of rest is allowed. There
are two other sections of the song ritual with rest intervals that
bring the finale of the song close to daybreak. The feast makers
pass the berry water and pipe again and then imitating the cries
of the crow the Ho-non-di-ont pass the bear or boar’s head on a
platter and members tear off a mouthful each with their teeth
imitating the caw of a crow as they doso. After the head is eaten
each member brings forth his pail and places it before the fire-
place for the feast maker to fill with the alloted portion of o-no-kwa
or hulled corn soup. When the pails are filled, one by one the
company disperses into the gray light of dawn and the medicine
ceremony is over. At the close of the last song each one takes
his packet of medicine and secretes it about his person.
The medicine song according to the ritual of the society is neces-
sary to preserve the virtue of the medicine, It is an appreciation
IROQUOIS MYTHS AND LEGENDS 163
of the founder of the order and a thanksgiving to the host of living
things that have given their life power that the medicine might
be. The spirits of these creatures hover about the medicine which
they will not desert as long as the holder remains faithful to the
conditions that they saw fit to impose when it was given to the
founder. The psychic influence of the animals and plants is the
important part of the medicine and when the medicine is opened
in the dark they are believed to be present in a shadowy form that
is said to sometimes become faintly luminous and visible. Members
are said frequently tosee these spirit forms, not individual members
only but the entire company simultaneously. There are marvels and
mysteries connected with the ceremonies of the Ho-noh-tci-noh-gah,
the Indians say, that white men will never know, nor would believe
if told. The Indian believes that he has some sacred mysteries
that will die with him, and that even in this age of inquiry, these
mysterious things will never become the property of civilization.
Someone has suggested that Indian songs are not stable but
vary from time to time, but this idea is at once dispelled when we
see a company of fifty young and old chanting the same song with-
out a discord from night till morning. The song is uniformly
the same and probably has varied but slightly since it originated.
It is still intact with none of its parts missing, although the words.
are archaic and some not understood. *
The medicine men teach that if a packet is not sung for at least
once in a year the spirits will become restless and finally angry
and bring all manner of ill luck upon its possessor. The spirits
of the animals and plants that gave their lives for the medicine
will not tolerate neglect, and relentlessly punish the negligent
holder and many instances are cited to prove that neglect brings
misfortune. The medicine will bring about accidents that will
cause sprains, severe bruises and broken bones and finally death.
In every Seneca settlement the story is the same and individuals
are pointed out who, having neglected their medicine, have become
maimed for life. Should some member of a family die leaving his
medicine, it is claimed that it will compel the person who should
rightly take the dead one’s place to respect its desires. The
members of the society relate that when John Patterson, the last
holder of the secret, died, he left his medicine in the loft of his
house. His son, a well educated man of wide business experience,
1 The writer has recently examined an old book in which a Seneca had recorded the
words of the ritual. There is no variation between the version found in the book and
eee
that now used with the exception of an “r’” soundinsome syllables now pronounced “‘gh.”
The writer’s conclusion above stated is therefore justified.
164 NEW YORK STATE MUSEUM
one of the shrewdest men of the Senecas and a person seemingly
free of superstitution, thought that he would allow the medicine
of his father to remain idle. He wished to have nothing to do with
The medicine rattle presented to Mrs Converse by the
Canadian Medicine Society
the old-fashioned heathenish customs of his father. Indeed he
did not take interest enough in the medicine to look at it. Several
medicine sittings passed by and the man began to suffer strange
=—
IROQUOIS MYTHS AND LEGENDS 165
accidents. One evening as he sat with his family on the veranda
of his home, a modern dwelling such as is found in any modern
town, the members say that he heard the medicine song floating
in the air above him. He was startled and each of the family was
frightened. The singing continued until at length it grew faint
and ceased. Upon several occasions the family and visitors heard
the song issuing from the air. Mr Patterson sent for the leader
of the lower medicine lodge, William Nephew, who asked where
the medicine was hidden. No one knew, but after a search it was
discovered. Mr Nephew ordered that a feast should be made and
the rites performed. Then was the modern educated Indian
forced to join the lodge and take his father’s seat. This story,
of which I have given but the bare outline, is commonly known
among the Senecas, Mr M. R. Harrington, an archeologist and
one time field instructor in archeology of Harvard University,
being perfectly familiar with the facts of the case which he took
pains to learn while staying at the Patterson home. Howsoever
this may be explained, it is nevertheless considered one of the
mysteries of the medicine and the instance is not a solitary one.
Few white people have ever been allowed in a medicine lodge
and when they have been they have not witnessed the ceremony in
full. I know of only two who have ever become members, holding
the medicine, Mr Joseph Keppler and Mrs Harriet Maxwell Con-
verse. When Mrs Converse was initiated into the society she
took notes of everything said and done. Her account is a most
interesting one and its value is not to be underestimated. When
she entered the lodge the leader addressed her in the following
words, which she has recorded in her notebook:
Address to the candidate
All things are now ready for opening these ceremonies in the
proper manner. We are now ready to commence. We are thank-
ful that we are able to say to the Creator that we are in good
health. |
It was appointed that we should meet in June when the straw-
berries were ripe, but at that time all of us were busy with our
season’s labor. Now the ordained period has nearly passed by
and we have not sung. Thus it is arranged that we meet at this
time and carry the ceremonies through before the berry festival.
You (speaking to the candidate), may then know how the Little
Water Medicine came to mankind. We older ones, whose ex-
perience with it is greater, will tell you.
166 NEW YORK STATE MUSEUM
It shall be done and I, John Jacket, understand the traditions
and offer tobacco to the various beings who are a part of this
medicine. I am the holder of this song.
We are thankful to the Creator that we are here. Some of our
number are absent. Some are dead. Some have gone to Christ’s
religion. Some are sick. Nevertheless, we will proceed, we few
who are here.
It would require a long time to relate the entire story of the
medicine and thus we will tell the principal part only.
(During these preliminary remarks each member lays his sealed
box of medicine on the table. An interval of smoking follows the
remarks of the holder of the song.)
The medicine lodge efitome of the origin of the medicine *
Long time ago in the days of our grandfathers men journeyed
great distances in search of good luck and adventure. We are
about to relate of one of these ancient journeys.
It so happened at one time that a band of On-gweh-o-weh,
(Iroquois) with members of other nations, journeyed far into the
south country. They had planned to engage in warfare and
bring back a great number of scalps. But it so happened that as
they were out the enemy attacked them suddenly and, being un-
prepared, our party was nearly exterminated. Among those left
dead upon the field of battle was a certain Seneca, a chief, who
had always been a friend to the birds. It had been his custom to
slay some animal and after skinning it to cut it open and shout for
the birds saying, “‘ I have killed something for you to eat!”
As he lay dead upon the field the birds hovered over his form
strangely attracted by it. They deliberated ‘‘ We had a friend
who looked like this; he used to call us often and it may be he
who lies here killed by a blow on the head.”’ While they were
yet speaking two wolves came and wailing said, “‘ Here lies our
friend. We are orphans now! He always gave us food to eat.
Let us try to restore his life! All of us animals he has fed and we
must do something for him! It is our duty to bring back his
life! ”’
All the animals and birds came together where he was lying and
counseled, saying, ‘‘O what can we do? Can we bring him to
life?’ The presiding chief of the council was a wolf and he asked,
‘““ Is there no way to bring him to life? ”’
1 According to the translation by William Jones, a Seneca sachem of the Snipe clan, now
deceased. Reproduced almost word for word and sentence for sentence, the only changes
being those necessary to correct the more pronounced imperfections of grammar.
IROQUOIS MYTHS AND LEGENDS 167
Affectionately the animals licked his head and saw where it
was crushed and scalped. An owl asked, ‘‘ How are we to find the
scalp?” The hawk replied, “I can get it for I know where it 1s.
I can get it at night on the eaves of the lodge in the settlement,”’
and then he flew away on his errand. Returning successful he
placed the scalp on the ground, asking the big crow to vomit on it
and stick it on the dead man’s head. Then the assembled council
rejoiced because the scalp grew fast. The dead chief felt some-
thing trickling down his throat and seemed to hear a far away
singing. He began to move and there was life in him and he
began to talk the same language they talked and they understood
him. And when he became fully conscious the birds and animals
had gone.
Leaping to his feet he returned to his people and told them what
had happened as he lay dead, how he had heard singing and had
learned the song. The people marveled and were convinced.
After a time men, those who were warriors, volunteered to go
and fight another battle with the south country enemies. Thus
an expedition was fitted out and the same chief who had been
dead said, “ That’s the right thing’”’ and he went with them.
Now they had certain plans when they stopped for provisions.
Their camping place was on a grassy place near certain deer
licks where bears and other animals came to eat. At this place
there was a kind of brook and spring. Being a distance from this
place two young men who were perfectly virtuous were sent by the
party to get game. Now they started and went. Arriving at
the lick they sat down and listening thought that they detected
the sounds of music, so they harkened. The sounds seemed to
issue from a mountain and ring all about them. It told them of
all their doings, and so entranced were they that they could do
nothing but listen all night, though they should have returned to
the camp. The next morning they returned and made report,
that they had gone to the lick for game but there was something
else there, and told the full story of the happenings. Then the
once dead chief said, ‘‘ It seems that we have met great luck, so
return to the lick again. For this we will cleanse you and you may
learn the import of the singing.’’ So that night they gave them
medicine and cleansed them and started them back again. And
as before they heard the singing, this time very loud and distinct.
It came from away up the hill mountain and they went toward it
hoping to learn the words and music. Again returning to camp
they sang parts of the song they had learned and the chief who
168 NEW YORK STATE MUSEUM
had been killed recognized it and said “It is for the good of the
people! ”’
Again the young men were purged and again they went by
night, this time under the orders to follow the sound of music to its
source. Reaching the lick the voices came as before and the
young men said, ‘‘ Now is the time to go!’’ They started and
came to a windfall where the path was filled with fallen logs and it
was very dark there. After a time they came to a place where
they heard the roar of waters and there were two gulfs. Then a
big light came singing to follow it. Then the young men said,
“Let us go up and down the gulf,’’ and when they went down they
found that they could ford the river. And the light began to
glow like morning. One warrior was timid and said, “‘ Let us rest
for we may encounter great danger here,’’ but the other replied “I
am rested,” and they went up the mountain.
The voices seemed very near yet they could not find the singers.
At length they reached the top of the mountain and found a large
cornstalk, from four to six inches around. Its long leaves swept
the ground and kept it smooth and clean. It grew from a large
stone and its four roots spread out, one to the east onesto 206
west, one to the north and one to the south. One warrior said,
‘Tt must tbe this, corm that-sings. ~
For a time they deliberated and said “ The root: must Gescue
We must have a piece of the root. This must be medicine.”
They built a fire and offered tobacco incense; then taking an axe
they chopped portions of the roots off and the juice was red like
blood and immediately the cut ends came together and healed.
The singing continued and seemed accompanied by a rattle
made of a squash.
The young men with the words of the song ringing in their ears,
bearing the saered root started down the incline and all the animals
and birds being invisible followed the two virgin men and told them
all that was in the medicine. They returned to the camp and the
song was called a great blessing. They scraped the root and put it
in water and made incense of it. Drinking the mixture they became
so strong that they could not be shot though shot at seven times.
(The holder of the song pauses after the story and then turning
to the candidate says)
‘We have this medicine good and strong. We have faith. It
is many extracts. For its preservation we sing four times a year.
It isthe same music. We sing all night and the spirit of the medicine
sings with us as it did upon the mountain.
IROQUOIS MYTHS AND LEGENDS 169
Now you have heard the report that the old people made to me
and I surely believe for I have seen and had experience. I have
seen men who had been shot by accident or hurt in other ways
who after using the medicine recovered. When I was young once,
forty years of age, I was appointed to practise this medicine and
ever since I have done so. After a while some church members
objected to it, but I have always had faith in it and thought
it aright to come true through music. When the Christians hold
their service they always have music and praise God in music.
God gave this music and all good gifts and he never thought it
wrong. (The medicine and the medicine song) Now I am getting
old and I have spoken from experience believing all I have said
faithfully.” [It took an hour to relate and interpret this. H.M. c.]
Instructions to the candidate ”
The medicine birds
In order to get the bird most important in the medicine, a young
man must cleanse himself, a virgin, never known woman, Ho-yeh-
de-wa-doh, pure man. He goes up to get the charmed medicine.
Lives on meat only for two or three months. Sent by company of
medicine men, birds, he goes up a mountain and hides it, medicine.
Then he calls all the birds of the air. All the birds come and the
first bird comes. He shoots him. -Crows, turkey buzzards come
first and make an awful noise. Second bird white bird. Forbidden
to kill him because he brings the third bird. This last bird is red,
supposed to be red eagle, extinct, and he kills him and he vomits
blood. Takes the heart and brain for medicine.
Employment of the songs
Four times a year we sing all night to the birds and animals.
Sit in a circle and burn the sacred tobacco. One draws out a coal
and burns it. All the birds and animals invited to take tobacco
(all that are connected with the medicine).
Tell the darkness to take some medicine. Sing to He-no, the
Thunderer, last for he said, ‘‘ The Medicine People are my people.
I want to help them all I can.’”’ Sing to animals to keep them on
friendly terms. If any one has medicine and has bad luck, sing
and the medicine will make them feel better. Strong in their work,
1 Jacket was an elder in the Presbyterian Mission Church for 30 or 40 years and was
considered by the Indians and the missionaries an exceedingly devout man.
2 From the speech of John Jacket, Holder of the Song, and here recorded literally, as
translated by William Jones.
170 NEW YORK STATE MUSEUM
sometimes they dream someone gets hurt and if they don’t sing to
the medicine someone of the family will get hurt.
Some members of the band keep it. Several bands keep it. Three
or four keep it.
Ammal and bird members of the medicine
The animal and bird members of the medicine are the deer,
snipe, white heron, hawk, big crow, big deer (moose or elk), bear,
mud turtle, beaver, wolf, eagle, whip-poor-will, owl, crow and
otter. These accompanied the young men on their night journey.
The fruit members
The fruit members are strawberries, blackberries, apples, huckle-
berries.' The tree is the maple because it yields the sweet water
for the drink. The plant is the tobacco only, its root is a deadly
poison.
The ingredients of: the medicine
The ingredients of the medicine are supposed to be unknown but
tradition relates that it is composed of portions of all the birds,
animals, plants, trees, and fruits that are members of the Ni-gah-
ni-gah-ah, their brains and hearts, etc., etc.
Duties of members
Every member must be kind and forgiving. He must forgive his
enemy before he can sing. Must be pure. Must not ask for money
to take it for service.
No one must sing the songs to learn them or even repeat them
to any one only in the lodge.
Any one of good reputation can come in and sing in the outside
room if he believes in the medicine and those to whom it has been
administered, but only members of a band can hold it.
After her initiation to the Medicine Society Mrs Converse pub-
lished in the St Louis Republic two accounts of her experience.
These are too valuable to become lost within the files of a newspaper
and should be placed on record. For this reason I have seen fit to
copy them entire.
1 Jacket has forgotten to name the corn, beans and squashes as members of the medicine.
IROQUOIS MYTHS AND LEGENDS I7I
THE SOCIETY OF THE MEN WHO MOVE SPIRITS!
‘* Little Water Medicine ’’ which is called the Indian’s elixir of life. Some
of the strange habits and superstitions of the doctors.
(Mrs Converse, the author of this strictly true narrative was in
1884 formally adopted into the family of the Seneca chief, Tho-no-
so-wa, a descendant of Red Jacket, that she might thus become a
great-great-granddaughter of the chieftain whom her father had
powerfully befriended. Later she was made a member of the
Onondaga, Oneida, Cayuga, Tuscarora and Mohawk nations.
Since writing this story she has been made a chief of the Iroquois
League in recognition of her public services for the welfare of the
eastern tribes of Indians.)
The Ne-gar-na-gar-ah ” Society is known to all the North American
Indians.
Its rites are the same everywhere although the location of tribes
and the animal and bird inhabitants of the localities govern some-
what the character of the sacred song which is recited at the four
yearly conventions.
It is with the consent of the Iroquois members that I relate
some of the ceremonies at my own initiation into this great secret
medicine society, to correct false ideas among the “ palefaces.”’
Certain vows of silence prevent a complete account.
The Indians have been accused of conducting the rites of the
Ne-gar-na-gar-ah with pagan profanities. Thisisnot true. A moral
and deeply religious spirit prevails. If there be superstition in the
legend of the origin of the society, there is none the less undeniable
remedial and curative virtue in the “ Little Water Medicine "’ pre-
pared by the mystery man especially in the case of gunshot and
arrow wounds.
I had been told the traditionary perils attending the initiation
into the society. I had been warned that an evil spirit might take
possession of me whereupon I would be transformed into a witch
and could assume the form of bird, beast or reptile, just whichever
would best serve my plan in carrying out any horrible purpose.
Moreover if I were discovered in my practices or if I were even
complained of by any outside person I would be secretly poisoned
or shot. I might be compelled to join a band of invisible demons
who hold secret meetings in the darkness for which the initiation
fee is a human life, they to select the victim. I might be con-
1 From The Republic, St. Louis, Mo., October 16,1892. ssi—(“‘i‘