USA > New York > Madison County > History of Madison County, state of New York > Part 3
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Five distinct and independent tribes, the Mohawks, Oneidas, Onondagas, Cayugas and Senecas, speaking a language radically the same and practicing similar customs, had united in forming this confederacy, which for durabil- ity and power was unequalled in Indian history. By the French they were called the Iroquois, by the English the Five Nations, but they distinguished themselves by the eu- phonious name, Ko-nosh-i-o-ni, the signification of which is, "People of the Long-House" or " People of Many Fires." This appellation refers to the union of the several tribes, thus forming the " Long House," with the Mohawks at the eastern, and the Senecas at the western doors. With them the fire upon the domestic hearth-stone was invested with peculiar sacredness, and they looked upon their confedera- tion as the union of so many fires or homes.
It is believed that the Iroquois succeeded a race who were farther advanced in the arts and in civilization than themselves, and who were the builders of the mounds and other structures, found in the western part of this State
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and in Ohio. Yet the origin of the Iroquois is unknown. It is believed by early writers that they emigrated from the country around Montreal, were dependents of the Alon- quins, but becoming troublesome to their masters, the lat- ter drove them from their country, but they finally con- quered their masters and destroyed their power.
According to a tradition which was current among all the tribes, and was written out by David Cusick, the Tus- carora historian :- " The Holder of the Heavens took the Indians out of a hill near Oswego Falls, and led them to and down the Mohawk and Hudson rivers to the sea. There they became scattered, but their great leader brought six families back to the junction of the Hudson and Mo- hawk, and then proceeding westerly, He planted the Five Nations, the Mohawks, Oneidas, Onondaga, Cayugas and Senecas, by leaving a family at the location of each, giving them names, and slightly changing the language of each. With the sixth family He proceeded on between mid-day and sun-set, to the Mississippi River, which part of them crossed upon a grape vine, but the vine breaking, those on this side travelled easterly to the neighborhood of the ocean, and settled upon the Neuse River, in North Carolina. This last was the Tuscarora tribe.
Pyrlaus, a Dutch missionary among the Mohawks at Fort Hunter, wrote between 1742 and 1748, that the result of his best conjectures and information was that the Iro- quois Confederacy, or League of the Five Nations, was formed about one age, or the length of a man's life prior to the arrival of the Dutch, which would fix the date at about 1530, or 1535.
Whatever may have been their age, they had become a great and powerful nation by the time the Europeans settled New York. Their territory extended " from the mouth of Sorrell River, on the south side of Lakes Erie and Ontario, on both sides of the Ohio till it falls into the Mississippi ;
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and on the north side of those lakes, that whole territory between the Ottaway River and Lake Huron, and even beyond the straits between that and Lake Erie." These they claimed as their actual possessions in their settlement with the English, but their power extended from the Con- necticut River, and from Canada to the banks of the Mississippi, almost to the Gulf of Mexico. They exacted obedience fron the Indians on the banks of the Hudson, Delaware and Connecticut Rivers, and from those on Long Island and the north shore of the Sound. Formidable for their valor in battle, their number and their skill, they excited respect and awe in the most powerful tribes, and "nations trembled when they heard the name of the Konoshioni." IROQUOIS CONFEDERACY.
The formation of the Confederacy, tradition attributes to a "wise man," Daganoweda of the Onondaga Nation, who devised this plan to protect them from invaders, and for the common good of the five families. Onondaga being about the center of their territory, was made the place for the cen- tral or grand council fire. The supreme power of the Con- federacy was vested in a Congress of Sachems, fifty in num- ber. The Mohawks were entitled to nine representatives, the Oneidas nine, the Onondagas fourteen, the Cayugas ten, the Senecas eight. These were apportioned to the numbers of each nation, therefore at its origin the Ononda- gas were the strongest. -
The Sachems were " raised up," not by their own nation, but by a council of all the Sachems. In this "Council of the League" resided the Executive, Legislative and Judi- cial authority. In their own nations at home these Sachems were the Governors, administering after the fash- ion of the general government, with similar councils and forms. There was also a chief Sachem in each nation an- swering to the chief Sachem at the grand Onondaga Coun- C
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cil. The latter was regarded as the head of the whole Con- federacy, similar to our President. Although his office was so high, yet his prerogatives were only such as were tacitly allowed or conceded. His position was hereditary, derived, says tradition, from an Onondaga Chief, Ta-do-da-hoh, who was co-temporary with the formation of the Confederacy, and was famous as a chief and warrior. "Down to this day," says one writer, " among the Iroquois, his name is the personification of heroism, forecast and dignity of character." He was reluctant to consent to the new order of things, for he had previously rendered himself illustrious for his mili- tary achievements, and he would now be shorn of his power, and be placed among a number of equals. To remove this ob- jection, his sachemship was dignified above the others, by certain special privileges not inconsistent, however, with an equal distribution of powers; and from that day to the present, this title has been regarded as more noble and il- lustrious in the catalogue of Iroquois nobility. This Ta- do-da-hoh, is the At-to-tar-ho of Cusick, who has pictured his hero as invested with attributes more than human. His representation is of a monarch quietly smoking, while an embassy of Mohawks have come to confer with him in regard to the formation of the League. He is seated in the shadow of one of the almost impenetrable marshes of Onondaga ; he is clothed in living serpents whose hissing heads are extended in every direction. His dishes and spoons were made of the skulls of his enemies, slain in bat- tle. Inspired with awe and respect, the Mohawks approach him, proffer their presents, smoke their pipes of peace and friendship, and place him at the head of the League as Chief Officer.
In this combination of five independent nations, all sub- ordinate to the general government, there arose no clashing of interests ; this was occasioned by the fact that the rulers of the subordinate government were the rulers of the gen-
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eral government, who regulated all conflicting interests in General Council. In cases of emergency, each nation acted independently, but the General Council decided upon peace or war, and all other matters which regarded the interests of the whole. Although such momentous questions were decided by the Sachems, yet such was the spirit of this system of government, that the influence of the inferior chiefs, the warriors, and even the women, would make itself felt when the subject was of general interest and had aroused public feeling.
The office of Sachem was hereditary, but the chief Sachem was generally chosen for his talents, and usually was designated as the speaker.
There were the same number of war Chiefs in each na- tion as Sachems, who were subordinate to the civil com- mands of the council; but if the two, a war Chief and a Sachem went out to war together, the authority was there reversed ; the war Chief was supreme, the Sachem a sub- ordinate in the ranks. The supreme command in war was delegated to two Chiefs raised up as the Sachems were, their office hereditary. They were in all cases to be of the Seneca Nation, as this was looked upon as the door whence invaders would approach, and they were ever ex- pected to be on their guard.
Other classes of officers that have appeared in the Con- federacy, have been elected from time to time as emergency called for them, their powers being originally confined to the local affairs of their respective nations; they were home counsellors of the Sachems, but in process of time arrived at equal authority.
The machinery of this government was exceedingly sim- ple and sat lightly upon the people. To govern as little as possible seemed their aim, thereby recognizing the funda- mental principle of more enlightened nations, that happiness
1127786
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results from the largest liberty consistent with the public welfare.
The Iroquois Nation or Hodenosaunee,* (Tribal League) consisted of eight tribes, arranged in two divisions and named as follows :- Wolf, Bear, Beaver, Turtle ; Deer, Snipe, Heron, Hawk.
In the formation of a tribe, a portion was taken from many households and bound together by a tribal bond, which bond consisted of the ties of consanguinity, for all the members were connected by relationship, which under their law of descent was clearly traceable.
These tribes thus organized, were each divided into five parts, one-fifth placed in each of the Five Nations, thus giving to each nation eight tribes. Between the separated parts of each tribe, there existed a tie of brotherhood which linked the nations together by an indissoluble bond. With the ties of kindred as its principle of union, the whole race was interwoven into one great family. Thus, the Turtle tribe of Mohawk, recognizes the Turtle tribe of the Oneidas as his brother, and so on through the whole Six Nations, the same tribe are the brethren of each other through the ties of consanguinity. Each tribe paints the animal deno- ting their tribe on their cabins, and often on their dress.
The marriage institution was regulated with reference to the relationship of tribes, and those who were kindred to each other, that is, of the same tribe, were prohibited inter- marrying.
The Wolf, Bear, Beaver and Turtle, were in the original arrangement, considered brothers to each other, from near relationship, and were not to intermarry, also Deer, Snipe, Heron and Hawk, were brothers and prohibited intermarry- ing, but either of the first four could intermarry with the last four. This system yielded in process of time, and they were allowed to marry with any tribe but their own.
*See Turner's Hist. Holland Purchase, page 53.
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The children always followed the tribe of the mother, and the transmission of all titles, rights, and property were in the female line. For instance, if the Sachemship or war-chief-ship of a nation, at the original distribution of these offices, was given to one in the Deer tribe of that nation, the descent of this title being limited to the female line, it could never, by any means pass out of this tribe ; for the child is known to be the son of his mother, but is not neccessarily the son of his mother's husband. The individuality given the tribe by being the parent of a Sachem, made it a matter of pride to guard that right with jealous care. When the Sachem died the title did not pass to his son, as the child was a member of the tribe of his mother, but it passed to the Sachem's brother, or to his sister's son, or under circumstances of incapacity in that line, to some individual of the tribe at large, who were in fact all brothers. In this manner the office was both elec- tive and hereditary. There was no law which established a preference between the brother or nephew; neither between several brothers, or several sons of sisters. Neither was there any positive law that the choice should embrace the near relatives of the deceased, before a selection could be made from the tribe at large. Therefore it was only custo- marily hereditary through respect to the memory of the deceased ; but it was positively hereditary to the tribe, and within its limits there was no law to prevent its being elective.
The selection of a Sachem on the decease of a ruler was effected by the assembling of a tribal council. If there was no one eligible among the relations of the deceased, one was chosen from the tribe whose sagacity, wisdom and prowess merited the position. Having determined their choice, a council of the nation is called in the name of the deceased, of all the Sachems of the League, and the new Sachem is "raised up" by such council, and invested with his office.
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The Sachems, as well as war Chiefs, receive nothing but the honors of the office as compensation for their services. When off duty they were obliged to maintain themselves like other men. If by misconduct the Sachem or Chief was found unworthy of authority, a tribal council deposes him, a suc- cessor is selected and invested with authority, while he is subjected to public scorn and degradation.
To the tribe was secured the certainty of descent in the female line-the prohibition of intermarrying was positive- while it had the capacity of holding and exercising political rights, and the ability to contract and sustain relationship with the other tribes.
The wife, her children, and her descendants in perpetuity were linked with the destinies of her own tribe and kindred, while the husband, his brothers and sisters, and the de- scendants of the latter in the female line, would in like manner, be united to another tribe and held by its affinities. By this rule of marrying into the tribes not connected, the League of the Nation was cemented ; if one nation warred against another, he would war against his brother or his cousin. Joncaire says, " the Nations have this in common ; a man who goes to war denotes himself as much by the de- vice of his wife's tribe, as by that of his own, and never marries a woman who carries a similar device to his own."
There was thus constructed a plan to prevent degeneracy of the race, and a bond of union between the different tribes, and of the different nations also, which is likened to the symbolical chain with its many links, all connected, in- terwoven, perfect in its simple arrangement, far-reaching and strong.
The Chief Sachem of the Confederacy had the authority to assemble a General Congress, or to light the "Grand Council fire," which he did by sending out runners to all the nations with belts of wampum, indicating the nature of
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the business on hand. Upon important occasions nearly the whole Confederacy would flock to Onondaga, the grand Council seat. Assembled there, the Council was classed in two divisions ranged on opposite sides of the council-fire. The subject was then discussed on the one side and the other, with great ceremony. To avoid alter- cation in council, and to facilitate unanimity, the Sachems of each nation were divided into classes of two and three each. Each Sachem was forbidden to express an opinion, until he had agreed with the others of his class, and had been appointed by them to act as speaker. In this manner each class was brought to unanimity' within itself. The representative Sachem of each class of the nation then held a consultation between themselves, and when they had agreed, they appointed one of their number to express their opinion which was the answer of the nation. The several nations having by this ingenious method become of " one mind" separately, it remained to compare their several opinions, to arrive at the final sentiment of all the nations of the League. This was effected by a cross conference be- tween the individual representatives of the several nations, and when they had arrived at unanimity, the answer of the Confederacy was determined. Thus unanimity became the fundamental law.
"Still further to illustrate the characteristics of the tribes of the Iroquois, some reference to their mode of bestowing names would not be inapt. Soon after the birth of an infant, the near relatives of the same tribe, select a name. At the first subsequent council of the nation, the birth and name were publicly announced, together with the name and tribe of the father, and the name and tribe of the mother. In each nation the proper names were so strong- ly marked by a tribal peculiarity, that the tribe of the in- dividual could usually be determined from the name alone. Making as they did, a part of their language, they were
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consequently all significant. When an individual was raised up as a Sachem, his original name was laid aside, and that of the Sachem-ship itself assumed. The war-chief followed the same rule. In like manner, at the raising up of a chief, the council of the nation which performed the ceremony, took away the former name of the incipient chief, and assigned him a new one, perhaps, like Napoleon's titles, commemorative of the event which led to its bestow- ment. Thus, when the celebrated Red-Jacket was elevated by election to the dignity of chief, his original name Ote- ti-an-i, (Always Ready) was taken from him, and in its place was bestowed, Sa-go-ye-wat-ha, (Keeper Awake) in allusion to his powers of eloquence."*
The following are the names of the several degrees of relationship recognized among the Hodenosaunee in the language of the Seneca :-
Hoc-sote, Grandfather ; Uc-sote, Grandmother ; Ha-nih, Father; Noh-yeh, Mother ; Ho-ah-wuk, Son ; Go-ah-wuk, Daughter ; Ka-va-da, Grand-children ; Hoc-no-seh, Uncle ; Ah-geh-huc, Aunt ; Ha-yan-wan-deh, Nephew ; Ka-yan- wan-deh, Niece ; Da-ya-gwa-dan-no-da, Brothers and Sisters ; Ah-gare-seh, Cousin.
There was no written language save that of hieroglyph- ics, which being well understood among the Iroquois, served a very useful purpose. For example : if a company goes out to war, and they desire to inform others of the Iro- quois who might cross their path, of this proceeding, they mark on a tree from which the bark has been removed, the signature of their tribe, the animal with a hatchet, sabre or club in the right paw, signifying "on the war-path." If several tribes are engaged in the expedition, the signature of all are inscribed, that of the leader being placed foremost. The symbol of the nation is given also ; thus the symbol of
*The above quotation is from Turner's Hist. Holland Purchase, page 58.
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· the Oneidas, is. " The Stone," which they give by placing a stone in the fork of a tree.
Returning from war they paint the animal of their tribe bearing across his shoulders a staff, upon which is strung the scalps taken in battle. If there are prisoners, they are represented marching in the rear, with a gourd in the right hand. Women are designated by the queue and waist- cloth. Those they lose in battle are shown by pictures of men without heads and with legs in air, and to denote the tribe to which they belong, the animal of that tribe lies on his back with his paws in the air. A headless animal de- notes the loss of the chief, or head of the tribe. A broken arrow or gun, which however is connected with the stock, signifies wounded, and the animal of the tribe to which the wounded belongs, has an arrow piercing him in the part in which the wound is located. Rude pictures of "litters " show they have sick and describe how many. Sometimes over the illustrious dead they erect a post four or five feet high, and embellish it with pictures of deeds of valor per- formed in life-how often he has been in battle, how many prisoners he has taken, &c.,-over all of which is painted in red, the calumet,-the "pipe of peace."
The Indians became so thoroughly versed in this method of symbolical language, that every paragraph, and every mark, presented a perfectly lucid explanation. So great was their power of perception, so keen their practiced eyes, that the position of a stick or stone, a broken twig, a fallen leaf, a foot print, gave an accurate statement of affairs.
THEIR CUSTOMS IN WAR.
The science of war-fare was the highest accomplishment known in the Indian education. From birth, the stern, rigid, and severer qualities of manhood were taught as manly virtues, while the gentler qualities, meekness, sym- pathy and forgiveness, were ignored as weaknesses unworthy a warrior, fit only for women to practice, and
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which were proofs of her inferiority, hence indifference to suffering was a manly attribute, and to glory in cruelty to an enemy, an honorable action. Revenge for wrongs done to them was religiously cherished.
There were, however, frequent instances, where indi- viduals were governed by the grand principle of mag- nanimity which forbade the warrior to strike a fallen foe. In such a case captives taken in battle were adopted into the tribe, became one of them in every respect, shared equally in all pastimes, all privileges, and in all honors ; if any difference was made, it was in favor of the stranger. If he mourned separation from friends, they were supplied him. Father, mother, brother and sister, and wife, were all in due season presented to him. So uniform was their kindness that in many instances the captive has preferred his captivity. Even white persons have become so attached to the novelties of their situation, and perhaps to the free- dom found in this natural life, where there are no restraints, that they have chosen to remain with their captors, rather than return to civilization.
The preparations for the war-path were commonly opened by a feast and dance, in which the whole tribe took part. Directly from the dance, they took the trail, their chief taking the lead, marching in single file, the only manner of march practicable in their narrow trails through the woods.
Says an ancient writer: " When they fight they are very Molechs, and have merely the waist-cloth on, and a pair of moccasins on the feet." They display remarkable adroit- ness and strategy in approaching an enemy's village, or encampment, and impress one with the conviction of their excellent planning ability in conducting a campaign, but their valor is nowhere so signally displayed, as in the heat of battle. Everything falls before them and they appear to be entirely carried away by the force of their passions. Women and children alike fall under their barbarous fury.
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This is spoken of the common warrior ; there have been instance recorded of warriors' Chiefs who would not strike a fallen foe, or harm defenceless women and children ; and yet, as in many instances in civilized warfare, it has been impossible for them to restrain their infuriated braves in battle. The scalping of a slain foe, in their estimation, was no wrong, as it was no injury to the body already in- sensible in the embrace of death, and it added to the trophies of conquest. But, after the heat of the fight had passed, they evinced a superstitious repugnance and fear, at beholding the dripping blood ; therefore two or three men were chosen to carry the scalps and march at a dis- tance in the rear of the party, till they had ceased to bleed.
When they had prisoners, the chiefs consulted together whether these captives should be put to death or adopted. If any one objected and desired to adopt the prisoner, the request was granted even if made by a woman. If the cap- tive was to be destroyed, those who were to perform the terrible work, became dead to all feelings of humanity. They sought in every manner to stimulate their savage pro- pensities. Every wrong done their race, by the race or na- tion to which the prisoner belonged were recounted and en- larged upon ; extravagant exaggerations were indulged till their breasts were aflame with fury, when their vengeance was wreaked upon the helpless prisoner. The tortures and horrible death to which Indians have subjected their victims, have been portrayed many times, and it has inspired the mind of the white race with horror and hatred so entire, that the redeeming qualities of the Indian character can scarcely be discerned.
There was, however, a redeeming principle in their breasts, else this plan of adoption had never been ordered. By their custom from time immemorial, the captive was adopted to supply the place of their own slain in battle, and many a victim has been snatched from the flames to be adopted by
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some Indian mother to occupy the place of a lost son. The revulsion in sentiment astonishes him; the influence of kindness wins him; the "freedom of the woods" charms him ; he is no longer an alien, but socially and politically one of their kindred and beloved by them. The utmost exertions are made to cause him to forget their former cruelty to him, and he does forget, and remains with them.
The religious belief and ceremonies of the Iroquois, their dress and other customs were similar to those of all the other Indians of this State as described by the early voy- agers hither, and given in the beginning of this chapter. However, the progress attendant upon their form of gov- ernment had brought about a higher cultivation, and a bet- ter state of living. They surpassed all other Indian nations in size and elegance of form, dignified bearing and particularly in their powers of eloquence. Their language though gutteral, was sonorous, and their orators studied euphony in their words and in their arrangement. " Their graceful attitudes," says a distinguished writer, "and gestures, and their flowing sentences rendered their discourses, if not always eloquent, at least highly impressive. An erect, commanding figure, with a blanket thrown loosely over the shoulder, with his naked arm raised, and address- ing in impassioned strains a group of similar persons sitting upon the ground around him, would give no faint picture of Rome in her early days."
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