Books: Legends, Traditions, and Laws of the Iroquois, or Six Nations, and History of the Tuscarora Indians

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It will be noticed that the children are not of the same clan as their
father, but are the same as their mother. Thus, he might be succeeded by
his own grandson, by the son marrying in his father's clan, and not by
his daughter. It is in this way that the chieftainship is continually
kept in a family dynasties in the female line.

While the law of descent is fully recognized, the free will of the female
to choose a husband from any of the clans, excluding only her own, is
made to govern and determine the distribution of political power, and to
fix the political character of the tribe. Another peculiarity may be here
stated. In choosing a candidate to fill a vacancy of the chieftainship,
made either by death or misconduct, the power is lodged in the older
women of the clan to choose the candidate, and then to be submitted for
the recognition of the chiefs and sachems in council, for the whole
nation. If approved, a day is appointed for the recognition also of the
Six Nations, and he is formally installed into office. Incapacity is
always, however, without exception, recognized as a valid objection to
the approval of the council.

LEGENDARY.

On long winter evening the Indian hunters gatherd around their fireside,
to listen to the historical traditions, legends of war and hunting, and
fairy tales which had been handed down through their fathers and father's
fathers, with scarcely any variation for centuries, kindling the
enthusiasm of the warrior and inspiring the little child some day to
realize similar dreams, and hand his name down to posterity as the author
of similar exploits.

They have superstitious fears of relating fables in summer: not until
after snow comes will they relate of snakes, lest they should creep into
their beds, or of evil genii, lest they in some way be revenged.

It is very difficult for a stranger to rightly understand the morals of
their stories, though it is said by those who know them best, that to
them the story was always an illustration of some moral or principle.

To strangers they offer all the rites of hospitality, but do not open
their hearts. If you ask them they will tell you a story, but it will not
be such a story as they tell when alone. They will fear your ridicule and
suppress their humor and pathos: so thoroughly have they learned to
distrust pale faces, that when they know that he who is present is a
friend, they will still shrink from admitting him within the secret
portals of their heart.

And when you have learned all that language can convey, there are still a
thousand images, suggestions and associations recurring to the Indian,
which can strike no chord in your heart. The myriad voices of nature are
dumb to you, but to them they are full of life and power.

NO. 1.--THE HUNTER AND MEDICINE LEGEND.

There once lived a man who was a great hunter. His generosity was the
theme of praise in all the country, for he not only supplied his own
family with food, but distributed game among his friends and neighbors,
and even called the birds and animals of the forest to partake of his
abundance. For this reason he received the appellation of "Protector of
Birds and Animals."

He lived a hunter's life till war broke out between his own and some
distant nation, and then he took the war path. He was as brave a warrior
as he was a skillful hunter, and slew a great multitude of the enemy,
till all were lying dead around him, except one, who was a _mighty man
of valor_, and in an unguarded moment the hunter received a blow from
his tomahawk on the head, which felled him to the earth; his enemy then
took his scalp and fled.

Some of his own party saw what befell him, and supposing him dead left
him on the field of battle; but a fox who had wandered this way
immediately recognized his benefactor. Sorrowful indeed, was he to find
him thus slain, and began to revolve in his mind some means of restoring
him to life. "Perhaps," said he, "some of my friends may know of a
medicine by which his wounds may be healed, and he may live again." So
saying, he ran into the forest and uttered the "death lament," which was
the signal for all the animals to congregate. From far and near they
came, till hundreds and thousands of every kind had assembled around the
body of the hunter, eagerly inquiring what had happened. The fox
explained he had accidentally came that way and found their friend
stretched lifeless upon the earth. The animals drew near and examined him
more closely, to be sure that life was extinct; they rolled him over and
over on the ground and were satisfied that he was dead, there was not a
single sign of life.

Then they held a grand council of which the bear was the speaker. When
all were ready to listen, he asked if any one present was acquainted with
any medicine which would restore the dead man to life. With great
alacrity each one examined his medicine box, but finds nothing adapted to
this purpose. Being defeated in their noble object of restoring their
friend, all join in a mournful howl--a requiem for the dead. This
attracted a singing bird, the oriole, who came quietly to learn the cause
of the assembling of the great concourse and their profound lamentation.
The bear made known the calamity which had befallen them, and as the
birds would feel themselves equally afflicted, he requested the oriole to
fly away and invite all the feathered tribes to come to the council and
see if their united wisdom cannot devise a remedy that will restore their
friend to life.

Soon were assembled all the birds of the air, even the great eagle of the
Iroquois, which was seldom induced to appear upon the earth, hastens to
pay her respects to the remains of the renowned and benevolent hunter.
All being satisfied that he was really dead, the united council of birds
and animals, which remained convened, decided that his scalp must be
recovered, saying that any bird or animal who pleased might volunteer to
go on this mission. The fox was the first to offer his services and
departed full of hope that his zeal would be crowned with success. But
after many days he returned, saying he could find no trace of man's
footsteps, not a chick or child belonged to any settlement The great love
which they bore their friend prompted several others to go upon the same
mission, and to the animals belonged the first right as they had first
found him; but at length the birds were anxious to show their devotion
and the pigeon hawk begged leave to make the first flight, as he was more
swift of wing than any other and could visit the whole world in the
shortest space of time. They had scarcely missed him when he returned: he
said he had been over the entire earth and found it not. They did not
consider his voyage satisfactory, as he had flown so swiftly that it was
impossible for him to see anything distinctly by the way.

Next the white heron proposed that he be sent, because of being so slow
of wing he could see every object as he passed. On his aerial voyage he
discovered a plain covered with the vines of the wild bean, laden with
the delicious fruit; it was too great a temptation for him to resist, and
he descended to enjoy a feast. So gluttonously did he partake that he
could not rise again from the earth, and the council after many days of
anxious waiting, called for a substitute. Here the crow came forward and
acknowledged his fitness for such, an office, as he was also slow of wing
and was accustomed to hover settlements and discern them afar off, he
would not be suspected of any particular design should he linger near the
one that contained the scalp.

The warrior who possessed the coveted treasure knew the birds and animals
were holding council on the field of battle to devise means to recover
it, but when the crow drew near he was not alarmed. The smoke of the
wigwams indicated a settlement and as the crow sailed lazily through the
air at a great height above the roofs of the cabins, he espied the scalp
which he knew must be the one he sought, stretched out to dry.

After various unsuccessful strategems, he was able to seize it, and flew
away to exhibit his trophy to the council.

Now, they attempted to fit it to his head, but, being dry, it was
impossible; so search was made to find something with which to moisten
it, but in vain. Then slowly moved forward the great eagle, and bids them
listen to his words.

"My wings are never furled; night and day, for years and hundreds of
years, the dews of heaven have been collected upon my back, as I sat in
my nest above the clouds. Perhaps these waters may have a virtue no
earthly fountain can possess, we will see."

Then she plucked a feather from her wing and dipped it in the dewey
elixir, which was then applied to the shriveled scalp, and lo! it became
pliable and fresh as if just removed. Now it would fit, but there must be
a healing power to cause the flesh to unite, and again to awaken life.

All were anxious to do something in the great work, therefore all went
forth to bring rare leaves, flowers, barks, the flesh of animals and the
brain of birds, to form a healing mixture. When they returned it was
prepared, and having been moisted with the dew, was applied to the scalp,
and instantly adhered to it and became firm. This caused the hunter to
sit up; he looked around in astonishment upon his numerous friends,
unable to divine the meaning of so strange an assemblage.

Then they bade him stand upon his feet and told him how he was found dead
upon the plain and how great was the lamentation of all those who had so
long experienced his kindness, and the efforts they had made to restore
him to life. They then gave him the compound which had been the means of
restoring him to life, saying, "it was the gift of the Great Spirit to
man. He alone had directed them in the affairs of the council, had
brought the eagle to furnish the heavenly moisture, and gave them wisdom
in making the preparation, that they might furnish to man a medicine
which should be effectual for every wound."

When they had finished the animals departed to their forest haunts, the
eagle soared again to his eyrie, and the birds of the air flew away to
their nests in the tall trees, all happy and rejoicing that they had
accomplished this great good.

The hunter returned to his home and spread abroad the news of the miracle
and the knowledge of the wonderful medicine, which is used to this day
among the Iroquois by those who are the favorites of the Great Spirit.

NO. 2.

An Indian hunter went forth to hunt, and as he wandered through the
forest he heard a strain of beautiful music far off among the trees. He
listened, but could not tell whence it came; he knew it could not be by
any human voice, or from any instrument he had ever heard. As it came
near it ceased. The next evening he went forth again, but he heard no
music, and again, but in van.

Then came the Great Spirit to him in a dream and told him to fast, wash
himself till he was purified, then he might go forth and would hear again
the music. So he purified himself and went again among the dark trees of
the forest, and soon his ear caught the sweet strains, as he drew near
they became more beautiful; he listened till he learned them and could
make the same sweet sound, then he knew that it was a plant with a tall
green stem and long tapering leaves. He took his knife and cut the stalk,
but ere he had scarcely finished, it healed and was the same as before;
he cut it again, and again it healed. Then he knew it would heal
diseases, he took it home, dried it by the fire, pulverized it, and
applied a few particles of it to a dangerous wound; no sooner had it
touched the wound than it was healed. Thus the Great Spirit taught the
Indian the nature of medicinal plants, and directed him where they were
to be found, when and how used.

MEDICINE LEGENDS.

The two above are the legends concerning the principal medicines used
among the Iroquois. The ancient manner of administering them, was to take
a small wooden goblet and go to a running stream, dipping toward the way
which the stream ran, fill the goblet and return, place it near the fire
with some tobacco near it; a prayer is offered while tobacco is thrown
upon the fire, that the words may ascend upon the smoke.

The medicine is placed on a piece of skin near the goblet, being very
finely pulverized, is taken up with a wooden spoon and dusted upon the
water in three spots, in the form of a triangle, thus--

*
* *

The medicine man then looks at it critically, if it spreads over the
surface of the water and whirls about, it is a sign that the invalid will
be healed; if it sinks directly in the places where it was put, there is
no hope, the sick person must die and the whole is thrown away.

Once in six months there is a great feast made, at the hunting season in
fall and spring. On the night of the feast as soon as it is dark, all who
are present assemble in one room, where no light or fire is allowed to
burn, and placing the medicine near the covered embers, the tobacco by
its side, they commence singing, which proclaims that the crows are
coming to their feast, and also many other birds and various animals,
the brains of whose species form part of their medicine. At the end of
the song some one imitates the caw of a crow, the songs of the birds, the
howls of the wolf, etc., as if the animals were present.

Three times in the course of the night they offer a prayer, while
throwing tobacco on the smothered flames, asking that the people may be
protected from all harm, and if they receive wounds that the medicine may
be effectual in healing them.

At the commencement of the ceremonies the doors are locked, and no one
is allowed to enter or leave the house while they continue; neither is
any one allowed to sleep, as that would spoil the medicine. The feast
begins just before the dawn of day. The master of ceremonies first takes
a deer's head, bites off a piece, imitates the cry of a crow and passes
the head of the animal to another, who does the same, till all have
tasted and imitated the peculiar note of some bird or animal.

As soon as it begins to be light the presiding officer takes a duck's
bill, and dipping it full of the medicine, gives it to each one present,
who puts it in a bit of skin and wraps it in several coverings, keeps it
carefully until the next semi-annual feast. The skin of a panther is
preferred for the first envelope if it can be obtained.

Those who take part in the ceremonies are medicine men. Chiefs are
allowed to be present; also, any who have been cured of any disease by
the medicine.

Without the building the young people gather for merriment, and the
fragments of the feast are given to them when it is finished.

When the medicine described in the second legend is used, the tune is
sung which was heard at its discovery, both at the ceremonies of the
feast and the time of administering it.

They seem to think the ceremonies effectual in making the medicinal
qualities of the compound imperishable. Each medicine man has a large
quantity which he keeps in a bag, and in order not to exhaust the whole,
now and then, adds pulverized corn roots, squash vines, etc., and
whenever it is administered several persons assemble and sing. Both kinds
are considered especially useful in healing wounds received in war.

In reading the first legend there will be seen very humorous allusions to
the habits of the pigeon, heron and crow, and there is a curious
invention inspiring faith in the means used in healing. I have seen many
who affirmed that they had tested the wonderful powers of each.

* * * * *

CIVILIZATION.

Whatever may be the theories on the subject of Indian civilization, I
think it must be evident that the present position of the Tuscarora
nation on their reservation, is extremely favorable for the attainment of
that object. They can no longer live by the chase. It is not now with
them as it was with the Indians on the Delaware, when William Penn said,
"their pleasures feed them--hunting, fishing and fowling." Surrounded by
the white settlements, placed in the vicinity of cities and towns, they
are obliged to apply to agriculture and other modes of labor, for the
means of subsistence. They are now building good houses, planting
orchards of various kinds of fruit, raising stock, etc.; they have horses
and carriages. Artificial wants--the very pillars of civilization--are
increasing upon them. These require exertion, call into action their
mental faculties, force them to provide for coming exigencies, gradually
tames down their wild nature, and prepares them for that subdued, but
improved state, in which alone is to be found the highest point of
cultivation, as well as the highest enjoyment intended for man in this
probationary world.

If this experiment fails, we may, with melancholy, certainly look forward
to a period when this futile branch of the human family shall be swept
into oblivion, when the fine sounding names of the lofty mountains, the
noble rivers, the splendid cataracts, the great inland seas and the
silvery lakes will be the sole memorials of a race, that, only two or
three centuries ago, covered the face of this vast continent.

On the other hand, if this experiment should succeed, it will open a door
of hope for the preservation, or if we may use the term, physical
salvation of this apparently doomed race. It may encourage the
philanthrophist to stretch forth his hand for the protection of the yet
remaining tribes beyond the Mississippi; and the child may already be
born, who will live to behold that vast wilderness thickly dotted over
with Indian communities, with towns, villages, farms and manufacturing
hamlets. They may live to see the hoe and the spade take the place of the
bow and the tomahawk; the lion and the lamb feeding together; the sword
beaten into a plowshare, and the spear into a pruning hook.

DOMESTIC.

In the first place, to women, in every well regulated society, should be
committed the management of the families and the business connected with
the household concerns, and they should be qualified to exercise a
salutary influence within their appropriate sphere.

Secondly, as mothers they are responsible for the nursing and rearing of
their children and for the proper sustenance of them in early life. They
are also responsible for the habits of their children, including
cleanliness and general propriety of behavior.

A sensible, judicious mother can greatly control her children in these
matters; she can make them modest or impertinent, ingenuous or deceitful,
fearful or intrepid. The germ of all these traits of character exist in
childhood, and a mother can repress or strengthen them.

Thirdly, a mother is responsible for the principles her children may
entertain in early life, and it is for her to say whether they shall be
imbued with sentiments of honesty, industry and morality, or with those
of a contrary character--fraud, idleness and dishonesty.

She is, to a very considerable extent responsible for the temper and
disposition of her children. Constitutionally he may be irritable or
revengeful, but she may correct or repress these passions and in their
places instil better feelings.

Lastly, and above all, she is responsible for the religious education of
her children. The beginning of wisdom is a reverence for our creator, and
obedience to his requirings; and this is within the power of every good
mother to inculcate and cherish in the hearts of her children; at the
same time it is the most important duty she owes them, and their
usefulness and character throughout life may depend upon her correct and
faithful discharge of it.

If these be the appropriate duties and obligations of a mother, will it
not be vain to expect that the Indian warrior will be qualified for that
station, or that they will be in a condition to give a proper education
to their children, or train them up in habits or principles that will
render them intelligent and good citizens, whilst they themselves are
left in ignorance, and while, instead of devoting their time and
attention to his discharge of these high moral duties, they are held in a
state of servile degradation and compelled to perform all the menial
drudgeries of life?

Women are created by Providence equal to men in everything except mere
physical strength. Generally, they have much more discretion, and
certainly are far more virtuous. They were designed to exercise a
conservative influence in society and should be placed in a position
which would enable them to fulfill this-most important office; for
history confirms the deeply interesting fact, that no people ever yet
were elevated to the rank of civilization, while their females were held
in a servile condition, and we are also admonished by experience, that no
community can be virtuous and happy, which is not chastened by the
controlling example of female delicacy and refinement.

These views are submitted to the consideration of the Tuscaroras, in the
hope that they will receive their serious attention, and lead to the
adoption of an improved and proper division of the employments, both of
the men and women of the nation; especially to the extension of more care
towards the suitable education of their females, and the consequent
elevation of the Tuscarora women to their appropriate station and
dignity, as the wives and rational companions of intelligent and educated
husbands.

In my communications, I have not felt it my duty to call your attention
to any particular forms or observances in relation to your religious
obligations. I believe that God is a spirit, and true worship to Him can
only be performed in spirit and in truth. I also believe that however
diversified the human family may be in regard to the circumstances in
which they may be placed, all stand equally before their creator, as
objects of His care and personal regard; in His great mercy He visits us
with remorse and sadness, when we have wilfully done what we know to be
wrong, and which, if persisted in, might lead us to destruction; and it
is He who fills our hearts with peace and consolation when we do that
which we believe to be right. His goodness is not limited to any people
or place nor, is that adoration which is due to Him confined within
temples built with human hands, or restricted to any particular form; He
is everywhere present and in every place; the incense of a pious, devoted
heart, may acceptably be offered to Him in the rude homes of the red man.

The plants of the earth are not more directly under the influences of the
natural light and warmth by which they are nourished, than is the
immortal soul or spirit of man under the immediate care and sustaining
support of the divine presence, which is always near and round about us;
for it is in Him we live, and move, and have our existence.

Deeply impressed with the certainty of these truths, and fully believing
He will never fail to lead in the paths of safety and peace, those who
sincerely look to Him for instruction and faithfully follow His counsel,
I recommend you, with myself, carefully to attend to His manifestations
of light and truth upon our minds, which will never deceive nor mslead,
but, if obeyed, wisely conduct us through the dangers of this life, and
finally will prepare us for a happy admission into the realms of eternal
rest.

Osteological Remains.

"In the town of Cambria, six miles west of Lockport, a Mr. Hammon, who
was employed with his boy in hoeing corn, in 1824, observed some bones of
a child, exhumed. No farther thought was bestowed upon the subject for a
time, for the plain of the Ridge was supposed to have been the site of an
Indian village, and this was supposed to be the remains of some child who
had been recently buried there. Eli Bruce, hearing of the circumstance,
proposed to Mr. H. that they should repair to the spot, with suitable
instruments, and endeavor to find some relics. The soil was a light loam,
which would be dry and preserve bones for centuries without decay. A
search enabled them to come to a pit but a slight distance from the
surface. The top of the pit was covered with small slabs of the Medina
sandstone, and was twenty-four feet square, four and a half feet deep,
planes agreeing with the four cardinal points. It was filled with human
bones of both sexes and ages. They dug down at one extremity and found
the same layers to extend to the bottom, which was the dry loam, and from
their calculations, they deduced that at least four thousand souls had
perished in one great massacre. In one skull two flint arrow-heads were
found, and many had the appearance of having been fractured and cleft
open by a sudden blow. They were piled in regular layers, but with no
regard to size or sex. Pieces of pottery were picked up in the pit, and
had also been plowed up in the field adjacent. Traces of a log council
house were plainly discernable. For, in an oblong square, the soil was
poor, as if it had been cultivated, till the whites broke it up, and
where the logs of the house had decayed, was a strip of rich mould. A
maple tree, over the pit, being cut down, two hundred and fifty
concentric circles were counted, making the mound to be A. D. 1574.
It has been supposed by the villagers that the bones were deposited there
before the discovery of America, but the finding of some metal tools with
a French stamp, placed the date within our period. One hundred and fifty
persons a day visited this spot the first season, and carried off
portions of the bones. They are now nearly all gone and the pit plowed
over. Will any antiquarian inform us, if possible, why these bones were
placed here? To what tribe do they belong? When did such a massacre
occur?"

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