[16] The Egyptians may have invented the crane (See Herodotus, ii, 125). They also had the balance scale.

[17] The phonetic alphabet came, like other great inventions, at the end of successive efforts. The slow Egyptian, advancing the hieroglyph through its several forms, had reached a syllabus composed of phonetic characters, and at this stage was resting upon his labors. He could write in permanent characters upon stone. Then came in the inquisitive Phœnician, the first navigator and trader on the sea, who, whether previously versed in hieroglyphs or otherwise, seems to have entered at a bound upon the labors of the Egyptian, and by an inspiration of genius to have mastered the problem over which the latter was dreaming. He produced that wondrous alphabet of sixteen letters which in time gave to mankind a written language and the means for literary and historical records.

[18] ἀρχηγέτην εἶναι τῆς γεωγραφικῆς εἶναι Ὅμηρον.—Strabo, I, 2.

[19] Barley κριθὴ, white barley κρῖ λευκόν.—Iliad, v, 196; viii, 564: barley flour ἄλφιτον.—Il., xi, 631: barley meal, made of barley and salt, and used as an oblation οὐλοχύται.—Il., i, 449: wheat πυρός.—Il., xi, 756: rye ὀλῦρα.—Il., v, 196, viii, 564: bread σῖτος.—Il., xxiv, 625: an inclosed 50 acres of land πεντηκοντόγυος.—Il., ix, 579: a fence ἕρκος.—Il., v, 90: a field ἀλωά.—Il., v, 90: stones set for a field boundary.—Il., xxi, 405: plow ἄροτρον.—Il., x, 353; xiii, 703.

[20] The house or mansion δόμος.—Il., vi, 390: odoriferous chambers of cedar, lofty roofed.—Il., vi, 390: house of Priam, in which were fifty chambers of polished stones αὐτὰρ ἐν αὐτῷ πεντήκοντ' ἔνεσαν θάλαμοι ξεστοῖο λίθοιο.—Il., vi, 243.

[21] Ship νηῦς.—Il., i, 485: white sail λευκὸν ἱστιόν.—Il., i, 480: cable or hawser πρυμνήσιος.—Il., i, 476: oar ἐρετμός.—Odyssey, iv, 782: mast ἱστός.—Od., iv, 781: keel στείρη.—Il., i, 482: ship plank δουρὸς.—Il., iii, 61: long plank μακρὰ δούρατα.—Od., v, 162: nail ἧλος.—Il., xi, 633: golden nail χρύσειος ἧλος.—Il., xi, 633.

[22] Chariot or vehicle ὄχος.—Il., viii, 389, 565: four-wheeled wagon τετράκυκλη ἀπήνη.—Il., xxiv, 324: chariot δίφρος.—Il., v, 727, 837; viii, 403: the same ἅρμα.—Il., ii, 775; vii, 426.

[23] Helmet κόρυς.—Il., xviii, 611; xx, 398: cuirass or corselet θώραξ.—Il., xvi, 133; xviii, 610: greaves κνημίς.—Il., xvi, 131.

[24] Spear ἔγχος.—Il., xv, 712; xvi, 140: shield of Achilles σάκος.—Il., xviii, 478, 609: round shield ἀσπις.—Il., xiii, 611.

[25] Sword ξίφος.—Il., vii, 303; xi, 29: silver-studded sword ξίφος ἀργυρόηλον.—Il., vii, 303: the sword φάσγανον.—Il., xxiii, 807; xv, 713: a double-edged sword ἄμφηκες φάσγανον.—Il., x, 256.

[26] Wine οἶνος.—Il., viii, 506: sweet wine μελιηδέα οἶνον.—Il., x, 579.

[27] Potter’s wheel τροχός.—Il., xviii, 600: hand-mill for grinding grain μύλος.—Od., vii, 104; xx, 106.

[28] Linen λῖς.—Il., xviii, 352; xxiii, 254: linen corselet λινοθώρηξ.—Il., ii, 529: robe of Minerva πεπλός.—Il., v, 734: tunic χιτῶν.—Il., x, 131: woolen cloak χλαῖνα.—Il., x, 133; xxiv, 280: rug or coverlet τάπης.—Il., xxiv, 280, 645: mat ῥῆγος.—Il., xxiv, 644: veil κρήδεμνον.—Il., xxii, 470.

[29] Axe πέλλεκυς.—Il., iii, 60; xxiii, 114, 875: spade or mattock μάκελλον—Il., xxi, 259.

[30] Hatchet or battle-axeἀξίνη.—Il., xiii, 612; xv, 711: knife μάχαιρα.—Il., xi, 844; xix, 252: chip-axe or adz σκέπαρνον.—Od., v, 273.

[31] Hammer ῥαιστήρ.—Il., xviii, 477: anvil ἄκμων.—Il., xviii, 476: tongs πυράγρα.—Il., xviii, 477.

[32] Bellows φῦσα.—Il., xviii, 372, 468: furnace, the boshes χόανος.—Il., xviii, 470.

[33] Horse ἵππος.—Il., xi, 680: distinguished into breeds: Thracian.—Il., x, 588; Trojan, v, 265: Erechthomus owned three thousand mares τρισχίλιαι ἵπποι.—Il., xx, 221: collars, bridles and reins.—Il., xix, 339: ass ὄνος.—Il., xi, 558: mule ἡμίονος.—Il., x, 352; vii, 333: ox βοῦς.—Il., xi, 678; viii, 333: bull ταῦρος; cow βοῦς.—Od., xx, 251: goat αἴξ.—Il., xi, 679: dog κύων.—v, 476; viii, 338; xxii, 509: sheep ὄïς.—Il., xi, 678: boar or sow σῦς.—Il., xi, 679; viii, 338: milk γλάγος.—Il., xvi, 643: pails full of milk περιγλαγέας πέλλας.—Il., xvi, 642.

[34] Homer mentions the native metals; but they were known long before his time, and before iron. The use of charcoal and the crucible in melting them prepared the way for smelting iron ore. Gold χρυσός.—Iliad, ii, 229: silver ἄργυρος.—Il., xviii, 475: copper, called brass χαλκός.—Il., iii, 229; xviii, 460: tin, possibly pewter, κασσίτερος.—Il., xi, 25; xx, 271; xxi, 292: lead μόλιβος.—Il., ii, 237: iron σίδηρος.—Il., vii, 473: iron axle-tree.—Il., v, 723: iron club.—Il., vii, 141: iron wagon-tire.—Il., xxiii, 505.

[35] The researches of Beckmann have left a doubt upon the existence of a true bronze earlier than a knowledge of iron among the Greeks and Latins. He thinks electrum, mentioned in the Iliad, was a mixture of gold and silver (History of Inventions, Bohn’s ed., ii, 212); and that the stannum of the Romans, which consisted of silver and lead, was the same as the kassiteron of Homer (Ib., ii, 217). This word has usually been interpreted as tin. In commenting upon the composition called bronze, he remarks: “In my opinion the greater part of these things were made of stannum, properly so called, which by the admixture of the noble metals, and some difficulty of fusion, was rendered fitter for use than pure copper.” (Ib., ii, 213). These observations were limited to the nations of the Mediterranean, within whose areas tin was not produced. Axes, knives, razors, swords, daggers, and personal ornaments discovered in Switzerland, Austria, Denmark, and other parts of Northern Europe, have been found, on analysis, composed of copper and tin, and therefore fall under the strict definition of bronze. They were also found in relations indicating priority to iron.

[36] The origin of language has been investigated far enough to find the grave difficulties in the way of any solution of the problem. It seems to have been abandoned, by common consent, as an unprofitable subject. It is more a question of the laws of human development and of the necessary operations of the mental principle, than of the materials of language. Lucretius remarks that with sounds and with gesture, mankind in the primitive period intimated their thoughts stammeringly to each other (Vocibus, et gestu, cum balbe significarent.—v, 1021). He assumes that thought preceded speech, and that gesture language preceded articulate language. Gesture or sign language seems to have been primitive, the elder sister of articulate speech. It is still the universal language of barbarians, if not of savages, in their mutual intercourse when their dialects are not the same. The American aborigines have developed such a language, thus showing that one may be formed adequate for general intercourse. As used by them it is both graceful and expressive, and affords pleasure in its use. It is a language of natural symbols, and therefore possesses the elements of a universal language. A sign language is easier to invent than one of sounds; and, since it is mastered with greater facility, a presumption arises that it preceded articulate speech. The sounds of the voice would first come in, on this hypothesis, in aid of gesture; and as they gradually assumed a conventional signification, they would supersede, to that extent, the language of signs, or become incorporated in it. It would also tend to develop the capacity of the vocal organs. No proposition can be plainer than that gesture has attended articulate language from its birth. It is still inseparable from it; and may embody the remains, by survival, of an ancient mental habit. If language were perfect, a gesture to lengthen out or emphasize its meaning would be a fault. As we descend through the gradations of language into its ruder forms, the gesture element increases in the quantity and variety of its forms until we find language so dependent upon gestures that without them they would be substantially unintelligible. Growing up and flourishing side by side through savagery, and far into the period of barbarism, they remain, in modified forms, indissolubly united. Those who are curious to solve the problem of the origin of language would do well to look to the possible suggestions from gesture language.

[37] The Egyptians are supposed to affiliate remotely with the Semitic family.

[38] Whitney’s Oriental and Linguistic Studies, p. 341.

[39] M. Quiquerez, a Swiss engineer, discovered in the canton of Berne the remains of a number of side-hill furnaces for smelting iron ore; together with tools, fragments of iron and charcoal. To construct one, an excavation was made in the side of a hill in which a bosh was formed of clay, with a chimney in the form of a dome above it to create a draft. No evidence was found of the use of the bellows. The boshes seem to have been charged with alternate layers of pulverized ore and charcoal, combustion being sustained by fanning the flames. The result was a spongy mass of partly fused ore which was afterwards welded into a compact mass by hammering. A deposit of charcoal was found beneath a bed of peat twenty feet in thickness. It is not probable that these furnaces were coeval with the knowledge of smelting iron ore; but they were, not unlikely, close copies of the original furnace.—Vide Figuier’s Primitive Man, Putnam’s ed., p. 301.

[40] Palace of Priam.—Il., vi, 242.

[41] House of Ulysses.—Od., xvi, 448.

[42] Od., vii, 115.

[43] In addition to the articles enumerated in the previous notes the following may be added from the Iliad as further illustrations of the progress then made: The shuttle κερκίς.—xxii, 448: the loom ἱστός.—xxii, 440: a woven fillet πλεκτὴ ἀναδέσμη.—xxii, 469: silver basin ἀργύρεος κρητήρ.—xxiii, 741: goblet, or drinking cup δέπας.—xxiv, 285: golden goblet χρύσεον δέπας.—xxiv, 285: basket, made of reeds, κάνεον.—xxiv, 626: ten talents in gold χρυσοῦ δέκα πάντα τάλαντα.—xix, 247: a harp φόρμιγξ.—ix, 186, and κίθαρα.—xiii, 731: a shepherd’s pipe σύριγξ.—xviii, 526: sickle, or pruning knife, δρεπάνη.—xviii, 551: fowler’s net πάναγρον.—v, 487: mesh of a net ἀψίς.—v, 487: a bridge γέφυρα.—v, 89: also a dike.—xxi, 245: rivets δέσμοι.—xviii, 379: the bean κύαμος.—xiii, 589: the pea ἐρέβινθος.—xiii, 589: the onion κρόμνον.—xi, 630: the grape σταφυλή.—xviii, 561: a vineyard ἀλωή.—xviii, 561: wine οἶνος.—viii, 506; x, 579: the tripod τρίπους.—ix, 122: a copper boiler or caldron λέβης.—ix, 123: a brooch ἐνετή.—xiv, 180: ear-ring τρίγληνος.—xiv, 183: a sandal or buskin πέδιλον.—xiv, 186: leather ῥινός.—xvi, 636: a gate πύλη.—xxi, 537: bolt for fastening gate ὀχεύς.—xxi, 537. And in the Odyssey: a silver basin ἀργύρεος λέβης.—i, 137: a table τράπεζα.—i, 138: golden cups χρύσεια κύπελλα.—Od., i, 142: rye or spelt ζειά.—iv, 41: a bathing tub ἀσάμινθος.—iv, 48: cheese τυρός: milk γάλα.—iv, 88: distaff or spindle ἠλακάτη.—iv, 131; vii, 105; xvii, 97: silver basket ἀργύρεος τάλαρος.—iv, 125: bread σῖτος.—iv, 623: xiv, 456: tables loaded with bread, meat and wine ἐΰξεστοι δὲ τράπεζαι σίτου καὶ κρειῶν ἠδ' οἴνου βεβρίθασιν.—xv, 333: shuttle κερκίς.—v, 62: bed λέκτρον.—viii, 337: brazier plunging an axe or adz in cold water for the purpose of tempering it

salt ἅλς.—xi, 123; xxiii, 270: bow τόξον.—xxi, 31, 53: quiver γωρυτός.—xxi, 54: sickle δρεπάνη.—xviii, 368.

[44] The Romans made a distinction between connubium, which related to marriage considered as a civil institution, and conjugium, which was a mere physical union.

[45] For the detailed facts of the Australian system I am indebted to the Rev. Lorimer Fison, an English missionary in Australia, who received a portion of them from the Rev. W. Ridley, and another portion from T. E. Lance, Esq., both of whom had spent many years among the Australian aborigines, and enjoyed excellent opportunities for observation. The facts were sent by Mr. Fison with a critical analysis and discussion of the system, which, with observations of the writer, were published in the Proceedings of the Am. Acad. of Arts and Sciences for 1872. See vol. viii, p. 412. A brief notice of the Kamilaroi classes is given in McLennan’s Primitive Marriage, p. 118; and in Tylor’s Early History of Mankind, p. 288.

[46] Padymelon: a species of kangaroo.

[47] Systems of Consanguinity and Affinity of the Human Family, (Smithsonian Contributions to Knowledge), vol. xvii, p. 420, et seq.

[48] If a diagram of descents is made, for example, of Ippai and Kapota, and carried to the fourth generation, giving to each intermediate pair two children, a male and a female, the following results will appear. The children of Ippai and Kapota are Murri and Mata. As brothers and sisters the latter cannot marry. At the second degree, the children of Murri, married to Buta, are Ippai and Ippata, and of Mata married to Kumbo, are Kubbi and Kapota. Of these, Ippai marries his cousin Kapota, and Kubbi marries his cousin Ippata. It will be noticed that the eight classes are reproduced from two in the second and third generations, with the exception of Kumbo and Buta. At the next or third degree, there are two Murris, two Matas, two Kumbos, and two Butas; of whom the Murris marry the Butas, their second cousins, and the Kubbis the Matas, their second cousins. At the fourth generation there are four each of Ippais Kapotas Kubbis and Ippatas, who are third cousins. Of these, the Ippais marry the Kapotas, and the Kubbis the Ippatas; and thus it runs from generation to generation. A similar chart of the remaining marriageable classes will produce like results. These details are tedious, but they make the fact apparent that in this condition of ancient society they not only intermarry constantly, but are compelled to do so through this organization upon sex. Cohabitation would not follow this invariable course because an entire male and female class were married in a group; but its occurrence must have been constant under the system. One of the primary objects secured by the gens, when fully matured, was thus defeated: namely, the segregation of a moiety of the descendants of a supposed common ancestor under a prohibition of intermarriage, followed by a right of marrying into any other gens.

[49] Proc. Am. Acad. Arts and Sciences, viii, 436.

[50] In Letters on the Iroquois by Skenandoah, published in the American Review in 1847; in the League of the Iroquois, published in 1851; and in Systems of Consanguinity and Affinity of the Human Family, published in 1871. (Smithsonian Contributions to Knowledge, vol. xvii.) I have used tribe as the equivalent of gens, and in its place; but with an exact definition of the group.

[51] These loaves or cakes were about six inches in diameter and an inch thick.

[52] North American Review, April No., 1873, p. 370 Note.

[53] The sons of several sisters are brothers to each other, instead of cousins. The latter are here distinguished as collateral brothers. So a man’s brother’s son is his son instead of his nephew; while his collateral sister’s son is his nephew, as well as his own sister’s son. The former is distinguished as a collateral nephew.

[54] Pronounced gen'-ti-les, it may be remarked to those unfamiliar with Latin.

[55] History of America, Lond. ed., 1725, Stevens’ Trans., iv, 171.

[56] Ib., iv, 34.

[57] History of America, iii, 298.

[58] Royal Commentaries, Lond. ed., 1688, Rycaut’s Trans., p. 107.

[59] Herrera, iv, 231.

[60] “Their hearts burn violently day and night without intermission till they have shed blood for blood. They transmit from father to son the memory of the loss of their relations, or one of their own tribe, or family, though it was an old woman.”—Adair’s Hist. Amer. Indians, Lond. ed., 1775, p. 150.

[61] Mommsen’s History of Rome, Scribner’s ed., Dickson’s Trans., i, 49.

[62] One of the twelve gentes of the Omahas is Lä′-tä-dä, the Pigeon-Hawk, which has, among others, the following names:

[63] When particular usages are named it will be understood they are Iroquois unless the contrary is stated.

[64] After the people had assembled at the council house one of the chiefs made an address giving some account of the person, the reason for his adoption, the name and gens of the person adopting, and the name bestowed upon the novitiate. Two chiefs taking the person by the arms then marched with him through the council house and back, chanting the song of adoption. To this the people responded in musical chorus at the end of each verse. The march continued until the verses were ended, which required three rounds. With this the ceremony concluded. Americans are sometimes adopted as a compliment. It fell to my lot some years ago to be thus adopted into the Hawk gens of the Senecas, when this ceremony was repeated.

[65] Grote’s Hist. of Greece, i, 194.

[66] League of the Iroquois, p. 182.

[67] The “Keepers of the Faith” were about as numerous as the chiefs, and were selected by the wise-men and matrons of each gens. After their selection they were raised up by a council of the tribe with ceremonies adapted to the occasion. Their names were taken away and new ones belonging to this class bestowed in their place. Men and women in about equal numbers were chosen. They were censors of the people, with power to report the evil deeds of persons to the council. It was the duty of individuals selected to accept the office; but after a reasonable service each might relinquish it, which was done by dropping his name as a Keeper of the Faith, and resuming his former name.

[68] League of the Iroquois, p. 182.

[69] History of the American Indians, p. 183.

[71] That purification was performed by the phratry is intimated by Æschylus:

ποία δὲ χέρνιψ φρατέρων προσδέξεται.—The Eumenides, 656.

[72] League of the Iroquois, p. 294.

[73] It was a journey of ten days from earth to heaven for the departed spirit, according to Iroquois belief. For ten days after the death of a person, the mourners met nightly to lament the deceased, at which they indulged in excessive grief. The dirge or wail was performed by women. It was an ancient custom to make a fire on the grave each night for the same period. On the eleventh day they held a feast; the spirit of the departed having reached heaven, the place of rest, there was no further cause for mourning. With the feast it terminated.

[74] Iliad, ii, 362.

[75] Bancroft’s Native Races of the Pacific States, I, 109.

[76] O-tä′-was.

[77] The Ojibwas manufactured earthen pipes, water jars, and vessels in ancient times, as they now assert. Indian pottery has been dug up at different times at the Sault St. Mary, which they recognize as the work of their forefathers.

[78] The Potawattamie and the Cree have diverged about equally. It is probable that the Ojibwas Otawas and Crees were one people in dialect after the Potawattamies became detached.

[79] As a mixture of forest and prairie it was an excellent game country. A species of bread-root, the kamash, grew in abundance in the prairies. In the summer there was a profusion of berries. But in these respects it was not superior to other areas. That which signalized the region was the inexhaustible supply of salmon in the Columbia, and other rivers of the coast. They crowded these streams in millions, and were taken in the season with facility, and in the greatest abundance. After being split open and dried in the sun, they were packed and removed to their villages, and formed their principal food during the greater part of the year. Beside these were the shell fisheries of the coast, which supplied a large amount of food during the winter months. Superadded to these concentrated advantages, the climate was mild and equable throughout the year—about that of Tennessee and Virginia. It was the paradise of tribes without a knowledge of the cereals.

[80] It can be shown with a great degree of probability, that the Valley of the Columbia was the seed land of the Ganowánian family, from which issued, in past ages, successive streams of migrating bands, until both divisions of the continent were occupied. And further, that both divisions continued to be replenished with inhabitants from this source down to the epoch of European discovery. These conclusions may be deduced from physical causes, from the relative conditions, and from the linguistic relations of the Indian tribes. The great expanse of the central prairies, which spread continuously more than fifteen hundred miles from north to south, and more than a thousand miles from east to west, interposed a barrier to a free communication between the Pacific and Atlantic sides of the continent in North America. It seems probable, therefore, that an original family commencing its spread from the Valley of the Columbia, and migrating under the influence of physical causes, would reach Patagonia sooner than they would Florida. The known facts point so strongly to this region as the original home of the Indian family, that a moderate amount of additional evidence will render the hypothesis conclusive.

The discovery and cultivation of maize did not change materially the course of events, or suspend the operation of previous causes; though it became an important factor in the progress of improvement. It is not known where this American cereal was indigenous; but the tropical region of Central America, where vegetation is intensely active, where this plant is peculiarly fruitful, and where the oldest seats of the Village Indians were found, has been assumed by common consent, as the probable place of its nativity. If, then, cultivation commenced in Central America, it would have propagated itself first over Mexico, and from thence to New Mexico and the valley of the Mississippi, and thence again eastward to the shores of the Atlantic; the volume of cultivation diminishing from the starting-point to the extremities. It would spread, independently of the Village Indians, from the desire of more barbarous tribes to gain the new subsistence; but it never extended beyond New Mexico to the Valley of the Columbia, though cultivation was practiced by the Minnitarees and Mandans of the Upper Missouri, by the Shyans on the Red River of the North, by the Hurons of Lake Simcoe in Canada, and by the Abenakies of the Kennebec, as well as generally by the tribes between the Mississippi and the Atlantic. Migrating bands from the Valley of the Columbia, following upon the track of their predecessors, would press upon the Village Indians of New Mexico and Mexico, tending to force displaced and fragmentary tribes toward and through the Isthmus into South America. Such expelled bands would carry with them the first germs of progress developed by Village Indian life. Repeated at intervals of time it would tend to bestow upon South America a class of inhabitants far superior to the wild bands previously supplied, and at the expense of the northern section thus impoverished. In the final result, South America would attain the advanced position in development, even in an inferior country, which seems to have been the fact. The Peruvian legend of Manco Capac and Mama Oello, children of the sun, brother and sister, husband and wife, shows, if it can be said to show anything, that a band of Village Indians migrating from a distance, though not necessarily from North America direct, had gathered together and taught the rude tribes of the Andes the higher arts of life, including the cultivation of maize and plants. By a simple and quite natural process the legend has dropped out the band, and retained only the leader and his wife.

[81] Coll. Ternaux-Compans, IX, pp. 181-183.

[82] Acosta. The Natural and Moral History of the East and West Indies, Lond. ed., 1604, Grimstone’s Trans., pp. 500-503.

[83] Near the close of the last century the Seneca-Iroquois, at one of their villages on the Alleghany river, set up an idol of wood, and performed dances and other religious ceremonies around it. My informer, the late William Parker, saw this idol in the river into which it had been cast. Whom it personated he did not learn.

[84] They were admitted into the Creek Confederacy after their overthrow by the French.

[85] About 1651-5, they expelled their kindred tribes, the Eries, from the region between the Genesee river and Lake Erie, and shortly afterwards the Neutral Nations from the Niagara river, and thus came into possession of the remainder of New York, with the exception of the lower Hudson and Long Island.

[86] The Iroquois claimed that it had existed from one hundred and fifty to two hundred years when they first saw Europeans. The generations of sachems in the history by David Cusick (a Tuscarora), would make it more ancient.

[87] My friend, Horatio Hale, the eminent philologist, came, as he informed me, to this conclusion.

[88] These names signify as follows: 1. “Neutral,” or “the Shield.”

[89] “Man who Combs.”

[90] “Inexhaustible.”

[91] “Small Speech.”

[92] “At the Forks.”

[93] “At the Great River.”

[94] “Dragging his Horns.”

[95] “Even-Tempered.”

[96] “Hanging up Rattles.” The sachems in class one belonged to the Turtle tribe, in class two to the Wolf tribe, and in class three to the Bear tribe.

[97] “A Man bearing a Burden.”

[98] “A Man covered with Cat-tail Down.”

[99] “Opening through the Woods.”

[100] “A Long String.”

[101] “A Man with a Headache.”

[102] “Swallowing Himself.”

[103] “Place of the Echo.”

[104] “War-club on the Ground.”

[105] “A Man Steaming Himself.” The sachems in the first class belonged to the Wolf tribe, in the second to the Turtle tribe, and in the third to the Bear tribe.

[106] “Tangled,” Bear tribe.

[107] “On the Watch,” Bear tribe. This sachem and the one before him, were hereditary councilors of the To-do-dä´-ho, who held the most illustrious sachemship.