The Project Gutenberg eBook of Ancient Society, by Lewis Henry Morgan

[108] “Bitter Body,” Snipe tribe.

[110] This sachem was hereditary keeper of the wampum; Wolf tribe.

[115] “Having a Glimpse,” Deer tribe.

[116] “Large Mouth,” Turtle tribe.

[117] “Over the Creek,” Turtle tribe.

[118] “Man Frightened,” Deer tribe.

[123] Not ascertained.

[124] “Very Cold,” Turtle tribe.

[128] “Handsome Lake,” Turtle tribe.

[129] “Level Heavens,” Snipe tribe.

[131] “Great Forehead,” Hawk tribe.

[132] “Assistant,” Bear tribe.

[133] “Falling Day,” Snipe tribe.

[134] “Hair Burned Off,” Snipe tribe.

[135] “Open Door,” Wolf tribe.

[136] The children of brothers are themselves brothers and sisters to each other, the children of the latter were also brothers and sisters, and so downwards indefinitely; the children and descendants of sisters are the same. The children of a brother and sister are cousins, the children of the latter are cousins, and so downwards indefinitely. A knowledge of the relationships to each other of the members of the same gens is never lost.

[137] A civil council, which might be called by either nation, was usually summoned and opened in the following manner: If, for example, the Onondagas made the call, they would send heralds to the Oneidas on the east, and the Cayugas on the west of them, with belts containing an invitation to meet at the Onondaga council-grove on such a day of such a moon, for purposes which were also named. It would then become the duty of the Cayugas to send the same notification to the Senecas, and of the Oneidas to notify the Mohawks. If the council was to meet for peaceful purposes, then each sachem was to bring with him a bundle of fagots of white cedar, typical of peace; if for warlike objects then the fagots were to be of red cedar, emblematical of war.

At the day appointed the sachems of the several nations, with their followers, who usually arrived a day or two before and remained encamped at a distance, were received in a formal manner by the Onondaga sachems at the rising of the sun. They marched in separate processions from their camps to the council-grove, each bearing his skin robe and bundle of fagots, where the Onondaga sachems awaited them with a concourse of people. The sachems then formed themselves into a circle, an Onondaga sachem, who by appointment acted as master of the ceremonies, occupying the side toward the rising sun. At a signal they marched round the circle moving by the north. It may be here observed that the rim of the circle toward the north is called the “cold side,” (o-to′-wa-ga); that on the west “the side toward the setting sun,” (ha-gă-kwăs′-gwä); that on the south “the side of the high sun,” (en-de-ih′-kwä); and that on the east “the side of the rising sun,” (t´-kă-gwit-kăs′-gwä). After marching three times around on the circle single file, the head and-foot of the column being joined, the leader stopped on the rising sun side, and deposited before him his bundle of fagots. In this he was followed by the others, one at a time, following by the north, thus forming an inner circle of fagots. After this each sachem spread his skin robe in the same order, and sat down upon it, cross-legged, behind his bundle of fagots, with his assistant sachem standing behind him. The master of the ceremonies, after a moment’s pause, arose, drew from his pouch two pieces of dry wood and a piece of punk with which he proceeded to strike fire by friction. When fire was thus obtained, he stepped within the circle and set fire to his own bundle, and then to each of the others in the order in which they were laid. When they were well ignited, and at a signal from the master of the ceremonies, the sachems arose and marched three times around the Burning Circle, going as before by the north. Each turned from time to time as he walked, so as to expose all sides of his person to the warming influence of the fires. This typified that they warmed their affections for each other in order that they might transact the business of the council in friendship and unity. They then reseated themselves each upon his own robe. After this the master of the ceremonies again rising to his feet, filled and lighted the pipe of peace from his own fire. Drawing three whiffs, one after the other, he blew the first toward the zenith, the second toward the ground, and the third toward the sun. By the first act he returned thanks to the Great Spirit for the preservation of his life during the past year, and for being permitted to be present at this council. By the second, he returned thanks to his Mother, the Earth, for her various productions which had ministered to his sustenance. And by the third, he returned thanks to the Sun for his never-failing light, ever shining upon all. These words were not repeated, but such is the purport of the acts themselves. He then passed the pipe to the first upon his right toward the north, who repeated the same ceremonies, and then passed it to the next, and so on around the burning circle. The ceremony of smoking the calumet also signified that they pledged to each other their faith, their friendship, and their honor.

These ceremonies completed the opening of the council, which was then declared to be ready for the business upon which it had been convened.

[138] Tradition declares that the Onondagas deputed a wise-man to visit the territories of the tribes and select and name the new sachems as circumstances should prompt: which explains the unequal distribution of the office among the several gentes.

[139] At the beginning of the American revolution the Iroquois were unable to agree upon a declaration of war against our confederacy for want of unanimity in council. A number of the Oneida sachems resisted the proposition and finally refused their consent. As neutrality was impossible with the Mohawks, and the Senecas were determined to fight, it was resolved that each tribe might engage in the war upon its own responsibility, or remain neutral. The war against the Eries, against the Neutral Nation and Susquehannocks, and the several wars against the French, were resolved upon in general council. Our colonial records are largely filled with negotiations with the Iroquois Confederacy.

[140]

δοκοῦντα καὶ δόξαντ' ἀπαγγέλλειν με χρὴ
δήμου προβούλοις τῆσδε καδμείας πόλεως.
—Æschylus, The Seven against Thebes, 1005.

[141] One of the Cayuga sachems.

[142] One of the Seneca sachems, and the founder of the New Religion of the Iroquois.

[143] One of the Seneca sachems.

[144] Systems of Consanguinity and Affinity of the Human Family. (Smithsonian Contributions to Knowledge, vol. xvii, 1871, p. 131.)

[145]

1. Wolf,	Tor-yoh′-ne.	5. Deer,	Nä-o′-geh.
2. Bear,	Ne-e-ar-guy′-ee.	6. Snipe,	Doo-eese-doo-we′.
3. Beaver,	Non-gar-ne′-e-ar-goh.	7. Heron,	Jo-äs′-seh.
4. Turtle,	Gä-ne-e-ar-teh-go′-wä.	8. Hawk,	Os-sweh-gä-dä-gä′-ah.

[146]

1. Ah-na-rese′-kwä,	Bone Gnawers.	5. Os-ken′-o-toh,	Roaming.
2. Ah-nu-yeh′,	Tree Liver.	6. Sine-gain′-see,	Creeping.
3.Tso-tä′-ee,	Shy Animal.	7. Ya-ra-hats′-see,	Tall Tree.
4. Ge-ah′-wish,	Fine Land.	8. Dä-soak′	Flying.

[147] Mr. Horatio Hale has recently proved the connection of the Tutelos with the Iroquois.

[148] Mr. Francis Parkman, author of the brilliant series of works on the colonization of America, was the first to establish the affiliation of the Susquehannocks with the Iroquois.

[149] Travels in North America, Phila. ed., 1796, p. 164.

[150] Travels in North America, p. 165.

[151]

1. Wä-sä′-be.	2. De-a-glie′-ta.	3. Na-ko-poz′-na.	4. Moh-kuh′.
5. Wä-shä′-ba.	6. Wä-zhä′-zha.	7. Noli′-ga.	8. Wali′ga.

[152]

1. Wä′-zhese-ta.	2. Ink-ka′-sa-ba.	3. Lä′-tä-dä.	4. Kä′-ih.
5. Da-thun′-da.	6. Wä-sä′-ba.	7. Hun′-ga.	8. Kun′zä.
9. Tä′-pä.	10. In-grä′-zhe-da.	11. Ish-dä′-sun-da.	12. O-non-e′-kä-gä-lia′.

[153]

1. Me-je′-rä-ja.	2. Too-num′-pe.	3. Ah′-ro-whä.	4. Ho′-dash.
5. Cheh′-he-tä.	6. Lu′-chih.	7. Wä-keeh′.	8. Mä′-kotch.

ḣ represents a deep sonant guttural. It is quite common in the dialects of the Missouri tribes, and also in the Minnitaree and Crow.

[154]

1. Me-je′-rä-ja.	2. Moon′-cha.	3. Ah′-ro-whä.	4. Hoo′-ma.
5. Kḣa′-ă.	6. Lute′-ja.	7. Wä′-kä.	8. Mä′-kotch.

[155]

1. Tä-we-kä-she′-gä.	2. Sin′-ja-ye-ga.	3. Mo-e′-kwe-ah-hä.
4. Hu-e′-yă.	5. Hun-go-tin′-ga.	6. Me-hä-shun′-gă.
7. O′-pă.	8. Me-kä′.	9. Sho′-ma-koo-sa.
10. Do-ḣă-kel′-yă.	11. Mo-e′-ka-ne-kä′-she-gä.	12. Dä-sin′-ja-hă-gă.
13. Ic′-hä-she. 14. Lo-ne′-kä-she-gä.

[156]

1. Shonk-chun′-ga-dă.	2. Hone-cha′-dä.	3. Cha′-rä.
4. Wahk-cha′-he-dä.	5. Hoo-wun′-nä.	6. Chä′-rä.
7. Wä-kon′-nä. 8. Wa-kon′-cha-rä.

[157] Travels, loc. cit., p. 166.

[158]

1. Ilo-ra-ta′-mŭ-make.	2. Mä-to′-no-mäke.	3. See-poosh′-kä.
4. Tä-na-tsŭ′-kä.	5. Ki-tä′-ne-mäke.	6. E-stä-pa′.
	7. Me-te-ah′-ke.

[159]

1. Mit-che-ro′-ka.

2. Min-ne-pä′-ta.

3. Bä-ho-ḣä′-ta.

4. Seech-ka-be-ruh-pä′-ka.	5. E-tish-sho′-ka.
6. Aḣ-naḣ-ha-nä′-me-te.	7. E-ku′-pä-be-ka.

[160]

1. A-che-pä-be′-cha.	2. E-sach′-ka-buk.	3. Ho-ka-rut′-cha.
4. Ash-bot-chee-ah.	5. Ah-shin′-nä-de′-ah.	6. Ese-kep-kä′-buk.
7. Oo-sä-bot′-see.	8. Ah-hä-chick.	9. Ship-tet′-zä.
10. Ash-kane′-na.	11. Boo-a-dă′-sha.	12. O-hot-dŭ′-sha.
	13. Pet-chale-ruḣ-pä′-ka.

[161] This practice as an act of mourning is very common among the Crows, and also as a religious offering when they hold a “Medicine Lodge,” a great religious ceremonial. In a basket hung up in a Medicine Lodge for their reception as offerings, fifty, and sometimes a hundred finger joints, I have been told, are sometimes thus collected. At a Crow encampment on the Upper Missouri I noticed a number of women and men with their hands mutilated by this practice.

[162]

1. Yä′-hä.	2. No-kuse′.	3. Ku′-mu.	4. Kal-pŭt′-lŭ.
5. E′-cho.	6. Tus′-wă.	7. Kat′-chŭ.	8. Ho-tor′-lee.
9. So-päk′-tŭ.	10. Tŭk′-ko.	11. Chŭ′-lä.	12. Wo′-tko.
13. Hŭ′-hlo.	14. Ŭ′-che.	15. Ah′-ah.	16. O-che′.
17. Ok-chŭn′-wä.	18. Kŭ-wä′-ku-che.	19. Tä-mul′-kee.	20. Ak-tŭ-yä-chul′-kee.
21. Is-fä-nŭl′-ke.	22. Wä-hläk-kŭl′-kee.

[163] Sig’n = signification.

[164]

First. Ku-shap′. Ok′-lä.
1. Kush-ik′-sä.	2. Law-ok′-lä.	3. Lu-lak Ik′sä.	4. Lin-ok-lŭ′-sha.
Second. Wă-tăk-i-Hŭ-lä′-tä.
1. Chu-fan-ik′-sä.	2. Is-kŭ-la′-ni.	3. Chi′-to.	4. Shak-chuk′-la.

[165]

I. Koi.
1. Ko-in-chush.	2. Hä-täk-fu-shi.	3. Nun-ni.	4. Is-si.
II. Ish-pän-ee.
1. Shä-u-ee.	2. Ish-pän-ee.	3. Ming-ko.	4. Hush-ko-ni.
5. Tun-ni.	6. Ho-chon-chab-ba.	7. Nä-sho-lă.	8. Chuh-hlä.

[166]

1. Ah-ne-whǐ′-yä.	2. Ah-ne-who′-teh.	3. Ah-ne-ga-tä-ga′-nih.
4. Dsŭ-nǐ-li′-a-nä.	5. U-ni-sdä′-sdi.	6. Ah-nee-kä′-wih.
7. Ah-nee-sä-hok′-nih.	8. Ah-nŭ-ka-lo′-high. ah-nee signifies the plural.

[167] 1. From the Ojibwa, gǐ-tchi′, great, and gä′me, lake, the aboriginal name of Lake Superior, and other great lakes.

[168]

1. My-een′-gun.	2. Mä-kwä′.	3. Ah-mik′.
4. Me-she′-kă.	5. Mik-o-noh′.	6. Me-skwä-da′-re.
7. Ah-dik′.	8. Chu-e-skwe′-ske-wă.	9. O-jee-jok′.
10. Ka-kake′.	11. O-me-gee-ze′.	12. Mong.
13. Ah-ah′-weh.	14. She-shebe′.	15. Ke-na′-big.
16. Wa-zhush′.	17. Wa-be-zhaze′.	18. Moosh-kä-oo-ze′.
19. Ah-wah-sis′-sa.	20. Nä-ma′-bin.	21. ——
22. Nă-ma′. 23. Ke-no′-zhe

[169] An Ojibwa sachem, Ke-we′-kons, who died about 1840, at the age of ninety years, when asked by my informant why he did not retire from office and give place to his son, replied, that his son could not succeed him; that the right of succession belonged to his nephew, E-kwä′-ka-mik, who must have the office. This nephew was a son of one of his sisters. From this statement it follows that descent, anciently, and within a recent period, was in the female line. It does not follow from the form of the statement that the nephew would take by hereditary right, but that he was in the line of succession, and his election was substantially assured.

[170]

1. Mo-ăh′.	2. M′-ko′.	3. Muk.	4. Mis-shă′-wă.
5. Maak.	6. K′-nou′.	7. N′-mă′.	8. N′-mă-pe-nă′.
9. M′-ge-ze′-wä.	10. Che′-kwa.	11. Wä-bo′-zo.	12. Kä-käg′-she.
13. Wake-shǐ′.	14. Pen′-nă.	15. M′-ke-tash′-she-kă-kah′.
16. O-tä′-wa.

[171] Pronounced O-tä′-wa.

[172]

1. Mo-wha′-wä.	2. Mon-gwä′.	3. Ken-da-wă′.	4. Ah-pă′-kose-e-ă.
5. Ka-no-zä′-wa.	6. Pǐ-la-wä′.	7. Ah-se-pon′-nä.	8. Mon-nă′-to.
9. Kul-swä′. 10. (Not obtained).

[173]

1. M′-wa-′.	2. Ma-gwä′.	3. M′-kwä′.	4. We-wä′-see.
5. M′-se′-pa-se.	6. M′-ath-wa′.	7. Pa-la-wä′.	8. Psake-the′.
9. Sha-pä-tă′.	10. Na-ma-thä′.	11. Ma-na-to′.	12. Pe-sa-wä′.
13. Pä-täke-e-no-the′.

[174] In every tribe the name indicated the gens. Thus, among the Sauks and Foxes Long Horn is a name belonging to the Deer gens; Black Wolf, to the wolf. In the Eagle gens the following are specimen names: Ka′-po-nä, “Eagle drawing his nest;” Ja-ka-kwä-pe, “Eagle sitting with his head up;” Pe-ă-tä-na-kä-hok, “Eagle flying over a limb.”

[175]

1. Mo-whă-wis′-so-uk.	2. Ma-kwis′-so-jik.	3. Pă-sha′-ga-sa-wis-so-uk.
4. Mă-shă-wă-uk′.	5. Kă-kă-kwis′-so-uk.	6. Pă-mis′-so-uk.
7. Nă-mă-sis′-so-uk.	8. Na-nus-sus′-so-uk.	9. Nă-nă-ma′-kew-uk.
10. Ah-kuh′-ne-näk.	11. Wä-ko-a-wis′-so-jik.	12. Kă-che-kone-a-we′-so-uk.
13. Nă-mă-we′-so-uk.	14. Mă-she′-mă-täk.

[176]

1. Ki′-no.	2. Mä-me-o′-ya.	3. Ah-pe-ki′.	4. A-ne′-po.
5. Po-no-kix′.

[177]

1. Ah-ah′-pi-tä-pe.	2. Ah-pe-ki′-e.	3. Ih-po′-se-mä.
4. Ka-ka′-po-ya.	5. Mo-tă′-to-sis.	6. Kä-ti′-ya-ye-mix.
7. Kä-ta′-ge-mă-ne. 8. E-ko′-to-pis-taxe.

[178]

I. Wolf. Took′-seat.
1. Mä-an′-greet, Big Feet.	7. Pun-ar′-you, Dog standing by Fireside.
2. Wee-sow-het′-ko, Yellow Tree.	8. Kwin-eek′-cha, Long Body.
3. Pä-sa-kun-ă′-mon, Pulling Corn.	9. Moon-har-tar′-ne, Digging.
4. We-yar-nih′-kä-to, Care Enterer.	10. Non-har′-min, Pulling up Stream.
5. Toosh-war-ka′-ma, Across the River.	11. Long-ush-har-kar′-to, Brush Log.
6. O-lum′-a-ne, Vermilion.	12. Maw-soo-toh′, Bringing Along.
II. Turtle. Poke-koo-un′-go.
1. O-ka-ho′-ki, Ruler.	6. Toosh-ki-pa-kwis-i, Green Leaves.
2. Ta-ko-ong′-o-to, High Bank Shore.	7. Tung-ul-ung′-si, Smallest Turtle.
3. See-har-ong′-o-to, Drawing down Hill.	8. We-lun-ŭng-si, Little Turtle.
4. Ole-har-kar-me′-kar-to, Elector.	9. Lee-kwin-ă-i′, Snapping Turtle.
5. Mä-har-o-luk′-ti, Brave.	10. Kwis-aese-kees′-to, Deer.
The two remaining sub-gentes are extinct.
III. Turkey. Pul-la′-ook.
1. Mo-har-ä′-lä, Big Bird.	7. Tong-o-nä′-o-to, Drift Log.
2. Le-le-wa′-you, Bird’s Cry.	8. Nool-ă-mar-lar′-mo, Living in Water.
3. Moo-kwung-wa-ho′-ki, Eye Pain.	9. Muh-krent-har′-ne, Root Digger.
4. Moo-har-mo-wi-kar′-nu, Scratch the Path.	10. Muh-karm-huk-se, Red Face.
5. O-ping-ho′-ki, Opossum Ground.	11. Koo-wä-ho′-ke, Pine Region.
6. Muh-ho-we-kä′-ken, Old Shin.	12. Oo-chuk′-ham, Ground Scratcher.

[179]

I. Took-se-tuk′.
1. Ne-ḣ′-jä-o.	2. Mä′-kwä.	3. N-de-yä′-o.	4. Wä-pa-kwe′.
II. Tone-ba′-o.
1. Gak-po-mute′.	2. ——.	3. Tone-bä′-o.	4. We-saw-mä′-un.
III. Turkey.
1. Nä-ah-mä′-o. 2. Gä-ḣ′-ko. 3. ——.

[180] In Systems of Consanguinity, the aboriginal names of the principal Indian tribes, with their significations, may be found.

[181]

1. Mals′-sŭm.	2. Pis-suh′.	3. Ah-weḣ′-soos.
4. Skooke.	5. Ah-lunk′-soo.	6. Ta-mä′-kwa.
7. Mä-guḣ-le-loo′.	8. Kä-bäḣ′-seh.	9. Moos-kwă-suh′.
10. K′-che-gä-gong′-go.	11. Meḣ-ko-ă′.	12. Che-gwä′-lis.
13. Koos-koo′. 14. Mä-dä′-weh-soos.

[182] Trans. Am. Eth. Soc., ii, Intro., cxlix.

[183] Alaska and its Resources, p. 414.

[184] Native Races of the Pacific States, i, 109.

[185] The Shawnees formerly worshiped a Female Deity, called Go-gome-tha-mä′, “Our Grand-Mother.”

[186] Schoolcraft’s Hist., etc., of Indian Tribes, iv, 86.

[187] Address, p. 12.

[188] General History of America, Lond. ed., 1726. Stevens’ Trans., iii, 299.

[189] Ib., iv, 171.

[190] Ib., iii, 203.

[191] Ib., iv, 33.

[192] General History of America, iv, 171.

[193] Early History of Mankind, p. 287.

[194] Gen. Hist. of Amer., iv, 231.

[195] Early History of Mankind, p. 287.

[196] Indian Tribes of Guiana, p. 98; cited by Lubbock, Origin of Civilization, p. 98.