RELIGION.
In a former chapter it was concluded that the "Great Spirit" is the
Indian's conception of the white man's God. This belief in God is common
now to all of the Iroquois, but the Christian religion is professed by
only about one-half of their number. The other half of the people are
usually denominated "pagans." The so-called Christian Indians are
distributed among various sects, worship in churches, and profess
Christian creeds.
The pagan Indians worship the sun, moon, stars, thunder, and other
spirits rather vaguely defined. But though in talking with white men
they frequently speak of the Great Spirit, yet in their worship there
seems to be no very well-defined recognition of the same, the term being
used in a confused manner. Their religious rites are chiefly in the form
of festivals.
Among these so-called pagan Iroquois of to-day no private worship is
known, unless the offering of burning tobacco to Hi-nuⁿ, or the
occasional solitary dance, as practiced by some of the squaws, be so
considered.
The annual public national and religious festivals are eight in number,
with the occasional addition of those specially appointed. As the
nucleus to the ceremonies observed at these festivals we find many of
their ancient practices retained, such as dancing, games, the use of
incense, &c. And upon these have been grafted, according to their
peculiar interpretation, varied forms from the Romish, Jewish, or
Protestant churches, which to them seemed suitable and adaptable.
Although the Tuscaroras of western New York retain many of the old
superstitions none of the national festivals are there observed, and
hardly a trace now remains of their old religious customs.
About half of the Senecas still adhere to paganism, but it is only among
the Onondagas that all the old festivals are strictly and religiously
observed, after the sequence and manner of the following account of the
New-Year Festival:
NEW-YEAR FESTIVAL.
At the first new moon of the new year, which sometimes occurs three
weeks after New Year's Day, the chiefs assemble and call what they term
a "holy meeting," the order of which is as follows: A bench or table is
placed in the center of the circle of chiefs, upon which are placed
their strings of Indian wampum. One then rises and makes a long speech,
in which he introduces the sayings, maxims, and teachings of Handsome
Lake, who, nearly a century ago, introduced a new form into the Seneca
religion. Speeches of this kind occupy four days. On the fifth day the
principal chiefs, taking hold of the wampum, say: "I put all my words in
this wampum"; "I have been drunk"; or, "I have sinned," &c. On the sixth
day the warriors go through the same form of confession. On the
following day the chiefs pass the wampum around among the assembly.
At the conclusion of this portion of their ceremonies the U-stu-ä-gu-nä,
or feather dance, sometimes called the dance of peace, is performed. For
this there is a particular costume, by which it must always be
accompanied. The dance is simple. Two men are chosen to stand in the
center and are encircled by dancers.
After this dance the clans are divided for the games as follows:
Bear} {Wolf.
Deer} {Beaver.
Eel } against {Snipe.
Hawk} {Turtle.
The clans thus divided hold their feasts in separate houses, even
although husband and wife be divided. On the fourth day each of these
divisions, singing a chant, repairs to the Council House. The gambling
then commences and continues three more days. The gambling and betting
concluded, two Indians, costumed as medicine men, run into all the
houses, and raking up the ashes call on all to repair to the Council
House. In the evening of this day begins the "scaring of witches";
speeches are made; Indian songs or chants are sung the while an old man
or woman enters, appearing to wish or search for something, the assembly
guessing at the object desired. Should the guess be correct, a reply of
"thank you" is made. He or she receives it, and as a return proceeds to
dance.
On the following evening a number of Indians in frightful costumes enter
on their knees, yelling and groaning. Shaking their rattles, they
proceed to the council fire, where they stir up the ashes. The chiefs
then present to them Indian tobacco, and they are commanded to perform
all the errands and act as the messengers for the evening.
On this same evening it is given forth that on the ensuing day, at a
given hour, the white dog will be roasted. For this purpose a perfectly
pure, unblemished white dog is selected, and five young men of the most
spotless reputation are chosen to kill the dog, around whose neck two
ropes are fastened, and the young men then pull the ropes till the dog
is strangled. When dead it is presented to the victorious gambling
party, who proceed to comb out its hair carefully with teasels. It is
then decorated with wampum, ribbons, Indian tobacco, strips of
buckskin, small baskets, silver brooches, &c.
The four winning clans then form in a circle around the dog and the four
leading chiefs. The first chief chants around the dog; the second puts
it upon his back; the third carries an extra basket trimmed with beads,
brooches, and ribbons, and filled with Indian tobacco; the fourth chief,
bareheaded and scantily clothed, follows as they pass in Indian file to
the other Council House, where the defeated division makes an offering,
which is accepted by the fourth chief. All then proceed together to the
appointed place for the dog roasting. While the fire is being lighted
the chiefs chant and praise the Great Spirit, after which, while the
warriors are shooting up at the sun, the dog is thrown into the fire,
which ceremony unites all the clans. This is followed by chants. The
leading chief then gives notice of the dance for the following day. At
this first day of rejoicing or dancing the "feather dance" is repeated,
and a chant is sung which embraces almost the entire language of the
Protestant Episcopal canticle, _Benedicite omnia opera Domini_; but the
translation, in place of commanding the works of God to render him
praise, praises the works themselves. Instead of "O ye angels of the
Lord," that passage is rendered, "O ye four persons who made us and have
charge of us, we praise thee," &c.
The feast then follows, consisting of meats garnished with sunflower
oil, &c. The third day of dancing is devoted to the war dance, which is
dedicated to the sun, moon, stars, and thunder. The feather dance is
again introduced, the women this time participating in it. In itself the
dance is very monotonous, except for the variety introduced by whooping,
beating the floor with the war clubs, occasional speeches, and offerings
to the dancers.
At the conclusion of the feather dance the Si-ti-gă-ni-ai, or shuffle
dance, follows. This is executed solely by the women, who do not lift
their feet from the floor. The men keep time by drumming and using the
rattles. Then succeeds the guide dance, performed as follows: Two or
four men stand inside a circle and sing a dance song, while all the
people join in the dance in pairs, the couples facing each other.
Consequently, two out of each four have to go backwards, but at a signal
in the music all change places. This is invariably the closing dance of
the new year's festival, but it is then arranged that seven days later
the medicine men shall all reappear, and for a day and a night go about
in the houses and chase away all diseases, &c. This closes by all
repairing to the Council House, where a large kettle of burnt corn,
sweetened with maple sugar, is prepared for the medicine men, who eat it
from the kettle. From this Council House fire the medicine men throw the
ashes upon the assembled people for the purpose of dispelling witches
and disease. This concludes the new year's festival ceremonies after a
duration of three weeks.
TAPPING THE MAPLE TREES.
The next public service is at the tapping of the maple trees, and
consists of the war dance, the performance of which will, it is hoped,
bring on warmer weather and cause the sap to flow.
As a special favor to ambitious parents, the dancing warriors often bear
in their arms infant boys, who are supposed to become early inured and
inspired with a desire for a warrior life.
At the close of the sugar season follows the maple-sugar festival, the
soups of which are all seasoned with the newly-made sugar. This
festival, in which a number of dances are introduced, lasts but one day.
PLANTING CORN.
The corn-planting festival is very similar to that of the new year,
introducing the confession of sins by the chiefs, the feather dance, &c.
This lasts seven days.
STRAWBERRY FESTIVAL.
During the strawberry season, at a time appointed previously by the
chiefs, the women proceed to the fields and gather the berries. The
great feather dance follows; afterwards two children carry about a
vessel containing the berries, mixed with water and sugar, and present
it to each person, who is expected to give thanks as he receives it.
More dancing ensues.
The bean festival next occurs and is very similar to the strawberry
festival.
GREEN-CORN FESTIVAL.
This is preceded by a hunt by the warriors for deer or bear meat to use
for the soups.
During their absence the ceremony of confession takes place, as in the
New Year's festival, and the women are engaged in roasting the corn
preparatory to its being placed in the kettle with the beans for the
succotash. If the weather is very warm the hunters bring home the meat
ready baked. On their return the feasting and dancing commence and
continue for four days. The gambling, which is considered a religious
ceremony, is then introduced, silver brooches, war clubs, jewelry, bead
work, &c., being used as the wagers. Sometimes the clans play against
each other, but frequently the women play against the men, and are
oftener the winning party.
This festival is the gala season of the Indian year, and all appear in
their most fanciful decorations, some of the costumes having an
intrinsic value of several hundred dollars.
GATHERING THE CORN.
The last public festival of the year is at the gathering of the corn.
After the thanksgiving dance there is a repetition of the confession of
sins and the feather dance. In the latter the gayly-colored corn is
used as a decoration, sometimes whole strings of it, still upon the cob,
being worn as ornaments.
The above form the eight public yearly festivals of the Iroquois, but
occasionally other dances are introduced. Among these are the raccoon
dance and the snake dance, the latter being similar to the guide dance,
but partaking more of a gliding, snake-like motion.
Private dances are held by the medicine men, in which are introduced the
Kâ-nai-kwä-ai, or eagle dance; the Tai-wa-nu-ta-ai-ki, or dark dance,
performed in the dark; the Ka-hi-tu-wi, or pantomime dance; and the
W-na-tai-nu-u-ni, or witches' dance. On the death of a medicine man a
special dance is held by his fraternity, and, during the giving of
certain medicines, medicine tunes are chanted. No dances are held upon
the death of private individuals, but at the expiration of ten days a
dead feast is celebrated and the property of the deceased is distributed
by gambling or otherwise. Occasionally speeches are made, but no singing
or dancing is indulged in, except during a condolence council, when
deceased chiefs are mourned and others chosen in their places.
Private dances are not infrequently given by individual members of the
tribe, who, having conceived a great affection for each other, publicly
cement it by a friendship dance.
INDEX.
A hunter's adventure; Iroquois tale 88
A sure revenge; Iroquois tale 104
Atotarho; Stone giant of the Iroquois 53, 54
Beille, O'Beille; authority for Iroquois myth 59
Boy and his grandmother; Iroquois tale 86
the corn; Iroquois tale 96
rescued by a bear; Iroquois tale 83
Case of witchcraft, Iroquois account of a 72
Charmed Suit; Iroquois tale 92
Confederacy of the Iroquois established by Hiawatha 54
Constellations; Iroquois myth 80
Corn, Green, festival of the Iroquois 115
, Iroquois festival of gathering the 115
planting 115
Cuoq, Père, interprets the name Hiawatha 54
Cure for all bodily injuries, Iroquois myth 73
Dances of the Iroquois 112, 116
Dead Hunter: Iroquois tale 87
Dispersion of the great heads; Iroquois myth 62
Echo God; Iroquois myth 58
, Powers of the Iroquois 52
Extermination of stone giants; Iroquois myth 59
Festival in honor of three sisters, guardians of vegetables 53
Festivals, Iroquois; gathering the corn 115
; green corn 115
; New Year 112
; planting corn 115
; strawberry 115
; tapping the maple tree 115
Flies, Iroquois superstition concerning 74
Formation of Iroquois turtle clan, Myth concerning 77
God, Echo; Iroquois myth of the 58
, Thunder, of the Iroquois 51, 58
Gods of the Iroquois, Ancient and modern 51
; Echo 52
; Hi-nuⁿ 51, 58
; North wind 52
of the mythologic age 52
, Origin of the ancient and modern 51
, Power of the 53
; Tă-rhuⁿ-hyiă-wăh-kuⁿ; Holder of the Heavens 52
; Thunder 51, 58
; West wind 52
Great Head; Iroquois myth 59, 62
Great Heads, Dispersion of the; Iroquois myth 62
, Power of the 63
, Shape of the 53
Guilty hunters; Iroquois tale 99
Hale, Horatio; Authority for Iroquois myth of the Thunderers 55
Hiawatha and the wampum belt; Iroquois myth 64
, Meanings of the name 54
, Multiplicity of Iroquois legends concerning 53
, Power attributed to, by the Iroquois 54
Hi-nuⁿ and Niagara; Seneca legend 54
destroying the giant animals; Iroquois myth 54
or Thunder god of the Iroquois 51
Holder of the heavens, Power of the Iroquois God 52
How the bear lost his tail; Iroquois myth 77
Human race, Origin of the; Iroquois myth 76
Hunter and his dead wife; Iroquois tale 103
faithless wife; Iroquois tale 90
Hunter's adventure; Iroquois tale 88
Infant nursed by bears; Iroquois tale 84
Iroquois confederacy established by Hiawatha 54
Myths. _See_ Myths.
, Origin of the 52
Jamieson, Zachariah, authority for tale of wildcat and white rabbit 110
Jamison, Mary; Iroquois account of bewitchment of 72
John, Andrew, Iroquois account of bewitchment of 72
Kingfisher and his nephew; Iroquois tale 108, 110
Lad and the chestnuts; Iroquois tale 97
Legends. _See_ Myths.
Logan, Mrs., Story of 100
Man and his stepson; Iroquois tale 85
Man who assumed the shape of a hog; Iroquois tale 73
Maple trees, Iroquois festival of tapping 115
Medicine, Iroquois myth giving origin of Seneca 70
Mrs. Logan's story, Iroquois account of 100
Myth; Hi-nuⁿ destroying the giant animals 54
, Iroquois, of the three sisters, guardians of vegetables 53
Mythic tales, Iroquois; A hunter's adventure 88
; A sure revenge 104
; Boy rescued by a bear 83
; Infant nursed by bears 84
; Kingfisher and his nephew 108
; Mrs. Logan's story 100
; The boy and his grandmother 86
; The boy and the corn 96
; The charmed suit 92
; The dead hunter 87
; The guilty hunters 99
; The hunter and his dead wife 103
; The hunter and his faithless-wife 90
; The lad and the chestnuts 97
; The man and his stepson 85
; The old man's lesson to his nephew 89
; The Wild cat and the white rabbit 110
; Travelers' jokes 107
Mythologic explanation of phenomena, Iroquois 75, 82
Myths of the Iroquois; A case of witchcraft 72
; A superstition about flies 74
; A "true" witch story 71
; A witch in the shape of a dog 73
; Cure for all bodily injuries 73
; Dispersion of the great heads 62
; Echo god 58
; Extermination of the stone giants 59
, fast disappearing 51
; Formation of the turtle clan 77
; Great head 59
; Hiawatha and the wampum belt 64
; How the bear lost his tail 77
; Man who assumed the shape of a hog 73
; Origin of constellations 80
; Origin of medicine 78
; Origin of plumage 79
; Origin of Seneca medicine 70
; Origin of the Human Race 76
; Origin of tobacco 79
; Origin of wampum 78
; Origin of witches and witch charms 69
; Seneca legend of Hi-nuⁿ and Niagara 54
; The North wind 59
; The pigmies and the greedy hunters 66
; The pigmy's mission 67
; The pole star 81
; The stone giant's challenge 63
; The stone giant's wife 62
; The thunderers 55
; The warrior saved by pigmies 65
; Why the chipmunk has a black stripe on his
back 80
; Witch transformation 74
New Year festival of the Iroquois 112, 116
Niagara Falls, Origin of; Iroquois myth 54
North Wind; Iroquois myth 59
, Powers of the Iroquois God 52
Old man's lesson to his nephew; Iroquois tale 89
Origin of medicine; Iroquois myth 78
plumage; Iroquois myth 79
the constellations; Iroquois myth 80
human race; Iroquois myth 76
Seneca medicine; Iroquois myth 70
tobacco; Iroquois myth 79
wampum; Iroquois myth 78
Pigmies and the greedy hunters; Iroquois myth 65
, Power of the 65
Pigmy's mission; Iroquois myth 67
Plumage, Origin of; Iroquois myth 79
Pole star; Iroquois myth 81
Power of the gods of the Iroquois 51, 54
Religion of the Iroquois 112, 116
Revenge, A sure; Iroquois tale 104
Seneca legend of Hi-nuⁿ and Niagara 54
medicine, Iroquois myth giving origin of 70
Sorcery, Myths of the Iroquois concerning 68, 75
practices among the Iroquois 68, 74
, Iroquois; A case of witchcraft 72
, Iroquois; A cure for all bodily injuries 73
, Iroquois; An incantation to bring rain 72
, Iroquois; A superstition about flies 74
, Iroquois; A "true" witch story 71
, Iroquois; A witch in the shape of a dog 73
, Iroquois; Man who assumed the shape of a hog 73
, Iroquois; Origin of Seneca medicine 70
, Iroquois; Origin of witches and witch charms 69
, Iroquois; Witch transformation 74
, Tuscarora names appertaining to 68
Spirits place in Iroquois myths 53
Stone giant of the Iroquois; Atotarho 53
giantess, _See_ stone giant's wife 62
giants, Extermination of; Iroquois myth 59
of the Iroquois mythology 53
, Powers of 53
, Shape of 53
giant's challenge; Iroquois myth 63
wife; Iroquois myth 62
Strawberry festival of the Iroquois 115
Supernatural beings of the Iroquois 51
; Great heads 53
; Stone giants 53
Sure Revenge, A; Iroquois tale 104, 107
Tales, Iroquois. (_See_ Mythic Tales.)
Tă-rhuⁿ-hyiă-wăh-kuⁿ; Holder of the heavens 52
The boy and his grandmother; Iroquois tale 86
the corn; Iroquois tale 96
charmed suit; Iroquois tale 92
dead hunter; Iroquois tale 87
guilty hunters; Iroquois tale 99
hunter and his dead wife; Iroquois tale 103
faithless wife; Iroquois tale 90
lad and the chestnuts; Iroquois tale 97
man and his stepson; Iroquois tale 85
old man's lesson to his nephew; Iroquois tale 89
wild cat and the white rabbit; Iroquois tale 110
Thunder god of the Iroquois 51, 58
compared with other gods 52
or Hi-nuⁿ 52
, Origin of 52
, Powers of 52, 58
, Worship of 52
Thunder, Iroquois myth concerning 55
Tobacco, Iroquois myth of origin of 79
Traveler's jokes, Iroquois tale of 107
"True" witch story, Iroquois account of a 71
Turtle clan, Iroquois myth of the origin of the 77
Tuscarora names appertaining to sorcery 68
"Wampum belt, He of the," or Hiawatha 54, 64
Warrior saved by pygmies; Iroquois myth 65
West Wind, Power of; God of the Iroquois 52
Why the chipmunk has the black stripe on his back; Iroquois myth 80
Wild cat and the white rabbit 110
Witch in the shape of a dog, Iroquois account of a 73
Witch story; Iroquois myth 71, 77
transformation, Iroquois account of a 74
Witchcraft. _See_ Sorcery.
, Iroquois account of a case of 72
Witches and witch charms, Iroquois myth giving origin of 69
CORRECTIONS
page original text correction
50 XIV.--Atotarha, war chief XIV.--Atotarho, war chief
54, n1 as Pére Cuoq suggests as Père Cuoq suggests
61 she spoke and said she spoke and said,
63 being useful until, being useful until
65 Homo diluviæ testis Homo diluvii testis
69 in _Yä-skuⁿñ-nⁿ-nä_ in _Yä-skûⁿ-nûⁿ-nä_
73 Hi-nûⁿ, pleased with Hi-nuⁿ, pleased with
73 Hi-nûⁿ was considered Hi-nuⁿ was considered
82 they could fine plenty they could find plenty
87 with his tomakawk with his tomahawk
92 "That," said the father "That," said the father,
108 "Why should this be so?" "Why should this be so?
112 burning tobacco to Hinuⁿ, burning tobacco to Hi-nuⁿ,