Chapter XXIV: Introduction (14)

So the animals made a wonderful medicine and in its preparation some gave their own lives and mixed them with the medicine roots. Now when the medicine was made all of it was contained in the bowl of an acorn. So they poured it down the throat of the man and the Bear feeling over the body found a warm spot over his heart. Then the Bear hugged him close in his hairy arms and kept him warm. The Crow had flown away for the scalp but could not find it, then the White Heron went but while flying over a bean field thought herself hungry and stopped to eat and when filled was too heavy to rise again. Then the Pigeon Hawk, the swiftest of the birds, said that he would go and surely find it. By this time the enemy had become aware that the animals were holding a council over their friend whom they had slain and so they carefully guarded the scalp which they stretched upon a hoop and swung on a thong over the smoke hole of a lodge. The Pigeon Hawk, impatient at delay shot upward into the air and flying in wide circles discovered the scalp dangling over the fire drying in the hot smoke. Hovering over the lodge for a moment he dropped down and snatching the scalp shot back upwards into the clouds, faster and further than the arrows that pursued him swift from the strong bows of the angered enemy. Back he flew, his speed undiminished by his long flight, and placed the scalp in the midst of the council. It was smoky and dried and would not fit the head of the man. Then Big Crow (buzzard) emptied his stomach on it to clean it of smoke and make it stick fast and O’sh’ă´dă’geă’ plucked a feather from his wing and dipped it in the pool of dew that rests in the hollow on his back and sprinkled the water upon it. The dew came down in round drops and refreshed the dry scalp as it does a withered leaf. The man had begun faintly to breathe when the animals placed the scalp back in his head and they saw that truly he would revive. Then the man felt a warm liquid trickling down his throat and with his eyes yet shut he began to talk the language of the birds and animals. And they sang a wonderful song and he listened and remembered every word of the song. This song the animals told him was the charm song of the medicine animals and they told him that when he wished the favor of the great medicine people and when he felt grateful, to make a ceremony and sing the song. So also they told him that they had a dance and a dance song and they told him that they would teach him the dance. So they danced and some shook rattles made of the squashes (gourds) and though his eyes were closed he saw the dance and he knew all the tunes. Then the animals told him to form a company of his friends and upon certain occasions to sing and dance the ceremony, Hadī’´dōs, for it was a great power and called all the medicine animals together and when the people were sick they would devise a medicine for them. Now they said that he must not fail to perform the ceremony and throw tobacco for them. Now the name of the society was Hadi’´dos. Then the chief asked the medicine people what the ingredients of the medicine were and they promised to tell him. At a time the animals should choose they would notify him by the medicine song. Now he could not receive the secret because he had been married. Only hoyahdiwadoh (virgin men) may receive the first knowledge of mysteries. Now the chief greatly wished for the medicine for he thought it would be a great charm and a cure for the wounds received in war. After a time the chief was lifted to his feet by the hand of the bear and then he recovered his full life and when he opened his eyes he found himself alone in the midst of a circle of tracks. He made his way back to his people and related his adventure. He gathered his warriors together and in a secret place sang the medicine song of the animals, the Hadi’´dos. So they sang the song and each had a song and they danced.

After some time the chiefs decided to send another war party against the enemy in the southwest to punish the hostile people who were attacking them. Then the friend of the birds and animals said, “It is well that we destroy them for they are not a reasonable people,” and so he went with his party.

Now after a certain number of days the party stopped in an opening in the forest to replenish their stock of food. Now the place where they stopped was grassy and a good place for camp. Now a short distance away, a half day’s journey, was a deer lick and near it a clear spring and a brook that ran from it and to this place all the animals came to drink. The party wanted fresh meat and so dispatched two young men, hoyahdiwadoh, to the lick for game. As they approached it they heard the sound of a distant song and drawing near to the lick they sat down on the bank over the spring and listened to the song. It was a most wonderful song and floated through the air to them. At a distance away the animals came and drank but so entranced were they by the music that they killed none. Through the entire night they sat listening to the song, and listening they learned sections of the song. In the morning they returned to the camp and reported what they had heard to their chief. Then said the chief, “That song is for the good of the medicine. You must find the source of the song and discover the medicine that will make us powerful in war and cure all our ills. You must purge yourselves and go again on the morrow.” So the young men did as directed and went again to the spring and threw tobacco upon its surface. As night came on they listened and again heard the great song and it was louder and more distinct than before. Then they heard a voice singing from the air and telling them the story of their lives and they marveled greatly. The song grew louder and as they listened they discovered that it emanated from the summit of a mountain. So they returned in the morning and reported to their chief and sang to him parts of the song. Then he said, “You must cleanse yourselves again and this time do not return until you have the medicine, the song and the magic.” So the young men cleansed themselves again and went to the spring and as the thick night came on they heard the singing voices clear and loud, ringing from the mountain top. Then said one of the young men, “Let us follow the sound to its source,” and they started in the darkness. After a time they stumbled upon a windfall, a place where the trees had been blown down in a tangled mass. It was a difficult place to pass in the darkness for they were often entrapped in the branches but they persevered and it seemed that some one were leading them. Beings seemed to be all about them yet they could not see them for it was dark. After they had extricated themselves from the windfall they went into a morass where their footsteps were guided by the unseen medicine animals. Now the journey was a very tedious one and they could see nothing. They approached a gulf and one said, “Let us go up and down the gulf and try to cross it,” and they did and crossed one gulf. Soon they came to another where they heard the roaring of a cataract and the rushing of waters. It was a terrifying place and one of the young men was almost afraid. They descended the slope and came to a swift river and its waters were very cold but they plunged in and would have been lost if someone unseen had not guided them. So they crossed over and on the other side was a steep mountain which they must ascend but could not because it was too steep. Then one of the young men said, “Let us wait here awhile and rest ourselves for we may need our strength for greater dangers.” So he said. But the other said, “I am rested, we must go onward somehow.” When he had so spoken a light came flying over and sang for them to follow it. So they followed the winged light and ascended the mountain and they were helped. The winged light kept singing, “Follow me, follow me, follow me!” And they were safe when they followed and were not afraid. Now the singing, flying beacon was the whippoorwill. He led them. After a time the light disappeared but they struggled up the mountain side unaided by its guidance. The way became very stony and it seemed that no one were helping them now and then they wished that their unseen friends would help them, so they made a prayer and threw sacred tobacco on the path. Then the light came again and it was brighter, it glowed like the morning and the way was lighted up. The singing continued all this while and they were nearing its source and they reached the top of the mountain. They looked about for they heard the song near at hand but there was no one there. Then looked about and saw nothing but a great stalk of corn springing from a flat rock. Its four roots stretched in the four directions, north, east, south and west. The roots lay that way. They listened and discovered that the music emanated from the cornstalk. It was wonderful. The corn was a mystically magic plant and life was within it. Then the winged light sang for them to cut the root and take a piece for medicine. So they made a tobacco offering and cut the root. As they did red blood like human blood flowed out from the cut and then the wound immediately healed. Then did the unseen speaker say, “This root is a great medicine, and now we will reveal the secret of the medicine.” So the voices told them the composition of the medicine that had healed the chief and instructed them how to use it. They taught the young men the Gano´ta’, the medicine song, that would make the medicine strong and preserve it. They said that unless the song were sung the medicine would become weak and the animals would become angry because of the neglect of the ceremonies that honored their medicine. Therefore, the holders of the medicine must sing the all-night song for it. And they told them all the laws of the medicine and the singing light guided them back to the spring and it was morning then. The young men returned to their chief and told him the full story of their experiences and he was glad for he said, “The medicine will heal all wounds.”

It was true, the medicine healed the cuts and wounds made by arrows and knives and not one of the Iroquois was killed in their battle with the enemy. When they returned home the chief organized the lodges of the medicine and the medicine people of the Hadi’´dos and the Niga‘ni‘gă´a‘ were called the Hono^n’´tci‘no^n’´gä. The medicine was called the niga‘nigă´a‘, (little dose) because its dose was so small. So started the Hono^n’´tci‘no^n’´gä.

70. ORIGIN OF THE FALSE FACE COMPANY.

THE STONE GIANTS.[60]

There were different things in the olden days, strange happenings, strange animals and birds, and strange people. It seems that they do not live any more, so men only half believe the tales of them now.

The stone giants are a kind of men-being that are now gone. What we have heard about them I will tell.

There was once a far north country where a race of giants dwelt. They were very tall and bony. It was cold in that north country and the giants lived on fish and raw flesh. When the summer came to that region there was dry sand upon the ground and the giants, it is supposed, taught their children to rub it on their bodies every day until the blood came out where the skin was worn through. After awhile the skin became hard and calloused, like a woman’s hand when the harvest is over. Each year the young rubbed their bodies with the sand, until when they had grown to be men, it was hard like rawhide and the sand stuck in and made them look like men of stone. This is what some wise men thought, but others said stone giants were born that way.

As time went on these giants grew more ferocious and warlike. They became tired of the flesh of beasts and fish and yearned for the flesh of men. Then they sallied forth to the lands south of them and captured Indians and devoured their flesh, tearing it from their living bodies. All the nations and tribes of Indians feared them, for no arrow would pierce their hard stony coats. Thus, secure in their armors of callous and sand, no season was too cold for them, no journey too long and no tribe strong enough to overwhelm them. They became more and more boastful and arrogant until they even laughed at the warnings of the Great Ruler, the Good Minded, and hallooed up to the skies mocking words. “We are as great as the Great Ruler,” they said. “We have created ourselves!”

When the Confederacy of the five brother nations was young, these terrible stone giants crossed the river of rapids and swept down upon the scattered settlements of the Five Nations. By day they hid in caves and at night they came forth in the darkness and captured men, women and children, rending their bodies apart and chewing up their flesh and bones. When they pointed their fingers at men they fell down dead.

The medicine men cried to the Good Minded Spirit until it seemed that prayer was only like hollow talking in one’s throat. The giants kept on with their raids and feasted undisturbed. No dark place was secure from their eyes, they penetrated the deepest shadows and found the hiding places of those who fled from them. Villages were destroyed and abandoned, councils were not held, for sachems and chieftains were the victims for the flesh-of-men feasts of the giants. The boldest warriors shot their strongest arrows from their strongest bows upon these invaders, but though the arrow shafts were strong and tipped with the toughest of flint, when they struck the stone coated giants, the arrows broke and the flints snapped and the giants gathered up the warriors and shredded their meat from their bones with their sharp teeth.

At last the Good Ruler saw that men would become exterminated unless he intervened. Thus, he commanded the Holder of the Heavens to descend from the sky and use his strategy to destroy the entire race of stone giants. Accordingly, the Holder of the Heavens dropped from the place above the clouds, and hiding in a deep forest, took the form of a stone giant and went among the band. Awed by his display of power, his wonderful feats and his marvelous strength they proclaimed the new comer the great chief of all the stone giants. In honor of his installation the Holder of the Heavens swung his huge war club high over his head and roared ferociously, “Now is the time to destroy these puny men, and have a great feast such as never before!” Leading forth the mighty tribe he planned to attack the stronghold of the Onondagas. Arriving at the foot of the great hill on whose summit was the stockade where the Onondagas had assembled, he bade the giants hide in the caves in the hills or make burrows and there hide. They were to await the dawn when they would commence the assault. Having instructed them the Holder of the Heavens went up the fort hill on a pretense and then gave the whole earth a mighty shake. So mighty was the shaking that the rocks broke from their beds and fell in masses over one another and the earth slid down making new hills and valleys. The caves all collapsed and the crouching stone giants were crushed to bits. You could see bones once in caves among the Onondagas. All but one was killed and he, with a terrible yell, rushed forth and fled with the speed of a being impelled by the Evil Minded to the Allegheny mountains, where, finding a cave, he hid so long in the darkness that he became the Genonsgwa, a new creature to terrify men-being.

THE GENONSGWA.[61]

The Genonsgwa was a monster terrible for his anger and fierceness. But one spot on his entire being was vulnerable and that was a certain spot on the bottom of his foot. The Holder of the Heavens did not pursue this solitary fugitive, but rested content in the fact that the race of stone giants was destroyed and that this one survivor would not be particularly harmful when his fury subsided and his terror gave way.

For many years the Genonsgwa lived in the mountains, or, sallying forth on long journeys, made new abodes where for a time he dwelt. Sometimes in fits of rage he would rush from his cavern in the rocks and hurl stones into the rivers until he had made a waterfall, the booming of whose waters made noises like the voices of the Hi’´nos, and then in his madness, he would call up to the father of thunders, and he, looking down, would become enraged at the insolent Genonsgwa and fling his fires down upon his cave retreats in the mountains. Then when the earth shook with the rumbling of thunders, reminding Genonsgwa of the awful day when the Holder of the Heavens shook down the rocks, he would crawl far back into the rocks and the listener miles away might hear his voice as he moaned and pleaded and quarreled with the powers that threatened his life.

As the years went by, Genonsgwa became more human and his spirit was quelled, but yet those who sought him found no mercy for he was the last of the stone giants. No one could see him, so terrible was his visage and so strong was his magic.

Now at this time a hunter lost his direction in a strange forest and though he traveled far and sought with vision keen the trail that should lead him out, he failed. A terrific hail storm broke from the heavens and snapped the branches and ripped off the leaves of the trees and beat down the underbrush and the hunter was bruised and dazed by the tumult of the storm. All day he wandered, wading blindly through marshes or stumbling through windfalls, wounded and bleeding. The hail like sharp flints still rained from the skies and the thunders still rumbled their threats and the hunter feared the anger of the heavens. A great rock like a deep shadow loomed up dark against the trees and the hunter hurried to it and found a great cavern for a shelter. When the leaves had been carried into a corner by the wind he made himself a bed and slept.

The rock shook and the hunter awoke and thought the great turtle moving from his moorings. A rhythmic roaring filled his mind with fear. A voice cried out, “You are in my lodge without permission! Who was it that bid you enter! Do you not know that I kill everybody!”

The voice was terrifying and hurt the hunter’s ears like thunder when it is very close. Then again it spoke. “Oh warrior, see by my eye-light the bones of people who have sought me to kill me,—they are a yellow powder! Listen! I know you came without intent of evil and therefore you shall not suffer. I am the last of the kind of men that were here before men came here, so harken, for I have seen the earth in its making. When the turtle’s back was small I lived here. My brothers are all departed but their spirits still are living. They are in the forest’s depths and live within the trees. Only you must dream and you shall see their faces. Some are monsters, some are human, some are like the beasts,—but dream and see them. Then go forth and carve their faces on the basswood that speaks when you approach. It is my voice speaking. Be wise and learn my secrets, how disease is healed, how man and beast and plant have the same great kind of life, how man and beast and plant may talk together and learn each other’s mission. Go and live with the trees and birds and beasts and fish and learn to honor them as your own brothers. I will be with you always in your learning. Go now and carve the faces that you see in your dreaming and carry back the faces to your people, and you and those that see them shall organize a society to preserve my teaching. Moreover, that posterity may not forget me and these words I speak within the mother turtle’s shell, I bid you collect many turtles and make rattles of their shells and when the company of faces shall shake them, let all who know my wisdom and remember you and your adventure and me and who I am.”

For a long time the hunter meditated upon the wisdom of the giant within the cave and when the wisdom was imbedded in his mind he lay down and slept again and had visions of strange things. When he awoke he found himself lying at the foot of an enormous basswood tree that as he looked at it it transformed itself into a great face like one he had seen in his dreams.

THE FALSE FACE.

Unfolding from the trunk of the basswood, the great face stared out at the spellbound hunter and opening wide its wide protruding lips began to speak. He told of his wonderful eyesight, its blazing eyes could see behind the moon and stars. His power could summon the storms or push aside the clouds for the sunshine. He knew all the virtues of roots and herbs, he knew all the diseases and knew how to apply the remedies of herbs and roots. He was familiar with all the poisons and could send them through the air and cure the sick. He could breathe health or sickness. His power was mighty and could bring luck in battles. Evil and poison and death fled when he looked, and good health and life came in its stead. He told of the basswood and said that its soft wood was filled with medicine and life. It contained the life of the wind and the life of the sunshine, and thus being good, was the wood for the false faces that the hunter must carve.

Long the hunter listened to the words of the giant false face and then he wandered far into the forest until the trees began to speak. Then he knew that there were trees there in which were the spirits of the beings of which he had dreamed and that the Genonsgwa was speaking. He knew that now his task of carving must begin and that the dream-beings, the voices, the birds and the animals that he saw must be represented in the basswood masks that he must make. And so he began, and for a score of years he continued his carving. He lived among the animals and trees and learned all that they could tell, becoming so attached to the things of life that men call beneath them, that he wished forever to stay and be as a brother to the animals and trees. But a day came when the giant’s voice spoke from a basswood tree and bade him return to his kinsman. The hunter who had entered the forest young now was old. He was filled with knowledge and mysteries and was wiser than all men living. Gathering up the many faces that he had carved he made them into one big bundle and lifted it upon his broad shoulders and found the trail that led from the forest to the villages of his people. Of strange appearance and of gigantic proportions, he entered the council hall of his nation and calling a chosen few together told the story of his adventure and related the laws of the order of which he was the delegated founder.

THE FALSE FACE SOCIETY.[62]

The society, known as the False Face Company, was to be a most secret one and only for a qualified number. Its object was to benefit, protect and help all living things of earth. Its meetings were to be held only when the moon was away and when there was no light in the night. The hunter taught the chosen band a new dance and a new song and beat time with a large turtle shell as he sang. He explained the meanings of the masks and distributed them among the band, telling each person his special duty to the new society. He explained the relation of mankind to the rest of nature and enjoined all to use every influence to protect all living nature. In return for this kindness he promised that a great power should come upon them, the power of the spirits of the Genonsgwa, and how they should become great medicine men, whose power should be over the spirits of the elements. He unfolded and conducted the band through all the elaborate ceremonies that had been taught him in the forest by the animals and trees and spirits of the Genonsgwa. The Company was to have no outward sign and members were to recognize one another only by having sat together in a ceremony.

So deeply was the assembled company impressed by the hunter’s words that the new society at once became a strong and well united organization and other lodges spread rapidly through all the nations of the Iroquois and the False Face Company became one of the greatest factors for good that the people had ever known. They drove all the witches away and cured all the sickness of the people.

THE MASK-MAKING CEREMONY.

The masks are carved from living basswood trees and are thereby supposed to contain a portion of the life or spirit of the tree. In making these masks the Iroquois select the basswood not alone for its absorbent quality which is supposed to “draw out” disease, but for its remedial values as well. In solution a tea of its bark will cure a cold and relieve spasmodic affections. Its astringent sap is applied to relieve wounds and bruises, while the mask itself is supposed to be of signal importance in the relief of corruptive diseases.

In the ceremonies attending the making of a living mask, the tree is visited for three days. At the dawn of the first day the leaders of the False Face Society gather around the tree and smoke the sacred tobacco into the roots and throughout the branches to their topmost. As the smoke “lifts to the sunrise” songs of incantation are sung and the tree is asked to consent to share its heart with whomsoever the sacred gift is to be sent. At sunrise the ceremony is repeated and the next day continued in the same manner until the three days’ propitiation chant is completed and then the axe is lifted to the tree. If at the first stroke of the axe the tree remain firm and unbending it has consented to lend its heart. An outline of the face is then drawn on the bark and cut into the tree to a depth of about six inches. After thanking the tree this block is gouged out to be carved into the desired shape during a final song and dance that concluded the ceremony.

GENERAL NOTES.—This account of the stone giants or stone coats,
Gĕ^nno^n’´sgwa’, has been compiled from the accounts of several
informants. There appears to be some confusion as to the origin of
the stone coats as well as a disagreement as to the origin of the
false faces. In one widely accepted account the Hadui false faces
were the whirlwind spirits; in this account the last survivor of the
stone giants is the founder of the False Face Company. In 1903 I was
given a wooden mask covered with sand and pebbles and having a large
flint arrowhead in the center of the forehead. The Cattaraugus
Seneca woman who gave it to me stated that it was a secret mask and
represented the stone giant. There appears, therefore, to be a
ceremonial connection between the stone giants and the false faces.

71. THE ORIGIN OF THE LONG HOUSE.[63]

Chief Big Kittle relates the following story of the origin of the League of the Five Nations.

Where the Mohawk river empties into the Hudson in ancient times there was a Mohawk village. The people there were fierce and warlike and were continually sending out war parties against other settlements and returning would bring back long strings of scalps to number the lives they had destroyed. But sometimes they left their own scalps behind and never returned. They loved warfare better than all other things and were happy when their hands were slimy with blood. They boasted that they would eat up all other nations and so they continued to go against other tribes and fight with them.

Now among the Mohawks was a chief named Dekānăwī´da, a very wise man, and he was very sad of heart because his people loved war too well. So he spoke in council and implored them to desist lest they perish altogether but the young warriors would not hear him and laughed at his words but he did not cease to warn them until at last dispairing of moving them by ordinary means he turned his face to the west and wept as he journeyed onward and away from his people. At length he reached a lake whose shores were fringed with bushes, and being tired he lay down to rest. Presently, as he lay meditating, he heard the soft spattering of water sliding from a skillful paddle and peering out from his hiding place he saw in the red light of sunset a man leaning over his canoe and dipping into the shallow water with a basket. When he raised it up it was full of shells, the shells of the periwinkles that live in shallow pools. The man pushed his canoe toward the shore and sat down on the beach where he kindled a fire. Then he began to string his shells and finishing a string would touch the shells and talk. Then, as if satisfied, he would lay it down and make another until he had a large number. Dekaniwida watched the strange proceeding with wonder. The sun had long since set but Dekanawida still watched the man with the shell strings sitting in the flickering light of the fire that shadowed the bushes and shimmered over the lake.

After some deliberation he called out, “Kwē, I am a friend!” and stepping out upon the sand stood before the man with the shells. “I am Dekanawida,” he said, “and come from the Mohawk.”

“I am Haio´wĕnt’ha of the Onondaga,” came the reply.

The Dekanawida inquired about the shell strings for he was very curious to know their import and Haio´wĕnt’ha answered, “They are the rules of life and laws of good government. This all white string is a sign of truth, peace and good will, this black string is a sign of hatred, of war and of a bad heart, the string with the alternate beads, black and white, is a sign that peace should exist between the nations. This string with white on either end and black in the middle is a sign that wars must end and peace declared.” And so Haiowentha lifted his strings and read the laws.

Then said Dekanawida, “You are my friend indeed, and the friend of all nations.—Our people are weak from warring and weak from being warred upon. We who speak one tongue should combine against the Hadiondas instead of helping them by killing one another but my people are weary of my advising and would not hear me.”

“I, too, am of the same mind,” said Haiowentha, “but Tatodaho slew all my brothers and drove me away. So I came to the lakes and have made the laws that should govern men and nations. I believe that we should be as brothers in a family instead of enemies.”

“Then come with me,” said Dekanawida, “and together let us go back to my people and explain the rules and laws.”

So when they had returned Dekanawida called a council of all the chiefs and warriors and the women and Haiowentha set forth the plan he had devised. The words had a marvelous effect. The people were astonished at the wisdom of the strange chief from the Onondaga and when he had finished his exposition the chiefs promised obedience to his laws. They delegated Dekanawida to go with him to the Oneida and council with them, then to go onward to Onondaga and win over the arrogant erratic Tatodaho, the tyrannical chief of the Onondaga. Thus it was that together they went to the Oneida country and won over their great chief and made the people promise to support the proposed league. Then the Oneida chief went with Haiowentha to the Cayugas and told them how by supporting the league they might preserve themselves against the fury of Tatodaho. So when the Cayuga had promised allegiance Dekanawida turned his face toward Onondaga and with his comrades went before Tatodaho. Now when Tatodaho learned how three nations had combined against him he became very angry and ran into the forest where he gnawed at his fingers and ate grass and leaves. His evil thoughts became serpents and sprouted from his skull and waving in a tangled mass hissed out venom. But Dekanawida did not fear him and once more asked him to give his consent to a league of peace and friendship but he was still wild until Haiowentha combed the snakes from his head and told him that he should be the head chief of the confederacy and govern it according to the laws that Haiowentha had made. Then he recovered from his madness and asked why the Seneca had not been visited for the Seneca outnumbered all the other nations and were fearless warriors. “If their jealousy is aroused,” he said, “they will eat us.”

Then the delegations visited the Seneca and the other nations to the west but only the Seneca would consider the proposal. The other nations were exceedingly jealous.

Thus a peace pact was made and the Long House built and Dekanawida was the builder but Haiowentha was its designer.

Now moreover the first council of Haiowentha and Dekanawida was in a place now called Albany at the mouth of a small stream that empties into the Hudson.

The great council belt of the Five Nations. Each square represents a
nation and the heart in the center represents the Onondaga.
]

72. DEAD TIMBER, A TRADITION OF ALBANY.[64]

There was a time of wars. The white men were angry with the Indians and organized an expedition against them. The Mohawk had done something and the white men were going up the Hudson river to fight them.

Now an Indian family lived in Ganonoh (Manhattan island), and the father said to the boy, “Take this oshoe and run up to our people and do not stop until you warn them that the white soldiers are coming.” So the boy ran and when he had found a canoe he crossed over the river and ran again. Now when he thought that he was near the Mohawk river he gave a cry “goweh! goweh! goweh!” and at intervals he continued to cry, “goweh!”

After a time a Mohawk chief in the woods heard the cry “goweh” and ran out to see who was coming and when he saw the boy he said “follow me,” and ran to the village where he called a council. Here the boy told how a party had been sent against them and how his father had sent him to warn them just as the soldiers were leaving and how for more than two days he had kept in advance of the white men. The chiefs listened attentively and then ordered everyone to hide what they could not carry for they would burn the village before the soldiers arrived. So the chiefs set fire to all the houses and took the people to a safe retreat further up the river. Now when the women and children were safe the warriors selected five of their swiftest runners and sent them back to discover where the enemy was. Stealthily they made their way through the underbrush and found the white men encamped near the burned village. So the runners went back and the warriors followed them. Some men were walking around the camp but a few arrows prevented them from giving an alarm. The white men were sleeping on beds of leaves wrapped in blankets. Their arms were not at their sides but stacked up in piles like bean poles. The warriors surrounded the camp, gave the cry, “_baha a a a ah!_” and dashed upon the sleeping men and killed them all before they could reach their arms. So the Mohawk were not punished. They built a new village. Now the next spring the trees all died for a great distance around the place where the soldiers had been killed and there was a big dead woods there and to this day we call it _Dyohadai_ (Dead Timber), but the white men call it Albany.

XI.
APPENDIX

A. ORIGIN OF THE WORLD.

RELATED BY ESQUIRE JOHNSON AND RECORDED BY MRS. LAURA M. WRIGHT.[65]

Many moons ago, there was a vast expanse of water, seemingly boundless in extent. Above it was the great blue arch of air, but no signs of anything solid or tangible. High above the lofty blue expanse of the clear sky was an unseen floating island, sufficiently firm to allow trees to grow upon it, and there men-beings were. There was one great Chief who gave the law to all the Ongweh or beings on the Island. In the center of the Island there grew a tree so tall that no one of the beings who lived there could see its top. On its branches, flowers and fruit hung all the year around, for there was no summer or winter there, or day or night.

The beings who lived on the Island used to come often to the tree and eat the fruit and smell the sweet perfume of its flowers. On one occasion the Chief desired that the tree might be pulled up. After some time one of the people volunteered to pull it up. He was very strong and after one or two efforts he succeeded in uprooting it. The Great Chief was called to look at the great pit which was to be seen where the tree had stood. As he and his wife stood looking down, he saw a little light very far down, down in the pit. As his wife stood looking intently, gazing at the pit by the side of her husband, he suddenly pushed her in. She fell down, down, until her husband lost sight of her entirely and forever. On the great expanse of water below there were sporting an innumerable number of water fowl, and in the water there were a variety of amphibious animals such as beaver, otter, muskrats, etc. One of the fowls looked up and saw the woman coming slowly down—and immediately gave the alarm. One wiser than the rest said: “What shall we do? She will be killed. We must get some _oehdah_ (dirt) for her to stand on.” They all looked anxiously about. The muskrat told them that he had seen _oehdah_ far down below the bottom of the water and he could bring some up. The turtle offered his shell for a support and the muskrat commenced diving. After several ineffectual attempts he succeeded in bringing up a small lump of earth and put it on the turtle’s back, which immediately commenced to increase in dimensions, and as it grew in size, the turtle spread out more and more to support the woman. The fowls began to fly upward to meet the woman who they perceived was much exhausted. They received her on their wings and landed her safely on the turtle’s shell. The woman soon recovered and looked around her much surprised at her new companions. She soon began to wander over the Island as it seemed to her. At stated periods she went around it and soon noticed that it took her a longer time to make its circuit, so she concluded that it was growing larger all the time. As the time passed away the ogweh woman became quite reconciled to her new home and then she gave birth to a daughter to whom she devoted all her time, and forgot her old friends in the love she felt for her child. The daughter grew very fast and was very obedient to her mother. In time the mother gave up going around the Island at regular intervals and sent her daughter to perform the duty, who ran around the Island much interested and delighted with the task. Wonderful to relate, to the great surprise and sorrow of the woman the daughter gave birth to twin boys and immediately died. The mother was greatly distressed at the loss of her daughter and after mourning over her some time, she made a grave for her in the soft rich earth, of which the Island was composed, and buried her. She took the boys in her arms and told them they should not suffer for she would take care of them. The children grew rapidly to manhood, and were very strong and active. The woman used often to go to the grave of her daughter and watched it very carefully. At length she perceived something growing in two hills over the bosom of her daughter. After a while she commanded the eldest to repair to the grave. She said, “You must take charge of what you find there. See that nothing is lost.” When he came to the grave he found the two hills his grandmother had seen. From one, corn was growing, and from the other beans, which he carefully picked and brought to his grandmother, who said to him, “Take good care of them that those of whom you may hereafter say, ‘they are my descendents’ may eat of it, for you are of the earth and must live from what grows out of the earth.” He carefully preserved and planted the corn and beans, and at harvest there was a great increase and then he began to eat the fruit of his labor. As yet there was no other plant or grass on the Island. Having seen the great value of what he had planted, he was suddenly inspired with a desire to see other things grow and he spoke authoritatively and said, “Let grass grow and cover the surface of the Island.” Immediately grass began to spring up looking green and fresh, and it made everything look beautiful. He then commanded the willow to grow and many kinds of plants and trees which bore fruit, and the appearance of the Island was much improved. Then his grandmother said to him with a very solemn and impressive manner: “_Now_ you must go and seek your father until you find him, and when you see him you must ask him to give you Power.” Pointing to the east, she said, “He lives in this direction. You must keep on until you reach the limits of the Island, and then upon the waters until you come to a high mountain, which rises out of the water which you must climb to the summit. There you will see a wonderful being sitting on the highest peak. You need not be afraid of him. He will not hurt you. You must obey him in everything. You must say to him, ‘I am your son, I have come to ask you to give me Power.’ He will say to you ‘I never saw you before. I do not know you. But if you are my son, then take that stone and throw it up very high.’” The stone his father pointed at was a very large rock which covered a good deal of ground, but the son did not hesitate, he took it up as though it had been a pebble, and threw it up very high, and when it came down it broke into a great many pieces which rolled down the mountain. The wonderful being seemed much pleased and said, “I am now satisfied that you are my son, and I will give you the power you want.” Suddenly a great roaring wind began to blow, and a very bright light followed so that he could see his father very plainly as he sat on top of the mountain. Then there was a loud noise and fire fell and great streams of water rushed by him. After a little there was a calm. Then his father said to him, “With _these_ you will have power to perform _anything_ you wish to undertake.” He then gave him a bag which he charged him not to open till he got to his Island home. Receiving the bag he laid it upon his shoulders and turned toward home. At first the bag seemed quite light and easy to carry, but he noticed that it grew heavier as he carried it along, and as he drew near the Island, its weight seemed almost insupportable, and when he came within a bound of the shore, he came very near losing it. He took one step upon the land and down upon the earth the bag fell. He could not take a second step. The mouth of the bag opened as it fell and there came out birds of every kind and color. They flew into the woods and lighted on the branches of the trees and opened their throats and poured forth the richest and sweetest songs, and while the birds sung and flew from tree to tree the quadrupeds came out of the bag. They sprang upon the grass and into the woods. The deer and bear, the porcupine, rabbits and foxes each soon found their natural places,—all in perfect harmony, roamed over the Island together.

When the younger brother saw how successful his brother had been in producing useful and beautiful things, he was filled with jealousy and envy amounting to hatred, and began to devise plans to thwart him in his good work, by trying to spoil some things he had made and he thought he would kill him if he could find means to do it. So he commenced questioning his brother, “What do you think would most likely be fatal to your life?” He replied, “I think the leaves of the cattail flag might kill me if I should be pierced by them.” So the younger brother got a bunch of the leaves, and thrust them at him hoping to pierce him, but the leaves only bent and did not hurt him at all.

Then he asked him again, “What do you fear most of all things?” He replied, “I am afraid of deer’s horns, they are so sharp and hard.” Then the younger brother went into the woods and found a cast-off horn with which he chased his brother into the woods trying to hit him with it. At last the older brother turned to the younger and said, “Now you must stop your bad work. See how you have spoiled the fruit of the crab-apple tree. Taste of its juice. You must not go on spoiling things in this way. If you do not stop, I shall punish you. I will shut you up in darkness beneath the ground with some of the animals who don’t like light, as the mole and the hedgehog. These hands will not destroy you, but I will put you where you can not do mischief.

“Your dominions shall be in the darkness beneath the surface of the ground for I shall make light.” Then turning and addressing the birds and quadrupeds he told them of his plan. Some of them objected but the great majority were greatly pleased.

So the tree of light was created and from it sprang beautiful flowers. In its light, the older brother went forth and made the hills and valleys and into the valleys he poured out the water of his mouth and it formed the rivers and creeks, and the waters flowed into the deep valleys and made lakes. Then he created the stars and the moon and to the moon he gave the task of marking the months and the years. Then he made a new light and hung it on the neck of a being and he called the new light Gaa’ gwaa’ and instructed its bearer to run his course daily in the heavens over the earth. “You shall go each day and perform this duty so long as I will it,” said the older brother. “I will notify you when I wish you to go no longer.”

The moon and the stars shone in the heavens when the sun had finished his day’s run and all things were perfected. He now dug up the tree of light and looking into the pool of water in which the stump had grown he saw the reflection of his own face and thereupon conceived the idea of creating Ongwe and made them, both a man and a woman. He blessed them and gave them dominion over all things and recapitulated all he had prepared for them and how he had created good things.

“I give you all that exists upon the face of the earth,” he said, “all which the earth grows and maintains, the birds that fill the air and the fish in the water. You two are united aht tgea nigaa and from you future generations shall succeed.”

B. THE WYANDOT CREATION MYTH (EXTRACT).

COLLECTED BY C. M. BARBEAU.

“The people lived beyond.” They were Wyandots. Word was sent out that the chief’s only daughter was very sick; and that all the doctors had in vain tried to cure her disease. A specially appointed messenger brought back a very old doctor that lived far away from the rest of the people. When he saw the chief’s daughter he told the people, at once, that they must dig around the roots of a wild apple tree that was growing just a little way out from the chief’s lodge. Many of the people at once began their digging all around the tree. The old doctor instructed them to bring the chief’s daughter, and place her under the tree as near the edge of the hole (that they were digging) as thy could, “for,” he said, “if you dig down into the roots of the tree, you will find something that will cure her disease.” He added that as soon as she would see this object she would know it; and being near enough she could stretch her hand out and take it at once.