Chapter XXV: The Council of the Roy-An-Ehs

The statesmen and warriors of the Senecas had come by hundreds to attend the tribal council at De-o-nun-da-ga-a. They squatted in serried ranks around the open place in the middle of the village where stood the ga-on-dote, or war-post, where public assemblies were held, where war-parties gathered when setting off upon expeditions, where prisoners were tortured and victories were celebrated.

They had come from near and far, from Nun-da-wa-o, the ancient village at the head of the Canandaigua Lake, which was the cradle of the tribe, and from the most remote ga-na-sote and the farthest frontiers of the immense domain which was ruled by the Keepers of the Western Door.

In front sat the eight _roy-an-ehs_ and the two hereditary war-chiefs, the Wardens of the Door, the elective chiefs who had displayed merit in battle or negotiation, the Keepers of the Faith--and one white man, who was yet a Seneca, myself. Behind stretched row on row of warriors and huntsmen, and back of them the women and children.

The ceremonies were brief and were divided into two sessions upon different days. The first session was occupied mainly by the speech of Do-ne-ho-ga-weh, explaining why he had summoned the council and pleading for authorization of the sending of belts to the other nations of the League so that the Ho-yar-na-go-war might be convened. He spoke at length in the midst of a silence so intense that the rustling of robes could be heard.

"You have heard my cause, O my people," he framed his peroration. "You know that the French have ravished one of the fairest daughters of the tribe. You know that I have been deeply wronged. You know that at Jagara, on land which is our land as much as that on which you now sit, the French are building a fort, and that they boast it will be a chain by which they will bind us in the future.

"You know that they scheme to gather into their own hands the fur-trade with the western tribes, so that we may no longer exact tribute of those who would pass through our territories to trade with the English. You know that ever since Onontio came to Quebec the French have been our enemies, and the English have been our friends. You know that these men, Murray and de Veulle, who have stolen my daughter, who have debased our ancient religion, who have deluded so many of the white men, who have built the foul nest of fiends who guard the Doom Trail, are the servants of the French.

"I ask you for vengeance. I ask you for the right to go before the Ho-yar-na-go-war. I speak with a straight tongue. I have witnesses by me. One is my nephew. Ta-wan-ne-ars. You know him. The other is O-te-ti-an-i,[1] my white son, who is a brother of the Wolf Clan.

[1] "Always Ready."

"They are Senecas. They have been to Jagara, and talked with the Frenchmen there. They were carried captives to La Vierge du Bois, and escaped. They have seen the evil which is at work. They have found the secret of the Doom Trail, and they will lead our warriors to it.

"If you will follow them, O my people, you will gain rich spoils and take many scalps. The cries of your captives will delight your ears. Your families will be proud of you.

"_Na-ho!_"

The council broke up into separate councils of the five clans of the tribe, the Bear, Wolf, Turtle, Snipe and Hawk. After the clan councils had come to agreement, the _roy-an-ehs_ of the several clans, as spokesmen, met and reached a joint agreement. Their response was made at the second session of the tribal council on the following day by Ga-ne-o-di-yo of the Turtle Clan, the senior _roy-an-eh_ of the tribe.

"We have heard the pleas of the Guardian of the Western Door," he said. "We have discussed the stories told by Ta-wan-ne-ars and O-te-ti-an-i. We believe that all three have spoken with straight tongues. We believe that the Frenchman de Veulle has put a slight upon us, as well as upon Do-ne-ho-ga-weh and Ta-wan-ne-ars.

"We believe that Murray means harm to us. We believe that the trade over the Doom Trail is as dangerous to us as to the English. We believe that the French are our enemies.

"It is the judgment of the council that belts be sent to the brother nations for the meeting of the Ho-yar-na-go-war. Let the Counselors of the People decide what course is best.

"_Na-ho!_"

"_Yo-hay!_" echoed the audience.

That night the messengers were dispatched. They traveled night and day, with only the barest necessary intervals for food and sleep, and as they passed from nation to nation, the People of the Long House stirred with expectancy.

The Supreme Council of the League was summoned. Great events were under way. And on the heels of the messengers flowed a steadily swelling stream of men, women and children, for every family that had completed the harvest and Fall hunting was determined to be present upon so momentous an occasion.

The delegates of the Senecas found the Great Trail already choked with humanity when they set out from Nun-da-wa-o a week behind the messengers. It was like some highway of civilized life, with the difference that the current ran in but one direction. The faces of all were turned eastward toward the Onondaga Lake.

But when we reached the outskirts of Ka-na-ta-go-wa we encountered a second stream flowing westward. Senecas and Cayugas met and mingled with Oneidas, Tuscaroras and Mohawks, and Onondagas viewed the extraordinary confluence of people with grave interest.

The shores of the Onondaga Lake and the valley of the Onondaga River were outlined by the myriad camp-fires which marked the temporary habitations of this migratory swarm. The principal personages, of course, were entertained by their clan brethren in the Onondaga villages. But for the rank and file 'twas an occasion calling for the Indian's instinctive ability to make much out of nothing. Lodges of sticks and bark and skins, with fires in the door-ways, sufficed for hundreds of families, and whole villages sprang up in a day, each grouped about some strong or well-known personality, a favorite orator or successful war-chief, whose name was appropriated for the site.

Dancing and games, trials of skill with weapons, singing and feasting and story-telling occupied the time of the multitudes to whom the Ho-yar-na-go-war was an opportunity for escaping the monotony of forest life. They left to their leaders the serious business of government.

The _roy-an-ehs_ of the different tribes visited one another; consultations were held; and Do-ne-ho-ga-weh, Ta-wan-ne-ars, Peter and myself were called upon again and again to repeat our arguments and offer the evidence we had gathered. In this way the _roy-an-ehs_ familiarized themselves with the subject in advance of its formal presentation. 'Twas their habitual method whenever possible, I was told.

It must have been a week after our arrival that Ta-wan-ne-ars entered the Council-House of the Onondaga Wolves and announced the belated arrival of the Tuscarora delegation.

"It ill becomes the youngest nation of the League to come last," remarked Do-ne-ho-ga-weh.

"Aye, and all the more so when they are allowed to appear only by courtesy," rejoined Ta-wan-ne-ars.

"How is that?" I asked, full of curiosity to familiarize myself with the novel customs of my adopted people.

"The founders of the Long House created the fixed number of _roy-an-ehs_ and divided them amongst the five original nations," explained Ta-wan-ne-ars whilst Do-ne-ho-ga-weh resumed his interrupted conversation with several Oneida Wolves. "When the Tuscaroras and other nations applied for the protection of the League it was given with the understanding that they could not disrupt our ancient organization. In the case of the Tuscaroras, however, because they had been a great nation, we gave them the privilege of being represented at the Ho-yar-na-go-war, although their representatives may not take part in the deliberations."

"How many of the _roy-an-ehs_ will attend?"

"All of the forty-eight are here."

"Is that the total?"

"No, brother. The Founders created fifty places, but when they themselves died it was determined that no other men should ever hold their names. So, as the Founders were both Mohawks, that tribe today has but seven, instead of the nine, _roy-an-ehs_ apportioned to it, and when the Keeper of the Wampum calls the roll of the _roy-an-ehs_ tomorrow there will be no answer to two of the names--unless it be that Da-ga-na-we-da and Ha-yo-wont-ha make answer from their lodges in the Halls of the Ho-no-che-no-keh."

That afternoon To-do-da-ho proclaimed the meeting of the Ho-yar-na-go-war for the next day, and my friends busied themselves in oiling their skins, painting their clan emblems and donning their choicest garments. In the morning the delegations of the six nations left their headquarters, and marched with slow dignity to the Council-Ground, a broad meadow on the edge of the forest above the river valley.

In the center of the meadow a fire had been kindled from brands of the sacred, undying Council-Fire which burned in the Council-House and had burned in one spot or another of the Onondaga Valley ever since that dim day, far, far back in the remote past of history, when the Long House was built.

Around the fire the _roy-an-ehs_ ranged themselves, each with his assistant behind him. Of them all only Do-ne-ho-ga-weh was allowed two supporters, and I had been permitted to take the place of one of these--that of So-no-so-wa, the junior hereditary war-chief, who had been left at De-o-nun-da-ga-a to maintain the guard on the all-important Western Door. With Ta-wan-ne-ars beside me to give necessary instructions, I stood at Do-ne-ho-ga-weh's back and watched the imposing ceremonies.

My task was to hold the skin robe of the _roy-an-eh_ upon which he sat during the deliberations. Ta-wan-ne-ars carried a bundle of red-cedar fagots, denoting that the Council was held to decide a question of war. Had its object been peaceful the fagots would have been of white cedar.

In the center of the circle, on the eastern side, stood the Keeper of the Wampum, Ho-yo-we-na-to, an Onondaga Wolf and seventh of the _roy-an-ehs_ of his nation.

"Are you all here, _roy-an-ehs_ of the Ho-de-no-sau-nee?" he called.

"We are all here," replied the _roy-an-ehs_.

"Now, then," he continued, "behold, I call the roll of you, you who were the Great Ones, you who were the Shining Ones, you who were joined with the Pounders. And first I call the roll of the peoples. Are you here, O Da-go-e-o-ga, the Shield People?"

"We are here, O Keeper," replied Da-ga-e-o-ga, senior _roy-an-eh_ of the Mohawks.

"Are you here, O Ho-de-san-no-ge-ta, the Name-Bearers?"

"We are here," replied To-do-da-ho for the Onondagas.

"Are you here, O Ho-nan-ne-ho-ont, the Keepers of the Door?"

"We are here," replied Ga-ne-o-di-yo for the Senecas.

"Are you here, O Ne-ar-de-on-dar-go-war, the Great Tree People?"

"We are here," replied Ho-das-ha-teh, senior _roy-an-eh_ of the Oneidas.

"Are you here, O So-nus-ho-gwa-to-war, Great Pipe People?"

"We are here," replied Da-ga-a-yo of the Cayuga Deers.

"Are you here, O Dus-ga-o-weh-o-no, Shirt-Wearing People?"

"We are here," echoed a Tuscarora chief from the position of his people just outside the charmed circle of the _roy-an-ehs_.

Ho-yo-we-na-to raised his arms in a gesture of invocation.

"The peoples are here, O Founders who sit aloft with Ha-wen-ne-yu. Heed ye now, O peoples. I begin the Roll of the Great Ones."

And his resonant voice sounded like trumpet-blasts blown for a victory as he intoned the names of the _roy-an-ehs_, beginning with Da-ga-e-o-ga of the Mohawk Turtles and ending with Do-ne-ho-ga-weh of the Seneca Wolves. When, immediately after the name of Da-ga-e-o-ga, he called the names of the Founders, Ha-yo-wont-ha and Da-ga-no-we-da, he paused, and the immense concourse of Indians who stood and sat around the fringes of the meadow all turned their eyes skyward, as if expecting some demonstration from the Shining Ones.

Again the Keeper of the Wampum raised his arms in invocation. Then he took from the ground at his feet belt after belt of wampum, and from the designs woven into them recited, clearly and rapidly, the principal events in the recorded history of the League and the rules prescribed for the conduct of the Ho-yar-na-go-war. At the end of his recitative, which was crudely rhythmical, he addressed himself once more to the assemblage.

Under his direction the skin robes of the _roy-an-ehs_ were deposited on the ground with the fagots in front of them. The Mohawks, Onondagas and Senecas, the senior nations, who were brothers to each other, were ranged on the eastern half of the circle, with the rising sun at their backs. The Cayugas and Oneidas, who were sons to the three senior nations, with the Tuscaroras sitting behind them, were on the western side.

The Keeper of the Wampum next set fire to his own fagot by friction, and then passed around the circle, setting each fagot alight, so that a circle of little fires blazed up around the sacred Council-Fire. When all the fires were going he returned to his place and led the _roy-an-ehs_ in a stately procession three times around the circle, each turning from time to time as he walked, so as to expose both sides of his person to the heat in typification of the warming influence of their mutual affections.

With the completion of the third round the fagots had been burned to cinders; the _roy-an-ehs_ were all seated; and the deliberations of the Council were begun, the direction of affairs passing simultaneously from the hands of the Keeper of the Wampum to To-do-da-ho.

"We are met, O my brethren," began the venerable Onondaga, "to decide whether or no we shall lift the hatchet. Do-ne-ho-ga-weh speaks for the Keepers of the Door who ask for war."

There would be no point in repeating Do-ne-ho-ga-weh's oration. It was masterly, superior even to the address by which he carried his own people with him. The intervening days had given him time for thought and his statements were the more convincing, his figures more polished, his arguments more closely reasoned.

He arraigned the whole history of the intercourse of the French with the League. He described how de Veulle had lured away Ga-ha-no as a young maid. He expanded the designs of Murray and his French allies. He touched glowingly upon the friendship of the English. He pointed out how the fortunes of the two peoples had become intertwined.

The _roy-an-ehs_ and the attendant throngs sat phlegmatically through it all. An audience of white men must have applauded or derided so positive a speaker, and I expressed my fears to Ta-wan-ne-ars. He smiled.

"It is the custom of my people," he whispered. "Wait, brother, until the speeches in answer come."

At last Do-ne-ho-ga-weh sat down. An interval of some minutes elapsed. Then a _roy-an-eh_ of the Mohawks arose.

"My people have been much concerned over the power which Murray has acquired," he said. "But it has seemed to us that it was more dangerous to Ga-en-gwa-ra-go than to us. Why do not the English scotch this snake in their midst?"

Do-ne-ho-ga-weh explained succinctly the situation which existed in New York. A Cayuga responded, expressing amazement that the English, who were usually so sensible, should act in such a childish manner. He concluded by asking if the League might expect the help of the English in an attack upon the Doom Trail.

This was the most difficult point we had to overcome, and Do-ne-ho-ga-weh replied with circumspection.

"It is true, as my brother has said," he answered, "that we might expect the English to move with us in this matter. But my friends among the English send me word that their people are blinded for the moment by the falsities of Murray and the French. Their counsels are divided.

"Ga-en-gwa-ra-go would welcome our action, and would support it and protect us from the vengeance of France. But he would find it difficult to act himself."

"If Ga-en-gwa-ra-go will not act, why should the League act?" demanded the Cayuga.

"Because it is to the interest of our people to act even more than it is to the interest of the English," retorted Do-ne-ho-ga-weh with impassioned energy. "Already the English are more numerous than we are. They have strong forts. We have only the forest. They have brothers across the Great Water who will aid them. We have only the uncertain aid of our allies and subject tribes.

"Some day the French will try to drive the English from the land, but before they can do that they must destroy our League. It is we who will feel the first blow, and Murray's trade over the Doom Trail and his bands of Keepers of the Trail are in preparation for the destruction of the Long House. If you wait, O my people, you will perish. If you strike now you will live and the League will continue.

"The decision is in your hands. If you fight for the English you will survive and grow stronger. If you fight for the French or if you do not fight for the English, you will slowly be crippled and in a little time you will be no more feared than the Mohicans or the Eries.

"_Na-ho!_"

That was the last speech of the day, and the Council adjourned, only, as in the case of the Senecas' tribal council, to dissolve into minor councils of the _roy-an-ehs_ of the different clan groups in each tribe. These continued throughout the following day, and as the _roy-an-ehs_ of one clan agreed they consulted amongst themselves with the _roy-an-ehs_ of another clan group, and so gradually the representatives of an entire tribe came to an accord.

When the representatives of each tribe had reached the unanimity which was required by the laws of the League, they discussed the situation informally with the _roy-an-ehs_ of the other tribes; and on the fifth day To-do-da-ho summoned the final and decisive session of the Ho-yar-na-go-war.

The preliminary ceremonies were brief. After an invocation to the Great Spirit by the Keeper of the Wampum, To-do-da-ho delivered the common judgment of the _roy-an-ehs_.

"Murray and the Keepers of the Doom Trail are the enemies of the Long House. We must break them now before they grow too powerful. Therefore we have decided to take up the hatchet against them. But we shall send word to Ga-en-gwa-ra-go, appealing to him, by virtue of the covenant chain between us, to support us against the vengeance of the French. This is the decision of the Ho-yar-na-go-war, O my people."

"_Yo-hay!_" answered the _roy-an-ehs_.

And the thousands of people in the meadow echoed the shout.

Do-ne-ho-ga-weh stood up.

"I have a favor to ask of the Council, O my brothers," he said. "Will you relieve me of my duties as Guardian of the Western Door so that I may raise the warriors who will go against the Doom Trail?"

"The request of Do-ne-ho-ga-weh is granted," replied To-do-da-ho after a short consultation with the _roy-an-ehs_. "Let him set up the war-post and strike it with his hatchet. Many brave warriors will be glad to follow so famous a chief. So-no-so-wa, who now holds the Door, shall continue his watch until Do-ne-ho-ga-weh returns to tell of the many scalps he took."

The bystanders responded with the war-whoop; but my attention was diverted by a young Onondaga who attempted to explain something to me in his dialect. Seeing I could not understand, Ta-wan-ne-ars approached and listened to him, a look of astonishment creasing his usually impassive face.

"The Onondaga says that a Frenchman has come to the village who claims to have a message for you," translated the Seneca.

"For me? Who can it be from?"

But even as I asked, a sense of foreboding gripped me.

"I do not know, brother. Let us hasten and find out."

We pushed our way through the masses of warriors already beginning the war-dance, and ran between the vegetable gardens toward Ka-na-ta-go-wa, the roofs of whose long houses showed above the tree-tops of the lower ground.