Probably it at first consisted of a lot of little sticks or boards with some quaint red pictures upon them. These were probably kept tied together into a little bundle. The original sticks have long been lost, but the one hundred and eighty-four pictures were copied and are still preserved. They were intended to a.s.sist in remembering a long poetical legend in which the Algonkin ideas regarding the creation of the world and their tribal history were told.

At first everything was good. Animals and men lived in peace. Then a wicked serpent tried to drown the world. Only a few persons escaped to the back of a great turtle. Their great hero Nanabush helped them. The waters subsided. As the land where they now found themselves was cold, the people determined to move southward. The story of their quarrels and divisions on the journey is told, and also the way in which they seized their new home, destroying or driving out the original owners.

The song in which this story is told is long and full of old words difficult to understand. The Indians themselves must have had difficulty in remembering it. It was a great help to have these little sticks with the red pictures to remind them of its different parts.

Far to the west, close against the base of the Rocky Mountains, lived a famous Algonkin tribe-the Blackfeet. They were great buffalo hunters and warriors. We often think of Indians as being stern and morose, never smiling, never amused. Yet most tribes had sunny tempers like children.

Mr. Grinnell, to show this side of Indian nature, describes a day in camp in the olden, happy time. Two parts of his description describe feasts and gambling. Feasts were in constant progress: sometimes one man would give three in a day; men who were favorites might go from feast to feast all day long. If a man wished to give a feast, he ordered the best food he had to be cooked. Then, going outside, he called out the list of invited guests: the name of each one was cried three times. At the close of his invitation he announced how many pipes would be smoked: usually three.

When the guests came, each was given a dish, with his share of the food; no one might have a second help, but it was quite polite to carry away what was not eaten.

While the guests were feasting, the man of the house prepared a pipe and tobacco. After the eating was over, the pipe was lighted and pa.s.sed from hand to hand, each person giving it to the one on his left. Meantime stories of hunting and war were narrated and jokes cracked. Only one man spoke at one time, the rest listening until he was through. Thus they whiled away the time until the last pipe was smoked out, when the host, knocking the ashes from the pipe, told them they might go.

All Indians are gamblers, and they have many gambling games. The Blackfeet played one which was something like the famous game of Chunkey, played among the Creeks. (See XIX.) A wheel about four inches in diameter with five spokes on which were beads of different colors, made of horn or bone, was used. It was rolled along upon a smooth piece of ground at the ends of which logs were laid to stop it. One player stood at each end of the course. After a player set the wheel to rolling, he hurled a dart after it. This was done just before the wheel reached the end of its journey.

Points were counted according to the way in which the wheel and dart fell with reference to each other. Ten counts made the game. This game always attracted great crowds of spectators, who became greatly excited and bet heavily on the result.

[Ill.u.s.tration.]

Blackfoot Squaw Traveling.

At night about their camp-fires the Blackfeet delighted to tell their sacred stories, which they did not dare repeat in daylight. In telling a story of personal adventure, Indians, like white people, were often tempted to make it larger than it really was.

The Blackfeet and some other Indians had the following mode of getting at the truth. When a man told an improbable story some one handed a pipe to the medicine man, who painted the stem red and prayed over it, asking that the man's life might be long if his story were true, but cut short if the story were false. The pipe was then filled and lighted and given to the man. The medicine man said, as he handed it to him: "Accept this pipe, but remember that if you smoke, your story must be as sure as that there is a hole through this pipe and as straight as the hole through this stem. So your life shall be long and you shall survive; but if you have spoken falsely, your days are counted." If he refused to smoke, as he surely would if he had not spoken true things, every one knew that he was a braggart and a liar.

DANIEL GARRISON BRINTON.-Physician, anthropologist. Has written many books, mostly about American Indians. _The Lenape and their Legends_, in which the _Walam olum_ is given in full, is a volume in his _Library of Aboriginal American Literature_.

XVII. THE SIX NATIONS.

When white men began to settle what is now the state of New York, that part of it extending from about the Hudson River west along the Mohawk and on beyond it to the Niagara, was occupied by the Iroquois or Five Nations.

The separate tribes, naming them from the east, were the Mohawks, Oneidas, Onondagas, Cayugas, and Senecas. These were flourishing tribes; they had important villages and towns and large cornfields; they were, however, also hunting tribes and powerful in war. In fact, they were the terror of their milder Algonkin neighbors. Personally, Iroquois Indians were finely built, strong, energetic, and active.

They spoke languages much alike and probably derived from one ancient language. This was believed by them to prove that the five tribes were related. Still they were at one time frequently at war with each other.

This was before the white men came. Finally, a man named Hayenwatha was a chief among the Onondagas. He was wise, kind, and peaceable. There was at this same time another Onondaga chief named Atotarho, who was in character the opposite of Hayenwatha. He was a bold warrior and the dreaded foe of the Cayugas and Senecas, against whom he led war-parties; he was feared and disliked by his own people. When these two men were chiefs among the Onondagas, the Mohawks and the Oneidas were much hara.s.sed by their Algonkin neighbors, the Mohicans. Hayenwatha thought much over the sad condition of the Iroquois tribes. Constantly warring with their kindred in the west and troubled by outside foes in the east, their future looked dark. He thought of a plan of union which he believed would bring peace and prosperity.

Most Indian tribes consisted of a few great groups of persons, the members of which were related to each other and lived together. Such groups of related persons are called _gentes_; the singular of the word is _gens_.

There were three gentes among the Mohawks, three among the Oneidas, and eight in each of the other three tribes. These gentes usually bore the name of some animal; thus the Oneida gentes were the wolf, bear, and turtle. The people belonging to a gens were called by the gens name. Thus an Oneida was either a wolf, bear, or turtle. Every wolf was related to every other wolf in his tribe; every turtle to every other turtle; every bear to every other bear.

Each tribe was ruled by a council which contained members elected from each gens. Each gens had one or more councillors, according to its size and importance. Each member of the council watched with care to see that his gens got all its rights and was not imposed upon by others. Every tribe was independent of every other tribe.

Hayenwatha's idea was to unite the tribes into a strong confederacy.

Separately the tribes were weak, and a foe could do them much harm; united they would be so strong that no one could trouble them. He did not wish to destroy the tribes; he wished each to remain independent in managing its own affairs; but he desired that together they should be one great power which would help all. Three times he called a council of his people, the Onondagas, to lay his plan before them; three times he failed because the dreaded Atotarho, who did not desire peace, opposed his scheme.

When he found he could not move his own people, Hayenwatha went to the Mohawks, where he found help; they agreed that such a union was needed.

Next the Oneidas were interested. Two great chiefs, one Mohawk and one Oneida, then went to the Onondagas to urge these to join with them; again the plan failed because Atotarho opposed it. The two chiefs went further westward and had a council with the Cayugas, who were pleased with their plan. With a Cayuga chief to help them, they returned to the Onondagas.

Another council was held, and finally the Onondagas were gained over by promising the chieftaincy of the confederacy to Atotarho. There was then no trouble in getting the consent of the Senecas. Two chiefs were appointed by them to talk over the plan with the others. Hayenwatha met the six chiefs at Onondaga Lake, where the whole plan was discussed and the new union was made.

It was at first "The Five Nations." At that time the Tuscaroras lived in the south. Later on, perhaps more than two hundred years later, they moved northward, and joined the confederacy, making it "The Six Nations." The Five Nations formed one government under a great council. This council consisted of fifty members-nine Mohawks, nine Oneidas, fourteen Onondagas, ten Cayugas, eight Senecas. The names of the first councillors were kept alive by their successors always a.s.suming them when they entered the council. The government did not interfere with the rights of the different tribes. It was always ready to receive new tribes into itself. Its purpose was said to be to abolish war and bring general peace. It did this by destroying tribes that did not wish to unite with it. At times the Iroquois Confederacy really did receive other tribes, such, for example, as the Tuteloes, Saponies, Tuscaroras, and fragments of the Eries and Hurons. They themselves always called the confederacy by a name meaning the "long house" or the extended or drawn-out house. The confederacy was thus likened "to a dwelling, which was extended by additions made to the end, in the manner in which their bark-built houses were lengthened. When the number of families inhabiting these long dwellings was increased by marriage or adoption, and a new hearth was required, the end wall was removed, an addition of the required size was made to the edifice, and the closing wall was restored."

The confederacy became a great power, and is often mentioned in history.

When the French or English went to war, it was important for either side to get the help of the Iroquois. In the council meetings of the tribes, and in the meetings of the great council of the confederacy, there were often important discussions. We have spoken of the warlike spirit of the Iroquois. A man who was a great warrior had great influence. So, however, had the man who was a great speaker. Oratory was much cultivated, and the man who, at a council, could move and sway his fellows, influencing them to war or peace, was an important person.

There were a number of the Iroquois orators whose names are remembered, but none is more famous than Red Jacket. We will give a pa.s.sage from one of his speeches as an example of Indian oratory. The speech was made in 1805, at a council held at Buffalo. A missionary, named Cram, had come to preach to them, and invited a number of chiefs and important men to attend, that he might explain his business to them. After he had spoken, the old Seneca orator rose, and in his speech said the following words:

"Brother, listen to what we say. There was a time when our forefathers owned this great island. Their seats extended from the rising to the setting sun. The Great Spirit had made it for the use of Indians. He had created the buffalo, the deer, and other animals, for food. He made the bear and the beaver, and their skins served us for clothing. He had scattered them over the country, and taught us how to take them. He had caused the earth to produce corn for bread. All this he had done for his red children because he loved them. If we had any disputes about hunting grounds, they were generally settled without the shedding of much blood, but an evil day came upon us; your forefathers crossed the great water, and landed on this island. Their numbers were small; they found friends and not enemies; they told us they had fled from their country for fear of wicked men, and came here to enjoy their religion. They asked for a small seat; we took pity on them, granted their request, and they sat down among us; we gave them corn and meal; they gave us poison [whisky] in return.

The white people had now found our country; tidings were carried back, and more came amongst us, yet we did not fear them; we took them to be friends; they called us brothers; we believed them, and gave them a larger seat. At length their numbers had greatly increased; they wanted more land; they wanted our country. Our eyes were opened, and our minds became uneasy. Wars took place; Indians were hired to fight against Indians, and many of our people were destroyed. They also brought strong liquors among us; it was strong and powerful, and has slain thousands.

"_Brother_, our seats were once large, and yours were very small; you have now become a great people, and we have scarcely a place left to spread our blankets; you have got our country, but are not satisfied; you want to force your religion upon us."

HORATIO HALE.-Explorer, linguist, ethnologist. One of the earliest prominent American ethnologists. Among his important works is _The Iroquois Book of Rites_.

XVIII. STORY OF MARY JEMISON.

Years ago, when I was a small boy, some one pointed out to me the "old white woman's spring," and told me a part of the story of Mary Jemison.

In the year 1742 or 1743 an Irishman named Thomas Jemison, with his wife and three children, left his own country for America, on a ship called the _William and Mary_. On the voyage a little girl was born into the family, to whom they gave the name of Mary. She had a light, clear skin, blue eyes, and yellow or golden hair. After landing at Philadelphia, the family soon moved to Marsh Creek (Pennsylvania), which was then in the far West and quite in the Indian country. There Thomas Jemison had a farm, built a comfortable house, and by industry prospered. In the new home two younger children were born, both boys.

In 1754 they moved to a new farm, where they lived in a log house. Here they spent the winter. Spring came, and every one was busy in the fields.

It was the time of the French and Indian wars against the English. A number of attacks had been made upon settlers. One day Mary was sent to a neighbor's for a horse; she was to spend the night, returning in the morning. At that time some strangers were living at Mary's house-a man, his sister-in-law, and her three little children. Mary had secured the horse for which she had been sent, and had ridden home in the early morning. As she reached the house, the man took the horse and rode off to get some grain, taking with him his gun, in case he should see some game.

Every one about the house was busy. Mary, years afterward, told the story of what then took place:

"Father was shaving an ax-helve at the side of the house; mother was making preparations for breakfast; my two oldest brothers were at work near the barn; and the little ones, with myself and the woman and her three children, were in the house. Breakfast was not yet ready, when we were alarmed by the discharge of a number of guns that seemed to be near.

Mother and the woman before mentioned almost fainted at the report, and every one trembled with fear. On opening the door, the man and horse lay dead near the house, having just been shot by the Indians. I was afterward informed that the Indians discovered him at his own house with his gun, and pursued him to father's, where they shot him as I have related. They first secured my father, and then rushed into the house and without the least resistance made prisoners of my mother, brothers, and sister, the woman, her three children, and myself.... My two brothers Thomas and John, being at the barn, escaped."

The party which had seized them was composed of six Shawnee Indians and four Frenchmen. The first day was terrible. They were kept rapidly marching until night; they had no food or water during the whole day. One Indian went behind the party with a whip, with which he lashed the little ones to make them keep up with the party. At night there was no fire and they had no covering. They were afoot again before daylight, but as the sun rose, stopped and ate breakfast. The second night they camped near a dark and dreary swamp, and here they were given supper, but were too tired and sad to care much for food. After supper, an Indian stripped off Mary's shoes and stockings and began putting moccasins upon her. The same thing was done to the woman's little boy. Noticing this, Mary's mother believed the Indians intended to spare the two children. She said to the girl:

"My dear little Mary, I fear the time has arrived when we must be parted forever. Your life, I think, will be spared; but we shall probably be tomahawked here in this lonesome place, by the Indians. Alas! my dear, my heart bleeds at the thought of what awaits you; but if you leave us, remember your name, and the names of your father and mother. Be careful and not forget your English tongue. If you shall have an opportunity to get away from the Indians, don't try to escape; for if you do, they will find and destroy you. Don't forget, my little daughter, the prayers that I have learned you; say them often; be a good child, and G.o.d will bless you.

May G.o.d bless you, my child, and make you comfortable and happy."

Just then an Indian took Mary and the little boy by the hand and led them away. As they parted, the mother called out to the child, who was crying bitterly, "Don't cry, Mary! Don't cry, my child! G.o.d will bless you!

Farewell, farewell!"

The Indian took the children into the woods, where they lay down to sleep.

The little boy begged Mary to try to escape, but she remembered her mother's warning. The next morning the other Indians and the Frenchmen rejoined them, but their white captives were not with them. During the night, in that dark and dismal swamp, Mary's father and mother, Robert, Matthew, and Betsey, the woman, and two of her children had been killed, scalped, and fearfully mangled. When they camped again, Mary saw with horror the Indians at work upon the scalps of her parents.

A fourth and fifth day the party journeyed on, and then, driven by bad weather, camped for three nights in one place. Finally the party came near Fort Du Quesne, where Pittsburg now stands. They had been joined by other Indians who had a young white man prisoner. When they reached this place, the Indians carefully combed the hair of the three prisoners, and painted their faces and hair with red as Indians do.

The next morning after they reached the fort, the little boy and young man were given to the French. Mary was given to two young Seneca women. By them she was taken to their town some distance down the Ohio River. Here they washed her and dressed her nicely in Indian clothing. They publicly adopted her in place of a brother who had just been killed. These women and their brothers were kind to Mary, treating her as their real sister, and she came to love them dearly. She was with them for three winters and two summers on the Ohio River, when, at their wish, she married a Delaware Indian named Shenanjie. He was a good husband, but died when they had been married but two or three years.