53. The Story of Bloody Hand
According to tradition several tribes of the Iroquois claim the honor of having produced a great man, whose name was Bloody Hand, and whose fame as a hunter was not less than his reputation as a bold and resolute war captain. [[274]]
Now, Bloody Hand had great love for the birds of the air and the animals on the earth that eat flesh. He greatly respected them and paid them marked attention. When he had killed a deer while out hunting he would skin it and cut the meat into small pieces; then he would call Gaqga[121] to come to eat the flesh. When he killed another animal, he would dress it in like manner and call Nonhgwatgwa[122] and his people to come to eat the flesh which he had given them. Sometimes he would carry home a portion of the game he had killed, but generally he gave it all to the various birds and animals whose chief food is flesh.
According to a Seneca legend a number of Seneca warriors went on a warlike expedition against a tribe which was hostile to them, and it so happened that Bloody Hand was one of this warlike band. In an encounter with the enemy he and a number of others were killed and their remains were left on the ground. The body of Bloody Hand lay in the forest stark naked; the enemy, having scalped him, had borne away the scalp as a great trophy.
The birds of the air, having seen Bloody Hand killed and mutilated, held a council at which they bemoaned the death of their human friend. Finally one of the assembly said: “Let us try to bring him back to life. But before we can begin to resuscitate his body we must recover his scalp, which hangs before the door of the chief of the enemy who killed him. Let us send for it.” The assembly after agreeing to what had been proposed with regard to the preparations necessary to bring their friend back to life, first sent the Black Hawk to secure the scalp. Having arrived at the place where hung the scalp, Black Hawk was able by means of his sharp and powerful bill to break easily the cords that held the scalp; thus securing it, he bore it in triumph to the council of the birds. Then one among them said, “Let us first try our medicine to see whether it has retained its virtue or not. We must try first to bring to life that dead tree which lies there on the ground.” Thereupon they proceeded to prepare their medicine. To make it, each representative placed in the pot a piece of his own flesh. (These representatives were, of course, birds of the elder time, not such as live now.[123]) In experimenting with their medicine they caused a stalk of corn to grow out of the ground without sowing seed. In this stalk there was blood. After noting the efficacy of the medicine they broke the stalk, and after obtaining blood from it, caused it to disappear. With this medicine is compounded the seed of the squash.
When the medicine was made they held a sanctifying council, in which part of the assembly sat on one side of the tree, and the other part on the opposite side. The wolves and the snakes attended, also other animals and birds of great orenda (magic power). The birds [[275]]sang and the rattlesnakes rattled; all present made music, every one in his own way.
Above the clouds and mists of the sky dwells a bird who is the chief of all the birds. His name is Sʻhadahgeah. This assembly of bird and animal sorcerers chose the chief of the crows to notify him of all that was taking place. This is the reason, according to the tradition, the crow today sings the note “caw, caw.” The eagle is another chief who is under this great bird that dwells above the clouds and mists of the firmament.
When the leaders of this assembly saw that the trees and plants were coming to life and putting forth green leaves and waxen buds,[124] the presiding chief said to his associates: “This is enough. We have sung enough. Out medicine will now act, and we must select someone to put it into the man’s body.” For this purpose they chose the chickadee. This canny bird first drank the medicine; then going by way of the man’s mouth into his stomach, it emitted the medicine. While this was taking place the others were engaged in rubbing the body of the dead man with the medicine. When his body was well anointed they all sat down and began to sing. For two days and two nights they did not cease from singing, until they perceived that the body was becoming warm again. After his resuscitation[125] the man reported that he felt suddenly as though he had just been aroused from a sound sleep; he heard the singing of the birds and the various sounds made by the beasts around him, and finally came to life again. Remaining silent, he merely listened to the singing of the songs of orenda that arose on all sides. He listened because he could understand the words that were used in these chants of the sorcerers. As soon as his body began to show signs of motion the birds and the beasts drew back a little, but continued to sing and chant.
When the chief of the assembly saw that the man had fully recovered his life, he said to him: “We bestow this medicine on you and your people. Your people shall have it for their healing. If it so happens that one of them is injured by a fall, by a blow, or by an arrow shot, he must have recourse to this medicine. You must make use of it at once. You must also from time to time strengthen and renew this medicine by giving a feast in its honor.[126] When you make use of it you must burn tobacco in our behalf and turn your thoughts toward us. As long as you shall have this medicine, you shall assemble at intervals at appointed feasts to strengthen it, and for this purpose you shall burn tobacco of the old kind. While doing this you shall say, among the other things: ‘Let all the birds and the beasts on the earth and above the earth share this fragrant smell of the tobacco.’ As long as people live and are born this ceremony must be maintained to fix the use of this medicine.” Thus, after [[276]]the birds and beasts had brought the man to life, they taught him how to make use of the medicine and how to sing the songs that put it in action. Then they dismissed him, telling him to go to his home, where he must inform his people, through their appointed authorities, what he had learned for their benefit and welfare. Thereupon the man went to his home.
The men who had seen him scalped and killed had related the story to their people, who believed him dead. So, when they saw him return alive, they quickly gathered around him, asking, “How has it come to pass that you have returned alive?” Then the man gave them, in detail, an account of how he had been killed, and how the birds and the animals, in return for the kindness which he had shown them at all times, had concocted the medicine which had brought him back to life. Then, selecting a small number of wise men of great experience, he taught them how to use this medicine and confided its preservation to their custody. He strictly enjoined them not to make light of the songs which belonged to it; should they so far forget themselves as to do so, they would suffer great misfortune, for the songs possessed great orenda, which would become active against them. He told them, further, that no one should sing the songs unless he had some of this powerful medicine (which is called nigahnegahah, “small dose”). This medicine is still held in great repute among the Iroquois. (See Medical Note, p. 491.)