The Myths of the North American Indians

by Lewis Spence

If we look to tradition for an account of the origin of the Grand League, we learn that the union was effected by Hiawatha in the fourteenth century. The Hurons and Iroquois, we are told, were at one time one people, but later they separated, the Hurons going to the lake which is named after them, and the Iroquois to New York, where their five tribes were united under a General Council. But tradition is quite evidently wrong in assigning so early a date to this important event, for one of the two branches of the Iroquois family (that which comprises the Mohawks and the Oneidas) has left but few traces of an early occupation, and these, in the shape of some old town-sites, are judged to belong to the latter part of the sixteenth century.

The early connexion between the Iroquois and the Hurons, and their subsequent separation, remains undisputed. The Iroquois family was divided into two branches, the Sinnekes (Onondagas, Cayugas, and Senecas) and the Caniengas (Mohawks and Oneidas), of which the subdivisions composed the Five Nations. The Sinnekes had established themselves in the western portion of New York, and the Caniengas at Hochelaga (Montreal) and elsewhere on the St. Lawrence, where they lived amicably enough with their Algonquin neighbours. But in 1560 a quarrel arose between the Caniengas and the Algonquins, in which the latter called in the aid of the Hurons. This was the beginning of a long war, in which the Caniengas had the worst of it. Gradually the Caniengas were driven along the shores of Lake Champlain and Lake George till they reached the valley of the Mohawk River, where they established themselves in a country bordering on that of the Onondagas.

Now the Onondagas were a formidable tribe, fierce and warlike, and the Caniengas, being long accustomed to war, were not the most peaceable of nations, and ere long there was trouble between them, while both were at war with the Hurons. At the head of the Onondagas was the great chief Atotarho, whose sanguinary exploits and crafty stratagems had become the dread of the neighbouring peoples, and among his warriors was the generous Hiawatha. Hiawatha was filled with horror at the sight of the suffering caused by Atotarho's expeditions, and already his statesman's mind was forming projects of peace. He saw that in confederation lay the means not only of preserving peace among his people, but of withstanding alien foes as well. In two consecutive years he called an assembly to consider his plan, but on each occasion the grim presence of Atotarho made discussion impossible. Hiawatha in despair fled from the land of the Onondagas, journeyed eastward through the country of the Oneidas, and at last took up his residence among the Mohawks, into which tribe he was adopted. It has been said by some authorities, and the idea does not lack probability, that Hiawatha was originally a Mohawk, and that he spent some time among the Onondagas, afterward returning to his own people. At all events, the Mohawks proved more amenable to reason than the Onondagas had done. Among the chiefs of his adopted tribe Hiawatha found one—Dekanewidah—who fell in with his confederation plans, and agreed to work along with him. Messengers were dispatched to the Oneidas, who bade them return in a year, at the end of which period negotiations were renewed. The result was that the Oneida chiefs signed a treaty inaugurating the Kayanerenh Kowa. An embassy to the Onondagas was fruitless, as Atotarho persistently obstructed the new scheme; but later, when the Kayanerenh Kowa embraced the Cayugas, messages were once more sent to the powerful Onondagas, diplomatically suggesting that Atotarho should take the lead in the Grand Council. The grim warrior was mollified by this sop to his vanity, and condescended to accept the proposal. Not only that, but he soon became an enthusiastic worker in the cause of confederation, and secured the inclusion of the Senecas in the League.

The confederacy of the Five Nations was now complete, and the 'Silver Chain,' as their Grand Council was called, met together on the shores of the Salt Lake. The number of chiefs chosen from each tribe bore some relation to its numerical status, the largest number, fourteen, being supplied by the Onondagas. The office of representative in the Council was to be an hereditary one, descending in the female line, as with the Picts of Scotland and other primitive peoples, and never from father to son.

So powerful did the League become that the name of 'Long House People' was held in the greatest awe. They annihilated their ancient enemies, the Hurons, and they attacked and subdued the Micmacs, Mohicans, Pawnees, Algonquins, Cherokees, and many other tribes. The effect of the League on British history is incalculable. When the Frenchman Champlain arrived in 1611 he interfered on behalf of the Hurons, an action whose far-reaching consequences he could not foresee, but from that period dated the hatred of the Iroquois for the French which ensured Britain's success in the long struggle between the European nations in America. Without the assistance of the native factor, who shall say how the struggle might have ended?

But the Iroquois were not altogether a bloodthirsty people. A strong bond of brotherhood existed between the Five Nations, among themselves they were kind and gentle, and in part at least Hiawatha's dream of peace was realized. It is not, of course, very easy to say how far Hiawatha intended the scheme of universal brotherhood with which he is credited. Whether he conceived a Grand League embracing all the nations of the earth or whether his full ambition was realized in the union of the Five Nations is a point which history does not make clear. But even in the more limited sense his work was a great one, and the lofty and noble character which Longfellow has given to his hero seems not unsuited to the actual Hiawatha, who realizes the ideal of the 'noble savage' more fully, perhaps, than any one else in the annals of primitive peoples.

As in the case of King Arthur and Dietrich of Berne, many myths soon gathered round the popular and revered name of Hiawatha. Among barbarians three, or even two, generations usually suffice to render a great and outstanding figure mythical. But one prefers to think of this Iroquois statesman as a real man, a bright particular star in a dark sky of savagery and ignorance.

The Stone Giants

The Iroquois believed that in early days there existed a malignant race of giants whose bodies were fashioned out of stone. It is difficult to say how the idea of such beings arose, but it is possible that the generally distributed conception of a gigantic race springing from Mother Earth was in this instance fused with another belief that stones and rocks composed the earth's bony framework. We find an example of this belief in the beautiful old Greek myth of Deucalion and Pyrrha, which much resembles that of Noah. When after the great flood which submerged Hellas the survivors' ship grounded upon Mount Parnassus they inquired of the oracle of Themis in what manner the human race might be restored. They were bidden by the oracle to veil themselves and to throw the bones of their mother behind them. These they interpreted to mean the stones of the earth. Picking up loose pieces of stone, they cast them over their shoulders, and from those thrown by Deucalion there sprang men, while those cast by Pyrrha became women.