Proceedings of the New York Historical Association [1906]

by New York State Historical Association. Meeting

The Montagnais and Adirondacks of Canada, and in fact all the Algonquin nations, seem to have some tradition of the deluge, which in some way is mixed with the Huron-Iroquois tradition of the creation. In fact, it deals with a re-creation of the earth.

They say that one Messou restored the world when it was lost in the waters. Their story of the deluge is practically as follows:

This Messou went a hunting with lynxes, instead of dogs, and was warned that it would be dangerous for his lynxes in a certain lake near the place where he was. One day as he was hunting an elk his lynxes gave it chase even into the lake; and when they reached the middle of it, they were submerged in an instant. When Messou arrived there and sought his lynxes, who were indeed his brothers, a bird told him that it had seen them in the bottom of the lake, and that certain animals or monsters held them there. He at once leaped into the water to rescue them, but immediately the lake overflowed, and increased so prodigiously that it inundated and drowned the whole earth. Astonished, he gave up all thought of his lynxes and turned his attention to creating the world anew. First he sent a raven to find a small piece of earth with which to build a new world. The raven returned unsuccessful. He made an Otter dive down, but he could not reach the bottom. At last a muskrat descended and brought back some earth. With this bit of earth Messou restored every thing to its former condition.

But it is among the Iroquois that Great Turtle plays the principal part in the creation. In fact it is said that he upholds the earth to this day. In one of the cases of the "Richmond collection" in the museum of the Montgomery County Historical Society, is an old rattle which can be traced back more than a hundred years. We have looked upon it as an interesting relic of the Senecas, a rude musical instrument. It is made from a turtle shell and skin, and in the enclosed space has been placed pebbles for rattles.

But this instrument is interesting beyond all that. Father LeJune, in his Relation of 1639, makes the following statement in describing a dance at a feast given for a sick woman: "At the head of the procession marched two masters of ceremonies, singing and holding the tortoise, on which they did not cease to play. This tortoise is not a real tortoise, but only the shell and skin, so arranged as to make a sort of drum or rattle. Having thrown certain pebbles into it they make from it an instrument like that the children in France used to play with. There is a mysterious something, I know not what, in this semblance of a tortoise, to Which these people attribute their origin. We shall know in time what there is to it."

It is said that in no Amerind (the word Amerind is a new word coined by the Bureau of Ethnology to take the place of the three words "North American Indian." You will notice that it is composed or formed from the first four letters of American and the first three letters of Indian) language, could the Jesuit Priests find a word to express the idea of God or His attributes. Although the most charitable of people and showing the utmost affection for their children, the Jesuits were unable, in the Amerind language, to impress upon them or to communicate to them, the idea of an all-loving and charitable Supreme Being. They had their Manitou, but they feared them and gave them the character of the devil, one who should be propitiated by presents, by penances, or by scourges and feasts.

In the Amerind's mind, each animal had a king, as the Great Turtle, the Great Bear, etc. The fathers said to them if the animals have each a Supreme Being, why should not man have a great chief of men, who lives in the sky; a Great Spirit. This idea they accepted, and although they did not or could not give him the attributes of the Christian's God, the Great Spirit became "a distinct existence, a pervading power in the universe, and a dispenser of justice."

This idea the Jesuits had to accept, although in exceptional cases, they seemed to impress their idea of God upon some of their converts while they had them at the missions, but they were sure to become apostates when they returned to their people in the wilderness. So you will see that "The Great Spirit" of the Indians is a modern idea received from the whites and not, as some think, a Supreme Being evolved ages ago from the Amerind mind.

Parkman says: "The primitive Indian believed in the immortality of the soul, and that skillful hunters, brave warriors, and men of influence went, after death, to the happy hunting-grounds, while the slothful, the cowardly, the weak were doomed to eat serpents and ashes in dreary and misty regions, but there was no belief that the good were to be rewarded for moral good, or the evil punished for a moral evil."

So you will see that the writing of a history of the Mohawks would be an arduous task, a history filled with mystery and superstition together with kindly deeds and warlike acts, a history of a people endowed with minds that were able to conceive a union of tribes, states or nations, call them what you may, and to perpetuate that union for centuries, the success of which suggested to our forefathers the union of states, the government under which we now live.