The Legends of the Iroquois

by Unknown

The Hunter, Page 129.—This legend is one of the many relating the origin of the "medicine compound." When the rejoicing over the return to life of Kanistagia had ceased, the bear and fox took him aside and imparted the secret of the mysterious compound which had mended his wounded head when once the scalp had been restored. There has always been a great deal of mystery, and something of superstition, concerning, "Indian medicines," and quack nostrums have been eagerly sought by people of these later years simply because they were labeled with Indian names and ascribed to Indian origin. The fact is the Indians were poor doctors. They knew the virtue of catnip, peppermint, pennyroyal, and a few simple herbs of like nature. They knew that lobelia would act as an emetic and throw poisons from the stomach. They found that a salve made from the inner bark of the slippery elm and elder would heal wounds. While they had an infinite variety of so-called "medicines," their cures were generally effected through faith and good constitutions, aided by a liberal use of cold water. They lived out of doors during the greater part of their lives, and to this, more than to their knowledge of cures, may be ascribed their longevity.

The secret of their "great medicine" was imparted to but few, and the formula here given was told the author by one of the older Jimmersons, a resident of the Seneca Reservation: Each year before the coming of the frosts a meeting of the chiefs was held in one of the largest wigwams. Those entitled to attend could not enter the wigwam before dark. Each one brought with him several of the rarest herbs, roots, branches of trees or fruits of which he had knowledge, and often hundreds of miles had been traversed in the search for some particularly scarce product. These, with a few simple, fragrant herbs and a certain proportion of dry corn and beans, were pounded into a pulpy mass. Each one present assumed the character of some bird or animal, and they often masqueraded to carry out the role. No words passed between them, but a continual din was kept up as each one sounded the cries of the bird or animal he represented. One would bark like a fox, another caw like a crow, a third would growl like a bear, the fourth, fifth and sixth chatter like squirrels, raccoons or ground-hogs. Another would scream like a hawk, while others would imitate the wild turkey, geese, ducks, etc. They worked rapidly, for they must complete their task before the break of day. If one closed his eyes in sleep, it was a sure sign that the plague would come upon the tribe. At daylight the compound was divided, carefully bestowed in panther skin pouches, and carried away for future use.

The manner of administering it was as curious as its manufacture. Water was dipped from a running stream in a wooden vessel. Care was taken to dip with the current—never against it. When the water in the vessel had become absolutely quiet, three small portions of the powder were carefully dropped on its surface in the form of a triangle. If the powder spread over the surface of the water, as dust often will, the patient hastily gulped down the dose and got well. If the powder sank to the bottom without spreading over the surface, the medicine man quickly departed with his potion and no further effort was made to save the patient's life.

Hiawatha, Page 137.—This version of Hiawatha follows as closely as it is possible to translate into English the legend as told by Governor Blacksnake (The Nephew). This aged Seneca chief was contemporaneous with Cornplanter, and died December 26, 1859, at the age of 117 or 120 years. He was a very intelligent man, possessing all the nobler traits of his race and very few, if any, of the baser ones. He possessed the confidence and esteem of Washington, and to the day of his death wore upon a thong around his neck a silver medal given him by Washington. He also constantly carried a little leathern pouch containing a pass written and signed by Washington's own hand.

It is believed that many will be pleased to read in prose the beautiful story that Longfellow has immortalized in verse, and into which he wove many other curious legends to make the story complete. The form of the tradition here given is believed to be the purest one extant. Its narrator repeated it frequently to assemblages of the Senecas up to a few months prior to his death, and as here given follows the story precisely as it came from Blacksnake's own lips.

This legendary account of the formation of the confederacy of the Iroquois differs materially from the historical account as given by Cornplanter. The story of Hiawatha was believed by Cornplanter as implicitly as any Christian believes the Bible. But he said this happened so many years ago, when everything was spiritual and supernatural, that the Five Nations in time came to look upon it as something that was not binding upon them. By degrees they drifted away and were estranged, and the council-fire combined and lighted by Hiawatha at that time was permitted to go out—that is, each tribe held its separate council. After the second reunion of the tribes (see note and legend "The Confederation of the Iroquois") the council was again established at Onondaga, and the great council-fire was relighted on the spot hallowed by the presence of their wisest leader. It is also interesting to note that the councils of the Iroquois were held at Onondaga until January 18, 1777. In the War of the Revolution the Mohawks, Onondagas, Senecas and Cayugas favored the English. The Mohawks went to Canada and never returned, save as foes, till after peace was declared, and the other tribes named lent the English much assistance. The Oneidas and Tuscaroras remained neutral, but really aided the Colonists. On the 19th of January, 1777, a delegation of Oneida Indians visited Fort Stanwix (now Rome), and told the commanding officer that the council-fire of the Iroquois at Onondaga had the previous day been extinguished for all time. What was probably the oldest confederacy in the world died in the very infancy of American Independence.

The Peacemaker, Page 149.—The location of this "City of Refuge" will, of course, never be known, and all that can be said about it must be simply speculation. It seems reasonable to suppose that it was located in a somewhat central position; where it would be most convenient to all the tribes. From the fact that Genetaska and her lover went southward to a river and took a canoe to complete their wedding trip, it is believed that Kienuka was situated in one of the three valleys in the central part of the State of New York, drained respectively by the Tioughnioga, the Chenango or the Unadilla rivers. The eloping couple are said to have been the progenitors of a very intelligent tribe on Chesapeake Bay, and probably reached their home by way of the Susquehanna River. Elias Johnson, a Tuscarora Indian, gives a somewhat different version of this legend, and says that Kienuka was located four miles eastward of the inlet of the Niagara gorge at Lewiston. Although Mr. Johnson is possessed of much information as to the early legends of his people, it is probable that he has erred in the location of the peace-home. The location he points out would have been manifestly unfair to the Mohawks and Oneidas, and, indeed, it would have been very difficult of access to all the tribes, for even the Senecas (the westernmost tribe) would have had to make a journey of nearly a hundred miles to have gotten within the sacred walls.

Wherever it was, Kienuka was a veritable "City of Refuge." Its queen was chosen as indicated in the legend and her word became law. There was absolutely no appeal from it. With three or four retainers, who must be old women, she was supported by all the tribes, and great quantities of food were stored at the retreat for the relief of those who came there in distress. This must be ready at all times for those who might be in want. Disputes were not tolerated in the presence of the Peacemaker and would have been punished by death if reported to the council. Every one who reached the charmed circle was safe from molestation until the Peacemaker had delivered her sentence. If for some offence the refugee should be adjudged guilty of a crime punishable by death, he must be taken far from the peace-home before the sentence could be executed, for the shedding of blood within its pale was strictly forbidden. For this reason, when deserted by Genetaska, whose vows were forgotten in the love she bore the young Oneida, Kienuka became the scene of bloodshed, and it was afterwards shunned, accursed and desolated.

Six hundred years elapsed after the occurrence of this romantic incident before the office of Queen Peacemaker was again filled. The shock the Indians felt over the betrayal of such a high trust as that imposed in Genetaska led them to practically abolish the venerated custom. In 1878 they bestowed the honor upon Caroline Parker, a sister of General Eli S. Parker, a former member of General Grant's staff. She was a resident of the Tuscarora Reservation, and afterwards became the wife of John Mountpleasant. She is possessed of a comfortable home and a fortune of moderate size. She is a woman of education and refinement, and is in all respects an ideal Peacemaker. Her home is ever open to the poor, distressed and needy; her heart is moved by pity at every sign of suffering; her sound judgment and fine sensibilities render her a most valuable friend and counsellor.

An Unwelcome Visitor, Page 155.—This legend was as common among the Indians as are the parables of the Prodigal Son or the Good Samaritan among Christians. It was told to the young very impressively and often, that they might learn by its teachings never to refuse welcome and shelter to a stranger, no matter what his condition, even though he be covered with the awful pustules of smallpox, with which the visitor in the legend is supposed to have been suffering. If they should refuse shelter, they might be, unawares, turning "good medicine" from the door. This is also one of the legends explaining the origin of the knowledge possessed by the Indians of the curative properties of plants and roots. Unfortunately the name of the benefactress of their race who figures in the legend has been lost, but in all tribes and clans there have been noted Sagawahs who were supposed to be her descendants. As no one could enter the Happy Hunting-Grounds except through the gate of death, the Great Spirit's messenger, who had gone through much suffering for the welfare of the red men, brought upon himself the "fatal disease"—consumption—for which the Indians had no remedy.