I.

Ir is apparent from the examination of such evidences as can be discovered, that the several Iroquois nations occupied positions of entire equality in the League, in rights, privileges, and obligations. Such special immunities as were granted to either, must be put down to the chances of location, and to the numerical differences at the institution of the Confederacy; since they neither indicate an intention to establish an unequal alliance, nor exhibit the exercise of privileges, by either nation, inconsistent with the principle of political equality, on which the confederation was founded.

The sources of information, from which this conclusion is drawn, are to be found in the mass of Iroquois traditions, and in the structure of the Confederacy

itself. Those traditions which reach beyond the formation of the League, are vague and unreliable, while all such as refer to its establishment assume a connected and distinctive form. It follows that confidence may be reposed in such inferences as are derived from these traditions, and corroborated by the internal structure of the government, and by the institutions of the Hodénosaunee.

There were provisions apparently vesting in certain nations superior authority, which it is desirable to introduce and explain. The most prominent was the unequal distribution of sachemships, indicating an unequal distribution of power: the Onondagas, for example, having fourteen sachems, while the Mohawks were entitled to but nine. It is true, ceteris

paribus, that a larger body of sachems would exercise greater influence in general counsel; but it will appear, when the mode of deciding questions is considered, that it gave no increase of power, for each nation had an equal voice, and a negative upon the others.

By another organic provision, the custody of the "Council Brand," and also of the "Wampum," in which the laws of the Confederacy "had been talked," was given by hereditary grant to the Onondagas. This is sufficiently explained by their central position, which made the council-fire in the Onondaga valley, in effect, the seat of government of the League. It was equally a convenience to all, and does not necessarily involve a preference enforced by superior power.

The Tadodahóh was likewise among the Onondaga sachems. Upon this point, it has heretofore been stated, that the higher degree of consideration attached to this title resulted exclusively from the exalted estimation in which the original Tadodahóh was held, on account of his martial prowess and achievements.

An apparent inequality between the nations of the League is also observable in the award of the two highest military chieftains to the Senecas. It will be sufficient, on this difficult feature in the system of the Iroquois to note, that when they constructed their political edifice, the Long-House, with its door opening upon the west, they admitted the supposition that all hostile onsets were to be expected from that direction; and on placing the Senecas as a perpetual shield before its western portal, these war-captains were granted, as among the means needful for its protection.

of the Oneidas, could enforce from them the same obedience that was due to him from his own people; and when in general council with his compeers, he had an equal voice in the disposal of all business which came before it. The special privileges enumerated, and some others which existed, were of but little moment when compared with the fact, that the nations were independent; and each had an equal participation in the administration of the government.

66

At the epoch of the League, the several nations occupied the territory between the Hudson and the Genesee, and were separated by much the same international boundaries, as at the period when they yielded up their sovereignty. From geographical position, or from relative importance, or yet, for the mere purpose of establishing between the nations relationships similar to those existing between the tribes, certain rules of precedence and national ties were constituted between them. The nations were divided into two classes, or divisions; and when assembled in general council were arranged upon opposite sides of the council-fire." On the one side stood the Mohawks, Onondagas, and Senecas, who as nations were regarded as brothers to each other, but as fathers to the remainder. Upon the other side were the Oneidas and Cayugas, and at a subsequent day, the Tuscaroras; who, in like manner, were brother nations by interchange, but sons to the three first. These divisions were in harmony with their system of relationships, or more properly formed a part of it. They may have secured for the senior nations increased respect, but they involve no idea of dependence in the junior, or inequality in civil rights.

Unequal terms in a Confederacy of independent nations would not be expected. True wisdom would dictate the principle of equality, as the only certain foundation on which a durable structure could be erected. That such was the principle adopted by the legislators of the Iroquois, is evinced by the equality of rights and immunities subsisting between the sachems of the League. Their authority was not limited to their own nation, but was co-extensive with the Confederacy. The Cayuga sachem, while in the midst

The Onondagas were placed next in the order of precedence, and were addressed in council by the appellation, Ho-de-san-no-ge-ta. This term signifies "Name Bearer;" and was conferred in commemoration of the circumstance, that the Onondagas bestowed the names upon the fifty original sachems. It was a privilege of some moment, as these "names"

were to descend from generation to generation, upon the successive rulers of the Hodénosaunee.

Next in order stood the Senecas, justly proud of their national designation, Honan-ne-ho-ont, or "The Door Keeper." To them, as elsewhere remarked, belonged the hereditary guardianship of the door of the Long-House.

The Oneidas occupied the fourth place in the Iroquois order of precedence, and originally had no appellation by which they were distinguished. At a subsequent and quite modern period, the epithet, Ne-ar-de-on-dar-go-war, or "Great Tree," was conferred upon them by their confederators. This name was seized upon from some occurrence at a treaty with the people of Wastow, or Boston.

tion.

Of the five original nations, the Cayugas were placed last in the enumeraThey were designated in council by the appellation, So-nus-ho-gwar-towar, signifying "Great Pipe." Tradition refers this epithet to the incident, that the leading Cayuga chief in attendance at the council, which established the Confederacy, smoked a pipe of unusual dimensions and workmanship.

The admission of the Tuscaroras having been long subsequent to the formation of the League, they were never received into an equal alliance with the other nations. After their disastrous overthrow and expulsion from North Carolina, they turned towards the country of Iroquois; and were admitted about the year 1715 as the sixth nation, into the Confederacy. But they were never allowed to have a sachem, who could sit as an equal in the council of sachems. The five nations were unwilling to enlarge the number of sachemships founded at the institution of the League. For purposes of national government, however, they were organized like the other nations, with similar tribes, relationships, laws, and institutions. They also enjoyed a nominal equality in the councils of the League, by the courtesy of the other five, and their sachems and war-chiefs were "raised up" with the same ceremonies. They were not dependent, but were admitted to as full equality as could be granted them, without enlarging the frame-work of the Confederacy. In the councils of the League, they had no national designation.

In an oligarchy, wherein the administrative power is vested in the members of the Ruling Body jointly, a Council of the Oligarchs becomes the instrumentality through which the will of this body is ascertained and enforced. For this reason, the councils of the Iroquois are important subjects of investigation. By them were exercised all the legislative and executive authority incident to the Confederacy, and necessary for its security against outward attack and internal dissensions. When the sachems of the League were not assembled around the general council-fire, the government itself had no visible existence. Upon no point, therefore, can an examination be better directed, to ascertain the degree of power vested in the Ruling Body; and the manner in which their domestic administration and political relations were conducted. When the sachems were scattered, like the people, over a large territory, they exercised a local and indi

vidual authority in the matters of everyday life; or in national council, adjusted by their joint wisdom the affairs of their respective nations. Those higher and more important concernments, which interested the race at large, were reserved to the sachems of the Confederacy in general council. In this council resided the animating principle by which their political machinery was moved. It was, in effect, the government.

The oligarchical form of government is not without its advantages, although indicative of a low state of civilization. A comparison of views, by the agency of a council, would at any time be favorable to the development of talent. It was especially the case among the Iroquois, in consequence of the greater diversity of interests, and more extended reach of affairs, incident to several nations in Confederations. Events of greater magnitude would spring up in the midst of a flourishing Confederacy, than in a nation

of inconsiderable importance; and it is demonstrated by the political history of all governments, that men develope intellect in exact proportion to the magnitude of the events with which they become identified. For these reasons, the Confederacy was favorable to the production of men, higher in capacity among the Iroquois, than those nations would bring forth, whose institutions and system of government were inferior.

The extremely liberal character of the oligarchy of the Iroquois, is manifested by the "modus procedendi" of these councils. It is obvious that the sachems were not set over the people as arbitrary rulers, to legislate as their own will might dictate irrespective of the popular voice; on the contrary, there is reason to believe that a public sentiment sprung up on questions of general interest, which no council felt at liberty to disregard. By deferring all action upon such questions until a council brought together the sachems of the League, attended by a concourse of inferior chiefs and warriors, an opportunity was given to the people to judge for themselves, and to take such measures as were necessary to give expression and force to their opinions. If the band of warriors became interested in the passing questions, they held a council apart, and having given it a full consideration, appointed an orator to communicate their views to the sachems, their "Patres Conscripti." In like manner would the chiefs, and even the women proceed, if they entertained opinions which they wished to urge upon the consideration of the council. From the publicity with which the affairs of the Confederacy were conducted, and the indirect participation in their adjustment, thus allowed the people, a favorable indication is afforded of the democratic spirit of the government.

Oratory, from the constitutional organization of the "council," was necessarily brought into high repute. Questions involving the safety of the race, and the preservation of the League, were frequently before it. In those warlike periods, when the Confederacy was moving onward amid incessant conflicts with contiguous nations; or, perchance, resisting sudden tides of migratory population; there was no dearth of those exciting

causes of those emergencies of peril, which rouse the spirit of a people, and summon into activity their highest energies. Whenever events converged to such a crisis, the council was the first resort; and there, under the pressure of dangers, and in the glow of patriotism, the eloquence of the Iroquois flowed as pure and spontaneous as the springs of their own Mohawk, or the head-waters of Cayuga.

The Indian has a quick and enthusiastic appreciation of eloquence. Highly impulsive in his nature, and with passions untaught of restraint, he is strongly susceptible of its influence. By the cultivation and exercise of this capacity, was opened the pathway to distinction; and the chief or warrior gifted with its magical power, could elevate himself as rapidly as he who gained renown upon the war-path. With the Iroquois, as with the Romans, the two professions, oratory and arms,* could establish men in the highest degree of personal consideration, "in amplissimo gradu dignilatis," known to each respectively. To the ambitious Roman in the majestic days of the republic, and to the proud Hodénosaunee in his sylvan house, the two pursuits equally commended themselves; and in one or the other alone, could either expect success.

The

It is a singular fact, resulting from the structure of Indian institutions, that nearly every transaction, whether social or political, originated or terminated in a council. This universal and favorite mode of doing business, became interwoven with all the affairs of public and private life. Public transactions of every name and character were planned, scrutinized, and adopted in council. succession of their rulers; their athletic games, dances, and feasts; and their social intercourse, were identified with councils. In the same manner, the mass of their religious observances were indissolubly connected with these assemblies. The Maple Dance, or "Thanks to the Maple;" the Strawberry Feast, or fering of first-fruits to the Great Spirit;" the Harvest Corn, and Green Corn Worship, were only observed through the instrumentality of a council. It may be said that the life of the Iroquois was either spent in the chase, or the war-path, or at the council-fire. They formed the

"Of