It will be remembered that one of the first major tests of the authority of the State of New York over the Seneca Indians occurred in 1821 when Thomas Jemmy, a Buffalo Creek Indian, was indicted in a state court for the murder of a witch. Jemmy had been chosen executioner of the witch, after the order of tribal law, but his action aroused the attention of the neighboring whites who took court action against him.

Jemmy was defended by Red Jacket whose speech in defense of the accused man is a classic of Indian oratory. The trial resulted in the claim that state courts had no jurisdiction over the internal affairs of Indian tribes, and Jemmy was acquitted.

This incident serves to call attention to the very general belief of the Seneca Indians in witchcraft. Indeed not only did the Indians believe in it, but many of the neighboring whites. There are many white rural communities today where belief in witches is current, and one has only to visit the rural settlements about Reading, Pa., or read the accounts of investigations reported in the Journal of American Folk Lore, to find how prevalent among the whites of today is the belief in witches.

Red Jacket was somewhat familiar with history. In his defense he said, “Go to Salem, and there find a record of hundreds persecuted and scores slain for the same crime that has brought down the arm of vengeance upon the (guilty) woman.... What crime has this man committed more than the rulers of your own people, in carrying out in a summary way the laws of his people and your people, and the laws of his God and your God...?”

This belief in witches and sorcerers has not been entirely eradicated among the state Indians to this day. All the older Indians have witch stories to tell, and some of them have had personal experience with witchcraft. It is not considered good form to talk about witches, for if one reveals too much knowledge he is apt, himself, to be accused of the evil art. It matters not whether the Indian is a christian or non-christian as far as witchcraft is concerned. Both christians and followers of Handsome Lake express a belief in it.

It is customary for the Indians to call all manner of sorcerers, “witches.” Both sexes are implied, and it is to be doubted that an Indian would recognize the term wizard, though for the sake of consistent English I have employed the term throughout this work. To the Seneca all “otgont” charm holders are witches and capable of witchcraft. An Indian will seldom mention anything about witches to white people for fear of ridicule, but they admit that some white people know much about the sinister art. The Tonawanda Indians, for example, know of a white doctor who is capable of diagnosing the symptoms of witch poisoning, and he has a great reputation for curing bewitched patients.

An understanding of the Seneca belief in witchcraft is essential for an understanding of Seneca folk-lore, and not only folk-lore but the psychology of the group.

Certainly, all through the folk-lore of the Seneca, one will find a steady belief in the ability of “powered” persons to transform themselves into any sort of creature desired, particularly the form of some chosen animal. One of the most common methods is to have a collection of animal pelts into which the person may enter and assume the character of the beast, but retaining human intelligence. Most frequently in modern times the witch is reputed to be able to become an owl, a dog or a big snake.

To guard against witches many Indians buy witch powder from witch doctors. By using this properly the witch is kept away from the person and his household.

In case of uncertainty the witch doctor goes into a trance and prescribes the proper remedy. Sometimes a person is bewitched by a spirit or by a charm that he has failed to pacify. The charm then causes bad dreams, wounds, broken bones and even death in the family unless satisfied by the proper ceremony.

Edward Cornplanter stated that a complete bundle of charms (godÄ’esniyus´ta’kwa), should contain the following articles: (a) Scales of the great horned serpent or some of its blood; (b) round white stone given possessor by a pygmy; (c) claws of the death panther or fire beast; (d) feathers of dewat´yowais, or exploding bird; (e) castor of white beaver; (f) otnÄ´yont, or sharp bone; (g) gane´ont-wut, or corn bug; (h) small mummified hand; (i) hair of dagwanoeient, or flying head of the wind; (j) bones or bone powder of the NigÄ’´wahe or monster bear; (k) small flute or whistle from an eagles’ wing bone; (1) anti-witch powder; (m) bag of sacred tobacco; (n) claws or teeth of various wild animals; (o) a small mortar and pestle; (p) a small war club; (q) a small bow and arrow; (r) miniature bowls and spoons of wood; (s) a small wooden doll; (t) clairvoyant eye oil. These objects are called otcina‘keⁿ’´da’.

Individuals also had other charms, as different kinds of stones or wooden tablets that they scraped into a powder as “medicine.”

By consulting his bundle a charm holder could tell how to overcome a sorcerer’s influence, or determine what spirit had been offended and needed propitiation.

Each bundle was “sung for” in an appropriate ceremony of the charm holders’ society.

In a witch bundle found in an abandoned house of an old witch, the following articles were found:

1 bundle containing miniature weapons and utensils.

1 bundle containing dolls made of some soft brown wood.

1 package of small sacks from animal hearts.

1 ball of fine cord or thread.

1 box of dried snake blood.

1 bottle of eye oil.

1 package of hair of different shades.

1 bundle containing packages of various powders.

1 box containing a collection of various greases.

1 package containing smaller parcels of nail parings.

1 package of many wrappings containing a smaller inner package, with wet blood, and containing a small sharp bone.

1 dried human finger.

Collection of snake skins.

The witch is also reputed to have had a black calf skin, and a big dog skin. She was capable of transforming herself and much of the time lived in a small round pond as the wife of a monster black snake. When she finally died and was buried a witch light, gahai‘´, was seen over the pond.

A strong man began to feel sick and could not tell what troubled him. He took all kinds of medicine and went to three doctors but he grew steadily worse. After a while he could work no more and went to the home of a friend for help. His friend told him to stay with him until he recovered.

He was given a room on the far side of the house and as it had only one window it could be easily darkened. He was very weak and could eat only one meal a day. This caused him to stay in bed most of the time. After a while his friend said: “I am going to go to Newtown after a witch doctor who has just come from Tonawanda.” So he went after the witch doctor.

The witch doctor made a poultice and placed it on the sick man’s abdomen. He covered the poultice with rags and moss. The poultice was very hot and appeared to be drawing something out of the patient. Pretty soon, the witch doctor yelled, “Now is the time,” and grabbed the poultice and ran to the kitchen stove where he threw the contents of the poultice into the ash pan. Then he stirred into the poultice and pulled out a small sharp bone with a white hair wound around it.

Everybody examined the bone, and finally the witch doctor said, “It is my opinion that Widow — is bewitching you.”

“Why, she calls here every day to see how he is,” said the woman of the house.

The witch doctor told her to watch for the witch and notice what she did when she came next time. The sick man did not sleep that night but covered his face and began to talk to himself. He was now becoming a “witch” himself. In his hand he held the witch bone with the hair around it.

The next morning an old woman left her cabin on a hill and started down into the valley and up another hill to visit the sick man. Suddenly he began to talk. “Here she comes,” he said. “She is now leaving her house. Now she is down by the well. Now she is on the road. Now she is crossing the bridge. Now she is at the gate. Now she is walking up the path. Now she is by the apple tree. Now she is at the door.” As he said this there was a rap-rap-rap outside and the housewife opened the door, and there stood the old woman.

The old woman looked worried. “I couldn’t sleep last night,” she said. “I worried too much about Bill, besides I think I have lost something.” Then she went in to see the sick man. He had his head covered but yelled out, “You’re the one; you leave me alone after this or I will kill you.”

The old woman pretended she didn’t know what he was talking about and soon went out.

That night the sick man talked to the bone. He wound one of his own hairs about it and then threw it at the wall, saying, “You go back to her and stick in her heart.”

Everybody in the house heard the bone fly through the wall, for it went “ping!” Then the sick man went to sleep.

The next morning the old witch didn’t come so the people went to her house and it was locked. Someone climbed in a window and found her dead in bed. They turned back the quilts and found the sharp bone driven into her heart. Nobody felt sorry but said, “It served her right; she had no business witching people.”

There was a beautiful young woman, the daughter of a witch. When the old witch died her husband wanted to burn up her bundles of witch poisons, because he was a Christian, but the beautiful daughter said, “Father, let us keep this bundle; you never can tell what might happen if we should destroy it.” So she hid the bundle.

Now, there was a handsome young fellow living in the neighborhood and he came to the house once or twice to see her father. The young woman determined to get this young man so she made witch medicine and put it in his cider when he visited the house the next time. It was night and when the young man went out to go home she went out the back door and followed him. Pretty soon she coughed and he looked around. Then she called him and he asked her what she wanted. She asked him to sit down on a log by the road. They stayed there quite a while. After a while the girl said, “Why don’t we two get married?” The young fellow replied, “What is the use?” Then he went home.

Now he had just secretly married another girl from Cold Spring and he went to her house. Pretty soon she said, “You have been somewhere. You have been visiting some other woman.” She then scolded him.

He felt very bad for he loved his bride, but he felt that he could not help having made the mistake of calling on the man who was his friend. He never thought about the girl because he did not like her. He therefore made up his mind that he had been witched.

He felt very bad the next day and wanted some more cider, but the man who had it lived a long way past his friend’s house. Nevertheless he tried to go past the house to the one further on, but all the while he felt something pulling him back. In a moment he yielded and returned to the house, where the beautiful young woman let him in at the back door. He drank some cider, and called for more. This was the young woman’s chance and she put in a double portion of love powder. His mind changed quickly and he began to sing love songs. After a while the girl said to her father, “We two are going to get married.” The father didn’t know what to say. He should have been glad, because the young fellow helped him draw wood in winter. But he had heard that his friend had another woman. He therefore said nothing, but looked worried.

After a while the young man went out again and as before the young woman followed him and they sat down on the same log as the previous night. It was dark and the girl kissed him and held onto him. After a while he said, “I am going home, I really don’t love you. I am married to Fidelia.”

At this the young girl became very angry and said, “You had better leave her and come to live with me. If you don’t I will bewitch you and make you sorry.”

“How can you witch me?” asked the young fellow.

“I never will tell you,” said she, “but I will make you so sorry that you will wish you were dead.”

The young fellow then left her and went home to his own wife. As before she scolded him roundly and accused him of unfaithfulness, but he said nothing. He was a good provider and worked hard.

In a few days the young fellow began to be sick. He had sharp pains all over his body. He kept at work, however, and though he was tempted to visit his friend and get cider he kept away. Day by day he grew weaker and at night it seemed as if some one were scraping his body. Each day he grew thinner until he could work no more.

After thinking over the matter he decided to call in a witch doctor. This he did and the doctor advised him to visit a certain swamp near the creek and watch from across the water what was happening. That night he went down the hill and crouched back of a dead tree, at the same time keeping a sharp eye on the swamp across the stream. It was moonlight and he could observe everything in detail, for the stream was not wide. Soon he saw something swinging in the wind near an elm tree. He looked more closely and saw that it was a large bark doll suspended by a long string. Soon the moon shone full upon it and as he looked he saw the beautiful young witch woman come through the grass. She paused beneath the tree and saluted the doll, calling it by the young fellow’s name. She took out a knife and began to scrape it, to reduce its size, and as she did this the young fellow began to feel a sinking feeling as if he were shriveling up. The girl kept talking and laughing at the doll, saying, “You are tied up now. Well when the string rots you will fall and die. Meanwhile I will scrape you and eat your body.” Then when she had said this, she took out some sharp thorns and stuck them in different parts of the doll, and the young man yelled right out it hurt him so. Thereupon the young woman laughed and said, “Aha, I can hear you groan way here.”

After this the young fellow went home and was sick all night. The next day he resolved to do what the witch doctor had told him, but he was as yet too weak to perform the ceremony. As he lay thinking about his misfortune he heard a footfall outside and then a rap. His wife went to the door and there stood the young woman. “I have brought him some nice soup,” she said. “I hear he is very sick.”

She entered and went over to the young fellow. He hid his face and said, “Go away, I know what you are doing to me. You have poisoned me. I am sending for a crow today.”

The girl laughed and said, “What are you sending for a crow for?”

“You will soon find out,” he said.

That afternoon the witch doctor came and asked, “Well has she been here? If she has I can go ahead with the plan; I have brought the crow.”

So the young fellow took the crow and cut out its heart at the same time saying, “I bestow upon you the name of ——,” the name of the young woman.

The witch doctor and he then went into the back shed and made a model of a kettle-hanging frame. They put it on the dirt floor of the shed and then put a long splinter through the heart. They lighted another splinter and passed it under the heart several times, scorching it.

The next day the young woman came to the house again. This time she was crying very hard. She came in and said, “Now look what you did to me.” She opened her waist and showed her breast. It was burned and blistered.

The young fellow then said, “You let me alone and quit witching me or I will burn your heart right out of you. You made me do wrong. I’ve got a good woman.”

Then the young woman said, “I’ll quit; you are too strong for me.” After that the young fellow got well.

After that the young woman never witched anybody, but was a good friend to the young fellow’s wife and took care of her babies.

One night three men came to the house of a man named William and asked him to go with them to a place on the Four-mile Level. It seemed that a man by the name of Jesse —— had been having very bad luck and had lost one child after another by some strange disease. William was reminded of this and asked by one of the men, a Tonawanda witch doctor, to assist in the hunt for the mysterious source of death. He consented and went along with the party.

Reaching the desired spot the witch doctor took a forked stick and held it by the long forked ends, one in either hand. He walked forward and when he pointed the stick in a certain direction the stick would glow. He kept following the glow until he reached an old stump way in the heart of the bush lot. The three men followed him silently. When he touched the stump the forked stick seemed on fire and bent down and touched the ground between two roots. “This is where we must dig,” said the witch doctor.

One of the men carried a spade and dug as directed. Very soon he struck a stone, after which the witch doctor assumed charge of the digging. A lantern was lighted and as the earth was scraped away the investigators found a cubical slate box with a cover over it, made from thick slabs from the creek bottom. The witch doctor lifted the cover and looked in. “It is there,” he whispered, placing some white powder on the top of the box.

The party now went back to Jesse’s house and dug a hole at the corner of the woodshed. In this the witch doctor placed a five-gallon crock. Over this he placed a large piece of silk, weighted at the corners so that it stretched taut, like a drumhead over the mouth of the crock. He then made a little fire and cast medicine powder into it, at the same time talking and commanding the witch bundle to come from its slate box through the air into the crock. After a while there was a ball of fire flying through the air and it came down and went through the silk without burning it.

“Now we have it,” said the witch doctor. “We can open it now.” So they opened it and found a bundle of rags all saturated with fresh human blood. In the middle of the bundle they found a sharp bone called otnÄ´yont, and it was red with blood. It was the bone that had been drinking the blood of Jesse’s children. The witch doctor then took the bone and took care of it. After that there was no more sickness and the last child got well. It seems that these sharp bones must be taken care of and if neglected they will eat the blood of children until some one finds the bundle and takes care of it.

A sick woman with a wasting disease noticed that every night something would peek in her window. Her husband could find no evidence of this until one night after a snow storm he found the tracks of a large dog outside the window. Following the tracks to the road he saw that they became human footprints and were lost in the other tracks at the side of the road.

The next morning among the friends that called upon the sick woman was an old lady who lived near the creek in a small house. She was a widow and lived alone. This old lady asked about the sick woman in such a peculiar manner that the husband grew suspicious. After the old woman left the sick woman began to feel much worse.

That night she screamed, “She is looking at me!” And the husband going outside saw as before dog tracks running down to the road. He watched and soon some men came by and he asked them if they had seen a large dog. The men said they had; one had just ran down the road toward the creek. Morning came and the husband determined to investigate further. He crossed the road and walked down the other side until he came to the Esther —— place. He noticed that a large dog had run along the fence and had leaped over it. On the other side there were human footprints going to the house.

Morning came and the old woman called again inquiring about the health of the sick woman. This time the husband said, “If you don’t stop witching my wife I will fix you.” The old lady asked him what he meant and said that she was not a witch.

The husband then resolved to watch in the woodshed all night, if need be, and to catch the dog looking into the window. He got some blankets to keep himself warm and waited with his rifle. After a while he heard a sniffing sound and presently heard something walking around the house. Cautiously he looked out and saw the dog with its paws on the window-sill of his wife’s room. Fire was coming out of the dog’s eyes. The husband now ran out and chased the dog which ran down the road. There were many people on the road, for it was moonlight and it was sleighing time. They saw him chasing the dog. It ran to the fence and jumped over. As it poised in mid air over the fence the man fired his gun. There was a yelp and the people saw something shoot through the air and jump into the window of the cabin. The people watched this and looked over the fence but there was no mark or track on the snow, except some dog hair. Three days later the people went to the house and found the old woman dead on her bed with a bullet in her heart. There was dog hair on the window where she had dived through. It was sure then that she had been a witch. The sick woman recovered.

There was an old woman who always helped with children’s funerals, and would sit up all night while the tired parents slept. She would lock the door and stay with the dead children. Everybody thought she was a nice old woman until one time a woman walking by her house saw a witch light fly out of her chimney and go into the graveyard. “Hoh,” she said to herself, “I guess old lady E—— must be a witch.”

Soon thereafter another child died and the old lady came as usual to help with the funeral. That night she sat up with the corpse but this time the woman who had suspected the old lady told her husband Gus to watch her through a window.

Gus found a place outside where he could see into the room. At midnight the old lady took a knife and cut the heart out of the child and then ran out of the house while everybody else slept. She went to her own house and shortly turned into a ball of fire and flew out of the chimney. The light went to an old cemetery where there were many sunken graves. Gus followed, though he was frightened. He saw the old woman put something into a hole in a grave hollow and say, “There, I have got you another. Now you are my friend and will have to show me where I can get money.”

Soon the light soared overhead again and went back into the old lady’s chimney.

The next morning Gus went to the father of the dead child and told him what he had heard and seen. The father was very mad but after examining the child could find no marks where the heart had been taken out. The old witch had healed the cut. So then they went to the cemetery and found the grave. Digging down where they saw the hole they came to a corpse and it was all covered with blood and had a child’s heart in its mouth, gnawing at it. The men poured kerosene from a lantern in the hole and set it afire. Then they went to the old lady’s house and found bloody rags on the table, but she was not there having gone back to the house for the funeral. The father of the dead child then ran home and found the old lady there.

“You are an old witch,” he stormed. “Now I know why you have been going to children’s funerals. You must confess now or I will kill you.” He grabbed her by the hair and swung her around. She burst out crying and said, “Yes, I now confess. I took children’s hearts to give to my friend. This friend gives me luck and I would starve without her.”

“You go home and quit this business,” said the father.

The old lady went home and after the child was buried the family called in a witch doctor and they made a charm against the witch woman, and soon she died.

This was near a river. There lived Hotciwaho an old man. His house was apart from all others and his grandson lived with him. Now this Hotciwaho wore women’s clothes and beneath his skirt he wore a hammer (mallet), and he would hide by the springs back of the rocks and kill children when they came for water. He would strike them on their heads when they stooped over to dip. Their bodies would be found at the spring by the people who after a time found so many that they thought some subtle poison must haunt the places where they drew their water. Now this Hotciwaho would always go to the house where they were mourning over the death of the child and he would weep. Now the people never saw the tears fall from his eyes but they were always wet when he moaned over the child and said, “Hagia’´!” He did not truly cry but before entering wiped his saliva over his cheeks and eyes so as to appear grieving. This was his trick.

Now why did he kill people? He was lazy and loved good food. Now at funerals the bereaved always provided a feast and afterwards the death feast and the mourners could take away a portion of the soup, bread and cakes. This is why he killed children. He wanted the food.

Now such a man when he does a wrong many times thinks it no offence. The grandson thought this all wrong and being afraid that he too would be killed stole his grandfather’s hammer and struck him a blow on the head and killed him. So he died in the same way.

According to Chief Cornplanter, Handsome Lake taught that America was discovered in the manner here related.

A great queen had among her servants a young minister. Upon a certain occasion she requested him to dust some books that she had hidden in an old chest. Now when the young man reached the bottom of the chest he found a wonderful book which he opened and read. It told that the white men had killed the son of the Creator and it said, moreover, that he had promised to return in three days and then again forty but that he never did. All his followers then began to despair but some said, “He surely will come again some time.” When the young preacher read this book he was worried because he had discovered that he had been deceived and that his Lord was not on earth and had not returned when he promised. So he went to some of the chief preachers and asked them about the matter and they answered that he had better seek the Lord himself and find if he were not on the earth now. So he prepared to find the Lord and the next day when he looked out into the river he saw a beautiful island and marveled that he had never noticed it before. As he continued to look he saw a castle built of gold in the midst of the island and he marveled that he had not seen the castle before. Then he thought that so beautiful a palace on so beautiful an isle must surely be the abode of the son of the Creator. Immediately he went to the wise men and told them what he had seen and they wondered greatly and answered that it must indeed be the house of the Lord. So together they went to the river and when they came to it they found that it was spanned by a bridge of gold. Then one of the preachers fell down and prayed a long time and arising to cross the bridge turned back because he was afraid to meet his Lord. Then the other crossed the bridge and knelt down upon the grass and prayed but he became afraid to go near the house. So the young man went boldly over to attend to the business at hand and walking up to the door knocked. A handsome man welcomed him into a room and bade him be of ease. “I wanted you,” he said. “You are bright young man; those old fools will not suit me for they would be afraid to listen to me. Listen to me, young man, and you will be rich. Across the ocean there is a great country of which you have never heard. The people there are virtuous, they have no evil habits or appetites but are honest and single-minded. A great reward is yours if you enter into my plans and carry them out. Here are five things. Carry them over to the people across the ocean and never shall you want for wealth, position or power. Take these cards, this money, this fiddle, this whiskey and this blood corruption and give them all to the people across the water. The cards will make them gamble away their goods and idle away their time, the money will make them dishonest and covetous, the fiddle will make them dance with women and their lower natures will command them, the whiskey will excite their minds to evil doing and turn their minds, and the blood corruption will eat their strength and rot their bones.”

The young man thought this a good bargain and promised to do as the man had commanded him. He left the palace and when he had stepped over the bridge it was gone, likewise the golden palace and also the island. Now he wondered if he had seen the Lord but he did not tell the great ministers of his bargain because they might try to forstall him. So he looked about and at length found Columbus to whom he told the whole story. So Columbus fitted out some boats and sailed out into the ocean to find the land on the other side. When he had sailed for many days on the water the sailors said that unless Columbus turned about and went home they would behead him but he asked for another day and on that day land was seen and that land was America. Then they turned around and going back reported what they had discovered. Soon a great flock of ships came over the ocean and white men came swarming into the country bringing with them cards, money, fiddles, whiskey and blood corruption.

Now the man who had appeared in the gold palace was the devil and when afterward he saw what his words had done he said that he had made a great mistake and even he lamented that his evil had been so enormous.

There was in old times a young chief who was a hunter of great cunning, but though he killed many animals he never took advantage of their positions. He never shot a swimming deer or a doe with a fawn, he never killed an animal fatigued by a long run nor took one unawares. Before the hunt he always threw tobacco and made a ceremony to ask permission to kill game. Nor was he ever ungrateful to the animals of the woods who had been his friends for so many years. The flesh that was useless he left for the wolves and birds, calling to them as he left it: “Come, my friends, I have made a feast for you.” Likewise when he took honey from a tree he left a portion for the bears and when he had his corn harvested he left open ears in the field for the crows, that they might not steal the corn sprouts at the next planting. He fed the fish and water animals with entrails and offal. No ruthless hunter was he but thoughtful. He threw tobacco for the animals in the woods and water and made incense for them with the oyeÑkwaoÑ´we‘, the sacred tobacco, and “threw it” even for the trees. He was a well loved chief for he remembered his friends and gave them meat. All the animals were his friends and all his people were loyal to him. All this was because he was good and he was known as the “protector of the birds and beasts.” So he was called. It is supposed that his own name was His-hand-is-red.

The southwest country is a land of mysteries. There are many unknown things in the mountains there and also in the waters. The wildest people have always lived there and some were very wise and made different things. When, many years ago, the OÑgwe´ hoÑwe‘, (Iroquois) began to make excursions to this distant country they encountered many nations that were friendly and more that were hostile. The Iroquois used to like to go in this country for there they learned new things and found new plants and new kinds of corn and beans and when they would fight and destroy a tribe they would carry away curiously-made things and some captives back to their own country.

While one of these exploring parties was in the far southwest looking for war and new things, a band of very savage people attacked them. The young chief, the friend of the animals, was with the party, and, being separated from the rest of his party, was struck down by a tomahawk blow. The enemy cut a circle around his scalp-lock and tore it off. He could not fight strong because he was tired and very hungry from the long journey, so he was killed. The enemy knew him because he had been a brave fighter and killed a good many of their people in former battles so they were glad when they killed him and prized his scalp. Now he lay dead in a thicket and none of his warriors knew where he was but the enemy showed them his scalp. So they knew that he was dead but they did not kill all the Iroquois.

Black night came and alone upon the red and yellow leaves the chief lay dead and his blood was clotted upon the leaves where it had spilled. The night birds scented the blood and hovered over the body, the owl and the whippoorwill flew above it and O‘sh‘a´da’gea’, the Dew Eagle, swooped down from the regions over the clouds. “He seems to be a friend,” they said, “who can this man be?” A wolf sniffed the air and thought he smelled food. Skulking through the trees he came upon the body, dead and scalped. His nose was upon the clotted blood and he liked blood. Then he looked into the face of the dead man and leapt back with a long yelping howl,—the dead man was the friend of the wolves and the animals and birds. His howl was a signal call and brought all the animals of the big woods and the birds dropped down around him. All the medicine animals came,—the bear, the deer, the fox, the beaver, the otter, the turtle and the big horned deer (moose). Now the birds around him were the owl, the whippoorwill, the crow, the buzzard, the swift hawk, the eagle, the snipe, the white heron and also the great chief of all birds, Oshadahgeah, who is the eagle who flies in the world of our Creator above the clouds. These are all the great medicine people and they came in council about their killed friend. Then they said, “He must not be lost to us. We must restore him to life again.” Then a bird said, “He is our friend, he always fed us. We cannot allow our friend to die. We must restore him.” Then the Wolf came up to the body and said, “Here is our friend, he always gave us food in time of famine. We called him our father, now we are orphans. It is our duty to give him life again. Let each one of us look in our medicine packets and take out the most potent ingredient. Then let us compound a medicine and give it.” Then the Owl said, “A living man must have a scalp.”

So the animals made a wonderful medicine and in its preparation some gave their own lives and mixed them with the medicine roots. Now when the medicine was made all of it was contained in the bowl of an acorn. So they poured it down the throat of the man and the Bear feeling over the body found a warm spot over his heart. Then the Bear hugged him close in his hairy arms and kept him warm. The Crow had flown away for the scalp but could not find it, then the White Heron went but while flying over a bean field thought herself hungry and stopped to eat and when filled was too heavy to rise again. Then the Pigeon Hawk, the swiftest of the birds, said that he would go and surely find it. By this time the enemy had become aware that the animals were holding a council over their friend whom they had slain and so they carefully guarded the scalp which they stretched upon a hoop and swung on a thong over the smoke hole of a lodge. The Pigeon Hawk, impatient at delay shot upward into the air and flying in wide circles discovered the scalp dangling over the fire drying in the hot smoke. Hovering over the lodge for a moment he dropped down and snatching the scalp shot back upwards into the clouds, faster and further than the arrows that pursued him swift from the strong bows of the angered enemy. Back he flew, his speed undiminished by his long flight, and placed the scalp in the midst of the council. It was smoky and dried and would not fit the head of the man. Then Big Crow (buzzard) emptied his stomach on it to clean it of smoke and make it stick fast and O’sh’a´da’gea’ plucked a feather from his wing and dipped it in the pool of dew that rests in the hollow on his back and sprinkled the water upon it. The dew came down in round drops and refreshed the dry scalp as it does a withered leaf. The man had begun faintly to breathe when the animals placed the scalp back in his head and they saw that truly he would revive. Then the man felt a warm liquid trickling down his throat and with his eyes yet shut he began to talk the language of the birds and animals. And they sang a wonderful song and he listened and remembered every word of the song. This song the animals told him was the charm song of the medicine animals and they told him that when he wished the favor of the great medicine people and when he felt grateful, to make a ceremony and sing the song. So also they told him that they had a dance and a dance song and they told him that they would teach him the dance. So they danced and some shook rattles made of the squashes (gourds) and though his eyes were closed he saw the dance and he knew all the tunes. Then the animals told him to form a company of his friends and upon certain occasions to sing and dance the ceremony, Hadi’´dos, for it was a great power and called all the medicine animals together and when the people were sick they would devise a medicine for them. Now they said that he must not fail to perform the ceremony and throw tobacco for them. Now the name of the society was Hadi’´dos. Then the chief asked the medicine people what the ingredients of the medicine were and they promised to tell him. At a time the animals should choose they would notify him by the medicine song. Now he could not receive the secret because he had been married. Only hoyahdiwadoh (virgin men) may receive the first knowledge of mysteries. Now the chief greatly wished for the medicine for he thought it would be a great charm and a cure for the wounds received in war. After a time the chief was lifted to his feet by the hand of the bear and then he recovered his full life and when he opened his eyes he found himself alone in the midst of a circle of tracks. He made his way back to his people and related his adventure. He gathered his warriors together and in a secret place sang the medicine song of the animals, the Hadi’´dos. So they sang the song and each had a song and they danced.

After some time the chiefs decided to send another war party against the enemy in the southwest to punish the hostile people who were attacking them. Then the friend of the birds and animals said, “It is well that we destroy them for they are not a reasonable people,” and so he went with his party.

Now after a certain number of days the party stopped in an opening in the forest to replenish their stock of food. Now the place where they stopped was grassy and a good place for camp. Now a short distance away, a half day’s journey, was a deer lick and near it a clear spring and a brook that ran from it and to this place all the animals came to drink. The party wanted fresh meat and so dispatched two young men, hoyahdiwadoh, to the lick for game. As they approached it they heard the sound of a distant song and drawing near to the lick they sat down on the bank over the spring and listened to the song. It was a most wonderful song and floated through the air to them. At a distance away the animals came and drank but so entranced were they by the music that they killed none. Through the entire night they sat listening to the song, and listening they learned sections of the song. In the morning they returned to the camp and reported what they had heard to their chief. Then said the chief, “That song is for the good of the medicine. You must find the source of the song and discover the medicine that will make us powerful in war and cure all our ills. You must purge yourselves and go again on the morrow.” So the young men did as directed and went again to the spring and threw tobacco upon its surface. As night came on they listened and again heard the great song and it was louder and more distinct than before. Then they heard a voice singing from the air and telling them the story of their lives and they marveled greatly. The song grew louder and as they listened they discovered that it emanated from the summit of a mountain. So they returned in the morning and reported to their chief and sang to him parts of the song. Then he said, “You must cleanse yourselves again and this time do not return until you have the medicine, the song and the magic.” So the young men cleansed themselves again and went to the spring and as the thick night came on they heard the singing voices clear and loud, ringing from the mountain top. Then said one of the young men, “Let us follow the sound to its source,” and they started in the darkness. After a time they stumbled upon a windfall, a place where the trees had been blown down in a tangled mass. It was a difficult place to pass in the darkness for they were often entrapped in the branches but they persevered and it seemed that some one were leading them. Beings seemed to be all about them yet they could not see them for it was dark. After they had extricated themselves from the windfall they went into a morass where their footsteps were guided by the unseen medicine animals. Now the journey was a very tedious one and they could see nothing. They approached a gulf and one said, “Let us go up and down the gulf and try to cross it,” and they did and crossed one gulf. Soon they came to another where they heard the roaring of a cataract and the rushing of waters. It was a terrifying place and one of the young men was almost afraid. They descended the slope and came to a swift river and its waters were very cold but they plunged in and would have been lost if someone unseen had not guided them. So they crossed over and on the other side was a steep mountain which they must ascend but could not because it was too steep. Then one of the young men said, “Let us wait here awhile and rest ourselves for we may need our strength for greater dangers.” So he said. But the other said, “I am rested, we must go onward somehow.” When he had so spoken a light came flying over and sang for them to follow it. So they followed the winged light and ascended the mountain and they were helped. The winged light kept singing, “Follow me, follow me, follow me!” And they were safe when they followed and were not afraid. Now the singing, flying beacon was the whippoorwill. He led them. After a time the light disappeared but they struggled up the mountain side unaided by its guidance. The way became very stony and it seemed that no one were helping them now and then they wished that their unseen friends would help them, so they made a prayer and threw sacred tobacco on the path. Then the light came again and it was brighter, it glowed like the morning and the way was lighted up. The singing continued all this while and they were nearing its source and they reached the top of the mountain. They looked about for they heard the song near at hand but there was no one there. Then looked about and saw nothing but a great stalk of corn springing from a flat rock. Its four roots stretched in the four directions, north, east, south and west. The roots lay that way. They listened and discovered that the music emanated from the cornstalk. It was wonderful. The corn was a mystically magic plant and life was within it. Then the winged light sang for them to cut the root and take a piece for medicine. So they made a tobacco offering and cut the root. As they did red blood like human blood flowed out from the cut and then the wound immediately healed. Then did the unseen speaker say, “This root is a great medicine, and now we will reveal the secret of the medicine.” So the voices told them the composition of the medicine that had healed the chief and instructed them how to use it. They taught the young men the Gano´ta’, the medicine song, that would make the medicine strong and preserve it. They said that unless the song were sung the medicine would become weak and the animals would become angry because of the neglect of the ceremonies that honored their medicine. Therefore, the holders of the medicine must sing the all-night song for it. And they told them all the laws of the medicine and the singing light guided them back to the spring and it was morning then. The young men returned to their chief and told him the full story of their experiences and he was glad for he said, “The medicine will heal all wounds.”

It was true, the medicine healed the cuts and wounds made by arrows and knives and not one of the Iroquois was killed in their battle with the enemy. When they returned home the chief organized the lodges of the medicine and the medicine people of the Hadi’´dos and the Niga‘ni‘ga´a‘ were called the Honoⁿ’´tci‘noⁿ’´gÄ. The medicine was called the niga‘niga´a‘, (little dose) because its dose was so small. So started the Honoⁿ’´tci‘noⁿ’´gÄ.

There were different things in the olden days, strange happenings, strange animals and birds, and strange people. It seems that they do not live any more, so men only half believe the tales of them now.

The stone giants are a kind of men-being that are now gone. What we have heard about them I will tell.

There was once a far north country where a race of giants dwelt. They were very tall and bony. It was cold in that north country and the giants lived on fish and raw flesh. When the summer came to that region there was dry sand upon the ground and the giants, it is supposed, taught their children to rub it on their bodies every day until the blood came out where the skin was worn through. After awhile the skin became hard and calloused, like a woman’s hand when the harvest is over. Each year the young rubbed their bodies with the sand, until when they had grown to be men, it was hard like rawhide and the sand stuck in and made them look like men of stone. This is what some wise men thought, but others said stone giants were born that way.

As time went on these giants grew more ferocious and warlike. They became tired of the flesh of beasts and fish and yearned for the flesh of men. Then they sallied forth to the lands south of them and captured Indians and devoured their flesh, tearing it from their living bodies. All the nations and tribes of Indians feared them, for no arrow would pierce their hard stony coats. Thus, secure in their armors of callous and sand, no season was too cold for them, no journey too long and no tribe strong enough to overwhelm them. They became more and more boastful and arrogant until they even laughed at the warnings of the Great Ruler, the Good Minded, and hallooed up to the skies mocking words. “We are as great as the Great Ruler,” they said. “We have created ourselves!”

When the Confederacy of the five brother nations was young, these terrible stone giants crossed the river of rapids and swept down upon the scattered settlements of the Five Nations. By day they hid in caves and at night they came forth in the darkness and captured men, women and children, rending their bodies apart and chewing up their flesh and bones. When they pointed their fingers at men they fell down dead.

The medicine men cried to the Good Minded Spirit until it seemed that prayer was only like hollow talking in one’s throat. The giants kept on with their raids and feasted undisturbed. No dark place was secure from their eyes, they penetrated the deepest shadows and found the hiding places of those who fled from them. Villages were destroyed and abandoned, councils were not held, for sachems and chieftains were the victims for the flesh-of-men feasts of the giants. The boldest warriors shot their strongest arrows from their strongest bows upon these invaders, but though the arrow shafts were strong and tipped with the toughest of flint, when they struck the stone coated giants, the arrows broke and the flints snapped and the giants gathered up the warriors and shredded their meat from their bones with their sharp teeth.

At last the Good Ruler saw that men would become exterminated unless he intervened. Thus, he commanded the Holder of the Heavens to descend from the sky and use his strategy to destroy the entire race of stone giants. Accordingly, the Holder of the Heavens dropped from the place above the clouds, and hiding in a deep forest, took the form of a stone giant and went among the band. Awed by his display of power, his wonderful feats and his marvelous strength they proclaimed the new comer the great chief of all the stone giants. In honor of his installation the Holder of the Heavens swung his huge war club high over his head and roared ferociously, “Now is the time to destroy these puny men, and have a great feast such as never before!” Leading forth the mighty tribe he planned to attack the stronghold of the Onondagas. Arriving at the foot of the great hill on whose summit was the stockade where the Onondagas had assembled, he bade the giants hide in the caves in the hills or make burrows and there hide. They were to await the dawn when they would commence the assault. Having instructed them the Holder of the Heavens went up the fort hill on a pretense and then gave the whole earth a mighty shake. So mighty was the shaking that the rocks broke from their beds and fell in masses over one another and the earth slid down making new hills and valleys. The caves all collapsed and the crouching stone giants were crushed to bits. You could see bones once in caves among the Onondagas. All but one was killed and he, with a terrible yell, rushed forth and fled with the speed of a being impelled by the Evil Minded to the Allegheny mountains, where, finding a cave, he hid so long in the darkness that he became the Genonsgwa, a new creature to terrify men-being.

THE GENONSGWA.^[61]

The Genonsgwa was a monster terrible for his anger and fierceness. But one spot on his entire being was vulnerable and that was a certain spot on the bottom of his foot. The Holder of the Heavens did not pursue this solitary fugitive, but rested content in the fact that the race of stone giants was destroyed and that this one survivor would not be particularly harmful when his fury subsided and his terror gave way.

For many years the Genonsgwa lived in the mountains, or, sallying forth on long journeys, made new abodes where for a time he dwelt. Sometimes in fits of rage he would rush from his cavern in the rocks and hurl stones into the rivers until he had made a waterfall, the booming of whose waters made noises like the voices of the Hi’´nos, and then in his madness, he would call up to the father of thunders, and he, looking down, would become enraged at the insolent Genonsgwa and fling his fires down upon his cave retreats in the mountains. Then when the earth shook with the rumbling of thunders, reminding Genonsgwa of the awful day when the Holder of the Heavens shook down the rocks, he would crawl far back into the rocks and the listener miles away might hear his voice as he moaned and pleaded and quarreled with the powers that threatened his life.

As the years went by, Genonsgwa became more human and his spirit was quelled, but yet those who sought him found no mercy for he was the last of the stone giants. No one could see him, so terrible was his visage and so strong was his magic.

Now at this time a hunter lost his direction in a strange forest and though he traveled far and sought with vision keen the trail that should lead him out, he failed. A terrific hail storm broke from the heavens and snapped the branches and ripped off the leaves of the trees and beat down the underbrush and the hunter was bruised and dazed by the tumult of the storm. All day he wandered, wading blindly through marshes or stumbling through windfalls, wounded and bleeding. The hail like sharp flints still rained from the skies and the thunders still rumbled their threats and the hunter feared the anger of the heavens. A great rock like a deep shadow loomed up dark against the trees and the hunter hurried to it and found a great cavern for a shelter. When the leaves had been carried into a corner by the wind he made himself a bed and slept.

The rock shook and the hunter awoke and thought the great turtle moving from his moorings. A rhythmic roaring filled his mind with fear. A voice cried out, “You are in my lodge without permission! Who was it that bid you enter! Do you not know that I kill everybody!”

The voice was terrifying and hurt the hunter’s ears like thunder when it is very close. Then again it spoke. “Oh warrior, see by my eye-light the bones of people who have sought me to kill me,—they are a yellow powder! Listen! I know you came without intent of evil and therefore you shall not suffer. I am the last of the kind of men that were here before men came here, so harken, for I have seen the earth in its making. When the turtle’s back was small I lived here. My brothers are all departed but their spirits still are living. They are in the forest’s depths and live within the trees. Only you must dream and you shall see their faces. Some are monsters, some are human, some are like the beasts,—but dream and see them. Then go forth and carve their faces on the basswood that speaks when you approach. It is my voice speaking. Be wise and learn my secrets, how disease is healed, how man and beast and plant have the same great kind of life, how man and beast and plant may talk together and learn each other’s mission. Go and live with the trees and birds and beasts and fish and learn to honor them as your own brothers. I will be with you always in your learning. Go now and carve the faces that you see in your dreaming and carry back the faces to your people, and you and those that see them shall organize a society to preserve my teaching. Moreover, that posterity may not forget me and these words I speak within the mother turtle’s shell, I bid you collect many turtles and make rattles of their shells and when the company of faces shall shake them, let all who know my wisdom and remember you and your adventure and me and who I am.”

For a long time the hunter meditated upon the wisdom of the giant within the cave and when the wisdom was imbedded in his mind he lay down and slept again and had visions of strange things. When he awoke he found himself lying at the foot of an enormous basswood tree that as he looked at it it transformed itself into a great face like one he had seen in his dreams.

THE FALSE FACE.

Unfolding from the trunk of the basswood, the great face stared out at the spellbound hunter and opening wide its wide protruding lips began to speak. He told of his wonderful eyesight, its blazing eyes could see behind the moon and stars. His power could summon the storms or push aside the clouds for the sunshine. He knew all the virtues of roots and herbs, he knew all the diseases and knew how to apply the remedies of herbs and roots. He was familiar with all the poisons and could send them through the air and cure the sick. He could breathe health or sickness. His power was mighty and could bring luck in battles. Evil and poison and death fled when he looked, and good health and life came in its stead. He told of the basswood and said that its soft wood was filled with medicine and life. It contained the life of the wind and the life of the sunshine, and thus being good, was the wood for the false faces that the hunter must carve.

Long the hunter listened to the words of the giant false face and then he wandered far into the forest until the trees began to speak. Then he knew that there were trees there in which were the spirits of the beings of which he had dreamed and that the Genonsgwa was speaking. He knew that now his task of carving must begin and that the dream-beings, the voices, the birds and the animals that he saw must be represented in the basswood masks that he must make. And so he began, and for a score of years he continued his carving. He lived among the animals and trees and learned all that they could tell, becoming so attached to the things of life that men call beneath them, that he wished forever to stay and be as a brother to the animals and trees. But a day came when the giant’s voice spoke from a basswood tree and bade him return to his kinsman. The hunter who had entered the forest young now was old. He was filled with knowledge and mysteries and was wiser than all men living. Gathering up the many faces that he had carved he made them into one big bundle and lifted it upon his broad shoulders and found the trail that led from the forest to the villages of his people. Of strange appearance and of gigantic proportions, he entered the council hall of his nation and calling a chosen few together told the story of his adventure and related the laws of the order of which he was the delegated founder.

THE FALSE FACE SOCIETY.^[62]

The society, known as the False Face Company, was to be a most secret one and only for a qualified number. Its object was to benefit, protect and help all living things of earth. Its meetings were to be held only when the moon was away and when there was no light in the night. The hunter taught the chosen band a new dance and a new song and beat time with a large turtle shell as he sang. He explained the meanings of the masks and distributed them among the band, telling each person his special duty to the new society. He explained the relation of mankind to the rest of nature and enjoined all to use every influence to protect all living nature. In return for this kindness he promised that a great power should come upon them, the power of the spirits of the Genonsgwa, and how they should become great medicine men, whose power should be over the spirits of the elements. He unfolded and conducted the band through all the elaborate ceremonies that had been taught him in the forest by the animals and trees and spirits of the Genonsgwa. The Company was to have no outward sign and members were to recognize one another only by having sat together in a ceremony.

So deeply was the assembled company impressed by the hunter’s words that the new society at once became a strong and well united organization and other lodges spread rapidly through all the nations of the Iroquois and the False Face Company became one of the greatest factors for good that the people had ever known. They drove all the witches away and cured all the sickness of the people.

THE MASK-MAKING CEREMONY.

The masks are carved from living basswood trees and are thereby supposed to contain a portion of the life or spirit of the tree. In making these masks the Iroquois select the basswood not alone for its absorbent quality which is supposed to “draw out” disease, but for its remedial values as well. In solution a tea of its bark will cure a cold and relieve spasmodic affections. Its astringent sap is applied to relieve wounds and bruises, while the mask itself is supposed to be of signal importance in the relief of corruptive diseases.

In the ceremonies attending the making of a living mask, the tree is visited for three days. At the dawn of the first day the leaders of the False Face Society gather around the tree and smoke the sacred tobacco into the roots and throughout the branches to their topmost. As the smoke “lifts to the sunrise” songs of incantation are sung and the tree is asked to consent to share its heart with whomsoever the sacred gift is to be sent. At sunrise the ceremony is repeated and the next day continued in the same manner until the three days’ propitiation chant is completed and then the axe is lifted to the tree. If at the first stroke of the axe the tree remain firm and unbending it has consented to lend its heart. An outline of the face is then drawn on the bark and cut into the tree to a depth of about six inches. After thanking the tree this block is gouged out to be carved into the desired shape during a final song and dance that concluded the ceremony.

GENERAL NOTES.—This account of the stone giants or stone coats, Geⁿnoⁿ’´sgwa’, has been compiled from the accounts of several informants. There appears to be some confusion as to the origin of the stone coats as well as a disagreement as to the origin of the false faces. In one widely accepted account the Hadui false faces were the whirlwind spirits; in this account the last survivor of the stone giants is the founder of the False Face Company. In 1903 I was given a wooden mask covered with sand and pebbles and having a large flint arrowhead in the center of the forehead. The Cattaraugus Seneca woman who gave it to me stated that it was a secret mask and represented the stone giant. There appears, therefore, to be a ceremonial connection between the stone giants and the false faces.

Chief Big Kittle relates the following story of the origin of the League of the Five Nations.

Where the Mohawk river empties into the Hudson in ancient times there was a Mohawk village. The people there were fierce and warlike and were continually sending out war parties against other settlements and returning would bring back long strings of scalps to number the lives they had destroyed. But sometimes they left their own scalps behind and never returned. They loved warfare better than all other things and were happy when their hands were slimy with blood. They boasted that they would eat up all other nations and so they continued to go against other tribes and fight with them.

Now among the Mohawks was a chief named Dekanawi´da, a very wise man, and he was very sad of heart because his people loved war too well. So he spoke in council and implored them to desist lest they perish altogether but the young warriors would not hear him and laughed at his words but he did not cease to warn them until at last dispairing of moving them by ordinary means he turned his face to the west and wept as he journeyed onward and away from his people. At length he reached a lake whose shores were fringed with bushes, and being tired he lay down to rest. Presently, as he lay meditating, he heard the soft spattering of water sliding from a skillful paddle and peering out from his hiding place he saw in the red light of sunset a man leaning over his canoe and dipping into the shallow water with a basket. When he raised it up it was full of shells, the shells of the periwinkles that live in shallow pools. The man pushed his canoe toward the shore and sat down on the beach where he kindled a fire. Then he began to string his shells and finishing a string would touch the shells and talk. Then, as if satisfied, he would lay it down and make another until he had a large number. Dekaniwida watched the strange proceeding with wonder. The sun had long since set but Dekanawida still watched the man with the shell strings sitting in the flickering light of the fire that shadowed the bushes and shimmered over the lake.

After some deliberation he called out, “Kwe, I am a friend!” and stepping out upon the sand stood before the man with the shells. “I am Dekanawida,” he said, “and come from the Mohawk.”

“I am Haio´went’ha of the Onondaga,” came the reply.

The Dekanawida inquired about the shell strings for he was very curious to know their import and Haio´went’ha answered, “They are the rules of life and laws of good government. This all white string is a sign of truth, peace and good will, this black string is a sign of hatred, of war and of a bad heart, the string with the alternate beads, black and white, is a sign that peace should exist between the nations. This string with white on either end and black in the middle is a sign that wars must end and peace declared.” And so Haiowentha lifted his strings and read the laws.

Then said Dekanawida, “You are my friend indeed, and the friend of all nations.—Our people are weak from warring and weak from being warred upon. We who speak one tongue should combine against the Hadiondas instead of helping them by killing one another but my people are weary of my advising and would not hear me.”

“I, too, am of the same mind,” said Haiowentha, “but Tatodaho slew all my brothers and drove me away. So I came to the lakes and have made the laws that should govern men and nations. I believe that we should be as brothers in a family instead of enemies.”

“Then come with me,” said Dekanawida, “and together let us go back to my people and explain the rules and laws.”

So when they had returned Dekanawida called a council of all the chiefs and warriors and the women and Haiowentha set forth the plan he had devised. The words had a marvelous effect. The people were astonished at the wisdom of the strange chief from the Onondaga and when he had finished his exposition the chiefs promised obedience to his laws. They delegated Dekanawida to go with him to the Oneida and council with them, then to go onward to Onondaga and win over the arrogant erratic Tatodaho, the tyrannical chief of the Onondaga. Thus it was that together they went to the Oneida country and won over their great chief and made the people promise to support the proposed league. Then the Oneida chief went with Haiowentha to the Cayugas and told them how by supporting the league they might preserve themselves against the fury of Tatodaho. So when the Cayuga had promised allegiance Dekanawida turned his face toward Onondaga and with his comrades went before Tatodaho. Now when Tatodaho learned how three nations had combined against him he became very angry and ran into the forest where he gnawed at his fingers and ate grass and leaves. His evil thoughts became serpents and sprouted from his skull and waving in a tangled mass hissed out venom. But Dekanawida did not fear him and once more asked him to give his consent to a league of peace and friendship but he was still wild until Haiowentha combed the snakes from his head and told him that he should be the head chief of the confederacy and govern it according to the laws that Haiowentha had made. Then he recovered from his madness and asked why the Seneca had not been visited for the Seneca outnumbered all the other nations and were fearless warriors. “If their jealousy is aroused,” he said, “they will eat us.”

Then the delegations visited the Seneca and the other nations to the west but only the Seneca would consider the proposal. The other nations were exceedingly jealous.

Thus a peace pact was made and the Long House built and Dekanawida was the builder but Haiowentha was its designer.

Now moreover the first council of Haiowentha and Dekanawida was in a place now called Albany at the mouth of a small stream that empties into the Hudson.

There was a time of wars. The white men were angry with the Indians and organized an expedition against them. The Mohawk had done something and the white men were going up the Hudson river to fight them.

Now an Indian family lived in Ganonoh (Manhattan island), and the father said to the boy, “Take this oshoe and run up to our people and do not stop until you warn them that the white soldiers are coming.” So the boy ran and when he had found a canoe he crossed over the river and ran again. Now when he thought that he was near the Mohawk river he gave a cry “goweh! goweh! goweh!” and at intervals he continued to cry, “goweh!”

After a time a Mohawk chief in the woods heard the cry “goweh” and ran out to see who was coming and when he saw the boy he said “follow me,” and ran to the village where he called a council. Here the boy told how a party had been sent against them and how his father had sent him to warn them just as the soldiers were leaving and how for more than two days he had kept in advance of the white men. The chiefs listened attentively and then ordered everyone to hide what they could not carry for they would burn the village before the soldiers arrived. So the chiefs set fire to all the houses and took the people to a safe retreat further up the river. Now when the women and children were safe the warriors selected five of their swiftest runners and sent them back to discover where the enemy was. Stealthily they made their way through the underbrush and found the white men encamped near the burned village. So the runners went back and the warriors followed them. Some men were walking around the camp but a few arrows prevented them from giving an alarm. The white men were sleeping on beds of leaves wrapped in blankets. Their arms were not at their sides but stacked up in piles like bean poles. The warriors surrounded the camp, gave the cry, “baha a a a ah!” and dashed upon the sleeping men and killed them all before they could reach their arms. So the Mohawk were not punished. They built a new village. Now the next spring the trees all died for a great distance around the place where the soldiers had been killed and there was a big dead woods there and to this day we call it Dyohadai (Dead Timber), but the white men call it Albany.