In a former chapter it was concluded that the "Great Spirit" is the Indian's conception of the white man's God. This belief in God is common now to all of the Iroquois, but the Christian religion is professed by only about one-half of their number. The other half of the people are usually denominated "pagans." The so-called Christian Indians are distributed among various sects, worship in churches, and profess Christian creeds.

The pagan Indians worship the sun, moon, stars, thunder, and other spirits rather vaguely defined. But though in talking with white men they frequently speak of the Great Spirit, yet in their worship there seems to be no very well-defined recognition of the same, the term being used in a confused manner. Their religious rites are chiefly in the form of festivals.

Among these so-called pagan Iroquois of to-day no private worship is known, unless the offering of burning tobacco to Hi-nun, or the occasional solitary dance, as practiced by some of the squaws, be so considered.

The annual public national and religious festivals are eight in number, with the occasional addition of those specially appointed. As the nucleus to the ceremonies observed at these festivals we find many of their ancient practices retained, such as dancing, games, the use of incense, &c. And upon these have been grafted, according to their peculiar interpretation, varied forms from the Romish, Jewish, or Protestant churches, which to them seemed suitable and adaptable. Although the Tuscaroras of western New York retain many of the old superstitions none of the national festivals are there observed, and hardly a trace now remains of their old religious customs.

About half of the Senecas still adhere to paganism, but it is only among the Onondagas that all the old festivals are strictly and religiously observed, after the sequence and manner of the following account of the New-Year Festival:

NEW-YEAR FESTIVAL.

At the first new moon of the new year, which sometimes occurs three weeks after New Year's Day, the chiefs assemble and call what they term a "holy meeting," the order of which is as follows: A bench or table is placed in the center of the circle of chiefs, upon which are placed their strings of Indian wampum. One then rises and makes a long speech, in which he introduces the sayings, maxims, and teachings of Handsome Lake, who, nearly a century ago, introduced a new form into the Seneca religion. Speeches of this kind occupy four days. On the fifth day the principal chiefs, taking hold of the wampum, say: "I put all my words in this wampum"; "I have been drunk"; or, "I have sinned," &c. On the sixth day the warriors go through the same form of confession. On the following day the chiefs pass the wampum around among the assembly.

At the conclusion of this portion of their ceremonies the U-stu-Ä-gu-nÄ, or feather dance, sometimes called the dance of peace, is performed. For this there is a particular costume, by which it must always be accompanied. The dance is simple. Two men are chosen to stand in the center and are encircled by dancers.

After this dance the clans are divided for the games as follows:

The clans thus divided hold their feasts in separate houses, even although husband and wife be divided. On the fourth day each of these divisions, singing a chant, repairs to the Council House. The gambling then commences and continues three more days. The gambling and betting concluded, two Indians, costumed as medicine men, run into all the houses, and raking up the ashes call on all to repair to the Council House. In the evening of this day begins the "scaring of witches"; speeches are made; Indian songs or chants are sung the while an old man or woman enters, appearing to wish or search for something, the assembly guessing at the object desired. Should the guess be correct, a reply of "thank you" is made. He or she receives it, and as a return proceeds to dance.

On the following evening a number of Indians in frightful costumes enter on their knees, yelling and groaning. Shaking their rattles, they proceed to the council fire, where they stir up the ashes. The chiefs then present to them Indian tobacco, and they are commanded to perform all the errands and act as the messengers for the evening.

On this same evening it is given forth that on the ensuing day, at a given hour, the white dog will be roasted. For this purpose a perfectly pure, unblemished white dog is selected, and five young men of the most spotless reputation are chosen to kill the dog, around whose neck two ropes are fastened, and the young men then pull the ropes till the dog is strangled. When dead it is presented to the victorious gambling party, who proceed to comb out its hair carefully with teasels. It is then decorated with wampum, ribbons, Indian tobacco, strips of buckskin, small baskets, silver brooches, &c.

The four winning clans then form in a circle around the dog and the four leading chiefs. The first chief chants around the dog; the second puts it upon his back; the third carries an extra basket trimmed with beads, brooches, and ribbons, and filled with Indian tobacco; the fourth chief, bareheaded and scantily clothed, follows as they pass in Indian file to the other Council House, where the defeated division makes an offering, which is accepted by the fourth chief. All then proceed together to the appointed place for the dog roasting. While the fire is being lighted the chiefs chant and praise the Great Spirit, after which, while the warriors are shooting up at the sun, the dog is thrown into the fire, which ceremony unites all the clans. This is followed by chants. The leading chief then gives notice of the dance for the following day. At this first day of rejoicing or dancing the "feather dance" is repeated, and a chant is sung which embraces almost the entire language of the Protestant Episcopal canticle, Benedicite omnia opera Domini; but the translation, in place of commanding the works of God to render him praise, praises the works themselves. Instead of "O ye angels of the Lord," that passage is rendered, "O ye four persons who made us and have charge of us, we praise thee," &c.

The feast then follows, consisting of meats garnished with sunflower oil, &c. The third day of dancing is devoted to the war dance, which is dedicated to the sun, moon, stars, and thunder. The feather dance is again introduced, the women this time participating in it. In itself the dance is very monotonous, except for the variety introduced by whooping, beating the floor with the war clubs, occasional speeches, and offerings to the dancers.

At the conclusion of the feather dance the Si-ti-ga-ni-ai, or shuffle dance, follows. This is executed solely by the women, who do not lift their feet from the floor. The men keep time by drumming and using the rattles. Then succeeds the guide dance, performed as follows: Two or four men stand inside a circle and sing a dance song, while all the people join in the dance in pairs, the couples facing each other. Consequently, two out of each four have to go backwards, but at a signal in the music all change places. This is invariably the closing dance of the new year's festival, but it is then arranged that seven days later the medicine men shall all reappear, and for a day and a night go about in the houses and chase away all diseases, &c. This closes by all repairing to the Council House, where a large kettle of burnt corn, sweetened with maple sugar, is prepared for the medicine men, who eat it from the kettle. From this Council House fire the medicine men throw the ashes upon the assembled people for the purpose of dispelling witches and disease. This concludes the new year's festival ceremonies after a duration of three weeks.

TAPPING THE MAPLE TREES.

The next public service is at the tapping of the maple trees, and consists of the war dance, the performance of which will, it is hoped, bring on warmer weather and cause the sap to flow.

As a special favor to ambitious parents, the dancing warriors often bear in their arms infant boys, who are supposed to become early inured and inspired with a desire for a warrior life.

At the close of the sugar season follows the maple-sugar festival, the soups of which are all seasoned with the newly-made sugar. This festival, in which a number of dances are introduced, lasts but one day.

PLANTING CORN.

The corn-planting festival is very similar to that of the new year, introducing the confession of sins by the chiefs, the feather dance, &c. This lasts seven days.

STRAWBERRY FESTIVAL.

During the strawberry season, at a time appointed previously by the chiefs, the women proceed to the fields and gather the berries. The great feather dance follows; afterwards two children carry about a vessel containing the berries, mixed with water and sugar, and present it to each person, who is expected to give thanks as he receives it. More dancing ensues.

The bean festival next occurs and is very similar to the strawberry festival.

GREEN-CORN FESTIVAL.

This is preceded by a hunt by the warriors for deer or bear meat to use for the soups.

During their absence the ceremony of confession takes place, as in the New Year's festival, and the women are engaged in roasting the corn preparatory to its being placed in the kettle with the beans for the succotash. If the weather is very warm the hunters bring home the meat ready baked. On their return the feasting and dancing commence and continue for four days. The gambling, which is considered a religious ceremony, is then introduced, silver brooches, war clubs, jewelry, bead work, &c., being used as the wagers. Sometimes the clans play against each other, but frequently the women play against the men, and are oftener the winning party.

This festival is the gala season of the Indian year, and all appear in their most fanciful decorations, some of the costumes having an intrinsic value of several hundred dollars.

GATHERING THE CORN.

The last public festival of the year is at the gathering of the corn. After the thanksgiving dance there is a repetition of the confession of sins and the feather dance. In the latter the gayly-colored corn is used as a decoration, sometimes whole strings of it, still upon the cob, being worn as ornaments.

The above form the eight public yearly festivals of the Iroquois, but occasionally other dances are introduced. Among these are the raccoon dance and the snake dance, the latter being similar to the guide dance, but partaking more of a gliding, snake-like motion.

Private dances are held by the medicine men, in which are introduced the KÂ-nai-kwÄ-ai, or eagle dance; the Tai-wa-nu-ta-ai-ki, or dark dance, performed in the dark; the Ka-hi-tu-wi, or pantomime dance; and the W-na-tai-nu-u-ni, or witches' dance. On the death of a medicine man a special dance is held by his fraternity, and, during the giving of certain medicines, medicine tunes are chanted. No dances are held upon the death of private individuals, but at the expiration of ten days a dead feast is celebrated and the property of the deceased is distributed by gambling or otherwise. Occasionally speeches are made, but no singing or dancing is indulged in, except during a condolence council, when deceased chiefs are mourned and others chosen in their places.

Private dances are not infrequently given by individual members of the tribe, who, having conceived a great affection for each other, publicly cement it by a friendship dance.

FOOTNOTE

INDEX.

A hunter's adventure; Iroquois tale 88
A sure revenge; Iroquois tale 104
Atotarho; Stone giant of the Iroquois 53, 54

Beille, O'Beille; authority for Iroquois myth 59
Boy and his grandmother; Iroquois tale 86
Boy and the corn; Iroquois tale 96
Boy rescued by a bear; Iroquois tale 83

Case of witchcraft, Iroquois account of a 72
Charmed Suit; Iroquois tale 92
Confederacy of the Iroquois established by Hiawatha 54
Constellations; Iroquois myth 80
Corn, Green, festival of the Iroquois 115
Corn, Iroquois festival of gathering the 115
Corn planting 115
Cuoq, PÈre, interprets the name Hiawatha 54
Cure for all bodily injuries, Iroquois myth 73

Dances of the Iroquois 112, 116
Dead Hunter: Iroquois tale 87
Dispersion of the great heads; Iroquois myth 62

Echo God; Iroquois myth 58
Echo God, Powers of the Iroquois 52
Extermination of stone giants; Iroquois myth 59

Festival in honor of three sisters, guardians of vegetables 53
Festivals, Iroquois; gathering the corn 115
Festivals, Iroquois; green corn 115
Festivals, Iroquois; New Year 112
Festivals, Iroquois; planting corn 115
Festivals, Iroquois; strawberry 115
Festivals, Iroquois; tapping the maple tree 115
Flies, Iroquois superstition concerning 74
Formation of Iroquois turtle clan, Myth concerning 77

God, Echo; Iroquois myth of the 58
God, Thunder, of the Iroquois 51, 58
Gods of the Iroquois, Ancient and modern 51
Gods of the Iroquois; Echo 52
Gods of the Iroquois; Hi-nun 51, 58
Gods of the Iroquois; North wind 52
Gods of the Iroquois of the mythologic age 52
Gods of the Iroquois, Origin of the ancient and modern 51
Gods of the Iroquois, Power of the 53
Gods of the Iroquois; Ta-rhun-hyia-wah-kun; Holder of the Heavens 52
Gods of the Iroquois; Thunder 51, 58
Gods of the Iroquois; West wind 52
Great Head; Iroquois myth 59, 62
Great Heads, Dispersion of the; Iroquois myth 62
Great Heads, Power of the 63
Great Heads, Shape of the 53
Guilty hunters; Iroquois tale 99

Hale, Horatio; Authority for Iroquois myth of the Thunderers 55
Hiawatha and the wampum belt; Iroquois myth 64
Hiawatha, Meanings of the name 54
Hiawatha, Multiplicity of Iroquois legends concerning 53
Hiawatha, Power attributed to, by the Iroquois 54
Hi-nun and Niagara; Seneca legend 54
Hi-nun destroying the giant animals; Iroquois myth 54
Hi-nun or Thunder god of the Iroquois 51
Holder of the heavens, Power of the Iroquois God 52
How the bear lost his tail; Iroquois myth 77
Human race, Origin of the; Iroquois myth 76
Hunter and his dead wife; Iroquois tale 103
Hunter and his faithless wife; Iroquois tale 90
Hunter's adventure; Iroquois tale 88

Infant nursed by bears; Iroquois tale 84
Iroquois confederacy established by Hiawatha 54
Iroquois Myths. See Myths.
Iroquois, Origin of the 52

Jamieson, Zachariah, authority for tale of wildcat and white rabbit 110
Jamison, Mary; Iroquois account of bewitchment of 72
John, Andrew, Iroquois account of bewitchment of 72

Kingfisher and his nephew; Iroquois tale 108, 110

Lad and the chestnuts; Iroquois tale 97
Legends. See Myths.
Logan, Mrs., Story of 100

Man and his stepson; Iroquois tale 85
Man who assumed the shape of a hog; Iroquois tale 73
Maple trees, Iroquois festival of tapping 115
Medicine, Iroquois myth giving origin of Seneca 70
Mrs. Logan's story, Iroquois account of 100
Myth; Hi-nun destroying the giant animals 54
Myth, Iroquois, of the three sisters, guardians of vegetables 53
Mythic tales, Iroquois; A hunter's adventure 88
Mythic tales, Iroquois; A sure revenge 104
Mythic tales, Iroquois; Boy rescued by a bear 83
Mythic tales, Iroquois; Infant nursed by bears 84
Mythic tales, Iroquois; Kingfisher and his nephew 108
Mythic tales, Iroquois; Mrs. Logan's story 100
Mythic tales, Iroquois; The boy and his grandmother 86
Mythic tales, Iroquois; The boy and the corn 96
Mythic tales, Iroquois; The charmed suit 92
Mythic tales, Iroquois; The dead hunter 87
Mythic tales, Iroquois; The guilty hunters 99
Mythic tales, Iroquois; The hunter and his dead wife 103
Mythic tales, Iroquois; The hunter and his faithless-wife 90
Mythic tales, Iroquois; The lad and the chestnuts 97
Mythic tales, Iroquois; The man and his stepson 85
Mythic tales, Iroquois; The old man's lesson to his nephew 89
Mythic tales, Iroquois; The Wild cat and the white rabbit 110
Mythic tales, Iroquois; Travelers' jokes 107
Mythologic explanation of phenomena, Iroquois 75, 82
Myths of the Iroquois; A case of witchcraft 72
Myths of the Iroquois; A superstition about flies 74
Myths of the Iroquois; A "true" witch story 71
Myths of the Iroquois; A witch in the shape of a dog 73
Myths of the Iroquois; Cure for all bodily injuries 73
Myths of the Iroquois; Dispersion of the great heads 62
Myths of the Iroquois; Echo god 58
Myths of the Iroquois; Extermination of the stone giants 59
Myths of the Iroquois, fast disappearing 51
Myths of the Iroquois; Formation of the turtle clan 77
Myths of the Iroquois; Great head 59
Myths of the Iroquois; Hiawatha and the wampum belt 64
Myths of the Iroquois; How the bear lost his tail 77
Myths of the Iroquois; Man who assumed the shape of a hog 73
Myths of the Iroquois; Origin of constellations 80
Myths of the Iroquois; Origin of medicine 78
Myths of the Iroquois; Origin of plumage 79
Myths of the Iroquois; Origin of Seneca medicine 70
Myths of the Iroquois; Origin of the Human Race 76
Myths of the Iroquois; Origin of tobacco 79
Myths of the Iroquois; Origin of wampum 78
Myths of the Iroquois; Origin of witches and witch charms 69
Myths of the Iroquois; Seneca legend of Hi-nun and Niagara 54
Myths of the Iroquois; The North wind 59
Myths of the Iroquois; The pigmies and the greedy hunters 66
Myths of the Iroquois; The pigmy's mission 67
Myths of the Iroquois; The pole star 81
Myths of the Iroquois; The stone giant's challenge 63
Myths of the Iroquois; The stone giant's wife 62
Myths of the Iroquois; The thunderers 55
Myths of the Iroquois; The warrior saved by pigmies 65
Myths of the Iroquois; Why the chipmunk has a black stripe on his back 80
Myths of the Iroquois; Witch transformation 74

New Year festival of the Iroquois 112, 116
Niagara Falls, Origin of; Iroquois myth 54
North Wind; Iroquois myth 59
North Wind, Powers of the Iroquois God 52

Old man's lesson to his nephew; Iroquois tale 89
Origin of medicine; Iroquois myth 78
Origin of plumage; Iroquois myth 79
Origin of the constellations; Iroquois myth 80
Origin of the human race; Iroquois myth 76
Origin of the Seneca medicine; Iroquois myth 70
Origin of tobacco; Iroquois myth 79
Origin of wampum; Iroquois myth 78

Pigmies and the greedy hunters; Iroquois myth 65
Pigmies, Power of the 65
Pigmy's mission; Iroquois myth 67
Plumage, Origin of; Iroquois myth 79
Pole star; Iroquois myth 81
Power of the gods of the Iroquois 51, 54

Religion of the Iroquois 112, 116
Revenge, A sure; Iroquois tale 104

Seneca legend of Hi-nun and Niagara 54
Seneca medicine, Iroquois myth giving origin of 70
Sorcery, Myths of the Iroquois concerning 68, 75
Sorcery practices among the Iroquois 68, 74
Sorcery practices, Iroquois; A case of witchcraft 72
Sorcery practices, Iroquois; A cure for all bodily injuries 73
Sorcery practices, Iroquois; An incantation to bring rain 72
Sorcery practices, Iroquois; A superstition about flies 74
Sorcery practices, Iroquois; A "true" witch story 71
Sorcery practices, Iroquois; A witch in the shape of a dog 73
Sorcery practices, Iroquois; Man who assumed the shape of a hog 73
Sorcery practices, Iroquois; Origin of Seneca medicine 70
Sorcery practices, Iroquois; Origin of witches and witch charms 69
Sorcery practices, Iroquois; Witch transformation 74
Sorcery practices, Tuscarora names appertaining to 68
Spirits place in Iroquois myths 53
Stone giant of the Iroquois; Atotarho 53
Stone giantess, See stone giant's wife
Stone giants, Extermination of; Iroquois myth 59
Stone giants of the Iroquois mythology 53
Stone giants, Powers of 53
Stone giants, Shape of 53
Stone giant's challenge; Iroquois myth 63
Stone giant's wife; Iroquois myth 62
Strawberry festival of the Iroquois 115
Supernatural beings of the Iroquois 51
Supernatural beings of the Iroquois; Great heads 53
Supernatural beings of the Iroquois; Stone giants 53
Sure Revenge, A; Iroquois tale 104, 107

Tales, Iroquois. (See Mythic Tales.)
Ta-rhun-hyia-wah-kun; Holder of the heavens 52
The boy and his grandmother; Iroquois tale 86
The boy and the corn; Iroquois tale 96
The charmed suit; Iroquois tale 92
The dead hunter; Iroquois tale 87
The guilty hunters; Iroquois tale 99
The hunter and his dead wife; Iroquois tale 103
Thehunter and his faithless wife; Iroquois tale 90
The lad and the chestnuts; Iroquois tale 97
The man and his stepson; Iroquois tale 85
The old man's lesson to his nephew; Iroquois tale 89
The wild cat and the white rabbit; Iroquois tale 110
Thunder god of the Iroquois 51, 58
Thunder god of the Iroquois compared with other gods 52
Thunder god of the Iroquois or Hi-nun 52
Thunder god of the Iroquois, Origin of 52
Thunder god of the Iroquois, Powers of 52, 58
Thunder god of the Iroquois, Worship of 52
Thunder, Iroquois myth concerning 55
Tobacco, Iroquois myth of origin of 79
Traveler's jokes, Iroquois tale of 107
"True" witch story, Iroquois account of a 71
Turtle clan, Iroquois myth of the origin of the 77
Tuscarora names appertaining to sorcery 68

"Wampum belt, He of the," or Hiawatha 54, 64 Warrior saved by pygmies; Iroquois myth 65
West Wind, Power of; God of the Iroquois 52
Why the chipmunk has the black stripe on his back; Iroquois myth 80
Wild cat and the white rabbit 110
Witch in the shape of a dog, Iroquois account of a 73
Witch story; Iroquois myth 71, 77
Witch transformation, Iroquois account of a 74
Witchcraft. See Sorcery.
Witchcraft, Iroquois account of a case of 72
Witches and witch charms, Iroquois myth giving origin of 69

Corrections: