The Conspiracy of Pontiac and the Indian War after the Conquest of Canada. Francis ParkmanЧитать онлайн книгу.
dialects, and dwell far asunder, are yet bound together by the closest ties of fraternity. If a man is killed, every member of the clan feels called upon to avenge him; and the wayfarer, the hunter, or the warrior is sure of a cordial welcome in the distant lodge of the clansman whose face perhaps he has never seen. It may be added that certain privileges, highly prized as hereditary rights, sometimes reside in particular clans; such as that of furnishing a sachem to the tribe, or of performing certain religious ceremonies or magic rites.
The Indians east of the Mississippi may be divided into three great families: the Iroquois, the Algonquin, and the Mobilian, each speaking a language of its own, varied by numerous dialectic forms. To these families must be added a few stragglers from the great western race of the Dahcotah, besides several distinct tribes of the south, each of which has been regarded as speaking a tongue peculiar to itself.[4] The Mobilian group embraces the motley confederacy of the Creeks, the crafty Choctaws, and the stanch and warlike Chickasaws. Of these, and of the distinct tribes dwelling in their vicinity, or within their limits, I shall only observe that they offer, with many modifications, and under different aspects, the same essential features which mark the Iroquois and the Algonquins, the two great families of the north.[5] The latter, who were the conspicuous actors in the events of the ensuing narrative, demand a closer attention.
THE IROQUOIS FAMILY.
Foremost in war, foremost in eloquence, foremost in their savage arts of policy, stood the fierce people called by themselves the Hodenosaunee, and by the French the Iroquois, a name which has since been applied to the entire family of which they formed the dominant member.[6] They extended their conquests and their depredations from Quebec to the Carolinas, and from the western prairies to the forests of Maine.[7] On the south, they forced tribute from the subjugated Delawares, and pierced the mountain fastnesses of the Cherokees with incessant forays.[8] On the north, they uprooted the ancient settlements of the Wyandots; on the west they exterminated the Eries and the Andastes, and spread havoc and dismay among the tribes of the Illinois; and on the east, the Indians of New England fled at the first peal of the Mohawk war-cry. Nor was it the Indian race alone who quailed before their ferocious valor. All Canada shook with the fury of their onset; the people fled to the forts for refuge; the blood-besmeared conquerors roamed like wolves among the burning settlements, and the colony trembled on the brink of ruin.
The Iroquois in some measure owed their triumphs to the position of their country; for they dwelt within the present limits of the State of New York, whence several great rivers and the inland oceans of the northern lakes opened ready thoroughfares to their roving warriors through all the adjacent wilderness. But the true fountain of their success is to be sought in their own inherent energies, wrought to the most effective action under a political fabric well suited to the Indian life; in their mental and moral organization; in their insatiable ambition and restless ferocity.
In their scheme of government, as in their social customs and religious observances, the Iroquois displayed, in full symmetry and matured strength, the same characteristics which in other tribes are found distorted, withered, decayed to the root, or, perhaps, faintly visible in an imperfect germ. They consisted of five tribes or nations—the Mohawks, the Oneidas, the Onondagas, the Cayugas, and the Senecas, to whom a sixth, the Tuscaroras, was afterwards added.[9] To each of these tribes belonged an organization of its own. Each had several sachems, who, with the subordinate chiefs and principal men, regulated all its internal affairs; but, when foreign powers were to be treated with, or matters involving the whole confederacy required deliberation, all the sachems of the several tribes convened in general assembly at the great council-house, in the Valley of Onondaga. Here ambassadors were received, alliances were adjusted, and all subjects of general interest discussed with exemplary harmony.[10] The order of debate was prescribed by time-honored customs; and, in the fiercest heat of controversy, the assembly maintained its self-control.
But the main stay of Iroquois polity was the system of totemship. It was this which gave the structure its elastic strength; and but for this, a mere confederacy of jealous and warlike tribes must soon have been rent asunder by shocks from without or discord from within. At some early period, the Iroquois probably formed an individual nation; for the whole people, irrespective of their separation into tribes, consisted of eight totemic clans; and the members of each clan, to what nation soever they belonged, were mutually bound to one another by those close ties of fraternity which mark this singular institution. Thus the five nations of the confederacy were laced together by an eight-fold band; and to this hour their slender remnants cling to one another with invincible tenacity.
It was no small security to the liberties of the Iroquois—liberties which they valued beyond any other possession—that by the Indian custom of descent in the female line, which among them was more rigidly adhered to than elsewhere, the office of the sachem must pass, not to his son, but to his brother, his sister’s son, or some yet remoter kinsman. His power was constantly deflected into the collateral branches of his family; and thus one of the strongest temptations of ambition was cut off.[11] The Iroquois had no laws; but they had ancient customs which took the place of laws. Each man, or rather, each clan, was the avenger of its own wrongs; but the manner of the retaliation was fixed by established usage. The tribal sachems, and even the great council at Onondaga, had no power to compel the execution of their decrees; yet they were looked up to with a respect which the soldier’s bayonet or the sheriff’s staff would never have commanded; and it is highly to the honor of the Indian character that they could exert so great an authority where there was nothing to enforce it but the weight of moral power.[12]
The origin of the Iroquois is lost in hopeless obscurity. That they came from the west; that they came from the north; that they sprang from the soil of New York, are the testimonies of three conflicting traditions, all equally worthless as aids to historic inquiry.[13] It is at the era of their confederacy—the event to which the five tribes owed all their greatness and power, and to which we need assign no remoter date than that of a century before the first arrival of the Dutch in New York—that faint rays of light begin to pierce the gloom, and the chaotic traditions of the earlier epoch mould themselves into forms more palpable and distinct.
Taounyawatha, the God of the Waters—such is the belief of the Iroquois—descended to the earth to instruct his favorite people in the arts of savage life; and when he saw how they were tormented by giants, monsters, and evil spirits, he urged the divided tribes, for the common defence, to band themselves together in an everlasting league. While the injunction was as yet unfulfilled, the sacred messenger was recalled to the Great Spirit; but, before his departure, he promised that another should appear, empowered to instruct the people in all that pertained to their confederation. And accordingly, as a band of Mohawk warriors was threading the funereal labyrinth of an ancient pine forest, they heard, amid its blackest depths, a hoarse voice chanting in measured cadence; and, following the sound, they saw, seated among the trees, a monster so hideous, that they stood benumbed with terror. His features were wild and frightful. He was encompassed by hissing rattlesnakes, which, Medusa-like, hung writhing from his head; and on the ground around him were strewn implements of incantation, and magic vessels formed of human skulls. Recovering from their amazement, the warriors could perceive that in the mystic words of the chant, which he still poured forth, were couched the laws and principles of the destined confederacy. The tradition further declares that the monster, being surrounded and captured, was presently transformed to human shape, that he became a chief of transcendent wisdom and prowess, and to the day of his death ruled the councils of the now united tribes. To this hour the presiding sachem of the council at Onondaga inherits from him the honored name of Atotarho.[14]
The traditional epoch which preceded the auspicious event of the confederacy, though wrapped in clouds and darkness, and defying historic scrutiny, has yet a character and meaning of its own. The gloom is peopled thick with phantoms; with monsters and prodigies, shapes of wild enormity, yet offering, in the Teutonic strength of their conception, the evidence of a robustness of mind unparalleled among tribes of a different lineage. In these evil days, the scattered and divided Iroquois were beset with every form of peril and disaster. Giants, cased in armor of stone, descended on them from the mountains of the north. Huge beasts trampled down their forests like fields of grass. Human heads, with streaming hair and glaring