Myths of the Cherokee Extract from the Nineteenth Annual...

A few Algonkin are included among the Iroquois of Caughnawaga and Saint Regis, the Iroquois of these two settlements having been originally Catholic emigrants from the Mohawk villages in New York, with a few Oneida and Onondaga. When the boundary line between New York and Canada was run it cut the Saint Regis reservation in two. The report of the Commissioner of Indian Affairs for 1900 shows 7,700 Iroquois living on the reservations in New York, Wisconsin, and Indian Territory, an increase within these limits of 527 in nine years. Assuming the same rate of increase in Pennsylvania and on the Canada side, the whole number of Iroquois to-day would be approximately 17,000. For detailed information see Colden, History of the Five Nations; Schoolcraft, Notes on the Iroquois; Morgan, League of the Hodenosaunee or Iroquois; Parkman’s works; reports of the commissioners of Indian affairs for both the United States and Canada, and the excellent report on “The Six Nations of New York,” by Donaldson and Carrington, contained in an extra bulletin of the Eleventh Census of the United States.

Seneca town, South Carolina—The statement given by Schoolcraft (Notes on Iroquois, 161), on the authority of Calhoun, that the Seneca once lived at Seneca town, in South Carolina, has probably no foundation in fact, the story having evidently arisen from a supposed similarity of name. The Cherokee call it Iʻsû′nigû′, and do not connect it in any way with A-Sĕ′nikă or Ani′-Sĕ′nikă, their name for the northern tribe.

Five days’ journey—This statement is on Morgan’s authority, but the distance was certainly greater, unless we are to understand only the distance that separated their extreme accustomed hunting ranges, not that between the permanent settlements of the two peoples.

The Tennessee river boundary—The statement from Morgan (League of the Iroquois, p. 337) in regard to the truce line established at Tennessee river seems to find confirmation in incidental references in early documents. Boundaries beyond which war parties might not go, or neutral grounds where hereditary enemies met in peace, were a regular institution in ancient Indian society, the most notable instance being perhaps the famous pipestone quarry in Minnesota. Notwithstanding the claim of the Iroquois, backed by Sir William Johnson, to all the country north of the Tennessee river, it is very plain from history and the treaties that the Cherokee asserted a more or less valid claim as far north as the Ohio. Their actual settlements, however, were all south of the main Tennessee.

The Buffalo dance—The origin ascribed to the Buffalo dance of the Iroquois (Morgan, League of the Iroquois, p. 287) is in agreement with the common Indian idea, according to which dances named from animals are performed in imitation of the peculiar actions and cries of these animals, or in obedience to supposed commands from the ruling spirit animals.

The peace embassy—The story of the proposed intertribal alliance, with the statements as to Cherokee captives among the Seneca, are from Schoolcraft (Notes on Iroquois, pp. 158, 252, 257). The records of the conference at Johnson Hall in 1768 are published in the New York Colonial Documents. The account of the Iroquois peace embassy to Echota was given to Wafford by two eyewitnesses, one of whom was his mother’s cousin, Sequoya. As the old man said, “Sequoya told me all about it.” As stated in the narrative, Wafford himself had also seen the belts brought out and explained in a great intertribal council at Tahlequah. By common tribal custom ambassadors of peace were secure from molestation, whatever might be the result of the negotiations, although, as among more civilized nations, this rule was sometimes violated. According to tradition, the ancient peace pipe of the Cherokee, and probably of other eastern tribes, was of white stone, white being the universal peace color. The red stone pipe of the Sioux was also used in peace ceremonials, from the peculiar sacredness attached to it among the western tribes.

The accuracy of Wafford’s statement from memory in 1891 is strikingly confirmed by a contemporary account of the great intertribal council at Tahlequah in 1843, by the artist, Stanley, who was present and painted a number of portraits on that occasion. The council was convened by John Ross in June and remained in session four weeks, some ten thousand Indians being in attendance, representing seventeen tribes. “During the whole session the utmost good feeling and harmony prevailed. The business was brought to a close at sundown, after which the various tribes joined in dancing, which was usually kept up to a late hour.” The wampum belt was explained, according to Stanley’s account, by Major George Lowrey (Agiʻlĭ, “Rising”), second chief of the Nation, who thus recited the tradition of its coming from the Seneca [i. e. Iroquois]. The talk abounds in Indian reference and symbolism: