The number of these principal chiefs, or, as they have been called by way of distinction, sachems, varied in the several nations from eight to fourteen. The sachems of the five nations, fifty in all, assembled in council, formed the government of the confederacy. All met as equals, but a peculiar dignity was ever attached to the Atotarho of the Onondagas.
There was a class of subordinate chiefs, in no sense hereditary, but rising to office by address, ability, or valor. Yet the rank was clearly defined, and the new chief installed at a formal council. This class embodied, as might be supposed, the best talent of the nation, and the most prominent warriors and orators of the Iroquois have belonged to it. In its character and functions, however, it was purely civil. Like the sachems, these chiefs held their councils, and exercised an influence proportionate to their number and abilities.
There was another council, between which and that of the subordinate chiefs the line of demarcation seems not to have been very definite. The Jesuit Lafitau calls it "the senate." Familiar with the Iroquois at the height of their prosperity, he describes it as the central and controlling power, so far, at least, as the separate nations were concerned. In its character it was essentially popular, but popular in the best sense, and one which can find its application only in a small community. Any man took part in it whose age and experience qualified him to do so. It was merely the gathered wisdom of the nation. Lafitau compares it to the Roman Senate, in the early and rude age of the Republic, and affirms that it loses nothing by the comparison. He thus describes it: "It is a greasy assemblage, sitting sur leur derrière, crouched like apes, their knees as high as their ears, or lying, some on their bellies, some on their backs, each with a pipe in his mouth, discussing affairs of state with as much coolness and gravity as the Spanish Junta or the Grand Council of Venice." 49
The young warriors had also their councils; so, too, had the women; and the opinions and wishes of each were represented by means of deputies before the "senate," or council of the old men, as well as before the grand confederate council of the sachems.
The government of this unique republic resided wholly in councils. By councils all questions were settled, all regulations established,—social, political, military, and religious. The war-path, the chase, the council-fire,—in these was the life of the Iroquois; and it is hard to say to which of the three he was most devoted.
The great council of the fifty sachems formed, as we have seen, the government of the league. Whenever a subject arose before any of the nations, of importance enough to demand its assembling, the sachems of that nation might summon their colleagues by means of runners, bearing messages and belts of wampum. The usual place of meeting was the valley of Onondaga, the political as well as geographical centre of the confederacy. Thither, if the matter were one of deep and general interest, not the sachems alone, but the greater part of the population, gathered from east and west, swarming in the hospitable lodges of the town, or bivouacked by thousands in the surrounding fields and forests. While the sachems deliberated in the council-house, the chiefs and old men, the warriors, and often the women, were holding their respective councils apart; and their opinions, laid by their deputies before the council of sachems, were never without influence on its decisions.
The utmost order and deliberation reigned in the council, with rigorous adherence to the Indian notions of parliamentary propriety. The conference opened with an address to the spirits, or the chief of all the spirits. There was no heat in debate. No speaker interrupted another. Each gave his opinion in turn, supporting it with what reason or rhetoric he could command,—but not until he had stated the subject of discussion in full, to prove that he understood it, repeating also the arguments, pro and con, of previous speakers. Thus their debates were excessively prolix; and the consumption of tobacco was immoderate. The result, however, was a thorough sifting of the matter in hand; while the practised astuteness of these savage politicians was a marvel to their civilized contemporaries. "It is by a most subtle policy," says Lafitau, "that they have taken the ascendant over the other nations, divided and overcome the most warlike, made themselves a terror to the most remote, and now hold a peaceful neutrality between the French and English, courted and feared by both." 50
Unlike the Hurons, they required an entire unanimity in their decisions. The ease and frequency with which a requisition seemingly so difficult was fulfilled afford a striking illustration of Indian nature,—on one side, so stubborn, tenacious, and impracticable; on the other, so pliant and acquiescent. An explanation of this harmony is to be found also in an intense spirit of nationality: for never since the days of Sparta were individual life and national life more completely fused into one.
The sachems of the league were likewise, as we have seen, sachems of their respective nations; yet they rarely spoke in the councils of the subordinate chiefs and old men, except to present subjects of discussion. 51 Their influence in these councils was, however, great, and even paramount; for they commonly succeeded in securing to their interest some of the most dexterous and influential of the conclave, through whom, while they themselves remained in the background, they managed the debates. 52
There was a class of men among the Iroquois always put forward on public occasions to speak the mind of the nation or defend its interests. Nearly all of them were of the number of the subordinate chiefs. Nature and training had fitted them for public speaking, and they were deeply versed in the history and traditions of the league. They were in fact professed orators, high in honor and influence among the people. To a huge stock of conventional metaphors, the use of which required nothing but practice, they often added an astute intellect, an astonishing memory, and an eloquence which deserved the name.
In one particular, the training of these savage politicians was never surpassed. They had no art of writing to record events, or preserve the stipulations of treaties. Memory, therefore, was tasked to the utmost, and developed to an extraordinary degree. They had various devices for aiding it, such as bundles of sticks, and that system of signs, emblems, and rude pictures, which they shared with other tribes. Their famous wampum-belts were so many mnemonic signs, each standing for some act, speech, treaty, or clause of a treaty. These represented the public archives, and were divided among various custodians, each charged with the memory and interpretation of those assigned to him. The meaning of the belts was from time to time expounded in their councils. In conferences with them, nothing more astonished the French, Dutch, and English officials than the precision with which, before replying to their addresses, the Indian orators repeated them point by point.
It was only in rare cases that crime among the Iroquois or Hurons was punished by public authority. Murder, the most heinous offence, except witchcraft, recognized among them, was rare. If the slayer and the slain were of the same household or clan, the affair was regarded as a family quarrel, to be settled by the immediate kin on both sides. This, under the pressure of public opinion, was commonly effected without bloodshed, by presents given in atonement. But if the murderer and his victim were of different clans or different nations, still more, if the slain was a foreigner, the whole community became interested to prevent the discord or the war which might arise. All directed their efforts, not to bring the murderer to punishment, but to satisfy the injured parties by a vicarious atonement. 53 To this end, contributions were made and presents collected. Their number and value were determined by established usage. Among the Hurons, thirty presents of very considerable value were the price of a man's life. That of a woman's was fixed at forty, by reason of her weakness, and because on her depended the continuance and increase of the population. This was when the slain belonged to the nation. If of a foreign tribe, his death