The Iroquois themselves, as we have already seen, had adopted a name, Aquanoschioni, merely indicative of their close union. After, however, they came to be informed of the meaning of the name which the English had given them, they were willing to let it pass as correct. The Indians are very fond of high sounding names; I have known myself chiefs who delighted to be called Kings, after they had learned from us that the rulers of the English and French nations were distinguished by that title.
Thus the proper name of those six united tribes is in their own language Aquanoschioni. By other nations they are called Mengwe, Maquas, Mingoes, and Iroquois. The Lenape call them by the first, the Mohicans and Dutch by the second, the English and Americans by the third, and the French by the fourth. I employ these different names indiscriminately in the course of this work.
As detached bodies or tribes, their names with the Lenape are the following:
1. Sankhícani, the Mohawks, from Sankhican, a gunlock, this people being the first who were furnished with muskets by the Europeans, the locks of which, with their effect in striking fire, was a subject of great astonishment to them; and thus they were named, as it were, the fire-striking people.
2. W’Tássone, the Oneidas. This name means the stone-pipe makers, and was given to them on account of their ingenuity in making tobacco pipes of stone.
3. Onondágoes, the Onondagoes. This name signifies in their own language on the top of the hill, their town being so situated.
4. Queúgue, Cayugas, thus called after a lake of the same name.
5. Mæchachtínni, the Senecas. This name means Mountaineers, and was given them because they inhabited the hilly parts of the country.
6. The Tuscaroras, the sixth and last tribe in the league, they call by the same name, yet I have never heard the Lenape speak of the six divisions or tribes; when they describe them in that manner, it is always by the number Five.
Chapter VI.
General Character of the Indians
The Indian considers himself as a being created by an all-powerful, wise, and benevolent Mannitto;114 all that he possesses, all that he enjoys, he looks upon as given to him or allotted for his use by the Great Spirit who gave him life: he therefore believes it to be his duty to adore and worship his Creator and benefactor; to acknowledge with gratitude his past favours, thank him for present blessings, and solicit the continuation of his good will.115
As beings who have control over all beasts and living creatures, they feel their importance; before they saw white people or men of a different colour from their own, they considered themselves as God’s favourites, and believed that if the Great Mannitto could reside on earth he would associate with them and be their great chief.
The Indian also believes, that he is highly favoured by his Maker, not only in having been created different in shape and in mental and bodily powers from other animals, but in being enabled to controul and master them all, even those of an enormous size and of the most ferocious kinds; and therefore, when he worships his Creator in his way, he does not omit in his supplications to pray that he may be endowed with courage to fight and conquer his enemies, among whom he includes all savage beasts; and when he has performed some heroic act, he will not forget to acknowledge it as a mark of divine favour, by making a sacrifice to the great and good Mannitto, or by publicly announcing that his success was entirely owing to the courage given him by the all-powerful Spirit. Thus, habitual devotion to the great First Cause, and a strong feeling of gratitude for the benefits which he confers, is one of the prominent traits which characterise the mind of the untutored Indian.
Not satisfied with paying this first of duties to the Lord of all, in the best manner they are able, the Indians also endeavour to fulfil the views which they suppose he had in creating the world. They think that he made the earth and all that it contains for the common good of mankind; when he stocked the country that he gave them with plenty of game, it was not for the benefit of a few, but of all. Every thing was given in common to the sons of men. Whatever liveth on the land, whatsoever groweth out of the earth, and all that is in the rivers and waters flowing through the same, was given jointly to all, and every one is entitled to his share. From this principle, hospitality flows as from its source. With them it is not a virtue but a strict duty. Hence they are never in search of excuses to avoid giving, but freely supply their neighbour’s wants from the stock prepared for their own use. They give and are hospitable to all, without exception, and will always share with each other and often with the stranger, even to their last morsel. They rather would lie down themselves on an empty stomach, than have it laid to their charge that they had neglected their duty, by not satisfying the wants of the stranger, the sick or the needy. The stranger has a claim to their hospitality, partly on account of his being at a distance from his family and friends, and partly because he has honoured them by his visit, and ought to leave them with a good impression upon his mind; the sick and the poor because they have a right to be helped out of the common stock: for if the meat they have been served with, was taken from the woods, it was common to all before the hunter took it; if corn or vegetables, it had grown out of the common ground, yet not by the power of man, but by that of the Great Spirit. Besides, on the principle, that all are descended from one parent, they look upon themselves as but one great family, who therefore ought at all times and on all occasions, to be serviceable and kind to each other, and by that means make themselves acceptable to the head of the universal family, the great and good Mannitto. Let me be permitted to illustrate this by an example.
Some travelling Indians having in the year 1777, put their horses over night to pasture in my little meadow, at Gnadenhütten on the Muskingum, I called on them in the morning to learn why they had done so. I endeavoured to make them sensible of the injury they had done me, especially as I intended to mow the meadow in a day or two. Having finished my complaint, one of them replied: “My friend, it seems you lay claim to the grass my horses have eaten, because you had enclosed it with a fence: now tell me, who caused the grass to grow? Can you make the grass grow? I think not, and no body can except the great Mannitto. He it is who causes it to grow both for my horses and for yours! See, friend! the grass which grows out of the earth is common to all; the game in the woods is common to all. Say, did you never eat venison and bear’s meat?—‘Yes, very often.’—Well, and did you ever hear me or any other Indian complain about that? No; then be not disturbed at my horses having eaten only once, of what you call your grass, though the grass my horses did eat, in like manner as the meat you did eat, was given to the Indians by the Great Spirit. Besides, if you will but consider, you will find that my horses did not eat all your grass. For friendship’s sake, however, I shall never put my horses in your meadow again.”
The Indians are not only just, they are also in many respects a generous people, and cannot see the sick and the aged suffer for want of clothing. To such they will give a blanket, a shirt, a pair of leggings, mocksens, &c. Otherwise, when they make presents, it is done with a view to receive an equivalent in return, and the receiver is given to understand what that ought to be. In making presents to strangers, they are content with some trifle in token of remembrance; but when they give any thing to a trader, they at least expect double the value in return, saying that he can afford to do it, since he had cheated them so often.
They treat each other with civility, and shew much affection on meeting after an absence. When they meet in the forenoon, they will compliment one another with saying, “a good morning to you!” and in the afternoon, “a good evening.” In the act of shaking hands with each other, they strictly attend to the distinguishing names of relations, which they utter at the time; as for instance, “a good morning, father, grandfather, uncle, aunt, cousin,” and so down to a small grandchild. They are also in the habit of saluting old people no ways related to them, by the names of grandfather and grandmother,