About the Iroquois Confederacy Sachems

These sachemships were distributed unequally among the five tribes; but without giving to either a preponderance of power; and unequally among the gentes of the last three tribes. The Mohawks had nine sachems, the Oneidas nine, the Onondagas fourteen, the Cayugas ten, and the Senecas eight. This was the number at first, and it has remained the number to the present time. A table of these sachemships, founded at the institution of the Confederacy with the names which have been borne by their sachems in succession from its formation to the present time, is subjoined, with their names in the Seneca dialect, and their arrangement in classes to facilitate the attainment of unanimity in council. In foot-notes will be found the signification of these names, and the gentes to which they belonged: [Footnote: These names signify as follows:]

Table of sachemships of the Iroquois.

MOHAWKS.

  One.
     1. Da-go-e'-o-ge. [Footnote: "Neutral," or "The Shield."]
     2. Ho-yo-went'-ha. [Footnote: "Man who Combs."]
     3. Da-go-no-we'-do. [Footnote: "Inexhaustible."]

  Two.
     4. So-o-e-wo'-ah. [Footnote: "Small Speech."]
     5. Da-yo'-ho-go. [Footnote: "At the Forks."]
     6. O-o-o'-go-wo. [Footnote: "At the Great River."]

  Three.
     7. Da-an-no-go'-e-neh. [Footnote: "Dragging His Horns."]
     8. So-da'-go-e-wo-deh. [Footnote: "Even Tempered."]
     9. Hos-do-weh'-se-ont-ho. [Footnote: "Hanging up Rattles."
           Thee sachems in class One belonged to
           the Turtle gens, in class Two to the Wolf gens, and in
           class Three to the Bear gens.]

ONEDIAS.

  One.
     1. Ho-dos'-ho-the. [Footnote: "A man bearing a Burden."]
     2. Ga-no-gweh'-yo-do. [Footnote: "A Man covered in Cat-tail Down."]
     3. Da-yo-ho'-gwen-da. [Footnote: "Opening through the Woods."]

  Two.
     4. So-no-sase'. [Footnote: "A Long String."]
     5. To-no-o-ge-o. [Footnote: "A Man with a Headache."]
     6. Ho-de-o-dun-nent'-ho. [Footnote: "Swallowing Himself."]

  Three.
     7. Da-wo-do'-o-do-yo. [Footnote: "Place of the Echo."]
     8. Go-ne-o-dus'-ha-yeh. [Footnote: "War-clubs on the Ground."]
     9. Ho-wus'-ho-da-o. [Footnote: "A man Steaming Himself."
           The sachems in the first class belong to Wolf gens,
           in the second the Turtle gens, and in the third to
           the Bear gens.]

ONONDAGAS.

  One.
     1. To-do-do'-ho. [Footnote: "Tangled," Bear gens.]
     2. To-nes'-sa-ah.
     3. Da-ot'-ga-dose. [Footnote: "On the Watch,"
           Bear gens. This sachem and the one before him were
           hereditary councillors of the To-do-do'-ho, who
           held the most illustrious sachemship.]

  Two.
     4. Go-neo-do'-je-wake. [Footnote: "Bitter Body," Snipe gens.]
     5. Ah-wo'-ga-yat. [Footnote: Turtle gens.]
     6. Da-o-yat'-gwo-e. [Footnote: Not ascertained.]

  Three.
     7. Ho-no-we-ne-to. [Footnote: This sachem was hereditary
           keeper of the wampum; Wolf gens.]

  Four.
     8. Go-we-ne'-san-do. [Footnote: Deer gens]
     9. Ho-e'-ho. [Footnote: Deer gens]
     10. Ho-yo-ne-o'-ne. [Footnote: Turtle gens]
     11. Sa-do'-kwo-seh. [Footnote: Bear gens]

  Five.
     12. So-go-ga-ho'. [Footnote: "Having a Glimpse," Deer gens.]
     13. Ho-sa-ho'-do. [Footnote: "Large Mouth," Turtle gens.]
     14. Sko-no'-wun-de. [Footnote: "Over the Creek" Turtle gens.]

CAYUGAS.

  One.
     1. Da-go'-ne-yo. [Footnote: "Man Frightened," Deer gens.]
     2. Da-je-no'-do-web-o. [Footnote: Heron gens.]
     3. Go-do-gwa-sa. [Footnote: Bear gens.]
     4. So-yo-wase. [Footnote: Bear gens.]
     5. Ho-de-os'yo-no. [Footnote: Turtle gens.]

  Two.
     6. Da-yo-o-yo'go. [Footnote: Not ascertained.]
     7. Jote-ho-weh'-ko. [Footnote: "Very Cold," Turtle gens.]
     8. De-o-wate'-ho. [Footnote: Heron gens.]

  Three.
     9. To-do-e-ho'. [Footnote: Snipe gens.]
     10. Des-go'-heh. [Footnote: Snipe gens.]

SENECAS.

  One.
     1. Ga-ne-o-di'-yo. [Footnote: "Handsome Lake," Turtle gens.]
     2. So-do-go'-o-yase. [Footnote: "Level Heavens," Snipe gens.]

  Two.
     3. Go-no-gi'-e. [Footnote: Turtle gens.]
     4. So-geh'-jo-wo. [Footnote: "Great Forehead." Hawk gens.]

  Three.
     5. So-de-a-no'-wus. [Footnote: "Assistant," Bear gens.]
     6. Nis-ho-ne-a'-nent. [Footnote: "Falling Day," Snipe gens.]

  Four.
     7. Go-no-go-e-do'-we. [Footnote: "Hair Burned Off." Snipe gens.]
     8. Do-ne-ho-go'-weh. [Footnote: "Open Door," Wolf gens.]

Two of these sachemships have been filled but once since their creation. Ho-yo-went'-ho and Da-go-no-we'-da consented to take the office among the Mohawk sachems, and to leave their names in the list upon condition that after their demise the two should remain thereafter vacant. They were installed upon these terms, and the stipulation has been observed to the present day. At all councils for the investiture of sachems their names are still called with the others as a tribute of respect to their memory. The general council, therefore, consisted of but forty-eight members.

Each sachem had an assistant sachem, who was elected by the gens of his principal from among its members, and who was installed with the same forms and ceremonies. He was styled an "aid." It was his duty to stand behind his superior on all occasions of ceremony, to act as his messenger, and in general to be subject to his directions. It gave to the aid the office of chief and rendered probable his election as the successor of his principal after the decease of the latter. In their figurative language these aids of the sachems were styled "Braces in the Long House," which symbolized the confederacy.

The names bestowed upon the original sachems became the names of their respective successors in perpetuity. For example, upon the demise of Go-ne-o-di'-yo, one of the eight Seneca sachems, his successor would be elected by the Turtle gens in which this sachemship was hereditary, and when raised up by the general council he would receive this name, in place of his own, as a part of the ceremony. On several different occasions I have attended their councils for raising up sachems both at the Onondaga and Seneca reservations, and witnessed the ceremonies herein referred to. Although but a shadow of the old confederacy now remains, it is fully organized with its complement of sachems and aids, with the exception of the Mohawk tribe, which removed to Canada about 1775. Whenever vacancies occur their places are filled, and a general council is convened to install the new sachems and their aids. The present Iroquois are also perfectly familiar with the structure and principles of the ancient confederacy.

For all purposes of tribal government the five tribes were independent of each other. Their territories were separated by fixed boundary lines, and their tribal interests were distinct. The eight Seneca sachems, in conjunction with the other Seneca chiefs, formed the council of the tribe by which its affairs were administered, leaving to each of the other tribes the same control over their separate interests. As an organization the tribe was neither weakened nor impaired by the confederate compact. Each was in vigorous life within its appropriate sphere, presenting some analogy to our own States within an embracing Republic. It is worthy of remembrance that the Iroquois commended to our forefathers a union of the colonies similar to their own as early as 1755. They saw in the common interests and common speech of the several colonies the elements for a confederation, which was as far as their vision was able to penetrate.

The tribes occupied positions of entire equality in the confederacy in rights, privileges, and obligations. Such special immunities as were granted to one or another indicate no intention to establish an unequal compact or to concede unequal privileges. There were organic provisions apparently investing particular tribes with superior power; as, for example, the Onondagas were allowed fourteen sachems and the Senecas but eight; and a larger body of sachems would naturally exercise a stronger influence in council than a smaller. But in this case it gave no additional power, because the sachems of each tribe had an equal voice in forming a decision, and a negative upon the others. When in council they agreed by tribes, and unanimity in opinion was essential to every public act. The Onondagas were made "Keepers of the Wampum," and "Keepers of the Council Brand," the Mohawks "Receivers of Tribute" from subjugated tribes, and the Senecas "Keepers of the Door" of the Long House. These and some other similar provisions were made for the common advantage.

The cohesive principle of the confederacy did not spring exclusively from the benefits of an alliance for mutual protection, but had a deeper foundation in the bond of kin. The confederacy rested upon the tribes ostensibly, but primarily upon common gentes. All the members of the same gens, whether Mohawks, Oneidas, Onondagas, Cayugas, or Senecas, were brothers and sisters to each other in virtue of their descent from the same common ancestor, and they recognized each other as such with the fullest cordiality. When they met, the first inquiry was the name of each other's gens, and next the immediate pedigree of their respective sachems; after which they were usually able to find, under their peculiar system of consanguinity the relationship in which they stood to each other. [Footnote: The children of brothers are themselves brothers and sisters to each other; the children of the latter were also brothers and sisters, and so downwards indefinitely. The children and descendants of sisters are the same. The children of a brother and sister are cousins; the children of the latter are cousins, and so downwards indefinitely. A knowledge of the relationships to each other of the members of the same gens is never lost.]

Three of the gentes—namely, the Wolf, Bear, and Turtle—were common to the five tribes; these and three others were common to three tribes. In effect, the Wolf gens, through the division of an original tribe into five, was now in five divisions, one of which was in each tribe. It was the same with the Bear and the Turtle gentes. The Deer, Snipe, and Hawk gentes were common to the Senecas, Cayugas, and Onondagas. Between the separated parts of each gens, although its members spoke different dialects of the same language, there existed a fraternal connection which linked the nations together with indissoluble bonds. When the Mohawk of the Wolf gens recognized an Oneida, Onondaga, Cayuga, or Seneca of the same gens as a brother, and when the members of the other divided gentes did the same, the relationship was not ideal, but a fact founded upon consanguinity, and upon faith in an assured lineage older than their dialects and coeval with their unity as one people. In the estimation of an Iroquois every member of his gens, in whatever tribe, was as certainly a kinsman as an own brother. This cross relationship between persons of the same gens in the different tribes is still preserved and recognized among them in all its original force. It explains the tenacity with which the fragments of the old confederacy still cling together. If either of the five tribes had seceded from the confederacy it would have severed the bond of kin, although this would have been felt but slightly. But had they fallen into collision it would have turned the gens of the Wolf against their gentile kindred, Bear against Bear; in a word, brother against brother. The history of the Iroquois demonstrates the reality as well as persistency of the bond kin, and the fidelity with which it was respected. During the long period through which the confederacy endured they never fell into anarchy nor ruptured the organization.

The "Long House" (Ho-de'-no-sote) was made the symbol of the confederacy, and they styled themselves the "People of the Long House" (Ho-e'-no-sau-nee). [Footnote: The Long House was not peculiar to the Iroquois, but used by many other tribes, as the Powhattan Indians of Virginia, the Nyacks of Long Island, and other tribes.]

This was the name, and the only name, with which they distinguished themselves. The confederacy produced a gentile society more complex than that of a single tribe, but it was still distinctively a gentile society. It was, however, a stage of progress in the direction of a nation, for nationality is reached under gentile institutions. Coalescence is the last stage in this process. The four Athenian tribes coalesced in Attica into a nation by the intermingling of the tribes in the same area, and by the gradual disappearance of geographical lines between them. The tribal names and organizations remained in full vitality as before, but without the basis of an independent territory. When political society was instituted on the basis of the deme or township, and all the residents of the deme became a body politic, irrespective of their gens or tribe, the coalescence became complete.

Iroquois and Cherokee Tribes, Distribution, Language

IROQUOIAN FAMILY OF TRIBES

Derivation: French, adaptation of the Iroquois word hiro, used to conclude a speech, and koué, an exclamation (Charlevoix). Hale gives as possible derivations ierokwa, the indeterminate form of the verb to smoke, signifying “they who smoke;” also the Cayuga form of bear, iakwai. Mr. Hewitt suggests the Algonkin words īrīn, true, or real; ako, snake; with the French termination ois, the word becomes Irinakois.

With reference to this family it is of interest to note that as early as 1798 Barton compared the Cherokee language with that of the Iroquois and stated his belief that there was a connection between them. Gallatin, in the Archæologia Americana, refers to the opinion expressed by Barton, and although he states that he is inclined to agree with that author, yet he does not formally refer Cheroki to that family, concluding that “We have not a sufficient knowledge of the grammar, and generally of the language of the Five Nations, or of the Wyandots, to decide that question.”

Mr. Hale was the first to give formal expression to his belief in the affinity of the Cheroki to Iroquois. Recently extensive Cheroki vocabularies have come into possession of the Bureau of Ethnology, and a careful comparison of them with ample Iroquois material has been made by Mr. Hewitt. The result is convincing proof of the relationship of the two languages as affirmed by Barton so long ago.

GEOGRAPHIC DISTRIBUTION.

Unlike most linguistic stocks, the Iroquoian tribes did not occupy a continuous area, but when first known to Europeans were settled in three distinct regions, separated from each other by tribes of other lineage. The northern group was surrounded by tribes of Algonquian stock, while the more southern groups bordered upon the Catawba and Maskoki.

A tradition of the Iroquois points to the St. Lawrence region as the early home of the Iroquoian tribes, whence they gradually moved down to the southwest along the shores of the Great Lakes.

When Cartier, in 1534, first explored the bays and inlets of the Gulf of St. Lawrence he met a Huron-Iroquoian people on the shores of the Bay of Gaspé, who also visited the northern coast of the gulf. In the following year when he sailed up the St. Lawrence River he 78found the banks of the river from Quebec to Montreal occupied by an Iroquoian people. From statements of Champlain and other early explorers it seems probable that the Wyandot once occupied the country along the northern shore of Lake Ontario.

The Conestoga, and perhaps some allied tribes, occupied the country about the Lower Susquehanna, in Pennsylvania and Maryland, and have commonly been regarded as an isolated body, but it seems probable that their territory was contiguous to that of the Five Nations on the north before the Delaware began their westward movement.

As the Cherokee were the principal tribe on the borders of the southern colonies and occupied the leading place in all the treaty negotiations, they came to be considered as the owners of a large territory to which they had no real claim. Their first sale, in 1721, embraced a tract in South Carolina, between the Congaree and the South Fork of the Edisto,but about one-half of this tract, forming the present Lexington County, belonging to the Congaree. In 1755 they sold a second tract above the first and extending across South Carolina from the Savannah to the Catawba (or Wateree), but all of this tract east of Broad River belonged to other tribes. The lower part, between the Congaree and the Wateree, had been sold 20 years before, and in the upper part the Broad River was acknowledged as the western Catawba boundary. In 1770 they sold a tract, principally in Virginia and West Virginia, bounded east by the Great Kanawha,but the Iroquois claimed by conquest all of this tract northwest of the main ridge of the Alleghany and Cumberland Mountains, and extending at least to the Kentucky River, and two years previously they had made a treaty with Sir William Johnson by which they were recognized as the owners of all between Cumberland Mountains and the Ohio down to the Tennessee. The Cumberland River basin was the only part of this tract to which the Cherokee had any real title, having driven out the former occupants, the Shawnee, about 1721. The Cherokee had no villages north of the Tennessee (this probably includes the Holston as its upper part), and at a conference at Albany the Cherokee delegates presented to the Iroquois the skin of a deer, which they said belonged to the Iroquois, as the animal had been killed north of the Tennessee. In 1805, 1806, and 1817 they sold several tracts, mainly in 79middle Tennessee, north of the Tennessee River and extending to the Cumberland River watershed, but this territory was claimed and had been occupied by the Chickasaw, and at one conference the Cherokee admitted their claim. The adjacent tract in northern Alabama and Georgia, on the headwaters of the Coosa, was not permanently occupied by the Cherokee until they began to move westward, about 1770.

The whole region of West Virginia, Kentucky, and the Cumberland River region of Tennessee was claimed by the Iroquois and Cherokee, but the Iroquois never occupied any of it and the Cherokee could not be said to occupy any beyond the Cumberland Mountains. The Cumberland River was originally held by the Shawnee, and the rest was occupied, so far as it was occupied at all, by the Shawnee, Delaware, and occasionally by the Wyandot and Mingo (Iroquoian), who made regular excursions southward across the Ohio every year to hunt and to make salt at the licks. Most of the temporary camps or villages in Kentucky and West Virginia were built by the Shawnee and Delaware. The Shawnee and Delaware were the principal barrier to the settlement of Kentucky and West Virginia for a period of 20 years, while in all that time neither the Cherokee nor the Iroquois offered any resistance or checked the opposition of the Ohio tribes.

The Cherokee bounds in Virginia should be extended along the mountain region as far at least as the James River, as they claim to have lived at the Peaks of Otter,54 and seem to be identical with the Rickohockan or Rechahecrian of the early Virginia writers, who lived in the mountains beyond the Monacan, and in 1656 ravaged the lowland country as far as the site of Richmond and defeated the English and the Powhatan Indians in a pitched battle at that place.55

The language of the Tuscarora, formerly of northeastern North Carolina, connect them directly with the northern Iroquois. The Chowanoc and Nottoway and other cognate tribes adjoining the Tuscarora may have been offshoots from that tribe.

PRINCIPAL TRIBES.

Cayuga. Cherokee. Conestoga. Erie. Mohawk. Neuter. Nottoway.

Oneida. Onondaga. Seneca. Tionontate. Tuscarora. Wyandot.

Population.—The present number of the Iroquoian stock is about 43,000, of whom over 34,000 (including the Cherokees) are in the United States while nearly 9,000 are in Canada. Below is given the population of the different tribes, compiled chiefly from the 80Canadian Indian Report for 1888, and the United States Census Bulletin for 1890:

Cherokee:
Cherokee and Choctaw Nations, Indian Territory (exclusive of adopted Indians, negroes, and whites)	25,557
Eastern Band, Qualla Reservation, Cheowah, etc., North Carolina (exclusive of those practically white)	1,500?
Lawrence school, Kansas	6
	27,063?
Caughnawaga:
Caughnawaga, Quebec	1,673
Cayuga:
Grand River, Ontario	972?
With Seneca, Quapaw Agency, Indian Territory (total 255)	128?
Cattaraugus Reserve, New York	165
Other Reserves in New York	36
	1,301?
“Iroquois”:
Of Lake of Two Mountains, Quebec, mainly Mohawk (with Algonquin)	345
With Algonquin at Gibson, Ontario (total 131)	31?
	376?
Mohawk:
Quinte Bay, Ontario	1,050
Grand River, Ontario	1,302
Tonawanda, Onondaga, and Cattaraugus Reserves, New York	6
	2,358
Oneida:
Oneida and other Reserves, New York	295
Green Bay Agency, Wisconsin (“including homeless Indians”)	1,716
Carlisle and Hampton schools	104
Thames River, Ontario	778
Grand River, Ontario	236
	3,129
Onondaga:
Onondaga Reserve, New York	380
Allegany Reserve, New York	77
Cattaraugus Reserve, New York	38
Tuscarora (41) and Tonawanda (4) Reserves, New York	45
Carlisle and Hampton schools	4
Grand River, Ontario	346
	890
Seneca:
With Cayuga, Quapaw Agency, Indian Territory (total 255)	127?
Allegany Reserve, New York	862
Cattaraugus Reserve, New York	1,318
Tonawanda Reserve, New York	517
Tusarora and Onondaga Reserves, New York	12
Lawrence, Hampton, and Carlisle schools	13
Grand River, Ontario	206
	3,055?
81St. Regis:
St. Regis Reserve, New York	1,053
Onondaga and other Reserves, New York	17
St. Regis Reserve, Quebec	1,179
	2,249
Tuscarora:
Tuscarora Reserve, New York	398
Cattaraugus and Tonawanda Reserves, New York	6
Grand River, Ontario	329
	733
Wyandot:
Quapaw Agency, Indian Territory	288
Lawrence, Hampton, and Carlisle schools	18
“Hurons” of Lorette, Quebec	279
“Wyandots” of Anderdon, Ontario	98
	683

The Iroquois of St. Regis, Caughnawaga, Lake of Two Mountains (Oka), and Gibson speak a dialect mainly Mohawk and Oneida, but are a mixture of all the tribes of the original Five Nations.