The Indians say, says Capt. Jones, that the fort on the big hill, or Genundewah, near the head of Canandaigua lake, was surrounded by a monstrous serpent, whose head and tail came together at the gate. A long time it lay there, confounding the people with its breath. At length they attempted to make their escape, some with their hommany-blocks, and others with different implements of household furniture; and in marching out of the fort walked down the throat of the serpent. Two orphan children, who had escaped this general destruction by being left some time before on the outside of the fort, were informed by an oracle of the means by which they could get rid of their formidable enemy--which was, to take a small bow and a poisoned arrow, made of a kind of willow, and with that shoot the serpent under its scales. This they did, and the arrow proved effectual; for on its penetrating the skin, the serpent became sick, and extending itself rolled down the hill, destroying all the timber that was in its way, disgorging itself and breaking wind greatly as it went. At every motion, a human head was discharged, and rolled down the hill into the lake, where they lie at this day, in a petrified state, having the hardness and appearance of stones.

To this day the Indians visit that sacred place, to mourn the loss of their friends, and to celebrate some rites that are peculiar to themselves. To the knowledge of white people there has been no timber on the great hill since it was first discovered by them, though it lay apparently in a state of nature for a great number of years, without cultivation. Stones in the shape of Indians' heads may be seen lying in the lake in great plenty, which are said to be the same that were deposited there at the death of the serpent.

The Senecas have a tradition, that previous to, and for some time after, their origin at Genundewah, this country, especially about the lakes, was thickly inhabited by a race of civil, enterprizing and industrious people, who were totally destroyed by the great serpent, that afterwards surrounded the great hill fort, with the a.s.sistance of others of the same species; and that they (the Senecas) went into possession of the improvements that were left.

In those days the Indians throughout the whole country, as the Senecas say, spoke one language; but having become considerably numerous, the before mentioned great serpent, by an unknown influence, confounded their language, so that they could not understand each other; which was the cause of their division into nations, as the Mohawks, Oneidas, &c.

At that time, however, the Senecas retained their original language, and continued to occupy their mother hill, on which they fortified themselves against their enemies, and lived peaceably, till having offended the serpent, [Footnote: The pagans of the Senecas believe that all the little snakes were made of the blood of the great serpent, after it rolled into the lake.] they were cut off as before stated.

OF THEIR RELIGION--FEASTS--AND GREAT SACRIFICE.

Perhaps no people are more exact observers of religious duties than those Indians among the Senecas, who are denominated pagans, in contradistinction from those, who, having renounced some of their former superst.i.tious notions, have obtained the name of Christians. The traditionary faith of their fathers, having been orally transmitted to them from time immemorial, is implicitly believed, scrupulously adhered to, and rigidly practised. They are agreed in their sentiments--are all of one order, and have individual and public good, especially among themselves, for the great motive which excites them to attend to those moral virtues that are directed and explained by all their rules, and in all their ceremonies.

Many years have elapsed since the introduction of Christian Missionaries among them, whom they have heard, and very generally understand the purport of the message they were sent to deliver. They say that it is highly probable that Jesus Christ came into the world in old times, to establish a religion that would promote the happiness of the white people, on the other side of the great water, (meaning the sea,) and that he died for the sins of his people, as the missionaries have informed them: But, they say that Jesus Christ had nothing to do with them, and that the Christian religion was not designed for their benefit; but rather, should they embrace it, they are confident it would make them worse, and consequently do them an injury. They say, also, that the Great Good Spirit gave them their religion; and that it is better adapted to their circ.u.mstances, situation and habits, and to the promotion of their present comfort and ultimate happiness, than any system that ever has or can be devised. They, however, believe, that the Christian religion is better calculated for the good of white people than theirs is; and wonder that those who have embraced it, do not attend more strictly to its precepts, and feel more engaged for its support and diffusion among themselves. At the present time, they are opposed to preachers or schoolmasters being sent or coming among them; and appear determined by all means to adhere to their ancient customs.

They believe in a Great Good Spirit, (whom they call in the Seneca language Nau-wan-e-u,) as the Creator of the world, and of every good thing--that he made men, and all inoffensive animals; that he supplies men with all the comforts of life; and that he is particularly partial to the Indians, whom they say are his peculiar people. They also believe that he is pleased in giving them (the Indians) good gifts; and that he is highly gratified with their good conduct--that he abhors their vices, and that he is willing to punish them for their bad conduct, not only in this world, but in a future state of existence. His residence, they suppose, lies at a great distance from them, in a country that is perfectly pleasant, where plenty abounds, even to profusion. That there the soil is completely fertile, and the seasons so mild that the corn never fails to be good--that the deer, elk, buffalo, turkies, and other useful animals, are numerous, and that the forests are well calculated to facilitate their hunting them with success--that the streams are pure, and abound with fish: and that nothing is wanting, to render fruition complete. Over this territory they say Nauwaneu presides as an all-powerful king; and that without counsel he admits to his pleasures all whom he considers to be worthy of enjoying so great a state of blessedness.

To this being they address prayers, offer sacrifices, give thanks for favors, and perform many acts of devotion and reverence.

They likewise believe that Nauwaneu has a brother that is less powerful than himself, and who is opposed to him, and to every one that is or wishes to be good: that this bad Spirit made all evil things, snakes, wolves, catamounts, and all other poisonous or noxious animals and beasts of prey, except the bear, which, on the account of the excellence of its meat for food, and skin for clothing, they say was made by Nauwaneu. Besides all this they say he makes and sends them their diseases, bad weather and bad crops, and that he makes and supports witches. He owns a large country adjoining that of his brother, with whom he is continually at variance. His fields are unproductive; thick clouds intercept the rays of the sun, and consequently destructive frosts are frequent; game is very scarce, and not easily taken; ravenous beasts are numerous; reptiles of every poisoned tooth lie in the path of the traveller; streams are muddy, and hunger, nakedness and general misery, are severely felt by those who unfortunately become his tenants.

He takes pleasure in afflicting the Indians here, and after their death receives all those into his dreary dominions, who in their life time have been so vile as to be rejected by Nauwaneu, under whose eye they are continued in an uncomfortable state forever. To this source of evil they offer some oblations to abate his vengeance, and render him propitious. They, however, believe him to be, in a degree, under subjection to his brother, and incapable of executing his plans only by his high permission.

Public religious duties are attended to in the celebration of particular festivals and sacrifices, which are observed with circ.u.mspection and attended with decorum.

In each year they have five feasts, or stated times for a.s.sembling in their tribes, and giving thanks to Nauwaneu, for the blessings which they have received from his kind and liberal and provident hand; and also to converse upon the best means of meriting a continuance of his favors. The first of these feasts is immediately after they have finished sugaring, at which time they give thanks for the favorable weather and great quant.i.ty of sap they have had, and for the sugar that they have been allowed to make for the benefit of their families. At this, as at all the succeeding feasts, the Chiefs arise singly, and address the audience in a kind of exhortation, in which they express their own thankfulness, urge the necessity and propriety of general grat.i.tude, and point out the course which ought to be pursued by each individual, in order that Nauwaneu may continue to bless them, and that the evil spirit may be defeated.

On these occasions the Chiefs describe a perfectly straight line, half an inch wide, and perhaps ten miles long, which they direct their people to travel upon by placing one foot before the other, with the heel of one foot to the toe of the other, and so on till they arrive at the end.

The meaning of which is, that they must not turn aside to the right hand or to the left into the paths of vice, but keep straight ahead in the way of well doing, that will lead them to the paradise of Nauwaneu.

The second feast is after planting; when they render thanks for the pleasantness of the season--for the good time they have had for preparing their ground and planting their corn; and are instructed by their Chiefs, by what means to merit a good harvest.

When the green corn becomes fit for use, they hold their third, or green corn feast. Their fourth is celebrated after corn harvest; and the fifth at the close of their year, and is always celebrated at the time of the old moon in the last of January or first of February. This last deserves a particular description.

The Indians having returned, from hunting, and having brought in all the venison and skins that they have taken, a committee is appointed, says Mrs. Jemison, consisting of from ten to twenty active men, to superintend the festivities of the great sacrifice and thanksgiving that is to be immediately celebrated. This being done, preparations are made at the council-house, or place of meeting, for the reception and accommodation of the whole tribe; and then the ceremonies are commenced, and the whole is conducted with a great degree of order and harmony, under the direction of the committee.

Two white dogs, [Footnote: This was the practice in former times; but at present I am informed that only one dog is sacrificed.] without spot or blemish, are selected (if such can be found, and if not, two that have the fewest spots) from those belonging to the tribe, and killed near the door of the council-house, by being strangled. A wound on the animal or an effusion of blood, would spoil the victim, and render the sacrifice useless. The dogs are then painted red on their faces, edges of their ears, and on various parts of their bodies, and are curiously decorated with ribbons of different colors, and fine feathers, which are tied and fastened on in such a manner as to make the most elegant appearance.

They are then hung on a post near the door of the council-house, at the height of twenty feet from the ground.

This being done, the frolic is commenced by those who are present, while the committee run through the tribe or town, and hurry the people to a.s.semble, by knocking on their houses. At this time the committee are naked, (wearing only a breech-clout,) and each carries a paddle, with which he takes up ashes and scatters them about the house in every direction. In the course of the ceremonies, all the fire is extinguished in every hut throughout the tribe, and new fire, struck from the flint on each hearth, is kindled, after having removed the whole of the ashes, old coals, &c. Having done this, and discharged one or two guns, they go on, and in this manner they proceed till they have visited every house in the tribe. This finishes the business of the first day.

On the second day the committee dance, go through the town with bear-skin on their legs, and at every time they start they fire a gun.

They also beg through the tribe, each carrying a basket in which to receive whatever may be bestowed. The alms consist of Indian tobacco, and other articles that are used for incense at the sacrifice.

Each manager at this time carries a dried tortoise or turtle sh.e.l.l, containing a few beans, which he frequently rubs on the walls of the houses, both inside and out. This kind of manoeuvering by the committee continues two or three days, during which time the people at the council-house recreate themselves by dancing.

On the fourth or fifth day the committee make false faces of husks, in which they run about, making a frightful but ludicrous appearance.

In this dress, (still wearing the bear-skin,) they run to the council-house, smearing themselves with dirt, and bedaub every one who refuses to contribute something towards filling the baskets of incense, which they continue to carry, soliciting alms. During all this time they collect the evil spirit, or drive it off entirely, for the present, and also concentrate within themselves all the sins of their tribe, however numerous or heinous.

On the eighth or ninth day, the committee having received all the sin, as before observed, into their own bodies, they take down the dogs, and after having transfused the whole of it into one of their own number, he, by a peculiar slight of hand, or kind of magic, works it all out of himself into the dogs. The dogs, thus loaded with all the sins of the people, are placed upon a pile of wood that is directly set on fire.

Here they are burnt, together with the sins with which they were loaded, surrounded by the mult.i.tude, who throw incense of tobacco or the like into the fire, the scent of which they say, goes up to Nauwaneu, to whom it is pleasant and acceptable.

This feast continues nine days, [Footnote: At present, as I have been informed, this feast is not commonly held more than from five to seven days. In former times, and till within a few years, nine days were particularly observed.] and during that time the Chiefs review the national affairs of the year past; agree upon the best plan to be pursued through the next year, and attend to all internal regulations.

On the last day, the whole company partake of an elegant dinner, consisting of meat, corn and beans, boiled together in large kettles, and stirred till the whole is completely mixed and soft. This mess is devoured without much ceremony--some eat with a spoon, by dipping out of the kettles; others serve themselves in small dippers; some in one way, and some in another, till the whole is consumed. After this they perform the war dance, the peace dance, and smoke the pipe of peace; and then, free from iniquity, each repairs to his place of abode, prepared to commence the business of a new year. In this feast, temperance is observed, and commonly, order prevails in a greater degree than would naturally be expected.

They are fond of the company of spectators who are disposed to be decent, and treat them politely in their way; but having been frequently imposed upon by the whites, they treat them generally with indifference.

OF THEIR DANCES.

Of these, two only will be noticed. The war dance is said to have originated about the time that the Six Nations, or Northern Indians, commenced the old war with the Cherokees and other Southern Indian Nations, about one hundred years ago.

When a tribe, or number of tribes of the Six Nations, had a.s.sembled for the purpose of going to battle with their enemies, the Chiefs sung this song, and accompanied the music with dancing, and gestures that corresponded with the sentiments expressed, as a kind of stimulant to increase their courage, and anxiety to march forward to the place of carnage.

Those days having pa.s.sed away, the Indians at this day sing the 'war song,' to commemorate the achievements of their fathers, and as a kind of amus.e.m.e.nt. When they perform it, they arm themselves with a war-club, tomahawk and knife, and commence singing with firm voice, and a stern, resolute countenance: but before they get through they exhibit in their features and actions the most shocking appearance of anger, fury and vengeance, that can be imagined: No exhibition of the kind can be more terrifying to a stranger.

The song requires a number of repet.i.tions in the tune, and has a chorus that is sung at the end of each verse. I have not presumed to arrange it in metre; but the following is the substance: "We are a.s.sembled in the habiliments of war, and will go in quest of our enemies. We will march to their land and spoil their possessions. We will take their women and children, and lead them into captivity. The warriors shall fall by our war-clubs--we will give them no quarter. Our tomahawks we will dip in their brains! with our scalping knives we will scalp them." At each period comes on the chorus, which consists of one monosyllable only, that is sounded a number of times, and articulated like a faint, stifled groan. This word is "eh," and signifies "we will," or "we will go," or "we will do." While singing, they perform the ceremony of killing and scalping, with a great degree of dexterity.

The peace dance is performed to a tune without words, by both s.e.xes. The Indians stand erect in one place, and strike the floor with the heel and toes of one foot, and then of the other, (the heels and toes all the while nearly level,) without changing their position in the least. The squaws at the same time perform it by keeping the feet close together, and without raising them from the ground, move a short distance to the right, and then to the left, by first moving their toes and then their heels. This dance is beautiful, and is generally attended with decency.

OF THEIR GOVERNMENT.

Their government is an oligarchy of a mixed nature; and is administered by Chiefs, a part of whose offices are hereditary, and a part elective.

The nation is divided into tribes, and each tribe commonly has two Chiefs. One of these inherits his office from his father. He superintends all civil affairs in the tribe; attends the national council, of which he is a member; a.s.sents to all conveyances of land, and is consulted on every subject of importance. The other is elected by the tribe, and can be removed at the pleasure of his const.i.tuents for malconduct. He also is a member of the national council: but his princ.i.p.al business is to superintend the military concerns of his tribe, and in war to lead his warriors to battle. He acts in concert with the other Chief, and their word is implicitly relied on, as the law by which they must be governed. That which they prohibit, is not meddled with.

The Indian laws are few, and easily expounded. Their business of a public nature is transacted in council, where every decision is final.

They meet in general council once a year, and sometimes oftener. The administration of their government is not attended with expense. They have no national revenue, and consequently have no taxes.

THE EXTENT AND NUMBER OF THE SIX NATIONS.

The Six Nations in the state of New-York are located upon several reservations, from the Oneida Lake to the Cattaraugus and Allegany rivers.

A part of those nations live on the Sandusky, in the state of Ohio, viz--380 Cayugas, 300 Senecas, 64 Mohawks, 64 Oneidas, and 80 Onondagas.

The bulk of the Mohawks are on Grand River, Upper Canada, together with some Senecas, Tuscaroras, Cayugas, Oneidas, and Onondagas.

In the state of New-York there are 5000, and in the state of Ohio 688, as we are a.s.sured by Capt. Horatio Jones, agent for paying their annuities, making in the whole, in both states, 5688.

OF THEIR COURTSHIPS, &c.

When an Indian sees a squaw whom he fancies, he sends a present to her mother or parents, who on receiving it consult with his parents, his friends, and each other, on the propriety and expediency of the proposed connexion. If it is not agreeable, the present is returned; but if it is, the lover is informed of his good fortune, and immediately goes to live with her, or takes her to a hut of his own preparing.

Polygamy is practised in a few instances, and is not prohibited.