"The Pagaous [sic] [are] going to have their ceremonies again next week. The sixth day, they will burn the white dog; you must come and see them," wrote Hu-yer-no, i.e., Track in the Water, a young Christian Indian boy.

            The day designated, January 23rd, broke amid a howling storm. the wind blew; the snow fell across the road, piling great drifts; and the weather was quite cold.

            "Impossible to go," said the good man of the house; "take your death."

            But where three women are concerned, who ever heard of impossibilities for a sleigh-ride, especially with such an inducement as witnessing the chief religious ceremony of the ancient Iroquois, practiced to-day in the heart of the great Empire State as it had been for generations when Columbus discovered America? We had risen much before the usual hour for our ride of fourteen miles, so we hurried through our breakfast; the horse was brought to the door, hot soap-stones, hot bricks, blankets, and robes, provided in abundance, and, with a willing young masculine pressed into service as driver, off we started. I, who had been ill for two days, and not out of the house for a fortnight, felt myself grow better every moment of the way. The breezy air drove all cobwebs from my brain; the excitement of the ride, and the expectation of the wonders at its end, removed any lingering trace of illness; and, as the snow whirled across my face, my only care was to inquire if all were warm.

            As we reached the council-house at Onondaga, we saw a number of Indians about it firing guns and halloing; but we drove on to get Hu-yer-no as our guide. Soon, with himself, his pretty married sister- whose "white folk's" name of Martha is not so euphonious as her Indian one of Ger-wa-ne-yank - and little Danny, who beats the big bass-drum in the Indian brass-band, we were within the council-house, watching every movement with intense interest. Precisely at noon the ceremonies are begun, as it is an old-time Indian belief that the latter part of the day belongs to the spirits of evil. The chief participators in the ceremonies were still out-of-doors firing guns, and engaged in other preparations; but within we found, as at Messicwatash, the squaws [sic] gathered around the open fireplace, and the Indians clustered about the box-stove at the opposite end of the building.

            Small notice was taken of our entrance; men and women were alike absorbed in this their chief religious ceremony of the year. As each old squaw came in, she stepped toward the end of the room where the Indian men were congregated, and addressed one whose chin, cheeks, and hat, bedaubed with vermilion, proclaimed some authority.

            The Indians who had been firing outside of the building now entered, guns in hand. a long board was laid on the floor, and a small covered gayly [sic]-painted basket, decorated with strings of wampum, with ribbons and bright-colored cloth, carefully placed in the middle of it.

            The Indians seem to have no regular priesthood, but "keepers of the faith" are chosen among both men and women in equal numbers. their duty is to look after the morals of the people, admonish their sins and see that sacred rites are duly performed. Old Susannah, "a pagan of the pagans," suggesting some change, the basket was taken to the window, a small brown-paper parcel removed, and again placed upon the board. Soon three Indians, each with some distinctive feature of dress, came in and began a slow march about this board, chanting, in minor key, "Heh gano ho." The one who took precedence wore a tall head-dress of turkey-feathers that lessened in height, slopping to a point below the middle of his back where it terminated in two bright-red streamers. The band supporting the feathers was also bright red. We designated him Feather Crown. His face was smeared with vermilion daubs, and his coarse, black hair hung in lank locks. He had on Indian old-style beaded leggins, and about his neck was suspended a long, broad band of wampum of the sacred white beads, which color is alone used in religious services. These should have been his only garments, but by reason of the biting cold custom was superseded, and, above the wampum, Chief Feather Crown wore a long, dingy old coat of white man's make. Following him came a younger Indian, whose only peculiarity of dress was a beaded cap of white wampum, but over his shoulder was a green ribbon, and suspended from it by its feet, as hunters carry knapsacks, hung the white dog, his limp head falling back, his hair profusely smeared with red paint, while strings of white wampum, and many-colored ribbons, and bits of worsted cloth, decked his dead body. the white dog is not burned alive, neither is his blood allowed to be shed; a slip-knot in the center of a long rope is deftly cast over the dog's head; the ends are seized by whooping Indians, who hurriedly run in opposite directions; and thus as many as can hold the rope have a share in the victim's death.

            Following the dog-bearer came a third chief, known as a most bitter hater of the whites. His long hair, usually worn in braids, now floated free over his shoulders, and seemed in unison with his hate-glancing black eyes. In one of his hands he carried a small, empty splint basket, without cover.

            The bearer of the dog took the covered basket in his hand, while the leader devoted himself to the principal duties, among which is defining the significance of dreams. These pagan Indians, and even the Christianized ones, are much guided by dreams. Half a dozen Indians of sedate aspect sat together on a bench near one end of the board about which the three chiefs were marching. After two or three preliminary rounds of song and circuits of the board, the Indian nearest the end of the bench rose, and, as Feather Crown approached, began to speak earnestly to him in a low voice. the chief attentively listened; at its close ejaculated "Hoo!" and resumed his march and song with a slight variation of syllables, "Yeh, gan-o-ho!" now being the refrain. as he again came around, a second Indian rose and went through the same ceremony. Again, as before, the Feather Chief intently listened; again, as before, ejaculated "Hoo!" again, as before, followed by the dog and basket-bearer, resumed the march and song. After the five sitting Indians had thus related their dreams, Feather Crown addressed them earnestly. At the close of his remarks, the presiding squaw, "keeper of the faith," ejaculated "Hoo!" the whole chorus of Indians responded "Heh, heh, heh, heh!" followed by the chant of the chiefs, 'Yo he gano, yo he gana!" After this came again the chorus, "Yeh!" This chant and chorus are entirely unlike in accent and spirit; the chant prolonged, especially on the last syllable, into a wail; the answering chorus short, quick, and enlivening. It is said the religious songs of the Five Nations are in a language now forgotten, and [begin page 629] their real meaning is not understood even by the "keepers of the faith."

            Adair's American Indians, a book written a hundred years ago, speaks of the "sacred notes" of the Choctaws, "Yo, He, He, Wah, Wah," as similar to the sacred name Jehovah, and says, "The ark, the mercy-seat, and cherubim, were the very essence of Levitical law, and were often called the testimony of Yohewah." Whence their religion was derived, whether the Indians themselves are autochthones, and it grew up with their growth to its present form, or whether they are descendants of wandering tribes, who brought their religion with them, is not yet a settled question.

            Old Susannah, whose Indian name has escaped me, wears no covering on her head, summer or winter. Her age is great; the respect and fear in which she is held are also great, An occasional "Hoo!" from her lips was always quickly answered by a chorus of "Heh, heh, heh, heh!" in rising voice and triumphant accent. As "keeper of the faith," it is her right and duty to prompt any speaker, as well as to direct the proceedings in ancient order. Through her mouth come down the religious traditions of her nation.

            Again Feather Chief sung "Yo he gano, yo he gana!" -- this slight change on the last syllable the only perceptible variation of tone in an otherwise monotonous chant.

            This part of the proceedings complete, the three chiefs left the council-house; those who remained cleared the approach to the fireplace and raked open the hot embers. Loud singing outside was heard; a procession of men and women came in and marched twice about the benches that had replaced the board in the center of the room. Unchecked by the storm, they filed about the smaller council-house, and, still preceded by the three chiefs, all entered the large council-house once more, and clustered around the open fireplace.

            Old Feather Chief's hands were held partly crossed before his face in devotional or blessing position. The dog was thrown on the fire. Not a word was spoken. All was silent till the flames, with quick grasp, had burned off the gay adornments, blackened and crisped the white skin. Feather Chief then address the people, who listened attentively to all he said; at the close of his remarks he sung once more, and was answered by the joyous chorus, "Heh! heh!" to which time was kept by the feet. The two baskets were also thrown on the fire; the covered ones contained an offering of tobacco, which plant is looked upon by the Indians as having been an especial gift to them from the Great Spirit, and is one of their most holy propitiatory offerings.

            Addresses were made by other chiefs and various Indians. While Feather Chief made his long address, occasional responses in a low tone were heard. Once or twice the principal "keeper of faith" before referred to, Old Susannah, crossed over to Feather Chief, who, with raised hands and bent head, respectfully listened to her suggestions.

            Occasional whoops, as part of the services, were suggestive to white spectators of aught else than a religion of peace and goodwill.

            Fresh wood was added to the fire, and the dog soon burned to ashes, the open chimney bearing all unpleasant fumes into the wintry air. When the last vestige had vanished from sight, the whole company burst into the joyous "Yeh heh, yeh heh!" keeping vigorous time with feet. The proceedings closed with a prolonged whoop, and thus ended one more pagan rite in Central New York, the like of which is practiced each year.

            I asked a Christianized Indian the meaning of these ceremonies. Slowly, and with apparent effort to express himself, he said, "Ingin think when he die he cross big river. If he been good Ingin, dog take him across; if he bad Ingin, when he get in middle of river, dog let him drown."

Bibliography

Adair, American Indians