LITMIR.BIZ

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the right to such property was possessory, and when abandoned it reverted to the gens. Garcilasso de la Vega remarks of the tribes of the Peruvian Andes, that “when the commonalty, or ordinary sort, married, the communities of the people were obliged to build and provide them houses.”58 For communities, as here used, we are justified in understanding the gens. Herrera speaking of the same tribes observes that “this variety of tongues proceed from the nations being divided into races, tribes, or clans.”59 Here the gentiles were required to assist newly married pairs in the construction of their houses.

      The ancient practice of blood revenge, which has prevailed so widely in the tribes of mankind, had its birthplace in the gens. It rested with this body to avenge the murder of one of its members. Tribunals for the trial of criminals and laws prescribing their punishment, came late into existence in gentile society; but they made their appearance before the institution of political society. On the other hand, the crime of murder is as old as human society, and its punishment by the revenge of kinsmen is as old as the crime itself. Among the Iroquois and other Indian tribes generally, the obligation to avenge the murder of a kinsman was universally recognized.60

      It was, however, the duty of the gens of the slayer, and of the slain, to attempt an adjustment of the crime before proceeding to extremities. A council of the members of each gens was held separately, and propositions were made in behalf of the murderer for a condonation of the act, usually in the nature of expressions of regret and of presents of considerable value. If there were justifying or extenuating circumstances it generally resulted in a composition; but if the gentile kindred of the slain person were implacable, one or more avengers were appointed by his gens from among its members, whose duty it was to pursue the criminal until discovered, and then to slay him wherever he might be found. If they accomplished the deed it was no ground of complaint by any member of the gens of the victim. Life having answered for life the demands of justice were appeased.

      The same sentiment of fraternity manifested itself in other ways in relieving a fellow gentilis in distress, and in protecting him from injuries.

      VI. The right of bestowing names upon its members.

      Among savage and barbarous tribes there is no name for the family. The personal names of individuals of the same family do not indicate any family connection between them. The family name is no older than civilization.61 Indian personal names, however, usually indicate the gens of the individual to persons of other gentes in the same tribe. As a rule each gens had names for persons that were its special property, and, as such, could not be used by other gentes of the same tribe. A gentile name conferred of itself gentile rights. These names either proclaimed by their signification the gens to which they belonged, or were known as such by common reputation.62

      After the birth of a child a name was selected by its mother from those not in use belonging to the gens, with the concurrence of her nearest relatives, which was then bestowed upon the infant. But the child was not fully christened until its birth and name, together with the name and gens of its mother and the name of its father, had been announced at the next ensuing council of the tribe. Upon the death of a person his name could not be used again in the life-time of his oldest surviving son without the consent of the latter.63

      Two classes of names were in use, one adapted to childhood, and the other to adult life, which were exchanged at the proper period in the same formal manner; one being taken away, to use their expression, and the other bestowed in its place. O-wi′-go, a canoe floating down the stream, and Ah-wou′-ne-ont, hanging flower, are names for girls among the Seneca-Iroquois; and Gä-ne-o-di′-yo, handsome lake, and Do-ne-ho-gä′-weh, door-keeper, are names of adult males. At the age of sixteen or eighteen, the first name was taken away, usually by a chief of the gens, and one of the second class bestowed in its place. At the next council of the tribe the change of names was publicly announced, after which the person, if a male, assumed the duties of manhood. In some Indian tribes the youth was required to go out upon the war-path and earn his second name by some act of personal bravery. After a severe illness it was not uncommon for the person, from superstitious considerations, to solicit and obtain a second change of name. It was sometimes done again in extreme old age. When a person was elected a sachem or a chief his name was taken away, and a new one conferred at the time of his installation. The individual had no control over the question of a change. It is the prerogative of the female relatives and of the chiefs; but an adult person might change his name provided he could induce a chief to announce it in council. A person having the control of a particular name, as the eldest son of that of his deceased father, might lend it to a friend in another gens; but after the death of the person thus bearing it the name reverted to the gens to which it belonged.

      Among the Shawnees and Delawares the mother has now the right to name her child into any gens she pleases; and the name given transfers the child to the gens to which the name belongs. But this is a wide departure from archaic usages, and exceptional in practice. It tends to corrupt and confound the gentile lineage. The names now in use among the Iroquois and among other Indian tribes are, in the main, ancient names handed down in the gentes from time immemorial.

      The precautions taken with respect to the use of names belonging to the gens sufficiently prove the importance attached to them, and the gentile rights they confer.

      Although this question of personal names branches out in many directions it is foreign to my purpose to do more than illustrate such general usages as reveal the relations of the members of a gens. In familiar intercourse and in formal salutation the American Indians address each other by the term of relationship the person spoken to sustains to the speaker. When related they salute by kin; when not related “my friend” is substituted. It would be esteemed an act of rudeness to address an Indian by his personal name, or to inquire his name directly from himself.

      Our Saxon ancestors had single personal names down to the Norman conquest, with none to designate the family. This indicates the late appearance of the monogamian family among them; and it raises a presumption of the existence in an earlier period of a Saxon gens.

      VII. The right of adopting strangers into the gens.

      Another distinctive right of the gens was that of admitting new members by adoption. Captives taken in war were either put to death, or adopted into some gens. Women and children taken prisoners usually experienced clemency in this form. Adoption not only conferred gentile rights, but also the nationality of the tribe. The person adopting a captive placed him or her in the relation of a brother or sister; if a mother adopted, in that of a son or daughter; and ever afterwards treated the person in all respects as though born in that relation. Slavery, which in the Upper Status of barbarism became the fate of the captive, was unknown among tribes in the Lower Status in the aboriginal period. The gauntlet also had some connection with adoption, since the person who succeeded, through hardihood or favoritism, in running through the lines in safety was entitled to this reward. Captives when adopted were often assigned in the family the places of deceased persons slain in battle, in order to fill up the broken ranks of relatives. A declining gens might replenish its numbers, through adoption, although such instances are rare. At one time the Hawk gens of the Senecas were reduced to a small number of persons, and its extinction became imminent. To save the gens a number of persons from the Wolf gens by mutual consent were transferred in a body by adoption to that of the Hawk. The right to adopt seems to be left to the discretion of each gens.

      Among the Iroquois the ceremony of adoption was performed at a public council of the tribe, which turned it practically into a religious rite.64

      VIII. Religious rites in the gens. Query.

      Among the Grecian and Latin tribes these rites held a conspicuous position. The highest polytheistic form of religion which had then appeared seems to have sprung from the gentes in which religious rites were constantly maintained. Some of them, from the sanctity they were supposed to possess, were nationalized. In some cities the office of high priest of certain divinities was hereditary in a particular gens.65 The gens became the natural centre of religious growth and the birthplace of religious ceremonies.

      But the Indian tribes, although they had a polytheistic system, not much unlike that from which the Grecian and Roman must have sprung, had not

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