LITMIR.BIZ

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      II. The exclusive possession of a dialect.

      Tribe and dialect are substantially co-extensive, but there are exceptions growing out of special circumstances. Thus, the twelve Dakota bands are now properly tribes, because they are distinct in interests and in organization; but they were forced into premature separation by the advance of Americans upon their original area which forced them upon the plains. They had remained in such intimate connection previously that but one new dialect had commenced forming, the Tecton, on the Missouri; the Isauntie on the Mississippi being the original speech. A few years ago the Cherokees numbered twenty-six thousand, the largest number of Indians ever found within the limits of the United States speaking the same dialect. But in the mountain districts of Georgia a slight divergence of speech had occurred, though not sufficient to be distinguished as a dialect. There are a few other similar cases, but they do not break the general rule during the aboriginal period which made tribe and dialect co-extensive. The Ojibwas, who are still in the main non-horticultural, now number about fifteen thousand, and speak the same dialect; and the Dakota tribes collectively about twenty-five thousand who speak two very closely related dialects, as stated. These several tribes are exceptionally large. The tribes within the United States and British America would yield, on an average, less than two thousand persons to a tribe.

      III. The right of investing sachems and chiefs elected by the gentes.

      Among the Iroquois the person elected could not become a chief until his investiture by a council of chiefs. As the chiefs of the gentes composed the council of the tribe, with power over common interests, there was a manifest propriety in reserving to the tribal council the function of investing persons with office. But after the confederacy was formed, the power of “raising up” sachems and chiefs was transferred from the council of the tribe to the council of the confederacy. With respect to the tribes generally, the accessible information is insufficient to explain their usages in relation to the mode of investiture. It is one of the numerous subjects requiring further investigation before the social system of the Indian tribes can be fully explained. The office of sachem and chief was universally elective among the tribes north of Mexico; with sufficient evidence, as to other parts of the continent, to leave no doubt of the universality of the rule.

      Among the Delawares each gens had one sachem, (Sä-ke′-mä), whose office was hereditary in the gens, besides two common chiefs, and two war-chiefs—making fifteen in three gentes—who composed the council of the tribe. Among the Ojibwas, the members of some one gens usually predominated at each settlement. Each gens had a sachem, whose office was hereditary in the gens, and several common chiefs. Where a large number of persons of the same gens lived in one locality they would be found similarly organized. There was no prescribed limit to the number of chiefs. A body of usages, which have never been collected, undoubtedly existed in the several Indian tribes respecting the election and investiture of sachems and chiefs. A knowledge of them would be valuable. An explanation of the Iroquois method of “raising up” sachems and chiefs will be given in the next chapter.

      IV. The right to depose these sachems and chiefs.

      This right rested primarily with the gens to which the sachem and chief belonged. But the council of the tribe possessed the same power, and could proceed independently of the gens, and even in opposition to its wishes. In the Status of savagery, and in the Lower and also in the Middle Status of barbarism, office was bestowed for life, or during good behavior. Mankind had not learned to limit an elective office for a term of years. The right to depose, therefore, became the more essential for the maintenance of the principle of self-government. This right was a perpetual assertion of the sovereignty of the gens and also of the tribe; a sovereignty feebly understood, but nevertheless a reality.

      V. The possession of a religious faith and worship.

      After the fashion of barbarians the American Indians were a religious people. The tribes generally held religious festivals at particular seasons of the year, which were observed with forms of worship, dances and games. The Medicine Lodge, in many tribes, was the centre of these observances. It was customary to announce the holding of a Medicine Lodge weeks and months in advance to awaken a general interest in its ceremonies. The religious system of the aborigines is another of the subjects which has been but partially investigated. It is rich in materials for the future student. The experience of these tribes in developing their religious beliefs and mode of worship is a part of the experience of mankind; and the facts will hold an important place in the science of comparative religion.

      Their system was more or less vague and indefinite, and loaded with crude superstitions. Element worship can be traced among the principal tribes, with a tendency to polytheism in the advanced tribes. The Iroquois, for example, recognized a Great, and an Evil Spirit, and a multitude of inferior spiritual beings, the immortality of the soul, and a future state. Their conception of the Great Spirit assigned to him a human form; which was equally true of the Evil Spirit, of He′-no, the Spirit of Thunder, of Gă′-oh, the Spirit of the Winds, and of the Three Sisters, the Spirit of Maize, the Spirit of the Bean, and the Spirit of the Squash. The latter were styled, collectively, “Our Life,” and also “Our Supporters.” Beside these were the spirits of the several kinds of trees and plants, and of the running streams. The existence and attributes of these numerous spiritual beings were but feebly imagined. Among the tribes in the Lower Status of barbarism idolatry was unknown.83 The Aztecs had personal gods, with idols to represent them, and a temple worship. If the particulars of their religious system were accurately known, its growth out of the common beliefs of the Indian tribes would probably be made apparent.

      Dancing was a form of worship among the American aborigines, and formed a part of the ceremonies at all religious festivals. In no part of the earth, among barbarians, has the dance received a more studied development. Every tribe has from ten to thirty set dances; each of which has its own name, songs, musical instruments, steps, plan and costume for persons. Some of them, as the war-dance, were common to all the tribes. Particular dances are special property, belonging either to a gens, or to a society organized for its maintenance, into which new members were from time to time initiated. The dances of the Dakotas, the Crees, the Ojibwas, the Iroquois, and of the Pueblo Indians of New Mexico, are the same in general character, in step, plan, and music; and the same is true of the dances of the Aztecs so far as they are accurately known. It is one system throughout the Indian tribes, and bears a direct relation to their system of faith and worship.

      VI. A supreme government through a council of chiefs.

      The council had a natural foundation in the gentes of whose chiefs it was composed. It met a necessary want, and was certain to remain as long as gentile society endured. As the gens was represented by its chiefs, so the tribe was represented by a council composed of the chiefs of the gentes. It was a permanent feature of the social system, holding the ultimate authority over the tribe. Called together under circumstances known to all, held in the midst of the people, and open to their orators, it was certain to act under popular influence. Although oligarchical in form, the government was a representative democracy; the representative being elected for life, but subject to deposition. The brotherhood of the members of each gens, and the elective principle with respect to office, were the germ and the basis of the democratic principle. Imperfectly developed, as other great principles were in this early stage of advancement, democracy can boast a very ancient pedigree in the tribes of mankind.

      It devolved upon the council to guard and protect the common interests of the tribe. Upon the intelligence and courage of the people, and upon the wisdom and foresight of the council, the prosperity and the existence of the tribe depended. Questions and exigencies were arising, through their incessant warfare with other tribes, which required the exercise of all these qualities to meet and manage. It was unavoidable, therefore, that the popular element should be commanding in its influence. As a general rule the council was open to any private individual who desired to address it on a public question. Even the women were allowed to express their wishes and opinions through an orator of their own selection. But the decision was made by the council. Unanimity was a fundamental law of its action among the Iroquois; but whether this usage was general I am unable to state.

      Military

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