The Haudenosaunee (‘People Building a Long House’) – also known by the French term ‘The Iroquois Confederacy’ – is the oldest still-existing participatory democracy on earth, and comprises the Six Nations: Oneida, Mohawk, Seneca, Onondaga, Cayuga and Tuscarora. It was upon the Great Law of Peace of the Haudenosaunee that the Constitution of the United States of America was based.

The following is the Creation Story of the Haudenosaunee, as told by George Keller, Oneida Elder:

Long, long ago, the earth was deep beneath the water. There was a great darkness because no sun or moon or stars shone. The only creatures living in this dark world were water animals such as the beaver, muskrat, duck and loon.

Far above the water-covered earth was the Land of the Happy Spirits, where the Great Spirit dwelled. In the center of this upper realm was a giant apple tree with roots that sank deep into the ground.

One day the Great Spirit pulled the tree up from its roots creating a pit in the ground. The Great Spirit called to his daughter, who lived in the Upper World. He commanded her to look into the pit. The woman did as she was told and peered through the hole. In the distance, she saw the Lower World covered by water and clouds.

The Great Spirit spoke to his daughter, telling her to go into the world of darkness. He then tenderly picked her up and dropped her into the hole. The woman, who would be called Sky Woman by those creatures watching her fall, began to slowly float downward.

As Sky Woman continued her descent, the water animals looked up. Far above them they saw a great light that was Sky Woman. The animals were initially afraid because of the light emanating from her. In their fear, they dove deep beneath the water.

The animals eventually conquered their fear and came back up to the surface. Now they were concerned about the woman, and what would happen to her when she reached the water.

The beaver told the others that they must find a dry place for her to rest upon. The beaver plunged deep beneath the water in search of earth. He was unsuccessful. After a time, his dead body surfaced to the top of the water.

The loon was the next creature to try to find some earth. He, too, was unsuccessful. Many others tried, but each animal failed. At last, the muskrat said he would try. When his dead body floated to the top, his little claws were clenched tight. The others opened his claws and found a little bit of earth.

The water animals summoned a great turtle and patted the earth upon its back. At once the turtle grew and grew, as did the amount of earth. This earth became North America, a great island.

During all this time, Sky Woman continued her gentle fall. The leader of the swans grew concerned as Sky Woman’s approach grew imminent. He gathered a flock of swans that flew upward and allowed Sky Woman to rest upon their back. With great care, they placed her upon the newly formed earth.

Soon after her arrival, Sky Woman gave birth to twins. The first born became known as the Good Spirit. The other twin caused his mother so much pain that she died during his birth. He was to be known as the Evil Spirit.

The Good Spirit took his mother’s head and hung it in the sky, and it became the sun. The Good Spirit also fashioned the stars and moon from his mother’s body. He buried the remaining parts of Sky Woman under the earth. Thus, living things may always find nourishment from the soil for it springs from Mother Earth.

While the Good Spirit provided light, the Evil Spirit created the darkness. The Good Spirit created many things, but each time his brother would attempt to undo his good work.

The Good Spirit made the tall and beautiful trees, including the pines and hemlock. The Evil Spirit, to be contrary, stunted some trees or put gnarls and knots in their trunks. Other trees he covered in thorns or poisoned their fruit.

The Good Spirit made bear and deer. The Evil Spirit made poisonous animals such as lizards and serpents to destroy the animals created by his brother.

When the Good Spirit made springs and streams of pure crystal water, the Evil Spirit poisoned some and placed snakes in others. The Good Spirit made beautiful rivers. The Evil Spirit pushed rocks and dirt into the rivers creating swift and dangerous currents.

Everything the Good Spirit made his wicked brother attempted to destroy.

After the Good Spirit completed the earth, he created man out of red clay. Placing the man upon the earth, the Good Spirit instructed the man about how he should live. The Evil Spirit made a monkey from sea foam.

Upon completion of his work, the Good Spirit bestowed a protecting spirit upon all of his creations. This done, he called his brother and told him he must cease making trouble. The Evil Spirit emphatically refused. The Good Spirit became enraged at his brother’s wickedness. He challenged his evil twin to combat. The winner would become the ruler of the world.

For their weapons they used the thorns of the giant apple tree. The battle raged for many days. The Good Spirit triumphed, overcoming his evil brother. The Good Spirit took his place as ruler of the earth and banished his brother to a dark cave under the ground. In this cave the Evil Spirit was to remain.

The Evil Spirit, however, has wicked servants who do his bidding and roam upon the earth. The wicked spirits are able to take any form and cause men to do evil things.

This is the reason that everyone has both a good heart and a bad heart. Regardless of how good a man is, he still possesses some evil. The reverse also is true. For however evil a man may be, he still has some good qualities. No man is perfect.

The Good Spirit continues to create and protect mankind. It is the Good Spirit who controls the spirits of good men upon their death. His wicked brother takes possession of the souls of those who are evil like himself. And so it remains.

Dazzled by the descending light enveloping Ata-en-sic, there was great consternation among the animals and birds inhabiting the cloud sea, and they counseled in alarm.

“If it falls it may destroy us,” they cried.

“Where can it rest?” asked the Duck.

“Only the oeh-da (earth) can hold it,” said the Beaver, “the oeh-da which lies at the bottom of our waters, and I will bring it.” The Beaver went down but never returned. Then the Duck ventured, but soon its dead body floated to the surface.

Many of the divers had tried and failed when the Muskrat, knowing the way, volunteered to obtain it and soon returned bearing a small portion in his paw. “But it is heavy,” said he, “and will grow fast. Who will bear it?”

The Turtle was willing, and the oeh-da was placed on his hard shell. Having received a resting place for the light, the water birds, guided by its glow, flew upward, and receiving the woman on their widespread wings, bore her down to the Turtle’s back. And Hah-nu-nah, the Turtle, became the Earth Bearer. When he stirs, the seas rise in great waves, and when restless and violent, earthquakes yawn and devour.

Ata-en-sic, the Sky Woman

The oeh-da grew rapidly and had become an island when Ata-en-sic, hearing voices under her heart, one soft and soothing, the other loud and contentious, knew that her mission to people the island was nearing.

To her solitude two lives were coming, one peaceful and patient, the other restless and vicious. The latter, discovering light under his mother’s arm, thrust himself through, to contentions and strife, the right bom entered life for freedom and peace.

These were the Do-ya-da-no, the twin brothers. Spirits of Good and Evil. Foreknowing their powers, each claimed do-minion, and a struggle between them began, Hah-gweh-di-yu claiming the right to beautify the island, while Hah-gweh-da-et-gah determined to destroy. Each went his way, and where peace had reigned discord and strife prevailed. 03 The Sun, Moon, and Stars:
At the birth of Hah-gweh-di-yu his Sky Mother, Ata-en-sic, had died, and the island was still dim in the dawn of its new life when, grieving at his mother’s death, he shaped the sky with the palm of his hand, and creating the Sun from her face, lifted it there, saying, “You shall rule here where your face will shine forever.” But Hah-gweh-da-et-gah set Darkness in the west sky, to drive the Sun down behind it.

Hah-gweh-di-yu then drew forth from the breast of his Mother, the Moon and the Stars, and led them to the Sun as his sisters who would guard his night sky. He gave to the Earth her body, its Great Mother, from whom was to spring all life.

All over the land Hah-gweh-di-yu planted towering mountains, and in the valleys set high hills to protect the straight rivers as they ran to the sea. But Hah-gweh-da-et-gah wrath-fully sundered the mountains, hurling them far apart, and drove the high hills into the wavering valleys, bending the rivers a; he hunted them down.

Hah-gweh-di-yu set forests on the high hills, and on the low plains fruit-bearing trees and vines to wing their seeds to the scattering winds. But Hah-gweh-da-et-gah gnarled the forests besetting the earth, and led monsters to dwell in the sea, and herded hurricanes in the sky which frowned with mad tempests that chased the Sun and the Stars. 04 The Animals and Birds:
Hah-gweh-di-yu went across a great sea where he met a Being who told him he was his father. Said the Being, “How high can you reach?” Hah-gweh-di-yu touched the sky. Again he asked, “How much can you lift?” and Hah-gweh-di-yu grasped a stone mountain and tossed it far into space. Then said the Being, “You are worthy to be my son”; and lashing upon his back two burdens, bade him return to the earth.

Hah-gweh-di-yu swam for many days, and the Sun did not leave the sky until he had neared the earth. The burdens had grown heavy but Hah-gweh-di-yu was strong, and when he reached the shore they fell apart and opened.

From one of the burdens flew an eagle guiding the birds which followed, filling the skies with their song to the Sun as they winged to the forest. From the other there came animals led by the deer, and they sped quickly to the mountains. But Hah-gweh-da-et-gah followed with wild beasts that devour, and grim flying creatures that steal life without sign, and creeping reptiles to poison the way.

Duel of Hah-gweh-di-yu and Hah-gweh-da-et-gah:

When the earth was completed and Hah-gweh-di-yu had bestowed a protecting Spirit upon each of his creation, he besought Hah-gweh-da- et-gah to reconcile his vicious existence to the peacefulness of his own, but Hah-gweh-da-et-gah re-fused, and challenged Hah-gweh-di-yu to combat, the victor to become the ruler of the earth.

Hah-gweh-da-et-gah proposed weapons which he could con-trol, poisonous roots strong as flint, monsters’ teeth, and fangs of serpents. But these Hah-gweh-di-yu refused, selecting the thorns of the giant crab-apple tree, which were arrow pointed and strong. With the thorns they fought. The battle continued many days, ending in the overthrow of Hah-gweh-da-et-gah.

Hah-gweh-di-yu, having now become the ruler, banished his brother to a pit under the earth, whence he cannot return. But he still retains Servers, half human and half beasts, whom he sends to continue his destructive work. These Servers can assume any form Hah- gweh-da-et-gah may command, and they wander all over the earth. Hah-gweh-di-yu, faithful to the prophesy of the Great Ruler of the floating island, that the earth should be peopled, is continually creating and protecting. 06 Ga-oh, Spirit of the Winds:
Though of giant proportions, Ga-oh, who governs the winds, is confined in the broad north sky. Were Ga-oh free, he would tear the heavens into fragments.

In the ages of his solitary confinement, he does not forget his strength, and punishes the winds to subjection when they suddenly rear for flight.

At the entrance of his abode and reined to his hands are four watchers: the Bear (north wind). Panther (west wind), Moose (east wind), and Fawn (south wind).

When Ga-oh unbinds Bear, it leads its hurricane winter winds to Earth; when he loosens Panther, its stealthy west winds creep down and follow Earth with their snarling blasts; when Moose is released, its east wind meets the Sun and its misty breath floats over the Sun’s path blinding it with rains; and when Ga-oh unlocks his reins from Fawn, its soothing south winds whisper to Earth and she summons her Spring, who comes planting the seeds for the summer sunglow.

Though in his subjugation of the winds it is Ga-oh’s duty to pacify them, frequently they are influenced by his varying moods. When Ga-oh is contented and happy, gentle and invigorating breezes fan Earth; when he is irritated by his confinement and restless, strong winds agitate the waters and bend the forest trees; and when, frenzied to mighty throes, Ga-oh becomes vehement, ugly blasts go forth, uprooting trees, dashing the streams into leaping furies, lifting the sea waters to mountainous waves, and devastating the earth.

Notwithstanding these outbursts, Ga-oh is faithful in disciplining the winds to their proper seasons, and guarding Earth from the rage of the elements.

When the north wind blows strong, the Iroquois say, “The Bear is prowling in the sky”; if the west wind is violent, “The Panther is whining.” When the east wind chills with its rain, “The Moose is spreading his breath”; and when the south wind wafts soft breezes, “The Fawn is returning to its Doe.”

Taken from North American Indian Reader Edited by Frederick W. Turner III 1974

http://www.orendaflutes.com/Stories/Hah-nu-nah_the_Turtle.html

The Great Law is the founding constitution of the Six Nations Iroquois Confederacy. It is an oral tradition, codified in a series of wampum belts now held by the Onondaga Nation. It defines the functions of the Grand Council and how the native nations can resolve disputes between themselves and maintain peace.

The Peace Maker traveled among the Iroquois for many years, spreading his message of peace, unity and the power of the good mind. Oral history says that it may have taken him forty some years to reach everyone. Born of a Huron woman who was still a virgin, the Peace Maker, grew rapidly and one day announced that he had to journey forth to deliver a message from the Creator. He selected a white stone canoe to carry him to the Iroquois as proof of the power of his message. But he was met with much skepticism and the men that he came across refused to listen to him. After Jikohnsaseh rejuvenated his spirit, he continued and was able to persuade fifty leaders to receive his message. He gathered them together and recited the passages of the Great Law of Peace. He assigned duties to each of the leaders. To honor the role of Jikohnsaseh, he selected women as the Clan Mothers, to lead the family clans and select the male chiefs.

Women were given the right to the chief’s titles and the power to remove dissident chiefs. Jikohnsaseh, by hearing of her actions, taught me to respect women and honor their role. Women are the connection to the earth and have the responsibility for the future of the nation. Men will want to fight. Women know the true price of war and must encourage the chiefs to seek a peaceful resolution.

The Peace Maker then established clans among the Haudenosaunee as a way to unite the Five Nations and as a form of social order. It is said that after he had assembled the leaders together around the Tree of Peace, he bestowed Chieftainship and clan affiliation on the fifty men who stood in a circle. He would assign clans based upon the order of animals that he saw that day. Some say that he sent each chief out into the woods and would report back on the first animal that they encountered, and that animal became their clan. A clan is a group of families that share a common female ancestry. Members of one clan are considered relatives and intermarriage in the same clan is forbidden. Clans are named after animals that have special assistance to the people – water (turtle, eel, beaver); land (bear, deer, wolf), sky (snipe, heron, hawk) Clanship identity is very important to the Haudenosaunee.

The Great Law is like a Great White Mat of Law upon which the Chiefs sit as they deliberate on the affairs of the nations. Burning before the assembled chiefs is the council fire, called “the great light,” that never dies as long as the people believe in the Great Law. The kindling the council fire, considered sacred in that it purifies the words of those assembled, obligates the Chiefs to speak the truth. Also holding a council only in the daylight is another cultural mechanism to assure clear thinking. Meeting held at night are considered inappropriate and meant for foster dissent.

The Chiefs were to use the power of their mind to reason, to figure out what was best for the welfare of the people. The three main principles of the Great Law of Peace are: Righteousness (Good News), Civil Authority (Power), and also Mind (Reason) and the welfare work.” We are to view the chiefs like a circle of standing trees, supporting the Tree of Peace that grows in the middle. They help to keep it from falling over. With each Chief was to be a helper, to keep the Chief standing tall.

Take the word Gaihwiyo, which has been translated in this document to mean righteousness. It’s meaning is more like a wholesome doctrine that is good to be heard, because it teaches ethical behavior and communal values. But it also denotes the idea of justice, of being right because of the customs, manners, beliefs and ritualistic summations of the past experiences of the people. It is putting words into action.

The hardest part of the Great Law is to understand the meaning of the concept of peace. Peace is not simply the absence of war. In the Iroquoian mind, peace is a state of mind. Power, which can easily be thought of as military strength, but more appropriately, it means that one heart, one mind, one head, and one body allowed the Confederacy to remain united in the face of many enemies. Certainly, historians have painted a picture of the Iroquois as cruel expansionists. Iroquois fighting power was legendary. So the question arises: how can the Great Law promote peace if one of the conditions is to have power over weaker nations? Power can be the united strength of the Confederacy, standing together, negotiating together. Unity of action allowed the Iroquois to enjoy great success in dealing with the warring colonial powers.

But there is also a different kind of power in the Iroquoian universe. Each individual has a base spiritual power. As you go through life as Haudenosaunee, experience different things, learn more, comprehend more and tap into other forms of spiritual power, your own spirit grows as well. The old timers called it orenda. Everyone is thought to have it to some degree. It effects how we do things. Good minds have strong orenda. So the ultimate power of the Great Law rests in how well the individual person develops their sense of self, but develops that sense in regard to the well-being of the others, in the clan, in the village, in the nation and in the Confederacy of the Six Nations.

There have been several written versions of the Great Law, called Gawyehnehshehgowa. Today, no one version is preferred over the other and many traditional leaders feel that none of the written versions have all of the known oral history included. In examining the written versions the following common elements of the story of the Great Law of Peace become evident:

1)      The Birth and Growth of the Peacemaker

A boy is born to the virgin daughter of a Huron woman. Ashamed and depressed, the grandmother tries to destroy the baby three times, until she is told in a dream that the boy is destined to bring forth a good message from the Creator. He grows rapidly and is honest, generous and peaceful.

2)      The Journey to the Mohawks

The Peacemaker leaves in a white stone canoe for the land of the Mohawks where he finds war, killing, destruction and cannibalism. He announces that he is there to deliver a message from the Creator that war must cease.

3) Jikonsahseh Accepts the Message

The Mother of Nations takes in the weary Peacemaker and feeds him. He explains the principles of Peace, Righteousness and Power and the concept of the longhouse as a metaphor for the Great Law. She accepts the message, and in doing so, women are given priority in the League as Clan Mothers.

4) Ayenwatha Converts to Peace

Looking into the smoke hole of a house, the Peacemaker sees a man carrying a human body to the cooking fire. About to eat the flesh, the man appears into the pot but sees the face of the Peacemaker and is magically transformed. The Peacemaker teaches him to bury the body and eat deer meat instead. The antlers of the deer will be symbols of authority. The former cannibal, Ayenwatha, accepts the message of peace.

5) Peacemaker proves himself to the Mohawks

To prove his power, the Peacemaker sat in a tall tree that was chopped down into a deep ravine but emerged unharmed. The Mohawk chiefs accept the message.

6) The Confrontation with Tododaho

An evil and deadly wizard of the Onondaga with a twisted body and snakes for hair, blocked the path to peace. Tododaho made it so that the chiefs could not gather, making the waterways tip over their canoes.

7) Ayenwatha”’s Daughters are killed

A witch, Osinoh, transformed into an owl and killed the daughters, casting Ayenwatha into a deep depression.

Ayenwatha Leaves Onondaga

He left his home at Onondaga and became lost in his sorrow. He “split the sky” heading southward.

9) Ayenwatha invents wampum

Using either twigs, bird quills or shell beads, Ayenwatha makes strings of wampum that he hangs across a suspended wooden pole in an attempt to sooth himself.

10) Ayenwatha institutes protocols

He visits a Mohawk community and is given a honored seat as a chief. He teaches them to make a signal fire at the edge of the clearing to announce the arrival of a peaceful visitor, how to make wampum, and how to use the wampum strings to deliver messages. He leaves to continue his search for consolation.

11) The Peacemaker Condoles Ayenwatha

Using 8 of the 13 wampum strings made by Ayenwatha, the Peacemaker removes the pain and suffering of Ayenwatha and restores his mind so they can bring forth the message of the Creator. The Peacemaker decides that wampum will be used to carry that message.
12) Emissaries seek out Tododaho

The Peacemaker sends transformed animals – crows, bears, deer – to locate Tododaho.

13) The Cayuga, Oneida and Seneca Join

The two messengers visit the various nations as well as several visits with Tododaho. The other nations accepts the message. Tododaho still refuses.

14) Hai Hai – The Peace Hymn

With the combined power of all the assembled leaders who had accepted the message, the two messengers lead a procession, singing a magic song to soothe Tododaho. The song thanked the League, the Great Peace, the Honored Ancestors, the warriors, the women, and the families. Tododaho shouted his objection as the procession approached his encampment.

15) Tododaho is Transformed

With all of the other chiefs assembled, the Peacemaker promised to give Tododaho a central position in the Confederacy and to make Onondaga the capital for the Grand Council. He finally accepted the message and the messengers combed the snakes from his hair, straightened his body and dressed him properly. Tododaho became a man of peace.

16) The Circle of Chiefs

The messengers established the chieftainships as the protectors of peace. They were given instruction about what it takes to be a good chief. They announced the roll call of chiefs by nation and clan. The protocols for selecting chiefs, operating the council, and the role of the Clan Mothers was described. Warnings of the future were given. Deer antlers were placed on the heads of the chiefs, a wing fan to sweep dirt away from the council fire, and a pole to flick creatures away from the fire. The League was completed.

17) The Cultural Metaphors

The Peacemaker established the symbols of the Great Law. The longhouse has five fireplaces but one family. Wampum will record the messages. The Tree of Peace was planted in the center of the circle of chiefs. An eagle was placed on top to watch out for enemies. The White Roots of Peace stretched out across the land. The weapons of war were buried under the Tree. A meal of beaver tail was shared. Five arrows were bound together. The council fire was kindled and the smoke pierced the sky. These are all symbols of power that comes from the unity of peace.

18) The Protection of the League

Laws for adoption, emigration and rights of individuals and nations were established to allow those who seek peace to join. Warring nations would be given three warning they would be subdued.

19) The Condolence Ceremony

The same procedure used on Ayenwatha will be used when a chief dies in order to console the mourners and reaffirm life. This Requickening Address will maintain the stability and mental health of the Chiefs and the Confederacy.

20) The Peacemaker Departs

The message delivered and the Confederacy completed, the Peacemaker leaves but announces that in a future time of strife he will return. He also asked that his name not be used except in special cases.

The snow mountain lifted its head close the sky; the clouds wrapped around it their floating drifts which held the winter’s hail and snowfalls, and with scorn it defied the sunlight which crept over its height, slow and shivering on its way to the valleys.

Close at the foot of the mountain an old man had built a temporary lodge – “for a time”, he said, as he packed it around with great blocks of ice. Within he stored piles of wood, corn, dried meat and fish. No person, animal or bird could enter this lodge, only North Wind, the only friend the old man had. Whenever strong and lusty North Wind passed the lodge he would shriek, “Ugh-eeeeeeee! Ugh-eeeeeeee! Ugh-eeeeee!” as with a blast of his blustering breath he blew open the door and, entering, would light his pipe and sit close by the old man’s fire and rest from his wanderings over the earth.

But North Wind came only seldom to the lodge. He was too busy searching the corners of the earth and driving the snows and the hail, but when he had wandered far and was in need of advice he would visit the lodge to smoke and counsel with the old man about the next snowfall before journeying to his home in the north sky … and they would sit by the fire which blazed and glowed yet could not warm them.

The old man’s bushy whiskers were heavy with the icicles which clung to them, and when the blazing fire flared its lights, illuminating them with the warm hues of the summer sunset, he would rave as he struck them down, and glare with rage as they fell snapping and crackling at his feet.

One night, as they sat together smoking and dozing before the fire, a strange feeling of fear came over them; the air seemed to be growing warmer and the ice began to melt. Said North wind, “I wonder what warm thing is coming; the snow seems to be vanishing, sinking lower into the earth.” But the old man cared not and was silent. He knew his lodge was strong, and he chuckled with scorn as he bade North Wind abandon his fears and depart for his home. And North Wind went, drifting the fast-falling snow higher on the mountain until it groaned under its heavy burden and, scolding and blasting, his voice gradually died away. Still the old man remained silent and moved not and, lost in thought, sat looking into the fire. Suddenly there came a loud knock at his door, “Some foolish breath of North Wind is still wandering,” he thought, and he heeded it not.

Again came the knocking, louder still, and a pleading voice begged to come in.

Still the old man remained silent and, drawing nearer to the fire quieted himself for sleep. But the rapping continued, louder, fiercer, and he became angrier. “Who dares approach the door of my lodge?” he called. “You are not North Wind, the only one who can enter here. Begone! No refuge here for trifling winds. Go back to your home in the sky!” But as he spoke, the strong bar securing the door fell from its fastening and the door swung open. A stalwart young warrior, straight, tall and handsome, stood before him, shaking the snow from his shoulders as he quietly closed the door.

Once within the lodge, the warrior did not heed the old man’s anger and, with a friendly greeting, drew near the fire, extended his hands to its ruddy blaze. A glow as of summer lit the lodge up, but the kindly greeting and warm glow of light served only to make the old man angrier still and, rising, he ordered the young warrior to leave.

“Go!” he exclaimed. “I know you not. You have entered my lodge bringing a strange light. Why have you forced entry here? You are young, and youth has no need of the fire’s warmth. When I enter my lodge, all the earth sleeps. You are strong, with the glow of sunshine on your face. Long ago I buried the sun beneath the snowdrifts. Go! You have no place here!

“Your eyes bear the gleam of the summer stars … North Wind blew out the summer starlight many moons ago. Your eyes dazzle my lodge; your breath does not smoke in chill vapors but come from your lips soft and warm – it will melt my lodge. You have no place here! Go!

“Your hair, so soft and fine, streaming back from your face like a summer breeze, will weave its tresses into my lodge. Go now! You have no place here!

“Your shoulders are bare; you have no furs to cover them and neither do you have need of them. Depart from my lodge! See, as you sit by my fire, how it draws away from you. Depart, I say, from this place … go back to whence you came!”

But the young warrior only smiled and asked that he might remain to fill his pipe, and they sat down by the fire where the old man became garrulous and began to boast of his great powers.

“I am powerful and strong,” said he. “I send North Wind to blow all over the earth, and the waters everywhere stop to listen to his voice as he freezes them so they sleep. When I touch the sky, the snow comes down … the hunters stay home by the lodge fires and the animals stay warm and asleep in their caves. When I put my hand on the land, I harden it, making it still as the rocks – nothing can forbid me or loosen my hold. You, young warrior, though you shine like the Sun, you have no power. Go! I give you a chance to escape me while you still may … I could easily blow my breath upon you and fold around you a mist which would turn you to ice forever!

“I am not a friend to the Sun, who pales, grows cold and flees to the south land when I come – yet I see his glance in y our face, where no winter shadows hide. My North Wind will soon return … he hates the summer and will bind fast its hands.

“I see that you have no fear of me … you smile because you know me not. Listen to me, young man … I am Gau-wi-di-ne, winter! Now fear me and go … leave my lodge and go out to the wind.”

But the young warrior moved not, only smiled as he refilled the pipe for the trembling old man, saying, “Here, take your pipe; it will soothe you and give you strength a little while longer.” And he packed the o-yan-kwa deep and hard into the pipe.

Then the young warrior said, “Now you must smoke for me … smoke for youth and for the springtime! I have no fear of your boasting; you are old and slow; I am young and strong. I hear the voice of South Wind, and your North Wind hears too … Gah-oh is hurrying back to his home. Wrap yourself up good and warm while the snowdrifts cover the earth path, and flee to your lodge in the north sky. I am here now and you shall know me. I too am powerful!

“When I lift my hand, the sky opens wide and I waken the sleeping Sun which follows me, warm and glad. I touch the earth and it grows soft and gentle and breathes strong and swift as my South Wind ploughs under the snows to loosen your hold on the land. The forests welcome my voice – the trees bud to the touch of my hand. When my breezes blow my long hair to the clouds, they send down gentle showers that call the grasses from their sleeping places under the earth.

“I came not to tarry long in my peace talk with you, but to smoke with you, and let you know that the Sun is waiting for me to open the way for him to enter here. You and North Wind have built your lodge strong, but each wind – the North, East, West and the South – has its time for the earth. Now South Wind is calling me – it is her time. And it is your time to return to your big lodge in the sky. Travel swiftly on your way that you may not fall in the path of the Sun. See how even now it is sending down arrows that will weaken you, kill you, if you wait?”

The old man saw, and he trembled. He seemed to be fading, growing too weak to speak, and could only whisper, “Young warrior, who are you?”

In a voice that breathed soft as the breath of wild blossoms, he answered: “I am Go-hay – spring. I have come to rule and my lodge now covers the earth. I have talked to your mountain and it has heard; I have called the South Wind and it is near. The sun has awoken from its winter sleep and summons me now. Your North Wind has fled to his north sky; only you are late in following. You have lingered too long over your pipe, and its smoke now floats far away. Make haste while there is still time, so that you may not lose your trail.”

And Go-hay began singing the Song of the Sun as he opened the door of the lodge. Hovering above it was a great bird whose wings seemed blown by a strong wind, and while Go-hay continued to sing, it flew down to the lodge and, folding Gau-wi-di-ne to its breast, slowly winged away to the north, and when the Sun lifted its head in the east, it could see the bird disappearing in the faraway sky. The Sun glanced down where Gau-wi-di-ne had built his lodge whose fired had burned but could not warm, and a bed of young blossoms now lifted their heads to the touch of the Sun’s beams. Where the wood and the corn, the dried meat and fish had been heaped, a young tree was budding and leafing, and a bluebird was trying its wings for a nest. And the great Ice Mountain had melted to a swift running river, which laughed as it rushed through the valley, bearing its message of the coming of springtime.

Gau-wi-di-ne had passed his time; Go-hay now reined over the earth!

Once, not long ago, four Haudenosaunee hunters spent the winter together trapping in the North. They had good luck. When they brought their furs to the trading post at the end of the season, they had more than enough to buy all the things they needed for their families. In fact, there was just enough left over to buy a new rifle.

They had a problem. Although they hunted and trapped together as brothers, for all of them belonged to the Bear Clan, they did not live together. One hunter was from the Nundawaono, the People of the Great Hill, the Seneca. His home was to the West.

One was from the Gueugwehono, the People of the Mucky Land, the Cayuga. His home was to the South near the marshes by the long lakes.

One was from the Onundagaono, the People on the Hills, the Onondaga. His place was in the very center of the lands of the Great League.

One was from the Ganeagaono, the People of the Flint, the Mohawks. His home was to the East. Now that they had finished trapping, each would be returning home.

It was easy to divide provisions among four people, but how could they divide the rifle? Finally it was decided. The man who told the tallest story about hunting would take the gun home.

The Mohawk hunter spoke first. “A man was walking along. He had been hunting all day, but his mind wasn’t on his hunting. He’d used up all of the bullets for his old muzzle loader without hitting anything. As he walked, he ate some cherries he had picked. Eat one, spit the stone into his hand. Eat one spit the stone into his hand. Then he saw, right in front of him, a big, big deer. But he had no bullets left. He thought quickly. He poured powder into the gun, took the cherry seeds, loaded them and fired at the deer’s head. The deer fell down, but it got right up again and ran away.

“Some years later that same hunter went out again hunting in the same place. Again he had no luck. Near the end of the day he saw at the edge of a clearing a tall tree covered with ripe cherries. Ah, this man thought. At least I can eat some cherries. So he put his gun down and began to climb up into the tree. He had reached the lower branches when the tree began to shake back and forth and the hunter had to hold on with both hands. Then the tree lifted straight up into the air and he was thrown out. He looked up from the ground and saw that the tree was growing from between the antlers of a huge deer which shook its head one more time and then ran away into the forest. And that,” said the Mohawk hunter, “is my story.”

Now it was the turn of the Onondaga hunter. “One time my uncle was out hunting. He had only one shot left in his gun and he wanted to make it count. He came to a stream where he saw a duck swimming back and forth, back and forth. Just in front of the duck there was a large trout and it was leaping from the water to catch flies, leaping, leaping, leaping. On the other side of the stream there stood a deer. It had its head up and it was standing still, sniffing the wind. Further back on a small hill was a bear up on its hind legs, scratching its paws on a tree, up and down, up and down. My uncle got down on his belly. He crawled close to the stream, took careful aim and waited. When everything was just right and the trout jumped again he pulled the trigger. His bullet went through the trout and killed the duck. It ricocheted off the water and struck the deer. It went through the deer and killed the bear. My uncle was a good shot. The amazing thing-I know you will find this hard to believe–is that when he went to skin the bear he turned it over and found it had fallen on a fox and killed it.” The Onondaga hunter paused for breath. “And that fox had a fat rabbit in its mouth.”

The Cayuga hunter was next. “Many seasons ago my grandfather was out hunting and saw a deer. He started to chase it so he could get closer for a better shot, but he ran so fast he went right past the deer. When the deer saw my grandfather go by him, it got scared. It turned around, jumped as hard as it could and sailed right over a stream. My grandfather jumped too but when he got halfway over the stream he saw he couldn’t make it to the other side so he turned around in mid-air and jumped back. By now the deer hid behind a hill on the other side of the stream so my grandfather couldn’t see it any more. “Now my grandfather was angry. He wasn’t going to let that deer get away! He put his gun between little maple trees and bent the barrel. The he aimed and shot. The bullet curved right around the hill and struck the deer. “When my grandfather saw the fallen deer he got real excited. It was as if it was the first deer he’d ever shot. He started to skin it right away, But the deer wasn’t dead. Just when my grandfather reached the horns and was about to pull the skin off, the deer jumped up and began to run around. My grandfather tried to grab the deer, but it was too slippery. He chased it around and around. Then the skin got caught on the bark of a hickory tree. The deer backed off and pulled real hard and the skin came right off over its horns! The deer ran away, leaving my grandfather with nothing but its skin.” The Cayuga hunter looked up and took a deep breath. “And if you don’t believe my story, you can just go to my grandfather’s lodge. That skin is still hanging there.”

Now only the Seneca hunter was left. He looked around at the other three. Then he smiled and shook his head. “Wah-ah,” he said, “I am sorry. None of us Senecas ever tell tall stories about hunting.”

The other three hunters looked at each other. Then, without another word, they handed him the gun.