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the Code of Handsome Lake, the Seneca Prophet . ducation Department Bulletin Published fortnightly by the University of the State of New York Entered as second-class matter June 24, 1908, at the Post Office at Albany, N. Y., under the act of July 16, 1894 No. 530 ALBANY, N. Y. November i, 191 2 New York State Museum John M. Clarke, Director Museum Bulletin 163 THE CODE OF HANDSOME LAKE, THE SENECA PROPHET ARTHUR C. PARKER PAGE PAGE Introduction 5 The death feast no Handsomr' Lake 9 Medicine societies 113 Effects uf Handsome Lake's Dark dance or pygmy ceremony. 1 19 teaching 14 Society of otters 121 How the white race came to Society of mystic animals 122 America 16 The eagle society 124 , The Gaiwiio code 20 The bear society 125 Sections i to 130: The Great The Buffalo society 125 Message 27 Chanters for the dead 126 Part 2. Field notes on rites and Woman's society 126 ceremonies 81 Sisters of the Dio''he'ko 126 White dog sacrifice 85 False face company 127 Ganeowo 94 Husk faces 129 Cornplanting and maple thanks- Iroquois sun myths 131 giving lOI Anecdotes of Cornplanter 136 Legend of the coming of Death. 105 Key to pronunciation 139 The funeral address 107 Index 145 ALBANY UNIVERSITY OF THE STATE OF NEW YORK I9T3 M27r-OT2-20oo Monoerrapli Class Book- aH:2^ SMITHSONIAN DEPOSIT New York State Education Department Science Division, September ii, ic}ij Hon. Andrciu S. Draper LL.D. Commissioner of Education Sir: I transmit to you herewith and recommend for pubhcation as a bulletin of the State Museum, a manuscri])t entitled The Code of Ha)idso})ie Lake, the Seneca Prophet, i)rei)ared bv Arthur C. Parker, Archeologist. Very respectfully John M. Clarke Director STATE OF NEW YORK EDUCATION DEPARTMENT commissioner's room Approi'cd for publication this i6tJi da\ of September icjtj Commissioner of Education Education Department Bulletin Published fortnightly by the University of the State of New York Entered as second-class matter June 24, 1908. at the Post Office at Albany, N. Y., under the act of July 16, 1894 No. 530 ALBANY, N. Y. November i. 1912 NeAV York State Museum John M. Clarke, Director Museum Bulletin 163 THE CODE OF HANDSOME LAKE, THE SENECA PROPHET HV ARTHUR C. PARKER INTRODUCTION TIAXDSOMI': lake's KICLKIION The (iai'wiio' is the record of the teachinc^s of Handsome Lake, the Seneca propliet, and purports t(j l)e an exact exposition of the precepts that he tauglit (hiring- a term of sixteen years, ending with " his death in JS15. It is the Ixisis of the so-called "new rehgion of the Six Nations and is preached or recited at all the annual mid- winter festivals on the various Iroquois reservations in New York and ( )ntario that have adherents. These reservations are ( )non- daga, Tonawanda, Cattaraugus and Allegany in New ^'ork and (irand Ri\er and Muncytown in ( )ntario. There are six authorized "holders" of the (iai'wiio*' among whom are John (iihson ( Ganio'dai'io" ) and l^dward Cornplanler ( Soson'dowa), Senecas, and h^rank- Logan (Adodar'ho), ( )non- daga. Chief Cornplanter is 1)\- far the most conservative though Chief (iihson seems to have the greater store of exi)lanatory mat- ter, often interpolating it during his ex])osition. Chief Lf)gan is a devout adherent of his religion and watches the waning of his prophet's teacliings with grave concern. His grief is like that of Hiawatha ( Haiyo"'wentha ) and inclines him to leave Onondaga for a region where the prophet will not he jeered. 'Key to pronunciation of Indian words on page 139. See also Glossary, page 140. 6 NEW YORK STATE MUSEUM The stated times for the proclaiming of the Gai'wiio' are at the Six Nations' meeting in September and at the midwinter thanks- giving in the moon Nisko'wukni, between January 15th and Fel)ru- ary 15th. At such times the ()hgwe"onweka or " faithful In- dians " send for an expounder paying his traveling expenses and '' entertaining him during his sta}-. Usually reservations ''exchange ])reachers, Cornplanter going to Grand River or Onondaga and Chief Gibson to Cattaraugus or Allegany. The time consumed in reciting the Gai'wiio' is always three days. At noon each day the expositor stops, for the sun is in midheaven and readv to descend. All sacred things must be done sede'tcia, early in the iiioniiiif/. Before sunrise each morning of the preach- ing the preacher stands at the fireplace in the long house and sings a song known as the Sun Song. This is an obedience to a command of the prophet \\ho ])romised that it should insure good weather for the day. " The winrl always dies down when I sing that song," affirms Chief CornjjJanter. During the recital of the (iai'wiio' the [jreacher stands at the firei>lace which serves as the altar. Sitting beside him is an assist- ant or some officer of the rites who holds a white wampum strand.' A select congregation sits on benches placed across the long house but the majority use the double row of seats around the walls. The women wear shawls over their heads and during affecting parts of the story hide their faces to conceal the tears. Some of the men, stirred to emotion, likewise are moxed to tears but are unable to hide them. Such emotion once detected by the auditors sometimes becomes contagious and serves as the means of scores repledging their allegiance to the old religion. In 190c;, for example. 136 Allegany Senecas promised Chief Corni)lanter that they would stop drinking liquor and obev the commands of Handsome Lake. A'isit- ing Canadian Oneida Indians at the Grand River ceremonies, as a result of such a "" revival," petitioned for a visit of the Gai'wiio' preachers several years ago, saying that a portion of the Oneida of the Thames wished to return to the " old way." This some of them have done but they complain of the ])ersecution of their Christian tribesmen who threatened to burn their council house. In " other ])laccs the case seems dift'erent and the " prophet's cause is not es])Oused with much enthusiasm In- the younger element to whom the white man's world and thought jircsent a greater appeal. 'The original Handsome Lake belt is still (lisi)laved at the religious cf)uncil at Tonawanda. (See plate 15.) THE CODE OF HANDSOME LAKE 7 Those who hve in coninuinitics in which the prophet's word is still strong are drawn to the ceremonies and to the recitals hecause it is a jxirt of their social system. Its great appeal to the older people is that it i)resents in their ow n language a system of moral jirecepts and exhortations that they can readily understand. The ])rophet, who is called " our t/rcat " teacher ( sedwa'gow'a'ne' ) , was a man of their own hlood, and the ground that he traversed was their ancestral domain. Patriotism and religious emotion mingle, and, when the story of the " great '" wrongs is rememl)ered, spur on a ready acceptance. The fraudu- lent treaty of Buffalo of 1838, for example, caused many of the Ruffalo Senecas to move to the Cattaraugus reservation. Here they settled at (lanun'dase' or Newtown, then a desolate wilderness. Their hitter wrongs made them hate wdiite men and to resist all missionary efforts. Today there is no mission chapel at Newtown. All attempts have failed.' Whether future ones will readily succeed is conjectural. The Indian there clings to his prophet and heeds the word of his teacher. At Cold Spring on the Allegany is an- other center of the " old time people."" On the Tonawanda reserva- "" tion this element is chiefly centered " down below at the long house. On the C)nondaga reservation the long house stands in the middle of the ( )nondaga village and the Cianufig'sisne'ha ( long house people) are distributed all over the reservation but perha])s chiefly on Hemlock road. It is an odd sight, provoking strange thoughts, to stand at the tomb of the i)rophet near the council house and watch each day the hundreds of automobiles that fly l)y over the State road. The Tuscarora and St Regis Indians are all nomin- ally Christians and they have no long houses. The ])resent form of the Gai'wiio' was determined b\' a council of its preachers some fifty years ago. They met at Cold S])ring, the old home of Handsome Lake, and com])are(l their \ersions. Several differences were found and each jireacher thought his ver- sion the correct one. At length Chief John jacket, a Cattaraugus Seneca, and a man well versed in the lore of his people, was chosen to settle forever the words and the form <>f the Gai'wiio". This he did by writing it out in the Seneca language l\v the method taught by Rev. Asher Wright, the Presbyterian missionary. The preachers assembled again, this time, according to Cornplanter. at Cattaraugus where they memorized the parts in which they were faulty. The original text was written on letter paper and now is entirely de- See Caswell, Our Life Ammi- llu' Tru(|U()is. Bustoii, i8(]8^ 8 NEW YORK STATE MUSEUM stroycd. Chief Jacket gave it to Henry Stevens and Chief Stevens passed it on to Chief Cornplanter who after he had memorized the teachings became careless and lost the papers sheet by sheet. Fear- ing that the true form might become lost Chief Cornplanter in 1903 began to rewrite the Gai'wiio" in an old minute book of the Seneca Lacrosse Club.
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