48 BUREAU OF AMERICAN ETHNOLOGY [Bull. 190 



the country, he would "grease the palms of the prmcipal chiefs, at 

 whose beck and call all the rest moved." This led to some accusa- 

 tions of corruption; "the mere suspicion of these secret presents stirs 

 up sometimes great debates and divisions" (JR 10: 253)/° 



COUNCILS 



The council of the village," composed of the old men and the head- 

 men (C157 ; S 148) , was held in the cliief 's house ( JR 10 : 233 ; S 149) 

 unless it was considered expedient to hold it elsewhere (S 149). 

 These meetings were held almost every day (JR 10: 213). After the 

 council meeting had been announced, a great fire, around which all 

 the counsellors sat on mats, was made in the house or appointed place. 

 The great chief held first rank and was seated so that he could see 

 in front of him all his counsellors and assistants. Women and girls 

 took no part in this meeting ^^ nor did yoimg men from 25 to 30 

 years old unless it was a general council, in which case they learned 

 of it from a special announcement. If it was a secret council 

 or one to -plun a surprise attack, it was held at night and in- 

 cluded only the principal counsellors who, if possible, said nothing 

 until the proposed action had been carried out. When all had gath- 

 ered and the house closed, they sat in their places for a long time 

 before speaking, keeping their pipes in their mouths. Then the 

 chief spoke for a considerable time in a loud and clear voice about 

 the matter to be dealt with in the council. When he finished speak- 

 ing, those who had something to say gave in a few words their rea- 

 sons and opinions (S 149-150). The advice of those who were 

 considered to have good judgment was requested by those present. 

 Such advice might be followed exactly (C 157). Although anyone 

 could express an opinion, the old men controlled the council ( JR 10 : 

 213). The council decided and promulgated everything by means 

 of entreaties and suggestions and by majority vote, which was col- 



'o This description is somewhat overdrawn. Some of the presents given to the chiefs 

 were undoubtedly those customarily given to indicate good faith, as the giving of 

 wampum indicates good faith. The people did not move at the beck and call of their 

 chiefs; chiefs ruled by persuasion as is indicated in these 17th-century reports. Suspicion 

 of corruption Is as general among North American Indians as it is among Whites (for 

 a recent example among the Iroquois, see Shimony 1961 a : 91). 



"Although there Is no such village council now (perhaps a consequence of the estab- 

 lishment of reservations coupled with the conversion of a goodly number of Iroquois to 

 Christianity), it was important in the past. As Fenton (1951 b: 50) says, "A con- 

 stantly recurring theme in Iroquois mythology and history Is the village, its headman, 

 and the council of elders." 



" Despite the extensive characterization of Iroquois society as being a matriarchy, 

 women had, usually, no voice in council meetings. They exercised their influence behind 

 the scenes, not directly by speaking or attending council meetings. Even today women 

 do not speak In the Longhouse (Shimony 1961 a: 89). 



