THE CODE OF HANDSOME LAKE ']"] 



SECTION 122 



'' Now it happened that the four messengers appeared to him 

 when the invitation was extended, they the four speakers and mes- 

 sengers of the Great Spirit of the worlds. 



" Now the first words that they spoke were these, ' They have 

 stretched out their hands pleading for you to come and they are 

 your own people at Onondaga. Let this be the way, prepare your- 

 self and cleanse your body with medicine.^ It is necessary moreover 

 for you to secrete yourself in some hidden spot and await our 

 call to start.' " 



So they said. Eniaiehuk. 



SECTION 123 



'' Now there will be another and his name will be the New 

 Voice, Hawenose". 



" So now it was that Ganio'dai'io' was bidden the third time to 

 sing his song and this the messengers said would be the last. 



"" Now then he said, ' There is nothing to incumber me from ful- 

 filling my call.' " 



So said our head man. Eniaiehuk. 



SECTION 124 



" Thus it happened in the past and it is the truth. 



"M must now take up my final journey to the new world,' he 

 thought, and he was greatly troubled and longed for the home of his 

 childhood and pined to return. 



1 Purification. The herb used most extensively by the Iroquois for " purifi- 

 cation " was witch hopple, the bark of which was used both as an emetic 

 and a purgative. For an emetic the bark was peeled upward and for a 

 purgative downward. 



Early in the spring during the spell of warm days the people would 

 take their kettles, jars of soup and deerskins and go alone into the woods 

 for their ceremony of purification. Here they would scrape the bark, build 

 a fire and make a strong infusion of the witch hopple bark. The drink 

 was taken in large quantities and then the Indian would sit wrapped in his 

 deerskin to await the results. From sunrise to sunset the drink would be 

 taken until the alimentary tract nvas completely emptied. Toward sundown 

 a little soup would be sipped to ward off excessive weakness, and give 

 strength to return home. The next morning sweat baths were often taken, 

 though not always, and then solid food was eaten. This process was thought 

 to purify the body and without doubt did much to do so. Besides the 

 customary spring purification others were sometimes ordered for disease 

 and for preparations for ordeals, tests and ceremonial purposes. The 

 process was again repeated in the autumn. 



