Mohawk Indians (cognate with the Narraganset Mohowaùuck, ‘they eat (animate) things,’ hence ‘man-eaters’) The most easterly tribe of the Iroquois confederation. They called themselves Kaniengehaga, ‘people of the place of the flint.’
In the federal council and in other intertribal assemblies the Mohawk sit with the tribal phratry, which is formally called the “Three Elder Brothers” and of which the other members are the Seneca and the Onondaga. Like the Oneida, the Mohawk have only 3 clans, namely, the Bear, the Wolf, and the Turtle. The tribe is represented in the federal council by 9 chiefs of the rank of roianer, being 3 from every clan. These chiefships were known by specific names, which were conferred with the office. These official titles are Tekarihoken, Haienhwatha, and Satekarihwate, of the first group; Orenrehkowa, Deionhehkon, and Sharenhowanen, of the second group; and Dehennakarine, Rastawenserontha, and Shoskoharowanen, of the third group. The first two groups or clans formed an intratribal phratry, while the last, or Bear clan group, was the other phratry. The people at all times assembled by phratries, and each phratry occupied aside of the council fire opposite that occupied by the other phratry. The second title in the foregoing list has been Anglicized into Hiawatha.
From the Jesuit Relation for 1660 it is learned that the Mohawk, during a period of 60 years, had been many times both at the top and the bottom of the ladder of success; that, being insolent and warlike, they had attacked the Abnaki and their congeners at the east, the Conestoga at the south, the Hurons at the west and north, and the Algonquian tribes at the north; that at the close of the 16th century the Algonkin had so reduced them that there appeared to be none left, but that the remainder increased so rapidly that in a few years they in turn had overthrown the Algonkin. This success did not last long. The Conestoga waged war against them so vigorously for 10 years that for the second time the Mohawk were overthrown so completely that they appeared to be extinct. About this time (?1614) the Dutch arrived in their country, and, being attracted by their beaver skins, they furnished the Mohawk and their congeners with firearms, in order that the pelts might be obtained in greater abundance. The purpose of the Dutch was admirably served, but the possession of firearms by the Mohawk and their confederates rendered it easy for them to conquer their adversaries, whom they routed and filled with terror not alone by the deadly effect but even by the sound of these weapons, which hitherto had been unknown. Thenceforth the Mohawk and their confederates became formidable adversaries and were victorious most everywhere, so that by 1660 the conquests of the Iroquois confederates, although they were not numerous, extended over nearly 600 leagues of territory. The Mohawk at that time numbered not more than 500 warriors and dwelt in 4 or 5 wretched villages.
Mohawk Tribe History
The accounts of Mohawk migrations previous to the historical period are largely conjectural. Some writers do not clearly differentiate between the Mohawk and the Huron tribes at the north and west and from their own confederates as a whole. Besides fragmentary and untrustworthy traditions little that is definite is known regarding the migratory movements of the Mohawk.
In 1603, Champlain, while at Tadousac, heard of the Mohawk and their country. On July 30, 1609, he encountered on the lake to which he gave his own name a party of nearly 200 Iroquois warriors, under 3 chiefs. In a skirmish in which he shot two of the chiefs dead and wounded the third, he defeated this party, which was most probably largely Mohawk. Dismayed by the firearms of the Frenchman, whom they now met for the first time, the Indians fled. The Iroquois of this party wore arrow-proof armor and had both stone and iron hatchets, the latter having been obtained in trade. The fact that in Capt. Hendricksen’s report to the States General, Aug. 18, 1616, he says that he had “bought from the inhabitants, the Minquaes [Conestoga], 3 persons, being people belonging to this company,” who were “employed in the service of the Mohawks and Machicans,” giving, he says, for them, in exchange, “kettles, beads, and merchandise,” shows how extensively the inland trade was carried on between the Dutch and the Mohawk. The latter were at war with the Mohegan and other New England tribes with only intermittent periods of peace. In 1623 a Mohegan fort stood opposite Castle island in the Hudson and was “built against their enemies, the Maquaes, a powerful people.” In 1626 the Dutch commander of Ft Orange (Albany), and 6 of his men, joined the Mohegan in an expedition to invade the Mohawk country. They were met a league from the fort by a party of Mohawk armed only with bows and arrows, and were defeated, the Dutch commander and 3 of his men being killed, and of whom one, probably the commander, was cooked and eaten by the Mohawk. This intermittent warfare continued until the Mohegan were finally forced to withdraw from the upper waters of the Hudson. They did not however relinquish their territorial rights to their native adversaries, and so in 1630 they began to sell their lands to the Dutch. The deed to the Manor of Renssalaerwyck, which extended west of the river two days’ journey, and was mainly on the F. side of the river, was dated in the year named. In 1637 Kilian Van Renssalaer bought more land on the east side. Subsequently the Mohegan became the friends and allies of the Mohawk, their former adversaries.
In 1641, Ahatsistari, a noted Huron chief, with only 50 companions, attacked and defeated 300 Iroquois, largely Mohawk, taking some prisoners. In the preceding summer he had attacked on Lake Ontario a number of large canoes manned by Iroquois, probably chiefly Mohawk, and defeated them, after sinking several canoes and killing a number of their crews.
In 1642, 11 Huron canoes were attacked on Ottawa river by, Mohawk and Oneida warriors abort 100 miles above Montreal. In the same year the Mohawk captured Father Isaac Jogues, two French companions, and some Huron allies. They took the Frenchmen to their villages, where they caused them to undergo the most cruel tortures. Jogues, by the aid of the Dutch, escaped in the following year; but in 1646 he went to the Mohawk to attempt to convert them and to confirm the peace which had been made with them. On May 16, 1646, Father Jogues went to the Mohawk as an envoy and returned to Three Rivers in July in good health. In September he again started for the Mohawk country to establish a mission there; but, owing to the prevalence of an epidemic among the Mohawk, and to the failure of their crops, they accused Father Jogues of “having concealed certain charms in a small coffer, which he had left with his host as a pledge of his return,” which caused them thus to be afflicted. So upon his arrival in their village for the third time, he and his companion, a young Frenchman, were seized, stripped, and threatened with death. Father Jogues had been adopted by the Wolf clan of the Mohawk, hence this clan, with that of the Turtle, which with the Wolf formed a phratry or brotherhood, tried to save the lives of the Frenchmen. But the Bear clan, which formed a phratry by itself, and being only cousins to the others, of one of which Father Jogues was a member, had determined on his death as a sorcerer. On Oct. 17, 1646, the unfortunates were told that they would be killed, but not burned, the next day. On the evening of the 18th Father Jogues was invited to a supper in a Bear lodge. Having accepted the invitation, he went there, and while entering the lodge a man concealed behind the door struck him down with an ax. He was beheaded, his head elevated on the palisade, and his body thrown into the river. The next morning Jogues’ companion suffered a similar fate. Father Jogues left an account of a Mohawk sacrifice to the god Aireskoi (i. e., Jregwěns’ gwǎ’, ‘ the Master or God of War’). While speaking of the cruelties exercised by the Mohawk toward their prisoners, and specifically toward 3 women, he said: “One of them (a thing not hitherto done) was burned all over her body, and afterwards thrown into a huge pyre.” And that “at every burn which they caused, by applying lighted torches to her body, an old man, in a loud voice, exclaimed, ‘Daimon, Aireskoi, we offer thee this victim, whom we burn for thee, that thou mayest be filled with her flesh and render us ever anew victorious over our enemies.’ Her body was cut up, sent to the various villages, and devoured.” Megapolensis (1644), a contemporary of Father Jogues, says that when the Mohawk were unfortunate in war they would kill, cut up, and roast a bear, and then make an offering of it to this war god with the accompanying prayer: “Oh, great and mighty Aireskuoni, we know that we have offended against thee, in as much as we have not killed and eaten our captive enemies-forgive us this. We promise that we will kill and eat all the captives we shall hereafter take as certainly as we have killed and now eat this bear.” he adds: “Finally, they roast their prisoners dead before a slow fire for some days and then eat them up. The common people eat the arms, buttocks, and trunk, but the chiefs eat the head and the heart.”
The Jesuit Relation for 1646 says that, properly speaking, the French had at that time peace with only the Mohawk, who were their near neighbors and who gave them the most trouble, and that the Mohegan (Mahingaus or Mahiuganak), who had had firm alliances with the Algonkin allies of the French, were then already conquered by the Mohawk, with whom they formed a defensive and offensive alliance; that during this year some Sokoki (Assok8ekik) murdered some Algonkin, whereupon the latter determined, under a misapprehension, to massacre some Mohawk, who were then among them and the French. But, fortunately, it was discovered from the testimony of two wounded persons, who had escaped, that the murderers spoke a language quite different from that of the Iroquois tongues, and suspicion was at once removed from the Mohawk, who then hunted freely in the immediate vicinity of the Algonkin north of the St Lawrence, where these hitherto implacable enemies frequently meet on the best of terms. At this time the Mohawk refused Sokoki ambassadors a new compact to wage war on the Algonkin.
The introduction of firearms by the Dutch among the Mohawk, who were among the first of their region to procure them, marked an important era in their history, for it enabled them and the cognate Iroquois tribes to subjugate the Delawares and Munsee, and thus to begin a career of conquest that carried their war parties to the Mississippi and to the shores of Hudson bay. The Mohawk villages were in the valley of Mohawk river, N. Y., from the vicinity of Schenectady nearly to Utica, and their territory extended north to the St Lawrence and south to the watershed of Schoharie creek and the east branch of the Susquehanna. On the east their territories adjoined those of the Mahican, who held Hudson river. Front their position on the east frontier of the Iroquois confederation the Mohawk were among the most prominent of the Iroquoian tribes in the early Indian wars and in official negotiations with the colonies, so that their name was frequently used by the tribes of New England and by the whites as a synonym for the confederation. Owing to their position they also suffered much more than their confederates in some of the Indian and French wars. Their 7 villages of 1644 were reduced to 5 in 1677. At the beginning of the Revolution the Mohawk took the side of the British, and at its conclusion the larger portion of them, under Brant and Johnson, removed to Canada, where they have since resided on lands granted to them by the British government. In 1777 the Oneida expelled the remainder of the tribe and burned their villages.
In 1650 the Mohawk had an estimated population of 5,000, which was probably more than their actual number; for 10 years later they were estimated at only 2,500. Thence forward they underwent a rapid decline, caused by their wars with the Mahican, Conestoga, and other tribes, and with the French, and also by the removal of a large part of the tribe to Caughnawaga and other mission villages. The later estimates of their population have been: 1,500 in 1677 (an alleged decrease of 3,500 in 27 years), 400 in 1736 (an alleged decrease of 1,100 in 36 years), 500 in 1741, 800 in 1765, 500 in 1778, 1,500 in 1783, and about 1,200 in 1851. These estimates are evidently little better than vague guesses. In 1884 they were on three reservations in Ontario: 965 at the Bay of Quinté near the east end of Lake Ontario, the settlement at Gibson, and the reserve of the Six Nations on Grand river. Besides these there are a few individuals scattered among the different Iroquois tribes in the United States. In 1906 the Bay of Quinté, settlement contained 1,320; there were 140 (including ”Algongnins”) at Watha, the former Gibson band which was removed earlier from Oka; and the Six Nations included an indeterminate number.
The Mohawk participated in the following treaties with the United States:
- Ft Stanwix, N. Y., Oct. 22, 1784, being a treaty of peace between the United States and the Six Nations and defining their boundaries; supplemented by treaty of Ft Harmar, O., Jan. 9, 1789.
- Konondaigua (Canandaigua), N. Y., Nov. 11, 1794, establishing peace relations with the Six Nations and agreeing to certain reservations and boundaries.
- Albany N. Y, Mar. 29, 1797, by which the United States sanctioned the cession by the Mohawk to the state of New York of all their lands therein.
For Further Study
The following articles and manuscripts will shed additional light on the Mohawk as both an ethnological study, and as a people.
- Mohawk Indian Chiefs and Leaders
- Mohawk Indian Villages and Towns
- Monuments To Six Nation Indians
One early dawn of the Moon of New Grass a group of young Awkesasne warriors started on a tour through the eastern country, their destination, every known marker or important monument erected to Six Nation Indians. The young Mohawks did not travel on foot as did their ancient forefathers. They traveled by car upon hard paved highways, that traced the well worn paths of the old Iroquois.
- Notes on the Iroquois
Notes on the Iroquois is an official report to the government on the possibilities of civilizing the Iroquois. In the face of facts which depress all others, Schoolcraft is full of high hope that these Indians may be once and for all leaving hunting and farming. He finds the Iroquois increasing in numbers, stabilizing the organization of their society, and improving as individuals.
12 thoughts on “Mohawk Tribe”
I am told that we are direct descendants of Molly Brandt. What can I do to help the Mohawks?
My Grandfather is a Cornwell. Thanks, Larry
Than you for the information. While researching a branch of my great grandfather and his gt. x3 grandmother line, the history went back to Octs Toch (1595-1681) of the Turtle Clan. Her father was ClanChief HenrySachem Kjisagmaw Maupeltukof Mi’krr and Henri Micmac Mikmaj SachemNembertoo (1485-1560). It was interesting to know of this family line, though it was quite a few years ago. There was no further information. If anyone has any information further back than this, it would be interesting to know.
Have no idea why I received this message, but my great-grandmother Rachael was a full blooded Mohawk born in 1855 in Bronx, NY and married my great-grandfather James Park in 1874 when she was twenty and he was twenty-six. Her family were the iron workers of NY. They had one child, my grandfather Stephen Park. Mohawks were identified within the Iroquois nation by three feathers. I have an old photo of Rachael wearing a three feather necklace.
Not sure why I received the email message. But my great-grandmother Rachael was a full blooded Mohawk born in 1855 in the Bronx, NY and married my great-grandfather James Park. They married in 1875 when she was twenty and he was twenty-six. Then had one child, Stephen Park, my grandfather. Rachael’s family were part of the ones who built the skyscrapers. Mohawks are identified within the Iroquois nation by wearing three feathers. I have an old photo of a Park family reunion and her wearing a three feather necklace.
As with some of the others I was told that my great, great Grandmother was Mohawk , we were told we were from the turtle clan as well. My Grandmothers maiden name was Mitchell and she was Canada, up state New York. How can I trace this?
I was told we are from the Mohawk turtle clan how can I prove it and could we get a Indian card?
You need to have at lease one full blooded grandparent and u need to have paperwork that she was registered with a community. You can’t just get an “Indian card” because someone told u something…..we aren’t a club u join…ffs
Please consider removing or heavily editing the first paragraph of this article. Mohawk refer to themselves as kanienké:haka and this is how they should be described – there shouldn’t be any mention of the word that supposedly signifies ‘man-eater’. That’s an inappropriate representation of this people, and furthermore it is not commonly used. It is unnecessary and creates negative associations with being Mohawk.
My great grandmother was a full blooded Mohawk. An old photo shows her wearing a three feather necklace. Recently an Indian told me that to wear that necklace she had to be a shaman. Could that be true?
Thanks, Bill Park
What kind of Indian am ? I am from crown point la
Who told u that you were?