but a peculiar dignity was ever attached to the Atotarho of the Onondagas.

There was a class of subordinate chiefs, in no sense hereditary, but
rising to office by address, ability, or valor. Yet the rank was clearly
defined, and the new chief installed at a formal council. This class
embodied, as might be supposed, the best talent of the nation, and the
most prominent warriors and orators of the Iroquois have belonged to it.
In its character and functions, however, it was purely civil. Like the
sachems, these chiefs held their councils, and exercised an influence
proportionate to their number and abilities.

There was another council, between which and that of the subordinate
chiefs the line of demarcation seems not to have been very definite.
The Jesuit Lafitau calls it "the senate." Familiar with the Iroquois at
the height of their prosperity, he describes it as the central and
controlling power, so far, at least, as the separate nations were
concerned. In its character it was essentially popular, but popular in
the best sense, and one which can find its application only in a small
community. Any man took part in it whose age and experience qualified
him to do so. It was merely the gathered wisdom of the nation. Lafitau
compares it to the Roman Senate, in the early and rude age of the
Republic, and affirms that it loses nothing by the comparison. He thus
describes it: "It is a greasy assemblage, sitting _sur leur derriere_,
crouched like apes, their knees as high as their ears, or lying, some on
their bellies, some on their backs, each with a pipe in his mouth,
discussing affairs of state with as much coolness and gravity as the
Spanish Junta or the Grand Council of Venice." [ Lafitau, I. 478. ]

The young warriors had also their councils; so, too, had the women; and
the opinions and wishes of each were represented by means of deputies