the same as the Huron Juskeha. Some eminent authorities on Indian
mythology are inclined to this opinion. On the other hand, the earlier
Jesuit missionaries give no hint of such identity, and the Tuscarora
historian, Cusick, seems to distinguish between these divine
personages. But whether we accept this view or seek for any other
origin, there seems reason to suppose that the more exalted conception
of this deity, who is certainly, in character and attributes, one of the
noblest creations of the North American mythologies, dates from the era
of the confederacy, when he became more especially the chief divinity
and protector of the Kanonsionni. [Footnote: See for Taronhiawagon the
Jesuit _Relations_ for 1670, pp. 47, 66, and for 1671, p. 17: also
Cusick, pp. 20, 22, 24, 34. For Juskeha, see the _Relation_ for
1635, p. 34; 1636, pp. 101-103; 1640, p. 92. Lafitau in one place makes
Tharonhiawagon a deified man, and in another the grandson of
Ataensic.--_Moeurs des Sauvages Ameriquains_, Vol. 1. p. 146 and
p. 244.]




CHAPTER VII.

HISTORICAL TRADITIONS.


After the declaration of the laws of the League, there follows a passage
of great historical importance. The speaker recites the names of the
chiefs who represented the Five Nations in the conference by which the
work of devising their laws and establishing their government was
accomplished. The native name of the confederacy is here for the first