possible this communism? To me it is plain that these
remarkable institutions were connected with the maternal family, in
which the collective interests were more considered than is possible
in a patriarchal society, based upon individual inclination and
proprietary interests.

A brief notice must now be given to the system of government. An
Indian tribe was composed of several _gentes_ or clans, united in what
is known as a _phratry_ or brotherhood. The tribe was an assemblage of
the _gentes_. The _phratry_ among the Iroquois was organised partly
for social and partly for religious objects. Each _gens_ was ruled by
chiefs of two grades, distinguished by Morgan as the _sachem_ and
common chiefs. The _sachem_ was the official head of the _gens_, and
was elected by its adult members, male and female. The _sachems_ and
chiefs claimed no superiority and were never more than the exponents
of the popular will of the people. Unanimity among the _sachems_ was
required on all public questions. This was the fundamental law of the
brotherhood; if all efforts failed to gain agreement the matter in
question was dropped. Under such a system individual rule or the power
of one _gens_ over the other became impossible. All the members of the
different _gentes_ were personally free; equal in privileges, and in
position, and in rights. "Liberty, equality, and fraternity," though
never formulated, were the cardinal principles of the _gens_.[48] Mr.
Morgan holds the opinion that "this serves to explain that sense of
independence and personal dignity universally attributed to the Indian
character."

[48] Morgan, _Ancient Society_, p. 62. Also _Houses and
House-Life of the American Aborigines_.

Regarding the part taken by the women in the government, we have very
remarkable testimony. Schoolcraft,[49] in his elaborate study of the
customs of the Indian tribes, states that the women had "a
conservative power in the political deliberations. The matrons had
their representatives in the public councils, and they exercised a
negative, or what we call a veto, power, in the important question of
the declaration of war." They had also the right to interpose in
bringing about a peace. Heriot also affirms: "In the women is vested
the foundation of all real authority. They give efficiency to the
councils and are the arbiters of war and peace.... It is also to their
disposal that the captured slaves are committed." And again: "Although
by cu