The proposal to include all the tribes of men in such a league of comity and peace is the more remarkable in view of the fact that that was an age of fierce tribalism, whose creed was that no person had any rights of life or property outside of the tribe to whose jurisdiction he or she belonged, and that every person when beyond the limits of his or her tribe’s protection was an outlaw, and common game for the few who still indulged in the horrid appetite of cannibalism. So that the doctrine of the founders of the league that all persons by adopting their formulae could forego the shedding of human blood and become related as “fathers” and “mothers” and “sons” and “daughters,” in the terms of Iroquoian kinship and affinity, was revolutionary and most disturbing from the viewpoint of this intense tribalism. It was the central teaching of Deganawida, the great statesman and lawgiver of the Iroquois people in the sixteenth century, that out of the union of a common motherhood and a common fatherhood arise the daughtership of all women and the sonship of all men, and the rich fellowship of all mankind. The establishment of the league of the five Iroquois tribes in the closing decades of the sixteenth century was in large measure not only a drastic reformation but also an experiment. Avowedly it was designed as an institution for the extension and preservation of peace and equity and righteousness among all men; and it made a fundamental departure from the practice of the past in completely excluding in so far as terms go the military power from participation in the conduct of purely civil affairs. When using the terms war and warfare, it must be remembered that while they denoted defensive, apprehensive, and offensive strife, and the mood and the means (the weapons belonging thereto), they did not imply the war and warfare waged by a military State, a body of soldiers, drilled and regimented and organized independently of the civil body. There were, strictly speaking, no armies among tribal men; only the beginnings, the more or less developed germs of these things. There were, indeed, groups of fighters who were regimented and organized, not in a practical or rational manner and mood, but in accordance with mythical and sociological conceptions and predispositions, and strictly with relation to their kinship status, individually and severally, in the tribal organization to which they belonged. For every tribe, great or small, or group of tribes, was, exclusive of the women and the children, an inchoate, undifferentiate army, a group of instant or else actual fighters. For like reasons there was no State religion, where all forms and moods of it were tolerated and practised.