The clan was thus the Indian's little world. To its organization, and his own position in it, he owed almost all that made life worth living from the social standpoint—his name, to which a potent influence attached, his ceremonial rights, his rights of inheritance, his property rights in land, his obligation to defend and succor his fellow clansmen, his right to be protected in return, and, finally, his political right to elect and depose his sachem and chiefs. Notwithstanding the extremely democratic and individualistic nature of Indian society, and the looseness of its political organization, the influence of the clan sentiment upon the individual must have had enormous weight.[30] Footnote 30: The phratry was a combination of two or more clans, forming a larger exogamous group, and originating, perhaps, in the division of overgrown clans. Although it frequently had the power of veto over the election of clan sachems and chiefs, its functions were social rather than political. In ball games, phratry played against phratry, while at funerals and other ceremonies the organization appears clearly. There was no chief or head. Above the clan was the tribe, which is difficult to define, but clearly marked, and which was the highest form of organization ordinarily attained by the natives—confederacies, such as the Iroquois, being exceptional. Tribal organization is more obvious to the untrained observer than that of clans, and whenever the settlers found a body of natives possessing an apparent degree of independence or territorial isolation, they gave them a tribal designation, derived from the dialect, locality, or name of the leader, though such designations are of almost no value for scientific classification.[31] The tribe, which was composed of several clans, may be said to have had a common religious worship, a name, a definite territory, and the exclusive use of a dialect, together with the right to invest and depose the sachems and chiefs of the several clans.[32] These chiefs and sachems formed the tribal council, which controlled the tribe's “foreign policy,” sent and received ambassadors, made alliances, and declared war and peace, although it was a weak organization for military purposes. The assumed natural condition was war, not peace, and every tribe was theoretically at war with every other, unless a specific treaty of peace had been made. On the other hand, there was no forced military service, and public opinion or personal inclination alone sent the warrior along the war-path. Any person could organize an expedition at any time, and service was voluntary, operations, as a rule, being conducted suddenly, secretly, and on a small scale. Footnote 31: Clark Wissler, _The American Indian_ (New York, 1917), p. 152. Footnote 32: Morgan, _Ancient Society_, pp. 112 _ff._