The Iroquois Book of Rites by Horatio Hale

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1. d. O-nen-ti-eh-o-yar nen-ton-ta-yar-quar-wen-ni-ken-ar
nar-ya-hi-yar-gen na-ar-quar-ton sis-jih-wa-tha-en-ton-tye o-yar-na
son-quar-yo-ten-se-nar tar-nr-ye-ti-na hon-sar-ho-har-we-ti-har-tye
nen-qr-nen-hr-te ho-ti-sken-ar-ga-tar nen-o-ne gar-nen-har-te
gon-thon-we-sas on-sar-ho-na-tar-que-har-tye nar-ya-har-tes-gar-no-wen
na o-nen na-en-gar-ya-tye-nen-har nen-war-thon-wi-sas ar-ques-sis-jit
nar-te-yo-nen-ha-ase en-war-nten-har-wat-tha nen-on-quar-ta-shar o-nen
o-yar-nen-eh-te-ge-non-tyes on-quar-te-shar nr-ya-o-ne
sar-o-har-we-ti-har-tye o-nen o-yar nens-o-ni-ta-gen-hi-se-non-tyes
o-wen-gar-ge ga-yr-tr-nen-tak-hon ne-tho nr-te-war
on-sar-ho-har-we-ti-har-tye.

I. e. O-nen ty-a on-yar ta-ya-quar-wen-ne-ken-har nen-a-sen
ne-yar-quar-tar-te-gen o-nen-ty ton-tar-wen-ten-eh nen-o-nen
thon-tar-yar-tyar-ton-tye nen-wa-gon-yon-wenjar-nan-har tar-o-nen
ha-o-yar nen-ta-yo-quar-wen-ne-ken-e-har-tye. O-nen-te-ar-wen-han o-nen
war-quar-de-yen-non-nyar-hen na-shar-non-wa nr-o-tas-are-quar-hen-ten
o-nen wa-tya-quar-ha-tar-wen-ya-hon nen-ar-o-ar-shon-ar
nen-tar-yon-quar-ty ne-tho hon-ne-yar-quar-ya-ar nen-ar-shen
ne-yar-quar-ta-te-kenh.

2. O-nen-ti-eh-o-yar nen-ton-tar-yar-quar-wen-ne-ken-har
nen-o-son-tar-gon-go-nar nen-ti-sno-war-gen. O-nen-ti
ton-sar-gon-en-nya-eh-tha ar-guas hi-yar-ga-tha te-jo-ge-grar O-nen-ti
sar-gon-ar-gwar-nen-tak-ten sken-nen-gink-ty then-skar-ar-tayk. O-nen
en-gar-ar-qui-ken-nha ne-tho tens-shar-ar-tyen. O-nen
yo-nen-tyon-ha-tye. Ar-ghwas ten-yo-ten-har-en-ton-nyon-ne. Ne-tho
tens-gar-ar-tye a-ghwas sken-non-jis ten-yo-yar-neh ne onen
en-gr-ar-gwen-har o-ty-nen-yar-wen-har hen-jo-har-ten-har
sar-ne-gon-are. Ne-tho han-ne-yar-gwar-ya-ar nen-ar-sen
ne-yar-quar-tr-ta-gen.

3. O-nen-ti-ch-o-yar nen-ton-ta-yar-quar-wen-ne-ken-har. O-nen-nen-ti
war-tyar-war-see-har-an-qua te-shar-hon-tar-gar-en-tar
nen-they-yon-tar-ge-har-te nen-te-sar-nar-ton-ken hon-ne-ty
ar-war-na-gen-tar wen-jar-wa-gar ha-e nar-ya-har ten-skar-har-we-tar-han
nen-o-ge-gwr-en-yone nen-tye-sar-nar-ton-ken o-ty-nen-yar-wen-har
nen-en-jo-har-ten-ar sar-ne-gon-are ne-tho hon-ne-yar-war-ya-ar
nen-a-sen ne-yar-quar-tar-te-kenh.

4. O-nen-ti-eh-o-yar nen-ton-tar-yr-quar-wen-ne-ken-tye hon-nen
ton-sar-war-kon-ha-jar-ha-jan nen-they-gar-kon-ha-shon-ton-har-tye
hon-nen-ti nen-sar-kon-ge-ter-yen-has hon-nen-oni
nen-ton-sar-gon-nen-ha-tieh o-nen o-tieh-nen-yar-wen-har
nen-en-jo-har-tyen-har sar-ne-gon-are ne-tho hon-ne-yar-quar-yar-ar
nen-a-sen ne-yar-qwr-tar-te-kenh.

5. O-nen-ti-eh-o-yar nen-ton-tar-yar-qwar-wen-ne-ken-har
nar-ya-ti-ar-wen-han nen-tar-ehe-tar-nen-jar-tar-ti-war-ten
nen-ton-gar-ke-sen nen-na-hon-yar-na on-har-wen-ne-gen-tar nar-ya-na
sar-hon-ta-je-wants as-kar-we ar-san-nen-sen-wen-hat ne-tho o-ni
nis-nen-yar-wen-hon-sken-are-gen-tar hor-go-war-nen-nen-hon-yar-na
an-har-wen-ne-gen-tar are-we ar-sen-nen-sun-sar-wen-hat ne-tho
on-ne-yar-quar-ya-ar nen-ar-sen ne-yr-qwar-tr-ta-kenh.

6. O-nen-ti-eh-o-yar nen-ton-tar-yar-quar-wen-ne-ken-hr
nar-ye-ti-na-ar-wen-han nen-an-har-ya-tye-nen-har nen-na-hon-yar-na
nr-ya-ti-nar nen-ne-yo-sar-tar ken-yar-tar nen-ji-gar-han
nen-ta-hon-gren-tar wi-nar-na-ge-ne-yo-snon-wa
nen-o-yar-en-sar-tyar-tar-nyar-ten a-ren ne-tho one-yar-qwar-yaar
nen-ar-sen ne-yr-quar-tar-te-kenh.

7. O-nen-ti-eh-o-yar nen-ton-tr-yar-quar-wen-ne-ken-har
nr-ya-ti-ar-wen-han sar-gon-nr-tar-eh-ya-tars nen-gr-nr-gar-yon-ne-ta-ar
nen-jar-ne-qr-nar-sis-ah nen ne-tho war-ar-guar-sins-tar
na-tho-ti-an-sar-wa nen-thon-gr-gey-san e-his-an-skas-gen-nen one-ha-yat
nen-war-o-yan-quar-a-ton-on-tye nen-yar-gar-ker ta-gr-nr-squaw-ya-an-ne
ne-tho on-ne-yar-quar-ya-ar nen-ar-sen ne-yar-quar-ta-te-kenh.

7. b. Tar-o-nen sar-gon-yan-nen-tar-ah tar-o-nen-ti ton-tar-ken-yar-tas.

THE BOOK OF THE YOUNGER NATIONS.

(TRANSLATION.)

I. a. Now--now this day--now I come to your door where you are mourning
in great darkness, prostrate with grief. For this reason we have come
here to mourn with you. I will enter your door, and come before the
ashes, and mourn with you there; and I will speak these words to comfort
you.

I. b. Now our uncle has passed away, he who used to work for all, that
they might see the brighter days to come,--for the whole body of
warriors and also for the whole body of women, and also the children
that were running around, and also for the little ones creeping on the
ground, and also those that are tied to the cradle-boards; for all these
he used to work that they might see the bright days to come. This we
say, we three brothers.

I. c. Now the ancient lawgivers have declared--our uncles that are gone,
and also our elder brothers--they have said, it is worth twenty--it was
valued at twenty--and this was the price of the one who is dead. And we
put our words on it (_i.e._ the wampum), and they recall his
name--the one that is dead. This we say and do, we three brothers.

I. d. Now there is another thing we say, we younger brothers. He who has
worked for us has gone afar off; and he also will in time take with him
all these--the whole body of warriors and also the whole body of
women--they will go with him. Rut it is still harder when the woman
shall die, because with her the line is lost. And also the grandchildren
and the little ones who are running aruund--these he will take away; and
also those that are creeping on the ground, and also those that are on
the cradle-boards; all these he will takeaway with him.

1. e. Now then another thing we will say, we three brothers. Now you
must feel for us; for we came here of our own good-will--came to your
door that we might say this. And we will say that we will try to do you
good. When the grave has been made, we will make it still better. We
will adorn it, and cover it with moss. We will do this, we three
brothers.

2. Now another thing we will say, we younger brothers. You are mourning
in the deep darkness. I will make the sky clear for you, so that you
will not see a cloud. And also I will give the sun to shine upon you, so
that you can look upon it peacefully when it goes down: You shall see it
when it is going. Yea! the sun shall seem to be hanging just over you,
and you shall look upon it peacefully as it goes down. Now I have hope
that you will yet see the pleasant days. This we say and do, we three
brothers.

3. Now then another thing we say, we younger brothers. Now we will open
your ears, and also your throat, for there is something that has been
choking you and we will also give you the water that shall wash down all
the troubles in your throat. We shall hope that after this your mind
will recover its cheerfulness. This we say and do, we three brothers.

4. Now then there is another thing we say, we younger brothers. We will
now remake the fire, and cause it to burn again. And now you can go out
before the people, and go on with your duties and your labors for the
people. This we say and do, we three brothers.

5. Now also another thing we say, we younger brothers. You must
converse with your nephews; and if they say what is good, you must
listen to it. Do not cast it aside. And also if the warriors should say
anything that is good, do not reject it. This we say, we three brothers.

6. Now then another thing we say, we younger brothers. If any one
should fall--it may be a principal chief will fall and descend into the
grave--then the horns shall be left on the grave, and as soon as
possible another shall be put in his place. This we say, we three
brothers.

7. Now another thing we say, we younger brothers. We will gird the belt
on you, with the pouch, and the next death will receive the pouch,
whenever you shall know that there is death among us, when the fire is
made and the smoke is rising. This we say and do, we three brothers.

7. b. Now I have finished. Now show me the man! [Footnote: _i. e._,
"Point out to me the man whom I am to proclaim as chief, in place of the
deceased."]

NOTES ON THE CANIENGA BOOK

* * * * *

The meaning of the general title, _Okayondonghsera Yondennase_, has
been already explained (Introduction, p. 48). In the sub-title, the word
_oghentonh_ is properly an adverb, meaning firstly, or
foremost. This title might be literally rendered. "First the ceremony,
'At-the-wood's-edge' they call it."

1. The chiefs, in their journey to the place of meeting, are supposed to
have passed the sites of many deserted towns, in which councils had
formerly been held. Owing to the frequent removals of their villages,
such deserted sites were common in the Iroquois country. The speaker who
welcomes the arriving guests supposes that the view of these places had
awakened in their minds mournful recollections.

_Desawennawenrate_, "thy voice coming over." This word is explained
in the Glossary. It is in the singular number. According to the Indian
custom, the speaker regards himself as representing the whole party for
whom he speaks, and he addresses the leader of the other party as the
representative and embodiment of all who come with him. Throughout the
speeches "I" and "thou" are used in the well understood sense of "we"
and "ye." In like manner, tribes and nations are, as it were,
personified. A chief, speaking for the Onondagas, will say, "I (that is,
my nation) am angry; thou (the Delaware people) hast done wrong." This
style of bold personification is common in the scriptures. Moses warns
the Israelites: "Thou art a stiff-necked people." "Oh my people!"
exclaims Isaiah; "they which lead thee cause thee to err."

2. _Denighroghkwayen_, "let us two smoke." This word is in the dual
number, the two parties, the hosts and the guests, being each regarded
as one individual.

The difficulties and dangers which in the early days of the confederacy
beset the traveler in threading his way through the forest, from one
Indian nation to another, are vividly described in this section. The
words are still employed by their speakers as an established form,
though they have ceased to have any pertinence to their present
circumstances.

3. _Alnuah deyakonakarondon_, "yea, of chiefs,"--literally, "yea,
having horns." The custom of wearing horns as part of the head-dress of
a chief has been long disused among the Iroquois; but the idiom remains
in the language, and the horns, in common parlance, indicate the chief,
as the coronet suggests the nobleman in England. Among the western
Indians, as is well known, the usage still survives. "No one," says
Catlin, "wears the head-dress surmounted with horns except the
dignitaries who are very high in authority, and whose exceeding valor,
worth, and power are admitted by all." These insignia of rank are, he
adds, only worn on special and rare occasions, as in meeting embassies,
or at warlike parades or other public festivals, or sometimes when a
chief sees fit to lead a war-party to battle. [Footnote: _Letters and
Notes on the Manners, Customs, and Condition of the North American
Indians._ By George Catlin; p. 172.] The origin of the custom is
readily understood. The sight, frequent enough in former days, of an
antlered stag leading a herd of deer would be quite sufficient to
suggest to the quick apprehension of the Indian this emblem of authority
and pre-eminence.

5. _Sathaghyortnighson_, "thou who art of the Wolf clan." The clan
is addressed in the singular number, as one person. It is deserving of
notice that the titles of clan-ship used in the language of ceremony are
not derived from the ordinary names of the animals which give the clans
their designations. _Okwatho_ is wolf, but a man of the Wolf clan
is called _Tahionni_,--or, as written in the text,
_Taghyonni_. In ordinary speech, however, the expression
_rokwaho_, "he is a Wolf," might be used.

The English renderings of the names in the list of towns are those which
the interpreters finally decided upon. In several instances they doubted
about the meaning, and in some cases they could not suggest an
explanation. Either the words are obsolete, or they have come down in
such a corrupt form that their original elements and purport cannot be
determined. As regards the sites of the towns, see the Appendix, Note E.

6. _Deyako-larakeh ranyaghdenghshon_,--"the two clans of the
Tortoise." Respecting the two sub-gentes into which the Tortoise clan
was divided, see _ante_, p. 53. _Anowara_ is the word for
tortoise, but _raniahten_ (or, in the orthography of the text,
_ranyaghdengh_) signifies, "he is of the Tortoise clan."

7. _Jadadeken roskerewake_, "thy brother of the Bear clan."
_Okwari_ is bear, but _roskerewake_ signifies "he is of the
Bear clan." _Rokwari_, "he is a Bear," might, however, be used with
the same meaning.

8. _Onghwa kehaghshonha_, "now recently." It is possible that
_onghwa_ is here written by mistake for _orighwa_. The word
_orighwakayongh_, which immediately follows, signifies "in ancient
times," and the corresponding word _orighwake-haghshonha_ would be
"in younger times." The period in which these additions were made,
though styled recent, was probably long past when the "Book of Rites"
was committed to writing; otherwise many towns which are known to have
existed at the latter date would have been added to the list. In fact,
the words with which the catalogue of towns closes--"these were the
clans in ancient times,"--seem to refer these later additions, along
with the rest, back to a primitive era of the confederacy.

9. _Rawenniyo raweghniseronnyh_, "God has appointed this day," or,
literally, "God makes this day." In these words are probably found the
only trace of any modification of the Book of Rites caused by the
influence of the white visitors and teachers of the modern Iroquois. As
the very fact that the book was written in the alphabet introduced by
the missionaries makes us certain that the person who reduced it to
writing had been under missionary instruction, it might be deemed
surprising that more evidences of this influence are not apparent. It is
probable, however, that the conservative feeling of the Council would
have rejected any serious alterations in their ancient forms. It seems
not unlikely that David of Schoharie--or whoever was the penman on this
occasion--may have submitted his work to his missionary teacher, and
that in deference to his suggestion a single interpolation of a
religious cast, to which no particular objection could be made, was
allowed to pass.

The word _Rawenniyo_, as is well known, is the term for God which
was adopted by the Catholic missionaries. It is, indeed, of
Huron-Iroquois origin, and may doubtless have been occasionally employed
from the earliest times as an epithet proper for a great divinity. Its
origin and precise meaning are explained in the Appendix, Note B. The
Catholic missionaries appropriated it as the special name of the Deity,
and its use in later times is probably to be regarded as an evidence of
Christian influence. That the sentence in which it occurs in the text is
probably an interpolation, is shown by the fact that the words which
precede this sentence are repeated, with a slight change, immediately
after it. Having interjected this pious expression, the writer seems to
have thought it necessary to resume the thread of the discourse by going
back to the phrase which had preceded it. It will be observed that the
religious sentiment proper to the Book of Rites appears to us confined
to expressions of reverence for the great departed, the founders of the
commonwealth. This circumstance, however should not be regarded as
indicating that the people were devoid of devotional feeling of another
kind. Their frequent "thanksgiving festivals" afford sufficient evidence
of the strength of this sentiment; but they apparently considered its
display out of place in their political acts.

15. _Nene karcnna_, "the song," or "hymn." The purport of this
composition is explained in the Introduction (_ante_,
p. 62). Before the Book of Rites came into my possession I had often
heard the hymn repeated, or sung, by different individuals, in slightly
varying forms. The Onondaga version, given me on the Syracuse
Reservation, contains a line, "_Negwiyage teskenonhenhne_" which is
not found in the Canienga MS. It is rendered "I come to greet the
children." The affection of the Indians for their children, which is
exhibited in various passages of the Book, is most apparent in the
Onondaga portion.

_Kayanerenh_. This word is variously rendered,--"the peace," "the
law," and "the league," (see _ante_, p. 33). Here it evidently
stands for _Kayancrenhkowa_, "the Great Peace," which is the name
usually given by the Kanonsionni to their league, or federal
constitution.

_Deskenonghweronne_, or in the modern French orthography,
_teskenonhweronne_, "we come to greet and thank," is a good example
of the comprehensive force of the Iroquois tongue. Its root is
_nonhwe_, or _nanwe_, which is found in _kenonhws_, I
love, like, am pleased with--the initial syllable _ke_ being the
first personal pronoun. In the frequentative form this becomes
_kenonhweron_, which has the meaning of "I salute and thank," i.e.,
I manifest by repeated acts my liking or gratification. The _s_
prefixed to this word is the sign of the reiterative form:
_skenonhweron_, "_again_ I greet and thank." The terminal
syllable _ne_ and the prefixed _te_ are respectively the signs
of the motional and the cislocative forms,--"I _come hither_ again
to greet and thank." A word of six syllables, easily pronounced (and in
the Onondaga dialect reduced to five) expresses fully and forcibly the
meaning for which eight not very euphonious English words are
required. The notion that the existence of these comprehensive words in
an Indian language, or any other, is an evidence of deficiency in
analytic power, is a fallacy which was long ago exposed by the clear and
penetrative reasoning of Duponceau, the true father of American
philology. [Footnote: See the admirable Preface to his translation of
Zeisberger's Delaware Grammar, p. 94.] As he has well explained,
analysis must precede synthesis. In fact, the power of what may be
termed analytic synthesis,--the mental power which first resolves words
or things into their elements, and then puts them together in new
forms,--is a creative or co-ordinating force, indicative of a higher
natural capacity than the act of mere analysis. The genius which framed
the word _teskenonhweronne_ is the same that, working with other
elements, produced the steam-engine and the telephone.

_Ronkeghsota jivathondek_. Two translations of this verse were
given by different interpreters. One made it an address to the people:
"My forefathers--hearken to them!" i.e., listen to the words of our
forefathers, which I am about to repeat. The other considered the verse
an invocation to the ancestors themselves. "My forefathers! hearken ye!"
The words will bear either rendering, and either will be consonant with
the speeches which follow.

The lines of this hymn have been thus cast into the metre of
Longfellow's "Hiawatha:"--

"To the great Peace bring we greeting!
To the dead chiefs kindred, greeting!
To the warriors round him, greeting!
To the mourning women, greeting!
These our grandsires' words repeating,
Graciously, O grandsires, hear us!"

16. _Enyonghdentyonko kanonghsakonghshen_,-"he will walk to and fro
in the house." In councils and formal receptions it is customary for the
orator to walk slowly to and fro during the intervals of his
speech. Sometimes, before beginning his address, he makes a circuit of
the assembly with a meditative aspect, as if collecting his
thoughts. All public acts of the Indians are marked with some sign of
deliberation.

21. _Eghnikonh enyerighwawetharho kenthoh_,--"thus they will close
the ceremony here." The address to the forefathers, which is mainly an
outburst of lamentation over the degeneracy of the times, is here
concluded. It would seem, from what follows, that at this point the
candidate for senatorial honors is presented to the council, and is
formally received among them, with the usual ceremonies, which were too
well known to need description. The hymn is then sung again, and the
orator proceeds to recite the ancient laws which the founders of their
confederacy established.

22. _Watidewennakarondonnyon_, "we have put on the horns;" in other
words, "we have invested the new chief with the ensigns of office,"--or,
more briefly, "we have installed him." The latter is the meaning as at
present understood; but it is probable that, in earlier days, the
panoply of horns was really placed on the head of the newly inducted
councillor.

23. _Aghsonh denvakokwanentonghsacke_, etc., "as soon as he is dead"
(or, according to another rendering, "when he is just dying") the horns
shall be taken off. The purport and object of this law are set forth in
the Introduction, p.67.

24. _Ne nayakoghstonde ne nayeghnyasakenradake,_ "by reason of the neck
being white." The law prescribed in this section to govern the
proceedings of the Council in the case of homicide has been explained in
the Introduction, p. 68. The words now quoted, however, introduce a
perplexity which cannot be satisfactorily cleared up. The aged chief,
John S. Johnson, when asked their meaning, was only able to say that
neither he nor his fellow councillors fully understood it. They repeated
in council the words as they were written in the book, but in this case,
as in some others, they were not sure of the precise significance or
purpose of what they said. Some of them thought that their ancestors,
the founders, had foreseen the coming of the white people, and wished to
advise their successors against quarreling with their future
neighbors. If this injunction was really implied in the words, we must
suppose that they were an interpolation of the Christian chief, David of
Schoharie, or possibly of his friend Brant. They do not, however, seem
to be, by any means, well adapted to convey this meaning. The
probability is that they are a modern corruption of some earlier phrase,
whose meaning had become obsolete. They are repeated by the chiefs in
council, as some antiquated words in the authorized version of the
scriptures are read in our own churches, with no clear
comprehension--perhaps with a total misconception--of their original
sense.

27. _Enjonkwanekheren_, "we shall lose some one," or, more
literally, we shall fail to know some person. This law, which is fully
explained in the Introduction, p. 70, will be found aptly exemplified in
the Onondaga portion of the text, where the speeches of the "younger
brothers" are evidently framed in strict compliance with the injunctions
here given.

28. _Jadakweniyu_. This word, usually rendered "ruler," appears to
mean "principal person," or perhaps originally a "very powerful person."
It is a compound word, formed apparently from _oyata_, body or
person, _kakwennion_, to be able, and the adjective termination
_iyu_ or _iyo_, in its original sense of "great." (See
Appendix, Note B.) M. Cuoq, in his Iroquois Lexicon, defines the verb
_kiatakwenniyo_ as meaning "to be the important personage, the
first, the principal, the president." It corresponds very nearly to the
Latin _princeps_, and, as applied in the following litany to the
fifty great hereditary chiefs of the Iroquois, might fairly enough be
rendered "prince."

_Kanonghsyonny_, in modern orthography, _Kanonsionni_. For the
origin and meaning of this word, and an explanation of the following
section, see the Introduction, p. 75.

_Yejodenaghstahhere kanaghsdajikowah_, lit., "they added
frame-poles to the great framework." Each of these compounds comprises
the word _kanaghsta_, which is spelt by Bruyas, _gannasta_,
and defined by him, "poles for making a cabin,--the inner one, which is
bent to form the frame of a cabin." The reference in these words is to
the Tuscaroras, Tuteloes, Nanticokes, and other tribes, who were
admitted into the confederacy after its first formation. From a
manuscript book, written in the Onondaga dialect, which I found at
"Onondaga Castle," in September, 1880, I copied a list of the fifty
councillors, which closed with the words, "_shotinastasonta
kanastajikona Ontaskaeken_"--literally, "they added a frame-pole to
the great framework, the Tuscarora nation."

29. _Onenh jathondek, sewarihwisaanonghkwe Kayanerenghkowa,_--"now
listen, ye who completed the work, the Great League." This section,
though written continuously as prose, was probably always sung, like the
list of chiefs which follows. It is, in fact, the commencement of a
great historical chant, similar in character to the 78th Psalm, or to
some passages of the Prophets, which in style it greatly resembles. In
singing this portion, as also in the following litany to the chiefs, the
long-drawn exclamation of _hai_, or _haihhaih_, is frequently
introduced. In the MS. book referred to in the last note, the list of
councillors was preceded by a paragraph, written like prose, but with
many of these interjections interspersed through it. The interpreter,
Albert Cusick, an intelligent and educated man, assured me that this was
a song, and at my request he chanted a few staves of it, after the
native fashion. The following are the words of this hymn, arranged as
they are sung. It will be seen that it is a sort of cento or
compilation, in the Onondaga dialect, of passages from various portions
of the Canienga Book of Rites, and chiefly from the section (29) now
under consideration:--

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