Section 28 (_ante_, p. 128) _Kanyadariyu_. The prefixed _s_ is the sign

of the reiterative form, and when joined to proper names is regarded as

a token of nobility,--like the French _de_, or the German _von_.

[Footnote: See J. A. Cuoq: _Jugement Erroné_, etc., p. 57. "Le

reiteratif est comme un signe de noblesse dans les noms propres."]

_Kanyadariyo_, was one of the two leading chiefs of the Senecas at the

formation of the confederacy. The title belongs to the Wolf clan.

_Yeshonaraseshen_, lit., "they were cousins." In the present instance,

and according to the Indian idiom, we must read "Skanyadariyo, with his

cousin, Shadekaronyes." _Shadekaronyes_ (Onon., _Shatekaenyes_), "skies

of equal length." This chief (whose successor now belongs to the Snipe

clan) was in ancient times the head of the second great division of the

Senecas. These two potentates were made a "class" in the Council by

themselves, and were thus required to deliberate together and come to an

agreement on any question that was brought up, before expressing an

opinion in the council. This ingenious device for preventing differences

between the two sections of the Seneca nation is one of the many

evidences of statesmanship exhibited in the formation of the League.

46. _Satyenawat_, "withheld." This chief, in the Canadian list, is of

the Snipe clan; in Mr. Morgan's Seneca list, he is of the Bear clan. His

comrade in the class, Shakenjowane, is, in both lists, of the Hawk clan.

_Shakenjowane_ (Onon., _Shakenjona_), "large forehead."

There has apparently been some derangement here in the order of the

classes. In Mr. Morgan's list, and also in one furnished to me at

Onondaga Castle, the two chiefs just named belong to different classes.

The variance of the lists may be thus shown:--

_The Book of Rites_. _The Seneca and Onondaga Lists_.

Second Seneca Class.

_Satyenawat_ _Kanokarih_

_Shakenjowane_ _Shakenjowane_.

Third Seneca Class.

_Kanokarih_ _Satyenawat_

_Nisharyenen_ _Nisharyenen_.

Satyenawat and Kanokarih have changed places. As the Book of Rites is

the earlier authority, it is probable that the change was made among the

New York Senecas after a part of their nation had removed to Canada.

47. _Kanokarih_ (Onon., _Kanokaehe_), "threatened."

_Nisharyenen_ (Onon., _Onishayenenha_), "the day fell down."

One of the interpreters rendered the latter name, "the handle drops."

The meaning of the word must be considered doubtful. The first of these

chiefs is of the Tortoise clan, and the second is, in Canada, of the

Bear clan. In Mr. Morgan's list he is of the Snipe clan. The disruption

of the Seneca nation, and the introduction of new clans, have thrown

this part of the list into confusion.

48. _Onghwakeghaghshonah_, etc. The verses which follow are repeated

here from the passage of the Book which precedes the chanted litany.

(See _ante_, Section 28.) Their repetition is intended to introduce the

names of the two chiefs who composed the fourth and last class of the

Seneca councillors. _Yatehhotinhohhataghkwen_, "they were at the

doorway," or, according to another version, "they made the doorway." The

chiefs are represented as keeping the doorway of the "extended mansion,"

which imaged the confederacy. _Kanonghkeridawyh_, (Onon.,

_Kanonkeitawi_,) "entangled hair given." This chief, in Canada, is of

the Bear clan; in New York, according to Morgan's list, he is of the

Snipe clan. _Teyoninhokarawenh_, (Onon., _Teyoninhokawenh_,) "open

door." In both lists he is of the Wolf clan.

Mr. Morgan (in his "League of the Iroquois," page 68,) states that to

the last-named chief, or "sachem," the duty of watching the door was

assigned, and that "they gave him a sub-sachem, or assistant, to enable

him to execute this trust." In fact, however, every high chief, or

_royaner_ (lord), had an assistant, or war chief (_roskenrakehte-kowa_,

great warrior), to execute his instructions. The Book of Rites shows

clearly that the two chiefs to whom the duty of "guarding the doorway"

was assigned were both nobles of the first rank. Their office also

appears not to have been warlike. From the words of the Book it would

seem that when new tribes were received into the confederacy, these two

councillors had the formal office of "opening the doorway" to the

new-comers--that is (as we may suppose), of receiving and introducing

their chiefs into the federal council.

In another sense the whole Seneca nation was deemed, and was styled in

council, the Doorkeeper (_Ronhohonti_, pl., _Roninhohonti_) of the

confederacy. The duty of guarding the common country against the

invasions of the hostile tribes of the west was specially committed to

them. Their leaders, or public representatives, in this duty would

naturally be the two great chiefs of the nation, Kanyateriyo and

Shadekaronyes. The rules of the League, however, seem to have forbidden

the actual assumption by the councillors of any executive or warlike

command. At least, if they undertook such duties, it must be as private

men, and not in their capacity of nobles--just as an English peer might

serve as an officer in the army or as an ambassador. The only exceptions

recognized by the Iroquois constitution seem to have been in the cases

of Tekarihoken and Skanawati, who were at once nobles and war-chiefs.

(See _ante_, pages 78 and 159.) The two great Seneca chiefs would

therefore find it necessary to make over their military functions to

their assistants or war-chiefs. This may explain the statement made by

Morgan ("League of the Iroquois," p. 74) that there were two special

"war-chiefships" created among the Senecas, to which these commands were

assigned.

49. _Onenh watyonkwentendane kanikonrakeh_. The condoling chant

concludes abruptly with the doleful exclamation, "Now we are dejected in

spirit." _Enkitenlane_, "I am becoming poor," or "wretched," is

apparently a derivative of _kitenre_, to pity, and might be rendered, "I

am in a pitiable state." "We are miserable in mind," would probably be a

literal version of this closing ejaculation. Whether it is a lament for

the past glories of the confederacy, or for the chief who is mourned, is

a question which those who sing the words at the present day would

probably have a difficulty in answering. It is likely, however, that the

latter cause of grief was in the minds of those who first composed the

chant.

It is an interesting fact, as showing the antiquity of the names of the

chiefs in the foregoing list, that at least a fourth of them are of

doubtful etymology. That their meaning was well understood when they

were borne by the founders of the League cannot be questioned. The

changes of language or the uncertainties of oral transmission, in the

lapse of four centuries, have made this large proportion of them either

obsolete or so corrupt as to be no longer intelligible. Of all the names

it may probably be affirmed with truth that the Indians who hear them

recited think of their primitive meaning as little as we ourselves think

of the meaning of the family names or the English titles of nobility

which we hear or read. To the Iroquois of the present day the hereditary

titles of their councillors are--to use their own expression--"just

names," and nothing more. It must not be supposed, however, that the

language itself has altered in the same degree. Proper names, as is well

known, when they become mere appellatives, discharged of significance,

are much more likely to vary than the words of ordinary speech.

NOTES ON THE ONONDAGA BOOK

1 _a. Yo onen onen wen ni sr te,_ "oh now--now this day." It will be

noticed that this address of the "younger brothers" commences in nearly

the same words which begin the speeches of the Canienga book. This

similarity of language exists in other parts of the two books, though

disguised by the difference of dialect, and also by the very irregular

and corrupt spelling of the Onondaga book. To give some idea of this

irregularity, and of the manner in which the words of this book are to

be pronounced, several of these words are subjoined, with the

pronunciation of the interpreter, represented in the orthography of the

Canienga book:

_Words as written._ _As pronounced by La Fort._

wen ni sr te wennisaate

ho gar a nyat hogaenyat

son tar yen sontahien

na ya ne nayeneh

o shon ta gon gonar osontagongona

gar weear har tye gawehehatie

on gwr non sen shen tar qua ongwanonsenshentakwa

ga nen ar ta (or, ga nen ar ti) ganenhate

kon hon wi sats konthonwitsas

o wen gr ge ohwengage

nar ya he yr genh nayehiyaken.

The letter _r,_ it will be seen, is not a consonant. In fact, it is

never heard as such in the modern Onondaga dialect. As used by La Fort,

its office is either to give to the preceding vowel _a_ the sound which

it has in _father,_ or by itself to represent that sound. The _a,_ when

not followed by _r,_ is usually sounded like _a_ in _fate_, but

sometimes keeps the sound of _a_ in _far._ The _e_ usually represents

the English _e_ in _be,_ or, when followed by _n,_ the _e_ in _pen._ The

_i_ and _y_ are commonly sounded as in the word _city._ The _g_ is

always hard, and is interchangeable with _k._ The _t_ and _d_ are also

interchangeable.

While the syllables in the original are written separately, the words

are not always distinguished; and it is doubtful if, in printing, they

have in all cases been properly divided. The translation of the

interpreter, though tolerably exact, was not always literal; and in the

brief time at our command the precise meaning of some of the words was

not ascertained. No attempt, therefore, has been made to form a glossary

of this portion of the text.

In the original the addresses of the "younger brothers" are divided into

sections, which are numbered from one to seven, and each of which, in

the ceremony, is called to mind by its special wampum-string, which is

produced when the section is recited. As the first of these sections is

of much greater length than the others, it has been divided in this

work, for the purpose of ready reference, into sub-sections, which are

numbered 1_a_, 1_b_, and so on.

1 _b_. _Nenthaotagenhetak_, "by the ashes," or "near the hearth." The

root-word is here _agenhe_, the Onondaga form of the Canienga word

_akenra_, ashes, which is comprised in the compound form,

_jiudakenrokde_, in Section 27 of the Canienga book. It will be seen

that the spokesman of the younger nations is here complying strictly

with the law laid down in that section. He "stands by the hearth and

speaks a few words to comfort those who are mourning."

1 _c_. "_It was valued at twenty._" The interpreters explained that by

"twenty" was understood the whole of their wampum, which constituted all

their treasure. A human life was worth the whole of this, and they

freely gave it, merely to recall the memory of the chief who was gone.

Among the Hurons, when a man had been killed, and his kindred were

willing to renounce their claim to vengeance on receiving due

satisfaction, the number of presents of wampum and other valuables which

were to be given was rigidly prescribed by their customary law.

[Footnote: _Relation_ of 1648, p. 80.] From this custom would easily

follow the usage of making similar gifts, in token of sympathy, to all

persons who were mourning the loss of a near relative,

1 _d_. "_Because with her the line is lost._" The same sentiment

prevailed among the Hurons. "For a Huron killed by a Huron," writes

Father Ragueneau in the letter just quoted, "thirty gifts are commonly

deemed a sufficient satisfaction. For a woman forty are required,

because, as they say, the women are less able to defend themselves; and,

moreover, they being the source whence the land is peopled, their lives

should be deemed of more value to the commonwealth, and their weakness

should have a stronger support in public justice." Such was the

reasoning of these heathen barbarians. Enlightened Christendom has

hardly yet advanced to the mark of these opinions.

I _e. "Where the grave has been made,"_ &c. The recital of Father

Ragueneau also illustrates this passage. "Then followed," he writes,

"nine other presents, for the purpose, as it were, of erecting a

sepulchre for the deceased. Four of them were for the four pillars which

should support this sepulchre, and four others for the four cross-pieces

on which the bier of the dead was to rest. The ninth was to serve as his

pillow."

2. "I will make the sky clear to you." In this paragraph the speaker

reminds the mourners, in the style of bold imagery which the Iroquois

orators affected, that continued grief for the dead would not be

consonant with the course of nature. Though all might seem dark to them

now, the sky would be as clear, and the sun would shine as brightly for

them, as if their friend had not died. Their loss had been inevitable,

and equally sure would be the return of the "pleasant days." This

reminder, which may seem to us needless, was evidently designed as a

reproof, at once gentle and forcible, of those customs of excessive and

protracted mourning which were anciently common among the Huron-Iroquois

tribes.

3. _"You must converse with your nephews,"_ &c. The "nephews" are, of

course, the chiefs of the younger nations, who are here the condolers.

The mourners are urged to seek for comfort in the sympathy of their

friends, and not to reject the consolations offered by their visitors

and by their own people.

4. _"And now you can go out before the people, and go on with your

duties,"_ &c. This, it will be seen, corresponds with the injunctions of

the Canienga book. (See Section 27, _ante,_ p. 127): "And then they will

be comforted, and will conform to the great law."

6. _"Then the horns shall be left on the grave,"_ &c. The same figure is

here used as in the Canienga book, Section 23 (_ante,_ p. 125). It is

evident that the importance of keeping up the succession of their

councillors was constantly impressed on the minds of the Iroquois people

by the founders of their League.

7. _"And the next death will receive the pouch."_ The "mourning wampum,"

in modern days, is left, or supposed to be left, with the kindred of the

late chief until another death shall occur among the members of the

Council, when it is to be passed on to the family of the deceased. This

economy is made necessary by the fact that only one store of such wampum

now exists, as the article is no longer made. It is probable that in

ancient times the wampum was left permanently with the family of the

deceased, as a memorial of the departed chief.

_"Where the fire is made and the smoke is rising," i.e.,_ when you

receive notice that a Condoling Council is to be held in a certain

place. The kindled fire and the rising smoke were the well-understood

images which represented the convocation of their councils. In the

Onondaga book before referred to (_ante,_ p. 152) a few pages were

occupied by what might be styled a pagan sermon, composed of

exhortations addressed to the chiefs, urging them to do their duty to

the community. The following is the commencement of this curious

composition, which may serve to illustrate both the words now under

consideration and the character of the people. The orthography is much

better than that of La Fort's book, the vowels generally having the

Italian sound, and the spelling being tolerably uniform. The translation

was made by Albert Cusick, and is for the most part closely literal: The

discourse commences with a "text," after the fashion which the pagan

exhorter had probably learned from the missionaries:--

Naye ne iwaton ne gayanencher:

Onen wahagwatatjistagenhas ne Thatontarho. Onen wagayengwaeten, naye ne

watkaenya, esta netho tina enyontkawaonk. Ne enagenyon nwatkaonwenjage

shanonwe nwakayengwaeten netho titentyetongenta shanonwe

nwakayengwaeten, ne tokat gishens enyagoiwayentaha ne oyatonwetti.

Netho hiya nigawennonten ne ongwanencher ne Ayakt Niyongyonwenjage ne

Tyongwehonwe.

Ottinawahoten ne oyengwaetakwit? Nayehiya, ne agwegeh

enhonatiwagwaisyonk ne hatigowanes,--tenhontatnonongwak gagweki,--oni

enshagotino-ongwak ne honityogwa, engenk ne hotisgenrhergeta, oni ne

genthonwisash, oni ne hongwagsata, oni ne ashonsthateyetigaher ne

ongwagsata; netho niyoh tehatinya agweke sne sgennon enyonnontonnyonhet,

ne hegentyogwagwegi. Naye ne hatigowanens neye gagwegi honatiiwayenni

sha oni nenyotik honityogwa shanya yagonigonheten. Ne tokat gishen naye

enyagotiwatentyeti, negaewane akwashen ne honiyatwa shanityawenih.

_Translation._

"The law says this:

"Now the council-fire was lighted by Atotarho. Now the smoke rises and

ascends to the sky, that everybody may see it. The tribes of the

different nations where the smoke appeared shall come directly where the

smoke arises, if, perhaps, they have any business for the council to

consider.

"These are the words of our law,--of the Six Nations of Indians.

"What is the purpose of the smoke? It is this--that the chiefs must all

be honest; that they must all love one another; and that they must have

regard for their people,--including the women, and also our children,

and also those children whom we have not yet seen; so much they must

care for, that all may be in peace, even the whole nation. It is the

duty of the chiefs to do this, and they have the power to govern their

people. If there is anything to be done for the good of the people, it

is their duty to do it."

7 _b. "Now I have finished! Now show him to me!"_ With this laconic

exclamation, which calls upon the nation of the late chief to bring

forward his successor, the formal portion of the ceremony--the

condolence which precedes the installation--is abruptly closed.

APPENDIX.

NOTE A.

THE NAMES OF THE IROQUOIS NATIONS.

The meaning of the term _Kanonsionni,_ and of the other names by which

the several nations were known in their Council, are fully explained in

the Introduction. But some account should be given of the names, often

inappropriate and generally much corrupted, by which they were known to

their white neighbors. The origin and proper meaning of the word

_Iroquois_ are doubtful. All that can be said with certainty is that the

explanation given by Charlevoix cannot possibly be correct. "The name of

Iroquois," he says, "is purely French, and has been formed from the term

_hiro,_ 'I have spoken,' a word by which these Indians close all their

speeches, and _koue,_ which, when long drawn out, is a cry of sorrow,

and when briefly uttered, is an exclamation of joy." [Footnote: _History

of New France,_ Vol. i, p. 270.] It might be enough to say of this

derivation that no other nation or tribe of which we have any knowledge

has ever borne a name composed in this whimsical fashion. But what is

decisive is the fact that Champlain had learned the name from his Indian

allies before he or any other Frenchman, so far as is known, had ever

seen an Iroquois. It is probable that the origin of the word is to be

sought in the Huron language; yet, as this is similar to the Iroquois

tongue, an attempt may be made to find a solution in the latter.

According to Bruyas, the word _garokwa_ meant a pipe, and also a piece

of tobacco,--and, in its verbal form, to smoke. This word is found,

somewhat disguised by aspirates, in the Book of

Rites--_denighroghkwayen,_--"let us two smoke together." (_Ante._ p.

114, Section 2). In the indeterminate form the verb becomes _ierokwa,_

which is certainly very near to "Iroquois." It might be rendered "they

who smoke," or "they who use tobacco," or, briefly, "the Tobacco

People." This name, the Tobacco Nation (_Nation du Petun_) was given by

the French, and probably also by the Algonkins, to one of the Huron

tribes, the Tionontates, noted for the excellent tobacco which they

raised and sold. The Iroquois were equally well known for their

cultivation of this plant, of which they had a choice variety.

[Footnote: "The Senecas still cultivate tobacco. Its name signifies

'_the only tobacco,'_ because they consider this variety superior to all

others."--Morgan: _League of the Iroquois,_ p. 375.] It is possible that

their northern neighbors may have given to them also a name derived from

this industry. Another not improbable supposition might connect the name

with that of a leading sept among them, the Bear clan. This clan, at

least among the Caniengas, seems to have been better known than any

other to their neighbors. The Algonkins knew that nation as the Maquas,

or Bears. In the Canienga speech, bear is _ohkwari_; in Onondaga, the

word becomes _ohkwai_, and in Cayuga, _iakwai_,--which also is not far

from _Iroquois_. These conjectures--for they are nothing more--may both

be wrong; but they will perhaps serve to show the direction in which the

explanation of this perplexing word is to be sought.

The name of _Mingo_ or _Mengwe,_ by which the Iroquois were known to the

Delawares and the other southern Algonkins, is said to be a contraction

of the Lenape word _Mahongwi_, meaning the "People of the Springs."

[Footnote: E. G. Squier: _"Traditions of the Algonquins,"_ in Beach's

Indian Miscellany, p. 28.] The Iroquois possessed the headwaters of the

rivers which flowed through the country of the Delawares, and this

explanation of the name may therefore be accepted as a probable one.

The first of the Iroquois nations, the "oldest brother" of the

confederacy, has been singularly unfortunate in the designations by

which it has become generally known. The people have a fine, sonorous

name of their own, said to be derived from that of one of their ancient

towns. This name is _Kanienke_, "at the Flint." _Kansen_, in their

language, signifies flint, and the final syllable is the same locative

particle which we find in _Onontake,_ "at the mountain." In

pronunciation and spelling, this, like other Indian words, is much

varied, both by the natives themselves and by their white neighbors,

becoming _Kanieke, Kanyenke, Canyangeh,_ and _Canienga._ The latter

form, which accords with the sister names of Onondaga and Cayuga, has

been adopted in the present volume.

The Huron frequently drops the initial _k,_ or changes it to _y._ The

Canienga people are styled in that speech _Yanyenge,_ a word which is

evidently the origin of the name of _Agnier,_ by which this nation is

known to the French.

The Dutch learned from the Mohicans (whose name, signifying Wolves, is

supposed to be derived from that of their leading clan) to call the

Kanienke by the corresponding name of _Maqua_ (or _Makwa_), the Algonkin

word for Bear. But as the Iroquois, and especially the Caniengas, became

more and more a terror to the surrounding nations, the feelings of

aversion and dread thus awakened found vent in an opprobrious epithet,

which the southern and eastern Algonkins applied to their obnoxious

neighbors. They were styled by these enemies _Mowak,_ or _Mowawak_ a

word which has been corrupted to _Mohawk._ It is the third person

plural, in the sixth "transition," of the Algonkin word _mowa_, which

means "to eat," but which is only used of food that has had life.

Literally it means "they eat them;" but the force of the verb and of the

pronominal inflection suffices to give to the word, when used as an

appellative, the meaning of "those who eat men," or, in other words,

"the Cannibals." That the English, with whom the Caniengas were always

fast friends, should have adopted this uncouth and spiteful nickname is

somewhat surprising. It is time that science and history should combine

to banish it, and to resume the correct designation. [Footnote: William

Penn and his colonists, who probably understood the meaning of the word

_Mohawk_ forbore to employ it. In the early records of the colony

(published by the Pennsylvania Historical Society) the nation is

described in treaties, laws, and other public acts, by its proper

designation, a little distorted in the spelling,--_Canyingoes,

Ganyingoes, Cayinkers, etc._]

The name _Oneida_, which in French became _Onneyoutk_ or _Onneyote_, is

a corruption of a compound word, formed of _onenhia_, or _onenya_,

stone, and _kaniote_, to be upright or elevated. _Onenniote_ is rendered

"the projecting stone." It is applied to a large boulder of syennite,

which thrusts its broad shoulder above the earth at the summit of an

eminence near which, in early times, the Oneidas had planted their chief

settlement.

As has been already stated, _Onondaga_ is a softened pronunciation of

_Onontake_, "at the mountain,"--or, perhaps, more exactly, "at the

hill." It is probable that this name was unknown when the confederacy

was formed, as it is not comprised in the list of towns given in the

Book of Rites. It may be supposed to have been first applied to this

nation after their chief town was removed to the site which it occupied

in the year 1654, when the first white visitors of whom we have any

certain account, the Jesuit Father Le Moyne and his party, came among

them,--and also in 1677, when the English explorer, Greenhalgh, passed

through their country. This site was about seven miles east of their

present Reservation. I visited it in September, 1880, in company with my

friend, General John S. Clark, who has been singularly successful in

identifying the positions of the ancient Iroquois towns. The locality is

thus described in my journal: "The site is, for an Indian town,

peculiarly striking and attractive. It stretches about three miles in

length, with a width of half a mile, along the broad back and gently

sloping sides of a great hill, which swells, like a vast oblong cushion,

between two hollows made by branches of a small stream, known as

Limehouse creek. These streams and many springs on the hillside yielded

abundance of water, while the encircling ridges on every side afforded

both firewood and game. In the neighborhood were rich valleys, where--as

well as on the hill itself--the people raised their crops of corn,

beans, pumpkins, and tobacco. There are signs of a large population." In

the fields of stubble which occupied the site of this ancient capital,

the position of the houses could still be traced by the dark patches of

soil; and a search of an hour or two rewarded us with several

wampum-beads, flint chips, and a copper coin of the last century. The

owner of the land, an intelligent farmer, affirmed that "wagon-loads" of

Indian wares,--pottery, hatchets, stone implements, and the like--had

been carried off by curiosity seekers.

The name of the _Cayugas_ (in French _Goyogouin_) is variously

pronounced by the Iroquois themselves. I wrote it as I heard it, at

different times, from members of the various tribes. _Koyúkweñ, Koiúkwe,

Kwaiúkweñ, Kayúkwe._ A Cayuga chief made it _Kayúkwa,_ which is very

near the usual English pronunciation of the word. Of its purport no

satisfactory account could be obtained. One interpreter rendered it "the

fruit country," another "the place where canoes are drawn out." Cusick,

the historian, translates it "a mountain rising from the water." Mr.

Morgan was told that it meant "the mucky land." We can only infer that

the interpreters were seeking, by vague resemblances, to recover a lost

meaning.

The _Senecas_, who were called by the French _Tsonontouan_ or

_Sonnontouan_, bore among the Iroquois various names, but all apparently

derived from the words which appear in that appellation,--_ononta_,

hill, and _kowa_ or _kowane,_ great. The Caniengas called them

_Tsonontowane_; the Oneidas abridged the word to _Tsontowana_; the

Cayugas corrupted it to _Onondewa_; and the Onondagas contracted it yet

farther, to _Nontona_. The Senecas called themselves variously

_Sonontowa, Onontewa,_ and _Nondewa._ _Sonontowane_ is probably the most

correct form.

The word _Seneca_ is supposed to be of Algonkin origin, and like

_Mohawk_, to have been given as an expression of dislike, or rather of

hostility. _Sinako_, in the Delaware tongue, means properly "Stone

Snakes;" but in this conjunction it is understood, according to the

interpretation furnished to Mr. Squier, to signify "Mountain Snakes."

[Footnote: _"Traditions of the Algonquins,"_ in Beach's _Indian

Miscellany,_ p. 33.] The Delawares, it appears, were accustomed to term

all their enemies "snakes." In this case they simply translated the

native name of the Iroquois tribe (the "Mountain People"), and added

this uncomplimentary epithet. As the name, unlike the word Mohawk, is

readily pronounced by the people to whom it was given, and as they seem

to have in some measure accepted it, there is not the same reason for

objecting to its use as exists in the case of the latter word,--more

especially as there is no absolute certainty that it is not really an

Iroquois word. It bears, in its present form, a close resemblance to the

honorable "Council name" of the Onondagas,--_Sennakehte,_ "the

title-givers;" a fact which may perhaps have made the western nation

more willing to adopt it.

NOTE B.

MEANING OF OHIO, ONTARIO, ONONTIO, RAWENNIIO.

The words _Ohio, Ontario_ and _Onontio_ (or _Yonnondio_)--which should

properly be pronounced as if written _Oheeyo, Ontareeyo,_ and

_Ononteeyo_--are commonly rendered "Beautiful River," "Beautiful Lake,"

"Beautiful Mountain." This, doubtless, is the meaning which each of the

words conveys to an Iroquois of the present day, unless he belongs to

the Tuscarora tribe. But there can be no doubt that the termination _io_

(otherwise written _iyo, iio, eeyo_, etc.) had originally the sense, not

of "beautiful," but of "great." It is derived from the word _wiyo_ (or

_wiio_) which signifies in the Seneca dialect _good,_ but in the

Tuscarora, _great_. It is certain that the Tuscaroras have preserved the

primitive meaning of the word, which the Hurons and the proper Iroquois

have lost. When the French missionaries first studied the languages of

these nations, traces of the original usage were apparent. Bruyas, in

the "Proemium" to his _Radices Verborum Iroquaorum_, (p. 14), expressly

states that _jo (io)_ in composition with verbs, "signifies magnitude."

He gives as an example, _garihaioston_, "to make much of anything," from

_garihea_, thing, and _io_, "great, important." The Jesuit missionaries,

in their _Relation_ for 1641, (p. 22) render _Onontio_ "great mountain,"

and say that both Hurons and Iroquois gave this title to the Governor of

that day as a translation of his name, Montmagny.

_Ontario_ is derived from the Huron _yontare_, or _ontare_, lake

(Iroquois, _oniatare_), with this termination. It was not by any means

the most beautiful of the lakes which they knew; but in the early times,

when the Hurons dwelt on the north and east of it and the Iroquois on

the south, it was to both of them emphatically "the great lake."

_Ohio,_ in like manner, is derived, as M. Cuoq in the valuable notes to

his Lexicon (p. 159) informs us, from the obsolete _ohia,_ river, now

only used in the compound form _ohionha_. _Ohia_, coalescing with this

ancient affix, would become _ohiio,_ or _ohiyo,_ with the signification

of "great river," or, as the historian Cusick renders it, "principal

stream."

M. Cuoq. in his _"Etudes Philologiques"_ (p. 14) has well explained the

interesting word _Rawenniio,_ used in various dialectical forms by both

Hurons and Iroquois, as the name of the deity. It signifies, as he

informs us, "he is master," or, used as a noun, "he who is master."

This, of course, is the modern acceptation; but we can gather from the

ancient Huron grammar, translated by Mr. Wilkie, (_ante_, p. 101) that

the word had once, as might be supposed, a larger meaning. The phrase,

"it is the great master," in that grammar (p. 108) is rendered

_ondaieaat eOarontio or eOauendio_. The Huron _nd_ becomes in Iroquois

_nn_. _EOauendio_ is undoubtedly a form of the same word which appears

in the Iroquois _Rawenniio_. We thus learn that the latter word meant

originally not merely "the master," but "the great master." Its root is

probably to be found in the Iroquois _kawen_, or _gawen_ (Bruyas, p.

64), which signifies "to belong to any one," and yields, in combination

with _oyata_, person, the derivatives _gaiatawen_, to have for subject,

and _gaiatawenston_, to subject any one.

NOTE C.

THE ERA OF THE CONFEDERACY.

Mr. Morgan, in his work on "Systems of Consanguinity and Affinity of the

Human Family" (p. 151), fixes the date of the formation of the Iroquois

league at about the middle of the fifteenth ^ century. He says: "As near

as can now be ascertained, the league had been established about one

hundred and fifty years when Champlain, in 1609, first encountered the

Mohawks within their own territories, on the west coast of Lake George.

This would place the epoch of its formation about A. D. 1459." Mr.

Morgan, as he informed me, deduced this conclusion from the testimony of

the most intelligent Indians whom he had consulted on the subject. His

informants belonged chiefly to the Seneca and Tuscarora nations. Their

statements are entirely confirmed by those of the Onondaga

record-keepers, both on the Syracuse Reservation and in Canada. When the

chiefs at Onondaga Castle, who, in October, 1875, met to explain to me

their wampum records, were asked how long it had been since their league

was made, they replied (as I find the answer recorded in my notes) that

"it was their belief that the confederacy was formed about six

generations before the white people came to these parts." Hudson

ascended the river to which he gave his name in September, 1609. A boat

from his ship advanced beyond Albany, and consequently into the

territories of the League. "Frequent intercourse," says Bancroft, in his

account of this exploration, "was held with the astonished natives of

the Algonquin race; and the strangers were welcomed by a deputation from

the Mohawks." If we allow twenty-five years to a generation, the era of

the confederacy is carried back to a period a hundred and fifty years

before the date of Hudson's discovery,--or to the year 1459. This

statement of the Onondaga chiefs harmonizes, therefore, closely with

that which Mr. Morgan had heard among the other nations.

I afterwards (in 1882) put the same question to my friend, Chief John

Buck, the keeper of the wampum-records of the Canadian Iroquois. He

thought it was then "about four hundred years" since the League was

formed. He was confident that it was before any white people had been

heard of by his nation. This opinion accords sufficiently with the more

definite statement of the New York Onondagas to be deemed a confirmation

of that statement.

There are two authorities whose opinions differ widely, in opposite

directions, from the information thus obtained by Mr. Morgan and myself.

David Cusick, in his _"Sketches of Ancient History of the Six Nations,"_

supposes that the League was formed "perhaps 1000 years before Columbus

discovered America." His reasons for this supposition, however, do not

bear examination. He makes Atotarho the hereditary title of a monarch,

like Pharaoh or Caesar, and states that thirteen potentates bearing that

title had "reigned" between the formation of the confederacy and the

discovery of America by Columbus. The duration of each of these reigns

he computes, absurdly enough, at exactly fifty years, which, however,

would give altogether a term of only six hundred and fifty years. He

supposes the discovery of America to have taken place during the reign

of the thirteenth Atotarho; and he adds that the conquest and dispersion

of the Eries occurred "about this time." The latter event, as we know,

took place in 1656. It is evident that Cusick's chronology is totally at

fault. As an Iroquois chief was never succeeded by his son, but often by

his brother, it is by no means improbable that thirteen persons may have

held successively the title of Atotarho in the term of nearly two

centuries, between the years 1459 and 1656.

On the other hand, Heckewelder, in his well-known work on the "History,

Manners and Customs of the Indian Nations." cites a passage from a

manuscript book of his predecessor, the Rev. C. Pyrlaeus, formerly

missionary among the Mohawks, from which a comparatively recent date

would be inferred for the confederation. The inference, however, is

probably due to a mistake of Heckewelder himself. The passage, as it

stands in his volume, [Footnote: P. 56 of the revised edition of 1875,

published by the Historical Society of Pennsylvania.] is as follows:--

"The Rev. C. Pyrlaeus, in his manuscript book, p. 234, says: 'The

alliance or confederacy of the Five Nations was established, as near as

can be conjectured, one age (or the length of a man's life) before the

white people (the Dutch) came into the country. Thannawage was the name

of the aged Indian, a Mohawk, who first proposed such an alliance.'"

The words which Heckewelder has here included between parentheses arc

apparently explanations which he himself added to the original statement

of Pyrlaeus. The first of these glosses, by which an "age" is explained

to be the length of a man's life, is doubtless correct; but the second,

which identifies the "white people" of Pyrlaeus with the Dutch, is

probably wrong. The white people who first "came into the country" of

the Huron-Iroquois nations were the French, under Cartier. It was in the

summer of 1535 that the bold Breton navigator, with three vessels

commissioned to establish a colony in Canada, entered the St. Lawrence,

and ascended the great river as far as the sites of Quebec and Montreal.

He spent the subsequent winter at Quebec. The presence of this

expedition, with its soldiers and sailors of strange complexion and

armed with terrible weapons, must have been known to all the tribes

dwelling along the river, and would naturally make an epoch in their

chronology. Assuming the year 1535 as the time when the white people

first "came into the country," and taking "the length of a man's life"

at seventy-five years (or three generations) we should arrive at the

year 1460 as the date of the formation of the Iroquois League.

[Footnote: There is an evident difference between the expression used by

my Onondaga informants and that which is quoted by Heckewelder from

Pyrlaeus. The latter speaks of the time before the white people "came

into the country;" the Onondagas referred to the time before they "came

to these parts." The passage cited from Bancroft seems to indicate that

the white men of Hudson's crew presented no novel or startling aspect to

the Mohawks. The French had been "in the country" before them.]

The brief period allowed by Heckewelder's version is on many accounts

inadmissible. If, when the Dutch first came among the Iroquois, the

confederacy had existed for only about eighty years, there must have

been many persons then living who had personally known some of its

founders. It is quite inconceivable that the cloud of mythological

legends which has gathered around the names of these founders--of which

Clark, in his "Onondaga," gives only the smaller portion--should have

arisen in so short a term. Nor is it probable that in so brief a period

as has elapsed since the date suggested by Heckewelder, a fourth part of

the names of the fifty chiefs who formed the first council would have

become unintelligible, or at least doubtful in meaning. Schoolcraft, who

was inclined to defer to Heckewelder's authority on this point, did so

with evident doubt and perplexity. "We cannot," he says, "without

rejecting many positive traditions of the Iroquois themselves, refuse to

concede a much earlier period to the first attempts of these interesting

tribes to form a general political association." [Footnote: "_Notes on

the Iroquois_ p. 75,"]

In view of all the facts there seems no reason for withholding credence

from the clear and positive statement of the Iroquois chroniclers, who

place the commencement of their confederate government at about the

middle of the fifteenth century.

NOTE D.

THE HIAWATHA MYTHS.

While many of the narratives of preternatural events recounted by Clark,

Schoolcraft and others, in which the name of Hiawatha occurs, are merely

adaptations of older myths relating to primitive Iroquois or Algonkin

deities, there are a few which are actual traditions, though much

confused and distorted, of incidents that really occurred. Among these

is the story told by Clark, of the marvelous bird by which Hiawatha's

only daughter was destroyed. Longfellow has avoided all reference to

this preposterous tale; but to Mr. Clark, if we may judge from the

fullness and solemnity with which he has recorded it, it appeared very

impressive. [Footnote: _"Onondaga"_ Vol. I, p. 25.] According to his

narrative, when the great convention assembled at the summons of

Hiawatha, to form the league of the Five Nations, he came to it in

company with his darling and only daughter, a girl of twelve. Suddenly a

loud rushing sound was heard. A dark spot appeared in the sky. Hiawatha

warned his daughter to be prepared for the coming doom from the Great

Spirit, and she meekly bowed in resignation. The dark spot, rapidly

descending, became an immense bird, which, with long and pointed beak

and wide-extended wings, swept down upon the beautiful girl, and crushed

her to atoms. Many other incidents are added, and we are told, what we

might well believe, that the hero's grief for the loss so suddenly and

frightfully inflicted upon him was intense and long protracted.

That a story related with so much particularity should be utterly

without foundation did not appear probable. It seemed not unlikely that

a daughter of Hiawatha might have been killed at some public meeting,

either accidentally or purposely, and possibly by an Indian belonging to

one of the bird clans, the Snipe, the Heron, or the Crane. But further

inquiry showed that even this conjecture involved more of what may be

styled mythology than the simple facts called for. The Onondaga chiefs

on the Canadian Reserve, when asked if they had heard anything about a

strange bird causing the death of Hiawatha's daughter, replied at once

that the event was well known. As they related it, the occurrence became

natural and intelligible. It formed, indeed, a not unimportant link in

the chain of events which led to the establishment of the confederacy.

The catastrophe, for such it truly was, took place not at the great

assembly which met for the formation of the league, but at one of the

Onondaga councils which were convened prior to that meeting, and before

Hiawatha had fled to the Caniengas. The council was held in an open

plain, encircled by a forest, near which temporary lodges had been

erected for the Councillors and their attendants. Hiawatha was present,

accompanied by his daughter, the last surviving member of his family.

She was married, but still lived with her father, after the custom of

the people; for the wife did not join her husband in his own home until

she had borne him a child. The discussions had lasted through the day,

and at nightfall the people retired to their lodges. Hiawatha's daughter

had been out, probably with other women, into the adjacent woods, to

gather their light fuel of dry sticks for cooking. She was great with

child, and moved slowly, with her faggot, across the sward. An evil eye

was upon her. Suddenly the loud voice of Atotarho was heard, shouting

that a strange bird was in the air, and bidding one of his best archers

shoot it. The archer shot, and the bird fell. A sudden rush took place

from all quarters toward it, and in the rush Hiawatha's daughter was

thrown down and trampled to death. No one could prove that Atotarho had

planned this terrible blow at his great adversary, but no one doubted

it. Hiawatha's grief was profound; but it was then, according to the

tradition of the Canadian Onondagas,--when the last tie of kindred which

bound him to his own people was broken,--that the idea occurred to him

of seeking aid among the eastern nations. [Footnote: This account of the

events which immediately preceded Hiawatha's flight differs somewhat

from the narrative which I received from the New York Onondagas, as

recorded in the Introduction (p. 22). The difference, however, is not

important; and possibly, if it had occurred to me to inquire of these

latter informants about the incident of the bird, I might have heard

from them particulars which would have brought the two versions of the

story still nearer to accord. The notable fact is that the reports of a

tradition preserved for four hundred years, in two divisions of a broken

tribe, which have been widely separated for more than a century, should

agree so closely in all important particulars. Such concurrence of

different chroniclers in the main narrative of an event, with some

diversity in the details, is usually regarded as the best evidence of

the truth of the history.]

Clark's informants also told him much about a snow-white canoe in which

Hiawatha--or, rather, Ta-oun-ya-wa-tha--made his first appearance to

human eyes. In this canoe the demigod was seen on Lake Ontario,

approaching the shore at Oswego. In it he ascended the river and its

various branches, removing all obstructions, and destroying all enemies,

natural and preternatural. And when his work was completed by the

establishment of the League, the hero, in his human form of Hiawatha,

seated himself in this canoe, and ascended in it to heaven, amid "the

sweetest melody of celestial music."

The nucleus and probable origin of this singular story is perhaps to be

found in the simple fact that Hiawatha, after his flight from the

Onondagas, made his appearance among the Caniengas a solitary voyager,

in a canoe, in which he had floated down the Mohawk river. The canoes of

the Caniengas were usually made of elm-bark, the birch not being common

in their country. If Hiawatha, as is not unlikely, had found or

constructed a small canoe of birch-bark on the upper waters of the

stream, and used it for his voyage to the Canienga town, it might

naturally attract some attention. The great celebrity and high position

which he soon attained, and the important work which he accomplished,

would cause the people who adopted him as a chief to look back upon all

the circumstances of his first arrival among them with special interest.

That the canoe was preserved till his death, and that he was buried in

it, amid funeral wails and mournful songs from a vast multitude, such as

had never before lamented a chief of the Kanonsioani, may be deemed

probable enough; and in these or some similar events we may look for the

origin of this beautiful myth, which reappears, with such striking

effect, in the closing scene of Longfellow's poem.

NOTE E.

THE IROQUOIS TOWNS.

The list of towns comprised in the text contains twenty-three names. Of

this number only eight or nine resemble names which have been in use

since the Five Nations were known to the whites; and even of this small

number it is not certain that all, or indeed any, were in these more

recent times applied to their original localities. My friend, General

John S. Clark, of Auburn, N. Y., who has made a special study of the

positions of the Indian tribes and villages, and whose notes on this

subject illustrate the excellent work of Dr. Hawley on the early history

of the Cayuga nation, [Footnote: _Early Chapters of Cayuga History:_ By

Charles Hawley, D.D., President of the Cayuga Historical Society.] has

favored me, in a recent letter, with the following brief but valuable

summary of what is known in regard to the Iroquois towns:--

"When the Mohawks were first known, they occupied three principal towns

on the south side of the Mohawk river, between Ganajoharie and Schoharie

creeks. The most eastern was that of the "Turtles" (or Tortoise clan),

and was usually designated as such, and by the Dutch as the Lower or

First Castle. The Middle or Second Castle was commonly termed the

village of the "Bears;" while the Third or Upper Castle was generally

called Teonnondoge or Tionnontogen, a name apparently having reference

to the 'two mountains' near which the original town stood. After these

towns were destroyed by the French, in 1666, their people removed to the

north side of the river,--those of the lower town retreating a few miles

up the stream to the rapids; and then for a hundred years this was

generally known Caughnawaga (_Kahnawake_) "At the Rapids." The Middle or

Second Castle was called Gandagaro in 1670, Kanagiro in 1744, etc. The

third appears to have retained its old name in all positions."

"When the Oneidas were first known they occupied a position on the

headwaters of the Oneida inlet, and afterward gradually drew northward

toward the lake. Their great town was usually called by the name of the

tribe, as Onneiot, Onoyut, etc. One site, occupied about 1700, was

called and known generally as Kanowaroghare, said to signify 'a head on

a pole.'"

"The Onondagas, first known in 1615, occupied several sites, from a

point south of the east end of Oneida lake, where they were when first

known, to the Onondaga valley; but in all cases the chief town, when

named, was called Onondaga, from the name of the tribe. Their great

village in the Onondaga valley, according to Zeisberger, was known in

1750 as Tagochsanagecht, but this was a form derived from the name of

the Onondagas as used in council. In all ages this chief town, wherever

located, had other minor towns within from two to five miles, but they

are rarely named. The great town was also divided into districts, one

for each clan, each of which must have been known by the clan name, but

this is seldom referred to. This rule held good also in all the large

towns. A 'Bear village' was not occupied exclusively by members of the

Bear clan; but these predominated and exercised authority."

"The Cayugas in 1656 occupied three villages,--Onnontare, on a hill near

the Canandaigua river,--Thiohero, near the foot of Cayuga lake ('By the

Marsh,' or, 'Where the Rushes are'),--and a third, which generally took

the name of the tribe, Cayuga, but was occasionally divided into three

districts, like the other large towns."

"The Senecas, when visited by the Jesuits, occupied two great towns, and

several minor villages. The eastern of the two towns, near Victor, was

called Gandougarae. The western, on Honcoye creek, nearly always, in all

localities, took the name of the stream, which signifies 'bending.' It

is said that when the League was first formed, it was agreed that the

two great Seneca towns should be called by the names of two principal

sachems; but I am unable to find that this was carried out in practice.

In La Hontan's narrative of the De Nonville expedition, the great

western town was separated into two parts, Thegaronhies and

Danoncaritowi, which were the names of two important chiefs; while De

Nonville's and other accounts describe it as Totiakton, 'at the bend.'

This discrepancy, however, is found in all cases where the several towns

are mentioned, as it was quite common to speak of them by the name of

the principal chief. Thus, Cayuga in 1750 was called Tagayu, from

Togahayu, the well-known chief sachem; Onondaga was called Canasatago's

town, etc."

The frequent changes in the positions and names of Indian towns, thus

well explained and exemplified, will account; for the fact that so few

of the ancient names in the list which the tenacious memories of the

record-keepers retained have come down in actual use to modern times.

The well-known landmark of the Oneida stone seems to have preserved the

name of the town,--_Onenyute,_ "the projecting rock,"--from which the

nation derived its usual designation. _Deserokenh_, or, as the Jesuit

missionaries wrote it, _Techiroguen_, was situated near the outlet of

the Oneida lake, at the point where the great northern trail crossed

this outlet. A village of some importance is likely to have been always

found at or near that locality. The same may be said of _Deyuhhero,_ or

_Tiohero,_ where the main trail which united all the cantons crossed the

river outlet of Lake Cayuga.

In other cases, though the identity of names is clear, that of the

localities is more doubtful. The _Kaneghsadakeh_ of the list, the

"Hill-side town," may be the _Kanasadaga_ of the Senecas; but, as

General Clark remarks, the name might have been applied to any town on

the side of a mountain. In like manner _Deyughsweken_ (or

_Deyohsweken_), which is said to mean "flowing out," may have been the

town from which the Oswego river took its name, or a town at the mouth

of any other river; and _Deyaokenh,_ "the Forks," may have been Tioga,

or any other village at the junction of two streams. _Fonondese_ ("it is

a high hill") is perhaps the same name as Onontare, which in

Charlevoix's map appears as Onnontatacet; [Footnote: See _"Early

Chapters of Cayuga History,"_ p. 48.] but the name may well have been a

common one. A few other apparent coincidences might be pointed out; but

of most of the towns in the list we can only say that no trace remains

in name or known locality, and that in some cases even the meaning of

the names has ceased to be remembered. General Clark sums up his

conclusions on this point in the following words: "They appear to belong

to a remote--I may say a very remote--age, and not to be referred to any

particular known localities; and this, as it appears to me, is more to

the credit of the manuscript as an archaic work."

NOTE F.

THE PRE-ARYAN RACE IN EUROPE AND AMERICA.

[The following is the concluding portion of an essay on "Indian

Migrations, as evidenced by Language," which was read at the Montreal

meeting of the American Association for the Advancement of Science, in

August, 1882, and published in the "American Antiquarian" for January

and April, 1883. As the views set forth in this extract have a bearing

on the subjects discussed in the present work, the author takes the

opportunity of reproducing them here for the consideration of its

readers.]

It will be noticed that the evidence of language, and to some extent

that of tradition, leads to the conclusion that the course of migration

of the Indian tribes has been from the Atlantic coast westward and

southward. The Huron-Iroquois tribes had their pristine seat on the

lower St. Lawrence. The traditions of the Algonkins seem to point to

Hudson's Bay and the coast of Labrador. The Dakota stock had its oldest

branch east of the Alleghenies, and possibly (if the Catawba nation

shall be proved to be of that stock), on the Carolina coast.

Philologists are well aware that there is nothing in the language of the

American Indians to favor the conjecture (for it is nothing else) which

derives the race from eastern Asia. But in western Europe one community

is known to exist, speaking a language which in its general structure

manifests a near likeness to the Indian tongues. Alone of all the races

of the old continent the Basques or Euskarians of northern Spain and

southwestern France have a speech of that highly complex and

polysynthetic character which distinguishes the American languages.

There is not, indeed, any such positive similarity, in words or grammar,

as would prove a direct affiliation. The likeness is merely in the

general cast and mould of speech; but this likeness is so marked as to

have awakened much attention. If the scholars who have noticed it had

been aware of the facts now adduced with regard to the course of

migration on this continent, they would probably have been led to the

conclusion that this similarity in the type of speech was an evidence of

the unity of race. There seems reason to believe that Europe--at least

in its southern and western portions--was occupied in early times by a

race having many of the characteristics, physical and mental, of the

American aborigines. The evidences which lead to this conclusion are

well set forth in Dr. Dawson's recent work on "Fossil Man." Of this

early European people, by some called the Iberian race, who were

ultimately overwhelmed by the Aryan emigrants from central Asia, the

Basques are the only survivors that have retained their original

language; but all the nations of southern Europe, commencing with the

Greeks, show in their physical and mental traits a large intermixture of

this aboriginal race. As we advance westward, the evidence of this

infusion becomes stronger, until in the Celts of France and of the

British Islands it gives the predominant cast to the character of the

people. [Footnote: "The Basque may then be the sole surviving relic and

witness of an aboriginal western European population, dispossessed by

the intrusive Indo-European tribes. It stands entirely alone, no kindred

having yet been found for it in any part of the world. It is of an

exaggeratedly agglutinative type, incorporating into its verb a variety

of relations which are almost everywhere else expressed by an

independent word."--"The Basque forms a suitable stepping-stone from

which to enter the peculiar linguistic domain of the New World, since

there is no other dialect of the Old World which so much resembles in

structure the American languages."--Professor Whitney, in _"The Life and

Growth of Language"_ p. 258.]

If the early population of Europe were really similar to that of

America, then we may infer that it was composed of many tribes,

scattered in loose bands over the country, and speaking languages widely

and sometimes radically different, but all of a polysynthetic structure.

They were a bold, proud, adventurous people, good hunters and good

sailors. In the latter respect they were wholly unlike the primitive

Aryans, who, as was natural in a pastoral people of inland origin, have

always had in the east a terror of the ocean, and in Europe were, within

historic times, the clumsiest and least venturous of navigators. If

communities resembling the Iroquois and the Caribs once inhabited the

British islands and the western coasts of the adjacent continent, we may

be sure that their fleets of large canoes, such as have been exhumed

from the peat-deposits and ancient river-beds of Ireland, Scotland, and

France, swarmed along all the shores and estuaries of that region.

Accident or adventure may easily have carried some of them across the

Atlantic, not merely once, but in many successive emigrations from

different parts of western Europe. The distance is less than that which

the canoes of the Polynesians were accustomed to traverse. The

derivation of the American population from this source presents no

serious improbability whatever. [Footnote: The distance from Ireland to

Newfoundland is only sixteen hundred miles. The distance from the

Sandwich Islands to Tahiti (whence the natives of the former group

affirm that their ancestors came) is twenty-two hundred miles. The

distance from the former islands to the Marquesas group, the nearest

inhabited land, is seventeen hundred miles. The canoes of the Sandwich

Islands (as we are assured by Ellis, in his _"Polynesian Researches"_)

"seldom exceed fifty feet in length." In the river-beds of France,

ancient canoes have been found, exceeding forty feet in length. One was

more than forty-five feet long, and nearly four feet deep. See the

particulars in Figuier's _"Primitive Man,"_ Appleton's edit., p. 177.

See also Prof. D. Wilson's _"Prehistoric Man,"_ 2d edit., p. 102, for a

full discussion of this question, with instances of long canoe voyages.]

On the theory which seems thus rendered probable, that the early

Europeans were of the same race as the Indians of America, we are able

to account for certain characteristics of the modern nations of Europe,

which would otherwise present to the student of anthropology a

perplexing problem. The Aryans of Asia, ancient and modern, as we know

them in the Hindoos, the Persians, and the Armenians, with the evidence

afforded by their history, their literature and their present condition,

have always been utterly devoid of the sentiment of political rights.

The love of freedom is a feeling of which they seem incapable. To humble

themselves before some superior power--deity, king, or brahmin--seems to

be with them a natural and overpowering inclination. Next to this

feeling is the love of contemplation and of abstract reasoning. A dreamy

life of worship and thought is the highest felicity of the Asiatic

Aryan. On the other hand, if the ancient Europeans were what the Basques

and the American Indians are now, they were a people imbued with the

strongest possible sense of personal independence, and, resulting from

that, a passion for political freedom. They were also a shrewd,

practical, observant people, with little taste for abstract reasoning.

It is easy to see that from a mingling of two races of such opposite

dispositions, a people of mixed character would be formed, very similar

to that which has existed in Europe since the advent of the Aryan

emigrants. In eastern Europe, among the Greeks and Sclavonians, where

the Iberian element would be weakest, the Aryan characteristics of

reverence and contemplation would be most apparent. As we advance

westward, among the Latin and Teutonic populations, the sense of

political rights, the taste for adventure, and the observing, practical

tendency, would be more and more manifest; until at length, among the

western Celts, as among the American Indians, the love of freedom would

become exalted to an almost morbid distrust of all governing authority.

If this theory is correct, the nations of modern Europe have derived

those traits of character and those institutions which have given them

their present headship of power and civilization among the peoples of

the globe, not from their Aryan forefathers, but mainly from this other

portion of their ancestry, belonging to the earlier population which the

Aryans overcame and absorbed. That this primitive population was

tolerably numerous is evident from the fact that the Aryans,

particularly of the Latin, Teutonic, and Celtic nations lost in

absorbing it many vocal elements and many grammatical inflections of

their speech. They gained, at the same time, the self-respect, the love

of liberty, and the capacity for selfgovernment, which were unknown to

them in their Asiatic home. Knowing that these characteristics have

always marked the American race, we need not be surprised when modern

researches demonstrate the fact that many of our Indian communities have

had political systems embodying some of the most valuable principles of

popular government. We shall no longer feel inclined to question the

truth of the conclusion which has been announced by Carli, Draper, and

other philosophic investigators, who affirm that the Spaniards, in their

conquest of Mexico, Yucatan, and Peru, destroyed a better form of

society than that which they established in its place. The intellectual

but servile Aryans will cease to attract the undue admiration which they

have received for qualities not their own; and we shall look with a new

interest on the remnant of the Indian race, as possibly representing

this nobler type of man, whose inextinguishable love of freedom has

evoked the idea of political rights, and has created those institutions

of regulated self-government by which genuine civilization and progress

are assured to the world.

CANIENGA GLOSSARY.

The following Glossary comprises all the words of the Canienga text. The

meanings of these words are given as they were, received from the

interpreters. For most of them these definitions are confirmed by the

dictionaries of Bruyas and Cuoq. Some of the words, which are either

archaic forms or peculiar to the Council ceremonies, are not found in

those dictionaries; and in a few instances the precise purport of these

words must be considered doubtful. In some cases, also, the force of a

grammatical inflection or of an affix may not have been correctly

ascertained; but it is believed that the vocabulary will be found, in

general, sufficiently accurate to be of service to the student who may

desire to acquire some knowledge of the Canienga speech.

When the words of John Buck's copy differ in orthography from those of

the Johnson MS., the former are added in brackets. Words cited from the

dictionary of Bruyas are distinguished by the letter B; those from the

lexicon of M. Cuoq by C.

A.

Aerengh [orenh], far. _Heren, ahiren_, B., far; _heren, aheren_, C., far

away.

Aesahhahiyenenhon [ahesahhahiyenennyonhon], if thou hadst fallen (or

perished) by the way. _Aha, oha, ohaha_, road, path; _gaienneñon_, B.,

to fall.

Aesayatyenenghdon [ahesayatyenendon], thou mightest have been destroyed.

_Gaienneñon_, B., to fall; _gaien_nenton_, to cause to fall.

_Aesaiatienenton_ is in the perf. subj. passive.

Aghsonh, scarcely, hardly, while.

Ai (excl.), hail! oh!

Aihaigh (excl.), hail! ah! oh! More commonly pronounced _haihai_.

Akare, until.

Akayongh [akcayon], ancient. _Akaion_, C., old, ancient, antique.

Akonikonghkahdeh, they are suffering. _Onikonhra_, mind, and _oga'te_,

B., raw., _i. e._, having a sore mind.

Akotthaghyonnighshon, one who belongs to the Wolf clan. See

_Sathaghyonnighshon_.

Akwah, indeed, truly, very, yea.

Akwekon, all.

Are, again, sometimes.

Ayakawen, one would have said. _En_, B, to say (perf. subj.).

Ayakaweron, one would have thought. _Eron_, B., to think, to wish.

Ayakotyerenhon, one would be startled, surprised. From _katyeren_, to

wonder, be startled.

Ayawenhenstokenghske [ayawenhensthokenske], may it be true. _Enon,

iaweñnon_, B.,--_iawens_, C., to happen; _togenske_, B., _tokenske_, C.,

it is true. "May it happen to be true!"

Ayuyeukwaroghthake [ayoyenkwarodake], there might have been tobacco

smoke (apparent)., _Oienkwa_, C., tobacco; _garst_, B., to smoke (ppf.

subj.).

D.

Da-edewenhheye [dahedewenheyeh], we may all die. _Genheion, genheie_,

B., to die (subj. mood).

Daghsatkaghthoghseronne [dasatkahthoseronne], thou mightest keep seeing.

See _Tesatkaghthoghserontyc_. _Tasatkahthoseronne_ (as the word would be

spelt in modern orthography) appears to be the aorist subjunctive of

_atkahthos_, to see, in the cislocative and frequentative forms.

Daondayakottondeke, that they may hear. _Athonde_, to hear.

Deghniwenniyu, joint ruler; lit., they two are masters. See _Rawenniyo_.

Deghsewenninekenne, thou mayest speak. See _Entyewenninekenneh_.

Dendewatenonghweradon, in our mutual greetings. See _Dewadadononweronh_.

Denghsatkaghdonnyonheke [densatkatonhnyonsekeh], thou wilt be looking

about thee. _Atkahthos_, to see.

Denighroghkwayen [dehnihrohkwayen], let us two smoke. _Garoksa_, B.,

_une pipe, touche de petun_. It is conjectured that the name Iroquois,

_i. e._, "Tobacco-people," may have been derived from this word. See

Appendix, Note A.

Dentidewaghneghdoten, we will replace the pine-tree. _Ohnehta_, pine.

_Oten_, as a suffix (according to M. Cuoq), "serves to express the

condition, the manner, the kind, the nature of a thing."

Denyakokwatonghsaeke [tenyakokwennhendonghsaeke], he will be dying.

_Desakkèatouch_, Onon. Dict., I am dying; _kanonèenton_, B., sick.

Denyontadenakarondako, they shall take off his horns. _Onakara_, horn.

Desahahishonne, thou art coming troubled.

Desakaghsereutonyonne, thou comest weeping. _Gagasera_, B., tear.

Desanyatokenh, in thy throat. _Oniata,_ C., throat, neck.

Desawennawenrate, thy voice coming over. From _owenna,_ C., _gauenda_ or

_gauenna,_ B., voice, speech, word, and _auenron,_ B., to pass over. The

cislocative prefix _de (te)_ gives the sense of "hither."

Deskenonghweronne [deskenonweronne], I come again to greet and thank.

_Kannonhueron,_ B., to salute any one; _kannonhueronton,_ to salute or

thank by, or for, anything. See _ante,_ page 149, for an analysis of

this word.

Detkanoron [detkanorons], all but, almost. From _kanoron,_ costly,

important, difficult.

Dewadadenonweronh [dewadatenonweron], mutual greeting. _Kannonhueron,_

B., to salute any one.

Dewaghsadayenhah, in the shade. _Asatagon,_ B., in secret; _asatakon,_

C., in the dark.

Deyakodarakeh, the two clans. _Ohtara,_ C., tribe, band. (Dual or

duplicative form.)

Deyakonakarondon, wearing horns, _i.e.,_ being chiefs. _Onnagara,_ B.,

horn; _kannagaront,_ having horns; _gannagaronni,_ B., _être

considerable._

Deyughnyonkwarakda [deyohnyonkwaraktah], at the wood's edge; near the

thicket. _Onnionguar,_ B., thorn-bush, bramble; _akta,_ C., beside, near

to. The word applies to the line of bushes usually found on the border

between the forest and a clearing. With the cislocative prefix _de_ it

means "on this side of the thicket."

Deyughsihharaonh [deyohsiharaonh], there is a stoppage. _Gasiharon,_ B.,

to stop up, to close.

Deyunennyatenyon, hostile agencies, opposing; forces. _Gannenniani,_ B.,

to surprise or defeat a band; _gannennaton, ib.,_ to seek to destroy.

Deyunhonghdoyenghdonh [deyonhonghdoyendonh], mourning wampum. This word

appears to be composed of three of Bruyas' radices, viz., _gaionni,_

wampum belt (_collier de porcelaine_),--_gannonton,_ to throw wampum for

the dead,--and _gaienton,_ to strike, whence _skaienton,_ to return the

like, to strike back, and _gaientatonton,_ to give satisfaction for any

one wounded or killed; and the meaning will be "wampum given as a

satisfaction or consolation for a death."

Dhatkonkoghdaghkwanyon. [thatkonkohdakwanyon], in going through.

_Ongóon,_ B., to penetrate, to pass through; _atongotahkon,_ B., the

place through which one passes.

Doghkara [dohkara], only a few. _Tohkara,_ C., only occasionally, a few,

a small number of.

Doka, if, perhaps, either, or. _Toka,_ C., or, if; I don't know.

Donghwenghratstanyonne [donwenratstanyonne], coming over. _Asenron,_ B.,

to pass over.

E.

Eghdejisewayadoreghdonh [eghdetsisewayadorehdonh], this ye considered,

ye deliberated about this. _Kaiatefreton,_ B., to examine, to think, to

deliberate about anything.

Eghdeshotiyadoreghton, they again considered. (See the preceding word.)

Eghnikatarakeghne [eghnikadarakene], such were the clans. _Ehni--,_ C.,

for _ethoni,_ there are, so, it is thus that; _ohtara,_ clan, band.

Eghnikouh, thus, in this way.

Eghnonweh, thither, yonder.

Eghtenyontatitenranyon, they will condole with one another, or, there

will be mutual condolence. _Gentenron,_ B., _kitenre,_ C., to pity any

one. _Atatitenron,_ B., to deplore one's misery.

Eghyendewasenghte, we will let it fall. _Aseñon,_ B., to fall;

_asenhton, ib.,_ to cause to fall.

Eghyesaotonnihsen, this was his uncle. See _yeshodonnyk._

Endewaghneghdotako, we will pull up a pine tree. From _onehta,_ pine,

and _gataksan, gatako,_ to draw out, B., _sub voce At._

Enghsitskodake, thou wilt be resting, thou wilt remain. _Gentskote,_ B.,

to be in any place.

Entyewenninekenneh, the words which will be said. From _Kawenna,_ word

(q. v.) and _en,_ B., to say.

Enjerennokden (or enyerennokden), they will finish the song; or, the

hymn will be finished. _Karenna,_ song, hymn; _okte,_ B., the end; to

finish.

Enjeyewendane [enjewendane], they will be comforted. _Ganeienthon,_ B,

to be calm. (This word should probably be written _enjeyeweyendane._)

Enjondatenikonghketsko, they will comfort, lit., will raise the mind.

_Onikonhra,_ mind, spirit, temper, and _gagetskuan,_ B., to raise up.

Enjondentyonko. See _Enyonghdentionko._

Enjonkwakaronny, it will cause us trouble. _Gagaronnion,_ B., to do harm

to any one, to cause him some loss.

Enjonkwanekheren, we shall suffer a loss. _Wakenekheren,_ C., not to

know, not to recognize (_i.e._, we shall cease to see some one).

Enskat, one, once.

Entkaghwadasehhon, will be vexed, excited. _Gahuatase,_ B., to twist,

turn round.

Enwadon, it will be allowed. _Watons,_ fut. _enwaton,_ C., to be

possible, feasible, allowed.

Enwadonghwenjadethare, will make a hole through the ground. See

_Onwentsia._

Enyairon, they will say, one will say. From _en,_ B., fut. _egiron,_ to

say.

Enyakaonkodaghkwe [enyakaonkohdakwe], they shall have passed. _Ongóon,_

B., to penetrate, pass through; _ongotanni,_ to cause to penetrate, etc.

Enyakodenghte, they (or one) will be miserable. _Genthenteon,_ B., to be

deserving of pity.

Enyakodokenghse [enyakodokenseh], they (or one) will discover.

_Gatogeñon, gatogens,_ B., to know.

Enyakohetsde [enyakohetste], he (or one) will go on. _Kohetstha,_ C., to

pass beyond.

Enyakonewarontye, they (or one) will be surprised. _Gannesaron,_ B., to

surprise.

Enyeharako, they will carry it. _Gaha,_ B., to carry off.

Enyeken, they will see. _Gagen,_ B., to see.

Enyenikonghkwendarake, they will be mourning. _Onikonhra._ (q. v.) and

_gagsentaron,_ stretched on the ground (_i.e.,_ the mind dejected).

Enyerennokden. See _Enjerennokden._

Enyerighwanendon [enyerihwanondon], they will ask (or, will wonder).

From _karihwa_ (q. v.) and _gannendon,_ B., to wonder, or _annonton,_ to

seek. _Garihwanonton,_ B., to ask the news.

Enyerighwawetharho, the business will be closed. _Karihwa_ (q. v.) and

_otarhon,_ B., to grasp; _kotarhos,_ C., to grasp, to stop by grasping.

Enyonderennoden, they will sing it thus. _Karenna,_ q. v. and--_oten,_

C., which "serves to express the condition, manner, kind, or nature of a

thing."

Enyonghdentyonko, he will walk to and fro. _Atention,_ B., to go away.

Enyononghsaniratston, it will strengthen the house. _Kanonsa,_ house,

and _ganniraton,_ B., to strengthen.

Enyontsdaren, they will weep. _Katstaha,_ C., to weep, to shed tears.

Enyontyerenjiok, they will be startled. From _katyeren,_ to wonder, to

be surprised.

Enyurighwadatye [enyorihwadatye], it will continue: the affair will go

on. From _kariwa_ (q. v.) as a verb, in the progressive form and future

tense.

Etho, thus, so.

Ethone, then.

Ethononweh, thither.

H.

Hasekenh, because. _Aseken,_ C., for, because.

Henskerighwatoate [enskerighwatonte], I will frustrate their purposes.

From _karihwa_ (q. v.) and _atoneton,_ B., to cause to lose, to mislead.

Henyondatsjistayenhaghse [henyondatstsistayenhase], they will hold a

council, lit., they will make a council fire. From _katsista,_ fire;

_gatsistaien,_ B., to hold council, to light the council fire.

Hone, also. See _Ony._

I.

Ie [iih], I.

Iese [ise], thou, ye.

Iesewengh, ye have said. _En,_ B., to say.

Issy [hissih], yonder, there, _Isi,_ C., there.

J.

Jadadeken, thy brother (or brothers). _Tsiatatekenha,_ C., ye two are

brothers.

Jadakweniyosaon (or jatagweniyosaon), thou wert the ruler, or, ye were

the rulers. See _Jadakweniyu._

Jadakweniyu, thou art the ruler, or, ye are the rulers. See note to sec.

28, _ante,_ p. 152.

Jatatawhak, father and son, lit., son of each other. _Gahawak,_ B., to

have for child (reciprocal form).

Jathondek (or jatthontek), listen! hearken thou. Imperative sing. of

_kathontats,_ C, _athantaton,_ B., to hear.

Jatthontenyonk, keep listening! continue to hear! The frequentative form

of _jatthontek._

Ji [tsi], that, that which, wherein. See _Jini._

Jidenghnonhon [jidennon], as, like as. _Tennon,_ C., and also, but.

Jinayawenhon, the consequences, the results, lit. what would happen.

_Eñon,_ B.,--_iawens,_ C, to happen.

Jinesadawen [tsinesadawen]. See _Jinisadawen._

Jini [_tsini_], that which, such, so, so much.

Jinihotiyerenh, what they did. From _Jini_ (q. v.) and

--_kierha,--wakieren,_ C., to act, do, say. This verb is always preceded

by some particle, such as _kenni_ (see how), _tsini_ (that which) and

the like.

Jinikawennakeh, these the words. See _Jini_ and _kawenna._

Jinisayadawen [tsinesayadawenh], that which has befallen you. _Eñon,_

B., to happen; _gaiataseñon,_ to happen to some one.

Jiniyuneghrakwah [tsiniyohnerakwa], this solemn event. _Gonneragoon,_

B., to wonder; _jonneragsat,_ that is wonderful. See _yuneghrakwah._

Jinonweh [tsinonweh], thither, whereto.

Jiratighrotonghkwakwe [tsiradirohtonhkwakwe], where they used to smoke.

_Garst,_ B., to smoke; _otonkwa,_ C., flame. "Where they lighted their

pipes."

Jisanakdade [tsisanakdate], from thy seat. See _Kanakta._

Jiyudakenrokde [tsiodakenrokde], by the fireplace, near the ashes.

_Akenra_, ashes; _okte_, end, edge.

Jiyathondek, listen! hearken! Imperative dual of _kathontats_, I hear.

See _Jathondek_.

Jodenaghstahhere, they made additions to a house; they added a frame.

_Gannasta_, B., poles for making a house; _onasta_, C., a framework;

_kaheren_, B. to be upon.

Joskawayendon, there is again wilderness, waste ground. _Gaienthon_, B.,

to have fields.

K.

Kadon, I say, I speak. _Igatonk_ (_sub voce En_), B., I say; _katon_,

C., to say.

Kady [kadi], therefore, then. _Kati_, C., then, consequently.

Kadykenh, because. See _Katykenh_.

Kaghnekonyon, floods. From _ohneka_, water, in the frequentative form.

_Gannegonnion_, B., there is much water.

Kaghyaton, it is written. _Kiatons_, C., to write. M. Cuoq says: "the

perfect participle takes an _h: kahiaton_, written, it is written."

_Gaiatare_, B., to paint.

Kajatthondek, listen! See _Jathondek_.

Kakeghrondakwe, they were collected; were assembled. _Gageron_, B., to

be together, or, to put things or persons somewhere.

Kanaghsdajikowah [kanastatsikowah], great framework, great building.

From _kanasta_, frame, and _kowa_, great.

Kanakaryonniha, on a pole. _Gannagare_, B., pole, long stick.

Kanakdakwenniyukeh, on the principal seat. From _kanakta_ (q. v.) and

_atakwenniio,_ C, principal.

Kanakdiyuhake, the place (or seat) may be good. From _kanakta,_ place,

seat, and--_iyu,_ good (subjunctive mood).

Kanakta, mat,--hence couch, bed, seat, place.

Kaneka, where, somewhere.

Kanekhere, I believe, I suppose; surely, certainly. Probably from _eron,

igere,_ B., to think, or suppose.

Kanhonghdakdeh [kanonhdakdeh], by the wall, or side of the house.

_Onnhonta,_ wall of house, of a cabin; _akte,_ beside, athwart.

Kanikonrashon, the minds, a plural form of _Onikonhra_ (q.v.)

Kanikonrakeh, in mind. See _Onikonhra._

Kanonghsakdatye [kanonsakdatye], outside the house. _Kanonsakta,_ near

the house; from _Kanonsa,_ house, and _akta,_ near, beside. The

progressive affix _tye_ gives the meaning of "passing near the house."

Kanonghsakonshon [kanonsakonshon], in the house.

Kanonsa, house.

Kanoron, important, valuable, serious, difficult, painful, afflicting.

Karenna, song, hymn, chant.

Karighwakayonh, in ancient times. From _Karihwa_ (q. v.), and _akaion_,

old. See _Orighwakayongh._

Karighwatchkwenh [karihwahtehkonh], this word, which the interpreters

rendered simply ceremony, probably means "the fire-kindling act," from

_Karihwa_ (q. v.), and _atchken,_ or _atekha_ (_ategen, ateza,_ B.), to

burn.

Karihwa or karighwa (_garihsa,_ B., _kariwa, oriwa,_ C.), thing, affair,

business, action, news, word. This word, in its root-form of _rihwa_

(_riwa_) or _rihow_ enters largely into compounds having reference to

business, law, office, news, belief, and the like.

Karonta, tree, log, trunk, post.

Kathonghnonweh [kathonnonweh], I fail, I lose my way. _Atonon_, B., to

lose one's self, to go astray.

Kathonghdeh, away, out of sight. _Atonhton_, B. (sub voce _atonon_), to

cause to lose, to mislead.

Katykenh [kadikenh], how then? _Kati_, C., then (done); _ken_,

interrogative particle.

Kawenna (_gauenda, gattenna_, B.; _owenna_, C.), word, voice, language,

speech.

Kayanerenh, peace, goodness, justice, law, league. _Wakianere,

ioianere_, C., to be good, right, proper (_i.e._, noble); _roianer_, he

is a chief. _Kaianerensera_, law, government, rule, decree, ordinance.

See _ante_, p. 33.

Kayanerenghkowa, great peace, great law, the great league. _Kayanerenh_

(q. v.) and _kowa_, great.

Kehaghshonha, kehhasaonhah, recent, lately.

Ken (for kento) here.

Kendenyethirentyonnite, here we will place them. See _Kenderentyonnih_.

Kenderentyonnih, this is lying here. Probably from _Garenton_, B., to

hang down, and _ionni_, to be extended or laid out.

Kendonsayedane (?) returning here, (qu., pausing here). _Gasaien_, B.,

to be slow; _gasaiatanne_, to make slow.

Kenenyohdatyadawenghdate, one shall be murdered here. _Aaenthon_, B., to

kill; _Katawenthos_, C, to kill many people, to massacre.

Kenhendewaghnatatsherodarho, we will attach a pouch. _Gannata_, B.,

little bag; _otarhon_, to grasp.

Kenkaghnekonyon, here floods. See _kaghnekonyon_.

Kenkarenyakehrondonhah, being hidden here among logs. _Gagarennion_, B.,

to remove away; _Karonta_, tree, log.

Kenkine [kenki], thus, in this way.

Kenkisenh [kenhkense], thus, in this way.

Kenkontifaghsoton, here things lying in ambush.

Kenne, thus.

Kennikanaghsesha, small strings of wampum. _Kenni--ha_, C., small,

_kanahses_, (?) a string of wampum.

Kensane, but, however.

Kentekaghronghwanyon [kondekahronwanyon], here obstacles. _Garonhon_,

B., to place (or to be) athwart.

Kentewaghsatayenha, here in the dark. _Asatagon_, C., in the darkness;

_asatagon_, B., in secret.

Kenteyurhoton, here to this opening (or cleared space in a forest).

_Karha_, forest.

Kenthoh (_kento_, C.), here.

Kenwaseraketotanese, here the uplifted hatchet, From _ken_, here,

_wasera (asera, osera)_, hatchet, and _gagetut_, B., to be shown, to

appear above.

Kenwedewayen, we place it here. From _ken_, here, and _gaien_, B., to

put in any place.

Kenyoteranentenyonhah, there is a crevice here. From _ken_, here, and

_ateronnonte_, B., having space, or showing light between two things not

well joined.

Kenyutnyonkwaratonnyon, here many thorns. From _ken_, here, and

_onniongar_, B., thorns, brambles. The word is in the frequentative

form.

Konnerhonyon [konneronyon], they keep thinking. _Eron_, B., to think, to

will. (Frequentative form.)

Konyennetaghkwen [konyennedaghkwen], my child, my offspring. From

_ennet_, B., to hold an infant in one's bosom. "_Gonyennetakan_, says

the Canienga to the Oneida," B. _Konyennetakkwen_ is properly a verb of

the third conjugation, in the imperfect tense, and the 1:2 transition:

"I nursed thee as a child." Here it is used idiomatically as a noun.

Kowa, kowane, great.

N.

Nadehhadihne, it was their number. See _Natejonhne_.

Nadekakaghneronnyonghkwe [nedekakanneronnyonkwe], it was commonly looked

at. _Kagannere_, B., to see (frequentative form, imperfect tense).

Nai (exclam.), hail! oh! ah! (It is the exclamation _ai_ or _hai_, with

the particle _ne_ prefixed.)

Nakonikonra, their mind. See _Onikonhra_.

Nakwah, (?) indeed. See _Akwah_.

Natehotiyadoreghtonh, they decided on. _Kajatoreton_, B., to examine,

think, deliberate about anything.

Natejonhne, it was your number; this was the size of your class.

_Teionihes_, C., large, wide; "_ken ok nateionhes_, not larger than

that."

Nayakoghstonde [nayakostonde], by reason of, the pretext being.

_Gastonton_, B., to make a pretext of anything.

Nayawenh, it may be. _Eñon, yaweñon_, B.,--_iawens_, C., to happen. See

_Nenyawenne_.

Nayeghnyasakenradake,(?) having a white neck. _Onniasa_, B., neck;

_gagenrat_, B., white.

Ne, the, this, that, who, which (rel.). A demonstrative and relative

particle, variously used, but always giving a certain emphasis to the

word which it precedes.

Nedens, either, or.

Nekenne (or _ne kenh ne_), thus.

Nene, the, this, that, these, those, etc. (an emphatic reduplication of

_ne_).

Nenyakoranne, they will keep on, persist, go so far as. _Garaon,

garannne_, B., to find any one; _keras, kerane_, C., to approach any

one, to come to him.

Nenyawenne, it may be; it will happen; it shall be done. Future of

_Nayawenh_, q. v.

Nenyerighwanendon, they will inquire. See _Enyerighwanendon_.

Neok, nok, and, also. (Contracted from _ne_ and _ok_.)

Neony [neoni], also. See _Ne_ and _Oni_.

Niateweghniserakeh, every day. From _niate_, each, every, and

_wehnisera_, (or _wennisera_) day, with the locative participle _ke_.

Nitthatirighwayerathaghwe [nithariwayerathakwe], they used to do the

work. From _karihwa_, business, and _gaieren_, B., to do. (Imperfect

tense.)

Nityakwenontonh, they search, inquire, pry into. _Annonton, gannenton_,

B., to seek, search, interrogate.

Niutercnhhatye (?) it was startling. From _katyeren_, to wonder, to be

startled.

Niwa, extent, size, number.

Niyakoghswathah, they are mischievous, troublesome. _Gasaton_, B., _étre

méchant_.

Niyawehkowa [niawenhkowa], great thanks. _Niawen_, C., thanks; _kowa_,

great.

Niyawennonh, it happened. See _Nayawenh_.

Niyenhhenwe [niyenhhenwe], in the future.--_nenwe_ relates to the

future, C.

Niyieskahhaghs, being borne. _Gaha_, B., to carry away.

Niyonsakahhawe, he is carried. _Gahawi_, B., to bring.

Noghnaken, hereafter, afterwards, in later times. See _Oghnaken_.

Nonkenh, it may be. _Enon_, B., to happen.

Nonkwaderesera, our grandchildren. See _Saderesera_.

Nonwa, now.

Nyare, while, previously. _Niare_, C., beforehand.

O.

Oghentonh, in the first place, foremost, firstly. _Gahenton_, B., to go

first; _ohenton_, C, before, foremost, formerly.

Oghnaken [onaken], afterwards. _Ohnaken_, C., behind, backwards,

afterwards.

Oghniyawenhonh, what has happened. From _ohni_, C., what? and _iawens_,

to happen.

Oghnonekenh, dismayed (?) _Kannonhiannion_, B., to fear, to be alarmed.

Oghseronnih [onhseronni]; together. _Oseronni_, C., together.

Oghsonteraghkowa [aghsonderahkowah], disease, pestilence.

Ohhendonh; see _Oghentonh_.

Ok, and, also, indeed.

Okaghserakonh [okaserakonh], an tears. _Gagasera_, B., tears.

Okaghsery [okaseri], tears. _Okaseri_, C., tear, from _Okahra_, eye, and

_keri_, liquid.

Onakara, horn.

Onekwenghdarihenh, in crimson (_i. e._, in blood). _Onigentara,_ B.,

red; onnigensa, blood.

Onenh [onen]. Now; at last; finally.

Onghteh [onhteh], perhaps, probably.

Onghwa, now, at present. _Onwa_, C., now. (Same as _Nonwa_.)

Onghwajok, presently.

Onghwenjakonh [onwenjakon], into the earth. See _Onwentsia._

Onidatkon, deadly.

Onikonhra, mind, character, disposition, thought, opinion, sentiment.

_Gandigonra_, B., _esprit, pensée_.

Onkwaghsotshera [onkwasotsera], our forefathers. The root is _sot_,

meaning grandparent. _Rak'sotha_, C., my grandfather; _ak'sotha_, my

grandmother; _onkwa_, our; _sera_, the "crement," generalizing the word.

Onkwaghsotsherashonhkenha, our deceased forefathers. See

_Onkwaghsotshera, Shon (son)_ is the plural suffix; _kenha_, deceased,

"the late" (the French _feu_).

Onok, and, and then. See _Ony, Ok_ and _Neok_.

Onokna, and then.

Onwa, now. See _Onghwa_.

Onwentsia, earth, land, field, ground.

Ony [oni], also. See _Neony_.

Orighokonha, few words. From _karihwa_ (q. v.), and _okonha_, an affix

indicating a restricted plural.

Orighwakayongh [oriwakayon], in ancient times. See _Karihwa_ and

_Akayongh_.

Orighwakwekonh [oriwakwekon], all business, all matters, all the rules.

See _Karihwa_ and _Akwekon_.

Owenna. See _Kawenna_.

Oya [oyah], another, another thing.

Oyata (or oyada), body, person, some one, self. _Oiata_, C., body,

person; _gaiata_, B., living thing.

Oyenkondonh, men, warriors (obsolete).

R.

Radiyats. See _Ratiyats_.

Rakowanenh, he is chief (lit. he is a great one). From _kowanen_, to be

great; root, _kowa_, great.

Ranyaghdenghshon [ranyadenhshon], he is of the Tortoise clan.

_Keniahten, C., to be of the Tortoise band.

Ratikowanenghskwe, they were great. 3d person, plural, imperfect of

_kowanen,_ to be great. See _Rakowanenh._

Ratiyanarenyon [radiyanaronnyon], their many footmarks, or traces.

_Gaianna,_ B., _oiana,_ C, track, trace (frequentative form).

_Gaiannaronyon,_ B., there are many tracks.

Ratiyats, they call it. 3d person, plural, of _Gaiason,_ B., to name, to

call.

Raweghniseronnyh [rawenniseronni], he appoints (lit. makes) the day.

From _weghnisera,_ day, and _konnis,_ C., to make.

Rawenniyo [rawenniyoh], God (lit. he is a master). _Keweniio,_ C., to be

master. See Appendix, note B.

Raxhottahyh, my forefathers. _Rak sotha,_ C., my grandfather.

Roghskenrakeghdekowah, he is a war-chief. _Oskera,_ C., war;

_roskenrakehte,_ warrior; _kowa,_ great.

Rodighskenrakeghdethaghkwe [rodiskenrakedetahkwe], they were warriors.

3d pers. pl. imperfect of _roskenrakehte,_ he is a warrior.

Rokhawah, his son. _Gahaak,_ B., to have for child; _nihaak,_ my child.

Rokwahhokowah, he is the great wolf. _Okwaho,_ wolf; _kowa,_ great.

Ronarasehsen, they are cousins. See _Yeshonarase._

Ronatennossendonghkwe [rondennoshentonhkwe], they used to meet (lit., to

fraternize). 3d pers. pl. imperfect of _atennossen,_ to be brother and

sister.

Ronenh, they said. _En,_ B. to say (used only in the preterite).

Roneronh, they thought. _Eron,_ B., to think.

Ronkeghsotah, my forefathers. See _Onkwaghsotshera_ and _Raxhottahyh._

Roskerewake, he is of the Bear clan. _Akskerewake_, C., to be of the

band of the Bear.

Rotirighwison, they made the rule, they decided. See _Karihwa_.

_Gariheison_; B., to finish a matter, to conclude.

S.

Saderesera, thy grandchildren. _Atere_, grandchild; _sera_, the crement,

generalizing the word. See _Onkwaghsotshera_.

Sahondakon, in thy ears. _Ahonta_, B., ear.

Sanekenh, although, yet, nevertheless.

Sanekherenhonh, thou art losing.

Sanheghtyensera, thy women, thy womankind. _Gannhetien_, B., woman;

_sera_, the generalizing affix. See _Saderesera_.

Sanikonra, thy mind. See _Onikonhra_.

Sathaghyonnishon, thou art of the Wolf clan. _Tahionni_, one of the Wolf

clan.

Senirighwisaanonghkwe, ye two were the founders. See

_Sewarighwisaanonghkwe_.

Seniyatagweniyohkwe, ye two were the principals. See _Jadakweniyu_; the

affix _kwe_ indicates the past tense.

Sewarighwisaanonghkwe [sewarihwisahanonkwe], ye established, ye were the

founders. From _karihwa_, q. v., and _gason_, B., to finish, to

consummate. _Garihwisaani_, B., to accomplish a work, to complete a

business.

Sewatarighwakhaonghkwe, ye were combined in the work, ye joined heartily

in the business. From _karihwa_, (q. v.) and _gagaon_, B., to find good;

_gariheagáon_, B., to like the affair.

Seweghne [sewenghne], ye said. _En_, B., to say.

Seweghniserathagh, for a time, lit, for a day. See _Weghniserade._

Seweryenghskwe, ye who were comrades. (?) Probably from _Oeri,_ C.,

friend, comrade,--here a verb in the imperfect tense.

Shehaweh [shehawa], thy child, or children. See _Rohhawah._

Shekonh, yet, still. _Sekon,_ C., still, moreover.

Shihonadewiraratye, they with their children (lit., they kept on

producing young ones). From _yodewirare,_ a fowl hatching.

Skaendayendon, again a waste place. _Oyente,_ B., woods; _gaienthon,_ to

have fields. (Reiterative form).

Skarenhesekowah, a lofty tree; lit., a great tree-top. From _garenha,_

B., tree-top, _ese_ (suffix) long, high, and _kowa,_ great.

Skennen, well, easily, peacefully, pleasantly.

Skennenji, quite well, very peacefully, safely. From _skennen_ and

_tsi,_ C. an augmentative affix.

T.

Tehhodidarakeh, the two clans. See _Tekadarakehne._

Tehotyatakarorenh, acting in two capacities (lit., a person divided).

From _oiata,_ person, and _tioren,_ B., to split.

Tekadarakehne, there were two clans, or, of the two clans. From _otara_

or _katara,_ clan or totem (in the reduplicate form and past tense).

Tesatkaghthoghserontye [tesatkahthohserontye], thou sawest in coming.

_Katkathos,_ C., to see, look. The cislocative, frequentative, and

progressive forms are all combined in this expressive word--"you kept

seeing as you came."

Thadenyedane (?), he will stand. _Gataon,_ B., to raise himself upright.

Thadenseghsatkaghthonnyonheke [thadensehsatkatonnyonheke], thou mayest

look about thee. _Katkathos,_ C., to look (frequentative form,

subjunctive mood).

Thadetyatroghkwanekenh, let us two smoke together, From _garoksa,_ B.,

_kahrokwa,_ C, a pipe. Bruyas gives the derivative form

_tsatrokoannegen,_ but does not explain it; it evidently means, "let us

(pl.) smoke together."

Thensadondeke, thou wilt hear. _Athonte, athontaton,_ B., _kathontats,_

C., to hear, obey, consent.

Thienkahhawe, will carry. _Gahawi,_ B., to bring.

Thisayatatirhehon [thisayadadirhehon], thou arrivest.

Thisennekwakenry, thou art sitting in blood. _Gannegse,_ B., blood, and

_gagenrion,_ to roll, to wallow.

Thiwakwekonh [ohtihwakwekonh], all around.

Thiyaensayeken, they will see it again. _Gagen,_ B., to see.

Thiyenjidewatyenghsaeke [thienjidewatyenseke], we shall have reached

home; lit., we shall have taken a seat. _Atient, atien,_ B., to sit

down.

Tsini; see _Jini._

Tsisaronkatah, thy hearing. _Arongen,_ B., to hear, to listen;

_arongaton,_ B., to hear by anything.

Tyewenninekenne, he will speak some words. See _Entyewenninekenneh._

Tyeyadakeron, bodies are lying. _Oyata,_ body; _gageron,_ B., to be in

any place.

Tyoghnawatenghjihonh [dyonawaghdehtsihonh], a swift current. _Ohnawa,_

C., current, swift stream of water; _gannasteton,_ B., swift river;

_tsihon,_ an augmentative suffix,--"exceedingly swift."

W.

Waahkwadewayendonh, taking care, carefully. _Ateseyenton,_ B., to take

care, to do well.

Waghontenhnonterontye, or Wahhondennonterontye, they were as brothers

thenceforth. _Atennonteron_, to be brothers. The word is in the aorist

indicative, 3d pers. pl., progressive form (indicated by the termination

_tye_).

Wahhoronghyaronnon, he put away the clouds. From _aronhia_, sky, heaven,

cloud.

Wakarighwakayone [wakarihwakayonne], it has become old. See

_Karighwakayonh_.

Wakatyerenkowa, I was greatly surprised. From _katyeren_, to wonder, or

be startled, and _kowa_, greatly.

Wakonnyh [wakonnikih], woman, womankind. (Obsolete.)

Wakwenekwenghdarokwanyon, we have washed off the bloodstains.

_Garagsentara_, B., blood, and _garagsan_, to take away, or

_garagsegan_, to efface.

Wakwennyonkoghde, I have stopped for you (as tears). Probably from

_ganniong_, B., the nose; _kannionkon_, to bleed from the nose, _i.e._,

flowing from the nose.

Watidewennakarondonyon, we have put the horns on him (_i.e._, made him a

chief). _Onnagara_, B., horn; _gannagaronni_, B., _être considérable_.

Watyakwasiharako, we have removed the obstruction, we have unstopped.

_Gasiharongsan_, B., to unstop (_desboucher_).

Watyonkwentendane, we have become wretched, or poor. _GenOenteon_, B.,

to be worthy of compassion.

Wedeweyennendane (see under Wete--).

Wedewennakeraghdanyon (see under Wete--).

Weghniserade [wenniserade], to-day. _Enniscra_, B., day; _nonwa

wenniserate_, C., to-day.

Wetewayennendane, we have finished. _Gaweyennentáon_, B., to rest, to

cease from working.

Wetewennakeraghdanyon [wedewennakeratanyon], we have made the signs, we

have gone through the ceremonies. _Ganneraton_, B., "_se servir de

règle_."

Y.

Yadayakonakarondatye, he may be going with horns. From _onakara_, horn

(progressive form, subjunctive mood).

Yadehninhohhanonghne, they two guarded the door, they two were the

doorkeepers. _Gannhoha_, B., door; _gannonna_, to guard.

Yaghdekakoghsonde [yaghdegagonhsonde], invisible, (lit., without face);

from _yahte_, not, and _kakonhsa_ (_okonsa_) face.

Yaghnonwenh, never. _Iah-nonwenton_, C., never. From _Iah_ (_yah_) not,

and _nonwa_ or _onwa_, now.

Yakwenronh, we say. _En_, B., to say.

Yatehhotinhohhataghkwen, they were together at the doorway (_i. e._,

they were the doorkeepers). _Gannhoha_, B., door; _atakon_, B. (_sub

voce At_), "_ce dans quoi il y a_."

Yatenkarighwentaseron, to finish the business. From _karihwa_ (q. v.)

and _awentas_, to finish.

Yejisewahhawitonh, ye have taken it with you. _Gahal_, B., to bring;

_gahalton_, to take away.

Yejisewatkonseraghkwanyon, ye have it as a pillow. _Esakonseraka_, B.,

thou wilt use as a pillow.

Yejisewayadkeron [yetsisewayatakeron], ye are laid together. _Gageron_,

B., to be together, to place together.

Yejodenaghstahhere, they added a frame. See _Jodennaghstahhere._

Yendewanaghsende, we will drop (or let fall) into it. _Aseñon_ (?), B.,

to fall; _asenhton,_ to cause to fall.

Yenjontahidah, they will follow. _Gatazori, gatazi,_ B., to run.

Yenyontatenoutshine, they are to be led by the hand. Probably from

_gannonna,_ B., to keep, and _atsi,_ comrade.

Yenyontatideron, they shall be placed. _Genteron,_ B., to put any

animate thing in any place.

Yeshodonnyh, or Yeshotonnyh, his uncle (properly, "his father's younger

brother"); also, as pl., his uncles. _'Atonni,_ C., a relative on the

father's side. The prefix _yes,_ in which the signs of the translocative

and reiterative forms are combined, gives the sense of "the next younger

(uncle) but one."

Yeshohawah, or Yeshohawak, his next younger child but one. See

_Rohhawah,_ and _Yeshodonnyh._

Yeshonadadekenah, or Yeshondadekenah, they are brothers. _Rontatekenha,_

C., they are brothers together. This word is made up of the prefix _ye,_

the sign of the translocative form; _s,_ of the reiterative form (see

_Yeshodonnyh_); _ron_ or _rona,_ the plural pronoun (they); _tate,_ the

sign of the reciprocal form; _ken,_ younger brother; and _ha,_ an

affectionate diminutive affix, generally added to words expressing

relationship.

Yeshonarase, his second cousin (lit., they are cousins). _Arase,_

cousin. See _Yeshodonnyh._

Yeshonaraseshen, he was their cousin. See _Yeshonarase._

Yeshotiriwayen, they have again referred the business. From _karihwa,_

q. v.

Yetsisewanenyadanyon, ye are in your graves. Perhaps from _onenya_,

stone,--ye are under the stones.

Yetsisewanonwadaryon, ye have taken your intellects (lit., brains) with

you. _Ononwara_, C., brain, head.

Yetsisewennitskagwanion, ye have placed it under you. _Ennitskare_, B.,

to be seated on anything.

Yondonghs, it is called; they call it. _Katon_, C., to say.

Yonkwakaronny, they are wasting, or injuring, us. _Gagaronnion_, B., to

do harm to any one; to cause him some loss.

Yonkwanikonghtaghkwenne [yonkwennikondakwenne], we depended on them.

Yontkwatkennison, we are assembled. _Atkennison_, B., to be assembled.

Yotdakarahon [yotdarahon], things falling on one. _Ga'ráon_, B., to

fall upon.

Yoyanere, it is good, it is well. From the root _yaner_, noble. See

_Kayancrenh_.

Yuneghrakwah, solemn event. See _Jiniyuneghrakwah_.

INDEX.

(_Names of authors are printed in small capitals; of races and tribes in

italic._)

Adoption of conquered Enemies

_Agnier,_ French for Canienga

Akahenyonk, Cayuga chief, Tekahenyonk in chant

_Algonkin_ stock

_Algonkins,_ a nomadic people,

their war with the Alligewi,

friendly to the Hurons,

western (Ojibways),

the Lenapes,

Allegheny mountains

Allegheny river

Alliances of Iroquois

_Alligewi,_ or Moundbuilders

_Andastes,_ or _Conestogas,_

among the Iroquois

_Aryans,_ their character,

in Europe and Asia

Ataensic, a Huron divinity

Atotarho, Onondaga chief,

meaning of name,

his opposition to Hiawatha,

joins the League,

myths relating to,

political kinship,

legend of poisonous bird,

story of Hiawatha's daughter,

his name in the chant,

his aids in council,

succession of Atotarhos,

_Attiwandaronks,_ or _Neutrals,_

their country,

their history,

among the Hurons,

their mortuary customs,

cause of their overthrow,

Ball clan,

_Basques,_ their language,

their character

Bear clan

Bearfoot, Rev. Isaac

Beaver clan

Book of Rites,

its contents,

its origin,

its name,

addresses of condolence,

Canienga text,

translation,

Onandaga book,

translation,

notes on Canienga book,

notes on Onondaga book

Brant, Joseph

BREBEUF, on the Huron character

BRINTOS, D. G.

BRUYAS, his Iroquois dictionary

Buck, George, Onondaga chief

Buck, Chief John

Canandaigua, Lake

Canasatego, Onondaga chief,

rebukes the Delawares

_Canienga,_ meaning of

_Caniengas,_ or _Mokawks,_

their country,

their language,

the oldest Iroquois nation,

war with Mohegans,

their ancient chiefs

_Caniengas_, remove to Canada

their clans

their name in council

their councillors

their towns

Canoe voyages

Cartier, J.

CATLIN, G.

_Cayuga_, meaning not known

Cayuga Lake

_Cayugas_, their country

their origin

assailed by Atotarho

join the League

remove to Canada

their clans

a "younger nation"

their name in council

their councillors

their towns

Champlain in the Huron country

assails the Iroquois

Champlain, Lake

_Ckerokees_

their language

reject the League

_Chicasas_

Chief, office of

installation of

succession of

war-chief

Chief matron, her function

_Chippeways_, See _Ojibways_,

_Choctaws_

Clans, Iroquois

origin of

number of

See _Ball, Bear, Beaver, Deer, Eel, Hawk, Heron,

Snake, Snipe, Tortoise, Wolf_,

CLARK, J. S.

CLARKE, P. D.

CLARKE, J. V. H.

Classes in Council

Colden, C.

Condoling council

proceedings in

Condoling song

explanation of

text of

versified

_Conestogas_, See _Andastes_,

Confederacy, See _Iroquois_ and _League_,

Conquered tribes, treatment of

Convention of Founders

Council of League

its formation

number of members

unanimity required

classes in

induction of members

held at Onondaga in 1657

composing quarrels

held in Philadelphia in 1742

Council Fire

Councillors

number of

how selected

name of

list of

clans and classes of

COPWAY, G.

_Credit River Indians_

Cruelties of Indians

of civilized nations

CUOQ, J. A.

his philological works

his Iroquois dictionary

Cusick, Albert

CUSICK, D.

DAWSON, J. W.

David of Schoharie

Deer clan

Dekanawidah, Canienga chief

his origin

joins Hiawatha

has no successor

his claims as founder

_Delawares_, or _Lenapes_

their clans

their subjection

a band received into the League

DE SCHWEINITZ, E.

_Doorkeepers_ (_Senecas_)

Eel clan

Elder nations

ELLIS, "Polynesian Researches"

Era of Iroquois confederacy

Erie, Lake

_Eries_, a Huron-Iroquois nation

their origin

their overthrow

among the Iroquois

_Euskarians_, or _Basques_

Feast of the Dead

Female suffrage

Fidelity to allies

FIGUIER, L.

_Five Nations_, See _Iroquois_

Founders of League

Funeral usages

Genesee river

Georgian bay

Grand River Reserve

_Great-Tree People_ (_Oneidas_)

_Great-Pipe People_ (_Cayugas_)

Greenhalgh at Onondaga

Hawk clan

HAWLEY, C.

Hayonwatha, See _Hiawatha_

HECKEWELDER, J.

Heron clan

Hiawatha, his history

meaning of name

orthography of name

his projected league

his flight to the Caniengas

reception by Dekanawidah

made a Canienga chief

myths relating to his reforms

his motives

his name in the chant

his daughter

his white canoe

Hill, Abram, Oneida chief

Historical chant

Historical traditions

framers of the League

Hiawatha's daughter

Hochelaga

Horns, as insignia

origin of custom

Horse clan

Hudson, voyage of

Hudson river

_Huron-Iroquois nations_

their original country

war with the Alligewi

their dispersion

_Hurons_, or _Wyandots_

their history

among the Iroquois

their mortuary customs

their deities

their character

their flight to the Ojibways

cause of their overthrow

their language

Hymn, national, See _Condoling Song_

_Iberians_

Indian character misconception of

Indian social system

Indians and whites

Installation of chiefs

Iroquois, their country

when first known to whites

[Footnote: The date as printed is an error.

"Sixteenth century" should be "seventeenth."]

their migrations

conquer the Eries

expel the Hurons

conquer the Attiwandaronks

their League

formation of League

date of the confederacy

name of League

League broken up

Iroquois, in Canada,

their towns, See _Towns, Iroquois,_

their clans, See _Clans, Iroquois,_

their classes, See _Classes in Council,_

their national hymn, See _Condoling Song,_

their women,

their chiefs, succession of,

their chief divinity,

their character,

their love of peace,

their foreign policy,

object of their League,

their alliances,

causes of their wars,

treatment of subject tribes,

adoption of enemies,

their language, See _Language, Iroquois,_

meaning of "Iroquois,"

Jesuit missionaries,

Jesuit "Relations,"

Johnson, Chief George,

Johnson, Chief J. Smoke,

his office,

preserves the Book of Rites,

Johnson, Sir William,

Jones, Chief Philip,

Juskeha, Huron divinity,

_Kanienke,_ See _Canienga,_

_Kanonsionni,_

meaning of,

spelt Kanonghsyonny,

Kanyadanyo, Seneca chief,

Skanyadariyo in chant,

Karenna, See _Condoling Song,_

Kayanerenh, meaning of,

LAFITAU,

La Fort, Daniel,

Lamentations,

Language, Iroquois,

its origin and dialects,

description of,

Brebeuf and Max Mtiller on,

works on

phonology,

grammar,

abstract nouns,

verbal forms,

permanence of,

analysis and synthesis,

Laws of the League,

as to succession of chiefs,

as to intertribal homicide,

as to mortuary usages,

a "Great Reformation,"

LAWSON, J.,

League, See _Iroquois_ and _Laws,_

Leagues common among Indians,

Le Mercier at Onondaga,

Le Moyne at Onondaga,

_Lenapes,_ See _Delawarts,_

LONGFELLOW, H. V.,

Long-house,

Manabozho, Ojibway divinity,

_Maqua,_ meaning of,

Matron, Chief, See _Chief Matron,_

MAX MÜLLER, F.,

_Mengwe,_ See _Mingo,_

Migrations, Iroquois,

Indian,

_Mingo,_ meaning of,

Missionaries, English,

Jesuit, See _Jesuit Missionaries,_

_Mississagas,_

received by Iroquois,

Mississippi river,

_Mohawk,_ meaning of,

Mohawk river,

_Mohawks,_ See _Caniengas,_

_Mohegans_, or _Mohicans,_

war with the Iroquois,

protected by Iroquois,

Montreal,

Morgan, L.H.

Mortuary customs,

_Moundbuilders_, See _Alligewi,_

acquainted with wampum,

Mourning Council, See _Condoling Council,_

Mourning customs, See _Funeral usages,_

_Name-carriers_ (_Onondagas_),

_Nanticokes_, admitted into the League,

_Neutral Nation,_ See _Attewandaronks_,

_Nihatirontakowa_, See _Oneidas, name in council,_

Notes on the Canienga Book,

Notes on the Onondaga Book,

Odatshehte, Oneida chief,

Ohio, meaning of,

Ohio River,

_Ojibways_,

allies of Iroquois,

war with,

treaty with,

_Oneida_, meaning of,

_Oneidas_,

their country

their origin

war with Mohegans

join the League

their clans

a "younger nation"

their name in Council

their Councillors

their towns,

_Onondaga_,

meaning of,

Onondaga castle,

_Onondogas_,

their country,

their origin,

ruled by Atotarho,

join the League,

a part remove to Canada,

Reservation near Syracuse, N.Y.

their Book of Rites,

orthography of Book,

_Onondagas_,

their language,

their clans, _et seq._

an "elder nation,"

their name in Council

their councillors

site of their former capital

their towns,

Oswego river,

Oyander, title of

PARKMAN, F.

Peace, preservation of;

how restored

love of

Pennsylvania Historical Society,

Personification,

Pictures, Indian,

Political kinship,

POWELL, J. W.

Pre-Aryans in Europe and America,

Preliminary ceremony, the,

Proper names, obsolete,

Protection of weak tribes by Iroquois,

_Tuteloes_,

_Delawares_,

_Nanticokes_,

_Mohegans_,

_Mississagas_,

PYRLAEUS, C.,

Quebec,

Rawenniyo, name of deity,

meaning of,

Record-keepers,

Relations, See _Jesuit Relations,_

Religious sentiment,

RENAN, E.,

Roanoke River,

_Ronaninhohonti_, Door-keepers,

See _Senecas, name in council,_

_Rotisennakehte_, name-carriers, See _Onondagas, name in

council,_

Royaner, title of,

Sachem, an Algonkin word,

Sakayengwaraton, See _Johnson, J. S._

_Saponies_, or _Saponas_

Scandawati, See _Skanawati_,

SCHOOLCRAFT, H. R.

_Seneca_, meaning of

Seneca, Lake

_Senecas_,

their country

their origin

assailed by Atotarho

their ancient chiefs

join the League

remain in New York

their clans

an "elder nation"

their name in council

their language

their councillors

their duty as door-keepers

their towns

Sermon, a pagan

Shadekaronyes, Seneca chief

Six Nations, See _Iroquois_,

Six Nations' Reserve, See _Grand River_,

Skanawati, Onondaga chief

Scandawati's suicide

Skeneateles Lake

SMITH, Mrs. E. A.

Smoking in council

Snake clan

_Sonontowane_, meaning of

_Sonontowans_, See _Senecas_,

_Sotinonnawentona_

See _Cayugas_, name in council,

Spanish clan

Speaker of council

SQUIER, E. G.

Stadaconé

STONE, W. L.

_Talligewi_, See _Alligewi_,

Taronhiawagon, Iroquois divinity

Ta-oun-ya-wat-ha

_Tehadirihoken_

See _Caniengas_, name in council,

Tekarihoken, Canienga chief

meaning of

_Tionontates_, or _Tobacco Nation_

Tobacco, Indian

_Tobacco Nation_, See _Tionontates_,

Tortoise clan

divided

Towns, Iroquois

list of, in Book of Rites

deserted sites

Treaty of Iroquois with the Dutch

Treaty of Iroquois with the English

Treaty of Iroquois with the Ojibways

TROMBULL, J. H.

Turkey clan

_Tuscaroras_,

their origin

their migrations

join the Iroquois

their clans

a "younger nation"

_Tuteloes_

received by Iroquois

Wampum

known to Moundbuilders

mourning

Wampum-keepers

Wampum-records, reading of

Wampum-strings

War-chief

Wars of self-defence

Wars of extermination

WHITNEY, W. D.

WILKIE, J.

WILSON, D.

Wolf clan

Women,

condition of

as peacemakers

regard for

_Wyandots_, See _Hurons_,

Yondennase, See _Condoling Council_,

Younger nations

Zeisberger

End of Project Gutenberg's The Iroquois Book of Rites, by Horatio Hale