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: Published monthly by the / :
New York State Education Department spe
. ; > $ ye
; BULLETIN 402 JUNE 1907

-
New York State Museum

Joun M. Crarxe, Director

Bulletin 113

ARCHEOLOGY 13

CIVIL, RELIGIOUS AND MOURNING COUNCILS AND
CEREMONIES OF ADOPTION OF THE
NEW YORK INDIANS

;
=
7 BY
4 WILLIAM M. BEAUCHAMP
PAGE PAGE
é General nature of councils....... BAe PAO pilOlasmepmiern. ase eres 404
Character and power of chiefs... 345 | Religious council............... 410
_ Wampum in councils. ......... 2EOel Nations COUN Sie. pean oe eee 419
The condoling council...<...... BoP SS Upplementtalyas. sccm sree 430
= lroquois ceremonial manuscripts. 398 | Authorities.......+........-..-. 444
Variations in the songs.......... AOOE MiaGe xan e ee oe oh ees e ROUSE ToS alee 447
Belbhierdeadsteast iy. c ecs-os cs 3 ss 402 ;
ALBANY
NEW YORK STATE EDUCATION DEPARTMENT
1907
mieten Né-20s0 : : Price:25 ucents

rn

STATE OF NEW YORK
EDUCATION DEPARTMENT

With years when terms expire

1913 WHITELAW Reip M.A. LL.D. Chancellor

4917 St- Crain McKetway M.A. LL.D. Vice Chan-
cellor a HP,

1908 DaniEL BeacH Ph.D. LL.D.

NOMI a apg lbeeso coy uebalby IDA.

1902 I, GuILForp SMirH M.A. CE. LED,

1918 Wittiam NorrincuHam M.A. Ph.D. LL.D.

TOIO CHARLES A. GARDINER Ph.D. L.H:D. LL.D. D.C.L.

1915 ALBERT VANDER VEER M.D. M.A. Ph.D. LL.D.
1911 Epwarp Laurersach M.A. LL.D.

1909 EuGENE A. PHitsrn LL.B. LL.

nono Lucian I SHEppEN, EARS

Commissioner of Education

«ANDREW S. Draper LL.B. LL.D.

Assistant Commissioners

HWowarp J. Rocers M.A. LL.D. First Assistant
Epwarp J. Goopwin Lit.D. L.H.D. Second Assistant

New York

Brooklyn
Watkins
Palmyra
Buffalo
Syracuse
New York
Albany
New York
New York
Piattsburg

Aucustus S. Downtne M.A. Pd.D. LL.D. Third Assistant

Secretary to the Commissioner

HartAn H. Horner B.A.

Director of State Library

Epwin H. ANpERSON M.A.

Director of Science and State Museum

Joun M. Crarxe Ph.D. LL.D.

Chiefs cf Divisions

Accounts, Wi_ttAm Mason
Attendance, JAMES D, SULLIVAN

Educational Extension, Wimr1AM R. Eastman M.A.M.L:S.
Examinations, CHARLES F. Wueetock B.S. LL.D.

Inspections, FrAanK H. Woop M.A.

Law, THomas E. Finecan M.A.

School Libraries, CrrarLtes E. Fitcu L.H.D.
Statistics, Hiram C. CASE

Visual Instruction, DELANcEy M. ELtis

New York State Education Department
Science Division, April 23, 1906
Hon. Andrew S. Draper LL.D. °
Commissioner of Education

My DEAR sir: I beg to transmit herewith for publication, a
bulletin on archeology entitled Civil, Religious and Mourning Coun-
cils and Ceremonies of Adoption of the New York Indians by Dr
W. M. Beauchamp. This important contribution on archeology is
one of the two final reports to be made to this division by the
distinguished author.

Very respectfully yours
Joun M. CLARKE
Director
Approved for publication this 23d day of April 1906

Commissioner of Education

New York State Education Department

New York State Museum

Joun M. Crarke, Director

Bulletin 113
ARCHEOLOGY 13

CIVIL, RELIGIOUS AND MOURNING
COUNCILS AND CEREMONIES OF
ADOPTION OF THE NEW YORK
INDIANS

BY

WILLIAM M. BEAUCHAMP

General nature of councils

Councils are a natural feature of human society. In a single
family, living alone, the father may often assume all responsibility,
but more commonly he will advise with the wife. Where two or
more families are associated in one place, mutual consultations are
the result. Make the families 100, and a few will represent the rest
as a matter of convenience. Out of a great increase come courts,
parliaments and senates. [Even if the chief man of all becomes
autocratic, he would still practically have a council for advice. The
aborigines.of the northern United States may sometimes have had
absolute chiefs, but their power had no wide extent. In the main
each organization was an oligarchy where a few ruled the tribe or
nation. Some chief often had executive power, but most acts were
those of a council. In some cases this had stated meetings, as with
the Iroquois, but it could be called to consider special business.

342 NEW YORK STATE MUSEUM

For such calls wampum was used, with a tally stick attached to
fix the date. The simple tribal council might do little to develop
statesmanship, but Iroquois sagacity and eloquence were largely
due to the annual or more frequent meetings of their five divisions,
and the increasing outlook coming from these. When councils
with the French, English and Dutch became frequent, there was a
greater stimulus, and when distant tribes came to seek their favor
or pay them tribute, they would not fail to become lofty in their
bearing and farseeing in their plans.

While the great council of the Iroquois met periodically it was
often summoned in extra session for special purposes. To obviate
too frequent calls, they had the expedient of delegating powers.
One might speak for another in councils, or sometimes the Onon-
dagas might act for the whole. Local affairs were left to national
councils, as in our general and state governments, those of general
importance going to the grand council. In the latter case, the
Onondagas, or others who might be present, sometimes held a
preliminary meeting with messengers or ambassadors, not as a
matter of formal business, but to learn the business, so as to be
better prepared when the council assembled. Sometimes ambassa-
dors consulted with a prominent chief, so that he might know the
matter exactly, and guard against misunderstandings. It was no
uncommon thing to secure his favor and aid by timely gifts. In
such a case he was understood to be their representative and
speaker. This the council failed not to remember.

Various councils had different names, and nationality affected
this. The Senecas called a civil council Ho-de-os’-seh, advising
together, while an Onondaga might term it Ka-hos’-ken, and some-
times Kah-hah, where they have a light. The names of other
councils will appear under their proper heads.

While in some tribes war chiefs had a prominent place in coun-
cils, they had none in the national councils of the Iroquois, as such,
and in some cases a sachem was supposed to be debarred by his
office from taking part in war at all. This probably went no
further than to give him exemption on high grounds, if he chose
to avail himself of it. It at least showed that this people recog-
nized in peace something far better than war. One of their. own
names for their confederacy was that of Great Peace, and though

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 343

they fought fiercely they always hailed peace as one of the greatest

of blessings. The highest purpose of their great council was to

remove every source of strife among themselves.

Charlevoix had most of his information from others, but speaks
in high terms of Indian councils. He doubted whether women had
all the influence which some claimed for them, but had been told
that they deliberated first on whatever was to be proposed in
council, to which they reported the result of this consultation.

The warriors likewise consult together, on what relates to their

particular province, but can conclude nothing of importance which
concerns the nation or town; all being subject to the examination

and controul of the council of elders who judge in the last resource.

It must be acknowledged, that proceedings are carried on in these
assemblies with a wisdom and a coolness, and a knowledge of affairs,
and [ may add generally with a probity, which would have done
honour to the areopagus of Athens, or to the senate of Rome, in
the most glorious days of those republics; the reason of this 1s,
that nothing is resolved upon with precipitation; and that those vio-
lent passions, which have so much disgraced the politics even of
Christians, have never prevailed amongst the Indians over the
puplicme=ood 9. =, What is certain, is, that our Indians are
eternally negociating, and have always some affairs or other on the
tapis: such as the concluding or renewing of treaties, offers of
service, mutual civilities, making alliances, invitations to become
parties in a war, and lastly, compliments of condolence on the death
of some chief or considerable person. All this is performed with
a dignity, an attention, and I may add, with a capacity equal to the
most important affairs, and theirs are sometimes of greater conse-
quence than they seem to be: for those, who are deputed for this
purpose, have commonly secret instructions. Charlevoix, 2:26-28

The councils here considered are the civil, religious and mourn-
ing councils, those for adoption and those for bewailing the dead
without reference to the new relations of the living. Among the
Iroquois the Grand Council represented the whole confederacy,
and treated of peace and war, or any questions affecting general
interests. This had-at first a fixed number of members, and met at
Onondaga annually. The minor matters of war parties were left
to the war chiefs. This great council often had long sessions, and
the council fire was never extinguished; the embers were simply
covered. The chiefs of each nation composing this council were
the civil rulers of their own nation, and were elective by hereditary

344 NEW YORK STATE MUSEUM

right in certain clans. Each of these clans also had had its own
council, regulating tribal affairs. Two clans often met in council
on matters concerning themselves.

The religious council is modern and has nothing to do with the
religious feasts. Strictly it is not a council, though the people are
summoned to attend. There is no discussion of any kind, but his
appointed successor, or other preacher, relates the revelation made
to the peace prophet over a century since. Each day, after this is
done, dances follow but only as a means of enjoyment.

The condolence, or mourning council, commenced with the death
of the founders of the Iroquois League, and its twofold purpose is
to lament the dead and replace them with living chiefs. Properly
it gathers representatives of all the nations, but its work is execu-
tive, not that of consultation. It does not choose chiefs but instals
them. |

The ancient dead feast had some relation to this, and had many
remarkable features among the Hurons, which were soon laid aside
in New York. Yet the Iroquois formally mourned the deaths of
important persons in each nation, and the chiefs came as a body to
express sympathy and offer comfort. One and another spoke, but
no business appeared. The nation or the village alone had part
in this.

The council: for adoption is also treated here, varying much in
character. Adoption and the giving of a name might take place
in any civil council and was often attended with debate and cere-
mony. In important cases a general council might agree on the
name to be bestowed. In such case there would be a formal
announcement, without the ceremonies usual at other times. In
other cases a national council or a family would agree on the name,
and this would be bestowed with attendant speeches and songs.
Still further, any person might bestow a name and then the cere-
mony would vary with his taste.

All these are considered as a class here because they have no
religious observances properly belonging to them, differing essenti-
ally from those festivals which embody acts of worship. They are
not all strictly councils, but have somewhat their character.
Morgan calls the most striking of those remaining a mourning
council. The Indians uniformly term it a condolence. Mourning

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 345

is its great feature, but then chiefs and people are gathered to

perform a great duty, with mutual agreement. In this sense it is a

council, and it may go as far as to depose chiefs or refuse to instal

them. On account of its antiquity and prominence a full account

is given here. It has a great importance in tracing the history
and character of the Iroquois League.

Character and power of chiefs

The idea of reviving the dead in the person of some one living
was a common one among the Indians south and east of the Great
Lakes, but it took somewhat different forms. Among the Iroquois
it was shown in the adoption of captives in the place of those
deceased, who assumed all the duties and privileges of the one
dead, but there was an official resuscitation, the new chief taking
his predecessor’s name and office, but not his family relations.
Among the Algonquins he was considered to be the dead actually
alive again. The Relation of 1639 describes this in Canada.

The savages have a custom of resuscitating or making their
friends revive, particularly if they were men of distinction among
them. They make some other bear the name of the deceased; and
behold the dead man resuscitated and the grief of the relatives en-
tirely gone. Observe that to the name given in a great assembly
or feast, they add a present which is made on the part of the rela-
tives or friends of the one whom they have revived, and he who ac-
cepts the name and the present is obliged to take care of the family
of the deceased so well that the wards call him father.

In the Relation of 1644, there is a full account of the installation
of an Algonquin chief in Canada, probably much like that of the
same family in New York. There was a master of ceremonies with
assistants, who arranged the presents and prepared the new chief's
seat. Two officers were sent for him and conducted him to the
place where his old robe was removed and a fairer one put on him.
Wampum was put about his neck and a calumet and tobacco in
his hand. Another richly dressed chief acted as herald and pro-
claimed the object of the ceremony.

It is a question of resuscitating one dead, and of bringing to life
a great captain. Thereupon he names him and all his posterity, he
describes the place and manner of death, then turning toward the
one who is to succeed him, he raises his voice: “ Behold him,” he

346 NEW YORK STATE MUSEUM

says, ‘covered with his beautiful robe. This is no longer the one
you were accustomed to see these days past, who was named Nehat.
He has given the name to another savage, he is called Etovait .. .
Look at him as the true captain of this nation; it is he whom you
are to obey, it is he to whom you are to listen, and whom you are
to honor.”

The presents to visiting chiefs were then named and distributed
and this was followed by songs, dances and a feast. Before the
feast the new chief modestly said he was not worthy to bear the
name of one so great and good, and afterward declared what he
would try to do. The Jesuits noted a similar thing among the
Hurons, who were of the Iroquois family. The Relation of 1642
says:

No name is ever lost; so when some one of the family has died,
all the relatives assemble and deliberate together which among them
shall bear the name of the deceased, giving his own to some other
relative. He who takes a new name enters also upon the burdens
which belong to it, and so he is captain, if the deceased was so.
This done they restrain their tears, they cease to weep for the dead,
and place him in this way in the number of the living, saying that
he is resuscitated and has taken life in the person of the one who
las received his name, and has rendered him immortal. So it hap-
pens that a captain never has any other name than his predecessor
. . . Each nation makes its presents, which according to custom, are
differently qualified. Some making their present say that they are
taking the arm of the deceased, in order to draw him from the
tomb ; others that they are supporting his head for fear that he may
fall back. Another always making some new present, will add still
more freely, that he gives him arms to repel his enemies. And
I, a fourth will say, I strengthén the earth under him, so that
during his rule it can not be destroyed.

Among the Iroquois the election of principal chiefs is by clans
and families. As the father is not of the same clan as the son, he
has no voice in his election, but the mother has. The nominating
power is in the woman, though subject to general consent. In the
Iroquois League all clans were not represented in the Grand
Council, though three always were. The Mohawks and Oneidas,
the most recent comers in New York and thus of the purest stock,
had but these three clans of the Bear, Wolf and Turtle. In both,
their nine councilors were equally divided among the three. The
three earlier resident nations had added to their numbers from

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 347

prior migrants or conquests and so had more clans. Those added
after the confederacy was formed long had no representation, the
number being made permanent in a measure. Most of these prin-
cipal chiefs had assistants, distinguished yet as those who stand
behind. In treating of this, Mr Hale was often perplexed by the
name of the Ball clan, which is but another for one division of the
Turtle tribe. In modern condolences one woman often has the sole
nomination of a chief, but where several are to be consulted the
subject may be canvassed up to the latest moment, and thus I have
seen them running from house to house. The passage of time has
brought some variation in representation. It is clear also that at
times there have been more than 50 Iroquois sachems, but the
additional ones probably had a somewhat different character and
may have been the result of temporary needs. They do not appear
in the condoling song, and may be classed as pine tree chiefs.

Of the power of principal chiefs, commonly called sachems, we
have different accounts. Roger Williams said:

ier Goverument is) Monarchicall) | = AU Princes: house . =)
is farre different from the other house, both in capacity or receit;
and also the finenesse and quality of their Mats . . . Beside their
generall subjection to the highest Sachims, to whom they carry
presents, and upon any injury received, and complaint made, their
Protectors will revenge it . . . The most usuall Custome amongst
them in executing punishments, is for the Sachim either to beat, or
whip, or put to death with his own hand, to which the common sort
most quietly submit; though sometimes the Sachim sends a secret
Executioner, one of his chiefest Warriours to fetch of a head.

This was among the Algonquins of New England, and the
Jesuits gave a similar account in Canada in 1611.

There is the Sagamo, who is the eldest of some powerful family,
who is also consequently the chief and conductor of this. All the
young people of the family are at the table and in the suite of this
one; it is for him also to keep some dogs for the chase, and some
canoes for travelers, and provisions and reserves for bad times and
journeys. The young people wait upon him, hunt, and pass their
apprenticeship under him, unable to own anything before being
married.

In southern New York many chiefs had little authority. A
Dutch account says:

In each village, indeed, is found a person who is somewhat above
the others, and commands absolutely when there is war and when

348 NEW YORK STATE MUSEUM

they are gathered from all the villages to go on the war path. But
the fight once ended, his superiority ceases . . . There is some re-
spect paid to those in authority amongst them, but these are no wise
richer than the others. There is always so much ado about them
that the chief is feared and obeyed as long as he is near, but he must
shift for himself. There is nothing seen in his house more than in
those of the rest. O’Callaghan. Doc. Hist. 3:30

Later Dutch accounts are much the same, but give Algonquin
chiefs somewhat better houses and several wives. Records of
treaties and sales, however, show permanent and great authority.
Loskiel said that among the three tribes of the Delawares the chief

belonged to the tribe over which he presided, but was chosen by
chiefs of the other two. They installed him, condoling the mourn-
ers and giving his name. They also exhorted the young people,
addressed his wife, and charged him with the duties of his office,
singing the speeches and confirming them with belts.

“A Captain is the Chief’s right hand. He must undertake every-
thing committed to him by the Chief.’ There is a strong resem-
blance to the Iroquois condolence throughout. Among the latter
nations were those called Wa-ka-neh-do-deh, or pine tree chiefs, who
hold their office from their goodness or ability and can not be
deposed. “ Their roots are in heaven.”

The Onondaga name for chief is Ah-go-ya-ne, closely resembling
Agouhanna, which Cartier gave as the chief's title at Hochelaga
(Montreal) in 1535. The Onondagas call a principal chief Ho-
yah-nah ha-sen-no-wah’-neh, good man with big name. A war chief
is Ho-sken-ah-ka-tah, big man with a load of bones on his back.
Morgan names the Seneca war chiefs in a similar way, Ha-seh-no-
wa’-neh, elevated name, like the second Onondaga word. The
sachems, as a class, were Ho-yar-na-go’-war, counselors of the
people, and a civil council was Ho-de-os’-seh, advising together. In
early days Agoianders were the nobility, and the space was wide
between chiefs and people in late colonial time.

Charlevoix noted that chiefs were elected among the Algonquins,
but among the Hurons the office was hereditary in a sense, as it
still is among the Iroquois. This often caused inconvenience

through minors.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 349

The noblest matron in the tribe or in the nation chuses the person
she approves of most, and declares him chief. The person who is
to govern must be come to years of maturity; and when the heredi-
tary chief is not as yet arrived at this period, they appoint a regent,
who has all the authority, but which he holds in name of the minor.
These chiefs generally have no great marks of respect paid them,
and if they are never disobeyed, it is because they know how to set
bounds to their authority. Charlevoix, 2:24

Several instances of minor chiefs are recorded in colonial docu-
ments, and in 1895 a 5 year old boy of the Onondaga Bear clan was
publicly made a chief. As such he will attend councils, but will
have no voice or vote in them until of fit age.

Mr Chadwick carefully inquired how Iroquois chiefs were nomi-
nated in Canada, comparing several accounts with the following
results.

The right of nomination vests in the oldest near female relative

of the deceased chief, that is, the oldest of a class composed of his.
maternal grandmother and great aunts, if living, but if none of those |

are living, then the oldest of a class composed of his mother and her
sisters (daughters of the mother’s mother), or if none of these,
then of his sisters, daughters of his mother, and if these also are
wanting, then of his nieces, daughters of his mother’s daughters ; and
if all these fail, then the right passes to collateral relatives of his
~ mother’s totem, and if there are none of these, no nomination can
be made, and the chiefship becomes extinct. The nominator con-
sults with the two next senior women, ascertained by the same
order, and classification of the family is thus made. It does not
seem very clear what occurs if the three do not agree... Ifa
chiefship fails in consequence of the family to which it belongs be-
coming extinct, either in the person of a nominator, or of a qualified
nominee, the Great Council has power to transfer the chiefship to
another family (preferably one which is, or is considered to be akin
to the extinct family), in which a chief is then nominated by the
senior woman and her associates, and assumes the title in the usual
manner, whereupon the succession goes in that family. Chadwick.
36-38

Of original titles of the Five Nations in Canada 11 have thus
become extinct, and the sixth nation has there but four out of its
13 chiefs. Most of those in New York keep their offices filled.

The line of descent was often through the woman and always so

among the Huron-Iroquois. Charlevoix said ‘““ Among the Huron

350 NEW YORK STATE MUSEUM

nations the women name the counsellors, and often chuse persons
of their own sex,” probably alluding to another established feature.
As a body they were entitled to representation in the council and
government of the nation. In New York the governesses several
times signed treaties, claiming a right in all land questions.

July 17, 1742, a Seneca deputation was at Montreal and gave to
Governor Beauharnois “a present from the Women of the Council ;
they request you to endow their Tortoises with sound, so as to be
able to rouse themselves when they are performing their cere-
monies.” In 1753 Duquesne said the Five Nations had sent “ the
Ladies of their Council to Sieur Marin, to inquire of him, by a
Belt,’ whether his purpose was peace or war.

Among the strange stories of the Iroquois which the Jesuits
credited before they knew them better, was one of the Oneidas in
1641:

The men and women there manage affairs alternately; so that if
there is a man who governs them now, after his death it will be a
woman, who during her life time will govern them in her turn,

except in what belongs to war; and after her death it will be a man
who takes anew the management of affairs.

In later days, however, there were many instances of female
government among the emigrant Iroquois and Delawares, and the
sunk squaws, or queens are oftened mentioned in early colonial
documents, in New England and southern New York.

Wampum in councils

Councils were called by wampum belts or strings, and speeches
were made on these in the council itself. In a monograph on
wampum, these usages have been fully described, and will not be
recounted now. Figure 1, however, shows the 10 long strings of
white wampum used in the religious council, which is exposed
throughout the preaching. Figure 2 is the white wampum used to
call this council, and its tally stick attached. The notches, showing
the date of council, are removed daily till the time arrives. Then
the invited parties appear and return the wampum. Figure 3 is a
similar string of purple wampum, used in calling a mourning
council or condolence for raising a secondary or war chief. It is
looped and shows the customary tally stick. Figure 4 has three

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 351

short strings of purple wampum tied to the stick, one end of each
being left free. This calls a condolence for a principal chief.
Figure 5 shows the seven bunches used in the condolence, to be men-
tioned later. There are other appropriate strings used in this, but
less conspicuously. In the present scarcity of that article a little
wampum has to go a great way, and it is long since belts have ap-
peared at councils of any kind.

The condoling council

The ceremony of lamenting deceased chiefs and installing others
is termed a condolence by the Six Nations; in Onondaga Ho-te-ne-
ko-kah-na’-wax, in the Seneca dialect Hen-nun-do-nuh’-seh.
Changed as it is, it preserves interesting and antique features.
Wampum calls the council and is used in the ceremonies. The
old songs are sung and addresses made, while the recital of the
original chiefs’ names and virtues is a prominent feature. The
elder brothers, the Mohawks, Onondagas and Senecas still condole
the other three, or are comforted by them. No festal music is
heard, no drums or rattles, for there is no rejoicing till the places
of the dead are filled, the horns again put on.

The writer has attended several of these condolences, publishing
accounts of some, and Mr Horatio Hale has given a good account
of one in Canada, while the usual songs appear in his /roquois Book
of Rites, the original and translation side by side. A fine Canadian
copy of most of the songs is in the writer’s hands and will be used
here, partly because it varies somewhat from Hale’s version, and
partly because the words are divided into syllables. It is from the
same original. There are several versions known, differing but
little. All copies of the longer song are in the Mohawk as most
suited for singing. The numbers used are a mere convenience.

As the Oneidas and Cayugas have no reservations or council
house in New York, these are bound to them for condolences, the
owners becoming visitors for the time being. In any case the
condoling brothers meet at some distance and send notice of their
approach. When ready they march on, with a low chant, that of
the roll call, find their afflicted friends by the wayside fire, return
the invitation wampum and sing a sympathetic hymn.

352 NEW YORK STATE MUSEUM

This wayside fire, which interrupts the roll call song, preserves
an old custom: that of welcoming official visitors at some distance
from the town. For ordinary purposes this meeting might once
have been at the line of the clearing, and the song welcoming
the visitors is now called At the Wood's Edge. For convenience
most of the songs appear together here, as in the Indian copy used,
and references will be made to them. They are not in due sequence
in this. Ags these songs are now known to but few Indians, an
expert chief is often loaned to conduct the ceremony for one or
both parties, as in ancient times.

The song At the Wood's Edge is full of gratitude that their
friends have escaped every peril while on their mission of love, and
ends with a list of early villages of the three principal clans. At
the council house all business is to be duly completed, and there the
horns are to be taken off the dead chief’s grave. The horns are as
significant of power to the Iroquois as to the ancient Hebrew.
When the song ends at the fire and the invitation wampum has been
returned, all form a procession and go to the council house. The
mourners silently lead the way, as being the hosts; the visitors fol-
low, singing the roll call, and in the council house each party takes
its proper end. There the opening ceremony called The Old Way of
Mutual Greeting, 1s sung by the visitors, in which the old and
familiar modes of restoring the afflicted to a sound condition are
gone through.

Until the curtains are hung the succeeding songs are by one
person, who walks to and fro-as he utters the long and monotonous
chant. Those behind the curtains are quite different.

The laws which their ancestors established are recalled, the means
they took to strengthen the long house or league. As of old the
long list of the original 50 chiefs is chanted in one song, with some
words regarding each one. The three great clans and some early
towns belonging to them are mentioned. The chiefs themselves are
grouped in classes. In this song the Hau is repeated hundreds of
times, but is mostly omitted in Hale’s version. As sung it is the
most prominent feature, and is expressive of joy or sorrow accord-
ing to the tone, as with some of our ejaculations. Hennepin said:
‘There was an Iroquese captain who, one day wanting his bowl,
entered into the town of Montreal in Canada, crying ‘ Hai! hai!’

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 353

which in their language is the sign of peace; he was received with
many caresses of kindness.” A meaning more in accordance with
the mourning council may be found. In describing the Huron feast
of the dead in 1636, Brebeuf said:

At the end of the feast, as a compliment to him who had enter-
tained them, they imitated, as they say, the cry of the souls, and
issued from the cabin crying haéé, haé, and reiterated this cry of the
souls all the way. This cry, say they, comforts them greatly ; other-
wise this burden, though but of souls, would weigh heavily on the
back, and cause them a pain in the side for the rest of their lives.

The names of the chiefs vary much in the several dialects, and
due allowance must be made for their being sung in Mohawk, as is
the custom. These songs go on almost continuously up to a certain
stage, full of lamentations, and concluding with the declaration that
they are dejected in their minds. The several songs of this part
follow as they are written, the Mohawk and translation on opposite

pages.

354

bo

6

NEW YORK STATE MUSEUM

Oghentoh Karithwateghkongh. Deyoghnyukwarakdah Radiyats
O-nen wen-ni-se-ra-de, wa-ka-tye-ren-ko-wa.
De-sa-wen-na-wen-ra-de ‘ne-ken de-yor-ho-ton,
De-sa-ha-his-oe-ne-ne don-wen-rats-ta-nyon-ne

Ne-ne-ken de-ka-ron-wah-nyon.

Te-sat-kah-toh-se-ron-tye ro-na-den-nos-hen-tonh-kwe
Yon-kwen-ni-konh-ta-kwen-neh konh-yen-ne-tah-kwen.
Na-ka-di-kenh na-yo-ya-ne-ra-tyeh ne sa-ni-kon-rah ?
Da-sat-ka-tho-seh-ron-neh ra-di-ya-na-ron-nyon,
On-kwa-shots-he-ra-shon-kenh-hah ; ne-ok det-ka-no-rons
Ne-she-kon a-yo-yenh-kwa-ro-ta-keh
Tsi-ra-di-roh-ton-kwa-kwe. Ne ka-di kenh na-yo-ya-ne-ra-tye
Ne sa-ni-kon-ra de-sa-ka-se-ren-ton-nyon-ne ?
Ni-ya-wen-ko-wa ka-di non-wa o-nen sken-nen-j1
Thi-sa-ya-dir-heh-on. O-nennon-wa ouh-se-ron-nih
Deh-nih-roh-kwa-yen. Ha-se-kenh ok thi-wa-kwe-kon
De-yo-nen-nya-de-nyon ne-ne Kon-ner-hon-yon:

[-ih ens-ke-ri-wa-ton-de. Ken-yot-nyon-kwa-ra-don-nyon,
Ne-o-ni ken-yot-da-ka-ra-hon, ne-o-ni ken kon-ti-fagh-so-don.
Ne-dens ah-e-sa-ya-tye-nen-don, kon-yen, ne-tagh-kwen,
Ne-o-ni ken-kagh-ne-ko-nyon ne-dens ah-e-sa-ya-tye, nen-don,
Kon-yen-ne-tagh-kwen, ne-o-ni ken wa-se-ra-ka-do-da-ne-seh
Ken de-wa-sa-da-yenh-a Ka-non-sak-ta-tyeh.
Ni-ya-de-wegh-ni-se-ra-ke yon-kwa-ka-ron-ny ;
O-nih-dat-konh yagh de-ka-kon-son-degh
Ogh-son-do-ra-ko-wagh ne-dens ah-e-sa-ya-tye-nen-tonh
Kon-yen-ne-dagh-kwen. Ni-ya-wen-ko-wa ka-di non-wa
O-nenh sken-nenh-ji tha-de-sar-ha-di-ya-kon.

Ha-se-ken ka-no-ron tsi-na-ya-wen-on

Ne-ne ha-e-sah-ha-hi-yen-nyen-hon, ne-ne a-ya-ko-tye-ren-hon.
Ha-ya-ka-wenh: Is-sy tye-ya-da-ke-ronh,

Ak-wa de-ya-ko-na-ka-ron-ton. A-ya-ka-we-ron

Ogh-non-ne-kenh ni-yo-tye-ren-ha-tye, ne kon-yen-ne-dagh-kwen.

g Ro-di-ri-wi-son onh-kwa-sots-he-ra,

Ne-ne ro-nenh: Ken hen-yon-data-jis-da-yen-hagh-se.
Ken-de-yogh-nyon-kwa-rak-da egh-ten-yon-da-di-den-ra-ny or

(yvh-rih-ho-konh-a. Ken-sa-ne yes-ho-di-ri-wa-yen

UF
=

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 355

Leal

O1

The prelimimary ceremony, called, At the Wood's Edge
Greatly startled now have I been today

By your voice coming through the woods to this clearing.
With a troubled mind have you come

Through obstacles of every kind.

Continually you saw the spots where they met,

On whom we depended, my children.

How then can your mind be at ease?

Ever you saw their footprints,

Those of your forefathers. And even now

Almost might the smoke have been seen

Where together they smoked. How can your mind
Then be at ease, when weeping you come on your way?
Great thanks, therefore, we give, that safely

You have arrived. Now then together

Let both of us smoke. For all around indeed

Are hostile powers, which are thinking thus:

I will frustrate their plans. Here are many thorns,
And here falling trees, and here the wild beasts wait.
Either by these might you have died, my children,

Or here by floods might you have been destroyed,
My children; or here by the hatchet

Raised in the dark, outside the house.

Every day by these are we wasting away.

Or by deadly and invisible

Disease might you have been destroyed,

My children. Great thanks, therefore now,

That safely you have traversed the forest.

For painful would have been the results

If you had perished by the way, or startled

One had said: Lo! bodies are lying yonder ;

Yea, and those of chiefs! And they would think

In dismay, it was startling, my children.

Our forefathers made the rule,

And they said: Here shall they kindle a council fire,

Here at the forest’s edge, they will condole each other

With very few words. But they have referred

350 NEW YORK STATE MUSEUM

10 Egh-non-weh o-ri-wa-kwe-kon ya-den-ka-ri-wen-da-se-ron,
Ne-ne a-kwah den-yon-da-tya-to-se-ron-ko. Ne-o-ni ne ro-nenh:
E-tho-non-weh yen-yon-ta-te-nonts-hi-neh,
Ka-nak-ta-kwe-ni-yo-keh yen-yon-da-ti-de-ron.

O-neuh ka-dy i-se se-we-reughs-kwe sat-hagh-yon-nih-shon:

|

Kar-he-tyon-ni. Ogh-ska-wa-se-ron-hon.
Gea-ti-yo. O-nen-yo-te, Deh-se-ro-kenh.
Degh-ho-di-jen-ha-ra-kwen. Ogh-re-kyon-ny.
Te-yo-we-yen-don. E-tho ne ni-wa ne a-kot-hagh-yon-ni-shon.
2 O-nen ne-ne she-ha-wah de-ya-ko-da-ra-keh
Ra-nyagh-dengh-shon: Ka-negh-sa-da-keh.
On-kwe I-ye-de. Wagh-ker-hon. Ka-hen-doh-hon. Tho-gwen-
yah.
Kagh-hi-kwa-ra-ke. E-tho ne-ni-wa ne ra-nya-den-shon.
3 O-nen-ne-ne ja-da-deh-ken rogh-ske-re-wa-ke :
De-ya-o-kenh. Jo-non-de-seh.
Ots-kwi-ra-ke-ron. Ogh-na-we-ron.
4 O-nen ne-ne ough-wa-keh-hagh-shonk-a: Kar-ha-wen-ra-dongh. ©
Kka-ra-ken De-yo-he-ro. De-yo-swe-ken.
E-tho ni-ka-da-ra-kegh ne o-righ-wa-ka-yongh.

Onen nene tsinikawennakeh ; dewadatenon wehron,
Oghhendonh karihwadeghkon, radiyats: Ohkiok
Nahoteuh denyondate non we ronkwe. Tokah enyahiron:

1 Kon-yen-ne-dagh-kwen, o-nen-wegh-ni-se-ra-de
Yon-kwat-ken-ni-son. Ra-wen-ni-yoh
Ra-wegh-ni-se-ron-nih. Ne-on-wa-ken-wen-teh
Yon-kwat-ken-ni-son ne-ne tsi-ni-yoh-neh-ra-kwa

2 Tsi-ne-sa-ya-da-wen. O-nen ongh-wen-ja-konh
Ni-yon-sa-kah-ha-we ji-non-weh na-de-kagh-kagh-ne-ron-

nyongh-kwe.

A-kwah ka-dy o-ka-se-ra-kon tha-de-tyat-regh-kwa-ne-kenh.
O-nen-ka-dy ya-kwen-ronh, wa-kwen, nyon-kogh-de

3 O-kagh-se-ry, a-kwah ka-dy ok-sken-nen
Tha-den-segh-sat-kagh-ton-nyon-he-ke, Nok-o-ny ka-nek-he-re —
De-yoh-sih-ha-ra-onh ne sa-hon-da-kon. O-nen ka-dy
Wa-tya-kwagh-si-ha-ra-ka wa-ah-kwa-de-yen-donh

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 357

1o Yonder all business to be finished in full,

_

2

3

Lea I)

W

There taking off the horns. And they said:
Thither shall they be led by the hand,

And placed in the principal seat.

Now then, our friends of the Wolf clan:

Kar-he-tyon-ni. Ogh-ska-wa-se-ron-hon.

Gea-ti-yo. O-nen-yo-te. Deh-se-ro-kenh.

Degh-ho-di-jen-ha-ra-kwen. Ogh-re-kyon-ny.

Te-yo-we-yen-don. This comprehends the Wolf clan.

Now then, thy children, the two bands

Of the Turtle clan: Ka-negh-sa-keh.

On-kwe-i-ye-de. Wagh-ker-hon. Ka-hen-doh-hon. Tho-gwen-
yoh.

Kagh-hi-kwa-ra-ke. This comprehends the Turtle clan.

Now then, thy brothers of the Bear clan:

De-ya-o-kenh. Jo-non-de-seh,

Ots-kwi-ra-ke-ron. Ogh-na-we-ron.

Now these were added of late: Kar-ha-wen-ra-dongh.

Ka-ra-ken. De-yo-he-ro. De-yo-swe-ken.

Ox-den-keh. Such is the extent of the Bear clan.

Such were the clans in ancient times.

Now these are the words of mutual greeting,
The opening ceremony, called the old way
Of mutual greeting. Then one will say:

My children, now this day

We are met together. God

Has appointed this day. Now this day

We are met, because of the solemn event
Which is now our lot. Now into the earth
Has he been borne to whom we always looked.
Even in our tears then together let us smoke.
Now then, we say, we wipe away

The falling tears, so that peacefully

You may look around. And then we think

Something stops up your ears. Now then

With care have we removed this hindrance

358 NEW YORK STATE MUSEUM

4

Nm FW bd

LS)

Tsi-sa-ron-ka-tah, ka-dy na-ya-wenh ne sken-nen
Then-sat-hon-de-ke enh-tye-wen-ni-ne-ken-neh.

Nok o-ny ka-nek-he-re de-yogh-sih-ha-ra-onh
De-sa-nya-do-kenh. O-nen ka-dy, ho-ne ya-kwen-ronh:
Wah-tya-kwah-sih-ha-ra-ko, a-kwah ka-dy ok sken-nen
Then-de-se-wen-ni-ne-ken-ne den-de-wa-de-te-nongh-whe-ra-don.
O-nen a-re 0-yagh, kon-yen-ne-dagh-kwen. Ne-ne ka-don
Yoh-ne-rah-kwa ji-ne-sa-ya-da-wen. Ni-ya-de-wegh-ni-se-ra-keh
Sa-nek-he-renh-onh ra-di-ko-wa-nenghs-kwe. Ongh-wen-ja-konh
Ni-yes-ka-haghs; ken o-ny ro-digh-sken-ra-kegh-de-tagh-kwe,
Ken o-ny san-hegh-tyen-se-ra, ne o-ny sa-de-re-se-rah.
A-kwagh ka-dy ok o-neh-kwengh-da-ri-hen
Thi-sen-ni-kwa-ken-rye. O-nen ka-dy ya-kwen-ronh
Wa-kwa-ne-kwengh-da-ro-ke-wa-nyon ji-sa-nak-de

Ogh ka-dy nen-ya-wen-ne se-wegh-ni-se-rat-hagh

A-kwah ok sken-nen then-yen-seh-sen-ni-ko-denh

To-ka-rah ni-wen-ni-se-ra-ke, sken-nen
Then-ka-nak-di-yoh-ha-ke den-sat-ka-tonh-nyon-se-keh.

Ya-yak nt Ka-ren-na-keh
Ka-ya-ne-renh des-ke-nongh-we-ron-neh ;
Khe-ya-da-wenh des-ke-nongh-we-ron-neh ;
©-yen-kon-donh des-ke-nongh-we-ron-neh ;
Wa-kon-nyk-ih des-ke-nong-we-ron-neh ;
Ron-kegh-sot-hagh ro-di-righ-wa-keh,—
Ron-kegh-sot-hagh ji-yat-thon-dek.

Enskat ok enjerennokden nakwa onaken, nyarekweh
Enyonghdentyonkoh kanonghsakonghshon, enyatironh :

A-i Rax-hot-tha-hyh! O-nen ka-jat-thon-dek
O-nen en-yonts-da-renh ne ye-tsi-ya-de-reh !
Ne ji-6-nenh wa-ka-righ-wa-ka-yon-neh
Né se-wa-righ-wi-sa-an-ong-kwe ne ka-ya-ne-rengh-ko-wah.
A-ya-wenh-ens to-kengs-ke da-on-da-ya-koht-onh-de-keh.
Na-i Rax-hot-tha-hyh! Ne-ken-ne i-se-wenh:
En-ya-ko-dengh-the-neh ne nogh-nah-ken
En-ya-ka-on-ko-dagh-kwe.
A-i Rax-hot-tha-hyh! Onen non-wa
Ka-thongh-non-weh that-kongh-kogh-dagh-kwa-nyon
Ji-dengh-nonh ni-tha-righ-wa-ye-ra-thagh-kwe.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 359

4 To your hearing; easily then, it may be,
You will hear the words to be said.
And also we think there is a stoppage
In your throat. Now therefore, we also say,
5 We remove the obstruction, so that freely
You may speak in our mutual greetings.
Now another thing, my ‘children. I say this
Of the solemn event which has happened. Every day
6 You are losing your great men. Into the earth
They are borne; also the warriors;
Also your women, and your grandchildren as well;
So that in the midst of blood
7 You are sitting. Now therefore, we say,
We wash the blood stains from your seat,
So that it may be for a time
That happily the place may be clean
For a few days, where pleasantly
You rest and are looking all around.

Six tunes of the hymn
The League I come again to greet and thank;
The kindred I come again to greet and thank;
The warriors I come again to greet and thank;
The women I come again to greet and thank;
My forefathers,— what they established,—
My forefathers,— hearken to them.

Om BR WwW NHN AH

The last verse is sung yet again, while he walks to and
fro in the house, and says:

1 Hail, my grandsires! Now hearken
While we weep and cry to you!

Because that has grown old
Which you established, the Great League.
We hope that they may hear.

2 Hail, my grandsires! Thus ye have said:
Those are to be pitied who in later days
Shall pass through this life.

3 Hail, my grandsires! Even now
I may fail in going through the ceremony
As they were wont to do.

300 NEW YORK STATE MUSEUM

4 A-i Rax-hot-tha-hyh! Neji-o-nenh
Wa-ka-righ-wa-ka-yon-neh se-wa-righ-wi-sa-an-ong-kwe
Ne ka-ya-ne-renh-ko-wah. Ye-tsi-se-wat-kon-se-rah-kwa-nyon
Onh-wenh-ja-kon-shonh ye-tsi-se-wa-ya-da-ke-ron,
Ne se-wa-righ-wi-sa-an-ong-kwe ne ka-ya-ne-rengh-ko-wah,
5 Ne sa-ne-kenh ne i-seh-wenh ne e-renh ni-yen-hen-we
Ne en-yo-ri-wa-da-tye ne ka-ya-ne-renh-ko-wah.

Eghnikon enyerihwawethahrhoh, are enjondernnoden
Enskat enjerennokden, onen ethone enyaky hetste onen
Are enjondentyonko kanonhsakonhshon, enyaironwahhy :
1 A-i Rax-hoht-tha-hyh! O-nen jat-thon-dek
Ka-dy non-wah ji-ni-ha-di-ye-renh,—
O-rih-wa-kwe-kon ne de-ho-di-ya-do-regh-tonh,
Ne-ne ro-ne-ronh ne en-yo-nongh-sagh-ni-rats-ton,
2 A-i Rax-hoht-tha-hyh! Ne-ne ro-nenh:
O-nen non-wah we-de-wa-yen-nen-da-ne ;
We-de-wen-na-ke-ragh-da-nyon ;
Wa-di-de-wen-na-ka-ron-don-nyon.
3 O-nen a-reh o-yah egh-de-sho-di-ya-do-reh-donh,
Ne-ne ro-nenh: Ken-ki-shen-nen-ya-wen-neh.
Agh-shonh thi-yen-ji-de-wa-tyen-se-ke
O-nok en-jon-kwa-nek-he-ren. Ne-ne ro-nenk:
Ken-ki-ne-nen-ya-wen-wen-ne.
Agh-shonh den-ya-ko-kwen-hon-dongh-se-he,
O-nok den-jon-da-de-na-ka-ron-da-koh.
Do-ka ok ya-da-ya-ko-na-ka-ron-da-tye
Ne onh-wen-ja-konh ni-ya-onh-sa-ka-ha-weh.
4 A-i Rax-hoht-tha-hyh! Ne-ne ro-nenh:
Da-e-de-wenh-he-yeh onh-teh, ne-ok ya-da-ya-ko-na-ka-ron-da-
tye
Ongh-wen-ja-kon ni-ya-onh-sa-ka-ha-weh.
5 O-nen a-re o-yah egh-des-ho-di-ya-do-re-tonh.
6 Na-i Rax-hoht-tha-hyh! Ne-ne ro-nenh :—
Ne yoh-nongh-sagh-ni-rats-thon. Ne-ne do-nenh:
Do-kah ken-en-yon-da-tya-wengh-da-te,
Ne-kenh Ka-ren-ya-kegh-ron-donh-ah
Ne na-va-ko-ston-deh ne na-yeh-nya-sa-ken-ra-da-keh ;

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 361

4 Hail, my grandsires! Even now

That has become old which you established,
The Great League. Ye have it as a pillow
In the ground where together ye are laid,
This Great League which you established,
Though you said in far future times

This Great League would endure.

cm

In this way an end will be made here, and the hymn is
sung again, and then they will finish the hymn, ;and then-
he is to go On again, walking in the house and saying as
follows:

' Hail, my grandsires! Now listen and hear
Therefore now what they did,—
All the rules on which they agreed.
Those they chose to strengthen the House.
2 Hail, my grandsires! This they said:
Now then we have finished ;
We have performed the rites ;
We have put on the horns.
3 Now again another thing they considered,
And this they said: Thus it may happen;
We may have scarcely reached home

et

When another loss may come. They said:
This then shall be done.
As soon as a chief is dead,
Even then shall the horns be taken off.
For if invested with horns
He is borne away to the grave.
4 O, my grandsires! This they said:
We might all die, if invested with horns
He is borne away to the grave.
5 Then again another thing they determined.
6 Hail my grandsires! They said:
This will strengthen the House. They said:
If any one should be secretly killed,
_And hidden away among fallen trees,
Because of the neck being white,

2 NEW YORK STATE MUSEUM

Ne-kenh ro-nenh: Ken-ki-ne nen-ya-wen-neh:
Ken-den-yet-hi-ren-tyon-ni-deh ne kan-hongh-dak-deh
De-wagh-sa-da-yengh-ah.

O-nen a-re o-yagh egh-de-ji-se-wa-ya-do-re-donh,

Ne-ne i-se-wenh: Yah-ongh-deh de-yo-ya-ne-reh

Ne ken-we-de-wa-yen, ne-onh-wah en-ye-kenh

Ne non-kwa-de-re-se-ra ; ne ka-di-kenh ni-ya-kogh-swat-hah
Ne a-kwe-konh_ ni-tya-ka-we-non-tonh

Ne ken-yoh-te-ra-nen-te-nyonh-ah. Ne en-yon-tye-ren-ji-ok

Ne ken don-sa-ye-da-neh a-kwah en-ya-ko-ne-wa-ron-tye,

O-nok en-ye-ro-wa-non-don ogh-ni-ya-wenh-onh

Ne-ken de-ye-ren-tyu-nih; ne ka-di-ken nen-ya-ko-ra-neh
Nen-ye-ri-wa-nen-donh a-ka-reh o-nenh en-ya-ko-d-ken-seh.

O-nok-nah ent-hagh-wa-da-se-hon na-ko-ni-kon-rah,

O-nen a-re ne-eh en-jon-kwa-ka-ron-ny.

O-nen a-re o-yah egh-des-ho-ti-ya-do-regh-donh ;

Ne-ne ro-nenh: Ken-ki-neh nen-ya-wen-neh.

En-de-wagh-negh-do-da-koh, ne ska-renh-he-se-ko-wah— _
Ne en-wa-dongh-wen-ja-det-ha-reh, egh-yen, de-wa-sengh-te

Tyogh-na-wa-tegh-ji-honh, kah-thongh-deh thi-yen-ka-ha-we ;
O-nen-dengh-nonh den-ti-de-wagh-negh-do-ten,
O-nen-dengh-nonh yagh-non-wen-donh

Thi-ya-on-sa-ye-ken non-kwa-te-re-se-ra.

O-nen a-re o-yah egh-des-ho-ti-ya-do-regh-donh.

Ne-ne ro-ne-ronh: Ne en-yo-nongh-sagh-ni-rats-ton.

Ne-ne ro-nenh: O-nen we-de-wa-wa-yen-nen-da-neh ;

Ne we-de-wen-na-ke-ragh-da-nyon. Ne do-kah-no-kenh ongh- .
wa-jah

En-jon-kwa-nek-he-renh. Kenh ka-dy ne nen-ya-wen-neh:

Ken en-de-wagh-na-tats-he-ro-dar-ho ne-ken ka-na-ka-ryon-ni,

De-yon-hongh-do-yen-dongh yen-de-wa-nagh-sengh-deh,

Ne ken-ni-ka-nagh-ses-hah. Ne en-ye-ha-ra-koh ne ka-ne-kah

Ne a-ko-ni-konh-kah-deh. Ne en-wa-donh

Ok ji-yo-da-ken-rok-de ne tha-den-ye-da-neh

Togh-ha-rah nen-tye-wen-ni-ne-ken-neh

Ne en-jon-da-de-ni-kongh-kets-koh

Ne en-ye-ni-konh-kwengh-da-ra-keh.

O-nok-na en-je-ye-wen-da-neh,

Ne yen-jont-ha-hi-da ne ka-ya-ne-renh-ko-wah.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 363

This they said: Thus shall it be done:
We will place it by the wall of the house
Where the shadow always falls.

7 Now again another thing you considered,
And you said: Perhaps it is not well
That we leave this here, lest it should be seen
By our grandchildren who are troublesome,
Looking and searching everywhere,
Into every crevice. People will be startled
At their returning in great consternation,
Asking what has happened?
Why is this lying here? For they will continue
Asking till they learn what they seek.
At once will they be shaken in mind,
And thus again will trouble be caused.

8 Now again another thing they decided,
And said: This shall be done.
We will pull up a pine —a great and lofty tree —
And will make a deep hole, and drop this thing
In a swift stream, to be carried out of sight ;

Then will we replace the pine tree,
And then never afterward
Will our grandchildren see it again.

g Now again another thing they determined.
They said: This will strengthen the House.
They said: Now we have finished ;

The rites we have performed. Soon, perhaps,
A loss may come. Then this shall be done:
We will hang a pouch upon a pole,

Dropping in some mourning wampum,

Some small strings. It will be taken

Where they are suffering. It will be allowable
To stand by the fireplace,

And to speak a few words,

Giving comfort to the minds

Of those who are mourning,

And then will they be consoled,

And will follow the great law of peace.

304

NEW YORK STATE MUSEUM

10 O-nen ka-dy i-se ja-da-kwe-ni-yoh

Ne Ka-nongh-syon-ny, De-ka-na-wi-dah ;

Ne degh-se-ni-wen-ni-yoh, ne ro-ha-wah, O-dats-he-deh;
O-nen ne-ne yes-ho-do-nyh, ne Wa-tha-do-dar-hoh;
O-nen ne-ne yes-ho-ha-wah, A-kah-en-yonh ;

O-nen ne-ne yes-ho-do-nyh, Ka-nya-da-ri-yoh ;
O-nen ne-ne yes-ho-na-ra-se, Sha-de-ka-ron-yes.

II O-nen ne-ne ongh-wa-keh-hagh-shonh-hah,

Ye-jo-de-nah-sta-he-reh ne kagh-nagh-sta-ji-ko-wah.

1 Haii haiti haii hat, O-nen jat-hon-dek.

ce

ce

ce

oe

66

ce

Yenonhsenhdethah Karenna

Se-wa-rih-whi-sa-an-ongh-gwe.
Ka-ya-ne-renh-ko-wah.
O-nen wa-ka rih-wa-ka-yon-ne.
O-nen ne-ok ne,
Jo-ska-wa-yen-don
Ye-ji-se-wa-nen-ya-da-ryon
Ne se-wa-rih-whi-sa-an-ongh-gwe
Ye-ji-se-wah-ha-wi-tonh
Ye-ji-se-wen-nits-ka-rah-gwa-nyon
A-gwah ne-ok-ne
Ska-hen-de-yen-don
haii haiti. Ne-thoh ye-ji-se-wa-non-wa-ra-
da-ryon ~-
Se-wa-rih-whi-sa-an-ongh-gwe
Ye-ji-se-wah-ha-wi-tonh

“Y e-ji-se-wat-gon-se-ragh-gwa-nyon.

Hai haii, haii
Se-wa-rih-whi-sa-an-ongh-gwe
Ka-ya-ne-rengh-go-wah.

O-nen Ka-dy
Jat-hon-de-nyunk!
Ja-da-gweh-ni-yo-shonh
Ne De-Ka-ri-ho-kenh (1)
Jat-hon-de-nyunk!
Ja-da-gweh-ni-yo-shonh

Haii haii.

cc
ce
ce
iss
cc
“cc
ce
“ce
ce
ce

ce

ee
“ce

“ce

haii.

ce

ac

ec

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 365

10 Now then, thou who wert the lawgiver
Of the Ka-nongh-syon-ny, De-kan-a-wi-dah ;
With the joint lawgiver, his son, O-dats-he-deh;
And then again his uncle, Wa-tha-do-dar-hoh;
And then again his son, 4-kah-en-yonh;
And then again his uncle, Ka-nya-da-ri-yoh;
And then again his cousin, Sha-de-ka-ron-yes.

11 And then in later times

_ The great building had additions.

Song called the Roll Call of all the Chiefs

teva, hail, hail, hail, Now listen, Hail, hail.
Z You who completed the work, es
ss The Great League :
i Now it has become old. A

B z Now indeed, cs

It is a wilderness again
Ye are laid in your graves,
Ye who completed the work.
Ye have taken it with you.
Ye have it as a pillow
And indeed there is nothing
But a waste place again.
There ye have taken your minds with you
Ye who completed the work.
Ye have taken it with you.
Ye have it as a pillow. Hail, hail. %
5 Ee Ye who completed the work. Hail, hail.
es The Great League.
“Now then
Continue to listen!
6 4 Ye who were rulers.
fs Thou, De-ka-ri-ho-kenh. (1) %
Continue to listen !
Thou who wert ruler.

306

NEW YORK STATE MUSEUM

7 Hai hatt Ne A-yonh-wha-thah. (2)

10

Il

13

14

=
O1

16

af

a3

ce

~ Jat-hon-de-nyyunk!
Ja-da-gweh-ni-yo-shonh
Ne Sha-de-ka-ri-wa-teh (3)
haii haii, haii haii. Ne-thoh na-te-jonh-neh!
Se-we-de-rih-wak-ha-ongh-ewe.
Se wa-rih-whi-sa-an-ongh-gwe.
Ka-ya-ne-renh-g-wah.
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.
Ne Sha-ren-ho-wa-neh. (A)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.
Ne De-yoen-heh-gwenh. (5)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.
Ne Ogh-ren-re-go-wah. (6) Hati hai,
Ne-thoh na-te-jonh-neh.
Se-wa-te-rih-wak-ha-ongh-ewe.
Se-wa-rih-whi-sa-an-ongh-gwe.
Ka-ya-ne-renh-go-wah. Haii haii
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.
Ne De-hen-na-ka-ri-neh. (7)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.
Ne Agh-sta-wen-se-ront-hah. (8)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh
Ne Sho-sko-ha-ro-wa-neh. (9) Haii hati
Ne-thoh na-te-jonh-neh !
Se-wa-te-rih-wak-ha-ongh-gwe.
Se-wa-rih-whi-sa-an-ongh-ewe.
IKa-ya-ne-renh-go-wah. Haii, hat,
I-se se-ni-ya-ta-gwe-ni-yoh-gwe.
Ja-tat-ha-wak.
Se-ni-rih-whi-sa-an-ongh-gwe. Hau, haii

ce

Ka-ya-ne-renh-go-wah.

Haii haii.
“ee
ce

ce

ce

8
Z
i“

4

e9

pie)

II

2

7 Hail, hail. Thou, A-yonh-wha-thah. (2)

“ce

Continue to listen!

Thou who wert ruler.

Thou, Sha-de-ka-ri-wa-teh. (3)

hail, hail, hail, hail. What was the roll of you.
You who were joined in the work
You who completed the work.

The Great League

Continue to listen!

Thou who wert ruler.

Thou, Sha-ren-ho-wa-neh. (4)
Continue to listen!

Thou who wert ruler.

Thou, De-voen-heh-gwenh. (5)
Continue to listen!

Thou who wert ruler.

Thou, Ogh-ren-re-go-wah. (6)
That was the roll of you,

Ye who were joined in the work.

Ye who completed the work.

The Great League. Hail, hail
Continue to listen!

Thou who wert ruler.

Thou, De-hen-na-ka-ri-nch. (7)
Continue to listen!

Thou who wert ruler.

Thou, Agh-sta-wen-se-ront-hah. (8)
Continue to listen!

Thou who wert ruler.

Thou, Sho-sko-ha-ro-wa-neh. (9) Hail, hail
That was the roll of you.

You who were joined in the work.
You who completed the work.

The Great League. Hail, hail,

Ye two were principals.

Father and son.

Ye two completed the work. Hail, hail,
The Great League. ‘3

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 367

atl, Shanly.

ce

“

“ce

oe

368 NEW YORK STATE MUSEUM

Haii haii Ne de-se-ni-ye-nah. Haii haii.

“ “

Se-ni-non-syn-ni-tonh, Haii, haii,
ivy os O-nen ka-dy, f
Jat-hon-de-nyunk! =
Ja-ta-gweh-ni-yo-shonh.

ce

= Ne O-dats-he-deh. (10) i
18 “~ Jat-hon-de-nyunk! .
" Ja-ta-gweh-ni-yo-shonh i
3 Ne Ka-non-kwen-yo-tonh. (11) es
i Jat-hon-de-nyunk! ta
19 Z Ja-ta-gweh-ni-yo-shonh. KS
" Ne De-yoh-ha-kwen-deh. (12) Haii, haii, ‘9

“ee

Ne-thoh na-te-jonh-neh.

Se-wa-de-rih-wak-ha-ongh-gwe. e
20 Se-wa-rih-whi-sa-an-ongh-egwe. -
Ka-ya-ne-renh-go-wah. Haii, haii, =
Jat-hon-de-nyunk !

Ja-ta-gweh-ni-yo-shonh
21 Ne Sho-non-ses. (13) .
Jat-hon-de-nyunk ! s
Ja-ta-gweh-ni-yo-shonh.
. Ne De-ho-na-o-ken-agh. (14) 2

cé

22 Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh
is Ne Hah-tya-den-nen-tha. (15) Haii haii
Ne-thoh na-te-jonh-neh.
23 Se-wa-de-rih-wak-ha-ongh-gwe

4 Se-wa-rih-whi-sa-an-ongh-gwe.
Ka-ya-ne-renh-go-wah.
Jat-hon-de-nyunk!
24 Ja-ta-gweh-ni-yo-shonh.

es Ne Te-wa-ta-hon-ten-yonh. (16)
Jat-hon-de-nyunk!

z Ja-ta-gweh-ni-yo-shonh,
25 i Ne Ka-nya-dagh-sha-yenh. (17) 7
Jat-hon-de-nyunk!
is Ja-ta-gweh-ni-yo-shonh.
3 Ne Hon-wah-tsa-don-neh. (18) Haii hai

Tian bn
Say:

a

SRF Sangs

17

EO

Hail, hail. Ye two aided each other.

ce

(<9

Ye two founded the House. Hail, hail,
Now therefore,

Continue to listen!

Thou who wert ruler.

Thou, O-dats-he-deh. (10)

Continue to listen!

Thou who wert ruler.

Thou, Ka-non-kwen-yo-tonh. (11)
Continue to listen!

Thou who wert ruler.

Thou, De-yoh-ha-kwen-deh. (12) Hail, hail,

That was the roll of you.

You who were joined in the work.
You who completed the work.

ine Crear Wweacnes larly hail:
Continue to listen !

Thou who wert ruler.

Thou, Sho-non-ses. (13)

Continue to listen!

Thou who wert ruler.

Thou, De-ho-na-o-ken-agh. (14)
Continue to listen!

Thou who wert ruler.

Thou, Hah-tya-den-nen-tha (15) Hail, hail
That was the roll of you.

You who were joined in the work.
You who completed the work.

The Great League.

Continue to listen!

Thou who wert ruler.

Thou, Te-wa-ta-hon-ten-yonh. (16)
Continue to listen!

Thou who wert ruler.

Thou, Ka-nya-dagh-sha-yenh. (17)
Continue to listen!

Thou who wert ruler.

Thou, Hon-wah-tsa-don-neh. (18) Hail hail

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 369

Hail, hail.

(3

379

NEW YORK STATE MUSEUM

20 Haii haii Ne-thoh-na-te-jonh-neh.

29)

30

31

3

Se-wa-te-rih-wak-ha-ongh-gwe,
Se-wa-rih-whi-sa-an-ongh-gwe.
KKa-ya-ne-renh-go-wah. Haii haii
Egh-ye-sa-ton-nih-shen :
Jat-hon-de-nyunk.
Ja-ta-gweh-ni-yo-shonh.

Ne A-do-dar-hoh. (19)
Jat-hon-de-nyunk,
Ja-ta-gweh-ni-yo-shonh.

Ne O-neh-sengh-hen. (20)
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne Teh-hat-kagh-dons. (21)
Jat-hon-de-nyunk!
Wa-hon-tenh-non-te-ron-tye.
Ja-ta-gweh-ni-yo-shonh,

Ne Ska-nya-da-ji-wak. (22)
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne A-we-ken-yat. (23)
Jat-hon-de-nyvnk !
Ja-ta-gweh-ni-yo-shonh.

Ne De-ha-yat-kwa-yen. (24)
Ne-thoh na-te-jonh-neh.
Yes-ho-ha-wak:
Ro-gwa-ho-ko-wah.

E--thoh ka-ge-ron-da-gwe.

Ne ka-ni-kongh-ras-hon.

Ne Flo-non-wi-reh-tonh (25)
Ne-thoh na-te-jonh-neh. »
E-thoh yes-ho-ton-nyh,
Te-ka-da-ra-geh-neh

Ne Ko-wen-nen-sen-tonh, (26)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Ha-rir-honh. (27)
Ne-thoh na-te-jonh-neh.

Haii haii.
ve

“e

¢

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 371

26 Hail, hail. That was the roll of you. Elail, “hail:

ce “

You who were joined in the work.

oe

You who completed the work. -
The Great League. Hail, hail,
ce

‘These were his uncles:
Continue to listen! =

27

ce

ve

Thou who wert ruler.
= Thou, A-do-dar-hoh. (19) i.
28 ag Continue to listen!
Thou who wert ruler.
Thou, O-neh-sengh-hen. (20) Hi
Continue to listen!
29 Thou who wert ruler.
a Thou, Teh-hat-kagh-dons. (21) z
Continve to listen!
é These were as brothers henceforth.
20 Thou who wert ruler.
Thou, Ska-nya-da-ji-wak. (22) “
_Continue to listen!
Thou who wert ruler,
3 ee Thou, A-we-ken-yat. (23)
Continue to listen!
Thou who were ruler,
Thou, De-ha-yat-kwa-yen. (24)
32 That was the roll of you.
Then his son:
a He is the great Wolf.
There were combined
33 ; The many minds.
Thou, Ho-non-wi-reh-tonh. (25)
x That was the roll of you.
These were his uncles.
34 Of the two clans.
Thou, Ko-wen-nen-sen-ionh. (26)
Continue to listen!
Thou who were ruler.
2 Thou, Ha-rir-ronh. (27)

i That was the roll of you.

[SS)
On

Si

40

4I

to

43

44

.

NEW YORK STATE MUSEUM

Haiti haii. Wah-hon-den-non-de-ren-tye.

Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Hoh-yunh-nyen-nih. (28)
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne Sho-deh-gwa-seh. (29)
Jat-hon-de-nyunk!
Ja-ta-gwe-ni-yo-shonh.

Ne Sha-ko-ken-heh. (30)
Ne-thoh na-te-jonh-neh.
E-thoh ni-ya-wen-onh.,
Ka-rih-wa-ka-yonh.
Shi-ho-na-de-wi-ra-ra-tye.
Deh-ho-di-da-ra-geh.
Ra-go-wa-nenh.

Ne Seh-ha-wih. (31)

E-thoh wa-o-rongh-ya-ron-nyon.
Rogh-sken-ra-kegh-de-go-wah
Ra-go-wa-nenh.

-Teh-ho-tya-da-ka-ro-renh.

Ne Ska-naa-wah-tih. (32)
Ne-thoh na-te-jonh-neh.
Yes-ho-ha-wak.
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne De-ka-ea-yonh. (33)
Yes-ho-na-da-de-kenh.
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh, —
Ne Tsi-non-da-wer-honh. (34)
Ne-thoh na-te-jonh-neh.
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Ka-da-kwa-ra-son. (35)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne So-you-wes. (36)

Haii haii.
‘c
ce
ce
i
ce
te
ce

ce

4

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 373

36

37

38

3Y

40

5

42

43

Hail, hail. These were as brothers henceforth,

é

ce

Continue to listen!

Thou who wert ruler.

Thou, Hoh-yunh-nyen-nih. (28)
Continue to listen!

Thou who wert ruler.

Thou, Sho-deh-gwa-seh. (29)
Continue to listen!

Thou who wert ruler,

Thou, Sha-ko-ken-heh. (30)

_ That was the roll of you.

This befell

In ancient times.

They had their children.
Those the two clans.

He, the high chief.

Thou, Seh-ha-wih. (31)
This put away the clouds.
He was a war chief.

He was a principal chief.
Acting in either office.
Thou, Ska-naa-wah-tih. (32)
This was the roll of you.
Then his son,

Continue to listen!

Thou who wert ruler.

Thou, De-wa-ea-yonh. (33)
With his brother.

Continue to listen !

Thou who wert ruler.

‘Thou, Tsi-non-da-wer-honh. (34)

This was the roll of you.
Continue to listen !

Thou who wert ruler.

Thou, Ka-da-kwa-ra-son. (35)
Continue to listen!

Thou who wert ruler.

Thou, So-you-wes. (36)

Hail, hail.

374

NEW YORK STATE MUSEUM

45 Hai haii.Jat-hon-de-nyunk!

40

47

48

49

LO nt
bo

cn
ww

ee

Ja-ta-gweh-ni-yo-shonh.

Ne Wa-tya-se-ronh-neh. (37)
Ne-thogh na-te-jonh-neh.
Yes-hon-da-de-ken-ah.
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne De-yoh-ron-yon-koh. (38)
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne De-yot-ho-reh-gwenh. (39)
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Da-wen-het-hon. (40)
Ne-thoh na-te-jonh-neh.
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Wa-don-da-her-hah. (41)
Jat-hon-de-nyunk!
Ja-ta-gweh-ni-yo-shonh.

Ne Des-ka-heh. (42)
Ne-thoh na-te-jonh-neh.
Yes-ho-ton-nyh.
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shorh.

Ne Ska-nya-da-ri-vo. (43)
Yes-ho-na-ra-ses-hengh.
Jat-hon-de-nyunk !
Ja-ta-gweh-ni-yo-shonh.

Ne Sha-de-ka-ron-yes. (44)
Ne-thoh-na-te-jonh-neh.

Ne Sha-ken-jo-wa-neh. (45)
Yes-ho-na-ra-ses-hengh,

Ne Ka-no-ka-reh. (46)
Ne-thoh na-te-jonh-neh.

Ne Des-ha-ye-nah. (47)
Yes-ho-na-ra-ses-hengh,

Ne Sho-tye-na-wat. (48)

Hatiahaii.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 375

45 Hail, hail. Continue to listén!

46

47

48

49

50

51

53

54

a3

Thou who wert ruler.

Thou, Wa-tya-se-ronh-neh. (37)
This was the roll of you.

With his brother.

Continue to listen!

Thou who wert ruler.

Thou, De-yoh-ron-yon-koh. (38)
Continue to listen!

Thou who wert ruler.

Thou, De-yot-ho-reh-gwenh. (39)
Continue to listen!

Thou who wert ruler. -

Thou, Da-wen-het-hon. (40)
This was the roll of you.
Continue to listen!

Thou who wert ruler.

Thou, Wa-don-da-her-hah. (41)
Continue to listen!

Thou who wert ruler.

Thou, Des-ka-eh. (42)

This was the roll of you.

Then his uncle.

Continue to listen!

Thou who wert ruler.

Thou, Ska-nya-da-ri-yo. (43)
With his cousin.

Continue to listen!

Thou who wert ruler.

Thou, Sha-de-ka-ron-yes. (44)
This was the roll of you.

Thou, Sha-ken-jo-wa-neh. (45)
With his cousin.

Thou, Ka-no-ka-reh. (46)

This was the roll of you.

Thou, Des-ha-ye-nah. (47)
With his cousin.

Thou, Sho-tye-na-wat. (48)

Hail, hail.

376 . NEW YORK STATE MUSEUM

Haiti haii. Ne-thoh na-te-jonh-neh. Haii haii, Haii haii.
i Ongh-wa-kegh-agh-shon-ah yo-de-nagh-stagh-
he-reh ;
55 Ka-nagh-sta-ji-go-wah. Ya-de-ho-din-ho-ho-
dai-gwen,
Hai haii. E-thoh rona-ra-ses-hengh. Haii hati.
a Ya-de-nin-hoh-ha-nogh-neh. 5
ta Ne Ka-non-ke-rih-da-wih. (49) *
56 rf Yes-ho-na-ra-ses-hengh. »
ie Ne De-yoh-nin-ho-ka-ra-wenh. (50) ce
3 E-thoh na-te-jonh-neh. cs
i O-nen wa-tyon-gwen-ten-da-neh ke
te Ka-ni-gon-ra-keh. Haiti haii, haii hai, haii

haii.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 377

Hail, hail. This was the roll of you. Hail, hail Hail, hail.

i Then in later times they made additions Ey
55. To the great house. These were at the doorway.
Hail, hail. They who were his cousins. ~ Hail, hail.
= These two guarded the doorway. i
. Thou, Ka-non-ke-rih-da-wih. (49) -
56 a With his cousin. i
ie Thou, De-yoh-nin-ho-ka-ra-wenh. (50) *
ie This was the roll of you. ss
: Now we are dejected 7

In our minds. Hail, hail, hail, hail, hail, hail.

378 NEW YORK STATE MUSEUM

The songs are given in no copy precisely in the order in which
they are used, the roll call song, for instance, being. partly sung on
the way to the woodside fire, being interrupted by the ceremonies
there. On leaving-that it is resumed, either from the beginning or
the interruption, but is terminated soon after reaching the council
house. The words of mutual greeting follow in this appropriate
place, and a mourning chant succeeds. Then a curtain is hung
across the center of the council house, dividing the two brother-
hoods. On the side where the visiting brothers are seated, seven
bunches of wampum are hung over a stick, and several Indians, with
bowed heads, sing the Great Hymn over these. The effect is fine.
The curtain is then removed, having been intended to represent the
way in which women cover the head while looking on the dead. A
chief of the condoling party takes the wampum, a bunch at a time,
holding it in his hand and chanting a sympathetic speech. [See
sixth tune] This commences in a very peculiar way, but other-
wise the chant is almost monotonous. At the end of each division
he delivers wampum to the mourners, but the speech seems to call
for more wampum. The curtain is hung again, the mourners sing
the Great Hymn, and the curtain is finally taken away. Then the
mourners speak to the visitors. They have received but six bunches,
the first having been replaced at once on the stick. Usually now
the one who has delivered the mourning wampum acts for the other
brotherhood, going across the central space and facing the other
way.

The chant and ceremony are repeated by them in turn, the wam-
pum being given back with a slight change in words. This form
Mr Hale found in what he thought the Onondaga dialect, but which
was mainly Mohawk. He called it the Book of the Younger Na-
tions, but it is used by either brotherhood as circumstances require,
a few words being changed. Daniel La Fort’s manuscript was used
by Mr Hale, slight variations occurring in copying it, but none
affecting the sense. Having the original in his hands the writer
went carefully over this with the Rev. Albert Cusick (Sa-go-na-
qua-de), who had used this part of the installation ceremony. The
proper sounds are given and there is a division into words and syl-
lables. In repeating this form, great stress is laid upon a svllable
or word at intervals, and the rest follows in a rapid monotone.

PS

First condolence song

The Roll Call of the Chiefs, Sung on the way to the woodside fire and council house,and in the latter

Arranged by Rev, Albert Cusick,
Onondaga Castle, 1905

Andante _

Ha ii Ha ii Ha ii Ha il O nenh jat hon dek.
Sa wa rih whisa an ongh que.
Ka ya ne renh ko wah.
O nenh wah-ka rih-wa-ka yon ne.

(This part is sung after the lost chiefs name in each
national division.)

Second condolence song

Sung at the woodside fire when the invitation wampum is returned Fee e ear nea

. Onondaga Castle ,1905

aa 0 as =
O nen weghniserade wakatyerenkowa Desawennawenrade.
|
Third condolence song
Hail, my Grandsires, at hanging of the curtains Mane ipeneceninecmouaien:
fen Onondaga Castle, 1905

= z= =

Ai, Rax hot ta hyh. Onen kajat thon dek Onen enyonts da renh ne yet si ya de reh!

te

Fourth condolence song

Sung while the curtains remain hung

Arranged by Rev. Albert Cusick,
Onondaga Castle, 1905

aa ee PNG
[eee Si] |—__|—__4 3 Ae
e | Jj EA

Aaa a a ed ae
jen

Sixth condolence song

Reading wampum chant, which is repeated with the return of wampum

Arranged by Rev. Albert Cusick,
Onondaga Castle, 1905

3
Fifth condolence tune, or the great hymn

Sung over the wampum, behind the curtain

Arranged by Rev. Albart Cusick,
Onondaga Castle, 190

Hi Hi Hi e Hi e Hi e Hi e il, Wee
2. Khe -
8 © —
4. Wa
5.Ron _
6.Ron -
ya -na-renh Des - ke-nongh - we_-ron_neh, Ka ~ ya_ ne_renh_des _ ka - nong We -ron — neh Hi
ya.- da-wenh Des - ke_nongh - we -ron_neh Khe - ya _ da_wenh_des _ ka _ nong We -ron - neh
yen-kon-donh Des - ke-nongh _ we - ron _ neh O- yen-kon_donh - des - ka - nong We-ron - neh
kon_nyk-ih Des-ke-nongh - we-ron-neh Wa- kon_nyk - ih - des - ka - nong We-ron _ neh
keh_sot tah Ro - di~-_ righ - wa_keh-_neh Ron _ keh _-sot_tah - ro - di - righ Wa-keh _ neh
keh-sot _tah Ji - yat- thon - dek~— neh Ron - keh-sot-tah Ji - yat thon_dek - neh

7 é 2 h_des _- ka _- nong We-ron - neh. Hi
-na-_renh Des _ke-nongh - we_-ron—neh, Ka - ya - ne-_ren
os iG SAR Des - ke - POHoR - we - ron. . neh Khe ~ ya ~ da_wenh-des - ka - nong ae -ron _ te
BE i toak Des - ke._ nongh - we - ron - neh O ~ yen-kon_donh -des - ka - nong We -ron - :

i <_ih - des_ ka - nong We-_ron — neh.
Des _ ke _nongh _ we~- ron - neh Wa . kon_nyk -i 2
ee ne Re ed ti b= een . wa_keh_neh Ron~- keh~-sot-_tah - ro - di - righ Meee - ae
keh_sot.. tah. Ji - yat-thon - dek - neh Ron-keh-sot-_tah Ji - yat on.

“neh.
a
Hi

yea.

|
.
|
|

4

Adonwah or Thanksg

iving song

Arranged by Rey. Albert Cusick,

yi

Used in adoption ceremon
(As sung by Chief Joseph Lyon)

Onondaga Castle, 1905

Yu kwa yu kwa

ke na ha.

Yu kwa yu kwa

NR

ht
tl
Dn

He

He

wah

O wah wah.

iS) e
=

ke na ha

He

ke na ha
He

He

Yu kwa. yu kwa
He

He He He He He

Yu kwa yu kwa ke na ha
He

He He He He He

Yu kwa yu kwa ke na ha
He

He He

He

He

77’ ae
=,

Le EES 4/53 (all

Ga eer
———
a7) e

kwa

Yu kwa yu

ke na ha Yu.

Yu kwa yu kwa

e

H

e.

H

He He

He He

He

He

wah

kwa yu kwa

Yu

na ha

ke na ha

O

che

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 379

This song has been placed after this account, as the song of the
younger brothers, but may become that of the elder three. In all
these, Mr Hale’s translation is generally followed, but with vari-
ations. It will be observed that the ceremonies are not religious,

but purely civil in character, a public installation or inauguration of

chiefs. For this reason those of opposing religious beliefs have no

hesitation in taking part, and as all are interested there is usually a

large attendance. Condolences are often several years apart. It

may here be remembered that Mr Morgan took a different view of
' their nature, saying:

In addition to the religious councils which were held at the
period of thetr festivals, the mourning council was always made an
occasion for religious and moral instruction. Many of its exercises
were of strictly religious character, and it would be more proper
to designate it as a religious council, than by any other name, but
for the circumstance that its object was to raise up rulers, and its
ceremonies were entirely distinct from those at the regular festi-
vals. Morgan, p. 125

With the full text before him the reader can judge of the corect-
ness of this. A moral tone may be said to run through all, but )
there is no religious instruction, nor does religious feeling go beyond
a mere expression of thankfulness. There is no act of worship
from beginning to end. It is probable that Mr Morgan was im-
pressed with the solemnity of the ceremonies, and did not sufficiently
take in the meaning of the words.

There are some allusions in this delivery of the wampum which
ave not of themselves clear. ‘It was valued at 20” refers to the
fact that there was an established valuation of human life. The
losing of the line by the death of the woman recalls the other fact,
that descent was reckoned in the female line. Leaving the horns
on the grave was a command not to fill an office before a council was
called. Receiving the pouch is the transmission of mourning wam-
pum at or for such council, and the rising smoke refers to the
woodside fire.

Another statement of Mr Morgan’s may be noticed. It will be
seen that the figure kept in view is the building of a house, and that
there is no allusion to the planting of a tree of peace, so frequent in
speeches in council. So the substance of what Mr Morgan says

380 NEW YORK STATE MUSEUM

has a place elsewhere, almost in his words, but does not appear in
the condoling songs as he seems to imply. He says:

Among the injunctions left by Da-ga-no-wé-dah, the founder of
the League, there was one designed to impress upon their minds
the necessity of union and harmony. It was clothed in a figurative
dress, as is the custom of the red man when he would preduce a
vivid impression. He enjoined them to plant a tree with four roots,
branching severally to the north, south, east and west. Beneath its
shade the sachems of the League must sit down together in per-
petual unity, if they would preserve its stability, or secure the
advantages it was calcuiated to bestow. Morgan, p. 120

In this way, in the testimony on the wampum belts, one story
“represents an everlasting tree—always keep growing, reaching
to heaven, that all nations may see it; and under it they set a
general fire to burn forever — the council place of the Five Nations
—and that the council fire is to be kept at the Onondagas. The
Onondagas are the expounders of the law.” More quaintly still did
the old wampum keeper tell the story: “ There is a tree set in the
ground, and it touches the heavens. Under that tree sits this
wampum. It sits on a log. Coals of fire are unquenchable, and
the Six Nations are at this council fire held by this tribe.”

In the Iroquois Book of Rites, Mr Hale gives the supposed
meaning of the names of the towns mentioned under the several
clans. In the Wolf clan Kar-he-tyon-ni, the broad woods; Ogh- ©
ska-wa-se-ron-hon, grown up to bushes again; Gea-ti-yo, beautiful
plain; O-nen-yo-te, protruding stone; Deh-se-ro-kenh, between two
lines; Degh-ho-di-jen-ha-ra-kwen, two families in a long house;
Ogh-re-kyon-ny he thought doubtful, and Te-yo-we-yen-don is
drooping wings.

In the two Turtle clans Ka-negh-sa-da-keh is on the hillside, and
On-kwe-i-yede, a person standing there. The others are classed as
doubtful. 3

In the Bear clan De-ya-o-kenh is the forks; Jo-non-de-seh, it 1s a
high hull; Ots-kwi-ra-ke-ron, dry branches fallen to the ground;
and Ogh-na-we-ron, the springs.

The following he understood to be recent villages: Kar-ha-wen-
ra-dongh, taken over the woods; Ka-ra-ken, white; De-yo-he-ro,
the place of flags or rushes; De-yo-swe-ken, outlet of the river;
Ox-den-keh, to the old place. These also belonged to the Bear clan,

q

e COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 381
but many historic towns are unmentioned. The names here given

_ differ but little from those in Mr Hale’s two lists, which are Mo-

hawk and Onondaga, and in these two dialects he gives the names
of the chiefs.

Chief Daniel La Fort’s Six Nations Condolence, which is recited

at the giving of the wampum : :

' 1 Yo o-nen, o-nen, wen-ni-si-te, o-nen, wah-ge ho-gah-a-nya, ne

cha-non wi-ne-sah-son-tah-ye. Ni-ya-né, o-sah-tah-g6n-go-nah neh-
tis-no-wah-ye. Nah-ye-te-na gah-we-é-hah-te, ne swe-ah-ge-hah.
Nate-ho se-ka go ho-gah-a-nya, ne cha o-tah-ge-he-tah, nate-ho
hah-te-gah-to-ji-yah-hon-on, ni-ye en-gwen-ne-ken-tah, ne ten-gon-

_ ne-tah-hen-ne a-yen-tah.

Tah o-nen, na-on-gé-shis-swah-wah-ah-en-ton-te, na On-gwa-non-

_se-hen-tah-gwa, nen teh-hah-gwi-nah, nen gah-wen-ne-sa ha-yo-ton-
hah-te nen gah-nen-ha-te ho-des-geh-ah-ke-tah, nen o-ne gah-nen-
ah-te kon-t6n-wi-sas, nen o-ne a-tuk-ha-non-teys, ne-on-gwak-sat-
tah, nen o-hon-dah-gen-he-sa-nén-teys, nen o-when-gah-ke go-yah-
tah-nen-tah-hon, nate-ho na-ta-wah ta-hah-nyah-ah-kwi-nah, nen
gah-wen-ne-sa hah-yo-ton-hah-te, tah o-nen te tya-quah-wen-ne-ken-
hah. Nen ah-sen, ne-yah-quah-tah-te-ken.

O-nen te ah-gwen-hen nah-ye-he-yah-kenh chah-ne-ho-te-kwah-te,
nen on-kwah-noh-sen-hen-ta-qua, nen on-quah-jos-hen-tah-quah,
ni-ye-ken na ho-nen nd-e-na-te-was-hen ne-yu-e-wah. Nate-ho ne-
ho-te-yen-nen-tah-e tah-d4-was-hen nen ne-yo-e-wah na ah-wen-ha-
yo-tak-ke nen wah-6n gwah-twen-non-ty. O-nen en-hen-way-ah-
son nen nate-ho hon-ne-yah-quah-ya-ah, nen ah-sen, ne-yah-quah-
tah-te-ken. Z

O-nen te-é 6-yah nen ton-tah-yah-quah-wen-ne-ken-hah. Ni-he-
yah-ken na-ah-kwa-ton se-jik-wah-ty-en-dén-tye o-yah-na son-quah
yo-tens-nah-tah ni-ye-te-na hon-sah-ho-hah-we-te-hah-tye nen gah-
nen-ha-te ho-te-sken-ah-ga-tah, nen o-ne gah-nen-ha-te gon-ton-
we-sus on-sah-ho-nah-tah-kwe-hah-te nan-ya hah-tes-koh-no-wen na
O-nen mna-en-gah-na-tye-nen-hah nen whah-ton-we-sus ar-gwas
sé-jik na te yo-nen hase en-wah-nen-hah-wit-hah, nen dnequah-ta-
chah, o-nen 6-yah nen 4 ta-ka-non-tyes, onequah-ta-chah-ni-ye 6ne
sah-ho-hah-we-te-hah-tye, O-nen 0-yah nen on-dah-gen-he-sa-non-
tyes, o-nen gah-ge go-yah-tah-nen-tak-hon nate-ho, na-to-wah on-
sah-ho-hah-we-te-hah-tye.

382 NEW YORK STATE MUSEUM

1 O-nen te-é o-yah, ton-tah-yah-quah-wen-ne-ken-hah. Nen
ah-sen, ne-yah-quah-tah-te-ken. O-nen te ton-tah-kwen-ten-hek,
nen o-nen ton-tah-yah-tyah-ton-tye, nen wa-gon-yon-jah-nen tuk-ten
tah o-nen ha-o-yah nen ta-yu-quah-wen-ne-ken-e-hah-tye. O-nen te
ah-gwen-han, o-nen wah-ah-quah-de-yen-non-nyah-hen na-shah-
non-we, ne-ho-tah-quah-hen-ten. O-nen wa-tya-quah ha-tah-wen-
ya-hon, nen ah-6-ah-s6én-ah, nen tah-yon-quah-ty. Nate-ho hah-ne-
yah-quah-ya-ah, nen ah-sen, ne-yah-quah-tah-te-ken.

2 O-nen te-é 6-yah nen ton-tah-yah-quah-wen-ne-ken-hah. Nen
o-son-tah-gon-go-nah, nen te-sno-wah-yen. O-nen te ton-sah-gon-
en-nyah-tah-chat-hus argh-washe-yah gah-te de-jo-ah-ga-wen.
O-nen te sah-gon-ah-quah-nen-tak-ten sken-nen-jik-te tench-kah-
ha-te. O-nen ent-kah-ah-qui-kent-hah, mnate-ho tench-kah-ha-te.
O-nen, yo-nen-tyon-hah-te. Argh-was ten-yo-ten-hah-en-ton-nyoh-
ne, nate-ho, ten-gah-hah-tye, argh-was, sken-nen-jik ten-yo-yah-
naks, ne o-nen, en-skah-a-quen-hah.. ©O-nen ‘te, yah-wen-hah
hen-jo-hah-ten-hah sah-ne-gon-ha. Nate-ho, hah-ne-yah-quah-
ya-ah, nen ah-sen, ne-yah-quah-tah-te-ken.

3 O-nen te-e 6-yah nen ton-tah-yah-quah-wen-ne-ken-hah, O-nen
nen-te wah-tyah-gwah-see-hine-an-quah te-sah-hén-tah-gah-hen-tah,
nen ta-yu-daht-se-hah-te, nen te-sa-nyah-ton-ken-hon, ne-te ah-gwah-
na-gen-tah ne-jah-wa-kah-he-e, nen oge-quah-en-yon nen ta-sah-
nah-ton-ken. O-te nen yah-wen-hah nen en-jo-hah-ten-hah. Nate-
ho hon-ne-yah-quah-ya-ah, nen ah-sen, ne-yah-quah-tah-te-ken.

4 O-nen te-é 0-yah nen ton-tah-yah-quah-wen-ne-ken-tye. O-nen
ton-son-wah-kon-ha-cha-ha-yen-hoo, nen ta-kah-kon-cha-hon-ton-

we-hah-tye. O-nen te nen sah-gon-jis-tah-yen-hos. O-nen-o-ni nen

ton-sah-gon-ha-tike. O-nen te nen yah-wen-hah nen-jo-hah-ten sah-
ne-gon-ha. Nate-ho, hon-ne-yah-quah-ya-ah, nen ah-sen, ne-yah-
quah-tah-te-ken.

5 O-nen te-é€ 6-yah nen ton-tah-yah-quah-wen-ne-ken-hah. Ni-
ya-te-ah-gwen-han nen ta-che-tah nen jah-tah-te-whah-ten nen ton-
gah-ke-sen, nen na-hon-yah-na nen on-hah-wen-ne-gen-tah nah-
ya-na sah-hon-tah-ji-when ah-kwe ah-son nen sen-wen-hat. Nate-
ho o-ne nis nen yah-wen-yea-wen-hah hah-go-wah nen hon-yah-na
ah-hah-wen-ne-kent-hah ah-kwe ah-sen nen sah-wen-hat. Nate-ho,

ho-ne-yah-quah-ya-ah, nen ah-sen, ne-yah-quah-tah-te-ken.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 383

6 O-nen te-e€ 0-yah nen ton-tah-yah-quah-wen-ne-ken-hah. Ni-
ya-te-ah-gwen-han nen an-hah-tye-nen-ha nen na-hon-yah-na na-ya-
ti-nat nen ne-yo-sah-tah-ken-yah-tah nen ji-gah-hak nen ta-hon-nah-
gah-en-tah-kwi-nah na-che-ne-yo-sno-we nen 6-yah en-sah-tya-tah-
nya-tah, ah-sen. Nate-ho, ho-ne-yah-quah-ya-ah, nen ah-sen,
ne-yah-quah-tah-te-ken.

7 O-nen te-e 0-yah nen ton-tah-yah-quah-wen-ne-ken-hah. Ni-
ya-te-ah-gwen-hah sah-gon-nea-tah-chut-hus nen gah-nye-gah-you-
~ ne-te-ah nen jah-nea-gah-nah-sis-ah nen nate-ho wah-ah-quah-sens-
tah nate-ho te-ah-sah-wa nen ton-gah-ge-san-e-his-an skah-gen-nen
one-ge-ne-ha-yat nen wah-o-yan-quah-ya-ton o-nen te nen yah-gah-
ken tasgah-nah-squaw-yo-an-ne. Nate-ho, ho-ne-yah-quah-ya-ah,
nen ah-sen, ne-yah-quah-tak-te-ken.

Tah o-nen, sah-gon-yan-nen-tah-ah. Tah o-nen te-é€ ton-tah-ken
yut-has. x
The Onondaga book of the younger brothers as translated into

English :

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

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

Now the ancient lawgivers have declared — our uncles that are
gone, and also our elder brothers—they have said: It is worth
20 — it was valued at 20 — and this was the price of the one who is
dead. And we put our words on it [i. e. the wampum] and they
recall his name — the one that is dead. This we say and do, we
three brothers.

Now there is another thing we say, we younger brothers. He
who has worked for-us has gone afar off; and he will also in time

384, NEW YORK STATE MUSEUM

take with him all these —the whole body of warriors, and also the
whole body of women — all these will go with him. But it is still
harder when the women shall die, because with*her the line of
descent is lost. And also the grandchildren and the little ones who
are running around — these he will take away; and also those that
are creeping on the ground, and also those that are on the cradle
boards; all these he will take away with him. |

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

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

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

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

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

we say and do, we three brothers.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 385

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

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

Now I have finished. Now show me the man! [The one to be
made chief. |

When all the wampum has been delivered the speaker says:
“ Now show me the man,” that is, the one to be made a chief. The
mourners reply: ‘“‘ Wait a little.’ The curtain is again hung, fol-
lowed by singing. Then it is removed and the wampum is returned
in the same way in which it was given as said before, but before
each address the mourners say: “ You said so and so.” This done,
the new chiefs are presented and receive wampum and brief charges.
It often happens that there is a dispute over someone who is to be
installed.

The writer has used a fine copy of some Canadian songs which
was brought from Canada, but this does not include several things
which Mr Hale found elsewhere. He found a manuscript book at
Onondaga Castle in 1880, written in the Onondaga dialect. The
list of chiefs in this “closed with the words, “ shotinastasonta
kanastajkona Ontaskaeken, — literally, ‘they added a frame pole to
the great framework, the Tuscarora nation.’” Hale, p. 153. He
said also:

In the ms. book referred to in the last note, the list of councilors
was preceded by a paragraph, written like prose, but with many ot
these interjections interspersed through it. The interpreter, Albert
Cusick, an intelligent and educated man, assured me that this was a
song, and at my request, he chanted a few staves of it, after the
native fashion. The following are the words of this hymn, arranged
as they are sung. It will be seen that it is a sort ot cento or com-
pilation, in the Onondaga dialect, of passages from various portions
of the Canienga Book of Rites, and chiefly from the section (29)

now under consideration —

386 NEW YORK STATE MUSEUM

Hathhath!
Jiya-thontek!
Niyonkha!

Hathhah!
Tejoskawayenton!

Faihhath!
Skahentohenyon!

Ha!

Shatyherarta —
Hotyiwisahongwe —

Aa!

Kayaneengoha.
Netikenen honen
Nene kenyoiwatatye —
Kavyaneengowane,

Ha!
Wakawakayonnheha,

Ha!

Netho watyvongwententhe.

Woe! Woe!

Hearken ye!

We are diminished!
Woe! Woe!

The cleared land has become a thicket.
Woe! Woe!

The clear places are deserted!
Woe!

They are in their graves —

They who established it —
Woe!

The Great League.

Yet they declared

It should endure —

The Great League.
Woe!

Their work has grown old.
Woe!

Thus we are become miserable.

This would follow verse 5 succeeding the Great Hymn: The
League I Come Again to Greet and Thank. Of this hymn Mr Hale
said in his Iroquois Condoling Council:

The keynote of the hymn may be said to be struck by its first
line . . . The word kayanerenh, as has already been said, means
properly “ peace,’ in which sense it is used throughout the Iroquois
version of the English prayer book in such expressions as “ The
Prince of Peace,” ~ give peace in our time” “Here giiceamema.
tracted form of the longer term Kayanerenh-kowa, “ Great Peace,”
which is the regular and, so to speak, official name of their league
or constitution. Thus the speaker, or rather singer, begins by
saluting the League of Peace, whose blessings they enjoy . .. In
the next line of the hymn the singer greets the chief’s kindred, who
are the special objects of the public sympathy. Then he salutes the
ovenkondonh, a term which has been rendered “warriors” .. . It
comprises all the men (the manhood or mankind) of the nation,
as in the following verse the word wakonnykih, which is also obso-
lete, signifies all the women of the people. Hale. Condoling Coun-
cil ip: G28

In this also Mr Hale gave another version of this hymn, saying:

The lines of the translated hymn have been cast into the meter of
Longfellow’s Hiawatha. The version in these lines, however inade-
quate, will give a better idea of the true force of the original than
a bald literal translation. We are to imagine in the singing, that

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 387
ig -

each line is twice repeated, and is followed by many ejaculations of
Hath-hah! “ All hail!”

To the Great Peace bring we greeting!

To the dead Chief’s kindred, greeting!

To the strong men round him, greeting!

To the mourning women, greeting!

These our grandsire’s words repeating,

Graciously, O Grandsires, hear us!

In the Book of Rites, Mr Hale said:

In the Onondaga book before referred to a few pages were occu-

pied by what might be styled a pagan sermon, composed of ex-

hortations addressed to the chiefs, urging them to do their duty to
the community. The following is the commencement of this curi-
ous 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 wagayen-
gwaeten, naye ne watkaenya, esta netho tina enyontkawaonk. Ne
enagenyon nwatkaonwenjage shanonwe nwakayengwaeten netho
titentyetongenta shanonwe nwakayayengwaeten, ne tokat gishens
enyagoiwayentaha ne oyatonwetti.

Netho hiya nigawennonten ne ongwanencher ne Ayakt Niy
ongyon wenjage ne Tyongwehonwe.

Otti nawahoten ne oyengwaetakwit? Nayehiya, ne agwegeh en-
honatiwagwaisyonk ne hatigowanes,—tenhontatnonongwak gagweki,
oni enshagotino-ongwak ne honityogwa, engenk ne hotisgenrhergeta,
oni ne genthouwisash, oni ne hongwagsata, one ne ashonsthateyeti-
gaher ne ongwagsata; netho niyoh tehatinya agweke sne sgennon
enyonnontonnyonhet, ne hegentyogwagwegi. Naye ne hatigowa-
nels neye gagwegi honatiiwayenni sha oni nenyotik honityogwa
shanya yagonigonheten. Ne tokat gishen naye enyagotiwatentyeti,
negaewane akwashen ne honiyatwa shontyawenih.

. 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

|

388 NEW YORK STATE MUSEUM &

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
(Ongwehonwe).

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. Hale. Book of
Rites, p. 169

It will be observed that the usual name of Kinosioni, the long
house, appears but once in the songs, being replaced, as has been
said, by the earlier term of Kayanerenhkowa, the Great Peace.
Another word appears less formally, Kanaghstajikowa, the great
building, and once in an additional document, Ongwehonwe, real or
original mei, 1s used for the Five Nations, being one of their com-
mon names. The Great Peace was an expressive name for the first
days. of the confederacy as it was then but little more than an agree-
ment not to fight each other, but to amicably arrange mutual diffi-

culties.

According to Mr Hale the number of wampum bunches differs in
Canada from that in New York, though this may be a slight over-

sight on his part. He said:
The wampum beads were variously disposed in these strings, ac-

cording to the topic which they were intended to recall. For in-.

stance, the most mournful subject —the reference to the death of

the late chief — was indicated by a string entirely black. The com-

plete consolation of the shining sun was figured by a string or knot
of pure white beads. In some of the strings the white beads pre-
dominated, and in others the black. They varied also in their
length, and in the number (from one to three strings) appropri-
ated to each topic. The style of recitation was somewhat remark-
able. It was neither singing nor ordinary speaking, but a mode of
utterance evidently peculiar to this part of the ceremony. He spoke
in brief sentences, each commencing with a high, sudden, explosive
outburst, and gradually sinking to the close, where it ended ab-
ruptly, in a quick, rising inflection. The whole was plainly a set
form of phrases, which the speaker was reciting with a sort of per-
functory fervor. Occasionally there was a brief response —a low

|

Me

in this song.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 389

wail of assent— from the upper corner, where the chiefs of the
elder nations sat motionless, with their heads bowed, during the
whole recital. The ceremony had taken nearly an hour, and some
eleven or twelve of the wampum tokens had passed before it was
completed. Hale, p. 56

In the condolences which the writer has attended in New York
but seven bunches were used, quite uniform in character, some con-
taining a little significant white wampum, but no strings were
entirely white. The tone of delivery was also peculiar, but not so
energetic as that described by Mr Hale, nor was the ceremony as
long. A set of Onondaga mourning wampum was one of the
illustrations of the bulletin on wampum, and is reproduced here as
Four bunches have a few white beads, some speeches
It will be readily seen,

MUTE) 5.
having a more cheerful tone than the rest.
however, that three or four more bunches might properly be used

In that monograph the writer erroneously mentioned 52 chiefs
as named in the song, instead of 50, the actual number that may
be thus raised. In one song, however, the name of Dekanawidah
also appears, but he had no successor, though his name is third in
Morgan's list. This error he corrected in 1880. All the lists
examined give 50 chiefs, as numbered in the version here used, but
the great founder of the league stands apart from these. The
names vary much in the different dialects and a comparative list is

given.

MOHAWK

1 De-ka-ri-ho-kenh

2 A-yonh-wha-thah

3 Sha-de-ka-ri-wa-teh

4 Sha-ren-ho-wa-neh

5 De-yoen-heh-gwenh

6 Ogh-ren-re-go-wah

7 De-hen-na-ka-ri-neh

8 Agh-sta-wen-se-ront-hah
9 Sho-sko-ha-ro-wa-neh
to O-dats-he-deh

II Ka-non-kwen-yo-tonh.
12 De-yoh-ha-kwen-deh
13 Sho-non-ses

14 De-ho-na-o-ken-agh

15 Hah-tya-den-nen-tha
16 Te-wa-ta-hon-ten-yonk
17 Ka-nya-dagh-sha-yenh
18 Hon-wah-tsa-don-neh
19 A-do-dar-hoh

20 O-neh-sengh-hen

ONONDAGA

Te-ki-e-ho-ken
Hi-e-wat-ha
Sha-te-ki-e-wat-he
Sah-e-ho-na
Te-you-ha-kwen
O-weh-he-go-na
Te-hah-nah-gai-eh-ne
Ha-stah-wen-sent-hah
Sau-te-gai-e-wat-ha
O-tats-heh-te
Ga-no-gwen-u-ton
Ty-o-ha-gwen-te
Sho-non-ses
To-na-oh-ge-na
Ha-tya-ton-nent-ha
Te-ha-tah-on-ten-yonk
Ha-nea-tok-hae-yea
Ho-was-ha-tah-koo
Tah-too-ta-hoo

_ Ho-ne-sa-ha

SENECA

Da-ga-e-0-ga
Ha-yo-went-ha
Sa-de-kei-wa-deh
So-a-e-wa-ah
Da-yo-ho-go
O-a-a-go-wa
Da-an-no-ga-e-neh
Has-da-weh-se-ont-ha
Sa-da-ga-e-wa-deh
Ho-das-ha-teh
Ga-no-gweh-yo-do
Da-yo-ha-gwen-da
So-no-sase
To-no-a-ga-0
Ha-de-a-dun-nent-ha
Da-wa-da-o-da-yo
Ga-ne-a-dus-ha-yeh
Ho-wus-ha-da-o
To-do-da-ho
To-nes-sa-ah

ee

390 NEW YORK STATE MUSEUM

MOHAWK ONONDAGA SENECA
21 De-hat-kah-thos Te-hat-kah-tons Da-at-ga-dose
22 Ska-nya-da-ji-wak O-ya-ta-je-wak Ga-nea-da-je-wake
23 A-we-ken-yat Ah-we-ke-yat Ah-wa-ga-yat
24 De-ha-yat-kwa-yen Te-hah-yut-kwa-ye Da-a-yat-gwa-e
25 Ho-non-wi-reh-tonh Ho-no-weeh-to Ho-no-we-na-to
26 Ka-wen-nen-se-ron-ton Ga-wen-ne-sen-ton Ga-wa-na-san-do
27 Ha-rir-ronh Ha-he-ho Ha-e-ho
28 Hoh-yunh-nyen-nih Ho-neo-nea-ne Ho-yo-ne-a-ne
29 Sho-da-kwa-ra-shonh Sha-de-gwa-se Sa-da-qua-seh
30 Sha-ko-ken-heh Sah-ko-ke-he Sa-go-ga-ha

31 Seh-ha-wih

32 Ska-naa-wah-tih

33 De-ka-ea-yonk

34 Tsi-non-da-wer-honh
35 Ka-da-kwa-ra-son

36 Sho-yon-wese

37 Wa-tya-se-ronh-neh
38 De-yoh-ron-yon-koh
39 De-yot-ho-reh-gwenh
4o Da-wen-het-hon

41 Wa-don-da-her-hah
42 Des-ka-eh

43 Ska-nya-da-ri-yo

44 Sha-de-ka-ron-yes
45 Sha-ken-jo-wa-neh
46 Ka-no-ka-reh

47 Des-ha-ye-nah

48 Sho-tye-na-wat

49 Ka-non-ke-rih-da-wih

Hoo-sah-ha-hon
Ska-nah-wah-ti
Te-ka-ha-hoonk
Ta-ge-non-tah-we-yu
Ka-ta-kwa-je
So-yone-wes
Ha-ta-as-yon-e
To-wen-yon-go
Jote-to-wa-ko
Ta-hah-wet-ho
Too-tah-he-ho
Des-kah-he
Kan-ya-tai-yo
Sat-ta-kaa-yes
Sa-ken-jo-nah
Ga-noon-gai-e
Nis-hi-nea-nent-hah
Sa-tea-na-wat

Ho-sa-ha-ho
Ska-no-wun-de
Da-ga-a-yo
Da-je-no-da-weh-o
Ga-da-gwa-sa
So-yo-wase
Ha-de-as-yo-no
Da-yo-0-yo-go
Jote-ho-weh-ko
De-a-wate-ho
To-da-e-ho
Des-ga-heh
Ga-ne-o-di-yo
Sa-da-ga-o-yase
Sa-geh-jo-wa
Ga-no-gi-e
Nis-ha-ne-a-nent
Sa-de-a-no-wus

Kah-none-ge-eh-tah-we Ga-no-go-e-da-we

50 De-yoh-nin-ho-ka-ra-wehm Ta-ho-ne-ho-gah-wen Do-ne-ho-ga-we

To the above may be added the official roll kept in the council
house at Ohsweken on the Grand River Reservation, as published
by Mr Chadwick. In this some titles have become extinct in
Canada, and part of these are temporarily filled by pine tree chiefs.
The 13 Tuscarora chiefs are also added, though there are but four

of these in Canada.

1 Tehkarihoken
2 Ayonwatha
3 Sadekariwadeh

to Odatschedeh
11 Kanongweyondoh
12 Dehyonhhagwedeh

1a Dathodahonh
20 Ohnnehsahhen
21 Dehhatkatons

2 Honvadagewak
23 Awekenyade

MOHAWKS

4 Sahrehowaneh
5 Deyonhehgweh
6 Orenrehgowah

ONEIDAS

13 Shononhsese
14 Dwenaohkenha
15 Atyadonentha

ONONDAGAS

Dehhahyatgwaeh
Hononweyehde
Kohwanehsehdonh
Hahehonk
Hoyonhnyaneh

tm bt by
CONT Oyun &

tN wb

Dehhehnagareneh
Rastawehserondah
9 Sosskoharowaneh

COMI

10 Dewatahonhtenyonk
17 Kaniyatashayonk
18 Owatshadehha

290 Sohdehquasenh
30 Sakokehheh

1 Raserhaghrhonk
2 Skanawadeh

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 391

33 Dehkaehyonh

34 Kajinondawehhon
35 Katawarasonh

36 Shoyonwese

43 Skanyadahehyoh
44 Sadehkaonhyeas
45 Skakenjowane

CAYUGAS

37 Now held by a Waka-
nehdodeh or pine
tree chief

38 Dyonyonhgo

SENECAS

46 Kanohkye
47 Nisharyenen
48 Satyenawat

39 Dehyondhowehgeo
40 Dyonwatehon

41 Atontaraheha

42 Deskaheh

49 Kanonkeedawe
50 Deyonnehohkaweh

TUSCARORAS
- Sagwarithra Nehchanenagon Karinyenta
Nehawenaha Nayonkawehha Nehnokaweh
_ Tyogwawaken Nayonchakden Nehkahehwathea
Nakayendenh Karihdawagen
Dehgwadehha Thanadakewa
NANTICOKES
Sakokaryes Rarihwetyeha

These have become official titles, and some frequently appear in
Indian history for nearly three centuries past, but do not always
represent the clans to which they once belonged, nor is their mean-

-ing always clear, though most are well ascertained. These will be
given by numbers and varying interpretations noted.

1 Two voices, but Morgan makes it neutral, or the shield. 2 In
“Morgan, the man who combs. Hale interpreted it as one who
seeks the wampum belt. From Rey. Albert Cusick, the writer had
the meaning of one who looks for his mind, which he has lost but
knows where to find, Hiawatha’s plans being thought visionary by
his people. 3 Two stories in one, or the same story from two per-
Hale interprets it as fwo equal statements or other equal
4 He is a high tree with large
Morgan interprets it as small speech. 5 Double life, or
Morgan renders it at the forks, a natural
In Morgan, at the great

SONS.
things, and Morgan as endless.
branches.
that which we live on.
result of his spelling.
7 Going with two horns, or two horns lying down. Morgan
8 He puts on or holds the rattles. Mor-
9 He is a great drift of wood;

6 Large flower.
river.
has dragging his horns.
gan has it hanging up rattles.
according to Morgan, even tempered.

These were the nine Mohawk councilors, Dekanawidah not being
reckoned. Both he and Hiawatha are said to have been Onondagas

adopted by the Mohawks.

|

392 NEW YORK STATE MUSEUM

The nine Oneida councilors come next on the list. 10 Bearing a
quiver. Morgan has it bearing a burden. 11 Setting up ears. of
corn in a row. In Morgan it is a man covered with cat-tail down.
12 Open voice, but with some difference of interpretation. In
Morgan it is an opening through the woods. 13 His long house..
In Morgan a long string. 14 Two branches, probably of water, but
Morgan has it a man with a headache. 15 He swallows his own
body. Hale makes it he lowers or slides himself down, and Morgan
agrees with the first definition. 16 Two hanging ears. Morgan
defines it place of the echo. 17 Throat lying down, or easy throat.
In Morgan a war club on the ground. 18 They disinter him, but
Hale interprets it as he is buried, and Morgan as a man steaming
himself.

There are 14 Onondaga councilors. 1g All agree that this is
entangled, alluding to his snaky headdress. 20 Doubtfully thought
to mean the best soil uppermost. 21 Looking all over, or on the
watch. 22 Bitter in the throat. Bitter body in Morgan. 23 End
of the water, or end of-his journey. 24 Red on the wing. 25 He
has disappeared or sunk out of sight. When keeper of the wampum
he is called Hochustanona: 26 Her woice is scattered or suspended.
27 Spilling now and then. 28 Something was made for lum, or
laid down before him. 20 He is bruised. 30 He saw them or may
sce them. In Morgan having a glimpse. 31 Wearing a knife or
hatchet in his belt. Large mouth in Morgan. 32 Over the waters.
In Morgan, over the creek.

The next 10 councilors are Cayugas. 33 He looks both ways,
as a scout, but Morgan makes this spy a man frightened. 34 Com-
ing on its knees. 35 It was bruised. 36 He has a long wampum
belt. 37 He puts one on another, or piles them on. 38 It touches
the sky. 39 Cold on both sides. In Morgan very cold. 40 Mossy
place. 41 Crowding himself in. 42 Resting on tt.

There are eight Seneca councilors. 43 Handsome lake, probably
great lake at first. The prophet of the new religion bore this name.
44 Skies of equal length. In Morgan, level heavens. 45 Large
forehead. 46 Threatened. 47 The day fell down. Falling day in
Morgan. 48 He holds on to it. Assistant in Morgan. 49 They
burned their hair, or hair burned off. 50 Open door.

; COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 393

Mr Morgan did not give the meaning of all and adds to these
chiefs two great Seneca war chiefs, as military leaders of the whole
confederacy. This hardly agrees with history or positive Iroquois
‘statements. So shrewd a people would hardly have confined this
Office to one nation or clan, but he says that Ta-wan-ne-ars, needle
breaker, of the Seneca Wolt clan, and So-no-so-wa, great oyster
shell, of the Turtle tribe, had such offices by He dieny right. On |
‘the other hand David Cusick said that the laws of the confederacy
provided that the Mohawks should furnish “a great war chief of :
the Five Nations.” An Onondaga was chosen to lead the Iroquois

against the Eries.
_. As now conducted a condolence lasts several hours, and those who ~ |
attend are quite ready for the bountiful feast which follows, while |
the young people find as much pleasure in the evening dances. |
Early writers do not describe the condolence fully, though some
features of it often appear, and some belonged to all formal occa- :
sions. The forest paths were symbolically cleared, thorns were y
taken out of the feet, tears were wiped away, the throat and ears |
were cleansed that all might speak and hear, the heart was restored
to its right place, and clouds were removed from the sun in the sky.
Blood was washed from the seat, if any one had died, graves were
leveled or covered, the bones of the slain were gathered and hidden
under the roots of some great tree, temporarily swayed from its
place. It sprang back and they were seen no more. ‘The special
song, which has been given in full, is more particularly mentioned
in Sir William Johnson’s account of his coming to Onondaga, June
18, 1756, to condole the death of Kaughswughtioony :

About an English mile on this side of the Castle, 3 Cayougas met
him, and a halt was made of two hours, to settle the formalities of
the condolence, agreeable to the ancient Custom of the 6 Nations.
Then Sir William marched on at the Head of the Sachems singing -
the condoling song which contains the names, laws and Customs of
their renowned ancestors, and praying to god that their deceased
Brother might be blessed with happiness in his other state, this
Ceremony was performed by Abraham the chief Mohawk Sachem,
Tesanunda, and Canaghquayeson chief Sachems of Oneida. When
they became within sight of the Castle the Head Sachems and War-
riors met Sir William, where he was stopped they having placed
themselves in a Half Moon across the Road sitting in profound
silence, there a Halt was made about an hour during which time

394 NEW YORK STATE MUSEUM

the aforesaid Sachems sung the condoling song: This being over
Rozinoghyata, with several other councillors or Sachems rose up,
and shook hands with Sir William and bid him and his company
wellcome to their Town or Castle. Then Sir William marched on
at the Head of the Warriors the Sachems falling into the Rear,
and continued singing their condoling song. O'Callaghan, 7 :132

Conrad Weiser mentioned something of the kind at an ordinary
council at Onondaga, when the formation of the union was recalled,
and the names of the first chiefs repeated. This will be quoted
later, and occurred July 30, 1743.

Before Weiser reached Onondaga in 1750, Canassatego had died,
and at first it was thought no council could be held, but as he had
come a long way the chiefs reconsidered the matter, and sent word
that they would meet him. He said, on this point:

It is to be known that the Six Nations don’t meet in Council
when they are in mourning till some of their Friends or Neighbours
wipe off their Tears and comfort their Heart; it is a certain cere-
mony, and if they appear in Council without that Ceremony being
performed, the dead Person was of no Credit or Esteem and it is a
certain affront to the deceased Friends, if he has any. Hazard,
5 :474

On this occasion some Onondaga chiefs met him on the way, and
“one,” said Weiser, “ began to sing a Lamentation Song, just when
we set out, to signify to me in an allegorical way, that the Town I
was going tc was no more inhabited by such good Friends as for-
merly, and now more especially since the Word died, meaning

Canassatego, the evil Spirits would reign and bring forth Thorns
and Briars out of the Earth.”

Canassatego’s name meant Upsetting a house placed in order, but
he had long been their speaker or Word, and this expression was .
used instead of his name, from a curious Iroquois custom of which
Weiser took note. Reference was made in the council to “the
Death of that great Man our Word, who died but the other day (a
dead man’s name must not be mentioned among the People.)”
Hazard, 5: 476. This must have been awkward at times, when sev-
eral were condoled. In July 1751, Weiser met the Indians at
Albany, and employed Canaghquieson to perform all necessary cere-
monies for him, he being an expert in such matters:

After most of the Indians met, Canachquaieson stood up and

begged me to walk up and down the Floor and to sing Lamentation
Songs in very melancholy Time, which he continued till all were

A

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 305

met and some time after in the Song mention was made of the Per-
son or Persons for which he mourned, and their virtue praised.
Hazard, 5:541

In Morgan’s Ancient Society are what seem ideal accounts of
various councils. He describes the mourning council as commonly
lasting five days, though everything is now done in one, as it seems
to have been in the Mohawk mourning of 1670. In his scheme the

| dead chief was lamented at sunrise, and the sachems of the afflicted

nation marched out with their people to formally receive the visitors
who were waiting outside the town. In all accounts extant, they
wait outside for the visitors, at the fire at the wood’s edge, of which
he speaks. In all cases the visitors were greeted and a procession

was formed. The lament and responses were chanted on the way to
the council fire, as a tribute of respect to the dead. The opening

ot the council was the business of the first day.

On the second the installation ceremonies commenced, usually
lasting into the fourth. The sachems were seated.in two divisions,
as in a civil council, the younger brothers acting for the elder when
these were bereaved. A chief raised for the elder nations was in-
stalled as a father; if of the younger as a son. The wampum belts
[strings?] were produced and explained, one at a time, by a chief
who passed to and fro between the lines, reading from these. These
proceedings took up the morning of each day, and games and amuse-
ments filled the rest. To show that this account is ideal, it is only
necessary to quote Mr Morgan’s account of the council he attended
at Tonawanda, October 1847. Most of the delegates had arrived
on Monday, but he said the council had been postponed to Wednes-
day, and was followed by a religious council on Thursday. He said:

About midday on Wednesday, the council commenced. The

‘ceremonies with which it was opened and conducted were certainly

I

unique — aimost indescribable; and as its proceedings were in the

‘Seneca tongue, they were in a great measure unintelligible, and in

fact profoundly mysterious to the palefaces. One of the chief ob-

jects for which the council had been convoked, as has been hereto-

|

fore editorially stated in the American, was to fill two vacancies in
the sachemships of the Senecas, which had been made by the death

of the former incumbents; and preceding the installation of the

candidates for the stccession, there was a general and dolorous
lament for the deceased sachems, the utterance of which, together
with the repetition of the laws of the confederacy — the installation

306 NEW YORK STATE MUSEUM

of the new sachems — the impeachment and deposition of three un- |
faithful sachems —-the elevation of others in their stead, and the
performance of the various ceremonies attendant upon these pro-
ceedings, consumed the principal part of the afternoon. At the
setting of the sun, a bountiful repast, consisting of an innumerable
number of rather formidable looking chunks of boiled fresh beef,
and an abundance of bread and succotash, was brought into the
council house. The manner of saying grace on this occasion was |}
indeed peculiar. A kettle being brought, hot and smoking from }

the fire, and placed in the center of the council house, there pro- |
ceeded from a single person, in a high shrill key, a prolonged and
monotonous sound, resembling that of the syllable wah or yah.
This was immediately followed by a response from the whole mul-
titude, uttering in a low and profoundly guttural but protracted |
tone, the syllable whe or swe, and this concluded grace. Schoolcraft, |
p. 228

There is no mourning council on record half as long as that
imagined by Mr Morgan, and his account of the one in 1847 would |
suffice for the one attended by the writer in 1903. -Indeed in early
days the installation of a chief seems to have been a very brief and
simple ceremony, not necessarily connected with the mourning
council. Certain usages had been linked with the latter, as when
some Cayugas said, in 1697: “ You know our custom is to con-
dole the dead by wampum.” Then they began to look for the ap-
proval of the French and English colonists. Two Onondaga
sachems had died without the customary notice of death to the
English, and at a council in 1698 the speaker said:

_

That before the approvement of this government they could nor
would not choose any ofher in their room, they had already ac-
quainted the other nations. The Lieut. Gov. according to the usual
ceremonies gave a bunch of wampum, condoling the sachems’ loss,
and approving what choice they should make among themselves.

In June, 1701, the Onondagas informed the French and English
that they had lost one of their chief captains, and appointed another
with the same name, giving each of the other nations a bunch of
wampum. The Cayugas made a similar announcement with
bunches of wampum. At a council in 1737, those present wished
the business deferred for a short time, “ because they would this day
condole the death of the two sachems who lately died, according to
the ancient custom of their ancestors, and until that was done they |
were like children under age, who can not act in public affairs.”

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 3907

At an ordinary council in 1755, the chief Oneida sachem presented
a boy before the other nations present, raising him up as a sachem
in place of Connochquisie, who was dead, giving him the same name.
_He did the same in an address to Johnson, with a string of wam-
_pum. Later in this council the Oneidas and Tuscaroras presented
two young men to be made sachems, and “ desired that they might
be accepted as such, and that the Col. would distinguish them with

_the usual clothing as such.” There seems to have been no elabo-

rate ceremonial at the time, but this might have followed among
_themselves. There were some significant utterances at this council,
pointing to a natural variation in ceremonies. The speaker said to

Johnson:

If we are deficient in any manner of form, or should forget to
“answer in a particular manner any part of your speech, we hope
| you will excuse us. We only depend upon our memories, and can
-not have recourse, as you may, to any written records . . . We are

much obliged to you for renewing our ancient forms. You have
‘ records of these things, and we thank you for putting us in mind of
them.

About this time notice was taken of the division into elder and
"younger brothers in mourning ceremonies, but this presence did
"not seem essential in the raising of chiefs. In February 1756, the
' Oneidas said that at Canajoharie they had “lost two great men in
whose stead or room we have been appointing others. Our
brethern of the other nations have passed by and neglected this,
“which we think wrong.’ In that year Johnson himself raised a
sachem for the Canajoharie Mohawks, saying:

As a proof of-my regard for your choice I now, in the presence
of your whole castle, invest him with all the powers of a sachem,
and put on him those necessary marks of distinction which I wish
_him long life to wear.

__ A few years later the mourning for dead chiefs and the raising of
_the new are more directly connected. The pleasure which the Iro-

quois had in the share the French took in raising their chiefs led
_ Johnson to take part also, and he seems to have aided in adding to
the earlier ceremonies and making them more effective. The fore-
| going notes will be found in New York Colonial Documents.

398 NEW YORK STATE MUSEUM |

Iroquois ceremonial manuscripts

The Iroquois Book of Rites contains an interesting account of
the finding of the manuscript of the condoling songs by Horatio
Hale, its learned author. He had heard of a book used in con-
nection with the mourntag councils, and in 1879 two copies were —
brought to him by two principal chiefs of the Iroquois in Canada. |
Other books had been printed for the Mohawks early in the 18th >
century, and many could read and write very well. They sup- |
posed that the songs and speeches used in the condolence were
written down in New York by a Mohawk chief who was a friend
of Brant, and were thus faithfully preserved. Chief John “ Smoke”
Johnson, from whom Hale had his first copy, made it in 1832 at.
the request of an old chief. The latter had the original and feared
it might be lost, as indeed soon happened in a fire.

Chief John Buck, the Onondaga wampum keeper, had the other.
In this the syllables were separated, and the proper names had
Onondaga forms. Mr Hale said:

The copy was evidently not made from that of Chief Johnson, as
it supplies some omissions in that copy. On the other hand, it
omits some matters, and. in particular, nearly all the adjurations
and descriptive epithets which form the closing litany accompanying
the list of hereditary councilors. The copy appears, from a memo-
randum written in it, to have been made by one John Green who, it
seems, was formerly a pupil of the Mohawk Institute at Brantford.
It bears the date of November, 1874. Hale, p. 43

The translation was made by Chief J. S. Johnson and his son,
and revised by the Rev. Isaac Bearfoot. This does not include
what Mr Hale called The Book of the Younger Nations, informa-
tion of which he obtained at Onondaga, N. Y. in 1875. At that
time he had a list of the principal chiefs in the Onondaga dialect
from Daniel La Fort, and also a copy of the condoling song in the
same language. La Fort read from-a small book what Mr Hale
thought were personal notes, but which afterward seemed to
him of more value. To make sure, he went to the Onondaga
Reservation again in 1880, and found that this was a valuable
addition to the Mohawk book. La Fort had copied this from his
father’s manuscript, which was peculiar in spelling, but John Buck
said the speeches are precisely like those used in Canada, and the
writer himself has heard them in condolences in New York. La |

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 399

|Fort and Albert Cusick translated these speeches for Mr Hale.
‘The latter also made some extracts from Onondaga manuscripts
relating to the same subject, part of which are quoted here.

In the report of the Bureau of Ethnology on linguistic fieldwork
for 1884-85, are notes on some Mohawk and Onondaga manuscripts
copied or secured by Mrs Erminnie A. Smith:

The Monawk manuscript was copied about the year 1830 by Chief
John “ Smoke” Johnson from an earlier original or perhaps copy.
The orthography of this copy is quite regular and is that of the
early English missionaries, being similar in many respects to the
well known Pickering alphabet. One of the Onondaga manuscripts
was found in the possession of Mr Daniel La Fort and the other in
that of Mrs John A. Jones, both of the Onondaga Reserve, New
York. These two copies differ from each other in orthography and
substance, the Jones manuscript being probably a full detail of a
part of the other.

The orthography of the La Fort manuscript is very irregular and
difficult to read, but that of the Jones manuscript is regular and
legible. The Mohawk manuscript contains a detailed account of
the rites and ceremonies, speeches and songs, of the condoling and
inducting council of the [roquoian League in the form in which
that council was conducted by the elder brothers or members of the
Onondagas, Mohawk and Seneca divisions . . . The La Fort Onon-
daga manuscript comprises a similar ritual of the same council as
carried out by the younger brothers, viz: the Cayuga, Oneida and
Tuscarora members ... The Jones Onondaga manuscript is the
charge of the principal shaman to the newly elected or inducted
Eliiet or chiets. Bur. of Eih. 0: xxxi

‘

‘The latter is elsewhere said to contain “a number of questions
put to the candidate, his replies to the same, a résumé of duties of
the new chief to his colleagues and to his people, and their duty to
him. It contains, also, quotations from a condoling speech by a
large tree man (Oneida), and forms of repentance of wrong deeds
done by the chiefs. To a certain extent Oneida idioms occur to the
exclusion of those of other Indian dialects.” Pilling, p. 132. It
is now in the library of Wellesley College.

In 1902 the writer borrowed a fine copy of the Mohawk condoling
songs from Chief Orris Farmer of the Onondaga Reservation in
New York. It had been written very distinctly by Chief Kahyno-
doe, or George Key, of the Grand River Reservation, Canada.
It has about a page more than is found in Hale’s version, part of

400 NEW YORK STATE MUSEUM

which is explanatory, and includes the full rendering of Haii, not
given by Hale. The words are divided into syllables and arbitrarily
into verses, and the chiefs are numbered in order. The arrange-
ment of the songs is different from his, and the spelling often
varies, but the material differences are not great.

About the same time the a Fort manuscript was placed in the
writer’s hands for examination and copying. One date on this was
June 2, 1875, but a heading reads: Six Nation Condolence this
Paper Onondaga Castle, N. Y. 1885. There were slight differ-
ences between this and Mr Hale’s copy, chiefly in the vowels, but
with occasional omissions of words or letters. None of these were
important. With the aid of Rev. Albert Cusick the whole was re-
vised with improved orthography. A list of chiefs was appended
to this copy, but-not the song in which they are included, and there
are a few other notes. One Onondaga story is that the principal
songs were once thought to be lost, but luckily an old woman was
found who remembered them well. _ Better care was taken of them
afterward.

Variations in the songs

In a long ceremony like the condolence, it may be expected that
the speaker or singer may sometimes change the order or words,
and this happens here. March 15, 1894, Mr H. E. Krehbiel of
New York, lectured before the Woman’s University Club of that
city on Hiawatha and the Rites of the Condoling Council of the
Tvoquois, and this led to some correspondence with the writer. Mr
Krehbiel said:

I have the sone of greeting and the Litany, and also other por-
tions which I wrote out from the singing of John Buck. Mr Hale,
to whom I sent the music, seemed much disturbed by my informa-
tion that our chant was extremely fragmentary compared with this
book. I did not take the whole of the Litany, because it seemed
to be repetition, but as far as I took it it was in consonance with the
text as printed on my program.

Mr Hale is supported by many copies, and carelessness on the
singer’s part will account for discrepancies, and by comparison with
the version given here it will be seen that the Hai may be used
indefinitely and at the pleasure of the singer. First will be given
the song called “ Hail” as sung by John Buck, and no one will

(COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 401
doubt that it was faithfully rendered by one of Mr Krehbiel’s
musical ability. The translation follows the original, but in the
former Hai will be but partially given:
q : Karenna Yondonghs “ Hai! Hai!”
Hai! Hai! Hai! Khe-ya-da-wendh des-ke-non we-lon-ne!
f Hai, hai, hai, hai, hai!
Hai, hai, hai! Ka-yon-ne-lenh des-ke-non we-lon-ne!
Hai, hai, hai, hai, hai!
Hai, hai, hai! Wa-kon-ne-de des-ke-non we-lon-ne!
Hai, hai, hai, hai, hai!
Hai, hai, hai! O-yen-kon-donh des-ke-non we-lon-ne!
Hai, hai, hai! Ron-keg-so-tah lo-ti-ri wa-ne!
Isles, lon, Jaen, lent, lah
Ji-ya-thon-dek-ne Ron-keg-so-tah ji-ya-thon-dek Ji-ya-thon-dek-ne!

The hymn called Hail! in English
Hail, hail, hail! 1 come again to greet and thank the kindred!
= zs I come again to greet and thank the League!
I come again to greet and thank the women!
I come again to greet and thank tle warriors!
‘My forefathers — what they established —
Hearken to them — my forefathers.

ee (3

(73 66

A specimen is also given by him of the song with the names,
sometimes called the Iroquois Litany, by the Indians the Roll Call
of the Chiefs:

Hai, hai, hai, hai! Ji-ya-thon de-yonk-ha.
Hai, hai! Ja-tag-wen-i-o-ton, Hai, hai!
Ne De-ka-ri-ho-ken! Hai, hai, hai, hai, hai!
Hai, hai! Ji-ya-thon de-yonk-ha.
Ja-tag-wen-i-o-ton, Hai, hai!
Ne Ha-ven-ne-wat-ha! Hai, hai, hai, hai, hai, hai!
Hai, hai! Ji-ya-thon-de-yonk-ha.
Hai, hai! Ja-tag-wen-i-o-ton, Hai, hai!
Ne Sha-te-ka-ri-wa-the! Hai, hai!

402 é NEW YORK STATE MUSEUM

Neth-no na-sne jo-en-sna; Hai, hai!
Ka-ris-wis-sa-nongh-we; Hai, hai!
Ka-ya-ne-renh-go-wa-ne ; Hai, hai!
Wa-ka-righ-wa-ka-yon-ha ; Hai, hai!
Ne-his-ta-ha-wis-ton ; Hai, hai, hai, hados!

Translation

Hail, hail, hail, hail! Continue thou to listen,
Thou who wert a ruler,

oe

ce

Dekarihoken!

Continue thou to listen,

Thou who wert a ruler,

Ke Hiawatha!

Continue to listen,

Thou who wert a ruler,
Shatekarizathe! Hail, harl!

That was the roll of you,

You who were joined in the work,

You who completed the work, the Great League.
Your work has grown old, what we have established
You have taken with you! Alas! alas! alas! alas!

The dead feast

Preceding ‘the greater and official condolence there was one con-
nected with or following-upon burial. The dead feast of the Hu-
rons has been often described from the Relations, but had no
recorded equivalent in New York though this singular custom was |
undoubtedly found in the western part. At intervals of a few
years several towns would agree on a common feast or meeting of
this kind. When the time came all the bodies of the dead were
brought to the chosen town, borne by their friends in long proces-
sions, while the cry of the souls was heard through the forests.
The corpse of yesterday and that of several years standing alike
had an honorable place. Funeral games followed until the final
ceremony came. The ghastly loads were then resumed and borne
in funeral pomp to the great pit where all were interred. Hundreds

were thus placed in a common grave.

—
Pe 38
F

}

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 403

Interment in New York was usually of a simpler character, but
it was understood that there should be some public expression of
general sympathy. To family sorrow was added a kind of minor

condolence of an official character. The Relation of 1657 describes
one of these at Onondaga:

After the dead man is buried, and his tomb is heaped up with
food for the sustenance of his soul, and a kind of sacrifice had been
made by burning a certain quantity of corn, the ancients, the friends
and relatives of the deceased are invited to a feast, where each
‘brings his presents to console those most afflicted. It is thus that
they did in the presence of one of the fathers of our company, who
represented at one of the ceremonies the person of Monsieur the
Governor. An Ancient of the most considerable, proceeding gravely,
cried in a lugubrious tone: Ai! Ai! Ai! Agatondichon: Alas!
Alas! Alas! my dear relatives, I have neither spirit nor word with
which to console you. I can do nothing but mingle my tears with
yours, and lament the severity-of the disease which treats us so ill:
Ai! Ai! Ai! Agatondichon! 1 am yet consoled at seeing Onnontio
and the rest of the French weep with us; but courage, my rela-
tives! let us not sadden longer a guest so honorable, let us dry the
tears of Onnontio by drying our own; here is a present which will
dry the source of them. This present, which he made at the same
time, was a beautiful collar of wampum, which was followed by
presents and condolences trom all the others, the liberality of the
women being no less than that of the men on this occasion. The
ceremony is ended by a feast, from which they take the best morsels
for the sick people of distinction in the town.

While the greater condolence was for the chiefs and interested all
the nations, the minor one might be used for any person and was
of a more local nature. In the same year the Onondagas expressed
their sympathy for the French in turn:

They have always since rendered the same offices which they use
toward their most faithful friends. The chiefs among them having
come with mournful cries to console us for the death of two of our
Frenchmen, he who brought the presents of condolence, addressing
the Father Superior, said to him: The Ancients of our country,
being accustomed to dry each others tears, when they are afflicted
by any misfortune, we come, Achiendase’, to perform for you this
duty of friendship. We weep with thee because misfortune can not
touch thee without piercing us by the same stroke; and we are
unable, without extreme sorrow, to see thee so ill used in our land,
after having left thine own where thou wast perfectly at thy ease
.. . This present is to level the earth in which I have put them,

404. NEW YORK STATE MUSEUM

and this other to erect a palisade around their tomb, in order that
the beasts and birds of prey may not disturb their repose . . . These
were the appropriate terms of the speech of this grave barbarian,
which was accompanied by eight beautiful presents of wampum,
which he made in the name of the public. Several individuals used
the same civility and the same liberality, which we have acknow-
ledged with interest on all occasions that we could find.

In later days it was customary to express this personal sorrow
at some convenient meeting of a general nature, and sometimes
after an interval of months or years. Some trace of it yet remains
in the Iroquois dead feast at the end of 10 days. Long mourning
is now discountenanced, being a cause of sorrow to the dead. In
1657 there was mentioned “the custom that the relatives and
Ancients have, of keeping together in the night which follows the
day of the funeral, in order to relate old stories,” but such features
were subject to frequent change, arid sometimes were of a local
character. There are appropriate songs and games to be used be-
tween the death and burial, but these are features of feasts and not

of councils.

Adoption

3 Closely related to the condoling council was the ceremony of

adoption, largely practised by the Iroquois and other nations.
Among the former it was sometimes a wholesale measure, as when

after a successful war they increased their fighting force. Often |

it was a family matter, a captive being given to replace some loss,
but leaving the family to dispose of the prisoner as they would.
Then it became an honorary distinction, conferred out of friend-
ship and originally securing privileges. Retaining this feature to
some extent it can now be had for a consideration. When Father
Poncet was taken by the Mohawks in 1653 he was given to a woman
in place of her brother:

So soon as I entered her cabin she began to sing the song of the
dead, in which she was joined by her two daughters. I was stand-
ing near the fire during these mournful dirges; they made me sit
upon a sort of table slightly raised, and then I understood I was in
the place of the dead, for whom these women renewed the last
mourning, to bring the deceased to life again in my person, accord-
ing to their customs.

|
|
|
|

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 405

This was of a personal nature, like that of Colden’s as described
by him, which was of a more modern type. He said:

It is customary among them to make a Compliment of Naturali-
zation into the Five Nations; and considering how highly they value
themselves above all others, this must be no small Compliment. This
is not done by any general Act of the Nation, but every single Per-
son has a Right to it, by a Kind of Adoption. The first time I was
among the Mohawks, I had this Compliment from one of their old
Sachems, which he did, by giving me his own Name, Cayenderongue.
- He had been a notable Warrior; and he told me, that now I had a
Right to assume to myself all the Acts of Valour he had performed,
and that now my Name would echo from Hill to Hill all over the
Five Nations. As for my Part, I thought no more of it at that
Time, than as an Artifice to draw a Belly full of strong Liquor from
me, for himself and his Companions; but when about ten or twelve
years afterwards, my Business led me again among them, I directed
the Interpreter to say something from me to the Sachems; he was
for some Time at a Loss to understand their Answer, till he asked
me whether I had any Name.among them: I then found that I
was really known to them by that Name, and that the old Sachem,
from the Time he had given me his Name, had assumed another
to himself. I was adopted, at that Time, into the Tribe of the Bear,
and for that reason, I often afterwards had the kind Compliment of
Brother Bear. Colden, 1: xxviii

The adoption of Father Milet when a captive will be recalled,
which resulted in his being an Oneida principal chief, and the adop-
tion of the Joncaires and others helped the French greatly. When
Kirkland first visited the Senecas in 1765, he said:

Sir William likewise told me that if I was cordially received by
the Senecas, I should, in a week or two, be adopted into some one
of their principal families, and that I must pay particular attention
to my new relations, and that it would give me the liberty of apply-
ing to them for anything I wanted. Probably I might receive this
adoption into the head sachem’s family. It is usually performed
with some ceremony, a short speech being made on the occasion.
Ketchum, 1:214

A little later he was adopted in the council house, “ the mem-
bers of the head sachem’s family being present, and sitting apart
by themselves.” Mr Kirkland was then invited there, and a chief
addressed him and the rest:

I am appointed to say to you and our young white brother, that
our head sachem adopts him into his family. He will be a father

406 NEW YORK STATE MUSEUM

to him, and his wife will be a mother, and his sons and daughters
his brothers and sisters. The head sachem then arose and took me
by the hand, and called me his son, and led me to his family. I
thanked him, and said I wished the Great Spirit might make me a
blessing to his family. I then shook hands with his wife and chil-
dren, and with all who were convened on the occasion. Lothrop,
Plz.

Gen. Ely S. Parker, the Seneca chief, gave an account of the
adoption of Lewis H. Morgan and two others in 1846 at Tona-
wanda. They applied for adoption October 28, and their request

‘ was approved next day, provided they gave a good feast. October

31 the ceremony took place, the candidates being seated on a bench
at one end of the room. Chief Sty or Ho-cis-ta-hout, Bill in. his
Mouth, opened the council, and Jesse Spring or Ha-sque-ta-he,
Ax in Hand, stated its object. Then he said:

They, no doubt, knew the fact that when any one chose to become
a member of our nation, on their making an application to some of
our leading and wise men, and providing a feast to bring the people
together, we were not very scrupulous in adopting. This adoption
has been referred to the chiefs, and they assented to the adoption.
It now becomes the duty of the tribes to which they respectively
belong to come forward and present their proper names. The ~
people will know into which tribe they are adopted by observing
who leads them around the room. The managers request the war-
riors to keep perfect order, and to aid in making the entertainments
interesting. The first dance in order will be the War Dance, and

‘the second the Grand Religious Dance, as the proper accompani-

ments of the occasion . . .. Mr L. H. Morgan was then called upon
to rise and stand by the side of Jesse Spring, who, laying his hand -
upon his shoulder, with sparkling eye and loud voice, exclaimed
that this our first brother would hereafter be known by the name
of Ta-ya-dao-wuk-kah. Mr C. T. Porter was then called upon to
pass a similar ordeal, and he unflinchingly received the name of
Da-ya-a-weh. Mr Thomas Darling was next summoned, and upon
him was conferred the euphonious sobriquet of Gi-we-go.

Hon. George S. Conover and two others were adopted by the
Senecas in 1885, after a good dinner and smoke. Moses Lay or
Da-ya-to-koh, the head chief present, aided by 16 sachems, con-
ducted the ceremonies in an orchard, where the council was ar-
ranged on logs on three sides of a long rectangle, one end being
open. The order was announced and the chiefs and sachems were

wD Ty

COUNCILS AND CEREMONIES OF ADOPTICN OF NEW YORK INDIANS 407

seated, the Turtle clan being placed on the head logs. On the
right were the Wolf, Bear and Beaver clans; on the left the Snipe,
Deer, Heron and Hawk tribes. Music and a prayer followed, after
which the candidates were seated in chairs. A woman placed a
string of brooches around Mr F. H. Furniss’s neck, instead of the
wampum which was always used in raising a chief. A chief then
announced the Seneca name of Mrs Harriet Maxwell Converse,
Ga-ya-nes-ha-oh, Keeper of the Law, and the head chief advanced,
led her to the Snipes, giving her name and commending her to their
care. Their chief received and introduced her to the others, and she
shook hands with all. In adopting women, the war song is not sung
as when men are received.

Another chief led Mr Furniss to the center, giving his Seneca
name, To-an-do-ah, One First to See, afterward leading him up and
down while he chanted the war song. The Indians responded, the
women keeping time by clapping hands. He was then led to his
new mother in the Turtle clan and kissed her, the clan welcoming
him. Mr Conover was made a Wolf in the same way, having the
name of Hy-we-saws, History Investigator. Strings of brooches
were given to all the candidates.

These are fair samples of the more ceremonious modes of adop-
tion now practised. As it is a personal rather than national right
the mode is often much simpler, consisting in little more than giving
a name. A familiar instance is that of Bishop Spangenberg and
his companions, who received names, June 10, 1745, while on their
way to Onondaga. It was informal and a matter of convenience,
but all three bore these names as long as they lived. The journal
says:

Our guides, Shikellimy and his son, and Andrew Sattelihu, saw
fit to give us Magna names, as they said ours were too difficult to
pronounce. Bro. Spangenberg they named T’gerhitonti, [i. e. a
row of trees|; John Joseph, Hajingonis [i. e. one who twists
tobacco|; and David Zeisberger, Ganousseracheri [i. e. on the

. pumpkins |.

A little more formal was the adoption of another Moravian at a
council held with three Seneca chiefs in the clergy house at Phila-
delphia, July 17, 1749. The council had assembled, Bishop von
Watteville presiding; other Indians were in the city, but at this
meeting only the three sons of Shikellimy and three Senecas were
present. :

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408 NEW YORK STATE MUSEUM

Atter being seated the Indians conferred among themselves, and
remarked that it was not well that Bishop von Watteville had no
Indian name by which he would be known among them, and that it
was their wish to confer one on him, because he had. lived among
them, and had come over the “great water” to visit them. Accord-
ingly they deliberated a long time, and decided to name him Teca-
rihondie, which signifies one who brings a message or important
news. It was the name.of a great Seneca chief, of the tribe of the
Deer, and as he who bore it is dead, his name will be thus perpetu-
ated. This name they announced to their white brethren, who ac-
knowledged it with pleasure, and gave evidence of their joy that
Tecarihondie was naturalized, and that he was the tenth brother who
was admitted into their nation.

In his life of Red Jacket, Col. W. L. Stone gave a curious ac-
count of the adoption of Thomas Morris at Tioga Point in 1790.
On this occasion he received the name of Otetiana, always ready,
which had been Red Jacket’s. This was done when the full 1600
“ Indians present at the treaty, united in an offering to the moon,
then being at her full. The ceremonies were performed in the
evening. It was a clear night, and the moon shone with uncom-
mon brilliancy. The host of Indians, and their neophyte, were all
seated upon the ground in an extended circle, on one side of which
a large fire was kept ‘burning. The aged Cayuga chieftain, Fish-
carrier, who was held in exalted veneration for his wisdom, and
who had been greatly distinguished for his bravery from his youth
up, officiated as the high priest of the occasion—making a long
speech to the luminary, occasionally throwing tobacco into the fire
as incense. On the conclusion of the address, the whole assembly
prostrated themselves upon the bosom of their parent earth, and a
grunting sound of approbation was uttered from mouth to mouth
around the entire circle.” Stone, p. 42 é

A war dance followed which nearly made trouble, but the account
differs widely from other adoptions. A more personal act was that
of Red Jacket in 1821. He talked with the Rev. John Brecken-
ridge:

At the close of the conversation he proposed to give me a namie,
that henceforth [ might be numbered among his friends, and ad-
mitted to the intercourse and regards of the nation. Supposing
this not amiss, I consented. But before he proceeded he called for
some whisky ... After some time a small portion was sent to
him at the bottom of a decanter. He looked at it,— shook it,— and

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 409

with a sneer said,— “ Why here is not whisky enough for a name
to float in.” But no movement being made to get more, he drank
it off, and proceeded with a sort of pagan orgies, to give me a
name. Jt seemed a semicivil, semireligious ceremony. He walked
around me again and again, muttering sounds which the interpreter
did not venture to explain; and laying hand on me pronounced me
“Con-go-gu-wah,” and instantly, with great apparent ceigoe took
me by the hand as a brother. Stone, p. 348

Schoolcraft gave the Onondaga account of early adoption, before

it had become a mere privilege or compliment, but was a part of

national policy, strengthening rather than weakening themselyes by

War:

Their plan was to select for adoption from the prisoners, and cap-
tives, and fragments of tribes whom they conquered. These cap-
tives were equally divided among each of the tribes, were adopted
and incorporated with them, and served to make good their losses.
They used the term, We-hait-wat-sha, in relation to these captives.
This term means a body cut into parts and scattered around.
Schoolcrafi, p. 29

While a little girl, Mary Jemison was adopted by two Seneca
women in the place of their dead brother. The song she heard has
quite a modern sound, but follows as given by her biographer.
Several women stood round, and one mournfully sang:

Oh, our brother! alas! he is dead —he has gone; he will never
return! Friendless he died on the field of the slain, where his bones
are yet lying unburied! Oh, who will not mourn his sad fate? No
tears of his sisters were there! He fell in his prime, when his arm
was most needed to keep us from danger! Alas! he has gone, and
left us in sorrow, his loss to bewail! Oh, where is his spirit? His
Spirit went naked, and hungry it wanders, and thirsty and wounded
it groans to return! Oh, helpless and wretched our brother has
gone! No blanket nor food to nourish and warm him; nor candles
to light him, nor weapons of war! Oh, none of these comforts had
he! But well we remember his deeds! The deer he could take on
the chase! The panther shrunk back at the sight of his strength!

His enemies fell at his feet! He was brave and courageous in war |!

As the fawn he was harmless; his friendship was ardent; his temper
was gentle; his pity was great! Oh, our friend, our companion, is
dead! Our brother, our brother! alas, he is gone! But why do we
grieve for his loss? In the strength of a warrior, undaunted he left
us, to fight by the side of the chiefs! His war whoop was shrill!
His rifle well aimed laid his enemies low; his tomahawk drank of

1

a

410 NEW YORK STATE MUSEUM

their blood; and his knife flayed their scalps while yet covered with
gore! And why do we mourn? Though he fell on the field of
the slain, with glory he fell; and his spirit went up to the land of
his fathers in war! Then why do we mourn? With transports of
joy they received him, and fed him, and clothed him, and welcomed
him there! Oh, friends, he is happy; then dry up your tears. His
spirit has seen our distress, and sent us a helper whom with pleasure
we greet. Deh-he-wa-mis has come; then let us receive her with
joy!—she is handsome and pleasant! Oh, she is our sister, and
gladly we welcome her here. In the place of our brother she stands
in our tribe. With care we will guard her from trouble; and may
she be happy till her spirit shall leave us. Seaver, p. 57-59

At the annual outing of the Onondaga Historical Association,
held at Onondaga Valley, June 6, 1904, the writer was adopted into
the Onondaga Eel clan as Wah-kat-yu-ten, the Beautiful Rainbow.
It was intended to do this in the council house, when the society
met there two years before, but it was then deferred for lack of
time. The ceremony used did not essentially differ. Albert Cusick
er Sa-go-na-qua-de, performed the customary rites in Indian cos-
tume, relating the origin of the clan and confederacy and the rea-
sons why the honor was bestowed. He then led the new brother
up and down, singing the customary song of thanksgiving and then
introducing him to those of his new relatives who were present.
At a meeting of the Cayuga Historical Association the next even-
ing, after the presentation of the Cornplanter medal to Gen. John
S. Clark of Auburn, in recognition of his valued Iroquois researches,
that distinguished antiquarian was adopted into the same clan and
nation, by the name of Hah-hah-he’-sucks, or the Pathfinder. In .
both these cases the distinction was unsought, and in this way it is
rarely given. The song used was no. 7 of this bulletin, being one
of the Adonwah or thanksgiving songs. They are thankful for
their new brother. The ancient and monotonous He He accom-
paniment from a large body of persons gives a peculiar character
to this.

Religious council
Though the Iroquois had many religious feasts the religious
council is of modern institution and of a distinct character. Mor-
gan gave the Seneca name as Ga-e-we-yo-do Ho-de-os-hen-da-ko,
one devoted to religious observances, mainly in the way of teach-

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS ATI

ing, and occupying several days. Mr Arthur C. Parker called the
teachings of Handsome Lake Ga-i-wi-u or good tidings. There are
no special rites but all the circumstances of the revelation to Hand-
some Lake are given, and his messages are related as closely as pos-
sible. Morgan gave a full and excellent account of this, and the
writer summarized this and some others in the Journal of American
Folklore for 1897. These councils are called like others, white wam-
pum being used, attached to a stick. They do not occur every year,
but only as desired, and are a distinct feature of what is called the
new religion.

The Iroquois originally had a belief in Agreskoué, Taenyawah-
kee or Taronhiwagon and other divinities of whom these were the
chief. According to Father Jogues, human sacrifices were some-
times offered to the former, and other early writers used his state-
ment without credit. The later missionaries say nothing of this,
though strenuous in their efforts to abolish the worship. They
were successful in this among the Mohawks in 1670, and at Onon-
daga about the same time. At the latter place the change was
more nominal than real, but there was everywhere a weakening
of the old vague belief. Taenyawahkee, the Holder of the Heavens,
is still revered, but with changed ideas of his person and character.
His name is now used in religious ceremonies only at the New
Year’s or white dog feast. At other feasts Sone-yah-tis-sa-ye is
used by the Onondagas, meaning One that Made Us. Sometimes
the Christian Indians employ this term, but more commonly that
of Ha-wen-ne-yu, One that Rules in All Things, usually rendered
the Great Spirit.

There were many minor spirits. The Thunders are among these,
and have yet their offerings of tobacco when rain is desired. The
three supporters of life, corn, beans and squashes, are personified.

Fairies and witches have a prominent place. Originally everything _

had its spirit, and the Indians’ relation to those of dnimals was
recognized in many curious ways. These will be passed over now,
as well as the great and wonderful influence of dreams, which the
Jesuit missionaries so often described. The origin and use of the
religious council will form the present subject.

Central New York has originated three new religions. Mor-
monism had its birth there, and has become a power in the nation.

412 NEW YORK STATE MUSEUM

Spiritualism developed there from a small germ, and has had a
wide following. The new religion of Handsome Lake, the Seneca
prophet, was intended only for one people and has been restricted
to them. It had some good results, but is fast dying out.

While Iroquois belief was in its chaotic and transition state, the
Seneca prophet Ga-ne-o-di-yo appeared and proclaimed a new
revelation. Born on the Genesee river, about 1735, as is said, but
probably later, he had a reputation for idleness and intemperance
for about 60 years, differing little in this from many of his people.
Becoming ill, he was thought dead, but revived, claimed a revela-
tion, changed his ways, and taught a new religion, primarily di-
rected against drunkenness and the sale of lands, both matters of
importance. Though the date has been made 1790, the best author-
ities place it 10 years later. Sose-ha’-wa, his successor, definitely
said it was in 1800, and this date may be considered correct. Still
another proof of the date will be found in the visit of some Quak-
ers or Friends to Onondaga in 1809. The visitors said: |

We had a satisfactory time with them, which was greatly in-
creased when we were informed, not only by themselves, but the
interpreter, that they had totally refrained from the use of ardent
spirits for about nine years, and that none of the natives will touch
it. Aborigines’ Com., p. 163

The interpreter was Ephraim Webster, and Clark gives his ac-
count, though with an erroneous date. At his trading house he
treated some chiefs who were going to a council at Buffalo, and
brought out the bottle for them on their return:

To the utter astonishment of Mr Webster, every man of them re- -
fused to touch it. This he at first understood to denote the fiercest
hostility . . . He was not long left in this painful state of anxiety
and suspense. The chiefs explained, that they had met at Buffalo a
prophet of the Seneca nation, who had assured them, and in this
assurance they had the most implicit confidence, that without a total
abstinence from the use of ardent spirits, they and their race would
shortly become extinct, that they had entered upon a resolution
never again to taste the baneful article and that they hoped to be
able to prevail on their nation to adopt the same salutary resolution.
Many at this early day adopted the temperance principles, it is said
at least three fourths of all the nation. Clark, 1 :105

Several allusions to his character as a prophet and teacher were
made by the authorities at Washington in 1802, but there is no
mention of this in the preceding century.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 413

Probably the best account of the beginning of his mission is that
quoted by Morgan, as given by his grandson and successor, Sose-
ha-wa, at a religious council in 1848. This is substantially the same
as that related by a later preacher at-Onondaga in 1894, of which
a full report was secured. After telling of his four years illness
Handsome Lake said:

I began to have an inward conviction that my end was near. I
resolved once more to exchange friendly words with my people,
and I sent my daughter to summon my brothers Gy-ant-wa-ka, or
Cornplanter, and Ta-wan-ne-ars, or Blacksnake ... A man spoke
from without and asked that someone might come forth. I arose,
and as I attempted to step over the threshold of my door I stumbled,
and would have fallen had they not caught me. They were three
holy men, who looked alike and were dressed alike. There was
another whom I would see later. The paint they wore seemed but
one day old. Each had in his hand a shrub bearing different kinds
of fruits. One of them addressing me said: We have come to com-
fort you. Take of these berries and eat; they will restore you to
health. Morgan, p. 234

Betore his daughter returned he seemed dead, but Blacksnake
found parts of his body still warm. It was the early morning.
When the sun was halfway to the zenith he opened his eyes, but
answered no questions and closed them again. At noon he awoke
once more, telling what he had seen and rehearsing it next day
to the assembled people. The official statement at Onondaga was
to the same effect, but the common story is that he lay several days
inanimate, as follows: “The people gathered for the burial, but
for some cause Cornplanter had the funeral delayed, and after
three days the spirit of Handsome Lake came back to the body atid
it lived again.” ‘The source of this variation is obvious, but it is
not supported by the preaching.

For full information on the doctrines of the new religion refer-
ence is made to the two accounts mentioned, though the leading
features will be sketched now, principal stress being laid on the
gathering in its mode of procedure. It is called by sending out
strings of white wampum, with the usual tally stick attached, as
in figure 2. White wampum only is used while the preaching lasts.
For this there are 10 long strings united in a bunch as in figure I.
At the meeting at Onondaga in 1894, the return of the invitation
wampum, the welcome speeches and answers, formed one day’s

414 , NEW YORK STATE MUSEUM

proceedings. Five days of preaching followed: that is, the meet-
ing opened about 10 a.m., always closing at noon. Four days suf-
ficed in 1905. Sose-ha-wa gave the reason for the early hour and
it belongs to other religious meetings, though not always observed.
He said: “Our religion teaches that the early day is dedicated to
the Great Spirit, and that the late day is granted to the spirits of
the dead. It is now meridian, and I must close.” It is said by some
that the Great Spirit rests or goes to sleep at that hour.

At Onondaga the preaching was preceded by an eloquent inyo-
cation, in which thanks were given to the Great Spirit, the Four
Persons, the Thunders who were their grandfathers, the sun, moon
and earth for their varying blessings. The preacher sat in one
chair, rising and leaning on it while speaking, and his assistant-in
another held the white wampum. This was carefully wrapped up
at the close. Soon after came the great feather dance and a con-
fession of sins on repentance wampum. The rest of the day was
devoted to pleasure. This council being held in August was fol-
lowed immediately by the green corn dance, lasting several days,
but it was sometimes held in connection with mourning councils,
and Morgan’s report is of the three days’ preaching in October
1848. The ceremonies he did not describe beyond saying that the
opening was in the usual way, and with short speeches.

Three persons at first appeared to Handsome Lake and a fourth
was to join them later. Sose-ha’-wa did not describe the coming
of the last, but assumed his presence as one of the four messengers,
termed Ki-yae-ne-ung-qua-ta-ka or four persons of the Onondagas.
In the preaching of 1894 there are more particulars, the three per-
sons telling him he would see the fourth three days later and that
his coming back to earth depended on where he met him. The day
came and they said:

You now see the fourth angel. You shall meet him. When
you meet him he will ask if you ever heard old people say that
the palefaces killed a certain person. They met him, and he asked
Handsome Lake if he ever heard of a person who was killed a long
time ago. He answered, I have heard old people say that such a
one was killed. The man said, I am the person; and he showed
all the marks made on him in killing him. He said to Handsome
Lake, The white people abused me, and they think they have killed
me. I say that Iam not dead, but I have gone back home, because

not one person believed me. So I will say that they shall not enter
heaven.

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK [INDIANS 413

While another statement is not official it goes somewhat beyond
this, but is justified by it. It is from an account of the preaching
written by Jairus Pierce of the Onondaga Reservation, and follows

He said he met Christ by the way, who showed him his hands,
the scars, the nail holes in his hands and feet. Christ also askec
him how he was getting along on earth, preaching repentance
Handsome Lake’s reply was that about half and half of the people
believed on him. Christ said, “ You are doing better than I did
while on earth. But very few believed on me. They only sought
to kill me, and they did kill me. I hear their prayers now, but it is
too late. They will continue to pray, but it availeth nothing. There
is no salvation possible for white men. They are all condemned
already, with the exception of one, and that one is Gen. George
Washington. You will find him on your way. He stands at the
very entrance of heaven, but can go no farther.”

As this was written in 1897, it seems a report of the preaching
at Onondaga in 1894, but in any case the tale of the revelation has
been amplified in process of time. A summary of its accepted
teachings will be given. ;

‘he broad moral code is much like our own, and with minor
details regarding particular actions. White people and Indians
were created for different lands, and things allowed for one were
harmful to the other. They ought not to intermarry. Card play-
ing and fiddling were from the Evil Spirit, and cards and violins
must not come on IJroquois reservations. They use wind instru-
ments, but none with strings except pianos. Intemperance was a
sin, and its effects and punishments were graphically described:
causing lack of care, it affected the material world, corn and the
products of the ground. Married people were not to be quarrel-
some nor were they to part except for very serious cause. If a
man had a child by one wife, left her and had a child by another,
and in turn forsook that, he could not enter heaven. Parents were
to arrange marriages for young people. Orphans. and poor chil-
dren might be adopted, insuring a future reward. Children were
not to be whipped, but might be plunged in water. As each was
a gift of the Great Spirit they were to be thankful for it, nor were
its features to be criticized. Children were to venerate their par-
ents and «1 them in old age. Hospitality was to be generously
extended, a'l being members of one great family. Lands ought
not to be made merchandise, for they belonged to all, and the living
only held them in trust for a time.

410 NEW YORK STATE MUSEUM

To some men the Great Spirit had given knowledge and the gift
of healing, but they must not be exorbitant. Gifts might be made
to them according to ability, but to save life was a sufficient reward.
Tobacco was to be used with all medicine, and by this the patient
was to return thanks to the Great Spirit for his recovery. It was
right to look on the dead, for they were conscious of neglect, and
were glad to be remembered and to hear the good resolutions of
their friends. A eulogy might properly be given. It was wrong
to keep the annual feast of the dead, and this was changed to 10
days’ feast, but both are still kept. The seller must tell the pur-
chaser the actual cost of any article, and anything found was to
be restored if possible. The Great Spirit had intended that wild
animals should be used at feasts, but things had changed and they
might build comfortable houses and raise cattle. Sose-ha’-wa spoke
of a morning and evening thanksgiving. At Onondaga it was said
that prayer should be offered five times a day. The six principal
festivals had each their special directions, the briefest of all being
those for the New Year’s feast. They might rest any day, but the
Great Spirit had appointed no special day for them.

The way to heaven was less traveled than the other which Hand-
some Lake saw, where two keepers sat at the forks of the road
beyond the grave, directing spirits to their future abode. Looking
into one of these he saw the grotesque and appropriate punishments
of evil doers. Some of these might have a future trial and restora-
tion, but some could not. Just outside of heaven was Washing-
ton’s abode, where he lived alone and speechless, but perfectly
happy. Handsome Lake was not allowed to enter heaven at this
time, for then he could not have returned to earth, but it was not
the happy hunting grounds of his fathers. At last the earth would
be destroyed, but “ before this dreadful time the Great Spirit will
take home the good and faithful. They will lie down to sleep, and
from their sleep of death they will rise and go home to their
Creator. Thus the angels said.”

For the rest of his life, Handsome Lake was to preach and the
chiefs were to assist him in their way. Other officers having a
care of religious affairs were the Keepers of the Faith called Ho-
nun-de-ont by the Senecas. Their female assistants are termed
O-nah-ta-hone-tah by the Onondagas. These had official names,

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 417

laying them aside if they gave up the office, a thing seldom done,
as there were future privileges and penalties. The prophet said:

The same office exists in Heaven, the home of our Creator. They
will take the same place when they arrive there. There are dread-
ful penalties awaiting those Keepers of the Faith who resign their
office without a cause. Thus the angels said.

As his mission was commended by the authorities at Washing-
ton for its beneficial moral effects, many Indians have claimed that
he had a commission from the President to preach. Jefferson said:

Go on, then, brother, in the great reformation you have under-
taken. Persuade our red men to be sober and to cultivate their
lands ; and their women to spin and weave for their families . . . It
will be a great glory to you to have been the instrument of so happy
a change, and your children’s children, from generation to genera-
tion, will repeat your name with love and gratitude forever.
Stone, p. 449

This was in November 1802. In March of that year, Hon. Henry
Dearborn, Secretary of War, said to the Iroquois chiefs, by direc-
tion of President Jefferson:

Brothers,— The President is pleased with seeing you all in good
health, after so long a journey, and he rejoices in his heart, that
one of your own people has been employed to make you sober,
good and happy; and that he is so well disposed to give you good
advice, and to set before you so good examples.

Brothers,— If all the red people follow the advice of your friend
and teacher, the Handsome Lake, and in future wil! be sober,
honest, industrious and good, there can be no doubt that the Great
Spirit will take care of you and make you happy. Clark, 1:107

On this occasion Handsome Lake said the four angels desired
him to select two sober men to take care of the question of strong
drink, and supplementary revelations came at convenient times.
He made annual visits to all but the Oneidas, the latter rejecting
his claims, and died on a visit to Onondaga, August 10, 1815. He
was buried under the center of the old council house, a little north
of the present one, where his unnoticed grave still remains. It has
been proposed to erect a simple monument! on the spot to the
memory of a remarkable man, who certainly elevated the character
of his people.

After the preceding was written, the writer examined a Seneca
version of this preaching, recently placed in the State Library, with

I_This monument was erected during the summer of 1906, with appropriate ceremonies.

418 NEW YORK STATE MUSEUM

a free translation of the same by Mr Arthur C. Parker. There are
six preachers of this religion in New York and Canada, and their
oral teaching does not always agree. On this account an attempt
has been made to reduce it to writing, but not with perfect success.
In the version in question, besides preliminary and miscellaneous
matter, there are 94 sections of direct instruction, mostly conclud-
ing with the words, “So they said, and he said it,’ to show that
Handsome Lake faithfully transmitted the message given him by
the four angels. As a specimen of this there follows section 14, on
the correction of children, with Mr Parker’s translation of the
same. The angels speak:

Do-oh-na a-eh oh-ya-kuh as-gwa-ah-wi ne-a-eh-ha-a de-ne-hub
he-ni-yon-da he-da-ga-neh no-dya-no-da-eh he-jo-he ne-we-a-ih-yas
he-ni-yon-da. Na he ye-we-a-gi-ya-yah he-so-yi yo-shaw-wea-nah
he-yo-da-ihs-da-nih ti-yu-de gay-gas do-da-yek gwis-da ne-wea-e-
yat ti-ga-de no-ya wea-a-go-son-gwa-we-shon neh-huh na-gas yo-
doh na ne-ye-sa-a sa-ga-da-te-weat da-sa-gwa-wea-ih-son gas wea-
a-go-e-weat.

Ne-a-eh we-a-oh-ni-go-e-ga-duck no dya-no-da-oh he-jo-he ne-a-
eh a-se-oh-wi ne-sey-non-soh neh a-sa-no-da-tey-weat oh-na son-kuh
ga-nyah-a-ye-ih-wea-oh ne-sey-non-soh ne-sa-ga jo-gweh da-ne-huh
a-eh-no-di-ye. /

Ne-huh-wea-ih-nya-ye-huck,

Da-na ho-da-wi-wea-ih nyoh-ih-wi-sa-oh na-ya-da-ak da ha-we-oh
ne-huh na-eh oh-wa-no-ah-da-oh he a-oh-wo-no-ihs-da-ni-a ti-ga-de
no-ya a-ya-ga a-gos-go da-gwas-gi-sah ne-ye-sa-a ha-a da-gwis-da
he-go-us-don da-oh-na wea-ih a-dya-go-nya-ya ne-huh ha-ya-go-
goh-duck he-dyo-ne-goh da-gwas-ne-son he-ni-yon-we a-ya-ya-ne-
ye-sa-a ah-na-sa-ga-da-te-weat ne-huh wea-ih-soh ha-da-ye-daet ne-
ha-eh gwa-na-eh-ha-a de-ne-huh ne sa-gwa-soh wea-a-gus-weat oh-
na na-gas-yo-do sa-ga-da-te-weat da-ga-oh-wo-na-wea a-go-ya-hih
ne-sa-gwa-sah ne-huh-ga-a-eh no-di-ye ne-huh-wea-ih-nya-ye-huck.

And now we tel! you another story of what people do.

An old woman punished her children unjustly. Therefore the
Creator is sad, for this is wrong. Bid your relatives cease such
practices. ;

So they said it.

So now we show you the Creator’s way. Talk slowly and
kindly to children, and never punish them unjustly. When a child
does not obey, the mother must say, “Come to the water. I will
immerse you.” If the child does not obey after this warning, she
must take the child to the water, and just before entering must say,
“Do you now obey?” And she must say so again, and if at the

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 419

third time there is not obedience, then the child must be thrust
into the water. But if the child cries for mercy she must have it,
and the woman must not thrust the child into the water. If she
does the sin is upon her.

So they said, and he said it.

The above transcript is literal and closely follows the native text.
In the concluding section of the Gai-wiu the fourth angel is evidently
represented as Jesus Christ.

Nation councils

In Ancient Society Mr Morgan gives an imaginary account of
an early council, unlike any historic relation which the writer has
seen. Supposing it to be at Onondaga the chiefs there would send
messengers to the other nations, giving the time and purpose. The
nearest nation sends the message to the one beyond. The sachems
summoned come, each with a bundle of white cedar if the purpose
is peace, or of red cedar if it is war. They come a day or two
before the council, encamping near the town, being formally re-
ceived at sunrise.. In separate processions each nation marches
from its camp to the council grove, every sachem bearing his skin
robe and bundle of fagots. There the Onondaga sachems await
them and a circle is formed. The Onondaga master of ceremonies
stands on the east of the circle toward the rising sun. On a given
signal they march around the circle, moving by north. The north
side is 0-to-wa-ga, cold side; the west ha-ga-kwas-gwa, side toward
the setting sun; the south en-de-ih-kwa, side of the high sun; the
east t’ka-gwit-kas-gwa, side of the rising sun. After marching
round the circle three times in single file and the head and foot
of the column being joined, the leader stops on the east side and
lays down his bundle of fagots. He is followed in this by the
others, one at a time, thus forming an inner circle of fagots. Then
each sachem spreads his robe in the same order, and sits cross-
legged on it, behind his bundle of cedar, his assistant sachem stand-
ing behind him.

The master of ceremonies then rises, takes from his pouch two
dry sticks and a piece of punk, and produces fire by friction. Then
he steps within the circle, sets fire to his own bundle and to the
others in the order in which they are laid. When all are burning
well, he gives a signal, the sachems rise and march thrice around

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420 NEW YORK STATE MUSEUM

the circle, going north as before. Each turns fully round from
time to time, exposing all sides of his person to the fire. Thus they
warmed their mutual affection for each other, and thus the council
would be friendly. Then they reseat themselves, each on his own
robe.

In a few moments the master,of ceremonies rises and fills and

lights the pipe of peace from his own fire, drawing three whiffs

and blowing the first toward the zenith, the second toward the
earth and the third toward the sun. The first returns thanks to the
Great Spirit, the second to the earth, his mother, and the third to
the sun for his benefits. This is signified by acts without words.
The master of ceremonies then passes the pipe of peace to the
sachem on his right toward the north, who repeats his acts and
passes it on, signifying in this way a pledge of faith, friendship
and honor. It is almost needless to say that history preserves no
trace of a council conducted in this way. It is purely ideal.

The Jesuit Relations, the Moravian journals and our own colo-
nial documents preserve many incidents and details of Indian coun-
cils, but the customs changed from time to time. When the Iro-
quois subjugated other nations they were affected by them, and
their contact with Europeans brought in new ceremonies, like the
firing of significant salutes. There can be little doubt that Sir Wil-
liam Johnson greatly enriched council observances.

Father Milet’s account of Iroquois embassies and councils in the
Relation for 1673-74, is not the earliest of all, but is comprehen-
sive, treating of fraternal meetings. The wampum for these was
provided by the Agoianders or noble families. These met and made
their contributions formally, with speeches and a feast, each tak-
ing its turn in preparing the feast. Final arrangements were made
and word was sent of their coming, on which a welcome was pre-
pared. A musket was shot from the palisade, a fire was made
where the visitors were received by their hosts, the pipe of peace
being smoked and speeches made. Then they were led in single
file to their lodgings. A notable chief marched at the head, “and
he pronounces a grand suite of words which they have received
by tradition, and which they repeat after him.” The ambassador
who was to speak comes last, singing until after he had entered
his cabin. Presents and speeches followed, ending with a feast.

| COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS A21

The next day was one of rest; the third day the ambassadors stated
their business and were answered the fourth day. The whole was
terminated by compliments and a feast.

When Cartier visited Hochelaga in 1535 an old Iroquois custom
was observed. He was met at a wayside fire, some distance from
the town, by some chiefs who welcomed him in a long address.
Then they escorted him to their capital.

At Le Moyne’s first visit to Onondaga in 1654, he did not di-
rectly speak of being formally met in this way, as he did on a

later occasion, but it is easily inferred, for he said: “At a quarter

of a league from the village I began a harangue, which gained me
much credit. I named all the chiefs, the families, and persons of
note in a dtawling voice and with the tone of a chief.” Two chiefs
made a reply.

When Chaumonot and Dablon came to Onondaga, the chief
Gonaterezon came to meet them a league from the town and led
them to the woodside fire a quarter: of a league from Onondaga,
where the great men of the place awaited them, refreshing them
with their best dishes and exchanging friendly speeches. Then
they were led through lines of people into the town. Like this was
Father Le Moyne’s second reception at Onondaga in 1661. His
old friend Garakontié still loved the French:

This is why he came two leagues to meet us, accompanied by four
or five others of the Ancients, an honor which they are never accus-
tomed to give to the other ambassadors, to meet whom they are
contented to go a little eighth of a league outside of the town... . I
walked gravely between two rows of people, who give me a thou-
sand benedictions . . . I kept making my cry of Ambassador while
walking ... then fenaiae returned in two words my thanks for
this good “relocate, I continued my journey and my cry.

The old Mohawk word, Gawendoutatie, to go speaking as when
they go on an embassy, seems to allude to this practice. The two
qwords were short speeches emphasized with strings or belts.

Receptions at the council fires of the whites gradually took on
new features, retaining some which were old. ‘In 1694 a treaty
was held in State street, Albany, with 25 Iroquois chiefs.

Ye sachims were attended with many other Indians. When ye

- came to ye place where ye treaty was held, they came two in a rank,

Rode, ye sachim of ye Maguase being ye leader, singing all ye way,

422 NEW YORK STATE MUSEUM

songs of joy and peace. So, likewise, when ye were sat down, they
sang two or three songs of peace before they began ye treaty.
Mass. Hist. Soc. Coll. ser. 4, 1:106

A symbolic feature was added later, relating to the number of
the Iroquois nations. Their representatives came to Albany, August
24, 1711. “About 2 O'clock in ye afternoon the 5 Nations came
all down from the Hill passed by Her Maj’tys Fort which fired 5
Gunns as they went by.” These salutes were always expected in
Canada, and in 1757 it was said: ‘The Five Nations are the only
ones for whose reception there is an established etiquette. An
Interpreter is sent to meet them, who presents them with some
Strings of Wampum, and when ie enter the town they are sa-
luted by five discharges of cannon.’

Other quotations might be made, but these will siiftice for early
usages. Until quite recently this reception has been maintained in
a modified form on great occasions, long processions meeting and
escorting distinguished visitors on the New York reservations. At
the last general council held with the United States at Canan-
daigua, in 1794, the Oneidas, Onondagas and Cayugas arrived
early. October 14 Farmer’s Brother and his Senecas halted 4 miles
away, to dress and paint for their entrance. At 3 p.m. they were
welcomed by a long line of Oneidas, Cayugas and Onondagas,

mutual salutes being fired as they passed by. All afterward formed

a circle around the commissioners, who were addressed by the
Seneca chief. Two days later Cornplanter’s band was received
with similar honors. At this treaty 1600 Indians were present.
Good cheer helped the attendance, but there were other reasons.

Sir William Johnson reported nearly 3000 Indians at the treaty of

1768 and 2320 at that of 1770.

Ceremonies often varied in councils. Usually tears are wiped
away, good wishes exchanged, thorns taken out of the feet, the
sun restored to the sky,. the chain of friendship brightened and
graves leveled or covered, but every council might have some pe-
culiar ceremony. Sometimes they were quite informal, but this
was rare. No speech was made without a belt, string, or other
present, and each of these was hung up in the sight of all. If the
speech or proposal was not accepted, the belt was returned.
Speeches were often intoned, and always when quoted. When

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COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 423

Cammerhoff was in the council at Onondaga, June 19, 1750, he
said: “To our astonishment an old Oneida began to sing the
message which he had for the council, in a very high tenor voice.
He continued for more than half an hour.” This was from the Nan-
ticokes. Two days later Canassatego acted for the Moravians, and
took “the fathom of wampum and belt, and intoned in the usual
Indian fashion the signification of each.” When he explained the
wampum to some chiefs in private he intoned his words. Allusions
to this practice are frequent.

The speaker usvally walked to and fro, and the way in which
he held the wampum was significant. Sometimes this was passed
around the council for inspection. If held in the open air the
chiefs of each nation would gather by themselves and determine
what their vote should be. In the Relation of 1654, after describ-
ing his way of speaking at Onondaga, Le Moyne said: “After this
they grouped themselves by nations and bands . . . They con-
sulted among themselves by the space of more than two good hours
more. At last they recalled me among them, and gave me a seat
in an honorable place.” The four nations of the Hurons had the
same custom, those of the same nation or village sitting near each
other in a general council. Each village then quietly considered
what its vote should be, thus facilitating business. The Hurons
named this council ‘‘ Endionraondaoné, as if one said, A council
equal and easy as the plains and shaven fields.”

Miss Powell described an open-air Iroquois council at Buffalo
creek in 1785, which was largely attended.

Each tribe formed a circle under the shade of a tree, their faces
toward each other. They never changed their place, but sat or lay
upon the ground, as they liked. The speaker of each tribe stood
with his back against the tree. The women walked, one by one,
with great solemnity, and seated themselves behind the men.
Ketchum

Usually after proposals were made there was an adjournment of
the council to give time for this conference and agreement on a
vote. If the matter was of little importance it might be decided at
once. Ina Six Nations’ council attended by the writer in Canada,
the chiefs of the elder nations quietly conferred and voted in a body
by themselves, and the younger did the same, the Onondagas hav-
ing the casting vote as fire keepers. No speaker is ever interrupted,

424 NEW YORK STATE MUSEUM

nor any temper shown. If the women have a proposal to make,
they choose a chief to speak for them. Sometimes the wampum
received was evenly divided at the council; at other times signifi-
cant belts were kept as records.

One mode of memorizing has been sometimes mentioned and
appears in Prof. Timothy Dwight’s account of Indian councils:

When in council they spoke optionally; and listened to each
speaker with a profound and very respectful silence; observing a
decorum which might with great advantage be copied by our Con-
gress, and your Parliament. When proposals for war or peace
were made, or treaty proposed to them by the colonial governours,
they met the ambassadours in council, and, at the end of each part
or proposition, the principal Indian delivered a short stick to one of
his council, as a token that it was his peculiar duty to remember
that part. This was repeated till every proposal was finished. They
then retired to deliberate among themselves; and after deliberations
were ended, the sachem, or some other councilor to whom he had
delegated this office, replied to every part in its turn, with an exact-
ness scarcely exceeded in the written correspondence of civilized
powers. Each man actually remembered what was communicated
particularly to him; and with this assistance the person who replied

remembered the whole. Dwight, 1:120
One feature of the above account still continues: the uniform

courtesy of Iroquois debates. There are no interruptions or offen--

sive personalities, but dignity is preserved even when patience is
sorely tried. The interest will vary with the importance of the

subject or the power of the speaker, but the rules of good breeding
are never forgotten.

In voting by nations there was another feature. The sachems ~

assigned to each nation were divided into classes, and in the na-
tional vote each class counted but one. The Mohawks, Oneidas
and Cayugas each had three classes of principal chiefs, the Senecas
four and the Onondagas five. Thus, with the latter, it was not a
majority of chiefs but three classes at least that said what the
Onondaga vote should be. It was much like our national electoral
system. Their own clans could depose sachems for misconduct,
but action on this was referred to the general council.

The time at which councils were held was often a matter of im-
portance. Van der Donck said that Algonquin councils were held
in the morning, and if the business was not finished by noon they

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 425

were adjourned to the next day. When the Cherokees came to a
council in New York, they were surprised at the lateness of the
hour, having a belief that “at noon the day was too far advanced
for a work of peace.” When Kirkland reached the Seneca castle
in the evening, they deferred his business till morning, saying “ it
was not their custom to receive a message of peace in the dark-
ness of the night, but in the light of day.” Generally, however,
Iroquois councils were held in the afternoon or evening, except
those of a religious nature, and they seldom meet now for busi-
ness before noon in New York, though they do in Canada. Huron
councils were usually in the evening, often continuing all night.
The Iroquois preferred the afternoon, unless for private sessions.

A custom of little prominence was mentioned in 1774, in con-
nection with a council with Col. Guy Johnson. The Onondagas
came to him and said:

That all our late appointed Chiefs may be made known to you,
(we) do now introduce them, that you may be well acquainted with
those to whom our affairs ate committed . . . This Brother is our
old custom, which has been always used to acquaint those who get
the management of Indians, with the names and characters of our
great men. This we did on former occasions. We did it with
Sir William, and now we do it with you. O’Callaghan, 8:506

The closing of a council might be elaborate or simple, with form
‘or without. When. Conrad Weiser was at Onondaga in August,
1743, his business was satisfactorily concluded:

After all was over, according to the Ancient Custom of that Fire,
a Song of Friendship and Joy was sung by the Chiefs, after this
the Council Fire on their side was put out. I with the same Cere-

mony put out the Fire on behalf of Assaryquoa and Onas, and they
departed. Hazard, 4:668

This is commonly termed covering the fire, and hence is the
propriety of the Canadian term of fire-keepers for the Onondagas,
from their power in councils. A religious council is closed by
simply removing the wampum.

The Iroquois were mindful of the old rule to “welcome the
coming, speed the parting guest.” When Le Moyne left Onondaga
in 1654 he not only had a farewell feast, as was customary, but
“half a league from there we found a troop of old men, all peo-

426 NEW YORK STATE MUSEUM

ple of the council, who were waiting for me, to say Adieu, in the
hope of my return, which they testified they wished for, with much
eagerness.”

Councils among the Iroquois were often held in chiefs’ houses
at the first, these usually being more spacious than others. As Van
Curler passed through the Mohawk towns in 1634, he said nothing
of council houses, and at Oneida a council was held in a chief’s
house. In another he met a deputation of Onondagas. The indoor
councils with Le Moyne at Onondaga in 1654 were mostly in Gara-
kontie’s house. Father Bruyas, in his Mohawk vocabulary of 1675,
recorded many words about councils, but none regarding a council
house. As late as 1666 at least these primitive conditions con-
tinued, meetings being held either with a chief or in the village
square. A writer describing the Iroquois in that year, said: “ They
assemble in the hut of a war-chief when the question is of war,
and in the hut of a council chief when it is for ordinary matters of
States:

Among the kindred, the Hurons, civil councils were usually held
in the house of. the head chief, but in the midst of the town or
even in the woods in the summer. As with the Iroquois there were
two kinds of chiefs, civil and war, the former having precedence,
and councils of war and peace were held in their houses respec- |
tively. Among the Hurons the war chief's house was also the
place of torture, and the Relation of 1637 describes an event of this
kind:

It was in the cabin of one named Atsan, who is the great war
captain; so it is called Otinontsiskiaj ondaon, that is to say the -
house of the heads cut off. It is there where all the councils of war
are held; for the cabin where the affairs of the country are dis-
cussed, and which regards only the polity, is called Endionrra ondaon,
the council house.

As will be seen this was but a private house used for public
affairs. With its simple furniture any house was quickly prepared
for these, and most were large enough. Apparently a house solely
for councils was an afterthought of the first half of the 18th cen-
tury, and even then it became a lodging place for honored guests.
As Iroquois influence increased and reached all parts of the land,
councils multiplied and the need of special accommodations was
felt. La Salle had a hospitable reception by the Senecas in 1669,

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 427

but the council was in a large private house. A few words are
worth quoting:

An Indian, who had the office of introducer of ambassadors,
presented himself to conduct us to our lodging. We followed him,
and he took us to the largest cabin of the village, where they had
prepared our abode, with orders to the women of the cabin to let
us lack for nothing. And in truth they were always very faithful
whilst we were there to attend to our kettles, and bring us the
necessary wood to light up during the night .. . At last, the 13th

of August having arrived, the Indians assembled in our cabin to
_ the number of 50 or 60 of the principal persons of the nation. Their

custom is, when they come in, to sit down in the most convenient
place they find vacant, regardless of rank, and at once get some
fire to light their pipes, which do not leave their mouths during the
whole time of the council. They say good thoughts come whilst
smoking. Galinée, p. 23, 25.

In the councils the Five Nations were not addressed or spoken
of as Onondagas, Cayugas etc., but by council names. Thus when
Conrad Weiser was with “the United Nations now met in Council
at Sagoghsaanagechtheyky,’ or Onondaga, in 1743, they spoke
officially to “Togarg Honon our Brother, Nittaruntaquaa our Son,
also Sonnawantowano and Tuscaroro, our Younger Sons, also our
absent Brother Oungh carrydawy dionen Horarrawe.” ‘The first
name is the Onondaga council name, here applied to the village, as
it often was to the principal chief. The first one addressed has the
Mohawk council name, the next that of the Oneidas. Then comes
that of the Cayugas, and the absent Senecas are mentioned last of
all. In the same journal the Oneida title is better rendered as
Niharuntaquoa.

When at Onondaga, in 1750, Weiser addressed them as “the

United Six Nations, to wit. Togarihoan, Sagosanagechteront,

Dyionenhogaron, Neharontoquoah, Sanonowantowano, and Tusco-
raro.” The order here is Mohawks, Onondagas, Senecas, Oneidas
and Cayugas, while the Tuscaroras have their national name.
David Cusick gave these council names as coming in the order of
settlement. In this scheme the Mohawks stopped in their river
and were called Te-haw-re-ho-geh, a speech divided. Then the
Oneidas formed a settlement and took the name of Ne-haw-re-tah-
go-wah, or big tree. The Onondagas have the title of Seuh-no-
keh-te, bearing the names, As given above by Weiser it implies

428 NEW YORK STATE MUSEUM

carrying them on the shoulders while almost exhausted. The Cayu-
gas were Soh-ne-na-we-too-na, big pipe. The Senecas are Ho-neen-
ho-hone-tah, possessing a door. Being in the Oneida territory at first
the Tuscaroras are addressed as Tu-hah-te-ehn-yah-wah-kon, those
who embrace a great tree. Conrad Weiser’s account of the opening
of the council at Onondaga July 30, 1743, is of interest and part of
it follows:

About noon, the Council then met at our Lodging, and declared
themselves compleat, and a deal of Ceremonies Passed: The Onon-
dagas rehearsed the beginning of the Union of the five Nations,
Praised their Grandfathers’ Wisdom in establishing the Union or
Alliance, by which they became a formidable Body; that they (now
living) were but Fools to their wise Fathers, Yet protected and ac-
companied by their Fathers’ Spirit; and then the discourse was
directed to the Deputies of the several Nations, and to the Mes-
senger from Onas and Assaryquoa, then to the Nanticokes, to wel-
come then all to the Council Fire which was now kindled. <A
String of Wampum was given by Tocanontie, in behalf of the Onon- ©
dagas, to wipe off the Sweat from their (the Deputies and Messen-
gers’) Bodies, and God, who had protected them all against the
Evil Spirits in the Woods, who were always doing Mischief to
people travelling to Onondaga, was praised. All this was done by
way of a Song, the Speaker walking up and down in the House.
After this the Deputies and Messengers held a Conference by them-
selves, and appointed Aquoyiota to return thanks for their kind re-
ception, with another String of Wampum. Aquoyiota repeated all
that was said in a Singing way, walking up and down in the House,
added more in praise of their wise Fathers and of the happy union,
repeated all the Names of those Ancient Chiefs that established it;
they no Doubt, said he, are now God’s and dwell in heaven; then
Proclamation was made that the Council was now Opened, and
Assaryquoa was to speak next morning in the same House, and due
Attendance should be given. All those Indian Ceremonies took
up that afternoon. Jo-haas from every Nation was given. Hazard,
4 :663
They were lodged in the council house. Onas, or a pen, was
Pennsylvania’s name, and Assaryquoa, big knife, that of Virginia.
In this council “all the Wampum were hung over a Stick laid
across the House about six Foot from the Ground.” John Bartram
was present and mentioned this:

There was a pole laid across from one chamber to another over
the passage, on this their belts and strings were hung, that all the

COUNCILS AND CEREMONIES OIF ADOPTION OF NEW YORK INDIANS 429

_ council might see them, and here have the matters in remembrance,
in confirmation of which they were delivered. Bartram, p. 60

He also gave an account of the opening of this, with judicious

comments:

This afternoon the chiefs met in council, and three of them spoke
for nearly a quarter of an hour each, two of these while speaking,

_ walked backward and forward in the common passage, near 2 thirds

of its length, with a slow even pace, and much composure and grav-
ity in the countenance; the other delivered what he had to say sit-

ting in the middle, in a graceful tone exhorting them to a close in-

dissoluble amity and unanimity, for it was by this perfect union
their forefathers had conquered their enemies, were respected by

| their allies, and honoured by all the world; that they were now met

according to their antient custom, tho’ several imminent dangers
stood in their way, mountains, rivers, snakes and evil spirits, but
that by the assistance of the great Spirit they now saw each others
faces according to appointment. This the interpreter told me was
the opening of the diet, and was in the opinion of these people abun-
dantly sufficient for one day, since there is nothing they contemn so
much as precipitation in publick councils; indeed they esteem it at
all times a mark of much levity in any one to return an immediate
answer to a serious question however obvious, and they consequently
spin out a Treaty, where many points are to be moved, to a great
length of time. Bartram, p. 58

Loskiel gave an account of the council at Onondaga, which Spang-
enberg attended in 1745:

On each side six seats were placed, each containing six persons.
No one was admitted besides the members of the council, except a
few who were particularly honored. If one rose to speak, all the
rest sat in profound silence, smoking their pipes. The speaker
uttered his words in a singing tone, always. rising a few notes at the
end of each sentence. Whatever was pleasing to the council was
confirmed by all with the word nee, or yes. And at the end of each
speech, the whole company joined in applauding the speaker by
calling hoho. Loskiel, p. 138

This cry of approbation is often noticed and described. It is
sometimes written Jo-hah but pronounced Yo-hah. William Marshe’s
account is good, though it appears in his journal as Jo-bab, an evi-
dent error. In his journal of the council at Lancaster in 1744, he
said:

The Indians thereupon gave the cry of approbation; by this we
were sure the speech was well approved by the Indians. This cry

430 NEW YORK STATE MUSEUM

is usually made on presenting wampum to the Indians in a treaty,
and is performed thus: The grand chief and speaker amongst them
pronounces the word jo-bab! (jo-hah!) with a loud voice singly;
then all the others join in this sound woh! dwelling some little time
upon it, and keeping exact time with each other, and immediately
with a sharp noise and force, utter this sound wugh! This is per-
formed with great decorum; and with the Indians is like our English
huzza! Marshe, 7:185

While Conrad Weiser, in the council of 1743, noted that “the
usual Cry by way of Approbation and Thanks was given” after
each speech, he said of one: ‘The solemn Cry, by way of thanks-
giving and Joy, was repeated as many times as there were Nations
present.” This was often done when the fullest agreement was
desired. The peculiar response has been described by many, and
was recorded in 1695 as Jo Hue Hue Hogh. Colden gave a good
account of this in the council in which he presided, August 19,
1746:

At every Stop where a Belt was given, one of the Sachems call’d
out Yo-hay, to which all the rest answered in a Sound which can
not be expressed in our Letters, but seemed to consist of two Words,
remarkably distinguished in the Cadence; it seem’d to this purpose;
the Sachem calls, Do you hear? The Answer is, We attend and
remember, or understand; or else it is a Kind of Plaudit our Inter-
preters could not explain. At the Close of the Speech, one Sachem
of each Nation call’d out severally the Yo-hay, to which the others
of the same Nation answer’d severally: But when the War-Belt
was thrown down, they gave the War-Shout. We expected but six
of these Plaudits, according to the Number of the Six Nations, but
eight were distinctly delivered; by which we understand some other.
Nations were united with them on this Oceasion. Colden, p. 174

At the division of presents the eight parties appeared, two repre-
senting two tribes of Mississagas, and receiving each a part.

The next Day the War-Kettle was set over the Fire, and towards
Evening the Indians in his Excellency’s Presence, where many
Gentlemen attended him, began the War-Dance, and continued it
till late in the Night: They were painted as when they go to War.
The Dance is a slow and solemn Motion, accompanied with a pa-
thetick Song. The Indians in their Turns perform this singly, but
it is not easy to describe the Particularities of it. Colden, p. 180

Each of the Five Nations had its own council for its own pur-
poses, but a general one could be called by any one of these, if

ode £ bi Ras

| COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 431

occasion required. Proper notice was given by swift runners. The

great council met annually at Onondaga, and for a time its main

| purpose was the peaceable settlement of difficulties between thie

“nations. Insensibly the bond grew stronger and the power of the

Iroquois greater. Ambassadors came from tributary or suppliant

nations, nor were England and France unrepresented at Onondaga.

For convenience Albany, Montreal and Philadelphia were made

_ hearths for council fires, and others were kindled as need required.
-Unconfederated nations were less particular in this, and no place
_in New York had national importance in their own territory. With

their Iroquois rulers it was different. Onondaga was the center of
power and justice. To appeal to it was like the ancient appeal to
Caesar. Originally merely a convenient place for settling disputes,
its mandates were at last obeyed by all the Indians of the Atlantic
states, and its favor was sought by the greatest nations of Europe.

Though the pipe was smoked at all councils it seems to have had
no special ceremonial prominence in New York for a long time.
As a feature of treaties there La Honton seems to have been the
first to mention the calumet in the council at La Famine in 1684,
and then as distinct from the ordinary pipe. He said of this and
its high esteem:

The Grangula sat on the east side, being plac’d at the head of his
men, with his pipe in his mouth, and the.great calumet of peace be-
fore him . . . The calumet of peace is made of certain stones, or
of marble, whether red, black or white. The pipe or stalk is four or
five foot long; the body of the calumet is eight inches long, and the
mouth or head, in which the tobacco is lodged, is three inches in
length; its figure approaches that of a hammer. The red calumets
are most esteem’d. The savages make use of ’em for negotiations
and State affairs, and especially in voyages, for when they have a
calumet in their hand, they go where they will in safety. The calu-
met is trimm’d with yellow, white and green feathers, and has the
same effect among the savages that the flag of friendship has
amongst us; for to violate the rights of this venerable pipe is among
them a flaming crime, that. will draw down mischief upon the
nations. Lahontan, 1:35

In this account the Onondaga chief smokes his own pipe, but
there is no mention of his smoking the calumet or of any other per-
son doing so. A little before Bruyas recorded some Mohawk words

relating to its use. Gaiengwata was to put tobacco in the calumet;

_

432 NEW YORK STATE MUSEUM

Garoutagwanni, to take the calumet from any one who smokes to-
bacco to smoke it im turn; Wagonroutagwas, that I may smoke in
ihy calumet, but it is not mentioned as of ceremonial importance.
It is much the same in the Jesuit Relations and the earlier colonial
documents of New York. The Relation of 1646 refers to its com-
mon but not prominent use in councils, in describing the visit of
some Mohawks to Canada: “ The savages make no assembly unless
with a calumet of tobacco in the mouth, and as fire is necessary to
take the tobacco, they light some almost always in their assemblies.”
La Salle held a council with the Senecas in 1669, and Gallinée
Gescribed this and the informal way of smoking, as before quoted.
Each man had his own pipe and passed it to no one else. He
lighted it at once and smoked throughout the council. In these
and other instances the French often called any pipe a calumet, as
in the account of Iroquois customs in 1666, where it is said that
when a man dies “they paint red calumets, calumets of peace on
the tomb.” When Count Frontenac came to Lake Ontario to build
a fort in 1673, he was met by 60 Iroquois sachems, and “ after hav-
ing sat and as is their custom, smoked for some time, one of them”
made an address. Frontenac replied that he had made a fire where
they could smoke and he could talk to them. The inference is that
the smoking was pleasant and social, but not in the least ceremonial. |
About the same time Father Milet described some interesting
Iroquois customs, and said that at formal friendly meetings the
visitors kindle the woodside fire “in sign of peace, and are met by
the ancients of the town. After having smoked and received
compliments they are led to the cabin assigned them.” In these
cases there seems no definite ceremonial use, and in fact it was in
1673 that Father Marquette gave the full account of the pipe of
peace and its solemn use, as he found it among the Illinois. The
intimate relations of the. French and western Indians brought it
sooner into prominence in Canada than in New York. On the
whole Charlevoix’s statement, made in 1721, may be fully accepted:
“Tt is more in use among the southern and western nations than
among the eastern and northern.” Lafitau said much the same.
Roger Williams, Capt. John Smith and others, mention no cere-
monial use of the calumet along the Atlantic coast. With the be-
ginning of the 18th century it appears occasionally in reports of

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 433

New York councils, as something remarkable and connected with
distant nations. Thus in 1712 the Delawares carried a calumet to
the Iroquois which attracted attention. It had “a stone head, a
wooden or cane shaft, and feathers fixt to it like wings, with other
ornaments.” Some western Indians came to Albany in 1723, leav-
ing a calumet there. In explanation of their unusual present thev
said:

A calumet pipe among our nations is esteemed very valuable, and

is the greatest token of peace and friendship we can express. A
calumet pipe and tobacco is used when brethern come together.

As though this were necessary in New York they described its
use and meaning, and induced the Albany people and Iroquois to
smoke with them, saying:

When one brother comes to visit another it is the common prac-
tice among us to smoke a pipe in Peace together and reveal our
Secrets . . . and therefore desire that according to our Custom we
take each a Whiff out of a Calumet Pipe in token of Peace and
Friendship Which being done said we thank the Brethern for smok-
ing out of our Calumet of Peace and is a sufficient proof to us of
your friendship. O’Callaghan, 5 :693°

Not till 1751 is there any farther account of the ceremonial pipe
in New York, appearing then as something strange. The Catawba
chiefs had come north on a peace embassy to Albany, and in the
council, having “lit their pipes, the king and one more put them
in the mouths of the chief sachems of the Six Nations, who smoked
out of them.” A little later, in the same council, “the chief sachem
of the Senecas lit a pipe, and put it into the mouths of each of the
Catawbas, who smoked out of it, and then he returned it among the
Six Nations.” O’Callaghan, 6:724

Sir William Johnson afterward presented the Onondagas with a
massive calumet, for great occasions, and this was used at the coun-
cil with Pontiac, held at Oswego in 1766. Then it was more fre-
quently seen at councils in New York, but never became popular.
On a certificate, used by Johnson and representing a council, the
calumet lies on the ground, while Johnson, on one side of the fire,
presents a medal to an Indian on the other. This interesting design
is from a blank certificate belonging to the New York Historical
Society. Three officers sit on a bench on one side and three Indians

434 NEW YORK STATE MUSEUM

on the other. The claim of friendship and a single heart are on
the tree of peace. It reads as follows:

By the Honorable Sir William Johnson, Bart., His Majesty’s sole
Agent and Superintendent of Indian Affairs for the Northern De-
partment of North America, Colonel of the Six United Nations,
their Allies and Dependants, etc., etc.

hor; Whereas, I have received repeated proofs of your at-
tachment to his Britannic Majesty’s Interests and Zeal for his service
upon sundry occasions, more particularly

I do therefore give you this public Testimonial thereof, as a proof
of his Majesty’s Esteem and Approbation, Declaring you, the said

to be a of your and recommending it to
all his Majesty’s Subjects and faithful Indian Allies to Treat and
Consider you upon all occasions agreeable to your character, Station
and services. Given under my hand and seal at Arms at Johnson
Hall the day of ies

By Command of Sir W: Johnson,

The above certificate has nothing to do with an Indian council,
save as the picture symbolically represents one. Another filled out
and different in character was recently at the Onondaga reservation.
The latter has not even this, but it seems well to place it on perma-
nent record, and so this also follows. It is written on a well pre-
served parchment:

By the Honorable Sir William Johnson, Baronet, His Majesty’s’
sole agent and superintendent of the affairs of the Six United
Nations, their Allies, Dependants, and Colonel of the Same, ete.:

To the Oneidas and Tuscaroras living at and about Aughguago:

Whereas, You have on.sundry occasions manifested your love
and fidelity to His Majesty, the Great King George, and your sin-_
cere attachment to all his subjects, your brethern, and have plighted
to him by several belts of wampum your solemn assurance that you
are determained to remain firm and steadfast friends to the British
interest so long as God shall give you life, and will promote the
same amongst all Indians to the utmost of your brotherhood and
desire all His Majesty’s subjects to whom this may be shown to
receive and treat you, the said Oneidas and Tuscaroras of Augh-
guago as good friends and brothers to the English.

Given under my hand and seal of office at Fort Johnson, this
twenty-fifth day of August, in the year of our Lord, one BoC Se
seven hundred and Bee -seven.

(Signed) William Johnson. |
Practically, wampum took the place of the pipe of peace in New
York for a long time, opening all councils and treaties, but the

COUNCILS AND CEREMONIES Of ADOPTION OF NEW YORK INDIANS 435

succeeding ceremonies depended on the nature of the business.
At the council at Onondaga in November 1655, with Chaumont
and Dablon, the reply of the Iroquois was prefaced :

By six airs or chants, which had nothing savage and which ex-
pressed very naively, by the diversity of tones, the different pas-
sions they wished to represent. The first song said thus: O, the
beautiful land, the beautiful land, which 1s to be wmhabited by the
French. Aagochiendaguesé commenced alone in the person of an
Ancient who was taking his place, but always in the same way as
though he himself had spoken; then all the others repeated, both its
note and its letter agreeing marvellously well.

In the second chant the chief intoned these words: Good news!
very good news! The others repeated them in the very same tone.
Then the chief continued, /t 1s all good, my brother, it 1s every way
good that we speak together, it 1s wholly good that we have a
heavenly speech.

The third song had a grace given it by a very melodious refrain,
and said: My brother, I salute thee; my brother, thou art welcome.
Ai, ai, ai, Mi. O, the beautiful voice! O, the beautiful voice that
thou hast! Ai, at, ai, Mi. O, the beautiful voice, O, the beautiful
voice that I also have! Az, at, at, hi.

The fourth song had another grace by the cadence which these
musicians kept, striking with their feet, their hands, and their pipes,
against the mat, but with such good accord that this noise so well
regulating made a harmony sweet to hear; these are its words:
“My brother, I salute thee: 1t is all good; unfeignedly I accept the
heaven which thou hast made me see; yes, I agree to it, I accept it.

They sang for the fifth time saying: Adieu to war, adieu to the
ax; up to the present time we have been insane, but henceforth we
wil be brothers: yes, indeed we will be brothers.

The last song had the words: To-day the great peace 1s made.
Adieu to war, Adieu to arms: for the whole affair is beautiful
throughout; thou dost uphold our cabins when thou comest with us.

These songs were followed by four beautiful presents. elation,
1656

After these a Cayuga chief made a half hour’s speech, ending
with a song. The account goes on:

All present sang with him, but with a different and heavier tone,
striking their mat in cadence, during which this man danced in the
midst of all; stirring himself in a strange fashion, and sparing no
part of his body, so that he made gestures with his feet, with his
hands, with his head, with his eyes, with his mouth, keeping time so
well with his own song and that of the others, that this appeared
admirable. This is what he sang: 4, a ha Gaianderé, gaianderé,

430 NEW YORK STATE MUSEUM

that is to say properly in the Latin tongue, Jo, 10 triwmphe: and
then, E, e, he, Gaianderé, gmanderé, O, 0, ho, Gaiandere, guandere.
He explained what he meant hy his Gaianderé, which signifies
among them most excellent thing. He then said that what we
others called the Faith among ourselves, ought to be called Gaan-
deré among them, and in order to signify this better he made the
first present of wampum.

The early French writers abound in accounts of the pantomime

common in Indian councils, especially those of the Iroquois. In
one in Canada, held with the Mohawks in 1645, the presents were
hung on a cord between two poles, and Kiotsaeton spoke. “After
a few words he began to sing and his comrades responded. He
promenaded in that great place as in a theater. He made a thou-
sand gestures, he looked at the sky, he faced the sun, he rubbed
his hands.”’ At a later council that year, “ This discourse finished,
the Iroquois set himself to sing and dance; he took a Frenchman
on one side, an Algonquin and Huron on the other, and holding
themsélves all bound with his arms, they danced in cadence and
sang with a strong voice a song of peace.”

The Relation of 1656 tells how Garakontie, the principal chief
of the Five Nations, expressed his feelings at an Onondaga council
that year. He “takes the Father by the hand, making him rise,
leads him into the midst of all present, throws himself on his neck, ~
embraces him, and holding in his hand the beautiful collar, makes a
belt of it for him, protesting in the face of heaven and earth that
he wishes to embrace the Faith as he embraces the Father.” All
councils were not so pleasant. Lord Bellomont wrote of one held
in Albany, August, 1700:

It lasted seven or eight. days, and was the greatest fatigue I ever
underwent in my whole life. JI was shut up in a close chamber with
50 Sachems, who besides the stink of bear’s grease with which they
plentifully dawb’d themselves, were continually either smoaking
tobacco or drinking drams of rum. O’Callaghan, 4:714

Many instances of this kind show that while Indian councils were
dignified they were not always solemn. Humorous and witty
speeches were greatly enjoyed and the Indian loved laughter as well
as the white man. A very broad hint they thought not incompatible
with serious business. In 1721 they said to George Burnet:

Being informed that your Excellency is marryed at New York,
We beg leave to acquaint you, that We are glad of it, and wish you

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 437

much Joy And as a token of our Rejoycing We present a few Beavers
to your Lady for Pin Money, and Say withall that it is Customary
for a Brother upon his Marryage to invite his Brethern to be Merry
and Dance. O'Callaghan, 5 :040

Oi course the happy groom responded “and Ordered them some
_Barrls of Beer to be merry with all and dance which they did ac-
cording to their Custom.’ At every council, however, the dead
and the bereaved were remembered. Sometimes there was a special
mourning. At a conference in Albany in 1702, “the Sachims of
_ ye 5 Nations appeare" before his Excellencys lodging at ye place
prepared for their reception sung a sorrowful Song, which they had
made upon ye death of his late Maj¥® King William ye third of
blessed memory.”—O’Callaghan, 4:986

Thomas Clarkson gave, in his biography of William Penn, an
account of his great treaty and of the way in which he was dressed.
In describing the Indian attendants he mentioned the horn, to which
reference is made in the condoling council as an emblem of au-
thority. He said:

One of the sachems, who was the chief of them, then put upon
his own head a kind of chaplet, in which there appeared a small
horn. This, as among the primitive European nations, and accord-
ing to Scripture language, was an emblem of kingly power; and
whenever the chief, who had a right to wear it, put it on, it was
understood that the place was made sacred, and the persons of all
present inviolable. Upon putting on this horn the Indians threw
down their bows and arrows, and seated themselves around their
chiefs, in the form of a half-moon upon the ground. Aborigines’
Com. p. 36

In New York Indian councils, the chiefs do not seem to have
worn any distinctive badge. In battle, war chiefs wore certain
feathers that they might be recognized, but we have no intimation
of any distinct mark for principal chiefs. In councils it was not
needed. Even the introduction of medals hardly affected this.
Most sachems had them, but then so did war chiefs and brave war-
riors. They were more marks of ability and actions than of office,
a recognition of worth, but conferring no rank. This is one of the
curious resemblances in our national political system and that of
the Iroquois. Unquestionably exercising great power their sachems
had no official distinction in dress. The horns of power conferred
upon them were but figures of speech. They received authority

438 NEW YORK STATE MUSEUM

but without its visible emblems, and to the sight were but as before.
While this was true of the Iroquois, with their acknowledged power,
it seems probable that weaker tribes and men affected distinctions
and display on smaller foundations.

The old custom of shaking hands at the end of a council seems
now laid aside, but nearly 40 years ago (1867) the writer has seen a
long row of men file past him for this friendly greeting. It was
sometimes mentioned in early records. The last formal wayside
reception of white men at Onondaga was in 1873, when Bishop
Huntington, with a score of clergymen and many others, halted for
over an hour on the road, while Captain George leisurely prepared
to welcome his visitors, address and lead them on their way. The
Oneidas went in long processions to escort Bishop Hobart, but re-
ceptions are very informal now, and even an important council may
be like a quiet gathering of old farmers, attended with very little
ceremony. Though many early features are retained in the con-
dolence, no ceremonial dress now appears, but an adoption often
has picturesque features. The one who sings the song in this
usually has a distinctive dress, and sometimes dances accompany
the ceremony, while the feast is a frequent feature. The recipient
of the honor shakes hands with his new relations, as in earlier days.

SUPPLEMENTARY

In 1905 the writer, for his own purposes, made trips to-several
interesting localities and collections, securing many valuable figures
and descriptions, a few of which will be briefly mentioned. The
valley of the Genesee river furnished many, but a large portion of
these are relics of recent times. An early mound, near Mount
Morris, was examined, and both its structure and contents. were of
great interest. It was about 30 feet across, and among the remark-
able features had a well laid layer of cobblestones some distance
beneath the surface, arching and covering the sepulcher. A beauti-
ful mound-builder’s pipe was found in the mound, 780 small discoid
shell beads and 72 beads of river pearls. These are the first of the
latter reported in this State. In another mound in the same field a
mound-builder’s pipe and a native copper implement were also
found. Some curious bone implements from that valley have not
been published, and a massive grooved ax is among the finds there.

At a site near Richmond’s Mills many curious bone articles have
been found almost unique here. Fine clay pipes occur in that
region. In Chenango county, along the Unadilla river, many good
relics were seen, valuable more for locality than rarity. Some,
however, deserve notice.

In Jefferson county many fine and absolutely unique relics have

come to light. After the publication of the Perch Lake Mounds
the writer visited the ossuary on Chaumont bay, and carefully ex-
amined the remarkable relics found there. To his medical friend,
Dr Getman, the skulls were of great interest from their injuries
and aftergrowth. Two amulets found in this ossuary are believed
to be the first taken from a grave in this State. One of them is
very broad and depressed, being quite remarkable in form. In the
vicinity of Watertown many unique pipes and bone articles have
come to light, several forms appearing which are as yet unpublished.
It would take long to describe them adequately, but figures were
secured of a large number. One clay pipe in the form of a sun-
fish the writer did not see. Not the least of these acquisitions were
some European cylindric brass beads, from sites classed as pre-

439

a

440 NEW YORK STATE MUSEUM

historic. These may have come from Cartier in 1535, to whose
liberal distribution of combs the Indians may have owed their first
ideas of these.

In Onondaga county, many fine early articles have recently been
obtained, and some interesting and unpublished bone relics are from
sites over 300 years old. A few of these are absolutely unique, and
suggest new uses. The long awls were employed in weaving and
basket making. In that county, too, a massive grooved stone ax
has been found on the high ridge between Skaneateles and Otisco
lakes, and also a very large stone gouge, 117 inches long, with
other more common implements. Rare, as these articles are in that
region, their occurrence where found is a great surprise.

The writer has not yet examined a massive silver medal offered
for his inspection, and which seems of great interest. It was taken
from an Oneida grave by some boys more than 60 years ago. It is
of elliptic form, plain on one side and with heraldic devices on the
other. An electrotype of another Iroquois Montreal medal has been
procured, which he is again compelled to attribute to the Revolu-
tion rather than the old French war, as some maintain. The ob-
verse is as usual, a city with the name of Montreal above. The
reverse is Sarahowane Ni. Canaioharees. The latter is the tribal
name of the Mohawks called Canajoharies, to whom Joseph Brant —
belonged. Ni seems intended for Nickus, a favorite name. The
personal name is usually written Sharenhowane, he was a tree with
large branches. This is a principal chief’s title in the Wolf clan,
properly borne by but one person at a time. Peter Saghsanowane
was a prominent member of that clan in 1754, and the Indian name
may be the same. At that time no Nickus was reported in the clan
of the Wolf. According to family traditions this medal was ob-
tained from the Indians toward the close of the Revolutionary War.
Judged by the names on them, these miedals certainly indicate that
period.

In the vicinity of Elmira more Iroquois traces have appeared on
sites where triangular arrows are exclusively associated with earth-
enware. Steatite does not occur on these though frequent on
others. Mr L. D. Shoemaker has a well wrought human face in
stone from a village site near Elmira. In three years he had col-
lected “800 arrow and spear heads, much pottery, pestles, celts,

3)

CLs

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 441

Some notice has been taken of a quantity of articles found in a
large ossuary in Niagara county. The writer has since seen the
entire collection securing figures of these and other valuable articles
found in that region. Among the latter are fine bird amulets.
Many fine articles along the Susquehanna have had brief notices,
but the figures and descriptions are as yet unpublished. This is
also the case with many unique fragments of Indian pottery. The
evolution of the human face and form on earthenware can now be
fully illustrated, and many handles of vessels have been found.
The rare pottery with circular bosses on the outside has several
times been secured, and better figures of perfect vessels can now
be had. Perhaps in no one department has there been a more dis-
tinct advance in our knowledge than in that of earthenware of all
kinds, since the publication of the bulletin on this subject.

Since the treatment of metallic implements and ornaments many

interesting examples have come to light, one fine specimen being
from a burial mound. A number of photographs of wampum belts,
whose history is of some interest, have also been secured. As was
anticipated, the publication of this series of bulletins has called out
information on almost every subject, and there is abundant ma-
terial now in hand to round out our knowledge of the aborigines
of New York to a great extent.
- One interesting class of relics has not been mentioned, beire
European in character, though Indian in use. Nothing pleased the
aborigines more than the early glass beads. They were used in vast
quantities and were often of fine designs. Of course they are rarer
now on Indian sites than they once were, but the writer has handled
many thousands, and figured hundreds, plain or in colors. The
reader need expect none as large as a hen’s egg, as sometimes
reported, but some are as large as the egg of the crow. These
massive ones are angular, with concentric starry patterns of many
colors appearing at the ends. From this they range down to those
of a very small size. Those of the size and form of a pea are either
a rich blue or Indian red as a rule, but other colors appear. Some-
what larger globular beads are striped or have the internal star
pattern, and similar forms are used in our kindergartens now. On
Iroquois sites later than 1620 they abound, and occasionally appear
on camps.

442 NEW YORK STATE MUSEUM

While usually scattered over the fields the writer has found them
arranged on brass wire, still well preserved after being in the earth
for 250 years. On wire they were sometimes arranged in patterns.

Another very distinct class has been misunderstood by those who
have not seen them. In 1654 Father Le Moyne presented the
Onondagas with “cent petits tuyaux ou canons de verre rouge qui
sont les diamans du pais,” and in 1669 Father Bruyas, at Oneida,
rewarded his good scholars with “une corde de rassade, ou deux
petits tuyaux de verre ou deux bagues de leton.” These “ tuyaux
ou canons” were slender and cylindric glass tubes, of various colors
and often longitudinally striped. So slender and delicate are they
that it is surprising they have escaped destruction. While some are
quite small, others are several inches long, and many have a spiral
twist. Most of the latter are Indian red in color. Two of these
glass cylinders, or two brass rings, Bruyas seems to have thought
equal in value to a string of ordinary beads.

Many carvings on bone, representing the human face, have been
figured since the issue of the bulletin on that material, and some of
the scrapers made of long bones so abundantly found in Ohio.
From the Chaumont ossuary came the finest horn spearhead or
knife as yet found in New York. It is 14 inches long and is orna-
mented with an elaborate pattern of straight lines on one surface.

Worthy of notice also are three shell gorgets. One from Ni- —
agara county is neatly worked from the outer whorl of Busycon
perversum, and is 6% inches long by 438 wide. Two perforations
have been made from the concave side, that being the side exposed
to view. Another fine shell gorget from Wayne county is elliptic
and perforated. This lay in the soft muddy bottom of Seneca
river, and is in fine preservation. Another is from Onondaga
county, and is of an obtuse oval outline, being 3 inches long by 234
wide. From a circle around the central perforation radiates a four
pointed star, reaching halfway to the edge. Between these, arrow
form ornaments reach the edge, four in number. This also is in
good preservation.

Some interesting circular stone ornaments have been found near
Corning, perforated and engraved with radiating lines and marginal
notches. They are pebbles about an inch across.

A host of such things might be mentioned, but this brief summary

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 443

of thé most notable articles must at present suffice. Something
might have been said here of locally new features in stone tubes
and banner stones, of amulets and curious slate knives, as well as
other things, for in the nature of the case, the field is one of per-
petual discovery. The wooden masks of the State Museum form
an attractive branch of study, but the student must not let im-
agination outrun iacts. In the wampum department, while many
photographs and other pictures of belts have been obtained, the
essential facts remain the same.

In concluding this series of bulletins, extending far beyond what
was at first planned, the writer is thankful for the opportunity he
‘has had of giving some information on an interesting subject; per-
haps of aiding others in their work. In every way it has been more

a pleasure than a ‘ask, so cordial have been his relations with all

concerned. It is a work in which many are sharing and one which
will go on, though one laborer after another finishes his part. It
is a beautiful thought that death does not end all our power to help
ethers. Our works follow us, though we rest from our labors.

Aborigines’ Com.
Barber & Howe

Bartram

Beauchamp

Bur. of Eth.

Cammerhoft

Chadwick

Charlevoix

Clark
Colden
Conover
Coyne

Cusick, A.
Cusick, D.

AUTHORITIES

Aborigines’ Committee. Some Account of the
Conduct of the Religious Society of Friends
towards the Indian Tribes. London 1844.

Barber, John W. & Howe, Henry. Historical
Collections of the State of New York. New
Haven 1844.

Bartram, John. Observations on the Inhabi-
tants, Climate, Soil, Rivers, Productions, Ani-
mals ...in his Travels from Philadelphia to
Onondaga, Oswego and the Lake Ontario.

London 1751.
Reprinted at Geneva, N. Y. 1895.

Beauchamp, W. M. The Iroquois Trail; or Foot-
prints of the Six Nations. Fayetteville, N. Y.

1892.
This includes David Cusick’s history.

The New Religion of the Iroquois.
Jour. Am. Folklore. Boston 1897.
Bureau of Ethnology. Report for 1884-85. Wash-
ington 1888.
Cammerhoff, Frederick. Diary of the Journey
of Br. Cammerhoff and David Zeisberger to the
5 Nations from 3-14 May to 6-17 August, 1750.

Manuscript.
Chadwick, Edward M. People of the Long
House. Toronto 1897.
Charlevoix, P. F. X. de. Journal of a Voyage
. to North America; tr. from the. French.
London 1761.

-Clark, J. V. H. Onondaga or Reminiscences of |

Earlier and Later Times. Syracuse 1849.

Colden, Cadwallader. History of the Five Indian
Nations of Canada. London 1755.

Conover, George S. Account of Seneca Adop-
tion.

Coyne, James H. tr. & ed. Exploration of the
Great Lakes 1669-1670. By Dallier de Casson
and De Brehant de Galinée. Toronto 1903.

Cusick, Albert. Onondaga Music in Manuscript.

Cusick, David. Sketches of Ancient History of

the Six Nations. Lewiston 1826.
See also Iroquois Trail by W. M. Beauchamp.

414

COUNCILS AND CEREMONIES OF ADOPTION OF NEW YORK INDIANS 445

Dwight

Galinee
Hale

Hazard

Johnson
Ketchum
Krehbiel

Lahontan

Loskiel

Lothrop

Marshe

Morgan

O’Callaghan.

Parker, A. C.

Parker, E. S.

Pierce
Pilling

Relations

Schoolcraft

Dwight, Timothy. Travels in New England and
New York. New Haven 1822.

Galinee, De Brehart de. See Coyne.

Hale, Horatio. Iroquois Book of Rites. Phila-
delphia 1883.

An Iroquois Condoling Council. To-
ronto. 1895.

Hazard, Samuel. ed. Minutes of the Provincial
Council of Pennsylvania, 1682-1790. Phila-
delphia.

Johnson, Sir William. Manuscript.

Ketchum, William. Buffalo and the Senecas.
Buffalo 1874.

Krehbiel, H. E. Letters and Notes on Condoling
Songs.

Lahontan, A. L. de D. New Voyages to North
America. London 1735.

Loskiel, G. H. History of the Mission of the
United Brethren among the Indians in North
America; tr by CC; I La Probe. London 1702:

Lothrop, Samuel K. Life of Samuel Kirkland,
Missionary to the Indians. Boston 1864.

Marshe, Witham. Journal of the Treaty Held
with the Six Nations ... in Lancaster in
Pennsylvania, June 1744. Mass. Hist. Soc. Coll.
1801. Ser. I, v. 7. Boston. 1801.

Morgan, L. H. League of the Ho-de-no-sau-nee,
or Iroquois. Rochester 18st.

—-_— Ancient Society, New York 1877.
O’Callaghan, E. B. ed. Documentary History
of the State of New York. Albany 1849-51.

ed. Documents relative to the Colonial
History of the State of New York. Albany
1853-87.

Parker, Arthur C. Manuscripts in the State
Library.

Parker, Ely S. Account of a Seneca Adoption.

Pierce, Jairus. Account of New Religion.

Manuscript.

Pilling, James C. Bibliography of the Iroquoian
Languages. Washington 1888.

Jesuit Relations. Relations 1611-1672. Quebec
1858.

{Translations with allied documents 1610-1791; afterward
published by Burrows, Cleveland, O.

Schoolcraft, Henry R. Notes on the Iroquois.
New York 1846.

Senate Document 24, N. Y. 1846.

440.

Seaver

Spangenberg

Stone
Herald

Williams

NEW YORK STATE MUSEUM

Seaver, James E. Deh-he-wa-mis; or A Narra-
tive of the Life of Mary Jemison. Batavia,
N. Y. 1842.

Spangenberg, Joseph. Notes of Travel to Onon-
daga in 1745. Pennsylvania Mag. of Hist. &
Biog. Philadelphia 1879.

Stone, William L. Life and Times of Red Jacket,
or Sa-go-ye-wat-ha. New York 1841.

Syracuse Herald. Preaching of Handsome Lake.
1804.

Williams, Roger. Key into the Language of
America, ed. by J. H. Trumbull. Narragansett
Club Publications 1866-74.

INDEX

Aborigines’ Committee, cited, 444, |

42, 437.

Adoption, ceremony of, 344, 404-10;
picturesque features, 438.

Agoianders, 348, 420.

Albany, councils at, 431; reception of
Iroquois at in I7II, 422; treaty
held at in 1694, 421.

Algonquins, election of chiefs, 348.

Amulets, 439, 441.

Arrows, 440.

At the Wood’s Edge (song), 352,
354-57.

Awls, 440.

Axes, 440; grooved, 430.

Barber, John W., cited, 444.

Bartram, John, cited, 444, 428.

Beads, 430, 441.

Bear clan, meaning of names of
towns, 380.

Bearfoot, Rev. Isaac, mentioned, 308.

Beauchamp, W. M., adoption, 410;
cited, 444, 411.

Bellomont, Lord, cited, 436.

Bird amulets, 441.

Bone, carvings on, 442.

Bone articles, 439.

Book of the Younger Nations, 308.

Brass beads, 439.

Brebeuf, cited, 353.

Breckenridge, Rev. John, adoption,
408.

Brooches, ‘given at ceremonies of
adoption, 407.

Bruyas, Father, cited, 431; men-
tioned, 426, 442.

Buck, Chief John, mentioned, 308,
400.

Buffalo, council at in 1785, 423.

Bureau of Ethnology, cited, 444, 390.

Burnet, George, mentioned, 436.

Calumet in the council, 431-34.

Cammerhoff, Frederick, cited, 444,
423.

Canachquaieson, 304.

Canadian songs, 385.

Canandaigua, last general council at,
422.

Canassatego, 423; death, 304.

Canienga Book of Rites, passages
from, 385-86.

Cartier, cited, 348; visit to Hoche-
laga in 1535, 421.

Carvings on bone, 442.

Cayugas, council name, 427.

Ceremonial manuscripts, 398-400.

Chadwick, Edward M., cited, 444,
349, 390.

Charlevoix, P. F. X. de, cited, 444,
343, 348, 349, 432.

Chaumonot, visit io Onondaga, 421.

Chaumont bay, ossuary on, 439, 442.

Chenango county, relics, 439.

Chiefs, character and power, 345-50;
election, 346, 348; exhortations ad-
dressed to, 387; line of descent
through the woman, 349; lists,
389-90; names, 348; meaning of
names, 391-92; how nominated in
Canada, 349; number named in
song, 389; office hereditary among
Hurons, 348; no official distinction,
437; Official resuscitation, 345; pine
tree chiefs, 348.

Civil councils, see Nation councils.

Qwik, jo WW, 1Bl, Gieal, 4uul, are, Ay.

Clark, Gen. John S., adoption, 410.

Clarkson, Thomas, cited, 437.

Clay pipes, 430.

Colden, Cadwallader, cited, 444, 430;
adoption, 405.

448 NEW YORK STATE MUSEUM

Condoling council, 344, 351-98; cere-
monies described by Mr Hale, 385-
89; described by Morgan, 395;
ceremony after delivering wam-
pum, 385; division into elder and
younger brothers, 397; lasts sev-
eral hours, 393; lasts five days ac-
cording to Morgan, 395; moral
and religious character, 379; new
chiefs presented, 385; procedure,
378;

songs: At the Wood’s Edge,
352, 354-57; Canadian, 385; cere-
monial manuscripts, 398-400; Chief
Daniel La Fort’s Six Nations Con-
dolence, 378, 381-85; Hail, 4or1;
Iroquois Litany, 401-2; mentioned
by Johnson, 393-94; Old Way of
Mutual Greeting, 352, 356-65; Roll

Call of all the Chiefs, 364-77, 401-2; |

variations, in, 400-2.

Congoguwah, 400.

Conover, George S., adoption, 406,
407; cited, 444.

Converse, Mrs Harriet Maxwell,
adoption, 407.

Copper implements, 430.

Corning, stone ornaments near, 442.

Cornplanter, 422.

Council house, 426.

Council names of Lroquois, 427.

Councils, delegating powers, 342;
extra sessions, 342; general nature
of, 341-45; grand council, 342, 343;
names, 342; war chiefs in, 342;
wampum in, 350-51.

Coyne, James H., cited, 444.

Cusick, Rey. Albert, mentioned, 378,
387, 300, 400, 410; cited, 444.

Cusick, David, cited, 444, 393, 427.

Dablon, visit to Onondaga, 421.

Dances, at ceremonies of adoption,
406; in religious councils, 414.

Darling, Thomas, adoption, 406.

Dayaaweh, 406.

Dayatokoh, 406.

Dead feast, 344, 402-4.

Dearborn, Henry, quoted, 417.

Debates, courtesy of, 424.

Dehhewamis, 410.
Drunkenness, teachings against, 412.
Dwight, Timothy, cited, 445, 424.

Earthenware, 441.
Elmira, relics near, 440.

Farmer, Chief Orris, mentioned,
309.

Farmer's Brother, mentioned, 422.

Feasts, the dead feast, 344, 402-4.

Fish-carrier, 408.

Frontenac, Count, mentioned, 432.

Furniss, F. H., adoption, 407.

Galinee, cited, 427, 432. See alsa
Coyne.

Ganeodiyo, 412.

Ganousseracheri, 407.

Garakontié, 421, 436.

Gayaneshaoh, 407.

Genesee river valley, collections
from, 439.

Getman, Dr, mentioned, 430.

Giwego, 406.

Glass beads, 441.

Glass tubes, 442.

Gonaterezon, 421.

Gorgets, 442.

Gouges, 440.

Grand council, 342, 343.

Great Peace, The, 388.

Green, John, mentioned, 308.

Hahhahhesucks, 410.

Hail (song), 4or.

Hajingonis, 407.

Hale, Horatio, cited, 445, 351, 378,
380, 385, 386, 387, 398, 400.

Handsome Lake, religious teachings,
41I, 412-17; Seneca version of
preaching, 417-10.

Hasquetahe, 406.

Hazard, Samuel, cited, 445, 304, 425,
428.

Hennepin, cited, 352.

Hobart, Bishop, mentioned, 438.

Hocistahout, 406.

Horn, an emblem of power, 437.

Horn implements, 442.

ee

INDEX

Howe, Henry, cited, 444.

Human sacrifices, offered, 4rI.

Humor of Indians, 436.

Huntington, Bishop, mentioned, 438.

Hurons, office of chief hereditary,
348.

Hymns, The League I] Come again
to Greet and Thank, 386.

Hywesaws, 407.

Intoning of speeches at nation coun-
cils, 422.

Zroquois Book of Rites, 308.

Troquois Litany (song), 401-2.

Jefferson, Thomas, quoted, 417.
Jefferson county, relics, 430.
Jemison, Mary, adoption, 4c9.
Jesuit Relations, cited, 445, 403.
Jogues, Father, cited, 411.

Johnson, Col. Guy, mentioned, 425.

Johnson, Chief John Smoke, men-
tioned, 398, 3090.

Johnson, Sir William, account of his
coming to Onondaga in 1756, 393-
94; mentioned, 420, 422; presenta-
tion of calumet to Onondagas,
433; cited, 445, 397.

Joncaires, adoption, 405.

Jones, Mrs John A., mentioned, 3909.

Joseph, John, adoption, 407.

Kahynodoe, Chief, mentioned, 390.

Ketchum, William,
423.

Key, George, mentioned, 399.

Kiotsaeton, cited, 436.

Kirkland, adoption, 405; mentioned,
425.

Knives, 442.

Krehbiel, H. E.,

cited, 445, 405,

cited, 445, 400.

La Famine, council at in 1684, 431.

Lafitau, cited, 432. .

La Fort, Daniel, mentioned, 378, 308,
309; Six Nations Condolence, 378,
381-85.

‘Lahontain, A. L. de D.,

431.
Lancaster, council at in 1744, 420.

cited, 445,

449

La Salle, mentioned, 432;
by Senecas in 1669, 426.
Lay, Moses, mentioned, 406.
Le Moyne, Father, cited, 423, 425;
mentioned, 426, 442; visit to On-
ondaga in 1654, 421; second re-
ception at Onondaga in 1661, 421.
Loskiel, G. H., cited, 445, 348, 420.
Lothrop, Samuel K., cited, 445, 406.

reception

Manuscripts, ceremonial, 398-400.
Marquette, Father, cited, 432.
Marshe, William, cited, 445, 420.
Medal, silver, 440.

Memorizing, one mode of, 424.

Metallic implements, 441.

Milet, Father, adoption,
420, 432.

Military leaders, 393. °

Mohawk manuscripts, notes on, 390.

Mohawks, clans, 346; council name,
427.

Montreal, councils at, 431.

Morgan, Lewis H., adoption, 406;
cited, 445, 344, 348, 379, 393, 395,
AIC, AIT, 413, 419.

Morris, Thomas, adoption, 408.

Mount Morris, mound near, 4309.

405; cited,

Mourning council, see Condoling
council.
Nation councils, 419-38; at Albany,

Montreal and Philadelphia, 431;
at Lancaster in 1744, 429; at On-
ondaga in 1655, 435; at Onondaga
in 1745, 429; calumet in, 431; cere-
monies at, 419, 422; closing, 425;
council names, 427-28; courtesy of
debates, 424; cry of approbation,
429; great council at Onondaga,
431; intoning of speeches, 422; in-
troduction of chiefs, 425; mode of
memorizing, 424; opening of coun-
cil at Onondaga in 1743, 428;
pantomime in, 436; pipe smoked
at, 431-34; time at which held, 424;
voting by nations, 424; where held,
426.
Niaga

442.

ara county, relics from, 441,

450

O’Callaghan, E. B., cited, 445, 348,
394, 425, 433, 436-37.

Old Way of Mutual Greeting (song),
352, 356-65.

Oneidas, clans, 346; council name,
427.

Onondaga, center of power and
justice, 431; council at in 1655,
435; council at in 1745, 429; great
council at, 431; last formal way-
side reception of white men at,
438; opening of council in 1743,
28.

Onondaga book of the
brothers, 383-85.

Onondaga county, relics from, 440,
442.

Onondaga
399.

Onondaga mourning wampum, 380.

Onondagas, name for chiefs, 348;
council name, 427.

Otetiana, 408.

younger

manuscripts, notes on,

Pantomime in Indian councils, 436.

Parker, Arthur C., cited, 445, 411,
418.

Parker, Ely S., cited, 445, 406.

Pearls, 4309.

Penn, William, mentioned, 437.

Philadelphia, councils at, 431.

Pierce, Jairus, cited, 445, 415.

Pilling, James C., cited, 445, 390:

Pine tree chiefs, 348. :

Pipes, 439; smoked at councils, 431-
34; mound builder’s, 430.

Poncet, Father, adoption, 404.

Porter, C. T., adoption, 406.

Pottery, 441.

Powell, Miss, cited, 423.

Red Jacket, mentioned, 408.
Religious belief of Iroquois, 411.
Religious council, 344, 410-19; clos-

ing, 425.
Religious teachings of Handsome
Lake, 412-17; Seneca version of

preaching, 417-10.
Richmond’s Mills, site near, 430.
Roll Call of all the Chiefs (song),

364-77, 401-2.

NEW YORK STATE MUSEUM

Sachems, see Chiefs.

Sagonaquade, 378, 410.

Sattelihu, Andrew, 407.

Schoolcraft, Henry R:, cited, 445,
395-96, 409.

Seaver, James E., cited, 446, 410.

Senecas, council name, 427; war
chiefs, names, 348.

Shaking hands, custom of, 438.

Shell beads, 430.

Shell gorgets, 442.

Shikellimy, 407.

Shoemaker, L. D., mentioned, 44o.

Silver medal, 440.

Six Nations, Condolence
378, 381-85.

Smith, Mrs Erminnie A., mentioned,.
399.

Songs, of adoption, 409; at counciF
at Onondaga in 1655, 435; At the
Wood’s Edge, 352, 354-57; Can-
adian, 385; Canienga Book of
Rites, passages from, 385-86; cere-
monial manuscripts, 398-400; Hail,
401; Iroquois Litany, 401-2; The
League I Come again to Greet and
Thank, 386; Old Way of Mutuaf

. Greeting, 352, 356-65; Roll Call of
all the Chiefs, 364-77, 401-2; Six
Nations Condolence, 378, 381-85 >
variations in, 400-2.

Sosehawa, 412, 413, 414.

Spangenberg, Joseph, adoption, 407 >
mentioned, 429; cited, 446.

Spearheads, 442.

Spirits, belief in, 411.

Spring, Jesse, mentioned, 406.

Stone, William L., cited, 446, 408,
409, 417.

Stone implements, 440.

Stone ornaments, 442.

Sty, Chief, mentioned, 406.

Syracuse Herald, cited, 446.

(song),.

Tayadaowukkah, 406.

Tecarihondie, 408.

Temperance promoted by religious
teachings, 412.

T’gerhitonti, 407.

5 Roan cart

INDEX

Time at which. councils were held,
424A.

Toandoah, 407.

Tonawanda, council at in 1847, 305.

Towns, meaning of names, 380.

Turtle clan, meaning of names of
towns, 380.

-Tuscaroras, council name, 427.

Van Curler, cited, 426.
Van der Donck, cited, 424.
Villages, meaning of names, 380.

- Voting by nations, 424.

Wahkatyuten, 410.

Wampum, in councils, 350-51; used
for calls to councils, 342; in con-
doling council, 378, 379; at nation
councils, 423; at Onondaga coun-
cil in 1743, 428; in religious coun-

cils, 411, 413; figurative meaning ©

451

of testimony on belts, 380; photo-
graphs of belts, 441; number of
bunches differs in Canada and New
York, 388; Onondaga mourning
wampum, 389; took the place of
the pipe of peace, 434.

Watertown, relics found near, 430.

Watteville, Bishop von, mentioned,
407; adoption, 408.

Wayne county, relics from, 442.

Webster, Ephraim, mentioned, 412.

Weiser, Conrad, cited, 428, 430; men-
tioned, 304, 425, 427.

Williams, Roger, cited, 446, 347.

Wolf clan, meaning of names of
towns, 380.

Women, influence, 343, 350; line of
descent through, 349; nominate
chiefs, 346, 349; representation in
council, 350.

Zeisberger, David, adoption, 407.

New York State Education Department
New York State Museum
Joun M. Crarxe, Director

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7 Oh Watt 5=7, We WES 22 A aOR. che Pi Ms 1,2. 56). v24
8 Bn Wott 8 BSy Wo lt Bo 3 25 Ne It
9 54, V.2 9 56, V.3 4 Bio fo Memoir
ime) sae evita) aie) 57, V.1 5 RS Wao i 2 49, V-3
It 56, v.1 lam 3 48, v.1 6 56, V.4 a a 53, V.2

M 2 pV Sel: 4-6 G2, Voit 7 57, We? 5,6 57 VRS
3 Bip eet 7=9 Rejy Wait ANE oat 50, V.I o SMea

Pare GB Anaveene 10 54, V.2 2 Ri, Wa i

The figures in parenthesis in the following list indicate the bulletin’s number as a New

York State Museum bulletin.

Geology. Gr (14) Kemp, J. F. Geology of Moriah and Westport Town-
ships, Essex Co. N. Y., with notes on the iron mines. 38p. 7pl. 2 maps.
Sep. 1895. 0c.

G2 () Merrill, F. J. H. Guide to the Study of the Geological Collections
of the New York State Museum. 1162p. 1rgpl. mao. Nov. 1898. [5oc]

G3 (21) Kemp, J. F. Geology of the Lake Placid Region. 24p. ipl. map.
SEs WSO He

G4 (48) Woodworth, J. B. Pleistocene Geology of Nassau County and
Borough of Queens. 58p ae ill gpl. map. Dec. ROO esa

G5 (56) Merrill, oe. Vel, Decenecies of the State Geologic Map of rgot.
MAO, A iin ayo» Olelio MOSS, | HOD

GS (77) Cushing, H. P. Geology of the Vicinity of Little Falls, Herkimer
Coy Oso, dh wFol | was, fai, nos. BOF

G7 (83) Woodworth, J. B. Pleistocene Geology of the Mooers Quadrangle.
2p: 25plamaon jmeoos.2i5c

G8 (84) —— Ancient Water Levels of the Champlain and Hudson Valleys.
206p. 11pl. 18 maps. July 1905. 45¢.

G9 (95) Cushing, H. P. Geology of the Northern Adirondack Region.
HO, US Ol, 2 aM, SSO. WO. BOC

Gro (96) Ogilvie, EDs Geology of the Paradox Lake Quadrangle. 5,4p.
il, gol, wap, IDE, TOORs FOE

Gir (106) Fairchild, H. L. Glacial Waters in the Erie Basin. 88p. 14pl.
OQ MmMAPS, ISO, TOO), Bye

Gi2 (107) Woodworth, J. B.; Hartnagel, C. A.; Whitlock, H. P.; Hudson,
(Gi, lets Claydke, II. M.:; White, David; Berkey, C. P. Geological Papers.
3288p. s6pl. map. May IQ07- QO.

Contents: Woodworth, J. B. Postglacial Faults of Eastern New York.

Hartnagel, C. A. Stratigraphic Relations of the Oneida Conglomerate.

—— Upper Siluric and Lower Devonic Formations of the Skunnemunk Mountain Region.

Whitlock, H. P. Minerals from Lyon Mountain, Clinton Co.

Hudson, G. H. On Some Pelmatozoa from the Chazy Limestone of New York,

Clarke, i M. Some New Devonic.Fossils.

—— An Interesting Style of Sand-filled Vein.

—— Eurypterus Shales of the Shawangunk Mountains in Eastern New York.

White, David. A Remarkable Fossil Tree Trunk from the Middle Devonic of New York.

Berkey, C. P. Structural and Stratigraphic Features of the Basal Gneisses of the
Highlands.

Fairchild, H. L. Drumlins of New York. In press.

Later Glacial Waters in Central New York. Prepared

Cushing, H. P. Geology of the Theresa Quadrangle. In preparation.

—— Geology of the Long Lake Quadrangle. Jn press.

Berkey, C. P. Geology of the Highlands of the Hudson. Jn preparation.

Economic geology. Eg1 (3) Smock, J. C. Building Stone in the State of
New York. 1152p. Mar. 1888. Out of print.

Eg2 (7) —— First Report on the Iron Mines and Iron Ore Districts in
the State of New York. 6+70p.map. June 1889. Out of print.

Eg3 (10) —— Building Stone in New York. 210p. map, tab. Sep. 18go.
406.

Le

MUSEUM. PUBLICATIONS

Eg4 (11) Merrill, F. J. H. Salt and Gypsum Industries of New York. gap.
TAO, 2 ways, ik TAI, VAyos wea, [Geel

Egs5 (12) Ries, Heinrich. Clay Industries of New York. 174p. 2pl. map.
Mar. 1895. 320¢.

Eg6 (15) Merrill, F. J. H. Mineral Resources of New York. 224):
2 Maos. Sep. woos. [see]

Eg7 (17) —— Road Materials and Road Building in New York. sap. rapl.
Z Maps 24x45, O8xo2 em. Oct. 1897. 1c.

Eg8 (30) Orton, Edward. Petroleum and Natural Gas in New York. 4136p.
il. 3 maps. Nov. 1899. _ 156.

Eg9 (35) Ries, Heinrich. Clays of New York; their Properties and Uses.
456p. r4opl. map. June 1r900. $1, Cloth.

Egio (44) —— Lime and Cement Industries of New Works Weleal, 18. C,
@hapters on the Cement Industry. 3322p. ro1pl. 2 maps. Wee. root.
85c, cloth. ;

Ez1r (61) Dickinson, H. T. Quarries of Bluestone and other Sandstones
inp NewaNMOr@n IOS ps copy 2mapse Mats rq03. 355.

Egi2 (85) Rafter, G. W. Hydrology of New York State. ogo2p. il. 44pl.
5 maps. May toos5. $1.50, cloth.

Eg13 (93) Newland, D. H. Mining and Quarry Industry of New York.
FSO. Why LOOK. Lee.

Eg14 (100) McCourt, We E. ire Tests of Some New York Building
Stones. 4op. 26pl. eo. TQOG, wee,

Egr5 (102) Newland, D. H. Mining and Quarry Industry of New York,
AGl INGoort. “OZ, Jitine uo, Bre,

Newland, D. H. & Hartnagel, C. A. The Sandstones of New York. Jn
pre »paration. G

Newland, D. H. Mining and Quarry Industry of New York. 3d report.
In press.

Mineralogy. Mrz (4) Nason, F. L. Some New York Minerals and their
Localities. 20p. mpl. Aug. 1888. [roc]
M2 (58) Whitlock, H. P. Guide to the Mineralogie Collections of the New
Monastave) Museum) jrsops il 2oply re amodelss) Sep. 1902. Yloc:
M3 (70) = New York Mineral Localities. irop. Sep. 1903. 200.
M4 (98) —— Contributions from the Mineralogic Laboratory. 38p. 7pl.
IDES, TOOS, _ UH
Paleontology. Paz (34) Cumings, E. R. Lower Silurian System of East-
etn Montgomery County; Prosser, C. S. Notes on the Stratigraphy of
ie ae and Saratoga County, N. Y. 74p. topl. map. May
Ig0o.
Pa2 ae Clarke, J. M.; Simpson, G. B. & Loomis, F. B. Paleontologic
Payoers 1%, 720s wl nO, joll, “Oleis. Wg Oe. ace;
Contents: Clarke, J. M. A Remarkable Occurrence of Orthoceras in the Oneonta Beds of
the Chenango Valley, N. Y.
—— Paropsonema cryptophya; a Peculiar Echinoderm from the Intumescens-zone
(Portage Beds) of Western New York.
—— Dictyonine Hexactinellid Sponges from the Upper Devonic of New York.
—— The Water Biscuit of Squaw Island, Canandaigua Lake, ie
Simpson, G. B, Preliminary Descriptions of New Genera of Paleozoic Rugose Corals.
Loomis, F. B. Siluric Fungi from Western New York.
Pa3 (42) Ruedemann, Rudolf. Hudson River Beds near Albany and taeir
Taxonomic Equivalents. t14p.2pl.map. Ap. 190t. 25¢
Paa (45) Grabau, A. W. Geology and Paleontology of Niagara Falls and
Wicinmity., 280. wh Tejoll, samay, Ayo. woes 65c: cloth, 9oc.
Pas (49) Ruedemann, Rudolf; Clarke, J. M. & Wood, Elvira. Paleon-
FOllogne IOS 2, DAC O, weak JDiete, suelo. | kore,
Contents: Rcd Rudolf. Trenton Conglomerate of Rysedorph Hill.
Clarke, J. M. Limestones of Central and Western New York Interbedded with Bitumi-
nous Shales of the Marcellus Stage.
Wood, Elvira. Marcellus Limestones of Lancaster, Erie Co. N. Y.
Clarke, J. M. New Agelaecrinites.
Value of Amnigenia as an Indicator of Fresh-water Deposits during the Devonic of
New York, Ireland and the Rhineland.
Pa6 (52) Clarke, J. M. Report of the State Paleontologist 1901. 28op. il.
pll, map. 1 tao, jfiihy noe2. Aes:
Pa7 (63) Stratigraphy of Canandaigua and Naples Quadrangles.
72D). map. ume 1904. 256.
Pa8 (65) —— Catalogue of Type Specimens of Paleozoic Fossils in the New
York State Museum. 8483p. May 1903. $1.20, cloth.

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NEW YORK STATE EDUCATION DEPARTMENT

Pag (69) —— Report of the State Paleontologist r902. 464p. 52pl. 8 maps.
Nov. 1903. $1, cloth.
Pato (80) —-— Report of the State Paleontologist 1903. 396p. 2opl. map.

Feb. 1905. 85¢, cloth. P

) Paxrn(Ss) & Luther, D. D. Watkins and Elmira Quadrangles. 3ep.
map. Mar. 1905. 25¢.

Pat2 (82) Geologic Map of the Tully Quadrangle. 4op. map. Ap. 1905.
206.

Par3 (92) Grabau, A. W. Guide to the Geology and Paleontology of the
Schoharie Region. 316p. il. 24pl. map. Ap. 1906. 75¢, cloth.

Pa14 (90) Ruedemann, Rudolf. Cephalopoda of Beekmantown and Chazy
Formations of Champlain Basin. 2206p. il. 38pl. Ap. 1906. 75c, cloth.

Pats (99) Luther, D. D. Geology of the Eeamete Quadrangle. 32p. map.
May 1906. 206.

Par6 (101) Geology of the Penn Yan-Hammondsport Quadrangles.
28p. map. July 1906. 25¢.

White, David. The Devonic Plants of New York. In preparation.

Hartnagel, C. A. Geology of the Rochester Quadrangle. In press.

Luther, “Dy 0) Geology of the Geneva Quadrangle. In preparation.

Geology of the Ovid Quadrangle. In preparation.

Geology of the Phelps Quadrangle. In preparation.

Whitnall, H. O. Geology of the Morrisville Quadrangle. Prepared.

Hopkins, T. C. Geology of the Syracuse Quadrangle. In preparation.

Hudson, G. H. Geology of Valcour Island. In preparation.

Zoology. Zt (1) Marshall, W. B. Preliminary List of New York Unioni-
GHG; 200, Wileie, W302, Ree

Z2 (9) Beaks of Unionidae Inhabiting the Vicinity of Albany, N. Y.
24p. ipl. Aug. 1890. toc.

Z3 (29). Miller, eS. jr. Preliminary List of New York Mammals. 124p.
OctrSoow GG

Z4 (33) Farr, M. . Check List of New York Birds. 224p. Ap. 1900. 25¢.

Zs (38) Miller, G. S. jr. Key to the Land Mammals of Northeastern North
America. 1o6p. “Oct. r900. 156.

Z6 (49) Simpson, G. B. Anatomy and Physiology of Polygyra albolabris
and Limax maximus and Embryology of Limax maximus. 82p. 28pl.
OWE, TOOT. BFC

Z7 (43) Kellogg, J. L. Clam and Scallop Industries of New York. 36p.
2pl map. )Ap: room. Toc:

Z8 (51) Eckel, E. C. & Paulmier, F. C. Catalogue of Reptiles and Batra-
chians of New York. 64p.il. rpl.- Ap. 1902. 15¢.

Eckel, E. C. Serpents of Northeastern United States.
Paulmier, F. C. Lizards, Tortoises and Batrachians of New York.

Zo (60) Bean, T. H. Catalogue of the Fishes of New York. 784p. Feb.
1903. $1, cloth.

Zio (71) Kellogg, J. L. Feeding Habits and Growth of Venus mercenaria.
ROOs Lol, SEOs WOSPYa WOW.

Zir (88) Keeton: Elizabeth J. Check List of the Mollusca of New York.
114p. May 1905. 206.

Zi2 (91) Paulmier, F. C. Higher Crustacea of New York City. 78p. il.
June 1905. 206.

Entomology. Enz (5) Lintner, J. A. White Grub of the May.Beetle. 32p.
il. Nov. 1888. toc.

En2 (6) Cut-worms. 36p.il. Nov. 1888. roc.

En3 (13) San José Scale and Some Destructive Insects of New York
State. 54p. 7plt) Ape 18095. 9 156:

Enq (20) Felt, E. P. Elm-leaf Beetle in New York state. a6p. vili aspik
June 1898. 5¢.

See Enrs.
Ens (23) 14th Report of the State Entomologist 1898. 1r5op. il. gpl.
Dec. 1898. 206. :
En6 (24) Memorial of the Life and Entomologic Work of J. A. Lint- -

ner Ph.D. State Entomologist 1874-98; Index to Entomologist’s Re-
ports 1-13. 316p. 1pl. Oct. 1899. 356. ’
Supplement to r4th report of the State Entomologist.

I 6

.

MUSEUM PUBLICATIONS

En7 (26) —— Collection, Preservation and Distribution of New York In-
SECES mer gO Pail mee OOO. Sc:

En8 (27) Shade Tree Pests in New York State. 26p. il. spl. May
1899. 5C.

Eng (31) —— isth Report of the State Entomologist 1899. 3128p. June
Ig0o. I5¢.

Ento (36) 16th Report of the State Entomologist r900. x118p. xr6pl.
Mar. 1901. 25¢.

Enir (37) Catalogue of Some of the More Important Injurious and

Beneficial Insects of New York State. 540. wl, Sees TOO, LOG.

En12 (46) Scale Insects of Importance and a List of the Species in
New York State. o4p.il. r5pl. June rg0r. asc.

En1r3 (47) Needham, J. G. & Betten, Cornelius. Aquatic Insects in the
Adirondacks. 234p. il. 36pl. Sep. roor. 4s5c.

Enr4 (53) Felt, E. P. 17th Report of the State Entomologist roor. VRAD),
il. 6pl. Aug. 1902. Out of print.

Enti5 ED Elm Leaf Beetle in New York State. 46p. il. 8pl. Aug.
1902. Out of print.

This is a revision of Enq containing the more essential facts observed since that was pre-
pared.

En16 (59) —— Grapevine Root Worm. 4op. 6pl. Dec. 1902. rs5¢.
See Enrg.
En17 (64) 18th Report of the State Entomologist 1902. rrop. 6pl.

May 1903. 206.
En18 (68) Needham, J. G. & others. Aquatic Insects in New York. 322p.
5s2pl. Aug. 1903. 8o0c, cloth. ;
Enig (72) Felt, E. P. Grapevine Root Worm. 58p. r13pl. Nov. 1903. 206.
This is a revision of Enr6 containing the more essential facts observed since that was
prepared.
En2o0 (74) & Joutel, L. H. Monograph of the Genus Saperda. 88p.
r4pl. June ae 256.
En21 (76) Felt, E. P. roth Report of the State Entomologist 1903. 1rs5op.
4pl. 1904. ae
En22 (79) ——— Mosquitos or Culicidae of New York. 164p. il. 57pl. Oct.

1904. 406.
En23 (86) Needham, J. G. & others. May Flies and Midges of New York.
2352p. il. 37pl. June 1905. 80oc, cloth.
En24 (97) Felt, E. P. 2oth Report of the State Entomologist 1904. 246p.
il. ropl. Nov. 1905. 4oc.

En25 (103) Gipsy and Brown Tail Moths. 44p. r1opl. July 1906. r5c.

En26 (104) 21st Report of the State Entomologist 1905. 144p. tropl.
Aug. 1906. 25¢.

En27 (109) Tussock Moth and Elm Leaf Beetle. 34p. Mar. 1907. 206.

Needham, J. G. Monograph on Stone Flies. J preparation.
Botany. Bor (2) Peck, C. H. Contributions to the Botany of the State of
New York. 66p. 2pl. May 1887. Out of print.

Boz (8) —— Boleti of the United States. g96p. Sep. 1889. [soc]

Bo3 (25) —— Report of the State Botanist 1898. 76p. 5pl. Oct. 1809.
Out of print.

Bo4 (28) Plants of North Elba. 206p. map. June 1899. 2006.

Bo5 (54) —— Report of the State Botanist 1901. 58p.7pl. Nov. 1902. 4o¢.

Bo6 (67) —— Report of the State Botanist 1902. 196p.5pl. May 1903. 50¢.

Bo7 (75) —— Report of the State Botanist 1903. 7op. 4pl. 1904. 40¢.

Bo8 (94) —— Report of the State Botanist 1904. 6o0p. ropl. July 1905. 4oc.

Bog (105) Report of the State Botanist 1905. ro8p. r2pl. Aug.

1906. 50C.
Archeology. Ariz (16) Beauchamp, W. M. Aboriginal Chipped Stone Im-
plements of New York. 86p. 23pl. Oct. 1897. 256.

Ar2 (18) —— Polished Stone Articles used by the New York Aborigines.
to4p. 35pl. Nov. 1897. 25¢. Bo

Ar3 (22) —— Bee noni eee of the New York Aborigines. 78p. 33pl. Oct.

- TOs DH.

Ar4 (32) Aboriginal Occupation of New York. t1go0p. 16pl. 2 maps.

Mar. 1900. 306.
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NEW YORK STATE. EDUCATION DEPARTMENT

Ars, (41) —— Wampum and Shell Articles used by New York Indians.
166p. 28pl. _Mar. 1901. oc.

Ar6 (50) —— Horn ang: Bone Implements of the New York Indians. 112p.
Aho: INN Toye, 2

Ar7 (55) —-— Metallic ‘Thaplements of the New York Indians. og 4p. 38pl.
|fuine n@@e, 2s.

Ax85(73)8—— Met allic Ornaments of the New York Indians. 122p. 37pl.
Dec. 1903. 306.

Arg (78) —— History of the New York Iroquois. 340p. 17pl. map. Feb.
1905. 756, cloth.

Arto (87) Perch Lake Mounds. 84p.. sr2pl. Ap. 1905. 20¢.

Ar11r (89) —— Aboriginal Use of Wood in New York. t1g9o0p. 35pl. June
WOOK, Aba

ae aioe) —— Aboriginal Place Names of New York. 336p. May 1907.

Aes (Ga Civil, Religious and Mourning Councils and Ceremonies of
Adoption of the New York Indians 3118p. ypl. june, 1907. 25¢.

Parker, A.C. An Erie Indian vee and Burial Site. In press.

Miscellaneous. Msr (62) Merrill, J. H. Directory of Naturat History
Museums in United States and eee: 2206p. Ap. TOCZR me oG

Ms2 (66) Ellis, Mary. Index to Publications of the New York State Nat-
ural History Survey and New York State Museum 1837-1902. 418p.
June 1993. 75¢, cloth.

Museum memoirs 1889—date. Q.

1 Beecher, C. E. & Clarke, J. M. Development of Some Silurian Brachi-
opoda: 9g6p. 8pl. Oct. 1889. $2.

2 Hall, James & Clarke, J. M. Paleozoic Reticulate Sponges. 35op. il. 7opl.
t898. $1, cloth.

3 Clarke, J. M. The Oriskany Fauna of Becraft Mountain, Columbia Co.
IN, 4) aS, Goll. Ole, roeo, Bae.

4 Peck,C.H. N.Y. Edible Fungi, 1895-99. ro6p.2s5pl. Nov. 1g00. 756.

This includes revised descriptions and illustrations of fungi reported in the 4ath, srst and
52d reports of the State Botanist.

5 Clarke, J. M. & Ruedemann, Rudolf. Guelph Formation and Fauna of
New York State. 1096p. 2ipl. July 1903. $1.50, cloth.

6 Clarke, J. M: Naples Fauna in Western New York. 268p- 26pl. map.
$2, cloth.

7 Ruedemann, Rudolf. Graptolites of New York. Pt 1 Graptolites of the
Lower Beds. 359p. 17pl. Feb. 1905. $1.50, cloth.

8 Felt, E. P. Insects Affecting Park and Woodland Trees. av. il. pl
HOONO=7Ya Ss “Wet MOeiy: il. 48pl. Feb. 1906. $2.50, cloth. v.2 548p. il.
gol, Keb. 1907. 2. cloth:

9 Clarke, J. M. Early Devonic of New York and Eastern North America.
In press.

to Eastman, C. R. The Devonic Fishes of the New York Formations.
2508 mel, (CO TOO MDS, Clave.

Eaton, E. H. Birds of New York. In preparation.

Ruede eer R. Graptolites of New York. Pt 2 Graptolites of the Higher
Beds. Prepared.

Natural-history of New York. 3ov. il. pl. maps. Q. Albany 1842-94.

DIVISION I ZOOLOGY. De Kay, Ja: mes E. Zoology of New York; or, The

New York Fauna; comprising detailed descriptions of all the animals

hitherto observed within the State of New York with brief notices of

those occasionally found near its borders, and accompanied by appropri-
ate illustrations. 5v.il.pl.maps. sq.Q. Albany 1842-44. Out o} print.

Historical introduction to the series by Gov. W. H. Seward. 178p.

. I ptr Mammalia. 131+46p. 33pl. 1842.

300 copies with hand-colored plates.

v. 2 pte Birds. 12+380p. r4tpl. 1844.

Colored plates.

3 pt3 Reptiles and Amphibia. 7+98p. pt4 Fishes. “15+415p. 1842.

4

A
G

pt3-4 bound together. .

. 4 Plates to accompany v. 3. Reptiles and Amphibia 23pl. Fishes 7opl.
1842.

300 copies with hand-colored plates.

v. 5 pts Mollusca. 4+271p. 4opl. gpt6 Crustacea. jop. 13pl. 1843-44.
Hand-colored plates; pts—6 bound together.

peal Be Sy

a
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MUSEUM PUBLICATIONS

DIVISION 2 BOTANY. Torrey, John. Flora of the State of New York: com-
prising full descriptions of all the indigeneous and naturalized plants hith-
erto discovered in the State, with remarks on their economical and medical
properties. 2v. il. pl. sq. Q. Albany 1843. Out of print.

v. 1 Flora of the State of New York. 12+484p. 72pl. 1843.

300 copies with hand-colored plates.

v. 2 Flora of the State of New York. 572p. 89pl. 1843.
300 copies with hand-colored plates.

DIVISION 3 MINERALOGY. Beck, Lewis C. Mineralogy of New York; com-
prising detailed descriptions of the minerals hitherto found in the State
of New York, and notices of their uses in the arts and agriculture. il. pl.
SsqEOr Albany 1842. Out of print.

v. 1 ptr Economical Mineralogy. pt2 Descriptive Mineralogy. 24+536p.
1842.
8 plates additional to those printed as part of the text.

DIVISION 4 GEOLOGY. Mather, W. W.; Emmons, Ebenezer; Vanuxem, eee
ner & Hall, James. Geology of New York. Av. il. pl. sq: QO. Albany
1842-43. Out of print.

v. 1 ptr Mather, W. W. First Geological District. 37+653p. 46pl. 1843.

v. 2 pt2 Emmons, Ebenezer. Second Geological District. 10+437p. 17pl.
1842. i

Vee pts Vanuxem, Lardner. Third Geological District. 306p. 1842.

v. 4 pt4 Hall, James. Fourth Geological District. 22+683p. r1opl. map.
1843.

DIVISION 5 AGRICULTURE. Emmons, Ebenezer. Agriculture of New York;
comprising an 28H of the classification, composition and distribution
of the soils and rocks and the natural waters of the different geological
formations, together with a condensed view of the meteorology ‘and agri-
cultural productions of the State. 5v.il.pl.sq.Q. Albany 1846-54. Out
of print.

v. t Soils of the State, their Composition and Distribution. 11+371p. 21pl.
1846.

v. 2 Analysis of Soils, Plants, Cereals, etc. 8+343+46p. 4z2pl. 1840.
With hand-colored plates.

Vesnutts, CbLe: Oo 34op. 1S52.

v. 4 Plates to accompany v. 3. gspl. 1851.

Hand-colored.

v. 5 Insects Injurious to Agriculture. 8+272p. sopl. 1854.
With hand-colored plates.

DIVISION 6 PALEONTOLOGY. Hall, James. Palaeontology of New York. 8v.
il. pl. sq. Q. Albany 1847-94. Bound tn cloth.

v. t Organic Remains of the Lower Division of the New York System.
23 +338p. gopl. 1847. Out of print.

v. 2 Organic Remains of Lower Middle Division of the New York System.
8 +362p. toapl. 1852. Out of prent.

v. 3 Organic Remains of the Lower Helderberg Group and the Oriskany
Sandstone.- ptr, text. 12+532p. 1859. [$3. 5]

pt2.143pl. 1861. [$2.50]

4 Fossil Brachiopoda of the Upper Helderberg, Hamilton, Bore and
Peeing Groups. Ti+1+428p. 6opl. 1867. $2.50.

v. 5 ptt Lamellibranchiata 1. Monomyaria of the Upper Helderberg,
Hamilton and Chemung Groups. 18+268p. 4spl. 1884. $2.50

Lamellibranchiata 2. Dimyaria of the Upper Heiderseres Ham-

ilton, Portage and Chemung Groups. 62+293p. 51pl. 1885. Se. 50.

pt2 Gasteropoda, Pteropoda and Cephalopoda of the Upper i

berg, Hamiiton, Portage aad Chemung Groupss G2in eS One Wen latex

15 +492p. v. 2, 120pl. $2.50 for 2 v.

& Simpson, George B. v. 6 Corals and Bryozoa oe the Lower and Up-

per Helderberg and. Hamilton Groups. 24+298p. 67pl. 1887. $2.50.

& Clarke, John M. 7 Trilobites and other ales of the Oris-

kany, Upper Pieldesbere. Hamilton, Portage, Chemung and Catskill

Groups. 64+236p. 46pl. 1888. Cont. supplement tovetse pt2ne tero=

poda, Cephalopoda and Annelida. 42p. 18pl. 1888. $2.50. -

NEW YORK STATE EDUCATION DEPARTMENT =

—— & Clarke, John M. v. 8 ptr Introduction to the Study of the Genera
of the Paleozoic Brac Opeea 16+367p. 44pl. 1892. $2.50.

& Clarke, John M. v. 8 ptz Paleozoic Brachiopoda. 16 +394p. 64pl.
1894. $2.50.

Catalogue of the Cabinet of Natural History of the State of New York and
of the Historical and Antiquarian Collection annexed thereto. 242p. O.
1853. r

Handbooks 1893-date. 74x124 cm.

In quantities, 1 cent for each 16 pages orless. Single copies postpaid as below.

New York State Museum. 52p. il. 4c.

Outlines history and work of the museum with list of staff 1902.

Paleontology. 12p. 2c¢.

Brief outline of State Museum’ work in paleontology under heads: Definition; Relation to
biology; Relation to stratigraphy; Ilistory of paleontology in New York.

Guide to Excursions in the Fossiliferous Rocks of New York. 124p. 8&¢.-

Itineraries of 32 trips covering nearly the entire series of Paleozoic rocks, prepared specially”
for the use of teachers and students desiring to acquaint themselves more intimately with the
classic rocks of this State.

Entomology. 16p. 2c.

Economic Geology. 44p. 4c.

Insecticides and Fungicides. 20p. 3c. :

Classification of New York Series of Geologic Formations. 32p. 3c.

Geologic maps. Merrill, F. J. H. Economic and Geologic Map of the State
of New York; issued as part of Museum bulletin 15 and 48th Museum

Report, Vv. 1.. 59X67 cm. 1894. Scale.r4 miles to“z inch. “age:

—— Map of the State of New York Showing the Location of Quarries of
Stone Used for Building and Road Metal. Mus. bul. 17. 1897. oe.
—— Map of the State of New York Showing the page ee of the Rocks

Most Useful for Road Metal. Mus. bul. 17. 1897. Se.

Geologic Map of New York. 1901. Scale 5 miles to 1 con In atlas
form $3; ‘mounted on rollers $ 5. Lower Hudson sheet 60c.

The lower Hudson sheet, geologically colored, comprises Rockland, Orange, Dutchess, Pree
nam, Westchester, New York, Richmond, Kings, Queens and Nassau counties, and parts of Sul-.
livan, Ulster and Suffolk counties; also northeastern New Jersey and part of western Connecticut

—— Map of New York Showing the Surface Configuration and Water Sheds.
FOO, | oCales Tze imiles stom iiChi west 5G-

—— Map of the State of New York Showing the Location of its Economic
Deposits. 1904. Scale 12 miles to 1 inch. T5c.

Geologic maps: on the United States Geological Survey topographic base;
scale 1 in. == 1m. Those marked with an asterisk have also been pub-
lished separately.

*Albany county. Mus. rep’t 49, v. 2. 1898. 50.

Area around Lake Placid. Mus..bul. 21. 1808. 5

Vicinity of Frankfort llill [parts of Herkimer and Oneida counties]. Mus:
Tew Hits We Ts 9 TSO oO).

Rockland county. State geol. rep’t 18. 1899.

Amsterdam quadrangle. Mus, bul. 34. 1900.

*Parts of Albany and Rensselaer counties. Mus. bul. rey I90l. 106.

*Niagara river. Mus. bul. 45. t1g01. 256.

Part of Clinton county. State geol. rep’t 19. Igor.

Oyster Bay and Hempstead quadrangles on Long Island. Mus. bul. 48
Tgol.

Portions of Clinton and Essex counties. Mus. bul. 52. 1902.

Part of town of Northumberland, Saratoga co. State geol. rep’t 21. 1903

Union Springs, Cayuga county and vicinity. Mus. bul. 69. 1903.

*Olean quadrangle. Mus. bul. 69. 1903. Toc.

*Becraft Mt with 2 sheets of sections. (Scale 1 in 4m.) Mus. bul. 69 —
1903. 206.

*Canandaigua-Naples quadrangles. Mus. bul 63. 1904. 206.

*Little Falls quadrangle. Mus. bul. 77. 1905. 5c.

*Watkins-Elmira quadrangles. Mus. bul. 81. 1905. 20¢.

“Tully quadrangle. Mus. bul. 82. 1905. J0¢.

*Salamanca quadrangle. Mus. bul. 80. 1905. Toe.

*Buffalo quadrangle. Mus. bul. 99. 10906. Toe.

*Penn Yan—Hammondsport quadrangles. Mus. bul. ror. 1906. 206,

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