Chapter X: The Iroquois Language (1)

As the mental faculties of a people are reflected in their speech, we should naturally expect that the language of a race manifesting such unusual powers as the Iroquois nations have displayed would be of a remarkable character. In this expectation we are not disappointed. The languages of the Huron-Iroquois family belong to what has been termed the polysynthetic class, and are distinguished, even in that class, by a more than ordinary endowment of that variety of forms and fullness of expression for which languages of that type are noted. The best-qualified judges have been the most struck with this peculiar excellence. "The variety of compounds," wrote the accomplished missionary, Brebeuf, concerning the Huron tongue, "is very great; it is the key to the secret of their language. They have as many genders as ourselves, as many numbers as the Greeks." Recurring to the same comparison, he remarks of the Huron verb that it has as many tenses and numbers as the Greek, with certain discriminations which the latter did not possess. [Footnote: _Relation_ of 1636, pp 99,100.] A great living authority has added the weight of his name to these opinions of the scholarly Jesuit. Professor Max Muller, who took the opportunity afforded by the presence of a Mohawk undergraduate at Oxford to study his language, writes of it in emphatic terms: "To my mind the structure of such a language as the Mohawk is quite sufficient evidence that those who worked out such a work of art were powerful reasoners and accurate classifiers." [Footnote: In a letter to the author, dated Feb. 14, 1882. In a subsequent letter Prof. Muller writes, in regard to the study of the aboriginal languages of this continent: "It has long been a puzzle to me why this most tempting and promising field of philological research has been allowed to lie almost fallow in America,--as if these languages could not tell us quite as much of the growth of the human mind as Chinese, or Hebrew, or Sanscrit." I have Prof. Max Miller's permission to publish these extracts, and gladly do so, in the hope that they may serve to stimulate that growing interest which the efforts of scholars like Trumbull, Shea, Cuoq, Brinton, and, more recently, Major Powell and his able collaborators of the Ethnological Bureau, are at length beginning to awaken among us, in the investigation of this important and almost unexplored province of linguistic science.]

It is a fact somewhat surprising, as well as unfortunate, that no complete grammar of any language of the Huron-Iroquois stock has ever been published. Many learned and zealous missionaries, Catholic and Protestant, have labored among the tribes of this stock for more than two centuries. Portions of the Scriptures, as well as some other works, have been translated into several of these languages. Some small books, including biographies and hymn-books, have been composed and printed in two of them; and the late devoted and indefatigable missionary among the Senecas, the Rev. Asher Wright, conducted for several years a periodical, the "Mental Elevator" (_Ne Jaguhnigoageswatha_), in their language. Several grammars are known to have been composed, but none have as yet been printed in a complete form. One reason of this unwillingness to publish was, undoubtedly, the sense which the compilers felt of the insufficiency of their work; Such is the extraordinary complexity of the language, such the multiplicity of its forms and the subtlety of its distinctions, that years of study are required to master it; and indeed it may be said that the abler the investigator and the more careful his study, the more likely he is to be dissatisfied with his success. This dissatisfaction was frankly expressed and practically exhibited by Mr. Wright himself, certainly one of the best endowed and most industrious of these inquirers. After residing for several years among the Senecas, forming an alphabet remarkable for its precise discrimination of sounds, and even publishing several translations in their language, he undertook to give some account of its grammatical forms. A little work printed in 1842, with the modest title of "_A Spelling-book of the Seneca Language_," comprises the variations of nouns, adjectives and pronouns, given with much minuteness. Those of the verbs are promised, but the book closes abruptly without them, for the reason--as the author afterwards explained to a correspondent--that he had not as yet been able to obtain such a complete knowledge of them as he desired. This difficulty is further exemplified by a work purporting to be a "_Grammar of the Huron Language, by a Missionary of the Village of Huron Indians, near Quebec, found amongst the papers of the Mission, and translated from the Latin, by the Rev. John Wilkie_." This translation is published in the "_Transactions of the Literary and Historical Society of Quebec_," for 1831, and fills more than a hundred octavo pages. It is a work evidently of great labor, and is devoted chiefly to the variations of the verbs; yet its lack of completeness may be judged from the single fact that the "transitions," or in other words, the combinations of the double pronouns, nominative and objective, with the transitive verb, which form such an important feature of the language, are hardly noticed; and, it may be added, though the conjugations are mentioned, they are not explained. The work, indeed, would rather perplex than aid an investigator, and gives no proper idea of the character and richness of the language. The same may be said of the grammatical notices comprised in the Latin "Proemium" to Bruyas' Iroquois dictionary. These notices are apparently modeled to some extent on this anonymous grammar of the Huron language,--unless, indeed, the latter may have been copied from Bruyas; the rules which they give being in several instances couched in the same words.

Some useful grammatical explanations are found in the anonymous Onondaga dictionary of the seventeenth century, published by Dr. Shea in his "_Library of American Linguistics_." But by far the most valuable contribution to our knowledge of the structure of this remarkable group of languages is found in the works of a distinguished writer of our own day, the Rev. J. A. Cuoq, of Montreal, eminent both as a missionary and as a philologist. After twenty years of labor among the Iroquois and Algonkin tribes in the Province of Quebec, M. Cuoq was led to appear as an author by his desire to defend his charges against the injurious effect of a judgment which had been pronounced by a noted authority. M. Renan had put forth, among the many theories which distinguish his celebrated work on the Semitic languages, one which seemed to M. Cuoq as mischievous as it was unfounded. M. Renan held that no races were capable of civilization except such as have now attained it; and that these comprised only the Aryan, the Semitic, and the Chinese. This opinion was enforced by a reference to the languages spoken by the members of those races. "To imagine a barbarous race speaking a Semitic or an Indo-European language is," he declares, "an impossible supposition (_une fiction, conradictoire_), which no person can entertain who is familiar with the laws of comparative philology, and with the general theory of the human intellect." To one who remembers that every nation of the Indo-European race traces its descent from a barbarous ancestry, and especially that the Germans in the days of Tacitus were in precisely the same social stage as that of the Iroquois in the days of Champlain, this opinion of the brilliant French philologist and historian will seem erratic and unaccountable. M. Cuoq sought to refute it, not merely by argument, but by the logic of facts. In two works, published successively in 1864 and 1866, he showed, by many and various examples, that the Iroquois and Algonkin languages possessed all the excellences which M. Renan admired in the Indo-European languages, and surpassed in almost every respect the Semitic and Chinese tongues. [Footnote: See _Jugement Erroné de M. Ernest Renan sur les Langues Sauvages:_ (2d edit.) Dawson Brothers, Montreal: 1870; and _Etudes Philologiques sur quelques Langues Sauvages de r Amerique. Par N. O., Ancien Missionaire_. Ibid: 1866. Also _Lexique de la Langue Iroquoise, avec notes et appendices. Par J. A. Cuoq, Prétre de St. Sulpice_. J. Chapleau & Fils, Montreal: 1882. These are all works indispensable to the student of Indian languages.] The resemblances of these Indian languages to the Greek struck him, as it had struck his illustrious predecessor, the martyred Brebeuf, two hundred years before. M. Cuoq is also the author of a valuable Iroquois lexicon, with notes and appendices, in which he discusses some interesting points in the philology of the language. This lexicon is important, also, for comparison with that of the Jesuit missionary, Bruyas, as showing how little the language has varied in the course of two centuries. [Footnote: _Radices Verborum Iroquaeorum. Auctore R. P. Jacopo Bruyas, Societatis Jesu_. Published in Shea's "_Library of American Linguistics_" For the works in this invaluable Library, American scholars owe a debt of gratitude to Dr. Shea's enlightened zeal in the cause of science and humanity.] The following particulars respecting the Iroquois tongues are mainly derived from the works of M. Cuoq, of Bruyas, and of Mr. Wright, supplemented by the researches of the author, pursued at intervals during several years, among the tribes of Western Canada and New York. Only a very brief sketch of the subject can here be given. It is not too much to say that a complete grammar of any Iroquois language would be at least as extensive as the best Greek or Sanscrit grammar. For such a work neither the writer, nor perhaps any other person now living, except M. Cuoq himself, would be competent.

The phonology of the language is at once simple and perplexing. According to M. Cuoq, twelve letters suffice to represent it: _a, c, f, h, i, k, n, o, r, s, t, w_. Mr. Wright employs for the Seneca seventeen, with diacritical marks, which raise the number to twenty-one. The English missionaries among the Mohawks found sixteen letters sufficient, _a, d, e, g, h, i, j, k, n, o, r, s, t, u, w, y._ There are no labial sounds, unless the _f_, which rarely occurs, and appears to be merely an aspirated _w_, may be considered one. No definite distinction is maintained between the vowel sounds _o_ and _u_, and one of these letters may be dispensed with. The distinction between hard and soft (or surd and sonant) mutes is not preserved. The sounds of _d_ and _t_, and those of _k_ and _g_, are interchangeable. So also are those of _l_ and _r_, the former sound being heard more frequently in the Oneida dialect and the latter in the Canienga. From the Western dialects,--the Onondaga, Cayuga and Seneca,--this _l_ or _r_ sound has, in modern times, disappeared altogether. The Canienga _konoronkwa_, I esteem him (in Oneida usually sounded _konolonkwa_), has become _konoenkwa_ in Onondaga,--and in Cayuga and Seneca is contracted to _kononkwa_. Aspirates and aspirated gutturals abound, and have been variously represented by _h, hh, kh_, and _gh_, and sometimes (in the works of the early French missionaries) by the Greek [Greek: chi] and the _spiritus asper_. Yet no permanent distinction appears to be maintained among the sounds thus represented, and M. Cuoq reduces them all to the simple _h_. The French nasal sound abounds. M. Cuoq and the earlier English missionaries have expressed it, as in French, simply by the _n_ when terminating a syllable. When it does not close a syllable, a diaeresis above the n, or else the Spanish _tilde (n)_ indicates the sound. Mr. Wright denotes it by a line under the vowel. The later English missionaries express it by a diphthong: _ken_ becomes _kea; nonwa_ becomes _noewa_; _onghwentsya_ is written _oughweatsya_.

A strict analysis would probably reduce the sounds of the Canienga language to seven consonants, _h, k, n, r, s, t,_ and _w_, and four vowels, _a, e, i_, and _o_, of which three, _a, e, and o_, may receive a nasal sound. This nasalizing makes them, in fact, distinct elements; and the primary sounds of the language may therefore be reckoned at fourteen. [Footnote: A dental _t_, which the French missionaries represent sometimes by the Greek _theta_ and sometimes by _th_, and which the English have also occasionally expressed by the latter method, may possibly furnish an additional element. The Greek _theta_ of the former is simply the English _w_.] The absence of labials and the frequent aspirated gutturals give to the utterance of the best speakers a deep and sonorous character which reminds the hearer of the stately Castilian speech.

The "Book of Rites," or, rather, the Canienga portion of it, is written in the orthography first employed by the English missionaries. The _d_ is frequently used, and must be regarded merely as a variant of the _t_ sound. The _g_ is sometimes, though rarely, employed as a variant of the _k_. The digraph _gh_ is common and represents the guttural aspirate, which in German is indicated by _ch_ and in Spanish by _j_. The French missionaries write it now simply _h_, and consider it merely a harsh pronunciation of the aspirate. The _j_ is sounded as in English; it usually represents a complex sound, which might be analysed into _ts_ or _tsi_; _jathondek_ is properly _tsiatontek_. The _x_, which occasionally appears, is to be pronounced _ks_, as in English. _An, en, on_, when not followed by a vowel, have a nasal sound, as in French. This sound is heard even when those syllables are followed by another _n_. Thus _Kanonsionni_ is pronounced as if written _Kanonsionni_ and _yondennase_ as if written _yondennase_. The vowels have usually the same sound as in German and Italian; but in the nasal _en_ the vowel has an obscure sound, nearly like that of the short _u_ in _but_. Thus _yondennase_ sounds almost as if written _yondunnase_, and _kanienke_ is pronounced nearly like _kaniunke_.

The nouns in Iroquois are varied, but with accidence differing from the Aryan and Semitic variations, some of the distinctions being more subtle, and, so to speak, metaphysical. The dual is expressed by prefixing the particle _te_, and suffixing _ke_ to the noun; thus, from _kanonsa_, house, we have _tekanonsake_, two houses. These syllables, or at least the first, are supposed to be derived from _tekeni_, two. The plural, when it follows an adjective expressive of number, is indicated by the syllable _ni_ prefixed to the noun, and _ke_ suffixed; as, _eso nikanonsake_, many houses. In other cases the plural is sometimes expressed by one of the words _okon_ (or _hokon_) _okonha_, _son_ and _sonha_, following the noun. In general, however, the plural significance of nouns is left to be inferred from the context, the verb always and the adjective frequently indicating it.

All beings are divided into two classes, which do not correspond either with the Aryan genders or with the distinctions of animate and inanimate which prevail in the Algonkin tongues. These classes have been styled noble and common. To the noble belong male human beings and deities. The other class comprises women and all other objects. It seems probable, however, that the distinction in the first instance was merely that of sex,--that it was, in fact, a true gender. Deities, being regarded as male, were included in the masculine gender. There being no neuter form, the feminine gender was extended, and made to comprise all other beings. These classes, however, are not indicated by any change in the noun, but merely by the forms of the pronoun and the verb.

The local relations of nouns are expressed by affixed particles, such as _ke_, _ne_, _kon_, _akon_, _akta._ Thus, from _onónta_ mountain, we have _onontáke_, at (or to) the mountain; from _akéhrat_, dish, _akehrátne_, in (or on) the dish; from _kanónsa_, house, _kanonsákon_, or _kanónskon_, in the house, _kanonsókon_, under the house, and _kanonsákta_, near the house. These locative particles, it will be seen, usually, though not always, draw the accent towards them.

The most peculiar and perplexing variation is that made by what is termed the "crement," affixed to many (though not all) nouns. This crement in the Canienga takes various forms, _ta, sera, tsera, kwa._ _Onkwe_, man, becomes _onkwéta_; _otkon_, spirit, _otkónsera_; _akáwe_, oar, _akawétsera_; _ahta_, shoe, _ahhtákwa_. The crement is employed when the noun is used with numeral adjectives, when it has adjective or other affixes, and generally when it enters into composition with other words. Thus _onkwe_, man, combined with the adjective termination _iyo_ (from the obsolete _wiyo_, good) becomes _onkwetiyo_, good man. _Wenni_, day, becomes in the plural _niate_ _niwenniserake_, many days, etc. The change, however, is not grammatical merely, but conveys a peculiar shade of meaning difficult to define. The noun, according to M. Cuoq, passes from a general and determinate to a special and restricted sense. _Onkwe_ means man in general; _asen nionkwetake_, three men (in particular.) One interpreter rendered _akawétsera_, "the oar itself." The affix _sera_ or _tsera_ seems to be employed to form what we should term abstract nouns, though to the Iroquois mind they apparently present themselves as possessing a restricted or specialized sense. Thus from _iotarihen_, it is warm, we have _otarihénsera_, heat; from _wakeriat_, to be brave, _ateriatitsera_, courage. So _kakweniátsera_, authority; _kanaiésera_, pride; _kanakwénsera_, anger. Words of this class abound in the Iroquois; so little ground is there for the common opinion that the language is destitute of abstract nouns. [Footnote: See, on this point, the remarks of Dr Brinton to the same effect, in regard to the Aztec, Qquichua, and other languages, with interesting illustrations, in his _"American Hero Myths"_, p. 25]

The adjective, when employed in an isolated form, follows the substantive; as _kanonsa kowa_, large house; _onkwe honwe_ (or _onwe_) a real man. But, in general, the substantive and the adjective coalesce in one word. _Ase_ signifies new, and added to _kanonsa_ gives us _kanonsáse_, new house. Karonta, tree, and _kowa_, or _kowanen_, great, make together _karontowánen_, great tree. Frequently the affixed adjective is never employed as an isolated word. The termination _iyo_ (or _iio_) expresses good or beautiful, and _aksen_, bad or ugly; thus _kanonsiyo_, fine house, _kanonsasken_, ugly house. These compound forms frequently make their plural by adding _s_, as _kanonsiyos_, _kanonsaksens_.

The pronouns are more numerous than in any European language, and show clearer distinctions in meaning. Thus, in the singular, besides the ordinary pronouns, I, thou, he and she, the language possesses an indeterminate form, which answers very nearly to the French _on_. The first person of the dual has two forms, the one including, the other excluding, the person addressed, and signifying, therefore, respectively, "thou and I," and "he and I." The first person plural has the same twofold form. The third persons dual and plural have masculine and feminine forms. Thus the language has fifteen personal pronouns, all in common use, and all, it may be added, useful in expressing distinctions which the English can only indicate by circumlocutions. These pronouns are best shown in the form in which they are prefixed to a verb. The following are examples of the verb _katkahtos_, I see (root _atkahto_) and _kenonwes_, I love (root _nonwe_), as conjugated in the present tense:--

_katkahtos_, I see.
_satkahtos_, thou seest.
_ratkahtos_, he sees.
_watkahtos_, she sees,
_iontkahtos_, one sees.
_tiatkahtos_, we two see (thou and I.)
_iakiatkahtos_, we two see (he and I.)
_tsiatkahtos_, ye two see.
_hiatkahtos_, they two see (masc.)
_kiatkahtos_, they two see (fem.)
_tewatkahtos_, we see (ye and I.)
_iakwatkahtos_, we see (they and I.)
_sewatkahtos_, ye see.
_rontkahtos_, they see (masc.)
_kontkahtos_, they see (fem.)

_kenonwes_, I love.
_senonwes_, thou lovest.
_rononwes_, he loves.
_kanonwes_, she loves.
_icnonwes_, one loves.
_teninonwes_, we two love (thou and I)
_iakeninonwes_, we two love (he and I)
_seninonwes_, ye two love.
_hninonwes_, they two love (masc.)
_keninonwes_, they two love (fem.)
_tewanonwes_, we love (ye and I.)
_iakwanonwes_, we love (they and I.)
_sewanonwes_, ye love.
_ratinonwes_, they love (masc.)
_kontinonwes_, they love (fem.)

It will be observed that in these examples the prefixed pronouns differ considerably in some cases. These differences determine (or are determined by) the conjugation of the verbs. _Katkahtos_ belongs to the first conjugation, and _kenonwes_ to the second. There are three other conjugations, each of which shows some peculiarity in the prefixed pronouns, though, in the main, a general resemblance runs through them all. There are other variations of the pronouns, according to the "paradigm," as it is called, to which the verb belongs. Of these paradigms there are two, named in the modern Iroquois grammars paradigms K and A, from the first or characteristic letter of the first personal pronoun. The particular conjugation and paradigm to which any verb belongs can only be learned by practice, or from the dictionaries.

The same prefixed pronouns are used, with some slight variations, as possessives, when prefixed to a substantive; as, from _sita_, foot, we have (in Paradigm A) _akasita_, my foot, _sasita_, thy foot, _raosita_, his foot. Thus nouns, like verbs, have the five conjugations and the two paradigms.

Iroquois verbs have three moods, indicative, imperative, and subjunctive; and they have, in the indicative, seven tenses, the present, imperfect, perfect, pluperfect, aorist, future, and paulo-post future. These moods and tenses are indicated either by changes of termination, or by prefixed particles, or by both conjoined. One authority makes six other tenses, but M. Cuoq prefers to include them among the special forms of the verb, of which mention will presently be made.

To give examples of these tenses, and the rules for their formation, would require more space than can be devoted to the subject in the present volume. The reader who desires to pursue the study is referred to the works of M. Cuoq already mentioned.

The verb takes a passive form by inserting the syllable _at_ between the prefixed pronoun and the verb; and a reciprocal sense by inserting _atat_. Thus, _kiatatas_, I put in; _katiatatas_, I am put in; _katatiatatas_, I put myself in; _konnis_, I make; _katonnis_, I am made; _katatonnis_, I make myself. This syllable _at_ is probably derived from the word _oyala_, body, which is used in the sense of "self," like the corresponding word _hakty_ in the Delaware language.

The "transitions," or the pronominal forms which indicate the passage of the action of a transitive verb from the agent to the object, play an important part in the Iroquois language. In the Algonkin tongues these transitions are indicated partly by prefixed pronouns, and partly by terminal inflections. In the Iroquois the subjective and objective pronouns are both prefixed, as in French. In that language "_il me voit_" corresponds precisely with RAKAthatos, "he-me-sees." Here the pronouns, _ra_, of the third person, and _ka_ of the first, are evident enough. In other cases the two pronouns have been combined in a form which shows no clear trace of either of the simple pronouns; as in _helsenonwes_, thou lovest him, and _hianonwes_, he loves thee. These combined pronouns are very numerous, and vary, like the simple pronouns, in the five conjugations.

The peculiar forms of the verb, analogous to the Semitic conjugations are very numerous. Much of the force and richness of the language depends on them. M. Caoq enumerates--

1. The diminutive form, which affixes _ha_; as _knekirhaHA_, I drink a little; _konkweHA_ (from _onkwe_, man), I am a man, but hardly one (_i.e._, I am a little of a man).

2. The augmentative, of which _tsi_ is the affixed sign; as, _knekirhaTSI_, I drink much. This is sometimes lengthened to _tsihon_; as _wakatonteTSIHON_, I understand perfectly.

3 and 4. The cislocative, expressing motion towards the speaker, and the translocative, indicating motion tending from him. The former has _t_, the latter _ie_ or _ia_, before the verb, as _tasataweiat_, come in; _iasataweiat_, go in.

5. The duplicative, which prefixes _te_, expresses an action which affects two or more agents or objects, as in betting, marrying, joining, separating. Thus, from _ikiaks_, I cut, we have _tekiaks_, I cut in two, where the prefix _te_ corresponds to the Latin bi in "bisect". The same form is used in speaking of acts done by those organs of the body, such as the eyes and the hands, which nature has made double. Thus _tekasenthos_, I weep, is never used except in this form.

6 The reiterative is expressed by the sound of _s_ prefixed to the verb. It sometimes replaces the cislocative sign; thus, _tkahtenties_, I come from yonder; _skahtenties_, I come again.

7. The motional is a form which by some is considered a special future tense. Thus, from _khiatons_, I write, we have _khiatonnes_, I am going to write; from _katerios_, I fight, _katerioseres_, I am going to the war; from _kesaks_, I seek, _kesakhes_, I am going to seek. These forms are irregular, and can only be learned by practice.

8. The causative suffix is _tha_; as from _k'kowanen_, I am great, we have _k'kowanaTHA_, I make great, I aggrandize. With _at_ inserted we have a simulative or pretentious form, as _katkowanaTHA_, I make myself great, I pretend to be great. The same affix is used to give an instrumental sense; as from _keriios_, I kill, we have _keriiohTHA_, I kill him with such a weapon or instrument.

9. The progressive, which ends in _tie_ (sometimes taking the forms _atie_, _hatie_, _tatie_), is much used to give the sense of becoming, proceeding, continuing, and the like; as _wakhiatontie_, I go on writing; _wakatrorihatie_, I keep on talking; _wakeriwaientatie_, I am attending to the business. The addition of an _s_ to this form adds the idea of plurality or diversity of acts; thus, _wakhiatonties_, I go on writing at different times and places; _wakatrorihaties_, I keep on telling the thing, _i. e._, going from house to house.

10. The attributive has various forms, which can only be learned by practice or from the dictionaries. It expresses an action done for some other person; as, from _wakiote_, I work, we have _kiotense_, I work for some one; from _katatis_, I speak, _katatiase_, I speak in favor of some one.

11. The habitual ends in _kon_. From _katontats_, I hear, I consent, we have _wakatontatskon_, I am docile; from _katatis_, I speak, _wakatatiatskon_, I am talkative.

12. The frequentative has many forms, but usually ends in _on_, or _ons_. From _khiatons_, I write, we have in this form _khiatonnions_, I write many things; from _katkahtos_, I look, _katkahtonnions_, I look on all sides.

These are not all the forms of the Iroquois verb; but enough have been enumerated to give some idea of the wealth of the language in such derivatives, and the power of varied expression which it derives from this source.

The Iroquois has many particles which, like those of the Greek and French languages, help to give clearness to the style, though their precise meaning cannot always be gathered by one not perfectly familiar with the language. _Ne_ and _nene_ are frequently used as substitutes for the article and the relative pronouns. _Onenh_, now; _kati_, then, therefore; _ok_, _nok_, and _neok_, and; _oni_ and _neoni_, also; _toka_ and _tokat_, if, perhaps; _tsi_, when; _kento_, here; _akwah_, indeed, very; _etho_, thus, so; _are_, sometimes, again; _ken_, an interrogative particle, like the Latin _ne_--these and some others will be found in the Book of Rites, employed in the manner in which they are still used by the best speakers.

It must be understood that the foregoing sketch affords only the barest outline of the formation of the Iroquois language. As has been before remarked, a complete grammar of this speech, as full and minute as the best Sanscrit or Greek grammars, would probably equal and perhaps surpass those grammars in extent. The unconscious forces of memory and of discrimination required to maintain this complicated intellectual machine, and to preserve it constantly exact and in good working order, must be prodigious. Yet a comparison of Bruyas' work with the language of the present day shows that this purpose has been accomplished; and, what is still more remarkable, a comparison of the Iroquois with the Huron grammar shows that after a separation which must have exceeded five hundred years, and has probably covered twice that term, the two languages differ less from one another than the French of the twelfth century differed from the Italian, or than the Anglo-Saxon of King Alfred differed from the contemporary Low German speech. The forms of the Huron-Iroquois languages, numerous and complicated as they are, appear to be certainly not less persistent, and probably better maintained, than those of the written Aryan tongues.

ANCIENT RITES OF THE CONDOLING COUNCIL.

[Originally presented as one page Iroquois, followed by one page English translation. This is confusing in electronic texts, so have changed it here to be the complete Iroquois text followed by the complete English translation.]

OKAYONDONGHSERA YONDENNASE.

OGHENTONH KARIGHWATEGHKWENH:

DEYUGHNYOXKWARAKTA, RATIYATS.

1. Onenh weghniserade wakatyerenkowa desawennawenrate ne kenteyurhoton. Desahahishonne donwenghratstanyonne ne kentekaghronghwanyon. Tesatkaghtoghserontye ronatennossendonghkwe yonkwanikonghtaghkwenne, konyennetaghkwen. Ne katykcnh nayoyaneratye ne sanikonra? Daghsatkaghthoghseronne ratiyanarenyon onkwaghsotsherashonkenhha; neok detkanoron ne shekonh ayuyenkwaroghthake jiratighrotonghkwakwe. Ne katykenh nayuyaneratye ne sanikonra desakaghserentonyonne?

2. Niyawehkowa katy nonwa onenh skennenji thisayatirhehon. Onenh nonwa oghseronnih denighroghkwayen. Hasekenh thiwakwekonh deyunennyatenyon nene konnerhonyon, "Ie henskerighwaghfonte." Kenyutnyonkwaratonnyon, neony kenyotdakarahon, neony kenkontifaghsoton. Nedens aesayatyenenghdon, konyennedaghkwen, neony kenkaghnekdnyon nedens aesayatyenenghdon, konyennethaghkwen, neony kenwaseraketotanese kentewaghsatayenha kanonghsakdatye. Niyateweghniserakeh yonkwakaronny; onidatkon yaghdekakonghsonde oghsonteraghkowa nedens aesayatyenenghdon, konyennethaghkwen.

3. Niyawenhkowa kady nonwa onenh skennenjy thadesarhadiyakonh. Hasekenh kanoron jinayawenhon nene aesahhahiyenenhon, nene ayakotyerenhon ayakawen, "Issy tyeyadakeron, akwah deyakonakorondon!" Ayakaweron oghnonnekenh niyuiterenhhatye, ne konyennedaghkwen.

4. Rotirighwison onkwaghsotshera, ne ronenh, "Kenhenyondatsjistayenhaghse. Kendeyughnyonkwarakda eghtenyontatitenranyon orighokonha." Kensane yeshotiriwayen orighwakwekonh yatenkarighwentaseron, nene akwah denyontatyadoghseronko. Neony ne ronenh, "Ethononweh yenyontatenonshine, kanakdakwenniyukeh yenyontatideron."

5. Onenh kady iese seweryenghskwe sathaghyonnighshon:

Karhatyonni.
Oghskawaserenhon.
Gentiyo.
Onenyute.
Deserokenh.
Deghhodijinharakwenh.
Oghrekyonny.
Deyuyewenton.

Etho ne niwa ne akotthaghyonnishon.

6. Onenh nene shehhawah deyakodarakeh ranyaghdenghshon:

Kaneghsadakeh.
Onkwehieyede.
Waghkerhon.
Kahhendohhon.
Dhogvvenyoh.
Kayyhekwarakeh.

Etho ne niwa ne ranyaghdenshon.

7. Onenh nene jadadeken roskerewake:

Deyaokenh.
Jonondese.
Otskwirakeron.
Onaweron.

8. Onenh nene onghwa kehaghshonha:

Karhawenghradongh.
Karakenh.
Deyuhhero.
Deyughsweken.
Oxdenkeh.

Etho ne niwa roghskerewake. Eghnikatarakeghne orighwakayongh.

9. Ne kaghyaton jinikawennakeh ne dewadadenonweronh, "ohhendonh karighwadeghkwenh" radiyats. Doka enyairon, "Konyennedaghkwen; onenh weghniserade yonkwatkennison. Rawenniyo raweghniseronnyh. Ne onwa konwende yonkwatkennison nene jiniyuneghrakwah jinisayadawen. Onenh oaghwenjakonh niyonsakahhawe jinonweh nadekakaghneronnyonghkwe. Akwah kady okaghserakonh thadetyatroghkwanekenh."

10. "Onenh kady yakwenronh, wakwennyonkoghde okaghsery, akwah kady ok skennen thadenseghsatkaghthonnyonhheke."

11. "Nok ony kanekhere deyughsihharaonh ne sahondakon. Onenh kady watyakwaghsiharako waahkwadeweyendonh tsisaronkatah, kady nayawenh ne skennen thensathondeke enhtyewenninekenneh."

12. "Nok ony kanekhere deyughsihharaonh desanyatokenh. Onenh kady hone yakwenronh watyakwaghsihharanko, akwah kady ok skennen deghsewenninekenne dendewadatenonghweradon."

13. Onenh are oya, konyennethaghkwen. Nene kadon yuneghrakwah jinesadawen. Niyadeweghniserakeh sanekherenhonh ratikowanenghskwe. Onghwenjakonh niyeskahhaghs; ken-ony rodighskenrakeghdethaghkwe, ken-ony sanheghtyensera, ken-ony saderesera. Akwagh kady ok onekwenghdarihengh thisennekwakenry.

14. Onenh kady yakwenronh wakwanekwenghdarokewanyon jisanakdade, ogh kady nenyawenne seweghniserathagh ne akwah ok skennen then kanakdiyuhake ji enghsitskodake denghsatkaghdonnyonheke.

15. Onenh nene Karenna,

Yondonghs "Aihaigh."

Kayanerenh dcskenonghweronne;
Kheyadawenh deskenonghweronne;
Oyenkondonh deskenonghweronne;
Wakonnyh deskenonghweronne.
Ronkeghsotah rotirighwane,--
Ronkeghsota jiyathondek.

16. Enskat ok enjerennokden nakwah oghnaken nyare enyonghdentyonko kanonghsakonghshon, enyairon.

17. "A-i Raxhottahyh! Onenh kajatthondek onenh enyontsdaren ne yetshiyadare! Ne ji onenh wakarighwakayonne ne sewarighwisahnonghkwe ne kayarenghkowah. Ayawenhenstokenghske daondayakotthondeke."

18. "Na-i Raxhottahyh! Ne kenne iesewenh enyakodenghthe nene noghnaken enyakaonkodaghkwe."

19. "Na-i Raxhottahyh! Onenh nonwa kathonghnonweh dhatkonkoghdaghkwanyon jidenghnonhon nitthatirighwayerathaghkwe."

20. "Na-i Raxbottahyh! Nene ji onenh wakarighwakayonne ne sewarighwisahnonghkwe, ne Kayarenghkowa. Yejisewatkonseraghkwanyon onghwenjakonshon yejisewayadakeron, sewarighwisahnhonkwe ne Kayanerenhkowah. Ne sanekenh ne seweghne aerengh niyenghhenwe enyurighwadatye Kayanerenghkowah."

* * * * *

21. Eghnikonh enyerighwawetharho kenthoh, are enjonderennoden enskat enjerenokden, onenh ethone enyakohetsde onenh are enjondentyonko kanonghsakonghshon, enyairon wahhy:

22. "A-i Raxhotthahyh! Onenh jatthondek kady nonwa jinihhotiyerenh,--orighwakwekonh natehaotiya-doreghtonh, nene roneronh ne enyononghsaghniratston. A-i Raxhotthahyh! nene ronenh: 'Onen nonwa wetewayennendane; wetewennakeraghdanyon; watidewenna-karondonnyon.'"

23. "Onenh are oya eghdeshotiyadoreghdonh, nene ronenh: 'Kenkisenh nenyawenne. Aghsonh thiyenjide-watyenghsaeke, onok enjonkwanckheren.' Nene ronenh: 'Kenkine nenyawenne. Aghsonh denyakokwanentonghsaeke, onok denjontadenakarondako. Nene doka ok yadayakonakarondatye onghwenjakonh niyaonsakahawe, A-i Raxhottahyh,' none ronenh, 'da-edewenhheye onghteh, neok yadayakonakarondatye onghwenjakonh niyaonsakahawe.'"

24. "Onenh are oya eghdeshodiyadoreghtonh, nai Raxhottahyh! Nene ronenh ne enyononghsaghniratston. Nene ronengh: 'Doka onwa kenenyondatyadawenghdate, ne kenkarenyakeghrondonhah ne nayakoghstonde ne nayeghnyasakenradake, ne kenh ne iesewenh, kenkine nenyawenne. Kendenyethirentyonnite kanhonghdakde dewaghsadayenhah."

25. "Onenh are oya eghdejisewayudoreghdonh, nene isewenh: 'Yahhonghdehdeyoyanere nene kenwedewayen, onwa enyeken nonkwaderesera; kadykenh niyakoghswathah, akwekonh nityakawenonhtonh ne kenyoteranentenyonhah. Enyonterenjiok kendonsayedane akwah enyakonewarontye, onok enyerighwanendon oghnikawenhonh ne kendeyerentyonny; katykenh nenyakorane nenyerighwanendon akare onenh enyakodokenghse. Onok na entkaghwadasehhon nakonikonra, onenh are ne eh enjonkwakaronny.'"

26. "Onenh are oya eghdeshotiyadoreghdonh, nene ronenh: 'Kenkine nenyawenne. Endewaghneghdotako skarenhhesekowah, enwadonghwenjadethare eghyendewasenghte tyoghnawatenghjihonh kathonghdeh thienkahhawe; onenh denghnon dentidewaghneghdoten, onenh denghnon yaghnonwendonh thiyaensayeken nonkwateresera.'"

27. "Onenh are oya eghdeshotiyadoreghdonh, nene roneronh ne enyononghsaghniratston. Nene ronenh: 'Onenh wedewaweyennendane; wedewennakeraghdanyon. Doka nonkenh onghwajok onok enjonkwanekheren. Ken kady ne nenyawenne. Kenhendewaghnatatsherodarho ken kanakaryonniha deyunhonghdoyenghdongh yendewanaghsenghde, kennikanaghseshah, ne enyehharako ne kaneka akonikonghkahdeh. Enwadon ok jiyudakenrokde thadenyedane doghkara nentyewenninekenne enjondatenikonghketsko ne enyenikonghkwenghdarake. Onokna enjeyewendane yenjonthahida ne kayanerenghkowa.'"

28. "Onenh kady ise jadakweniyu ken Kanonghsyonny, Dekanawidah, ne deghniwenniyu ne rohhawah Odadsheghte; onenh nene yeshodonnyh Wathadodarho; onenh nene yeshohowah akahenyonh; onare nene yeshodonnyh Kanyadariyu; onenh nene yeshonarase Shadekaronyes; onenh nene onghwa kehhaghsaonhah yejodenaghstahhere kanaghsdajikowah."

* * * * *

29. Onenh jatthondek sewarihwisaanonghkwe Kayarenhkowah. Onenh wakarighwakayonne. Onenh ne oknejoskawayendon. Yetsisewanenyadanyon ne sewariwisaanonghkweh. Yejisewahhawihtonh, yetsisewennitskarahgwanyon; agwah neok ne skaendayendon. Etho yetsisewanonwadaryon. Sewarihwisaanonghkwe yetsisewahhawitonh. Yetsisewatgonseraghkwanyon sewarihwisaanonghkwe, Kayanerenhkowah.

30. Onenh kady jatthondek jadakweniyosaon sewarihwisaanonghkwe:

DEKARIHAOKESH!
Jatthontenyonk!
Jatagweniyosaon,

AYONHWAHTHA!
Jatthontenyonk!
Jatagweniyosaon,

SHATEKARIWATE!
Etho natejonhne!
Sewaterihwakhaonghkwe,
Sewarihwisaanonghkwe.
Kayanerenhkowah.

31. Jatthontenyonk!
Jatagweniyosaon,

SHARENHAOWANE!
Jatthontenyonk!
Jatagweniyosaon,

DEYONNHEHGONH!
Jatthontenyonk!
Jatagweniyosaon,

OGHRENREGOWAH!
Etho natejonhne!
Sewaterihwakhaonghkwe,
Sewarihwisaanonghkwe,
Kayanerenhkowah.

32. Jatthontenyonk!
Jatagweniyosaon,

DEHENNAKARINE!
Jatthontenyonk!
Jatagweniyosaon,

AGHSTAWENSERONTHA!
Jatthontenyonk!
Jatagweniyosaon,

SHOSGOHAROWANE!
Etho natejonhne,
Sewatarihwakhaonghkwe,
Sewarihwisaanonghkwe,
Kayanerenhkowah.

33. Ise seniyatagweniyohkwe,
Jatathawhak.
Senirighwisaanonghkwe,
Kayanerenghkowah.
Ne deseniyenah;
Seninonsyonnitonh.
Onenh katy jatthontenyonk
Jatakweniyosaon,

ODATSEGHTE!
Jatthontenyonk!
Jatakweniyosaon,

KANONHGWENYODON!
Jatthontenyonk!
Jatakweniyosaon,

DEYOHHAGWENTE!
Etho natejonhne!
Sewaterihwakhaonghkwe.
Sewarihwisaanonghkwe,
Kayanerenhkowah.

34. Jatthontenyonk!
Jatakweniyosaon,

SHONONSESE!
Jatthontenyonk!
Jatakweniyosaon,

DAONAHROKENAGH!
Jatthontenyonk!
Jatakweniyosaon.

ATYATONNENHTHA!
Etho natejonhne!
Sewaterihwakhaonghkwe,
Sewarihwisaanonghkwe,
Kayanerenhkowah.

35. Jatthontenyonk!
Jatakweniyosaon,

DEWATAHONHTENYONK!
Jatthontenyonk!
Jatakweniyosaon,

KANIYATAHSHAYONK!
Jatthontenyonk!
Jatakweniyosaon,

ONWATSATONHONH!
Etho natejonhne!
Sewaterihwakhaonghkwe,
Sewarihwisaanonghkwe,
Kayanerenhkowah.

36. Eghyesaotonnihsen:
Onenh jatthontenyonk!
Jatakweniyosaon,

THATOTARHO!
Jatthontenyonk!
Etho ronarasehsen:
Jatakweniyosaon,

ENNESERARENH!
Jatthontenyonk!
Jatakweniyosaon,

DEHATKAHTHOS!
Jatthontenyonk!
Waghontenhnonterontye.
Jatakweniyosaon,

ONYATAJIWAK!
Jatthontenyonk!
Jatakweniyosaon,

AWEKENYADE!
Jatthontenyonk!
Jatakweniyosaon,

DEHAYADKWARAYEN!
Etho natejonhne!

37. Yeshohawak:
Rokwahhokowah.
Etho kakeghrondakwe
Ne kanikonghrashon,

RONONGHWIREGHTONH!
Etho natejonhne!

38. Etho yeshotonnyh,
Tekadarakehne.

KAWENENSERONDON!

HAGHRIRON!
Etho nadehhadihne!

39. Wahhondennonterontye,

RONYENNYENNIH!

SHODAKWARASHONH!

SHAKOKENGHNE!
Etho nadejonhne!

40. Etho niyawenonh,
Karihwakayonh.
Shihonadewiraratye,
Tehhodidarakeh.
Rakowanenh,

RASERHAGHRHONK!
Etho wahhoronghyaronnyon:
Roghskenrakeghdekowah,
Rakowanenh,
Tehhotyatakarorenh,

SKANAWADYH!
Etho natejonhne!

41. Yeshohhawak,

TEKAHENYONK:
Yeshonadadekenah:

JINONTAWERAON!
Etho natejonhne!

42. KADAKWARASONH!

SHOYONWESE!

ATYASERONNE!
Etho natejonhneh!

43. Yeshondadekenah,

TEYORONGHYONKEH!

TEYODHOREGHKONH!

WATHYAWENHETHON!
Etho natejonhne!

44. ATONTARAHERHA!

TESKAHE!
Etho natejonhneh!

45. Yeshotonnyh,

SKANYADARIYO!
Yeshonaraseshen,

SHADEKARONYES!
Etho natejonhneh!

46. SATYENAWAT!
Yeshonaraseshen,

SHAKENJOWANE!
Etho natejonhneh!

47. KANOKARIH!
Yeshonarase,--onwa

NISHARYENEN!
Etho natejonhneh!

48. Onghwa keghaghshonah
Yodenaghstahhere
Kanaghstajikowah.
Yatehhotihohhataghkwen.
Etho ronaraseshen,
Yadehninhohhanonghne:

KANONGHKERIDAWYH!
Yeshonaraseshen,

TEYONINHOKARAWENH!
Etho natejonhneh!

49. Onenh watyonkwentendane
Kanikonrakeh.

ANCIENT RITES OF THE CONDOLING COUNCIL

[English Translation]

THE PRELIMINARY CEREMONY:

CALLED, "AT THE WOOD'S EDGE."

1. Now [Footnote: The paragraphs are not numbered in the original text. The numbers are prefixed in this work merely for convenience of reference.] to-day I have been greatly startled by your voice coming through the forest to this opening. You have come with troubled mind through all obstacles. You kept seeing the places where they met on whom we depended, my offspring. How then can your mind be at ease? You kept seeing the footmarks of our forefathers; and all but perceptible is the smoke where they used to smoke the pipe together. Can then your mind be at ease when you are weeping on your way?

2. Great thanks now, therefore, that you have safely arrived. Now, then, let us smoke the pipe together. Because all around are hostile agencies which are each thinking, "I will frustrate their purpose." Here thorny ways, and here falling trees, and here wild beasts lying in ambush. Either by these you might have perished, my offspring, or, here by floods you might have been destroyed, my offspring, or by the uplifted hatchet in the dark outside the house. Every day these are wasting us; or deadly invisible disease might have destroyed you, my offspring.

3. Great thanks now, therefore, that in safety you have come through the forest. Because lamentable would have been the consequences had you perished by the way, and the startling word had come, "Yonder are lying bodies, yea, and of chiefs!" And they would have thought in dismay, what had happened, my offspring.

4. Our forefathers made the rule, and said, "Here they are to kindle a fire; here, at the edge of the woods, they are to condole with each other in few words." But they have referred thither [Footnote: That is, to the Council House.] all business to be duly completed, as well as for the mutual embrace of condolence. And they said, "Thither shall they be led by the hand, and shall be placed on the principal seat."

5. Now, therefore, you who are our friends of the Wolf clan:

_In John Buck's MS._ _Supposed Meaning._
Ka rhe tyon ni. The broad woods.
Ogh ska wa se ron hon. Grown up to bushes again.
Gea di yo. Beautiful plain.
O nen yo deh. Protruding stone.
De se ro ken. Between two lines.
Te ho di jen ha ra kwen. Two families in a long-house,
Ogh re kyon ny. (Doubtful.) [one at each end.]
Te yo we yen don. Drooping wings.

Such is the extent of the Wolf clan.

6. Now, then, thy children of the two clans of the Tortoise:

Ka ne sa da keh. On the hill side.
Onkwi i ye de. A person standing there.
Weg'h ke rhon. (Doubtful.)
Kah ken doh hon. "
Tho gwen yoh. "
Kah he kwa ke. "

Such is the extent of the Tortoise clan.

7. Now these thy brothers of the Bear clan:

De ya oken. The Forks.
Jo non de seh. It is a high hill.
Ots kwe ra ke ron. Dry branches fallen to the ground.
Ogh na we ron. The springs.

8. Now these have been added lately:

Ka rho wengh ra don. Taken over the woods.
Ka ra ken. White.
De yo he ro. The place of flags (rushes).
De yo swe ken. Outlet of the river.
Ox den ke. To the old place.

Such is the extent of the Bear clan.

These were the clans in ancient times.

9. Thus are written the words of mutual greeting, called "the opening ceremony." Then one will say, "My offspring, now this day we are met together. God has appointed this day. Now, to-day, we are met together, on account of the solemn event which has befallen you. Now into the earth he has been conveyed to whom we have been wont to look. Yea, therefore, in tears let us smoke together."

10. "Now, then, we say, we wipe away the tears, so that in peace you may look about you."

11. "And, further, we suppose there is an obstruction in your ears. Now, then, we remove the obstruction carefully from your hearing, so that we trust you will easily hear the words spoken."

12. "And also we imagine there is an obstruction in your throat. Now, therefore, we say, we remove the obstruction, so that you may speak freely in our mutual greetings."

13. "Now again another thing, my offspring. I have spoken of the solemn event which has befallen you. Every day you are losing your great men. They are being borne into the earth; also the warriors, and also your women, and also your grandchildren; so that in the midst of blood you are sitting."

14. "Now, therefore, we say, we wash off the bloodmarks from your seat, so that it may be for a time that happily the place will be clean where you are seated and looking around you."

* * * * *

15. Now the Hymn,

CALLED "HAIL."

I come again to greet and thank 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.
My forefathers,--what they established,--
My forefathers,--hearken to them!

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

17. "Hail, my grandsires! Now hearken while your grandchildren cry mournfully to you,--because the Great League which you established has grown old. We hope that they may hear."

18. "Hail, my grandsires! You have said that sad will be the fate of those who come in the latter times."

19. "Oh, my grandsires! Even now I may have failed to perform this ceremony in the order in which they were wont to perform it." "Oh, my grandsires! Even now that has become old which you established,--the Great League. You have it as a pillow under your heads in the ground where you are lying,--this Great League which you established; although you said that far away in the future the Great League would endure."

* * * * *

So much is to be said here, and the Hymn is to be sung again, and then he is to go on and walk about in the house again, saying as follows:

"Hail, my grandsires! Now hear, therefore, what they did--all the rules they decided on, which they thought would strengthen the House. Hail, my grandsires! this they said: 'Now we have finished; we have performed the rites; we have put on the horns.'

"Now again another thing they considered, and this they said: 'Perhaps this will happen. Scarcely shall we have arrived at home when a loss will occur again.' They said, 'This, then, shall be done. As soon as he is dead, even then the horns shall be taken off. For if invested with horns he should be borne into the grave,' oh, my grandsires, they said, 'we should perhaps all perish if invested with horns he is conveyed to the grave.'

"Then again another thing they determined, oh my grandsires! 'This,' they said, 'will strengthen the House.' They said, if any one should be murdered and [the body] be hidden away among fallen trees by reason of the neck being white, then you have said, this shall be done. We will place it by the wall in the shade."

25. "Now again you considered and you said: 'It is perhaps not well that we leave this here, lest it should be seen by our grandchildren; for they are troublesome, prying into every crevice. People will be startled at their returning in consternation, and will ask what has happened that this (corpse) is lying here; because they will keep on asking until they find it out. And they will at once be disturbed in mind, and that again will cause us trouble.'"

26. "Now again they decided, and said: 'This shall be done. We will pull up a pine tree--a lofty tree--and will make a hole through the earth-crust, and will drop this thing into a swift current which will carry it out of sight, and then never will our grandchildren see it again.'"

27. "Now again another thing they decided, and thought, this will strengthen the House. They said: 'Now we have finished; we have performed the rites. Perhaps presently it will happen that a loss will occur amongst us. Then this shall be done. We will suspend a pouch upon a pole, and will place in it some mourning wampum--some short strings--to be taken to the place where the loss was suffered. The bearer will enter, and will stand by the hearth, and will speak a few words to comfort those who will be mourning; and then they will be comforted, and will conform to the great law.'"

28. "Now, then, thou wert the principal of this Confederacy, Dekanawidah, with the joint principal, his son, Odadsheghte; and then again _his_ uncle, Wathadodarho; and also again _his_ son, Akahenyonh; and again _his_ uncle, Kanyadariyu; and then again _his_ cousin, Shadekaronyes; and then in later times additions were made to the great edifice."

* * * * *

29. Now listen, ye who established the Great League. Now it has become old. Now there is nothing but wilderness. Ye are in your graves who established it. Ye have taken it with you, and have placed it under you, and there is nothing left but a desert. There ye have taken your intellects with you. What ye established ye have taken with you. Ye have placed under your heads what ye established--the Great League.

30. Now, then, hearken, ye who were rulers and founders: [Footnote: The names in this version are in the orthography of John Buck's MS.]

TEHKARIHHOKEN!
Continue to listen!
Thou who wert ruler,

HAYENWATHA!
Continue to listen!
Thou who wert ruler,

SHADEKARIHWADE!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

31. Continue to listen!
Thou who wert ruler,

SHARENHHOWANE!
Continue to listen!
Thou who wert ruler,

TEHYONHEGHKWEN!
Continue to listen!
Thou who wert ruler,

OWENHEGHKOHNA!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

32. Continue to listen!
Thou who wert ruler,

TEHHENNAGHKARIHNE!
Continue to listen!
Thou who wert ruler,

AGHSTAWENSERONTTHA!
Continue to listen!
Thou who wert ruler,

SHAGHSKOHAROWANE!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

33. Ye two were principals,
Father and son,
Ye two completed the work,
The Great League.
Ye two aided each other,
Ye two founded the House.
Now, therefore, hearken!
Thou who wert ruler,

ODATSEGHDEH!
Continue to listen!
Thou who wert ruler,

KAHNONKWENYAH!
Continue to listen!
Thou who wert ruler,

TEHYOHHAKWENDEH!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

34. Continue to listen!
Thou who wert ruler,

SHONONGHSESEH!
Continue to listen!
Thou who wert ruler,

THONAEGHKENAH!
Continue to listen!
Thou who wert ruler,

HAHTYADONNENTHA!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

35. Continue to listen!
Thou who wert ruler,

TEHWAHTAHONTENYONK!
Continue to listen!
Thou who wert ruler,
KAHNYADAGHSHAYEN!

Continue to listen!
Thou who wert ruler,

HONWATSHADONNEH!
That was the roll of you,
You who were joined in the work,
You who completed the work,
The Great League.

36. These were his uncles:
Now hearken!
Thou who wert ruler,
WATHADOTARHO:
Continue to listen!
These were the cousins:
Thou who wert ruler,

ONEHSEAGHHEN!
Continue to listen!
Thou who wert ruler,

TEHHATKAHDONS!
Continue to listen!
These were as brothers thenceforth:
Thou who wert ruler,

SKANIADAJIWAK:
Continue to listen!
Thou who wert ruler,

AWEAKENYAT!
Continue to listen!
Thou who wert ruler,

TEHAYATKWAYEN!
That was the roll of you!

37. Then his son:
He is the great Wolf.
There were combined
The many minds!

HONONWIREHDONH!
That was the roll of you.

38. These were his uncles,
Of the two clans:

KAWENENSEAGHTONH!

HAHHIHHONH!
That was the roll of them!

39. These were as brothers thenceforth:

HOHYUNHNYENNIH!

SHOTEHGWASEH!

SHAHKOHKENNEH!
This was the roll of you.

40. This befell
In ancient times.
They had their children,
Those the two clans.
He the high chief,

SAHHAHWIH!
This put away the clouds:
He was a war chief;
He was a high chief--
Acting in either office:

SKAHNAHWAHTIH!
This was the roll of you!

41. Then his son,

TAHKAHENHYUNH!
With his brother,

JIHNONTAHWEHHEH.
This was the roll of you!

42. KAHTAHGWAHJIH!

SHONYUNHWESH!

HAHTYAHSENHNEH!
This was the roll of you!

43. Then they who are brothers:

TEHYUHENHYUNHKOH!

TEHYUHTOHWEHGWIH!

TYAWENHHEHTHONH!
This was the roll of you.

44. HAHTONHTAHHEHHAH!
TESHKAHHEA!
This was the roll of you!

45. Then his uncle,

SKAHNYAHTEIHYUH!
With his cousin,

SHAHTEHKAHENHYESH.
This was the roll of you!

46. SAHTYEHNAHWAHT!
With his cousin,
SHAKENHJOHNAH!
This was the roll of you!

47. KAHNOHKAIH!
With his cousin,--then

NISHAHYEHNENHHAH
This was the roll of you!

48. Then, in later times,
They made additions
To the great mansion.
These were at the doorway,
They who were cousins,
These two guarded the doorway:

KANONHKEHIHTAWIH!
With his cousin,

TYUHNINHOHKAWENH
This was the roll of you!

49. Now we are dejected
In our minds.

THE BOOK OF THE YOUNGER NATIONS.

(ONONDAGA DIALECT.)

[Originally presented as one page Onandaga, followed by one page
English translation. This is confusing in electronic texts, so have
changed it here to be the complete Onandaga text followed by the
complete English translation.]

[*** Original used ' ' for syllable breaks and ' ' (two spaces) for word
breaks. Changed to '-' for syllable breaks and a single space for word
breaks.]

1. a. Yo o-nen o-nen wen-ni-sr-te o-nen wa-ge-ho-gar-a-nyat
ne-tha-non-ni-sr-son-tar-yen na-ya-ne o-shon-tar-gon-go-nar
nen-tis-no-war-yen na-ye-ti-na gar-weear-har-tye ne swih-ar-gen-ahr
ne-tho-se hen-ga-ho-gar-a-nyat nen-tha-o-ta-gen-he-tak
ne-tho-har-ten-gar-ton-ji-yar-hon-on nar-ye-en-gwa-wen-ne-kentar
ne-ten-gon-nen-tar-hen na-a-yen-tar.

1. b. Tar onon na-on-gen shis-gis-war-tha-en-ton-tye na
on-gwr-non-sen-shen-tar-qua nar-te-har-yar-ar-qui-nar
nan-gar-wen-ne-srh-ha-yo-ton-har-ye nen-gar-nen-ar-ta
ho-ti-sgen-ar-ga-tar nen-o-ne gar-nen-ar-ti kon-hon-wi-sats nen-o-ni
tar-ga-non-tye na on-quar-sat-har nen-o hon-tar-gen-hi-se-non-tye nen-o
wen-gr-ge go-yar-da-nen-tar-hon nen-tho nr-ta-war ta-har-yar-ar-qui-nar
nen-gar-wen-ne-sar han-yo-ton-hr-tye tar o-nen-ti
tya-quar-wen-ne-gen-har nen-a-shen ne-yar-quar-tar-ta-gen.

1. c. O-nen-ti-a-wen-hen nar-ya-he-yr-genh thar-ne-ho-ti-e-quar-te
nen-on-quar-noh-shen-ta-qua nen-o on-qua-jas-harn-ta-qua
nar-ye-gen-na-ho-nen nar-ye-na te-was-hen nen-ne-gon-hi-war na-tho
na-ho-te-yen-nen-tar-e tar-day-was-shen nen-ne-yo-e-wa
na-ar-wen-ha-yo-dar-ge nen-on-quar-twen-non-ty o-nen en-hen-wa-yar-shon
nen-nat-ho-on-ne-yar-quar-ya-ar nen-a-shen ne-yar-quar-tar-te-ken.

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

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

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

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

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

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

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

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

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

THE BOOK OF THE YOUNGER NATIONS.

(TRANSLATION.)

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

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

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

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

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

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

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

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