The Great Law: Wampum 1 to 65

The Council of the Great Peace, Gayanerakowa1. I am Dekanawidah and with the Five Nations’ Confederate Lords I plant the Tree of Great Peace. I plant it in your territory, Adodarhoh, and the Onondaga Nation, in the territory of you who are Firekeepers.I name the tree the Tree of the Great Long Leaves. Under the shade of this Tree of the Great Peace we spread the soft white feathery down of the globe thistle as seats for you, Adodarhoh, and your cousin Lords.

We place you upon those seats, spread soft with the feathery down of the globe thistle, there beneath the shade of the spreading branches of the Tree of Peace. There shall you sit and watch the Council Fire of the Confederacy of the Five Nations, and all the affairs of the Five Nations shall be transacted at this place before you, Adodarhoh, and your cousin Lords, by the Confederate Lords of the Five Nations.

2. Roots have spread out from the Tree of the Great Peace, one to the north, one to the east, one to the south and one to the west. The name of these roots is The Great White Roots and their nature is Peace and Strength.

If any man or any nation outside the Five Nations shall obey the laws of the Great Peace and make known their disposition to the Lords of the Confederacy, they may trace the Roots to the Tree and if their minds are clean and they are obedient and promise to obey the wishes of the Confederate Council, they shall be welcomed to take shelter beneath the Tree of the Long Leaves.

We place at the top of the Tree of the Long Leaves an Eagle who is able to see afar. If he sees in the distance any evil approaching or any danger threatening he will at once warn the people of the Confederacy.

3. To you Adodarhoh, the Onondaga cousin Lords, I and the other Confederate Lords have entrusted the care-taking and the watching of the Five Nations Council Fire.

When there is any business to be transacted and the Confederate Council is not in session, a messenger shall be dispatched either to Adodarhoh, Hononwirehtonh or Skanawatih, Fire Keepers, or to their War Chiefs with a full statement of the case desired to be considered. Then shall Adodarhoh call his cousin (associate) Lords together and consider whether or not the case is of sufficient importance to demand the attention of the Confederate Council. If so, Adodarhoh shall dispatch messengers to summon all the Confederate Lords to assemble beneath the Tree of the Long Leaves.

When the Lords are assembled the Council Fire shall be kindled, but not with chestnut wood(3), and Adodarhoh shall formally open the Council. Then shall Adodarhoh and his cousin Lords, the Fire Keepers, announce the subject for discussion.

The Smoke of the Confederate Council Fire shall ever ascend and pierce the sky so that other nations who may be allies may see the Council Fire of the Great Peace.

Adodarhoh and his cousin Lords are entrusted with the Keeping of the Council Fire.

4. You, Adodarhoh, and your thirteen cousin Lords, shall faithfully keep the space about the Council Fire clean and you shall allow neither dust nor dirt to accumulate. I lay a Long Wing before you as a broom. As a weapon against a crawling creature I lay a staff with you so that you may thrust it away from the Council Fire. If you fail to cast it out then call the rest of the United Lords to your aid.

5. The Council of the Mohawk shall be divided into three parties as follows: Tekarihoken, Ayonhwhathah and Shadekariwade are the first party; Sharenhowaneh, Deyoenhegwenh and Oghrenghreh-gowah are the second party, and Dehennakrineh, Aghstawenserenthah and Shoskoharowaneh are the third party. The third party is to listen only to the discussion of the first and second parties and if an error is made or the proceeding is irregular they are to call attention to it, and when the case is right and properly decided by the two parties they shall confirm the decision of the two parties and refer the case to the Seneca Lords for their decision. When the Seneca Lords have decided in accord with the Mohawk Lords, the case or question shall be referred to the Cayuga and Oneida Lords on the opposite side of the house.

6. I, Dekanawidah, appoint the Mohawk Lords the heads and the leaders of the Five Nations Confederacy. The Mohawk Lords are the foundation of the Great Peace and it shall, therefore, be against the Great Binding Law to pass measures in the Confederate Council after the Mohawk Lords have protested against them.

No council of the Confederate Lords shall be legal unless all the Mohawk Lords are present.

7. Whenever the Confederate Lords shall assemble for the purpose of holding a council, the Onondaga Lords shall open it by expressing their gratitude to their cousin Lords and greeting them, and they shall make an address and offer thanks to the earth where men dwell, to the streams of water, the pools, the springs and the lakes, to the maize and the fruits, to the medicinal herbs and trees, to the forest trees for their usefulness, to the animals that serve as food and give their pelts for clothing, to the great winds and the lesser winds, to the Thunderers, to the Sun, the mighty warrior, to the moon, to the messengers of the Creator who reveal his wishes and to the Great Creator who dwells in the heavens above, who gives all the things useful to men, and who is the source and the ruler of health and life.

Then shall the Onondaga Lords declare the council open.

The council shall not sit after darkness has set in.

8. The Firekeepers shall formally open and close all councils of the Confederate Lords, and they shall pass upon all matters deliberated upon by the two sides and render their decision.

Every Onondaga Lord (or his deputy) must be present at every Confederate Council and must agree with the majority without unwarrantable dissent, so that a unanimous decision may be rendered.

If Adodarhoh or any of his cousin Lords are absent from a Confederate Council, any other Firekeeper may open and close the Council, but the Firekeepers present may not give any decisions, unless the matter is of small importance.

9. All the business of the Five Nations Confederate Council shall be conducted by the two combined bodies of Confederate Lords. First the question shall be passed upon by the Mohawk and Seneca Lords, then it shall be discussed and passed by the Oneida and Cayuga Lords. Their decisions shall then be referred to the Onondaga Lords, (Fire Keepers) for final judgement.

The same process shall obtain when a question is brought before the council by an individual or a War Chief.

10. In all cases the procedure must be as follows: when the Mohawk and Seneca Lords have unanimously agreed upon a question, they shall report their decision to the Cayuga and Oneida Lords who shall deliberate upon the question and report a unanimous decision to the Mohawk Lords. The Mohawk Lords will then report the standing of the case to the Firekeepers, who shall render a decision as they see fit in case of a disagreement by the two bodies, or confirm the decisions of the two bodies if they are identical. The Fire Keepers shall then report their decision to the Mohawk Lords who shall announce it to the open council.

11. If through any misunderstanding or obstinacy on the part of the Fire Keepers, they render a decision at variance with that of the Two Sides, the Two Sides shall reconsider the matter and if their decisions are jointly the same as before they shall report to the Fire Keepers who are then compelled to confirm their joint decision.

12. When a case comes before the Onondaga Lords (Fire Keepers) for discussion and decision, Adodarho shall introduce the matter to his comrade Lords who shall then discuss it in their two bodies. Every Onondaga Lord except Hononwiretonh shall deliberate and he shall listen only. When a unanimous decision shall have been reached by the two bodies of Fire Keepers, Adodarho shall notify Hononwiretonh of the fact when he shall confirm it. He shall refuse to confirm a decision if it is not unanimously agreed upon by both sides of the Fire Keepers.

13. No Lord shall ask a question of the body of Confederate Lords when they are discussing a case, question or proposition. He may only deliberate in a low tone with the separate body of which he is a member.

14. When the Council of the Five Nation Lords shall convene they shall appoint a speaker for the day. He shall be a Lord of either the Mohawk, Onondaga or Seneca Nation.

The next day the Council shall appoint another speaker, but the first speaker may be reappointed if there is no objection, but a speaker’s term shall not be regarded more than for the day.

15. No individual or foreign nation interested in a case, question or proposition shall have any voice in the Confederate Council except to answer a question put to him or them by the speaker for the Lords.

16. If the conditions which shall arise at any future time call for an addition to or change of this law, the case shall be carefully considered and if a new beam seems necessary or beneficial, the proposed change shall be voted upon and if adopted it shall be called, “Added to the Rafters”.

Rights, Duties and Qualifications of Lords
17. 
A bunch of a certain number of shell (wampum) strings each two spans in length shall be given to each of the female families in which the Lordship titles are vested. The right of bestowing the title shall be hereditary in the family of the females legally possessing the bunch of shell strings and the strings shall be the token that the females of the family have the proprietary right to the Lordship title for all time to come, subject to certain restrictions hereinafter mentioned.

18. If any Confederate Lord neglects or refuses to attend the Confederate Council, the other Lords of the Nation of which he is a member shall require their War Chief to request the female sponsors of the Lord so guilty of defection to demand his attendance of the Council. If he refuses, the women holding the title shall immediately select another candidate for the title. No Lord shall be asked more than once to attend the Confederate Council.

19. If at any time it shall be manifest that a Confederate Lord has not in mind the welfare of the people or disobeys the rules of this Great Law, the men or women of the Confederacy, or both jointly, shall come to the Council and upbraid the erring Lord through his War Chief. If the complaint of the people through the War Chief is not heeded the first time it shall be uttered again and then if no attention is given a third complaint and warning shall be given. If the Lord is contumacious the matter shall go to the council of War Chiefs. The War Chiefs shall then divest the erring Lord of his title by order of the women in whom the title-ship is vested. When the Lord is deposed the women shall notify the Confederate Lords through their War Chief, and the Confederate Lords shall sanction the act. The women will then select another of their sons as a candidate and the Lords shall elect him. Then shall the chosen one be installed by the Installation Ceremony.

When a Lord is to be deposed, his War Chief shall address him as follows:
“So you, __________, disregard and set at naught the warnings of your women relatives. So you fling the warnings over your shoulder to cast them behind you.

“Behold the brightness of the Sun and in the brightness of the Sun’s light I depose you of your title and remove the sacred emblem of your Lordship title. I remove from your brow the deer’s antlers, which was the emblem of your position and token of your nobility. I now depose you and return the antlers to the women whose heritage they are.”
The War Chief shall now address the women of the deposed Lord and say:
“Mothers, as I have now deposed your Lord, I now return to you the emblem and the title of Lordship, therefore repossess them.”
Again addressing himself to the deposed Lord he shall say:
“As I have now deposed and discharged you so you are now no longer Lord. You shall now go your way alone, the rest of the people of the Confederacy will not go with you, for we know not the kind of mind that possesses you. As the Creator has nothing to do with wrong so he will not come to rescue you from the precipice of destruction in which you have cast yourself. You shall never be restored to the position which you once occupied.”
Then shall the War Chief address himself to the Lords of the Nation to which the deposed Lord belongs and say:
“Know you, my Lords, that I have taken the deer’s antlers from the brow of ___________, the emblem of his position and token of his greatness.”
The Lords of the Confederacy shall then have no other alternative than to sanction the discharge of the offending Lord.

20. If a Lord of the Confederacy of the Five Nations should commit murder the other Lords of the Nation shall assemble at the place where the corpse lies and prepare to depose the criminal Lord. If it is impossible to meet at the scene of the crime the Lords shall discuss the matter at the next Council of their Nation and request their War Chief to depose the Lord guilty of crime, to “bury” his women relatives and to transfer the Lordship title to a sister family. The War Chief shall address the Lord guilty of murder and say:
“So you, __________ (giving his name) did kill __________ (naming the slain man), with your own hands! You have committed a grave sin in the eyes of the Creator. Behold the bright light of the Sun, and in the brightness of the Sun’s light I depose you of your title and remove the horns, the sacred emblems of your Lordship title. I remove from your brow the deer’s antlers, which was the emblem of your position and token of your nobility. I now depose you and expel you and you shall depart at once from the territory of the Five Nations Confederacy and nevermore return again. We, the Five Nations Confederacy, moreover, bury your women relatives because the ancient Lordship title was never intended to have any union with bloodshed. Henceforth it shall not be their heritage. By the evil deed that you have done they have forfeited it forever..”
The War Chief shall then hand the title to a sister family and he shall address it and say:
“Our mothers, ____________, listen attentively while I address you on a solemn and important subject. I hereby transfer to you an ancient Lordship title for a great calamity has befallen it in the hands of the family of a former Lord. We trust that you, our mothers, will always guard it, and that you will warn your Lord always to be dutiful and to advise his people to ever live in love, peace and harmony that a great calamity may never happen again.”

21. Certain physical defects in a Confederate Lord make him ineligible to sit in the Confederate Council. Such defects are infancy, idiocy, blindness, deafness, dumbness and impotency. When a Confederate Lord is restricted by any of these condition, a deputy shall be appointed by his sponsors to act for him, but in case of extreme necessity the restricted Lord may exercise his rights.

22. If a Confederate Lord desires to resign his title he shall notify the Lords of the Nation of which he is a member of his intention. If his co-active Lords refuse to accept his resignation he may not resign his title.

A Lord in proposing to resign may recommend any proper candidate which recommendation shall be received by the Lords, but unless confirmed and nominated by the women who hold the title the candidate so named shall not be considered.

23. Any Lord of the Five Nations Confederacy may construct shell strings (or wampum belts) of any size or length as pledges or records of matters of national or international importance.

When it is necessary to dispatch a shell string by a War Chief or other messenger as the token of a summons, the messenger shall recite the contents of the string to the party to whom it is sent. That party shall repeat the message and return the shell string and if there has been a summons he shall make ready for the journey.

Any of the people of the Five Nations may use shells (or wampum) as the record of a pledge, contract or an agreement entered into and the same shall be binding as soon as shell strings shall have been exchanged by both parties.

24. The Lords of the Confederacy of the Five Nations shall be mentors of the people for all time. The thickness of their skin shall be seven spans — which is to say that they shall be proof against anger, offensive actions and criticism. Their hearts shall be full of peace and good will and their minds filled with a yearning for the welfare of the people of the Confederacy. With endless patience they shall carry out their duty and their firmness shall be tempered with a tenderness for their people. Neither anger nor fury shall find lodgement in their minds and all their words and actions shall be marked by calm deliberation.

25. If a Lord of the Confederacy should seek to establish any authority independent of the jurisdiction of the Confederacy of the Great Peace, which is the Five Nations, he shall be warned three times in open council, first by the women relatives, second by the men relatives and finally by the Lords of the Confederacy of the Nation to which he belongs. If the offending Lord is still obdurate he shall be dismissed by the War Chief of his nation for refusing to conform to the laws of the Great Peace. His nation shall then install the candidate nominated by the female name holders of his family.

26. It shall be the duty of all of the Five Nations Confederate Lords, from time to time as occasion demands, to act as mentors and spiritual guides of their people and remind them of their Creator’s will and words. They shall say:
“Hearken, that peace may continue unto future days!
“Always listen to the words of the Great Creator, for he has spoken.
“United people, let not evil find lodging in your minds.
“For the Great Creator has spoken and the cause of Peace shall not become old.
“The cause of peace shall not die if you remember the Great Creator.”
Every Confederate Lord shall speak words such as these to promote peace.

27. All Lords of the Five Nations Confederacy must be honest in all things. They must not idle or gossip, but be men possessing those honorable qualities that make true royaneh. It shall be a serious wrong for anyone to lead a Lord into trivial affairs, for the people must ever hold their Lords high in estimation out of respect to their honorable positions.

28. When a candidate Lord is to be installed he shall furnish four strings of shells (or wampum) one span in length bound together at one end. Such will constitute the evidence of his pledge to the Confederate Lords that he will live according to the constitution of the Great Peace and exercise justice in all affairs.

When the pledge is furnished the Speaker of the Council must hold the shell strings in his hand and address the opposite side of the Council Fire and he shall commence his address saying: “Now behold him. He has now become a Confederate Lord. See how splendid he looks.” An address may then follow. At the end of it he shall send the bunch of shell strings to the opposite side and they shall be received as evidence of the pledge. Then shall the opposite side say:
“We now do crown you with the sacred emblem of the deer’s antlers, the emblem of your Lordship. You shall now become a mentor of the people of the Five Nations. The thickness of your skin shall be seven spans — which is to say that you shall be proof against anger, offensive actions and criticism. Your heart shall be filled with peace and good will and your mind filled with a yearning for the welfare of the people of the Confederacy. With endless patience you shall carry out your duty and your firmness shall be tempered with tenderness for your people. Neither anger nor fury shall find lodgement in your mind and all your words and actions shall be marked with calm deliberation. In all of your deliberations in the Confederate Council, in your efforts at law making, in all your official acts, self interest shall be cast into oblivion. Cast not over your shoulder behind you the warnings of the nephews and nieces should they chide you for any error or wrong you may do, but return to the way of the Great Law which is just and right. Look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations, even those whose faces are yet beneath the surface of the ground — the unborn of the future Nation.”

29. When a Lordship title is to be conferred, the candidate Lord shall furnish the cooked venison, the corn bread and the corn soup, together with other necessary things and the labor for the Conferring of Titles Festival.

30. The Lords of the Confederacy may confer the Lordship title upon a candidate whenever the Great Law is recited, if there be a candidate, for the Great Law speaks all the rules.

31. If a Lord of the Confederacy should become seriously ill and be thought near death, the women who are heirs of his title shall go to his house and lift his crown of deer antlers, the emblem of his Lordship, and place them at one side. If the Creator spares him and he rises from his bed of sickness he may rise with the antlers on his brow.

The following words shall be used to temporarily remove the antlers:
“Now our comrade Lord (or our relative Lord) the time has come when we must approach you in your illness. We remove for a time the deer’s antlers from your brow, we remove the emblem of your Lordship title. The Great Law has decreed that no Lord should end his life with the antlers on his brow. We therefore lay them aside in the room. If the Creator spares you and you recover from your illness you shall rise from your bed with the antlers on your brow as before and you shall resume your duties as Lord of the Confederacy and you may labor again for the Confederate people.”

32. If a Lord of the Confederacy should die while the Council of the Five Nations is in session the Council shall adjourn for ten days. No Confederate Council shall sit within ten days of the death of a Lord of the Confederacy.

If the Three Brothers (the Mohawk, the Onondaga and the Seneca) should lose one of their Lords by death, the Younger Brothers (the Oneida and the Cayuga) shall come to the surviving Lords of the Three Brothers on the tenth day and console them. If the Younger Brothers lose one of their Lords then the Three Brothers shall come to them and console them. And the consolation shall be the reading of the contents of the thirteen shell (wampum) strings of Ayonhwhathah. At the termination of this rite a successor shall be appointed, to be appointed by the women heirs of the Lordship title. If the women are not yet ready to place their nominee before the Lords the Speaker shall say, “Come let us go out.” All shall leave the Council or the place of gathering. The installation shall then wait until such a time as the women are ready. The Speaker shall lead the way from the house by saying, “Let us depart to the edge of the woods and lie in waiting on our bellies.”

When the women title holders shall have chosen one of their sons the Confederate Lords will assemble in two places, the Younger Brothers in one place and the Three Older Brothers in another. The Lords who are to console the mourning Lords shall choose one of their number to sing the Pacification Hymn as they journey to the sorrowing Lords. The singer shall lead the way and the Lords and the people shall follow. When they reach the sorrowing Lords they shall hail the candidate Lord and perform the rite of Conferring the Lordship Title.

33. When a Confederate Lord dies, the surviving relatives shall immediately dispatch a messenger, a member of another clan, to the Lords in another locality. When the runner comes within hailing distance of the locality he shall utter a sad wail, thus: “Kwa-ah, Kwa-ah, Kwa-ah!” The sound shall be repeated three times and then again and again at intervals as many times as the distance may require. When the runner arrives at the settlement the people shall assemble and one must ask him the nature of his sad message. He shall then say, “Let us consider.” Then he shall tell them of the death of the Lord. He shall deliver to them a string of shells (wampum) and say “Here is the testimony, you have heard the message.” He may then return home.

It now becomes the duty of the Lords of the locality to send runners to other localities and each locality shall send other messengers until all Lords are notified. Runners shall travel day and night.

34. If a Lord dies and there is no candidate qualified for the office in the family of the women title holders, the Lords of the Nation shall give the title into the hands of a sister family in the clan until such a time as the original family produces a candidate, when the title shall be restored to the rightful owners.

No Lordship title may be carried into the grave. The Lords of the Confederacy may dispossess a dead Lord of his title even at the grave.


Election of Pine Tree Chiefs
35.
 Should any man of the Nation assist with special ability or show great interest in the affairs of the Nation, if he proves himself wise, honest and worthy of confidence, the Confederate Lords may elect him to a seat with them and he may sit in the Confederate Council. He shall be proclaimed a ‘Pine Tree sprung up for the Nation’ and shall be installed as such at the next assembly for the installation of Lords. Should he ever do anything contrary to the rules of the Great Peace, he may not be deposed from office — no one shall cut him down — but thereafter everyone shall be deaf to his voice and his advice. Should he resign his seat and title no one shall prevent him. A Pine Tree chief has no authority to name a successor nor is his title hereditary.


Names, Duties and Rights of War Chiefs
36.
 The title names of the Chief Confederate Lords’ War Chiefs shall be:

Ayonwaehs, War Chief under Lord Takarihoken (Mohawk)
Kahonwahdironh, War Chief under Lord Odatshedeh (Oneida)
Ayendes, War Chief under Lord Adodarhoh (Onondaga)
Wenenhs, War Chief under Lord Dekaenyonh (Cayuga)
Shoneradowaneh, War Chief under Lord Skanyadariyo (Seneca)

The women heirs of each head Lord’s title shall be the heirs of the War Chief’s title of their respective Lord.

The War Chiefs shall be selected from the eligible sons of the female families holding the head Lordship titles.

37. There shall be one War Chief for each Nation and their duties shall be to carry messages for their Lords and to take up the arms of war in case of emergency. They shall not participate in the proceedings of the Confederate Council but shall watch its progress and in case of an erroneous action by a Lord they shall receive the complaints of the people and convey the warnings of the women to him. The people who wish to convey messages to the Lords in the Confederate Council shall do so through the War Chief of their Nation. It shall ever be his duty to lay the cases, questions and propositions of the people before the Confederate Council.

38. When a War Chief dies another shall be installed by the same rite as that by which a Lord is installed.

39. If a War Chief acts contrary to instructions or against the provisions of the Laws of the Great Peace, doing so in the capacity of his office, he shall be deposed by his women relatives and by his men relatives. Either the women or the men alone or jointly may act in such a case. The women title holders shall then choose another candidate.

40. When the Lords of the Confederacy take occasion to dispatch a messenger in behalf of the Confederate Council, they shall wrap up any matter they may send and instruct the messenger to remember his errand, to turn not aside but to proceed faithfully to his destination and deliver his message according to every instruction.

41. If a message borne by a runner is the warning of an invasion he shall whoop, “Kwa-ah, Kwa-ah,” twice and repeat at short intervals; then again at a longer interval.

If a human being is found dead, the finder shall not touch the body but return home immediately shouting at short intervals, “Koo-weh!”


Clans and Consanguinity
42.
 Among the Five Nations and their posterity there shall be the following original clans: Great Name Bearer, Ancient Name Bearer, Great Bear, Ancient Bear, Turtle, Painted Turtle, Standing Rock, Large Plover, Deer, Pigeon Hawk, Eel, Ball, Opposite-Side-of-the-Hand, and Wild Potatoes. These clans distributed through their respective Nations, shall be the sole owners and holders of the soil of the country and in them is it vested as a birthright.

43. People of the Five Nations members of a certain clan shall recognize every other member of that clan, irrespective of the Nation, as relatives. Men and women, therefore, members of the same clan are forbidden to marry.

44. The lineal descent of the people of the Five Nations shall run in the female line. Women shall be considered the progenitors of the Nation. They shall own the land and the soil. Men and women shall follow the status of the mother.

45. The women heirs of the Confederated Lordship titles shall be called Royaneh (Noble) for all time to come.

46. The women of the Forty Eight (now fifty) Royaneh families shall be the heirs of the Authorized Names for all time to come.

When an infant of the Five Nations is given an Authorized Name at the Midwinter Festival or at the Ripe Corn Festival, one in the cousin-hood of which the infant is a member shall be appointed a speaker. He shall then announce to the opposite cousin-hood the names of the father and the mother of the child together with the clan of the mother. Then the speaker shall announce the child’s name twice. The uncle of the child shall then take the child in his arms and walking up and down the room shall sing: “My head is firm, I am of the Confederacy.” As he sings the opposite cousin-hood shall respond by chanting, “Hyenh, Hyenh, Hyenh, Hyenh,” until the song is ended.

47. If the female heirs of a Confederate Lord’s title become extinct, the title right shall be given by the Lords of the Confederacy to the sister family whom they shall elect and that family shall hold the name and transmit it to their (female) heirs, but they shall not appoint any of their sons as a candidate for a title until all the eligible men of the former family shall have died or otherwise have become ineligible.

48. If all the heirs of a Lordship title become extinct, and all the families in the clan, then the title shall be given by the Lords of the Confederacy to the family in a sister clan whom they shall elect.

49. If any of the Royaneh women, heirs of a title-ship, shall wilfully withhold a Lordship or other title and refuse to bestow it, or if such heirs abandon, forsake or despise their heritage, then shall such women be deemed buried and their family extinct. The title-ship shall then revert to a sister family or clan upon application and complaint. The Lords of the Confederacy shall elect the family or clan which shall in future hold the title.

50. The Royaneh women of the Confederacy heirs of the Lordship titles shall elect two women of their family as cooks for the Lord when the people shall assemble at his house for business or other purposes.

It is not good nor honorable for a Confederate Lord to allow his people whom he has called to go hungry.

51. When a Lord holds a conference in his home, his wife, if she wishes, may prepare the food for the Union Lords who assemble with him. This is an honorable right which she may exercise and an expression of her esteem.

52. The Royaneh women, heirs of the Lordship titles, shall, should it be necessary, correct and admonish the holders of their titles. Those only who attend the Council may do this and those who do not shall not object to what has been said nor strive to undo the action.

53. When the Royaneh women, holders of a Lordship title, select one of their sons as a candidate, they shall select one who is trustworthy, of good character, of honest disposition, one who manages his own affairs, supports his own family, if any, and who has proven a faithful man to his Nation.

54. When a Lordship title becomes vacant through death or other cause, the Royaneh women of the clan in which the title is hereditary shall hold a council and shall choose one from among their sons to fill the office made vacant. Such a candidate shall not be the father of any Confederate Lord. If the choice is unanimous the name is referred to the men relatives of the clan. If they should disapprove it shall be their duty to select a candidate from among their own number. If then the men and women are unable to decide which of the two candidates shall be named, then the matter shall be referred to the Confederate Lords in the Clan. They shall decide which candidate shall be named. If the men and the women agree to a candidate his name shall be referred to the sister clans for confirmation. If the sister clans confirm the choice, they shall refer their action to their Confederate Lords who shall ratify the choice and present it to their cousin Lords, and if the cousin Lords confirm the name then the candidate shall be installed by the proper ceremony for the conferring of Lordship titles.


Official Symbolism
55.
 A large bunch of shell strings, in the making of which the Five Nations Confederate Lords have equally contributed, shall symbolize the completeness of the union and certify the pledge of the nations represented by the Confederate Lords of the Mohawk, the Oneida, the Onondaga, the Cayuga and the Seneca, that all are united and formed into one body or union called the Union of the Great Law, which they have established.

A bunch of shell strings is to be the symbol of the council fire of the Five Nations Confederacy. And the Lord whom the council of Fire Keepers shall appoint to speak for them in opening the council shall hold the strands of shells in his hands when speaking. When he finishes speaking he shall deposit the strings on an elevated place (or pole) so that all the assembled Lords and the people may see it and know that the council is open and in progress.

When the council adjourns the Lord who has been appointed by his comrade Lords to close it shall take the strands of shells in his hands and address the assembled Lords. Thus will the council adjourn until such time and place as appointed by the council. Then shall the shell strings be placed in a place for safekeeping.

Every five years the Five Nations Confederate Lords and the people shall assemble together and shall ask one another if their minds are still in the same spirit of unity for the Great Binding Law and if any of the Five Nations shall not pledge continuance and steadfastness to the pledge of unity then the Great Binding Law shall dissolve.

56. Five strings of shell tied together as one shall represent the Five Nations. Each string shall represent one territory and the whole a completely united territory known as the Five Nations Confederate territory.

57. Five arrows shall be bound together very strong and each arrow shall represent one nation. As the five arrows are strongly bound this shall symbolize the complete union of the nations. Thus are the Five Nations united completely and enfolded together, united into one head, one body and one mind. Therefore they shall labor, legislate and council together for the interest of future generations.

The Lords of the Confederacy shall eat together from one bowl the feast of cooked beaver’s tail. While they are eating they are to use no sharp utensils for if they should they might accidentally cut one another and bloodshed would follow. All measures must be taken to prevent the spilling of blood in any way.

58. There are now the Five Nations Confederate Lords standing with joined hands in a circle. This signifies and provides that should any one of the Confederate Lords leave the council and this Confederacy his crown of deer’s horns, the emblem of his Lordship title, together with his birthright, shall lodge on the arms of the Union Lords whose hands are so joined. He forfeits his title and the crown falls from his brow but it shall remain in the Confederacy.

A further meaning of this is that if any time any one of the Confederate Lords choose to submit to the law of a foreign people he is no longer in but out of the Confederacy, and persons of this class shall be called “They have alienated themselves.” Likewise such persons who submit to laws of foreign nations shall forfeit all birthrights and claims on the Five Nations Confederacy and territory.

You, the Five Nations Confederate Lords, be firm so that if a tree falls on your joined arms it shall not separate or weaken your hold. So shall the strength of the union be preserved.

59. A bunch of wampum shells on strings, three spans of the hand in length, the upper half of the bunch being white and the lower half black, and formed from equal contributions of the men of the Five Nations, shall be a token that the men have combined themselves into one head, one body and one thought, and it shall also symbolize their ratification of the peace pact of the Confederacy, whereby the Lords of the Five Nations have established the Great Peace.

The white portion of the shell strings represent the women and the black portion the men. The black portion, furthermore, is a token of power and authority vested in the men of the Five Nations.

This string of wampum vests the people with the right to correct their erring Lords. In case a part or all the Lords pursue a course not vouched for by the people and heed not the third warning of their women relatives, then the matter shall be taken to the General Council of the women of the Five Nations. If the Lords notified and warned three times fail to heed, then the case falls into the hands of the men of the Five Nations. The War Chiefs shall then, by right of such power and authority, enter the open council to warn the Lord or Lords to return from the wrong course. If the Lords heed the warning they shall say, “we will reply tomorrow.” If then an answer is returned in favor of justice and in accord with this Great Law, then the Lords shall individually pledge themselves again by again furnishing the necessary shells for the pledge. Then shall the War Chief or Chiefs exhort the Lords urging them to be just and true.

Should it happen that the Lords refuse to heed the third warning, then two courses are open: either the men may decide in their council to depose the Lord or Lords or to club them to death with war clubs. Should they in their council decide to take the first course the War Chief shall address the Lord or Lords, saying: “Since you the Lords of the Five Nations have refused to return to the procedure of the Constitution, we now declare your seats vacant, we take off your horns, the token of your Lordship, and others shall be chosen and installed in your seats, therefore vacate your seats.”

Should the men in their council adopt the second course, the War Chief shall order his men to enter the council, to take positions beside the Lords, sitting between them wherever possible. When this is accomplished the War Chief holding in his outstretched hand a bunch of black wampum strings shall say to the erring Lords: “So now, Lords of the Five United Nations, harken to these last words from your men. You have not heeded the warnings of the women relatives, you have not heeded the warnings of the General Council of women and you have not heeded the warnings of the men of the nations, all urging you to return to the right course of action. Since you are determined to resist and to withhold justice from your people there is only one course for us to adopt.” At this point the War Chief shall let drop the bunch of black wampum and the men shall spring to their feet and club the erring Lords to death. Any erring Lord may submit before the War Chief lets fall the black wampum. Then his execution is withheld.

The black wampum here used symbolizes that the power to execute is buried but that it may be raised up again by the men. It is buried but when occasion arises they may pull it up and derive their power and authority to act as here described.

60. A broad dark belt of wampum of thirty-eight rows, having a white heart in the center, on either side of which are two white squares all connected with the heart by white rows of beads shall be the emblem of the unity of the Five Nations.

The first of the squares on the left represents the Mohawk nation and its territory; the second square on the left and the one near the heart, represents the Oneida nation and its territory; the white heart in the middle represents the Onondaga nation and its territory, and it also means that the heart of the Five Nations is single in its loyalty to the Great Peace, that the Great Peace is lodged in the heart (meaning the Onondaga Lords), and that the Council Fire is to burn there for the Five Nations, and further, it means that the authority is given to advance the cause of peace whereby hostile nations out of the Confederacy shall cease warfare; the white square to the right of the heart represents the Cayuga nation and its territory and the fourth and last white square represents the Seneca nation and its territory.

White shall here symbolize that no evil or jealous thoughts shall creep into the minds of the Lords while in Council under the Great Peace. White, the emblem of peace, love, charity and equity surrounds and guards the Five Nations.

61. Should a great calamity threaten the generations rising and living of the Five United Nations, then he who is able to climb to the top of the Tree of the Great Long Leaves may do so. When, then, he reaches the top of the tree he shall look about in all directions, and, should he see that evil things indeed are approaching, then he shall call to the people of the Five United Nations assembled beneath the Tree of the Great Long Leaves and say: “A calamity threatens your happiness.”

Then shall the Lords convene in council and discuss the impending evil.

When all the truths relating to the trouble shall be fully known and found to be truths, then shall the people seek out a Tree of Ka-hon-ka-ah-go-nah, and when they shall find it they shall assemble their heads together and lodge for a time between its roots. Then, their labors being finished, they may hope for happiness for many days after.

62. When the Confederate Council of the Five Nations declares for a reading of the belts of shell calling to mind these laws, they shall provide for the reader a specially made mat woven of the fibers of wild hemp. The mat shall not be used again, for such formality is called the honoring of the importance of the law.

63. Should two sons of opposite sides of the council fire agree in a desire to hear the reciting of the laws of the Great Peace and so refresh their memories in the way ordained by the founder of the Confederacy, they shall notify Adodarho. He then shall consult with five of his co-active Lords and they in turn shall consult with their eight brethren. Then should they decide to accede to the request of the two sons from opposite sides of the Council Fire, Adodarho shall send messengers to notify the Chief Lords of each of the Five Nations. Then they shall despatch their War Chiefs to notify their brother and cousin Lords of the meeting and its time and place.

When all have come and have assembled, Adodarhoh, in conjunction with his cousin Lords, shall appoint one Lord who shall repeat the laws of the Great Peace. Then shall they announce who they have chosen to repeat the laws of the Great Peace to the two sons. Then shall the chosen one repeat the laws of the Great Peace.

64. At the ceremony of the installation of Lords if there is only one expert speaker and singer of the law and the Pacification Hymn to stand at the council fire, then when this speaker and singer has finished addressing one side of the fire he shall go to the opposite side and reply to his own speech and song. He shall thus act for both sides of the fire until the entire ceremony has been completed. Such a speaker and singer shall be termed the “Two Faced” because he speaks and sings for both sides of the fire.

65. I, Dekanawidah, and the Union Lords, now uproot the tallest pine tree and into the cavity thereby made we cast all weapons of war. Into the depths of the earth, down into the deep underearth currents of water flowing to unknown regions we cast all the weapons of strife. We bury them from sight and we plant again the tree. Thus shall the Great Peace be established and hostilities shall no longer be known between the Five Nations but peace to the United People.

poster: Thahoketoteh

 

Dekanawida and the formation of the Great Peace: Part 2

To those of you who are taking the time to read this piece of our oral history, I say Niawen Kowa. This is the story as it was heard in the times of my Great Grandfather, Massey Green. He would have been about thirteen years old when these words were spoken by the Onondaga Chief, John Arthur Gibson. They may not be the words you have heard in the past in your teachings, but they are typed by my hand exactly as they were spoken in 1899. TehonikonratheEnjoy, and now; 

PART TWO 

Now in turn, the other, my third saying, ‘now it is arriving, the Peace’, this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, there will be peace as they
roam about by day and also by night. Now, also, it will become possible for them to assemble in meetings. Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as
though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.

Moreover, and most importantly, one is going to assemble in meetings where it will be announced that all of mankind will repent of their sins, even evil people, and in the future they will be kind to one another, one and all. When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal
things that everybody will live by; these will be the great values among the people.” Then Tekanawita’ said ” Now that I have finished my task I will depart.”

Thereupon the older people said, ” We are accepting the things that we have heard about the Good Message, and the Power and also the Peace.” Thereupon they distributed the corn bread and the meat of the game animals and they shared these
among the whole group, and they feasted, they rejoiced, and they were grateful to Tekanawita’

Thereupon Kah,etehsu,k, and her mother, Kaheto’ktha, and their child Tekanawita’,
returned home, going back to the place they call (?) When they arrived back there, Tekanawita’ said, “Now I will get going and start to build myself a boat. Furthermore, when I have finished my boat, I will depart, and it is toward the east that I will go. Moreover, I want you not to become unhappy when the time comes for me to get ready to leave.” Thereupon Tekanawita’ went all day long. When it got dark, he returned home not carrying anything with him, nor did he say anything, and
then they went to sleep until dawn. Thereupon he departed again, returning home at dusk, he carrying nothing with him, nor saying anything, and they slept till dawn.

Thereupon he departed again, returning at dusk, and again he had nothing with him. That is how it goes: every day he departs, and he always returns when it gets dark; for a long time that is what it was like, and never does he say anything, and it is
the same with his grandmother and also his mother, they never say anything when he arrives at night. After a time Tekanawita’ said, “Now then, I can tell you, grandmother and mother too, that I have now finished it. Therefore at dawn we will leave. Moreover, first we will go to the top of the hill, where I will show you a certain tree, a pine tree, growing on top of the hill; this will be able to tell my
fortune when I am gone. Now that I have finished my boat, I will launch it. Furthermore, you two will help me when we launch the boat. Moreover, you will observe what kind of boat it is that I made here on earth. I alone will use the boat for the length of time that I will travel about where the lakes and also where there are rivers. After my task is completed, my work, then no one may use my boat, for as to that, I shall take it back when I return home from the earth.

” Thereupon Kaheto’ktha and Kah,etehsu,k understood that now, indeed, the time had come for it to happen as foretold in his grandmother’s dream. At dawn the two women prepared a
meal. When they were finished the grandmother Kaheto’ktha, said, “Now, indeed, we have finished, and we will all eat. Truly, we do not know whether this is the last time all of us will eat together. Now, indeed, the time has come that the man told
about and which was revealed from within his dream.” Thereupon they ate. When they finished the meal, Kah,etehsu,k said, “I love you my child, Tekanawita’. Now indeed the time has come for us to part. As to that, we do not know whether in the future, in days to come, we will ever see each other again.’

Thereupon Tekanawita’ said “Now moreover, we will leave to go to the top of the hill, where the living tree stands, the great pine.” Then they departed. When they arrived there, they ascended to the top of the hill. When they got to the top of the
hill, they stopped. Thereupon Tekanawita’ said, “This living tree is able to tell our fortune. Now, indeed, the time has come for my work to begin. So now I will leave, going toward the east. Moreover, once I have departed, you should notch this living tree. Thereupon sweet sap will appear, and you two will eat it; and this is what you will think, ‘we are in luck, ‘ for all is peaceful as I pass the long road of my work. Moreover, this is what will happen if you notch the tree and blood
begins to spill: Thereupon you will know at once that something has spoiled our good fortune.

If just so it should happen, that blood should begin to spill from this living tree, that is, if something should spoil my good fortune, and my blood should
begin to spill, then here on earth we may not see each other again. I, moreover, I will be the first to notch it, you two will watch out for what is to happen…and when it becomes necessary to you, it will inform you two. After you notch it, and
sweet sap flows, you will realize that my luck is good, you know, but if blood flows, you will know that my luck is bad.” Thereupon he said, I myself, will be the first to notch it, and you two will watch to see what is to happen, what kind of luck is to be mine.” When he notched it sap flowed, and he said, “I will have good luck when I travel.

Thereafter they ate the sweet sap which resembled honey. Thereupon Tekanawita’ said, ” Now you two saw that it is able to tell what kind of
luck is to be mine.” Now after Tekanawita’ hit the growing tree with his stone axe, sap flowed from it. And they, eating it, found that it was sweet like honey.

Thereupon Tekanawita’ said, “Now you are looking at how it is to be in the future, for a number of days to come, for it is able to inform you about the state of my affairs, however many times you look at it.

So now we will depart, going to the place where the boat I have completed lies. This, presently, is what you will see: The kind of boat I will launch when I take off for the other side of the lake.” Thereafter Tekanawita’ said “Now, indeed
we’ll depart,” and they left, Tekanawita’ walking in front of them, and they following him, his grandmother and his mother; and they followed a path until, it seems suddenly, they saw a rock ledge at the top of the hill where they arrived.
Thereupon Tekanawita’ stopped, saying, “Now we have arrived here where it is located, my boat.” Thereupon he showed it to them, and they saw a stone boat and paddles of stone. Thereupon Tekanawita’ turned it right side up, the boat.

Thereupon he said, “Examine it, and you will know what kind of boat I have made, here on earth.” Thereupon Kahetoktha said and Kah,etehsu,k examined it, and were surprised at the kind of boat it was. Thereupon Kah,etehsu,k said “I love you, my child, but what are you doing in launching a stone boat, for surely, indeed, it will sink beneath the water’s surface, the boat?” Thereupon Tekanawita’ said “If it is true that it will sink, my boat, then I also may not survive nor can my work go forward here on earth.” Thereupon Tekanawita’ said, “Now, indeed, you two will help me as we
drag the boat; then, into the water, we will launch it, and you will watch as I get in. You, moreover, will be the first to see this surprising accomplishment, and it is you who are to be the witnesses as I take this step.” Thereupon he said “Now, then, lets pull the boat.” Thereupon his grandmother and his mother and Tekanawita’
pulled the boat, and then they launched it on the water.

Thereupon he shook hands with his grandmother and his mother and he said, “Don’t become unhappy now that we are separating. Furthermore, don’t ever forget how it began, this matter, and also
what happened concerning my mission, For it is you who witnessed my departure today.” Thereupon he got into the boat and disconnected it. Thereupon his grandmother and his mother watched it depart, Tekanawita’s boat, with him in it; he was in the boat, paddling swiftly when it left, and in a short time it actually disappeared as he was paddling along, Tekanawita’.

Thereupon the two women turned back; then they went home, arriving back at the place where they had their shelter. Thereupon Kahetoktha said, “Now, indeed, he has departed, Tekanawita’. So now we two will go home, returning to the village to recount what has happened; and this, probably, is it: It is right for us to tell the elders and the people, even the children, everybody we will tell about the things that happened and also what he has foretold us about what is to happen in future days to come; and also about what we ourselves observed: how he showed us, one might
say, astonishing matters; and they will know the whole story, for we will tell everything he spoke of, Tekanawita’ he who has now departed.”

Thereupon Kahetoktha and Kahetehsuk went home, going back to the village, and arriving back there, they went to the place where he had his house, the leading chief, whom they told everything they had seen, the great words and what Tekanawita’
had predicted, as well as that he had now departed. This is what the chief did, at the village he gathered all the people together. Thereupon he spoke to the group about what they had told him, Kahetoktha and Kahetehsuk, “These are the amazing events that took place, and they saw them, that is, they witnessed what he has
predicted, Tekanawita’ and this story will continue on, it will proceed, now that he has departed, going east toward the sunrise.”

Thereupon the chief at the village said, ” Now, indeed, we are informed that he has set out, Tekanawita’ then, just so we were informed of his predictions. First, that on the hill, at the top of the
hill, there is a living tree, a great pine tree, and this can tell whether his fortune will be good, and in that event sweet sap will flow, which is a sign of his
work proceeding, and also in the event that blood will flow, it is a sign of this, that his luck will become bad and that hey will not function, the Good Message, Power and the Peace. Thereupon I desire that everyone in the group, the elders, and
also the children, that we all wish his good luck, and this especially: we should not forget the message, which is now concluded; we have heard what he has said, Tekanawita’. Now this, therefore is what I am saying to you, to the whole group, the
elders as well as the young people, don’t forget the words he has spoken in front of the children and us who are the elders.

This is where they should rest, his words, in the bottom of our hearts, so that, whatever ones age, one will keep remembering the story that he himself, Tekanawita’ , has told.” Thereafter the children repeated it, reminding themselves of what he had said in front of them.

This, moreover, is what happened when he crossed over, Tekanawita’: There was a mans camp near the lake where resided a husband and wife and their family who had come from Kanye’ke, and the reason for their departure had been their killing one another by scalping, which was why they had left that vicinity, moving their camp a distance toward the west into the bush near a lake, where they had erected their shelter and where they had settled down with their family. Shortly thereafter the man went out to dip water at the lake shore.

This one, when he had dipped, climbed back up the
bank, rested, and then, looking in the direction of the lake, he saw something coming in the direction of and proceeding towards the lake shore to the place where he stood. It came along swiftly and soon he realized that it was a man coming along
propelling a boat. In a very short while after landing, the man disembarked, pulled the boat out of the water, and then the man who had been standing there looked at him, the man pulling his boat out of the water, and the man who had been standing there saw the stone canoe, which was the boat he had propelled, that one, the man
who was arriving.

Then he came to the place where he was standing, the one who had been resting, the one who had gone to dip water, they gave thanks and greeted each other, and then he began speaking, as soon as he arrived, saying, Now we are seeing each other, we who are strangers, just now being the first time I am seeing you.

Thereupon the one who had been resting there said,” It is true, this is the first time we are meeting, we who are strangers, this is the first time I have seen you, and I don’t know you, where, then, did you come from, and what is your name?”

Thereupon he began to speak, he who had just arrived, saying “I have come from a village of kindred people and my name is Tekanawita’. Now, then, I will ask you where in fact, you have come from and what your name is? ” Thereupon the man said, “Indeed, it is Kanye’ke we come from, my family and I, we having just now fled our shelter at the village because too much warfare was going on. This, in particular: they have been scalping one another by day and by night, and they are in the process of massacring one another, and the reason I am here is for us to survive; as for me, indeed, my name is Thoihwayei’.”

Thereupon Tekanawita said, “Now I understand who you are. Now, moreover, I will tell you that it is you I chose, for you to be the first person I meet. So now I will tell you what you should do. As to that, you should now return home at once, and
without delay go back to the settlement. And this, when you arrive back there, go straightaway to the place where he has his house, the leading man of the village, or I should say, the chief, and this is what you will tell him, indeed, you will say,
‘It is arriving, the Good Message, and next this: the Power, and next this: the Peace.’

Moreover, what will happens that he will ask you, ‘Who is it, then, who has told you about this?’ And you will say, ‘Tekanawita’.’ If he says, ‘Where did you see him?’, you will say, ‘At the lake shore, and in fact, he is coming and will be arriving soon in this village.’ Thereupon you [all] will hear everything, that is, he himself will reply to everything.

“Now you shall hear what you should do when you go to tell the chief. As to that, in this direction, here, there are located two groups; these are dangerous, so I will halt their evil and sinful activities which go on by day and by night to the extent that both are dangerous, and I will end it as soon as possible. Thereupon peace will take hold among the inhabitants. Moreover, when I have completed this task, then I will go to Kanye’ke.” Thereupon Tekanawita’ said, “Now, then, you go back, go straight to the village.”

Thereupon Thoihwayei’ returned home, arrived at their shelter, and said, “I saw a man, we conversed, and this is what he commissioned me to do: to go to tell about it to the chief, saying, ‘They say that now it is arriving, the Good Message, and,
next, the Power, and next, the Peace’.”

Thereupon Thoihwayei’ went back, returning straight to the village where the chief had his house, and arriving there said, “I have a message along that is directed especially to you, and this is what the man has commissioned me to tell you: ‘It is now arriving, the Good Message, and the
Power, and the Peace’. Then the chief said, “Who sent you to tell me the message you have along?” Thereupon Thoihwayei’ said, “This, indeed is what happened: at dawn I went to dip water at the lake. And when I finished dipping I went back up to the
bank, stood on top of the bank, and looking towards the lake I saw a boat coming; a man was in it, paddling along rapidly, straight to the place where I stood.

After a short time he landed, tied his boat to the bank, and then got out from inside the boat; I looked at the boat, and it was made of white stone, the boat was. Thereupon the man said, ‘Where did you come from?’ and I said, ‘It is close by, our shelter, we having fled, my family and I, for the reason that there is to much danger to my
life. In fact as matters stand, every single day and every night they massacre each other, and this is the reason why we traveled elsewhere, my family and I, for me to save them so that one may survive for a few more days.’ Thereupon the man began to
speak, saying, ‘Now go back home; they are arriving there, the Good Message, and the
Power, and the Peace.’

Thereupon I said, ‘Where did you come from, who are you and what is your name? ‘ [?] he said, I am coming from the west [and] east is the direction I am going towards; as to my name, what they say is Tekanawita’.’ Moreover, he sent me to tell you that he is coming, and that he will arrive here
before long. This actually, is what he told me, that towards the south there are two dangerous groups, and in this direction he took, Tekanawita’.”

After Tekanawita’ had departed in that direction he came to a house belonging to a cannibal who had his house there. Then Tekanawita’ went close to the house. Then, when he saw the man coming out, departing, sliding down the hill to the river, and
dipping water, thereupon Tekanawita’ hurriedly climbed onto the house to the place where there was a chimney for the smoke to escape; he lay down on his stomach and looking into the house he saw that the task of breaking up meat and piling it up had been completed. Then the man returned, and he was carrying a drum of water in it.

Thereupon he poured it into a vessel, put meat into the liquid, when he saw, from inside the vessel, a man looking out. Thereupon he moved away without removing the meat, and sat down again on the long bench, for it was a surprise to him, seeing the man in the vessel. Thereupon he thought, “Let me look again”. Thereupon he, Tekanawita’, looked again from above where the smoke hole was, again causing a reflection in the vessel, and then the man, standing up again, went to where the
vessel sat, looked into the vessel again, saw the man looking out, and he was handsome, he having a nice face.

Thereupon the man moved away again and he sat down again on the long bench, and then he bowed his head, pondering and thinking, “I am exceedingly handsome and I have a nice face; it is probably not right, my habit of eating humans. So I will now stop, from now on I ought not kill humans anymore.”
Thereupon he stood again, went to where the vessel sat, picked up the vessel with meat in it, and then he went out, sliding straight down the slope beside the river and near uprooted tree he poured out the vessel full of meat.

Meanwhile Tekanawita’ hurriedly climbed down again from on top of the house, and went to where he had gone, the man carrying the vessel containing human flesh. Just then, he having ascended the top of the hill, the one holding the vessel, the two met. Thereupon they both stopped, and the man said, “We two are meeting; where do you come from? We are strangers; what is your name?”

Thereupon he began to speak, saying, “Really, it is true, we are strangers; it is the first time we have met. Now moreover, I will tell you that the place I came from is the other side of the lake, and as to me, my name, Indeed, is Tekanawita’.” Thereupon he said, “I will ask you what that is, that vessel you are holding?” and the man said, “It is surprising what happened: I was just about to take my meat out of the liquid to make a meal of it, when I examined it to see whether, indeed, it was done. And this: When I stood up next to the vessel, I looked into the vessel and I saw a man looking out. Now then, I went back to the long bench and sat down again and then I felt astonished at what
was happening, for never had I looked and seen that kind of thing. Thereupon I thought, I will repeat it and look again into the vessel.’ Thereupon I stood again and moved over next to the vessel, and I stood looking where the meat was cooking in
the vessel, and I saw the man looking out again; he was handsome, very handsome.

Thereupon I unhooked the vessel, and placed it beside the fire. Then I sat down again on the bench, pondering and thought, ‘It is an amazing thing that I, indeed, am handsome, very handsome.’ Thereupon I decided, ‘Now I will stop eating humans, and now I will stop killing people.’ Thereupon I again stood up, picked up the vessel, came out of the house and went near the hill to a tree that had uprooted itself; there I poured out the human flesh; so now I am stopping that work of mine. Only this, the vessel, that is what will remain, and I will use it for cooking meals.”

Thereupon Tekanawita’ said, “Now I understand everything; so now you will return, going to the village to tell your people, ‘Now it is arriving, the Good Message, also the Power, and also the Peace.’ Now indeed you have ended your killing of
humans.” That, moreover, is how it will happen; kindred people will stop massacring and scalping one another. As to that, it will stop now; from now on it will come about that everyone will be related, members of all of the different nations. So go
back now, take note of these matters, and accept the Good Message, and the Power, and the Peace. I also will depart now, I will go to the place where here, you share food with them; indeed, repeatedly, when they finish eating, they go on to kill people, and also to scalp them. And when these warriors return, they stop here again, and again you feed them, doing so repeatedly, and you help both sides, those living to the west and to the east. So now you will stop; now, indeed, it is coming, the Good Message, also the Power, and also the Peace. Now, moreover, you will depart
and towards the east that is where you will go. On the third day, indeed, you will become a peace chief and a leader for the Good Message, the Power, and the Peace. There, moreover, you will arrive, at the place where they will assemble, the chiefs; and you will all cooperate in working on the Great Law, so that all the people will survive, because now everyone will become related; now there will be peace in days and nights to come; and it will stop, the bloodshed among human beings here on earth. Moreover, we two will meet again there at the place where they will assemble,
where a number of nations will unite by accepting the Good Message, the Power, and the Peace.” Thereupon Tsikuhsahse’ said, “I accept the various words you have said to me. It will happen that I will go to the place where we will all meet again on
the third day.”

Then Tekanawita’ said, Now, then, I will pass on, going to Kanye’ke where they are expecting my arrival.” Thereupon Tekanawita’ left, getting back to where he had his boat next to the lake. Then he departed. Moreover, when he got to the vicinity of
the village, there, near the river, he kindled a fire. Thus at dawn they saw smoke rising near the river. Thereupon the chief said, ” You two investigate who kindled the fire causing smoke to rise near the river, and if you see the man, bring him back, saying, ‘The chief commissioned us to summon you back with us.’ Indeed, now he is arriving, the one who sent word that he is coming; maybe this time it is the man who is arriving.” Thereupon the two departed, going to where the smoke had risen
near the river, and arriving they saw the man sitting next to the fire, and they said, “He sent us along, the chief, we have come to fetch you and take you back to where he has his house, the chief, there where the village lies.’ Thereupon
Tekanawita’ said “That is how it shall happen. Very well, let’s go.”

Thereupon that’s where they went, to the place where the chief had his house, and they arrived there. Thereupon the chief said, “It was I who sent them there to summon you, thinking perhaps this time it is you whom we have been expecting,
Tekanawita’, who sent the message that he is coming; for a long time we have been expecting you.” Thereupon Tekanawita’ said “Indeed, it is I, I have now arrived.” Then the chief said, “I will notify the Great Warrior and his deputy; we will all
assemble as a group, we will have a meeting, and you will wait until we are ready”
Then Tekanawita’ said “I accept the way in which you are planning it; I will wait until you are ready.”

Thereupon the chief sent his message to them, the Great Warrior and his deputy, for the two of them at once to spread the news among all the people, to come together at the chiefs house, for now he has arrived, the man whose name is Tekanawita’.
Thereupon they were informed, and immediately the two spread the news among all the people to assemble at the chief’s house, and the news spread immediately, that now he had arrived, Tekanawita’, and all of the people wanted to see the man, the one who had sent a message that he was coming. Then everybody, men and women and infants and children, they all assembled at the chosen place. And this: when all were ready,
the chief stood up, saying, Now we are ready. So now you will proceed with the matter; now you will reveal the matter you have along.”

Then Tekanawita’ stood up, saying, “I, indeed, am arriving with the Good Message and the Power and the Peace; now it will cease, the warfare and the scalping and the shedding of human blood. This, actually, is how it is on earth: there are pools and
streams of human blood. And this will now cease. This, too: you are the first whose village I am visiting with this message you are hearing now.

Thereupon the chief and the Great Warrior and his deputy conversed in whispers, deciding that they would ask what was the meaning of the three words. Thereupon he stood up, the chief, saying, “We have heard you report the message you are bringing, and we want to ask you about the three words: first, what does ‘Good Message’ mean; secondly, what is ‘Power’, and thirdly, what does it mean ‘Peace is now arriving?’ ”

Then Tekanawita’ stood up in front of the whole group and said, “You shall listen well, for you wanted to ask questions so as to understand what it means, Good Message’; t his is what it means: people respect each other as though they are one
person; also everybody is related among the various nations, so that now they will stop, the sins and activities of evil people; now everyone will repent, the old people and the young people; now everyone will respect one another among the
nations; and just this is what will operate again, the good, and that is what the ‘Good Message’ means.

Secondly, this is what ‘Power’ means: all of the Nations will unite all their affairs, and the group of several nations will become just a single one, and their power is that they shall join hands. This moreover, will be the basis upon which they will survive as a group, forming a single family, similar to being one person having one head and one life, surrounded by the Good Message. This is how peace will come about among all the nations, and power will arise for families to continue from here on in.

Thirdly, this is what ‘Peace’ means: now it will stop, the massacre of humans and the scalping and bloodletting among themselves, specifically, among the people of various nations. Now to that, it will end, the human slaughter, because the Great
Spirit never planned for humans to hurt one another nor to slaughter one another. So now it will end, the warpath, and everywhere it will become peaceful; the different nations’ villages are as neighbours and as to the localized families and
their children, what will happen is that they all will be very close relatives; and it will come to pass that they will become just like one family which will
encompass every nation and every language. And this: when everyone can travel from village to village, then it will end, the danger and the terror, and everything will be peaceful, and they will rejoice by day and by night as the family continues
on. There being no end to peace that is what it means, the Great Law of Peace, and everyone will be united; now I am finished.”

Thereupon the Great Warrior stood up, saying, “Now we have heard Tekanawita’ explain
to us the three words he mentioned, and to me, this is what I personally am questioning:

What will happen if we accept the Good Message and the Power and the Peace, and the other tribes do not accept it? Subsequently this could happen: perhaps they will come to massacre us. Hence this is what I personally would say to this man who has
arrived, Tekanawita’, whatever the message he has along which now he has finished delivering to us, moreover, this is it: I might believe it, if he were able to climb that tree growing over there beside the river, on the high bank, and if when he sits
on the top of the tree, subsequently we were to cut down the tree, which would get knocked down in the direction of the river, now if this man has arrived, Tekanawita’ were to pass the test, surviving until dawn tomorrow, then I will immediately accept whatever message he has brought along.” Thereupon the deputy to the Great Warrior stood up saying, “I will tell you this; I will affirm what he said, the Great Warrior, to the full extent. If he is able, this man, to climb up and perch on top of the tree, and then we cut the tree which will topple into the river, and if this man will pass this test, If we see him the next morning, then I will accept and believe the message he has brought along.”

Thereupon he sat down again, the deputy of the Great Warrior and the chief stood up and said, “I rejoice that he has arrived, Tekanawita’, and that he has finished telling everything, explaining to us the happens of the Good Message which he has
along as well as the Power and the Peace. Moreover, now that I have heard everything, Tekanawita having completed his account, I now therefore accept the Good Message and the Power and the Peace; as they say, my people and also my
grandchildren, that is, the ongoing family, will carry on from here on into the future.” Thereupon the chief sat down again.

Thereafter Tekanawita’ stood up and said, “First I will respond to the questions of the chief, to what he said, for now it is beginning, that is, the action of the Good Message because indeed, Hayehwatha’ (the second Mohawk Title of the League Chiefs)
is accepting it. This moreover is how it is happening, because it kept you awake as it was arriving, the Good Message, and this especially, the Power and the Peace, consequently, this is now your name and they will use it to address you:
Hayehwatha’, and all of the people will live by it, your name, and it will help them in succeeding generations to say Hayehwatha’.”

Thereupon Tekanawita’ said ” Now then, I will respond to all the words spoken by the Great Warrior and his deputy for they want me to climb the tree growing at the top of the bank beside the river. Thereupon they will cut the tree so that it will go down into the river, and if I pass the test and survive until tomorrow, then they will accept the Good Message, the Great Warriors. Moreover, I agree to it, that this is how it shall happen.”

Thereupon the whole group said, “That is just what we want, for the truth to emerge.” Thereupon Tekanawita’ said, “Now just that is what I also am prepared for, that I should climb the tree growing there, I sitting down on top of the tree, and
then everyone will observe what is to happen.”

Thereupon the Great Warrior said, “Now we are ready to go to where the tree is growing.”

Thereupon they departed, the whole group, and arrived at the growing tree. Then the Great Warrior said, “This is it, this growing tree; you will climb it and when you sit down on top of the tree , you will look down at the river. Thereupon we will chop into it, cutting down the tree which will drop down to the river. Moreover, they will watch, the whole crowd, to see whether you pass the test and survive until tomorrow. Then we will respond to the message you delivered to us.”

Thereupon Tekanawita’ said “Now, then, I will climb up.” Thereupon he went towards the growing tree. Thereupon he climbed it, sitting down there on the top of the tree while a large crowd watched as witnesses as they chopped into it. The growing tree, cutting the tree which went down towards the river, and into the depth went the branches; he disappeared underneath the water’s surface, Tekanawita’ did, and nowhere did they see him again. Thereupon the Great Warrior said, “Now, indeed, it is coming to pass that we do not see Tekanawita’ anywhere. So now we will go home to
wait until tomorrow, just in case, indeed, he should reappear.”

(To be continued)

poster: Thahoketoteh