to the ‘two mountains’ near which the original town stood. After these towns were destroyed by the French, in 1666, their people removed to the north side of the river,–those of the lower town retreating a few miles up the stream to the rapids; and then for a hundred years this was generally known Caughnawaga (_Kahnawake_) “At the Rapids.” The Middle or Second Castle was called Gandagaro in 1670, Kanagiro in 1744, etc. The third appears to have retained its old name in all positions.”
“When the Oneidas were first known they occupied a position on the headwaters of the Oneida inlet, and afterward gradually drew northward toward the lake. Their great town was usually called by the name of the tribe, as Onneiot, Onoyut, etc. One site, occupied about 1700, was called and known generally as Kanowaroghare, said to signify ‘a head on a pole.'”
“The Onondagas, first known in 1615, occupied several sites, from a point south of the east end of Oneida lake, where they were when first known, to the Onondaga valley; but in all cases the chief town, when named, was called Onondaga, from the name of the tribe. Their great village in the Onondaga valley, according to Zeisberger, was known in 1750 as Tagochsanagecht, but this was a form derived from the name of the Onondagas as used in council. In all ages this chief town, wherever located, had other minor towns within from two to five miles, but they are rarely named. The great town was also divided into districts, one for each clan, each of which must have been known by the clan name, but this is seldom referred to. This rule held good also in all the large towns. A ‘Bear village’ was not occupied exclusively by members of the Bear clan; but these predominated and exercised authority.”
“The Cayugas in 1656 occupied three villages,–Onnontare, on a hill near the Canandaigua river,–Thiohero, near the foot of Cayuga lake (‘By the Marsh,’ or, ‘Where the Rushes are’),–and a third, which generally took the name of the tribe, Cayuga, but was occasionally divided into three districts, like the other large towns.”
“The Senecas, when visited by the Jesuits, occupied two great towns, and several minor villages. The eastern of the two towns, near Victor, was called Gandougarae. The western, on Honcoye creek, nearly always, in all localities, took the name of the stream, which signifies ‘bending.’ It is said that when the League was first formed, it was agreed that the two great Seneca towns should be called by the names of two principal sachems; but I am unable to find that this was carried out in practice. In La Hontan’s narrative of the De Nonville expedition, the great western town was separated into two parts, Thegaronhies and Danoncaritowi, which were the names of two important chiefs; while De Nonville’s and other accounts describe it as Totiakton, ‘at the bend.’ This discrepancy, however, is found in all cases where the several towns are mentioned, as it was quite common to speak of them by the name of the principal chief. Thus, Cayuga in 1750 was called Tagayu, from Togahayu, the well-known chief sachem; Onondaga was called Canasatago’s town, etc.”
The frequent changes in the positions and names of Indian towns, thus well explained and exemplified, will account; for the fact that so few of the ancient names in the list which the tenacious memories of the record-keepers retained have come down in actual use to modern times. The well-known landmark of the Oneida stone seems to have preserved the name of the town,–_Onenyute,_ “the projecting rock,”–from which the nation derived its usual designation. _Deserokenh_, or, as the Jesuit missionaries wrote it, _Techiroguen_, was situated near the outlet of the Oneida lake, at the point where the great northern trail crossed this outlet. A village of some importance is likely to have been always found at or near that locality. The same may be said of _Deyuhhero,_ or _Tiohero,_ where the main trail which united all the cantons crossed the river outlet of Lake Cayuga.
In other cases, though the identity of names is clear, that of the localities is more doubtful. The _Kaneghsadakeh_ of the list, the “Hill-side town,” may be the _Kanasadaga_ of the Senecas; but, as General Clark remarks, the name might have been applied to any town on the side of a mountain. In like manner _Deyughsweken_ (or _Deyohsweken_), which is said to mean “flowing out,” may have been the town from which the Oswego river took its name, or a town at the mouth of any other river; and _Deyaokenh,_ “the Forks,” may have been Tioga, or any other village at the junction of two streams. _Fonondese_ (“it is a high hill”) is perhaps the same name as Onontare, which in Charlevoix’s map appears as Onnontatacet; [Footnote: See _”Early Chapters of Cayuga History,”_ p. 48.] but the name may well have been a common one. A few other apparent coincidences might be pointed out; but of most of the towns in the list we can only say that no trace remains in name or known locality, and that in some cases even the meaning of the names has ceased to be remembered. General Clark sums up his conclusions on this point in the following words: “They appear to belong to a remote–I may say a very remote–age, and not to be referred to any particular known localities; and this, as it appears to me, is more to the credit of the manuscript as an archaic work.”
NOTE F.
THE PRE-ARYAN RACE IN EUROPE AND AMERICA.
[The following is the concluding portion of an essay on “Indian Migrations, as evidenced by Language,” which was read at the Montreal meeting of the American Association for the Advancement of Science, in August, 1882, and published in the “American Antiquarian” for January and April, 1883. As the views set forth in this extract have a bearing on the subjects discussed in the present work, the author takes the opportunity of reproducing them here for the consideration of its readers.]
It will be noticed that the evidence of language, and to some extent that of tradition, leads to the conclusion that the course of migration of the Indian tribes has been from the Atlantic coast westward and southward. The Huron-Iroquois tribes had their pristine seat on the lower St. Lawrence. The traditions of the Algonkins seem to point to Hudson’s Bay and the coast of Labrador. The Dakota stock had its oldest branch east of the Alleghenies, and possibly (if the Catawba nation shall be proved to be of that stock), on the Carolina coast. Philologists are well aware that there is nothing in the language of the American Indians to favor the conjecture (for it is nothing else) which derives the race from eastern Asia. But in western Europe one community is known to exist, speaking a language which in its general structure manifests a near likeness to the Indian tongues. Alone of all the races of the old continent the Basques or Euskarians of northern Spain and southwestern France have a speech of that highly complex and polysynthetic character which distinguishes the American languages. There is not, indeed, any such positive similarity, in words or grammar, as would prove a direct affiliation. The likeness is merely in the general cast and mould of speech; but this likeness is so marked as to have awakened much attention. If the scholars who have noticed it had been aware of the facts now adduced with regard to the course of migration on this continent, they would probably have been led to the conclusion that this similarity in the type of speech was an evidence of the unity of race. There seems reason to believe that Europe–at least in its southern and western portions–was occupied in early times by a race having many of the characteristics, physical and mental, of the American aborigines. The evidences which lead to this conclusion are well set forth in Dr. Dawson’s recent work on “Fossil Man.” Of this early European people, by some called the Iberian race, who were ultimately overwhelmed by the Aryan emigrants from central Asia, the Basques are the only survivors that have retained their original language; but all the nations of southern Europe, commencing with the Greeks, show in their physical and mental traits a large intermixture of this aboriginal race. As we advance westward, the evidence of this infusion becomes stronger, until in the Celts of France and of the British Islands it gives the predominant cast to the character of the people. [Footnote: “The Basque may then be the sole surviving relic and witness of an aboriginal western European population, dispossessed by the intrusive Indo-European tribes. It stands entirely alone, no kindred having yet been found for it in any part of the world. It is of an exaggeratedly agglutinative type, incorporating into its verb a variety of relations which are almost everywhere else expressed by an independent word.”–“The Basque forms a suitable stepping-stone from which to enter the peculiar linguistic domain of the New World, since there is no other dialect of the Old World which so much resembles in structure the American languages.”–Professor Whitney, in _”The Life and Growth of Language”_ p. 258.]
If the early population of Europe were really similar to that of America, then we may infer that it was composed of many tribes, scattered in loose bands over the country, and speaking languages widely and sometimes radically different, but all of a polysynthetic structure. They were a bold, proud, adventurous people, good hunters and good sailors. In the latter respect they were wholly unlike the primitive Aryans, who, as was natural in a pastoral people of inland origin, have always had in the east a terror of the ocean, and in Europe were, within historic times, the clumsiest and least venturous of navigators. If communities resembling the Iroquois and the Caribs once inhabited the British islands and the western coasts of the adjacent continent, we may be sure that their fleets of large canoes, such as have been exhumed from the peat-deposits and ancient river-beds of Ireland, Scotland, and France, swarmed along all the shores and estuaries of that region. Accident or adventure may easily have carried some of them across the Atlantic, not merely once, but in many successive emigrations from different parts of western Europe. The distance is less than that which the canoes of the Polynesians were accustomed to traverse. The derivation of the American population from this source presents no serious improbability whatever. [Footnote: The distance from Ireland to Newfoundland is only sixteen hundred miles. The distance from the Sandwich Islands to Tahiti (whence the natives of the former group affirm that their ancestors came) is twenty-two hundred miles. The distance from the former islands to the Marquesas group, the nearest inhabited land, is seventeen hundred miles. The canoes of the Sandwich Islands (as we are assured by Ellis, in his _”Polynesian Researches”_) “seldom exceed fifty feet in length.” In the river-beds of France, ancient canoes have been found, exceeding forty feet in length. One was more than forty-five feet long, and nearly four feet deep. See the particulars in Figuier’s _”Primitive Man,”_ Appleton’s edit., p. 177. See also Prof. D. Wilson’s _”Prehistoric Man,”_ 2d edit., p. 102, for a full discussion of this question, with instances of long canoe voyages.]
On the theory which seems thus rendered probable, that the early Europeans were of the same race as the Indians of America, we are able to account for certain characteristics of the modern nations of Europe, which would otherwise present to the student of anthropology a perplexing problem. The Aryans of Asia, ancient and modern, as we know them in the Hindoos, the Persians, and the Armenians, with the evidence afforded by their history, their literature and their present condition, have always been utterly devoid of the sentiment of political rights. The love of freedom is a feeling of which they seem incapable. To humble themselves before some superior power–deity, king, or brahmin–seems to be with them a natural and overpowering inclination. Next to this feeling is the love of contemplation and of abstract reasoning. A dreamy life of worship and thought is the highest felicity of the Asiatic Aryan. On the other hand, if the ancient Europeans were what the Basques and the American Indians are now, they were a people imbued with the strongest possible sense of personal independence, and, resulting from that, a passion for political freedom. They were also a shrewd, practical, observant people, with little taste for abstract reasoning.
It is easy to see that from a mingling of two races of such opposite dispositions, a people of mixed character would be formed, very similar to that which has existed in Europe since the advent of the Aryan emigrants. In eastern Europe, among the Greeks and Sclavonians, where the Iberian element would be weakest, the Aryan characteristics of reverence and contemplation would be most apparent. As we advance westward, among the Latin and Teutonic populations, the sense of political rights, the taste for adventure, and the observing, practical tendency, would be more and more manifest; until at length, among the western Celts, as among the American Indians, the love of freedom would become exalted to an almost morbid distrust of all governing authority.
If this theory is correct, the nations of modern Europe have derived those traits of character and those institutions which have given them their present headship of power and civilization among the peoples of the globe, not from their Aryan forefathers, but mainly from this other portion of their ancestry, belonging to the earlier population which the Aryans overcame and absorbed. That this primitive population was tolerably numerous is evident from the fact that the Aryans, particularly of the Latin, Teutonic, and Celtic nations lost in absorbing it many vocal elements and many grammatical inflections of their speech. They gained, at the same time, the self-respect, the love of liberty, and the capacity for selfgovernment, which were unknown to them in their Asiatic home. Knowing that these characteristics have always marked the American race, we need not be surprised when modern researches demonstrate the fact that many of our Indian communities have had political systems embodying some of the most valuable principles of popular government. We shall no longer feel inclined to question the truth of the conclusion which has been announced by Carli, Draper, and other philosophic investigators, who affirm that the Spaniards, in their conquest of Mexico, Yucatan, and Peru, destroyed a better form of society than that which they established in its place. The intellectual but servile Aryans will cease to attract the undue admiration which they have received for qualities not their own; and we shall look with a new interest on the remnant of the Indian race, as possibly representing this nobler type of man, whose inextinguishable love of freedom has evoked the idea of political rights, and has created those institutions of regulated self-government by which genuine civilization and progress are assured to the world.
CANIENGA GLOSSARY.
The following Glossary comprises all the words of the Canienga text. The meanings of these words are given as they were, received from the interpreters. For most of them these definitions are confirmed by the dictionaries of Bruyas and Cuoq. Some of the words, which are either archaic forms or peculiar to the Council ceremonies, are not found in those dictionaries; and in a few instances the precise purport of these words must be considered doubtful. In some cases, also, the force of a grammatical inflection or of an affix may not have been correctly ascertained; but it is believed that the vocabulary will be found, in general, sufficiently accurate to be of service to the student who may desire to acquire some knowledge of the Canienga speech.
When the words of John Buck’s copy differ in orthography from those of the Johnson MS., the former are added in brackets. Words cited from the dictionary of Bruyas are distinguished by the letter B; those from the lexicon of M. Cuoq by C.
A.
Aerengh [orenh], far. _Heren, ahiren_, B., far; _heren, aheren_, C., far away.
Aesahhahiyenenhon [ahesahhahiyenennyonhon], if thou hadst fallen (or perished) by the way. _Aha, oha, ohaha_, road, path; _gaiennenon_, B., to fall.
Aesayatyenenghdon [ahesayatyenendon], thou mightest have been destroyed. _Gaiennenon_, B., to fall; _gaien_nenton_, to cause to fall. _Aesaiatienenton_ is in the perf. subj. passive.
Aghsonh, scarcely, hardly, while.
Ai (excl.), hail! oh!
Aihaigh (excl.), hail! ah! oh! More commonly pronounced _haihai_.
Akare, until.
Akayongh [akcayon], ancient. _Akaion_, C., old, ancient, antique.
Akonikonghkahdeh, they are suffering. _Onikonhra_, mind, and _oga’te_, B., raw., _i. e._, having a sore mind.
Akotthaghyonnighshon, one who belongs to the Wolf clan. See _Sathaghyonnighshon_.
Akwah, indeed, truly, very, yea.
Akwekon, all.
Are, again, sometimes.
Ayakawen, one would have said. _En_, B, to say (perf. subj.).
Ayakaweron, one would have thought. _Eron_, B., to think, to wish.
Ayakotyerenhon, one would be startled, surprised. From _katyeren_, to wonder, be startled.
Ayawenhenstokenghske [ayawenhensthokenske], may it be true. _Enon, iawennon_, B.,–_iawens_, C., to happen; _togenske_, B., _tokenske_, C., it is true. “May it happen to be true!”
Ayuyeukwaroghthake [ayoyenkwarodake], there might have been tobacco smoke (apparent)., _Oienkwa_, C., tobacco; _garst_, B., to smoke (ppf. subj.).
D.
Da-edewenhheye [dahedewenheyeh], we may all die. _Genheion, genheie_, B., to die (subj. mood).
Daghsatkaghthoghseronne [dasatkahthoseronne], thou mightest keep seeing. See _Tesatkaghthoghserontyc_. _Tasatkahthoseronne_ (as the word would be spelt in modern orthography) appears to be the aorist subjunctive of _atkahthos_, to see, in the cislocative and frequentative forms.
Daondayakottondeke, that they may hear. _Athonde_, to hear.
Deghniwenniyu, joint ruler; lit., they two are masters. See _Rawenniyo_.
Deghsewenninekenne, thou mayest speak. See _Entyewenninekenneh_.
Dendewatenonghweradon, in our mutual greetings. See _Dewadadononweronh_.
Denghsatkaghdonnyonheke [densatkatonhnyonsekeh], thou wilt be looking about thee. _Atkahthos_, to see.
Denighroghkwayen [dehnihrohkwayen], let us two smoke. _Garoksa_, B., _une pipe, touche de petun_. It is conjectured that the name Iroquois, _i. e._, “Tobacco-people,” may have been derived from this word. See Appendix, Note A.
Dentidewaghneghdoten, we will replace the pine-tree. _Ohnehta_, pine. _Oten_, as a suffix (according to M. Cuoq), “serves to express the condition, the manner, the kind, the nature of a thing.”
Denyakokwatonghsaeke [tenyakokwennhendonghsaeke], he will be dying. _Desakkeatouch_, Onon. Dict., I am dying; _kanoneenton_, B., sick.
Denyontadenakarondako, they shall take off his horns. _Onakara_, horn.
Desahahishonne, thou art coming troubled.
Desakaghsereutonyonne, thou comest weeping. _Gagasera_, B., tear.
Desanyatokenh, in thy throat. _Oniata,_ C., throat, neck.
Desawennawenrate, thy voice coming over. From _owenna,_ C., _gauenda_ or _gauenna,_ B., voice, speech, word, and _auenron,_ B., to pass over. The cislocative prefix _de (te)_ gives the sense of “hither.”
Deskenonghweronne [deskenonweronne], I come again to greet and thank. _Kannonhueron,_ B., to salute any one; _kannonhueronton,_ to salute or thank by, or for, anything. See _ante,_ page 149, for an analysis of this word.
Detkanoron [detkanorons], all but, almost. From _kanoron,_ costly, important, difficult.
Dewadadenonweronh [dewadatenonweron], mutual greeting. _Kannonhueron,_ B., to salute any one.
Dewaghsadayenhah, in the shade. _Asatagon,_ B., in secret; _asatakon,_ C., in the dark.
Deyakodarakeh, the two clans. _Ohtara,_ C., tribe, band. (Dual or duplicative form.)
Deyakonakarondon, wearing horns, _i.e.,_ being chiefs. _Onnagara,_ B., horn; _kannagaront,_ having horns; _gannagaronni,_ B., _etre considerable._
Deyughnyonkwarakda [deyohnyonkwaraktah], at the wood’s edge; near the thicket. _Onnionguar,_ B., thorn-bush, bramble; _akta,_ C., beside, near to. The word applies to the line of bushes usually found on the border between the forest and a clearing. With the cislocative prefix _de_ it means “on this side of the thicket.”
Deyughsihharaonh [deyohsiharaonh], there is a stoppage. _Gasiharon,_ B., to stop up, to close.
Deyunennyatenyon, hostile agencies, opposing; forces. _Gannenniani,_ B., to surprise or defeat a band; _gannennaton, ib.,_ to seek to destroy.
Deyunhonghdoyenghdonh [deyonhonghdoyendonh], mourning wampum. This word appears to be composed of three of Bruyas’ radices, viz., _gaionni,_ wampum belt (_collier de
porcelaine_),–_gannonton,_ to throw wampum for the dead,–and _gaienton,_ to strike, whence _skaienton,_ to return the like, to strike back, and _gaientatonton,_ to give satisfaction for any one wounded or killed; and the meaning will be “wampum given as a satisfaction or consolation for a death.”
Dhatkonkoghdaghkwanyon. [thatkonkohdakwanyon], in going through. _Ongoon,_ B., to penetrate, to pass through; _atongotahkon,_ B., the place through which one passes.
Doghkara [dohkara], only a few. _Tohkara,_ C., only occasionally, a few, a small number of.
Doka, if, perhaps, either, or. _Toka,_ C., or, if; I don’t know.
Donghwenghratstanyonne [donwenratstanyonne], coming over. _Asenron,_ B., to pass over.
E.
Eghdejisewayadoreghdonh [eghdetsisewayadorehdonh], this ye considered, ye deliberated about this. _Kaiatefreton,_ B., to examine, to think, to deliberate about anything.
Eghdeshotiyadoreghton, they again considered. (See the preceding word.)
Eghnikatarakeghne [eghnikadarakene], such were the clans. _Ehni–,_ C., for _ethoni,_ there are, so, it is thus that; _ohtara,_ clan, band.
Eghnikouh, thus, in this way.
Eghnonweh, thither, yonder.
Eghtenyontatitenranyon, they will condole with one another, or, there will be mutual condolence. _Gentenron,_ B., _kitenre,_ C., to pity any one. _Atatitenron,_ B., to deplore one’s misery.
Eghyendewasenghte, we will let it fall. _Asenon,_ B., to fall; _asenhton, ib.,_ to cause to fall.
Eghyesaotonnihsen, this was his uncle. See _yeshodonnyk._
Endewaghneghdotako, we will pull up a pine tree. From _onehta,_ pine, and _gataksan, gatako,_ to draw out, B., _sub voce At._
Enghsitskodake, thou wilt be resting, thou wilt remain. _Gentskote,_ B., to be in any place.
Entyewenninekenneh, the words which will be said. From _Kawenna,_ word (q. v.) and _en,_ B., to say.
Enjerennokden (or enyerennokden), they will finish the song; or, the hymn will be finished. _Karenna,_ song, hymn; _okte,_ B., the end; to finish.
Enjeyewendane [enjewendane], they will be comforted. _Ganeienthon,_ B, to be calm. (This word should probably be written _enjeyeweyendane._)
Enjondatenikonghketsko, they will comfort, lit., will raise the mind. _Onikonhra,_ mind, spirit, temper, and _gagetskuan,_ B., to raise up.
Enjondentyonko. See _Enyonghdentionko._
Enjonkwakaronny, it will cause us trouble. _Gagaronnion,_ B., to do harm to any one, to cause him some loss.
Enjonkwanekheren, we shall suffer a loss. _Wakenekheren,_ C., not to know, not to recognize (_i.e._, we shall cease to see some one).
Enskat, one, once.
Entkaghwadasehhon, will be vexed, excited. _Gahuatase,_ B., to twist, turn round.
Enwadon, it will be allowed. _Watons,_ fut. _enwaton,_ C., to be possible, feasible, allowed.
Enwadonghwenjadethare, will make a hole through the ground. See _Onwentsia._
Enyairon, they will say, one will say. From _en,_ B., fut. _egiron,_ to say.
Enyakaonkodaghkwe [enyakaonkohdakwe], they shall have passed. _Ongoon,_ B., to penetrate, pass through; _ongotanni,_ to cause to penetrate, etc.
Enyakodenghte, they (or one) will be miserable. _Genthenteon,_ B., to be deserving of pity.
Enyakodokenghse [enyakodokenseh], they (or one) will discover. _Gatogenon, gatogens,_ B., to know.
Enyakohetsde [enyakohetste], he (or one) will go on. _Kohetstha,_ C., to pass beyond.
Enyakonewarontye, they (or one) will be surprised. _Gannesaron,_ B., to surprise.
Enyeharako, they will carry it. _Gaha,_ B., to carry off.
Enyeken, they will see. _Gagen,_ B., to see.
Enyenikonghkwendarake, they will be mourning. _Onikonhra._ (q. v.) and _gagsentaron,_ stretched on the ground (_i.e.,_ the mind dejected).
Enyerennokden. See _Enjerennokden._
Enyerighwanendon [enyerihwanondon], they will ask (or, will wonder). From _karihwa_ (q. v.) and _gannendon,_ B., to wonder, or _annonton,_ to seek. _Garihwanonton,_ B., to ask the news.
Enyerighwawetharho, the business will be closed. _Karihwa_ (q. v.) and _otarhon,_ B., to grasp; _kotarhos,_ C., to grasp, to stop by grasping.
Enyonderennoden, they will sing it thus. _Karenna,_ q. v. and–_oten,_ C., which “serves to express the condition, manner, kind, or nature of a thing.”
Enyonghdentyonko, he will walk to and fro. _Atention,_ B., to go away.
Enyononghsaniratston, it will strengthen the house. _Kanonsa,_ house, and _ganniraton,_ B., to strengthen.
Enyontsdaren, they will weep. _Katstaha,_ C., to weep, to shed tears.
Enyontyerenjiok, they will be startled. From _katyeren,_ to wonder, to be surprised.
Enyurighwadatye [enyorihwadatye], it will continue: the affair will go on. From _kariwa_ (q. v.) as a verb, in the progressive form and future tense.
Etho, thus, so.
Ethone, then.
Ethononweh, thither.
H.
Hasekenh, because. _Aseken,_ C., for, because.
Henskerighwatoate [enskerighwatonte], I will frustrate their purposes. From _karihwa_ (q. v.) and _atoneton,_ B., to cause to lose, to mislead.
Henyondatsjistayenhaghse [henyondatstsistayenhase], they will hold a council, lit., they will make a council fire. From _katsista,_ fire; _gatsistaien,_ B., to hold council, to light the council fire.
Hone, also. See _Ony._
I.
Ie [iih], I.
Iese [ise], thou, ye.
Iesewengh, ye have said. _En,_ B., to say.
Issy [hissih], yonder, there, _Isi,_ C., there.
J.
Jadadeken, thy brother (or brothers). _Tsiatatekenha,_ C., ye two are brothers.
Jadakweniyosaon (or jatagweniyosaon), thou wert the ruler, or, ye were the rulers. See _Jadakweniyu._
Jadakweniyu, thou art the ruler, or, ye are the rulers. See note to sec. 28, _ante,_ p. 152.
Jatatawhak, father and son, lit., son of each other. _Gahawak,_ B., to have for child (reciprocal form).
Jathondek (or jatthontek), listen! hearken thou. Imperative sing. of _kathontats,_ C, _athantaton,_ B., to hear.
Jatthontenyonk, keep listening! continue to hear! The frequentative form of _jatthontek._
Ji [tsi], that, that which, wherein. See _Jini._
Jidenghnonhon [jidennon], as, like as. _Tennon,_ C., and also, but.
Jinayawenhon, the consequences, the results, lit. what would happen. _Enon,_ B.,–_iawens,_ C, to happen.
Jinesadawen [tsinesadawen]. See _Jinisadawen._
Jini [_tsini_], that which, such, so, so much.
Jinihotiyerenh, what they did. From _Jini_ (q. v.) and –_kierha,–wakieren,_ C., to act, do, say. This verb is always preceded by some particle, such as _kenni_ (see how), _tsini_ (that which) and the like.
Jinikawennakeh, these the words. See _Jini_ and _kawenna._
Jinisayadawen [tsinesayadawenh], that which has befallen you. _Enon,_ B., to happen; _gaiatasenon,_ to happen to some one.
Jiniyuneghrakwah [tsiniyohnerakwa], this solemn event. _Gonneragoon,_ B., to wonder; _jonneragsat,_ that is wonderful. See _yuneghrakwah._
Jinonweh [tsinonweh], thither, whereto.
Jiratighrotonghkwakwe [tsiradirohtonhkwakwe], where they used to smoke. _Garst,_ B., to smoke; _otonkwa,_ C., flame. “Where they lighted their pipes.”
Jisanakdade [tsisanakdate], from thy seat. See _Kanakta._
Jiyudakenrokde [tsiodakenrokde], by the fireplace, near the ashes. _Akenra_, ashes; _okte_, end, edge.
Jiyathondek, listen! hearken! Imperative dual of _kathontats_, I hear. See _Jathondek_.
Jodenaghstahhere, they made additions to a house; they added a frame. _Gannasta_, B., poles for making a house; _onasta_, C., a framework; _kaheren_, B. to be upon.
Joskawayendon, there is again wilderness, waste ground. _Gaienthon_, B., to have fields.
K.
Kadon, I say, I speak. _Igatonk_ (_sub voce En_), B., I say; _katon_, C., to say.
Kady [kadi], therefore, then. _Kati_, C., then, consequently.
Kadykenh, because. See _Katykenh_.
Kaghnekonyon, floods. From _ohneka_, water, in the frequentative form. _Gannegonnion_, B., there is much water.
Kaghyaton, it is written. _Kiatons_, C., to write. M. Cuoq says: “the perfect participle takes an _h: kahiaton_, written, it is written.” _Gaiatare_, B., to paint.
Kajatthondek, listen! See _Jathondek_.
Kakeghrondakwe, they were collected; were assembled. _Gageron_, B., to be together, or, to put things or persons somewhere.
Kanaghsdajikowah [kanastatsikowah], great framework, great building. From _kanasta_, frame, and _kowa_, great.
Kanakaryonniha, on a pole. _Gannagare_, B., pole, long stick.
Kanakdakwenniyukeh, on the principal seat. From _kanakta_ (q. v.) and _atakwenniio,_ C, principal.
Kanakdiyuhake, the place (or seat) may be good. From _kanakta,_ place, seat, and–_iyu,_ good (subjunctive mood).
Kanakta, mat,–hence couch, bed, seat, place.
Kaneka, where, somewhere.
Kanekhere, I believe, I suppose; surely, certainly. Probably from _eron, igere,_ B., to think, or suppose.
Kanhonghdakdeh [kanonhdakdeh], by the wall, or side of the house. _Onnhonta,_ wall of house, of a cabin; _akte,_ beside, athwart.
Kanikonrashon, the minds, a plural form of _Onikonhra_ (q.v.)
Kanikonrakeh, in mind. See _Onikonhra._
Kanonghsakdatye [kanonsakdatye], outside the house. _Kanonsakta,_ near the house; from _Kanonsa,_ house, and _akta,_ near, beside. The progressive affix _tye_ gives the meaning of “passing near the house.”
Kanonghsakonshon [kanonsakonshon], in the house.
Kanonsa, house.
Kanoron, important, valuable, serious, difficult, painful, afflicting.
Karenna, song, hymn, chant.
Karighwakayonh, in ancient times. From _Karihwa_ (q. v.), and _akaion_, old. See _Orighwakayongh._
Karighwatchkwenh [karihwahtehkonh], this word, which the interpreters rendered simply ceremony, probably means “the fire-kindling act,” from _Karihwa_ (q. v.), and _atchken,_ or _atekha_ (_ategen, ateza,_ B.), to burn.
Karihwa or karighwa (_garihsa,_ B., _kariwa, oriwa,_ C.), thing, affair, business, action, news, word. This word, in its root-form of _rihwa_ (_riwa_) or _rihow_ enters largely into compounds having reference to business, law, office, news, belief, and the like.
Karonta, tree, log, trunk, post.
Kathonghnonweh [kathonnonweh], I fail, I lose my way. _Atonon_, B., to lose one’s self, to go astray.
Kathonghdeh, away, out of sight. _Atonhton_, B. (sub voce _atonon_), to cause to lose, to mislead.
Katykenh [kadikenh], how then? _Kati_, C., then (done); _ken_, interrogative particle.
Kawenna (_gauenda, gattenna_, B.; _owenna_, C.), word, voice, language, speech.
Kayanerenh, peace, goodness, justice, law, league. _Wakianere, ioianere_, C., to be good, right, proper (_i.e._, noble); _roianer_, he is a chief. _Kaianerensera_, law, government, rule, decree, ordinance. See _ante_, p. 33.
Kayanerenghkowa, great peace, great law, the great league. _Kayanerenh_ (q. v.) and _kowa_, great.
Kehaghshonha, kehhasaonhah, recent, lately.
Ken (for kento) here.
Kendenyethirentyonnite, here we will place them. See _Kenderentyonnih_.
Kenderentyonnih, this is lying here. Probably from _Garenton_, B., to hang down, and _ionni_, to be extended or laid out.
Kendonsayedane (?) returning here, (qu., pausing here). _Gasaien_, B., to be slow; _gasaiatanne_, to make slow.
Kenenyohdatyadawenghdate, one shall be murdered here. _Aaenthon_, B., to kill; _Katawenthos_, C, to kill many people, to massacre.
Kenhendewaghnatatsherodarho, we will attach a pouch. _Gannata_, B., little bag; _otarhon_, to grasp.
Kenkaghnekonyon, here floods. See _kaghnekonyon_.
Kenkarenyakehrondonhah, being hidden here among logs. _Gagarennion_, B., to remove away; _Karonta_, tree, log.
Kenkine [kenki], thus, in this way.
Kenkisenh [kenhkense], thus, in this way.
Kenkontifaghsoton, here things lying in ambush.
Kenne, thus.
Kennikanaghsesha, small strings of wampum. _Kenni–ha_, C., small, _kanahses_, (?) a string of wampum.
Kensane, but, however.
Kentekaghronghwanyon [kondekahronwanyon], here obstacles. _Garonhon_, B., to place (or to be) athwart.
Kentewaghsatayenha, here in the dark. _Asatagon_, C., in the darkness; _asatagon_, B., in secret.
Kenteyurhoton, here to this opening (or cleared space in a forest). _Karha_, forest.
Kenthoh (_kento_, C.), here.
Kenwaseraketotanese, here the uplifted hatchet, From _ken_, here, _wasera (asera, osera)_, hatchet, and _gagetut_, B., to be shown, to appear above.
Kenwedewayen, we place it here. From _ken_, here, and _gaien_, B., to put in any place.
Kenyoteranentenyonhah, there is a crevice here. From _ken_, here, and _ateronnonte_, B., having space, or showing light between two things not well joined.
Kenyutnyonkwaratonnyon, here many thorns. From _ken_, here, and _onniongar_, B., thorns, brambles. The word is in the frequentative form.
Konnerhonyon [konneronyon], they keep thinking. _Eron_, B., to think, to will. (Frequentative form.)
Konyennetaghkwen [konyennedaghkwen], my child, my offspring. From _ennet_, B., to hold an infant in one’s
bosom. “_Gonyennetakan_, says the Canienga to the Oneida,” B. _Konyennetakkwen_ is properly a verb of the third conjugation, in the imperfect tense, and the 1:2 transition: “I nursed thee as a child.” Here it is used idiomatically as a noun.
Kowa, kowane, great.
N.
Nadehhadihne, it was their number. See _Natejonhne_.
Nadekakaghneronnyonghkwe [nedekakanneronnyonkwe], it was commonly looked at. _Kagannere_, B., to see (frequentative form, imperfect tense).
Nai (exclam.), hail! oh! ah! (It is the exclamation _ai_ or _hai_, with the particle _ne_ prefixed.)
Nakonikonra, their mind. See _Onikonhra_.
Nakwah, (?) indeed. See _Akwah_.
Natehotiyadoreghtonh, they decided on. _Kajatoreton_, B., to examine, think, deliberate about anything.
Natejonhne, it was your number; this was the size of your class. _Teionihes_, C., large, wide; “_ken ok nateionhes_, not larger than that.”
Nayakoghstonde [nayakostonde], by reason of, the pretext being. _Gastonton_, B., to make a pretext of anything.
Nayawenh, it may be. _Enon, yawenon_, B.,–_iawens_, C., to happen. See _Nenyawenne_.
Nayeghnyasakenradake,(?) having a white neck. _Onniasa_, B., neck; _gagenrat_, B., white.
Ne, the, this, that, who, which (rel.). A demonstrative and relative particle, variously used, but always giving a certain emphasis to the word which it precedes.
Nedens, either, or.
Nekenne (or _ne kenh ne_), thus.
Nene, the, this, that, these, those, etc. (an emphatic reduplication of _ne_).
Nenyakoranne, they will keep on, persist, go so far as. _Garaon, garannne_, B., to find any one; _keras, kerane_, C., to approach any one, to come to him.
Nenyawenne, it may be; it will happen; it shall be done. Future of _Nayawenh_, q. v.
Nenyerighwanendon, they will inquire. See _Enyerighwanendon_.
Neok, nok, and, also. (Contracted from _ne_ and _ok_.)
Neony [neoni], also. See _Ne_ and _Oni_.
Niateweghniserakeh, every day. From _niate_, each, every, and _wehnisera_, (or _wennisera_) day, with the locative participle _ke_.
Nitthatirighwayerathaghwe [nithariwayerathakwe], they used to do the work. From _karihwa_, business, and _gaieren_, B., to do. (Imperfect tense.)
Nityakwenontonh, they search, inquire, pry into. _Annonton, gannenton_, B., to seek, search, interrogate.
Niutercnhhatye (?) it was startling. From _katyeren_, to wonder, to be startled.
Niwa, extent, size, number.
Niyakoghswathah, they are mischievous, troublesome. _Gasaton_, B., _etre mechant_.
Niyawehkowa [niawenhkowa], great thanks. _Niawen_, C., thanks; _kowa_, great.
Niyawennonh, it happened. See _Nayawenh_.
Niyenhhenwe [niyenhhenwe], in the future.–_nenwe_ relates to the future, C.
Niyieskahhaghs, being borne. _Gaha_, B., to carry away.
Niyonsakahhawe, he is carried. _Gahawi_, B., to bring.
Noghnaken, hereafter, afterwards, in later times. See _Oghnaken_.
Nonkenh, it may be. _Enon_, B., to happen.
Nonkwaderesera, our grandchildren. See _Saderesera_.
Nonwa, now.
Nyare, while, previously. _Niare_, C., beforehand.
O.
Oghentonh, in the first place, foremost, firstly. _Gahenton_, B., to go first; _ohenton_, C, before, foremost, formerly.
Oghnaken [onaken], afterwards. _Ohnaken_, C., behind, backwards, afterwards.
Oghniyawenhonh, what has happened. From _ohni_, C., what? and _iawens_, to happen.
Oghnonekenh, dismayed (?) _Kannonhiannion_, B., to fear, to be alarmed.
Oghseronnih [onhseronni]; together. _Oseronni_, C., together.
Oghsonteraghkowa [aghsonderahkowah], disease, pestilence.
Ohhendonh; see _Oghentonh_.
Ok, and, also, indeed.
Okaghserakonh [okaserakonh], an tears. _Gagasera_, B., tears.
Okaghsery [okaseri], tears. _Okaseri_, C., tear, from _Okahra_, eye, and _keri_, liquid.
Onakara, horn.
Onekwenghdarihenh, in crimson (_i. e._, in blood). _Onigentara,_ B., red; onnigensa, blood.
Onenh [onen]. Now; at last; finally.
Onghteh [onhteh], perhaps, probably.
Onghwa, now, at present. _Onwa_, C., now. (Same as _Nonwa_.)
Onghwajok, presently.
Onghwenjakonh [onwenjakon], into the earth. See _Onwentsia._
Onidatkon, deadly.
Onikonhra, mind, character, disposition, thought, opinion, sentiment. _Gandigonra_, B., _esprit, pensee_.
Onkwaghsotshera [onkwasotsera], our forefathers. The root is _sot_, meaning grandparent. _Rak’sotha_, C., my grandfather; _ak’sotha_, my grandmother; _onkwa_, our; _sera_, the “crement,” generalizing the word.
Onkwaghsotsherashonhkenha, our deceased forefathers. See _Onkwaghsotshera, Shon (son)_ is the plural suffix; _kenha_, deceased, “the late” (the French _feu_).
Onok, and, and then. See _Ony, Ok_ and _Neok_.
Onokna, and then.
Onwa, now. See _Onghwa_.
Onwentsia, earth, land, field, ground.
Ony [oni], also. See _Neony_.
Orighokonha, few words. From _karihwa_ (q. v.), and _okonha_, an affix indicating a restricted plural.
Orighwakayongh [oriwakayon], in ancient times. See _Karihwa_ and _Akayongh_.
Orighwakwekonh [oriwakwekon], all business, all matters, all the rules. See _Karihwa_ and _Akwekon_.
Owenna. See _Kawenna_.
Oya [oyah], another, another thing.
Oyata (or oyada), body, person, some one, self. _Oiata_, C., body, person; _gaiata_, B., living thing.
Oyenkondonh, men, warriors (obsolete).
R.
Radiyats. See _Ratiyats_.
Rakowanenh, he is chief (lit. he is a great one). From _kowanen_, to be great; root, _kowa_, great.
Ranyaghdenghshon [ranyadenhshon], he is of the Tortoise clan. _Keniahten, C., to be of the Tortoise band.
Ratikowanenghskwe, they were great. 3d person, plural, imperfect of _kowanen,_ to be great. See _Rakowanenh._
Ratiyanarenyon [radiyanaronnyon], their many footmarks, or traces. _Gaianna,_ B., _oiana,_ C, track, trace (frequentative form). _Gaiannaronyon,_ B., there are many tracks.
Ratiyats, they call it. 3d person, plural, of _Gaiason,_ B., to name, to call.
Raweghniseronnyh [rawenniseronni], he appoints (lit. makes) the day. From _weghnisera,_ day, and _konnis,_ C., to make.
Rawenniyo [rawenniyoh], God (lit. he is a master). _Keweniio,_ C., to be master. See Appendix, note B.
Raxhottahyh, my forefathers. _Rak sotha,_ C., my grandfather.
Roghskenrakeghdekowah, he is a war-chief. _Oskera,_ C., war; _roskenrakehte,_ warrior; _kowa,_ great.
Rodighskenrakeghdethaghkwe [rodiskenrakedetahkwe], they were warriors. 3d pers. pl. imperfect of _roskenrakehte,_ he is a warrior.
Rokhawah, his son. _Gahaak,_ B., to have for child; _nihaak,_ my child.
Rokwahhokowah, he is the great wolf. _Okwaho,_ wolf; _kowa,_ great.
Ronarasehsen, they are cousins. See _Yeshonarase._
Ronatennossendonghkwe [rondennoshentonhkwe], they used to meet (lit., to fraternize). 3d pers. pl. imperfect of _atennossen,_ to be brother and sister.
Ronenh, they said. _En,_ B. to say (used only in the preterite).
Roneronh, they thought. _Eron,_ B., to think.
Ronkeghsotah, my forefathers. See _Onkwaghsotshera_ and _Raxhottahyh._
Roskerewake, he is of the Bear clan. _Akskerewake_, C., to be of the band of the Bear.
Rotirighwison, they made the rule, they decided. See _Karihwa_. _Gariheison_; B., to finish a matter, to conclude.
S.
Saderesera, thy grandchildren. _Atere_, grandchild; _sera_, the crement, generalizing the word. See _Onkwaghsotshera_.
Sahondakon, in thy ears. _Ahonta_, B., ear.
Sanekenh, although, yet, nevertheless.
Sanekherenhonh, thou art losing.
Sanheghtyensera, thy women, thy womankind. _Gannhetien_, B., woman; _sera_, the generalizing affix. See _Saderesera_.
Sanikonra, thy mind. See _Onikonhra_.
Sathaghyonnishon, thou art of the Wolf clan. _Tahionni_, one of the Wolf clan.
Senirighwisaanonghkwe, ye two were the founders. See _Sewarighwisaanonghkwe_.
Seniyatagweniyohkwe, ye two were the principals. See _Jadakweniyu_; the affix _kwe_ indicates the past tense.
Sewarighwisaanonghkwe [sewarihwisahanonkwe], ye established, ye were the founders. From _karihwa_, q. v., and _gason_, B., to finish, to consummate. _Garihwisaani_, B., to accomplish a work, to complete a business.
Sewatarighwakhaonghkwe, ye were combined in the work, ye joined heartily in the business. From _karihwa_, (q. v.) and _gagaon_, B., to find good; _gariheagaon_, B., to like the affair.
Seweghne [sewenghne], ye said. _En_, B., to say.
Seweghniserathagh, for a time, lit, for a day. See _Weghniserade._
Seweryenghskwe, ye who were comrades. (?) Probably from _Oeri,_ C., friend, comrade,–here a verb in the imperfect tense.
Shehaweh [shehawa], thy child, or children. See _Rohhawah._
Shekonh, yet, still. _Sekon,_ C., still, moreover.
Shihonadewiraratye, they with their children (lit., they kept on producing young ones). From _yodewirare,_ a fowl hatching.
Skaendayendon, again a waste place. _Oyente,_ B., woods; _gaienthon,_ to have fields. (Reiterative form).
Skarenhesekowah, a lofty tree; lit., a great tree-top. From _garenha,_ B., tree-top, _ese_ (suffix) long, high, and _kowa,_ great.
Skennen, well, easily, peacefully, pleasantly.
Skennenji, quite well, very peacefully, safely. From _skennen_ and _tsi,_ C. an augmentative affix.
T.
Tehhodidarakeh, the two clans. See _Tekadarakehne._
Tehotyatakarorenh, acting in two capacities (lit., a person divided). From _oiata,_ person, and _tioren,_ B., to split.
Tekadarakehne, there were two clans, or, of the two clans. From _otara_ or _katara,_ clan or totem (in the reduplicate form and past tense).
Tesatkaghthoghserontye [tesatkahthohserontye], thou sawest in coming. _Katkathos,_ C., to see, look. The cislocative, frequentative, and progressive forms are all combined in this expressive word–“you kept seeing as you came.”
Thadenyedane (?), he will stand. _Gataon,_ B., to raise himself upright.
Thadenseghsatkaghthonnyonheke [thadensehsatkatonnyonheke], thou mayest look about thee. _Katkathos,_ C., to look (frequentative form, subjunctive mood).
Thadetyatroghkwanekenh, let us two smoke together, From _garoksa,_ B., _kahrokwa,_ C, a pipe. Bruyas gives the derivative form _tsatrokoannegen,_ but does not explain it; it evidently means, “let us (pl.) smoke together.”
Thensadondeke, thou wilt hear. _Athonte, athontaton,_ B., _kathontats,_ C., to hear, obey, consent.
Thienkahhawe, will carry. _Gahawi,_ B., to bring.
Thisayatatirhehon [thisayadadirhehon], thou arrivest.
Thisennekwakenry, thou art sitting in blood. _Gannegse,_ B., blood, and _gagenrion,_ to roll, to wallow.
Thiwakwekonh [ohtihwakwekonh], all around.
Thiyaensayeken, they will see it again. _Gagen,_ B., to see.
Thiyenjidewatyenghsaeke [thienjidewatyenseke], we shall have reached home; lit., we shall have taken a seat. _Atient, atien,_ B., to sit down.
Tsini; see _Jini._
Tsisaronkatah, thy hearing. _Arongen,_ B., to hear, to listen; _arongaton,_ B., to hear by anything.
Tyewenninekenne, he will speak some words. See _Entyewenninekenneh._
Tyeyadakeron, bodies are lying. _Oyata,_ body; _gageron,_ B., to be in any place.
Tyoghnawatenghjihonh [dyonawaghdehtsihonh], a swift current. _Ohnawa,_ C., current, swift stream of water; _gannasteton,_ B., swift river; _tsihon,_ an augmentative suffix,–“exceedingly swift.”
W.
Waahkwadewayendonh, taking care, carefully. _Ateseyenton,_ B., to take care, to do well.
Waghontenhnonterontye, or Wahhondennonterontye, they were as brothers thenceforth. _Atennonteron_, to be brothers. The word is in the aorist indicative, 3d pers. pl., progressive form (indicated by the termination _tye_).
Wahhoronghyaronnon, he put away the clouds. From _aronhia_, sky, heaven, cloud.
Wakarighwakayone [wakarihwakayonne], it has become old. See _Karighwakayonh_.
Wakatyerenkowa, I was greatly surprised. From _katyeren_, to wonder, or be startled, and _kowa_, greatly.
Wakonnyh [wakonnikih], woman, womankind. (Obsolete.)
Wakwenekwenghdarokwanyon, we have washed off the bloodstains. _Garagsentara_, B., blood, and _garagsan_, to take away, or _garagsegan_, to efface.
Wakwennyonkoghde, I have stopped for you (as tears). Probably from _ganniong_, B., the nose; _kannionkon_, to bleed from the nose, _i.e._, flowing from the nose.
Watidewennakarondonyon, we have put the horns on him (_i.e._, made him a chief). _Onnagara_, B., horn; _gannagaronni_, B., _etre considerable_.
Watyakwasiharako, we have removed the obstruction, we have unstopped. _Gasiharongsan_, B., to unstop (_desboucher_).
Watyonkwentendane, we have become wretched, or poor. _GenOenteon_, B., to be worthy of compassion.
Wedeweyennendane (see under Wete–).
Wedewennakeraghdanyon (see under Wete–).
Weghniserade [wenniserade], to-day. _Enniscra_, B., day; _nonwa wenniserate_, C., to-day.
Wetewayennendane, we have finished. _Gaweyennentaon_, B., to rest, to cease from working.
Wetewennakeraghdanyon [wedewennakeratanyon], we have made the signs, we have gone through the ceremonies. _Ganneraton_, B., “_se servir de regle_.”
Y.
Yadayakonakarondatye, he may be going with horns. From _onakara_, horn (progressive form, subjunctive mood).
Yadehninhohhanonghne, they two guarded the door, they two were the doorkeepers. _Gannhoha_, B., door; _gannonna_, to guard.
Yaghdekakoghsonde [yaghdegagonhsonde], invisible, (lit., without face); from _yahte_, not, and _kakonhsa_ (_okonsa_) face.
Yaghnonwenh, never. _Iah-nonwenton_, C., never. From _Iah_ (_yah_) not, and _nonwa_ or _onwa_, now.
Yakwenronh, we say. _En_, B., to say.
Yatehhotinhohhataghkwen, they were together at the doorway (_i. e._, they were the doorkeepers). _Gannhoha_, B., door; _atakon_, B. (_sub voce At_), “_ce dans quoi il y a_.”
Yatenkarighwentaseron, to finish the business. From _karihwa_ (q. v.) and _awentas_, to finish.
Yejisewahhawitonh, ye have taken it with you. _Gahal_, B., to bring; _gahalton_, to take away.
Yejisewatkonseraghkwanyon, ye have it as a pillow. _Esakonseraka_, B., thou wilt use as a pillow.
Yejisewayadkeron [yetsisewayatakeron], ye are laid together. _Gageron_, B., to be together, to place together.
Yejodenaghstahhere, they added a frame. See _Jodennaghstahhere._
Yendewanaghsende, we will drop (or let fall) into it. _Asenon_ (?), B., to fall; _asenhton,_ to cause to fall.
Yenjontahidah, they will follow. _Gatazori, gatazi,_ B., to run.
Yenyontatenoutshine, they are to be led by the hand. Probably from _gannonna,_ B., to keep, and _atsi,_ comrade.
Yenyontatideron, they shall be placed. _Genteron,_ B., to put any animate thing in any place.
Yeshodonnyh, or Yeshotonnyh, his uncle (properly, “his father’s younger brother”); also, as pl., his uncles. _’Atonni,_ C., a relative on the father’s side. The prefix _yes,_ in which the signs of the translocative and reiterative forms are combined, gives the sense of “the next younger (uncle) but one.”
Yeshohawah, or Yeshohawak, his next younger child but one. See _Rohhawah,_ and _Yeshodonnyh._
Yeshonadadekenah, or Yeshondadekenah, they are brothers. _Rontatekenha,_ C., they are brothers together. This word is made up of the prefix _ye,_ the sign of the translocative form; _s,_ of the reiterative form (see _Yeshodonnyh_); _ron_ or _rona,_ the plural pronoun (they); _tate,_ the sign of the reciprocal form; _ken,_ younger brother; and _ha,_ an affectionate diminutive affix, generally added to words expressing relationship.
Yeshonarase, his second cousin (lit., they are cousins). _Arase,_ cousin. See _Yeshodonnyh._
Yeshonaraseshen, he was their cousin. See _Yeshonarase._
Yeshotiriwayen, they have again referred the business. From _karihwa,_ q. v.
Yetsisewanenyadanyon, ye are in your graves. Perhaps from _onenya_, stone,–ye are under the stones.
Yetsisewanonwadaryon, ye have taken your intellects (lit., brains) with you. _Ononwara_, C., brain, head.
Yetsisewennitskagwanion, ye have placed it under you. _Ennitskare_, B., to be seated on anything.
Yondonghs, it is called; they call it. _Katon_, C., to say.
Yonkwakaronny, they are wasting, or injuring, us. _Gagaronnion_, B., to do harm to any one; to cause him some loss.
Yonkwanikonghtaghkwenne [yonkwennikondakwenne], we depended on them.
Yontkwatkennison, we are assembled. _Atkennison_, B., to be assembled.
Yotdakarahon [yotdarahon], things falling on one. _Ga’r”con_, B., to fall upon.
Yoyanere, it is good, it is well. From the root _yaner_, noble. See _Kayancrenh_.
Yuneghrakwah, solemn event. See _Jiniyuneghrakwah_.
INDEX.
(_Names of authors are printed in small capitals; of races and tribes in italic._)
Adoption of conquered Enemies
_Agnier,_ French for Canienga
Akahenyonk, Cayuga chief, Tekahenyonk in chant
_Algonkin_ stock
_Algonkins,_ a nomadic people,
their war with the Alligewi,
friendly to the Hurons,
western (Ojibways),
the Lenapes,
Allegheny mountains
Allegheny river
Alliances of Iroquois
_Alligewi,_ or Moundbuilders
_Andastes,_ or _Conestogas,_
among the Iroquois
_Aryans,_ their character,
in Europe and Asia
Ataensic, a Huron divinity
Atotarho, Onondaga chief,
meaning of name,
his opposition to Hiawatha,
joins the League,
myths relating to,
political kinship,
legend of poisonous bird,
story of Hiawatha’s daughter,
his name in the chant,
his aids in council,
succession of Atotarhos,
_Attiwandaronks,_ or _Neutrals,_
their country,
their history,
among the Hurons,
their mortuary customs,
cause of their overthrow,
Ball clan,
_Basques,_ their language,
their character
Bear clan
Bearfoot, Rev. Isaac
Beaver clan
Book of Rites,
its contents,
its origin,
its name,
addresses of condolence,
Canienga text,
translation,
Onandaga book,
translation,
notes on Canienga book,
notes on Onondaga book
Brant, Joseph
BREBEUF, on the Huron character
BRINTOS, D. G.
BRUYAS, his Iroquois dictionary
Buck, George, Onondaga chief
Buck, Chief John
Canandaigua, Lake
Canasatego, Onondaga chief,
rebukes the Delawares
_Canienga,_ meaning of
_Caniengas,_ or _Mokawks,_
their country,
their language,
the oldest Iroquois nation,
war with Mohegans,
their ancient chiefs
_Caniengas_, remove to Canada
their clans
their name in council
their councillors
their towns
Canoe voyages
Cartier, J.
CATLIN, G.
_Cayuga_, meaning not known
Cayuga Lake
_Cayugas_, their country
their origin
assailed by Atotarho
join the League
remove to Canada
their clans
a “younger nation”
their name in council
their councillors
their towns
Champlain in the Huron country
assails the Iroquois
Champlain, Lake
_Ckerokees_
their language
reject the League
_Chicasas_
Chief, office of
installation of
succession of
war-chief
Chief matron, her function
_Chippeways_, See _Ojibways_,
_Choctaws_
Clans, Iroquois
origin of
number of
See _Ball, Bear, Beaver, Deer, Eel, Hawk, Heron, Snake, Snipe, Tortoise, Wolf_,
CLARK, J. S.
CLARKE, P. D.
CLARKE, J. V. H.
Classes in Council
Colden, C.
Condoling council
proceedings in
Condoling song
explanation of
text of
versified
_Conestogas_, See _Andastes_,
Confederacy, See _Iroquois_ and _League_,
Conquered tribes, treatment of
Convention of Founders
Council of League
its formation
number of members
unanimity required
classes in
induction of members
held at Onondaga in 1657
composing quarrels
held in Philadelphia in 1742
Council Fire
Councillors
number of
how selected
name of
list of
clans and classes of
COPWAY, G.
_Credit River Indians_
Cruelties of Indians
of civilized nations
CUOQ, J. A.
his philological works
his Iroquois dictionary
Cusick, Albert
CUSICK, D.
DAWSON, J. W.
David of Schoharie
Deer clan
Dekanawidah, Canienga chief
his origin
joins Hiawatha
has no successor
his claims as founder
_Delawares_, or _Lenapes_
their clans
their subjection
a band received into the League
DE SCHWEINITZ, E.
_Doorkeepers_ (_Senecas_)
Eel clan
Elder nations
ELLIS, “Polynesian Researches”
Era of Iroquois confederacy
Erie, Lake
_Eries_, a Huron-Iroquois nation
their origin
their overthrow
among the Iroquois
_Euskarians_, or _Basques_
Feast of the Dead
Female suffrage
Fidelity to allies
FIGUIER, L.
_Five Nations_, See _Iroquois_
Founders of League
Funeral usages
Genesee river
Georgian bay
Grand River Reserve
_Great-Tree People_ (_Oneidas_)
_Great-Pipe People_ (_Cayugas_)
Greenhalgh at Onondaga
Hawk clan
HAWLEY, C.
Hayonwatha, See _Hiawatha_
HECKEWELDER, J.
Heron clan
Hiawatha, his history
meaning of name
orthography of name
his projected league
his flight to the Caniengas
reception by Dekanawidah
made a Canienga chief
myths relating to his reforms
his motives
his name in the chant
his daughter
his white canoe
Hill, Abram, Oneida chief
Historical chant
Historical traditions
framers of the League
Hiawatha’s daughter
Hochelaga
Horns, as insignia
origin of custom
Horse clan
Hudson, voyage of
Hudson river
_Huron-Iroquois nations_
their original country
war with the Alligewi
their dispersion
_Hurons_, or _Wyandots_
their history
among the Iroquois
their mortuary customs
their deities
their character
their flight to the Ojibways
cause of their overthrow
their language
Hymn, national, See _Condoling Song_
_Iberians_
Indian character misconception of
Indian social system
Indians and whites
Installation of chiefs
Iroquois, their country
when first known to whites
[Footnote: The date as printed is an error. “Sixteenth century” should be “seventeenth.”] their migrations
conquer the Eries
expel the Hurons
conquer the Attiwandaronks
their League
formation of League
date of the confederacy
name of League
League broken up
Iroquois, in Canada,
their towns, See _Towns, Iroquois,_ their clans, See _Clans, Iroquois,_
their classes, See _Classes in Council,_ their national hymn, See _Condoling Song,_ their women,
their chiefs, succession of,
their chief divinity,
their character,
their love of peace,
their foreign policy,
object of their League,
their alliances,
causes of their wars,
treatment of subject tribes,
adoption of enemies,
their language, See _Language, Iroquois,_ meaning of “Iroquois,”
Jesuit missionaries,
Jesuit “Relations,”
Johnson, Chief George,
Johnson, Chief J. Smoke,
his office,
preserves the Book of Rites,
Johnson, Sir William,
Jones, Chief Philip,
Juskeha, Huron divinity,
_Kanienke,_ See _Canienga,_
_Kanonsionni,_
meaning of,
spelt Kanonghsyonny,
Kanyadanyo, Seneca chief,
Skanyadariyo in chant,
Karenna, See _Condoling Song,_
Kayanerenh, meaning of,
LAFITAU,
La Fort, Daniel,
Lamentations,
Language, Iroquois,
its origin and dialects,
description of,
Brebeuf and Max Mtiller on,
works on
phonology,
grammar,
abstract nouns,
verbal forms,
permanence of,
analysis and synthesis,
Laws of the League,
as to succession of chiefs,
as to intertribal homicide,
as to mortuary usages,
a “Great Reformation,”
LAWSON, J.,
League, See _Iroquois_ and _Laws,_
Leagues common among Indians,
Le Mercier at Onondaga,
Le Moyne at Onondaga,
_Lenapes,_ See _Delawarts,_
LONGFELLOW, H. V.,
Long-house,
Manabozho, Ojibway divinity,
_Maqua,_ meaning of,
Matron, Chief, See _Chief Matron,_
MAX MUeLLER, F.,
_Mengwe,_ See _Mingo,_
Migrations, Iroquois,
Indian,
_Mingo,_ meaning of,
Missionaries, English,
Jesuit, See _Jesuit Missionaries,_
_Mississagas,_
received by Iroquois,
Mississippi river,
_Mohawk,_ meaning of,
Mohawk river,
_Mohawks,_ See _Caniengas,_
_Mohegans_, or _Mohicans,_
war with the Iroquois,
protected by Iroquois,
Montreal,
Morgan, L.H.
Mortuary customs,
_Moundbuilders_, See _Alligewi,_
acquainted with wampum,
Mourning Council, See _Condoling Council,_
Mourning customs, See _Funeral usages,_
_Name-carriers_ (_Onondagas_),
_Nanticokes_, admitted into the League,
_Neutral Nation,_ See _Attewandaronks_,
_Nihatirontakowa_, See _Oneidas, name in council,_
Notes on the Canienga Book,
Notes on the Onondaga Book,
Odatshehte, Oneida chief,
Ohio, meaning of,
Ohio River,
_Ojibways_,
allies of Iroquois,
war with,
treaty with,
_Oneida_, meaning of,
_Oneidas_,
their country
their origin
war with Mohegans
join the League
their clans
a “younger nation”
their name in Council
their Councillors
their towns,
_Onondaga_,
meaning of,
Onondaga castle,
_Onondogas_,
their country,
their origin,
ruled by Atotarho,
join the League,
a part remove to Canada,
Reservation near Syracuse, N.Y.
their Book of Rites,
orthography of Book,
_Onondagas_,
their language,
their clans, _et seq._
an “elder nation,”
their name in Council
their councillors
site of their former capital
their towns,
Oswego river,
Oyander, title of
PARKMAN, F.
Peace, preservation of;
how restored
love of
Pennsylvania Historical Society,
Personification,
Pictures, Indian,
Political kinship,
POWELL, J. W.
Pre-Aryans in Europe and America,
Preliminary ceremony, the,
Proper names, obsolete,
Protection of weak tribes by Iroquois, _Tuteloes_,
_Delawares_,
_Nanticokes_,
_Mohegans_,
_Mississagas_,
PYRLAEUS, C.,
Quebec,
Rawenniyo, name of deity,
meaning of,
Record-keepers,
Relations, See _Jesuit Relations,_
Religious sentiment,
RENAN, E.,
Roanoke River,
_Ronaninhohonti_, Door-keepers,
See _Senecas, name in council,_
_Rotisennakehte_, name-carriers, See _Onondagas, name in council,_
Royaner, title of,
Sachem, an Algonkin word,
Sakayengwaraton, See _Johnson, J. S._
_Saponies_, or _Saponas_
Scandawati, See _Skanawati_,
SCHOOLCRAFT, H. R.
_Seneca_, meaning of
Seneca, Lake
_Senecas_,
their country
their origin
assailed by Atotarho