Notes on the Iroquois / or, Contributions to the Statistics, Aboriginal History, Antiquities and General Ethnology of Western New-York

by Henry Rowe Schoolcraft

Oneida.

223
224 Alive	Loon ha.
225 Dead	La wan ha yun.
226 Life	Yun ha.
227 Death	Ya wu ha yah.
228 Cold	Yut ho lah.
229 Hot	Yu ta le han.
230 Sour	Ta yo yo gis.
231 Sweet	Ya wa gon.
232 Bitter	Yut ska lot.
233 I	Ee.
234 Thou	Eesa.
	Heshe.
235 He or she	La oon ha—a oon ha.
236 We	Tat ne jah loo.
237 You	Eesa.
238 They	Lo no hah.
239 This	Kah e kah.
240 That	To e kuh.
241 All	A qua kon.
242 Part	Ta kah ha sioun.
243 Many	A so.
244 Who	Hon ka.
245 Near	Ac tah.
246 Far-off	E non.
247 To-day	Ka wan da.
248 Yesterday	Ta tan.
249 To-morrow	A yul ha na.
250 Yes	Ha.
251 No	Yah ten.
252 Perhaps	To ga no nah.
253 Above	A nah kan.
254 Wonder	An ta ka.
255 Within	Na gon.
256 Without	Ats ta.
257 On	Ka ha le.
258 Something	Ot hok no ho ta.
259 Nothing	Ya ha ta non.
260 One	Ans cot.
261 Two	Da ga nee.
262 Three	Ha son.
263 Four	Ki ya lee.
264 Five	Wisk.
265 Six	Yah yak.
266 Seven	Ja dak.
267 Eight	Ta ka lon.
268 Nine	Wa tlon.
269 Ten	O ya lee.
270 Eleven	Ans cot ya wa la.
271 Twelve	Da ga na ya wa la.
272 Thirteen	Ha son ya wa la.
273 Fourteen	Ki ya lu ya wa la.
274 Fifteen	Wisk ya wa la.
275 Sixteen	Ya yah ya wa la.
276 Seventeen	Ja dak ya wa la.
277 Eighteen	Ta ka lon ya wa la.
278 Nineteen	Wa tlon ya wa la.
279 Twenty	Ta was hon.
280 Thirty	Ha son ne was hon.
281 Forty	Ki ya lu ne was.
282 Fifty	Wisk ne was.
283 Sixty	Yah yak ne was.
283 Seventy	Ja dak ne was.
284 Eighty	Ta ka lon ne was.
285 Ninety	Wa tlon ne was.
286 One hundred	Ans cot ta wa ne a wa.
287 Two hundred	Da ga na ta wa ne a wa.
288 One thousand	O ya lee ta wa ne a wa.
289 Two thousand	Ta was ha ta wa ne a wa.
290 Million	O ya lu ta wa ne a wa-o ya lee ta wa ne a wa.
291 To eat	Yon take hon ne.
292 To drink	Yah na kee lah.
293 To run	Yah dak ha.
294
295 To walk	Ee yun.
296
297 To dance	Ta yunt qua.
298 To laugh	Yah go yas hon.
299 To cry	Da yon unt os.
300 To burn	U dek ha.
301 To love	Ee no lon qua.
302 To go	Wa hon ta de.
303 To strike	Wa a gon lek.
304 To kill	Wa gon wa lew.
305 To sing	Ka lon no ta.
306 To sleep	Ya go tas.
307 To die	Wa a ee ha ya.
308 To sit	Ya day lon.
309 To speak	Ya god ha la.
310 To see	Wa ont kot.
311 To hear	Yah got hon day.
312 To think	Yonnon ton nion ha.
313 To shout	Tay ya go hon let.
314 The war cry	At lee yos la tay ya go hon let.
315 To shout	Ta ya go hon let.
316 The retreat	Wa ha day go.
317 To give	Wa han da don.
318 To carry	Yay ha we.
319 To tie	Ka warn.
320 Walking	Ee yen.
321 Singing	Ka lon no ta.
322 Dancing	Ta hat qua.
323 Crying	Das yon unt os.
324 To exist	Ya gon ha.
325 I am	E gon ha.

The preceding part of this vocabulary, taken by myself, together with the entire vocabularies of the Onondaga and the Seneca, which are necessary to render the comparison complete, are omitted.

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(N.)
Letter from Mr. D. E. Walker to Henry R. Schoolcraft.

Batavia, July 26th, 1845.

Mr. Schoolcraft: I have visited the mound on Dr. Noltan’s farm. Nothing of great importance can be learned from it. I should think it about fifty rods from the creek, and elevated, perhaps, some eight feet above the general level of the ground.

A similar one is also found about two miles south of this, and, as is this, it is on high ground, of circular form, and with a radius of about one rod. They were discovered about thirty or thirty-five years since. Nothing has been found in them, save human bones. The first, some nine or ten years since, was nearly all ploughed up and scraped into the road.

It is said that “sculls, arms and legs were seen on fences, stumps and the high-way for a long time after they were drawn into the road.”

On, some two miles beyond the second was discovered a burial-ground. At that place were ploughed up shell, bone, or quill-beads. Near this place was found a brown earthen pot, standing between the roots of a large tree, (maple, they think) and with a small sapling grown in it, to some six inches in diameter. Beads of shell, bone or porcupine quills have often been found. I would have remarked, that on the first mound stood a hickory-tree some two feet through. There is also a ridge at the termination of high ground; I say a ridge, it appeared to me to be a regular fortification. It is, I should judge from thirty to forty feet in length. It would appear that the ground was dug down from some distance back, and wheeled to the termination of high ground, until a bank is thrown up to a height of some fifteen or twenty feet. This ridge, some think to be natural; others, from the fact that a smooth stone, about the size and shape of a pestle, was found in it, think it to be artificial. Perhaps other relics may have been found in it that would show it to be an artificial formation. All I could learn (and I rode about seven miles out of my way to converse with an old inhabitant) was, that this pestle was found in the ridge, and within three or four feet of its surface.

We may, perhaps, infer something from the size of an underjaw found here, which is said to have been so large as to much more than equal that of the largest face in the country.

Respectfully.
D. E. WALKER.

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(O.)
Letter from H. C. Van Schaack, Esq. to Henry R. Schoolcraft.

Manlius, July 18th, 1845.

Dear Sir: Yours of yesterday from Jamesville is received. Its enclosure is the first intimation I have of having been chosen a corresponding member of the N. Y. Historical Society. I shall be happy to advance the objects of the Society.

I regret that you have not found it convenient to call, I hope you will still conclude to come. In the interim, I am convinced that Mr. C. can advance your objects better than I can; he has read several addresses on these subjects before the Literary Associations here and at Syracuse within two years past.

I have a collection of interesting papers (found among my father’s papers at Kinderhook) relating chiefly to Indian affairs during the first half of the last century in the colony of New-York. These I am arranging, at my leisure, for the purpose of presentation to the N. Y. H. Society. I hope also to be able to send some papers of my father’s which will advance the object of the society in rescuing the Indian names on the east banks of the Hudson from oblivion, and which last I had intended to forward to the Society through you. But I must take my time to effect those objects.

Excuse the haste with which this letter is written, as I have only this moment received your letter, and I do not wish to lose a mail.

Respectfully yours.

Manlius, Nov. 22nd, 1845.

Dear Sir: I forwarded to Mr. Gibbs, the librarian, a few days ago a volume containing various MSS. selected from my father’s papers, relating chiefly to our aboriginal history, and about which I wrote you some time ago. You will find among them the journal of Conrad Weiser, Indian interpreter, giving an account of a visit to the Six Nations in 1745, at which time he accompanied the Senecas to Oswego, on their way to pay a visit to the Governor of Canada. You will also find among the papers, the original minutes of the Grand Council at Albany, in 1745, at which were present commissioners from Massachusetts, Connecticut, Pennsylvania, and New-York, with Governors from several of those States and the Sachems of the Six Nations. I think you will be interested in some of the papers. When I visit Kinderhook again, I hope to be able to make some additions to the contribution I have made to the Society. Many of the old papers relating to land trials, contain matter throwing light upon Indian names of objects and places. I, however, despair of ever seeing anything like a completeness of that description.

Respectfully yours,
H. C. VAN SCHAACK.

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(P.)
Letter from L. T. Morgan, Esq., to H. R. Schoolcraft.

Rochester, October 7, 1845.

Sir—You have doubtless seen a notice of the great council of the Six Nations, recently held at Tonawanda. We call it great, because we never saw any thing of the kind before, and perhaps never will again. Three of us started in season, and spent the whole of last week in attendance, and were also joined by Mr. Hurd, a delegate from Cayuga. We were there before the council opened, and left after the fire was raked up. Our budget of information is large, and overthrows some of our past knowledge, and on the whole, enlarges our ideas of the vastness and complexity of this Indian fabric. We are a great way from the bottom yet; we may never reach it, but what we do bring up to the surface, remunerates richly for the search.

We learn that at the establishment of the confederacy, fifty sachemships were founded, and a name assigned to each, which they are still known by, and which names every sachem of the several sachemdoms, from the beginning to the present time, has borne. There were also fifty sub-sachems, or aids; that is, to every sachem was given a sub-sachem to stand behind him—in a word, to do his bidding. These sachemships are still confined to the five nations; the Tuscaroras were never permitted to have any. They are unequally divided among the five nations, the Onondagas having as many as fourteen. The eight original tribes or families still hold to be correct, as we had it, but each tribe did not have a sachem. In some of the tribes were two or three, in others none. As the English would say the Howard family had a peerage in it, so would the Indians say that a certain tribe or clan had one or two or no sachemships running in it. The idea seems to be that the sachem did not preside over a tribe, as that would leave some tribes destitute; but the nine Oneida sachems, for instance, ruled the Oneida nation conjointly, and when the nations met in council, would represent it. The fifty sachems were the only official characters known at the councils of the confederacy. The sub-sachems and chiefs had nothing to say. And unanimity, as in the Polish diet, was always necessary. Over this council, the Tha-do-da-hoh, or great sachem of the confederacy, presided. He was always taken from the Onondagas, as we heretofore supposed; but what is very important, it is denied that there was any such officer as a Tokarihogea, or military chieftain over the confederacy. They recognize no such office, and deny that Brant was any thing but a chief, or an officer of the third and lowest class. I sifted this matter thoroughly, in conversations with Blacksmith, La Fort, Capt. Frost, and Dr. Wilson, a Cayuga, and am satisfied that the Tha-do-da-hoh[115] was the chief ruler of the Iroquois, and that they had no other. We fell into this error by following Stone, who in the Life of Brant, pretends to establish in him the title of war chieftain or Tokarihogea of the confederacy. In relation to the head warriors or military leaders of the nations, there is still some obscurity. The Seneca nation has two, but the other nations none. The truth is, the learning, if we may so call it, of the Iroquois is in the hands of a few, and it is very difficult to reach it, as those who are the most learned are the most inveterate Indians, and the least communicative.

[115] This is a Seneca pronunciation of the name written Atotarho, by Cusick, and Tatotarho, by another and older authority. For a figure of this noted primary ruler, as it is given in Iroquois picture writing, see [page 132].

H. R. S.

Their laws of descent are quite intricate. They follow the female line, and as the children always follow the tribe of the mother, and the man never is allowed to marry in his own tribe, it follows that the father and son are never of the same tribe, and hence the son can never succeed the father, because the sachemship runs in the tribe of the father. It really is quite surprising to find such permanent original institutions among the Iroquois, and still more surprising that these institutions have never seen the light. If I can construct a table of descents with any approach to accuracy, I will send it down to the Historical Society. The idea at the foundation of their law of descent, is quite a comment upon human nature. The child must be the son of the mother, though he may not be of his mother’s husband—quite and absolutely an original code.

The object of this council was to “raise up sachems” in the place of those who had died. It would require more room than twenty letters would furnish to explain what we saw and heard—the mode of election and deposition—the lament for the dead—the wampum—the two sides of the council fire, &c. &c., and the other ceremonies connected with raising up sachems; also the dances, the preaching, the feast.

We were well received by the Indians, and they seemed disposed to give us whatever information we desired on the religious system of the Iroquois, their marriage and burial rites, &c. Faithfully,

L. T. MORGAN.