39. Wahhondennonterontye. This word has already occurred, with a different orthography, and is explained in the Note to Section 36. Ronyennyennih (Onon., Honyennyenni). No satisfactory explanation could be obtained of this word. Chief John Buck did not know its meaning. Shodakwarashonh (Onon., Shotegwashen), "he is bruised." Shakokenghne (Onon. Shahkohkenneh), "he saw them." As stated above, the three chiefs in this class are of the Eel clan.
40. Shihonadewiraralye, "they had children," or, rather, "they continued to get children." Mr. Bearfoot writes in regard to this word: "Yodewirare, a fowl hatching, referring to the time when they were forming the league, when they were said to be hatching, or producing, the children mentioned—i.e., the other tribes who were taken into the confederacy." Tehhodidarakeh, "these the two clans." Taken in connection with the preceding lines of the chant, it seems probable that this expression refers to the introduction of other clans into the Council besides the original three, the Bear, Wolf and Tortoise, which existed when the confederacy was formed. Raserhaghrhonh (Onon., Sherhakwi), "wearing a hatchet in his belt," from asera, hatchet. This chief is of the Tortoise clan. Etho wahhoronghyaronnyon, "this put away the clouds." These "clouds," it is said, were the clouds of war, which were dispelled by the great chief whose name is thus introduced, Skanawadyh, or as now spelt, Skanawati. He had the peculiar distinction of holding two offices, which were rarely combined. He was both a high chief, or "Lord of the Council," and a "Great Warrior." In former times the members of the Great Council seldom assumed executive duties. They were rarely sent out as ambassadors or as leaders of war-parties. These duties were usually entrusted to the ablest chiefs of the second rank, who were known as "Great Warriors," rohskenrakehte-kowa. Skanawati was an exception to this rule. It would seem that the chief who first bore this title had special aptitudes, which have come down in his family. A striking instance, given in the "Relations" of the Jesuit missionaries among the Hurons, has been admirably reproduced by Mr. Parkman in the twenty-third chapter of his "Jesuits in North America," and cannot be better told than in his words. In the year 1648, during the desperate war between the Kanonsionni and the Hurons, the Onondagas determined to respond to the pacific overtures which they had received from their northern foes.
"They chose for their envoy," continues the historian, "Scandawati, a man of renown, sixty years of age, joining with him two colleagues. [Footnote: Scandawali is the Huron—and probably the original Onondaga—pronunciation of the name.] The old Onondaga entered on his mission with a troubled mind. His anxiety was not so much for his life as for his honor and dignity; for, while the Oneidas and the Cayugas were acting in concurrence with the Onondagas, the Senecas had refused any part in the embassy, and still breathed nothing but war. Would they, or still more, the Mohawks, so far forget the consideration due to one whose name had been great in the Councils of the League, as to assault the Hurons while he was among them in the character of an ambassador of his nation, whereby his honor would be compromised and his life endangered? 'I am not a dead dog,' he said, 'to be despised and forgotten. I am worthy that all men should turn their eyes on me while I am among enemies, and do nothing that may involve me in danger.' Soon there came dire tidings. The prophetic heart of the old chief had not deceived him. The Senecas and Mohawks, disregarding negotiations in which they had no part, and resolved to bring them to an end, were invading the country in force. It might be thought that the Hurons would take their revenge on the Onondaga envoys, now hostages among them; but they did not do so, for the character of an ambassador was, for the most part, held in respect. One morning, however, Scandawati had disappeared. They were full of excitement; for they thought that he had escaped to the enemy. They ranged the woods in search of him, and at length found him in a thicket near the town. He lay dead, on a bed of spruce boughs which he had made, his throat deeply gashed with a knife. He had died by his own hand, a victim of mortified pride. 'See,' writes Father Ragueneau, 'how much our Indians stand on the point of honor!'"
It is worthy of note that the same aptitude for affairs and the same keen sense of honor which distinguished this highspirited chief survives in the member of his family who, on the Canadian Reservation, now bears the same title,—Chief John Buck,—whom his white neighbors all admit to be both a capable ruler and an able and trustworthy negotiator.
In Canada Skanawati is of the Tortoise clan. At Onondaga, where the original family has probably died out, the title now belongs to the Ball clan.
41. Yeshohawak, "then his next son,"—or rather, perhaps, "then, next, his son." The Cayuga nation was politically the son of the Onondaga nation. Tekahenyonk (Onon., Hakaenyonk), "he looks both ways," or, "he examines warily." In section 28 (ante p. 126) this name is spelt Akahenyonh. The prefixed te is the duplicative particle, and gives the meaning of "spying on both sides." This and the following chief belong, in Canada, to the Deer clan, and constitute the first Cayuga class. Jinontaweraon (Onon., Jinontaweyon), "coming on its knees."
42. Katakwarasonh (Onon., Ketagwajik), "it was bruised." This name, it will be seen, is very similar to that of an Onondaga chief,—ante, Note to Section 39. The chief now named and the one who follows are of the Bear clan. Shoyonwese (Onon., Soyonwes), "he has a long wampumbelt." The root-word of this name is oyonwa, wampum-belt, the same that appears in Hayonwatha. Atyaseronne (Onon., Halyasenne), "he puts one on another," or "he piles on." This chief is of the Tortoise clan, and completes, with the two preceding councillors, the second Cayuga class.
43. Yeshonadadekenah, "then they who are brothers." The three chiefs who follow are all of the Wolf clan, and make the third class of the Cayuga councillors. Teyoronghyonkeh (Onon., Thowenyongo), "it touches the sky." Teyodhoreghkonh (Onon., Tyotowegwi), "doubly cold." Wathyawenhehetken (Onon., Thaowethon), "mossy place."
44. The two following chiefs are of the Snipe clan, and constitute the fourth and last Cayuga class. Atontaraheha (Onon., Hatontaheha) "crowding himself in." Teskahe (Onon., Heskahe) "resting on it."
45. Yeshotonnih, "and then his uncle." The Seneca nation, being the brother of the Onondaga, is, of course, the uncle of the Cayuga nation. Skanyadariyo (Onon., Kanyataiyo), "beautiful lake;" originally, perhaps, "great lake." (See Appendix, Note B.) This name is spelt in Section 28 (ante, p. 128) Kanyadariyu. The prefixed s is the sign of the reiterative form, and when joined to proper names is regarded as a token of nobility,—like the French de, or the German von. [Footnote: See J. A. Cuoq: Jugement Erroné, etc., p. 57. "Le reiteratif est comme un signe de noblesse dans les noms propres.">[ Kanyadariyo, was one of the two leading chiefs of the Senecas at the formation of the confederacy. The title belongs to the Wolf clan. Yeshonaraseshen, lit., "they were cousins." In the present instance, and according to the Indian idiom, we must read "Skanyadariyo, with his cousin, Shadekaronyes." Shadekaronyes (Onon., Shatekaenyes), "skies of equal length." This chief (whose successor now belongs to the Snipe clan) was in ancient times the head of the second great division of the Senecas. These two potentates were made a "class" in the Council by themselves, and were thus required to deliberate together and come to an agreement on any question that was brought up, before expressing an opinion in the council. This ingenious device for preventing differences between the two sections of the Seneca nation is one of the many evidences of statesmanship exhibited in the formation of the League.