The Great Way of Peace VII

VII. The Peacemaker Relays the Laws of Peace to the Five Nations

The Peacemaker then said to everyone, “It is time to make the sacred fire, and this fire will remain lit forever. The smoke will be seen by all nations. What I have told you is only the beginning of the Kayeneren: kowa, Great Laws of Peace, that you will live by. Tsokansase will be the mother of our nations, and the women will hold the titles and elevate and place the horns upon the heads of the royaner. They will be the backbone of the nations. It is here in the Onontaka haka territory that we are bestowing the name of the titles of the royaner with the antlers, and it is here that they will all meet the Onontaka haka who will always be known as the name bearers.”

After Tatotaho was crowned by Tsokansase, the Peacemaker called Tekarihoken of the Kenienke haka forward and said, “Tsokansase place the antlers upon this royaner’s head.” Tsokansase picked up the antlers and placed them on his head.

The Peacemaker then said to Tekarihoken of the Turtle Clan, “You are now a representative of the Kenienke haka nation and will be responsible for the generations to come. You will work on behalf your nation.”

Next, he said, “Ayenwatha of the Turtle Clan, step forward.” Tsokansase then crowned Ayenwatha. As this was occurring the Peacemaker said, “You both will always work together and respect one another.”

Next, he said, “Shatekariwate of the Turtle Clan, step forward.” Shatekariwate stepped forward, and Tsokansase placed the crowns upon his head.

The Peacemaker told the three, “You will resolve your differences, and when you speak it will be with one mind.”

Next, the Peacemaker went to the Oneota haka and said, “Rotatshe te of the Wolf Clan, step forward.” Rotatshe te stepped forward and Tsokansase placed the antlers on his head.

Then, the Peacemaker said, “Kanonkwenioton of the Wolf Clan, step forward.” Tsokansase placed the antlers on his head.

Next he called, “Teiohakwente, step forward.” Tsokansase placed the antlers on his head.

The Peacemaker said to the six royaner who had been chosen by him personally. “You are crowned to work on behalf of your people to bring out the good mind. You will have no more or no less power than another. You will be trees of equal height. Like the buck deer, you will protect the offspring, and, like him, you will have ears that will listen in case there is danger to the people.”

The Peacemaker then called the two upper and lower Kaokwa haka royaner to come forward. “Takaenionk of the Bear Clan,” he called, “Come forward.” Tsokansase then placed the deer antlers on his head.

Next he called, “Katsinontawehon of the Deer Clan, come forward.” Tsokansase then placed the deer antlers on his head.

Next, the Peacemaker called the two Sonontowa haka royaner, but, before they came forward, he said to those assembled at Onontaka, “I have only convinced two of the Sonontowa haka war chiefs to accept the peace and become royaner. There is still some unfinished business to settle with the two remaining war chiefs who are furthest west.”

He then called out, “Skaniatar: io of the Turtle Clan, step forward.” Tsokansase placed the deer antlers on his head.

Then he called out, “Tshatekaron: ies of the Snipe Clan, step forward.” Tsokansase then placed the antlers on his head.

When this was done, the Peacemaker told them, “You will oversee any bad that may be coming your way and cultivate the good minds of the nation. Like a young tree, the good mind will grow.”

Then he said to them, “Now that we have elevated the great shaman, Tatotaho of the Bear Clan, into a royaner kowa, we can truly call ourselves Kononsonnione. The royaner of the Kayeneren: kowa are now almost complete.”

The Peacemaker continued, “There is still an important matter that has to be taken care of before we elevate the other royaner. On one side of the fire will sit the Onontaka haka, Kenienke haka and Sonontowa haka royaner. On the other side of the fire will sit the Kaokwa haka and Oneota haka royaner. The Kenienke haka turtles, being the first to accept the message, will council first, and then it will be passed to the other Kenienke haka royaner for a resolution. Once it has been discussed, the resolution will then be put in the well. It will then be taken up by the Sonontowa haka royaner. When the Sonontowa haka are able to speak with one voice, it will be passed back to the Kenienke haka. They will in turn pass it over to the Kaokwa haka royaner, and when they are finished will turn it over to the Oneota haka royaner. From there it will travel back to the Kaokwa haka, who will pass it back to the Kenienke haka. During all of this, the Onontaka haka royaner will be listening. Tekarihoken of the Kenienke haka will then pass it to Tatotaho, who will see if there are any mistakes in interpretation or objections. If he doesn’t agree with the process after discussing it with the other Onontaka haka royaner, it is put back into the well for further discussion.”

The Peacemaker continued, “When the other royaner are crowned we will develop this constitution even further. However, first there is still an important matter that has to be settled. There are still two Sonontowa haka war chiefs who live in the western part of their country who have not accepted the Great Peace. Since we are all together, we will make this the first order of our council.”

At that time, the five nations got together in council as the Peacemaker had showed them, and they discussed what they should do. When they were finished discussing the matter, and Tatotaho had given it his approval, Ayenwatha approached the Peacemaker and told him what was decided.

He said, “We have now counseled and have a proposition for the two war chiefs. Since they have many warriors with them, we will propose to them that they be given a special duty. We will put an entranceway on the western side as well as one on the east. We will ask them to be the keepers of the western entrance. The two war chiefs will protect that entrance, and when someone enters the territory they will have to pass through that entrance. They will be the ones to check to see the intentions of the visitors. If the strangers come in peace, they will be led into the territory through the black entrance where they will be reborn into the light of the Great Peace. If the stranger comes with ill will, they will be prevented from entering by a long black pole which will be used to protect the Longhouse of One Family. The royaner will try their hardest to make them accept the Great Peace. If this doesn’t work and they slip through, we will put the bark of the slippery elm by the entrance. There, they will slip on the elm bark and be helpless. Then they will be slid out along the bark.”

The Peacemaker liked the plan that was proposed, as well as how the council had resolved their first problem. He asked Ayenwatha, “Do you still have the elderberry wampum?”

Ayenwatha answered, “I still have it.”

The Peacemaker told the council, “Ayenwatha will send runners with the wampum of the eagle feather quill to the two war chiefs at the western entrance and invite them to come here.”

The council then said, “Why do we not send Ayenwatha personally to fulfill this important matter.”

Ayenwatha, answered, “I will agree to go, as you will need my skills of diplomacy.”

Ayenwatha had to travel as far west as the Geneseo Valley to find the village of Teonun ta kaha where the war chief and his assistant war chief lived. Upon arriving outside the village he set up camp and lit a fire, waiting for the Sonontowa haka runners to come. After they arrived, they led Ayenwatha to their war chiefs. Once there, Ayenwatha told the war chiefs, “I have come to deliver a message from Onontaka. There are many of us waiting for you to join us in the Great Peace.”

The war chief asked Ayenwatha, “What is in it for us if we join?”

Ayenwatha answered, “You will have to come and see for yourself. However, if you come, I promise it will be worth it to you.”

He then pulled out the eagle quill wampum and handed it to the war chief.

The war chief was impressed, as this was the first time anyone had asked him in his way.

He answered Ayenwatha, “Wait for us, we will gather our warriors and be there in three day’s time.”

The war chief then sent runners throughout the village to gather the men. A soon as they were assembled, they headed back with Ayenwatha.

Upon arriving at the outskirts of Onontaka, the war chiefs and the warriors of the Sontonowa haka waited outside the village for Ayenwatha to inform the others that they had arrived.

Ayenwatha told the Peacemaker and the others, “The war chiefs and their warriors will arrive when the Elder Brother, the Sun, hits mid-point in the sky tomorrow.”

The next day, as the Elder Brother, the Sun, hit the mid-point and stopped to take its daily break, the Sonontowa haka war chiefs arrived with their warriors.

Ayenwatha said, “Everyone has arrived. We will now let the Peacemaker speak.”

The war chief of the Sonontowa haka said, “I will surround all the chiefs with my warriors and protect them. Once we are seated, we will sit down and listen to this Peacemaker.”

The Peacemaker stood in the middle of the warriors. He said to them, “Now that we are all together, the Sun is higher than ever. In fact, it is brightening the world. You are the last that we have waited for. If you join us, we will be complete. We will combine ourselves into one power living in one longhouse. You will be the keepers of the western entrance. Inside the house, we will be all related in mind, body and belief. We now wait for your answer.”

The Sonontowa haka war chief answered, “I am interested. However, I want to know what we would do if anyone comes and attacks us from the west. How would we defend ourselves?”

The Peacemaker answered, “I have already visited many nations, and the message of peace has traveled even quicker than me. When nations hear about the Great Peace, they will want to put down their weapons. The more who join, the more there will be who will want to be a part of it.”

He then asked the war chief, “What clan are you from?”

The war chief answered, “I am from the Wolf Clan.”

The Peacemaker then said, “You will be the keeper of the entrance for the nations who enter our extended longhouse. In fact I will name you Teionhokara: wen of the Wolf Clan, Keeper of the Entrance.”

Tsokansase then moved forward and placed the antlers on his head.

The Peacemaker then turned to the assistant war chief and asked him, “What clan are you from?”

The assistant war chief, answered, “I am from the Snipe Clan.”

The Peacemaker then said, “I will name you Kanonkeritawi, Hair Taken off.

“Because you were stripped of your hair like the bark of a tree in the war, you shall stand by the entrance; if anyone tries to pass through unnoticed, they will slip over you and fall. Therefore, you will be the one to place the bark of the slippery elm tree at the entrance of the longhouse so no unwanted parties get past.”

He continued, “When this Longhouse of One Family is built, there will always be room for others. We will extend the rafters of the house to let them in. We are not here to coerce them into anything that they don’t want to do. Therefore, they will have their own councils to decide on their issues. When we all need to come to a consensus, they will speak their voice, and we will listen to them through the younger brothers. We should not try to make decisions for them. The purpose of this Great Peace is to end the bloodshed and to find a way to reason with each other. It is the will of the Creator that everyone may walk without fear of killing and bloodshed.”

He continued, “The warriors who surround us will be the symbol of what you stand for. They must put away their weapons, as they are the ones who must carry the bones of the ancestors on their back and become Rotiskenren: kete, Bone Carriers. The bones do not decompose like the rest of the body. It is up to them to make sure that the knowledge here does not rot away. This will ensure that the Great Peace never ends. From now on, whenever they meet one another on the path that leads through this extended longhouse, they will greet each other by saying, Are you still living in the Great Peace? If the person answers, ‘I am in peace,’ you will know that he is your friend.”

The Peacemaker then said, “Now then, in order to make this come to pass, we will surround the Great White Pine Tree here at Onontaka. We will uproot it, so that there will be a cavern that will lead to a river that has streams that travel under the four white roots. We will cast all these weapons into the river. There, they will travel with the streams to the four corners of the earth, never to be taken up again. In fact, all the royaner will be known as trees of equal height, and once they throw out their weapons they will never be able to take the war trail again. If they do, their antlers will be removed forever.”

He continued, “Whenever the royaner of the five nations come together, they will be one great power. No royaner can say that they have more power than another.”

He continued, “The Clan matrons will also be of equal height and carry the same power as one another. In fact, all the women in each clan will deal with their own problems and not interfere with the doings of other clans. Each clan will have its own government to decide on issues. Among the Kenienke haka, it will pass from the Turtles to the Wolves and the final decision will be made by the Bears. Their decision will pass on to the men’s and women’s council of each village. From there, it will go to the council of each nation where the fire is lit. Among the Kenienke haka, for instance, the nine royaner and nine clan mothers will resolve the issue. Their decision will then be passed to the national council at Onontaka. Every five years there will be a meeting at Onontaka to confirm your continued allegiance in the Great Peace. However, a national council can be called anytime in times of crisis that concerns the whole confederacy. Otherwise, local issues may be resolved internally. The same will go for the Oneota haka.”

He continued, “The Kenienke haka, Sonontowa haka and the Onontaka haka will be divided internally in the way that the young man who brought the first clan system divided the clans along the long river before they migrated to their territories. Every royaner will have an equal voice on behalf of their nation when in the great council. They will be the uncles to their nephews, the Oneota haka and the Kaokwa haka, who sit on the other side of the council.”

The Peacemaker then said, “Now we will be thankful for what has been achieved. However, we are not a full power as of yet because there are still many war chiefs who have to have the antlers of the royaner placed on their head. They also must receive their title names. Before we do this, we will all sing the song of peace to confirm the binding of the five nations together. The song begins by singing, “I greet the Great Law’.”

When the Peacemaker said this, everyone began singing the peace song. “Aee, Aee/ Aee/ Aee/, ‘We greet the Great Law’.”

After the song was sung, the Peacemaker gave the thanks which Teharonhia: wako had taught the onkwe honwe many seasons before. He began by saying, “We give thanks because the power of peace comes from the Creator. We are grateful for coming together here on our Mother Earth. We thank the things that the Creator planted. Our mothers came from the bloodline of the first mother who resides in the earth. We give thanks to the grasses and medicines. We give thanks to the Little Water Society for the cures that come from the medicines. We give thanks to the trees, especially the maple who gives us sustenance. We give thanks to the first fruits of the earth, the strawberries and the others. We give thanks to the corn, beans and squash, for they allow us to live. We give thanks to the lakes, streams and rivers. For they are the blood of our mother. We give thanks for the thunders who freshen the earth and the water. When we hear them coming from the west, we know we will be refreshed. However, if they ever stop, we will know that we are near the time of the great purification. We give thanks to our Elder Brother the Sun in the east, and our Grandmother the Moon who comes from the west. We give thanks to the stars who show us our life duties when they rise in the night. Most of all, we give thanks to the Creator for breathing life into our bodies.”

The Peacemaker then said, “We are now ready to make our capital fire. From there, the smoke will rise, and everyone will be able to see it. The fire will burn forever.”

He continued, “It will be up to Tatotaho to make sure that the fire continues to burn. He will be the one to summon the general council, and he will be the one to open it with the giving of thanks. Once this is done, the onkwe honwe will be united in one mind in themselves and with the rest of the creation.”

He continued, “In fact, Tatotaho will be given another title, Name Bearer. This doesn’t mean that he will rule others, but, like the goose when he flies, he will take the lead. The names of the royaner will be used only when in council. They are not to be used in common.”

The Peacemaker then said, “We will now plant the Great White Pine at the place of the central fire, Onontaka. This Tree of Peace will light up the world once again. We choose the Great White Pine because it is an evergreen which never dies or changes its colour. The five needles on each branch will symbolize the Five Nations. From this great tree, roots will spread out into the four directions. Our words will spread from the trunk to the roots and travel into the four directions. Anyone who chooses to follow our words back up the roots to its source may join in the peace. They will then be protected under the long leaves of the Great White Pine. There, they will be shaded when it becomes too hot. If ever one needs to cleanse themselves, they may burn the needles and spread the smoke over their bodies. If a nation decides to join us, we will refer to it as extending the rafters of the Longhouse of One Family. The Kaokwa haka will be the nation who will formally bring them in.”

He continued, “I have something to tell you about the future. There may come a time when you may forget what I am saying. If that happens you will say aloud ‘Someday, our ancestors will say what you have established. Our generations will be crying. The law will be old. We hope you are listening to us, our ancestors, that we are poor in knowledge. It is the responsibility of the elders to teach us. If they forget, we will all suffer’.”

He then said, “If there ever comes a time when you fight with one another, when you do not listen to your royaner or Clan matrons, or when the royaner become war chiefs again, you will suffer.”

He continued, “There will be two entrances into the Longhouse of One Family. In the west, the entrance will be guarded by the Sonontowa haka. Anyone coming from the west or south will have to travel through that entrance. Those coming from the north and east will have to travel through the entrance guarded by the Kenienke haka. Every nation, with good intentions has the right to enter through either entrance. That is because, the onkwe honwe have the responsibility to take care of the land in the territory. They will ensure that the generations of unborn will one day have the right to its use. However, no one can own the land, as it belongs to the Creator and our first mother. You cannot sell your mother, from whom your bodies were created. Your first mother gives herself to the generations to come, so that they may use her in the future.”

The Peacemaker said, “You will all have equal hunting rights. We will take out a dish and place the tail of a beaver into it. When we eat from the dish, we will use no sharp objects. We will eat only with our fingers. That means when we go to another nation’s territory for food, there will be no blood spilt. However, you should notify them of your needs first. They can then tell you where the animals are more populated. If ever we see someone hungry, we will share what we have with them. We will bring them into our lodges and feed them if we have to. There is enough for everyone, as long as you do not waste anything. When you go hunting and you have too much meat, you will dry it to ensure that it is not wasted. You are to kill only the bucks and not the does while with child. If you kill the does, you kill future generations, and you will one day go hungry. If you look at your Grandmother the Moon, she will tell you the season when there will be an abundance of a type of food. Your ancestors, the stars, will point to the time when you are to begin and end your activities.”

He then told them, “During the mid-winter moon, Kahia: tah kowa, when the female deer are great with young, the hunters are not to take the female. The moon after Konrahta: kah is the time that you see the buds of the trees on the snow and know that winter is coming to an end. This will be a time of famine, and you should have supplied yourselves during the autumn. The third moon after Kanus kwouh kah is the time when you hear the frogs and the crows. It is the time to tap the maple trees and build canoes. The next moon Kanus kwouh ta kowa, is the time you can see the grasses appear and the animals come closer to graze. The seven dancing brothers will begin their descent at this time, and there will be hunger. The fifth moon, Kahna: kaht, is the time the flowers appear in the woods. It is the time to begin to plant the seeds of the corn, beans and squash. Fish is used for fertilizer as this is the time when the fish are plentiful. The next moon, O iak: neh, is the berry moon. This is the season when the berries are pounded and placed into the corn bread. It is the time to prepare the strawberry medicine. During the moon after the berry moon, Sahteke: ken ha henh, the summer is divided, and one can expect the thunders to arrive in force. The next moon, Tsays kih kah, is the season to fish and dry food for future use. It is also the time when frost may first appear. The moon, Tsays kih neh, is the time when green corn is roasted and the husks pulled back. It is the time to dance the green corn dance. The fall moon, Ka sah ki ne hah, is the time when the hunting season begins, and the Great Bear in the sky is shot in the sky by the three hunters. You will then see the trees turn red from the blood. The next moon, Ka sah ki neh, is the moon of the falling leaves and the beginning of the cold. It is the time when the onkwe honwe say farewell to any visitors until after the winter. The last moon, Tsoh toh, is the month of great cold and long nights. This is the time when storytelling occurs. All of these things have been given by the Creator to you to live. These are the natural laws of creation. This is why we continue to give thanks to the creation.”

He went on, “It is the responsibility of the young to hunt and provide for the old. They are to consult with their elders when they make decisions about the welfare of the onkwe honwe. The elders have the experience as well as the knowledge and language.”

The Peacemaker then said, “When the fur of the animals are changing, the meat is no good. The stars will tell you that the hunting season will begin when the leaves turn red from the blood of the Great Bear in the sky. This will last until the time of the mid-winter moon. Medicines are also not to be picked during the two moons after the berry moon because they also must renew themselves.”

He then said to the royaner, “You are the wisest of the onkwe honwe. You will have to have good minds. It will require having skin, seven spans thick. If any sharp objects or words are thrown at you, they will bounce off you and won’t pierce your heart and give you too much pain. You and the elders are the teachers of the children, and it is your duty to ensure that the elders are respected.”

The Peacemaker then said, “Now we will place Tatotaho under the Great Tree. We will then take some thistle downs and make a mat out of them for Tatotaho to sit on. The white of the thistle will represent having a good mind. Tatotaho will also have an eagle wing placed next to him. If there is a problem, he will sweep it away by using the eagle wing. He will sweep around the fire and Great Tree to ensure that it is clean of any obstructions that may get in the way of having a good mind. If there are any bugs that crawl on the mat that may cause trouble, he will sweep them away. If that doesn’t work, he will use a pole and knock the creature down. He will notify the Sonontowa haka door keeper to ask his assistant to lead the obstruction out of the Longhouse.”

He continued, “The next thing that we must do is to place the eagle on top of the Great White Pine Tree. Like the uncle in the Sky World who looked after the children and later offered to bring light to the earth when Teharonhia: wako asked him, the eagle will be our eyes. He will warn us and let us see if there is any danger approaching. If there is a danger to the entrance, all of the rotiskenren: kete will assemble at the entrance. The royaner will try to reason with those who pose a danger to the Great Peace. During this time the onkwe honwe will tremble under the Great Tree lest the Great Peace be broken. They will do everything they can to prevent bloodshed. Woe to all if blood is spilt and weapons are taken up again.”

The Peacemaker then said, “The best way to prevent the taking of weapons is to be as strong as we can be. If we are united in peace, others will not want to force our hand. They will rather join us. The taking up of weapons is wrong. We must show others that it is in no one’s interest to take weapons. I now ask that each of the five nations represented here bring me an arrow.”

A representative of each nation brought forward an arrow. First there was Ayenwatha who brought the Peacemaker an arrow; next it was Rotatshe te; then it was Tatotaho; then Takaenionk; and then Skaniatar: io.

The Peacemaker took the arrows and said to them, “Each nation has a power, and he pointed to the arrows. If we put these powers together, we will be one great power and speak with one great voice. If a nation pulls out, we will be easily broken like this individual arrow.” He pulled an arrow out and snapped it. He continued to say, “If that happens, we will all suffer. In fact, I predict that one day this will happen. There will come a time when the a great white wind will blow through the territory of the Longhouse of One Family. When this happens, you will have to decide if you will stand together or be divided. If you divide your power, you will be broken apart.”

The Peacemaker then said, “Now our minds are together and one in purpose. I will put the arrows under the tree. It will be up to the royaner and Clan matrons to ensure that you remain sitting under the tree in unity.”

He then said, “Now you royaner and others, stand up! We will circle the tree and the central fire. You will guard the tree and fire and support Tatotaho.”

Then he said, “Tsokansase, stand here. The onkwe honwe will stand behind you to support you in your task. You must never break this circle. Inside will be all your beliefs: the laws of creation, the clan system created by the young man, and the Keyeneren: kowa. In the future, there will be even more.”

He continued, “If any of you royaner leave this circle, your horns will drop in the middle. You cannot leave this circle to represent your people. Your allegiance is to the members here. Not only will your horns drop, but your name and title as well.”

He went on, “This goes for everyone as well. Every clan has a set of names that belong to that clan. No one else can use those names. If ever someone is taken in from the outside, they will be given a name from the clan. The names are to continue always. They will be given a necklace to wear that will represent the clan and the name from that clan. As long as they have an allegiance to the clan and nation they have been adopted into, they may wear the necklace. If they go against the Longhouse of One Family, they will forfeit their name and clan. The same goes for those children of a nation who have received their clan name. If they step out of the circle, they will forfeit their clan name and have to live outside the circle. It will be up to the Clan matrons to keep a record of the names and to give them out. They will be the ones to comb the tangles from the heads of those who receive a clan name, just as Tsokansase did with Tatotaho. Once they are ensured of having a good mind, then they may join us.”

The Peacemaker then warned them again, “In the future, a high wind will come from the east. The tree will bend and almost fall. It will be up to you royaner to link each other by the arms and catch it before it hits the ground. If you don’t, the tree will rot and the fire will go out. Then the language and the culture will disappear. The power that is here will be no more. Once again there will be arguing over how to do the ceremonies and who should lead them. The heads of the Rotinonshonni will begin to roll aimlessly. Other nations will remember that at one time you were great. You will be at the edge of a cliff dangling by the feet. There will be suicides among you. Others will find shelter under the Great Elm Tree in a faraway land and be happy for a little while until the Elm Tree is killed. You will see warriors like you have never seen before fighting in great wars. They will want to lead the onkwe honwe instead of the royaner. That is because Sawiskera will have kept his promise to try to deceive you. It will be up to you to pray and ask for Teharonhia: wako to help you. I will be listening and if I hear you cry out my name three times, I will come and guide those who believe in me. It is up to you to make sure that the tree is raised to its full height. You will have to nurture it in order for it to do so.”

The Peacemaker continued, “Today we are united. You will have to respect one another. Whenever you leave your lodges, you will put a stick in front of the entrance. That will mean that no one is there and you can’t enter. If a stranger comes to your lodge, you are to bring them in and feed them. There should always be enough food for guests. No one should go hungry.”

The Peacemaker then said, “Now then, we will take a break for three moons. Then we will return here all together. The reason for this is that it will give you time to tell the rest of the onkwe honwe what has happened here. You will then return with all your people. The Clan matrons in the meantime will select the rest of the candidates for the position of royaner. When you return, I will name them, once the Clan matrons tells me about why they were selected. This will be the same way that the Clan matrons selected the clans from the animals - when the great young man first put together the clan system, except they will be selected by merit. We are now going to take the clan system one step further.”

The royaner, Clan matrons and their followers then dispersed to their nation’s territories to inform the people about the Keyeneren: kowa. Ayenwatha went back with the rest of the Kenienke haka royaner and Clan matrons to his village. They then spread the news about what had taken place at Onontaka. After several moons had passed, the onkwe honwe gathered in their villages to begin the journey back to Onontaka. They would be coming from the east and to the west.

As the Kenienke haka had met the Oneota haka, they approached Onontaka together. At the time that they rested together before entering Onontaka, Ayenwatha decided to head south for about a half day’s journey. He wanted to be alone to contemplate what was happening before he entered Onontaka. There seemed to be so much to learn and to remember. It seemed that whenever the onkwe honwe had been taught anything, they would forget in time and revert back to their former ways. Ayenwatha wanted to find a way that would remind them for all time about the Keyeneren: kowa.

As Ayenwatha sat beside a small lake thinking about the things that happened, he noticed a flock of ducks swimming close to the shore. As he stood up to get a closer look, the ducks spotted him and began to swim off. As they ran to take off, they splashed their feet. Ayenwatha spotted something white at the bottom of the lake bed. He moved into the shallow water and with his hand scooped up some earth. In the earth, he picked out a lake water clam shell. It was white on one half and dark on the other.

He thought to himself, “If there was a way to drill into the shell, we could use this to bead with. Perhaps, a pump drill, like we use to make fire could be used. It would need a hard point to get through the shell without breaking it. A fine flint point might do it.”

Ayenwatha then found a flint stone. He then pounded it down with a rock until it was fine and thin. He made a pump drill out of some wood he found, placed the flint in a groove in the front of the drill and tied it with twine. He then placed the shell and began to drill into its side using his hands for friction. As he tried to drill into the shell, the shell would crack open. He tried two times to do this but did not succeed.

He thought to himself, “It seems like the end of the drill gets too hot, and results in the shell cracking. Maybe, if I drill it in the water, there won’t be as much heat from the friction. He took the shell into the shallow part of the lake and began to drill. This time he was able to drill into the shell; the water prevented the friction.”

He said to himself, “I will make belts using the two parts of the shell. On these belts we will remember everything that has taken place. As long as these belts are kept, the teachings of the Kayeneren: kowa will continue to exist. The two parts of the shell, the dark and the white, will represent the duality in the creation of all things, just like the twins. The fact that the shells come from the water means that they are pure. We will place our words into these shells, and when we need to hear them again we will pray and listen for our words to come back to us.”

Ayenwatha then went back to Onontaka to meet with the others. When he arrived, he went to Tatotaho’s lodge to tell him about the shell wampum he had discovered.

Upon seeing the wampum, Tatotaho answered him, “This new recording device will be used for sanctioning marriages, deaths, councils, royaner, Clan matrons and everything that is important to us.”

He and Ayenwatha then walked back to the assembly together to tell the Peacemaker about the wampum. The assembly at Onontaka included members of all the nations. The Kaokwa haka and the Oneota haka sat on one side of the assembly, while the Kenienke haka and the Sonontowa haka sat at the other end of the assembly. The Onontaka haka sat at one end of the assembly while the Peacemaker stood in the middle. The royaner and the clan mothers sat in front of their particular nations.

Upon being told about the wampum, the Peacemaker told the assembly, “This wampum brought to us by Ayenwatha is both black and white. It will be held by the Clan matrons. Whenever a royaner dies, they will take the black wampum to the condoling nation to notify them of the death. If the death occurs among the nephews who are mourning, the wampum will be sent to the clear-minded nation, the uncles who will condole them during a great ceremony that will be held.”

He went on, “As the condoling nation approaches the village of the mourners, they will sing the Hai, hai, or the roll call of the royaner as they approach the wood’s edge of the mourning nation. They will then hear the three bare words by the mourning nation that were first said when Ayenwatha lost his daughters. They will clear the eyes, the ears and the throats of the condolers in case any grief happened to them on their journey. They will give the condolers the white wampum of the deceased royaner to hold until a new royaner is chosen.”

He continued, “The clear-minded condoling nation will then say the three bare words back to the mourners to relieve some of the grief of the mourning nation. The mourners will then take the clear-minded nation by the arms and bring them back to a great council house that we will build together. Once again, the clear-minded will sing the roll call as they are led into the council house. A deer skin will be placed between the clear-minded and the mourning nations. This is the same as is done at Tsokansase’s lodge by the war road when she mediates between nations. The clear-minded will then sing the six songs of farewell that come from the song of peace that we all sang to Tatotaho, to disentangle the disruptive thoughts that were within him.”

He continued, “The clear-minded will then take out the wampum belts that Ayenwatha is devising for us to help remember and recite the things that have occurred when we formed this league. When they are finished, they will then recite the last twelve condolences, that were made between myself and Ayenwatha, and pass the strings of wampum that were first made between us to the other side.”

As the Peacemaker spoke, some of the assembled got up and began to leave. The tension of what was happening was too much for some of them. They needed a break to think things over. All of this was new, and there was confusion as to whether this would work.

The Peacemaker seeing that some of them were becoming agitated said to them, “Don’t leave! Take a break and compose yourselves. Come back and let me finish. In fact, this is the way it will be in the future. The condolers will leave to compose themselves, and then they will be called back by the mourners to finish. In fact, condolences will be held in either the fall or spring when it is neither too hot nor too cold, to ensure that we are not affected by the weather.”

He continued, “Upon their return, the mourners will then speak the twelve words back to the condolers. Then they will show the face of the future royaner who will hold the title of the departed. The clear-minded will then recognize the royaner by acknowledging him and charging him with his duties.”

He continued, “When all this is done, the mourners will hold a feast, and we will clear our throats of the tobacco that has been burned here. Then, there will be cries of joy on both sides, and we will dance with our royaner, rubbing their antlers together ending the period of grief once and for all.”

The Peacemaker then said, “We have still left something unfulfilled. That is, we have to fill all the titles of the royaner.”

He then asked Tekarihoken of the Kenienke haka, “Have the Clan matrons chosen their representatives.”

Tekarihoken answered, “They have chosen the representatives for the Kenienke haka nation.”

The Peacemaker then said, “We will first elevate the royaner from the Kenienke haka. Let us have the representatives of the Wolf Clan stand up.

A Clan matron then stood up, “I represent the Wolf Clan. We have chosen three representatives from the Wolf Clan, just as there were three chosen from the Turtle Clan before.”

She continued, “The first who was chosen was done so because of the great respect that we have for his wisdom and strength.” She then presented the man for everyone to see.

The Peacemaker said, “You will be known as Shorenho: wane, A Great Tree, because of the things that you have done to earn your people’s respect.”

The Clan matron then placed the antlers on the royaner, Shorenho: wane.

The Clan matron then said, “The second man who was chosen was done so because of the age of this particular man. All though he is very old, he is among the wisest of the men.”

The Peacemaker then said, “Your title will be Teionhekon, Double Life. This is because of your age and wisdom.

The Clan matron then placed the antlers on Teionhekon.

The Clan matron then said, “The third who was chosen was one so because of his gentle manner in resolving disputes.”

The Peacemaker said, “Your title will be Orenhe: kowa, Big Floating Flower, because of the peaceful manner in which you conduct yourself with others.”

The Clan matron then placed the antlers on Orenhe: kowa’s head. The Clan matron of the Wolf then sat down, as that was all who were chosen.

Next, the Clan matron of the Bear stood up. She said, “The first that was chosen was done so because of his wisdom in resolving any issues in the clan.” She then brought the man forward.

The Peacemaker replied, “Due to your great wisdom in solving any problems that may arise in your clan, you will be known as Tehenakarine, Double Horns, for double the wisdom.”

The Clan matron, then placed the antlers on Tehenakarine.

Next, the Clan matron brought another man in front of the assembly. She said, “This man was chosen because of the way he was noticed by others whenever he entered a lodge.”

The Peacemaker said, “The name of your title will be Rastawenserontha, He Enters With Rattles On.”

The Clan matron then placed the antlers on the head of Rastawenserontha.

The Clan matron then presented another man to the assembly. She said, “This man was noticed for the way he puts himself in the front whenever there is something that needs to be done.”

The Peacemaker then told the man, “Because you are in the forefront whenever something needs to be done, your title will be Shoskoharowane, Great Branch In The Path.”

The Clan matron then placed the antlers on the head of Shoskoharowane.

The Clan mother then said, “This is all the royaner that we have chosen. There will be nine all together, three for each clan.”

The Peacemaker said, “Will the Oneota haka Clan matrons please stand up and bring the men they chose forward?”

The Clan matron of the Oneota haka, Turtle Clan, stood up and said, “We have chosen this man from the Turtle Clan because, whenever anyone needs a place to stay, his place is always open to them.”

The Peacemaker replied, “Because you are so generous and have opened your house to others, you will be known as Shononses, the Extended House. You will have a further duty once a nation is adopted in; you will represent them in council.”

The Clan matron then placed the antlers on the head of Shononses.

The Clan matron then said, “The next man who was chosen was done so because of his powerful oratory skills.”

The Peacemaker replied, “Because you can project your voice so far, your title will be Hatweaihken: a, Two Voices Merged into One. You will speak on behalf of your nation.”

The Clan matron then placed the antlers on Hatweaihken: a.

The Clan matron then presented her third man and said, “This man was chosen because of his ability to allow others to go before him.”

The Peacemaker said, “You will be known by the title, Hatiatonentha, He Lowers Himself Before Others.”

The Clan matron placed the antlers on the head of Hatiatonentha.

The Clan matron of the Turtle then sat down while the Clan mother of the Bear took her place.

The Clan matron of the Bear said, “We chose this one because of his great ability to listen to others.”

The Peacemaker said, “Then we will give him the title Tehatahonten: ion, Two Hanging Ears.”

The Clan matron stepped forward and placed the antlers on the head of Tehatahonten: ion.

The Clan matron then presented another man and said, “We chose this one because he speaks slowly, so that everyone will understand everything he says.”

The Peacemaker said, “Then his title will be Roniatasha: ien, He Swallows Slowly.”

The Clan matron then placed the antlers on Roniatasha: ien.

The Clan matron of the Bear then stood up her third man and said, “We chose this man because of the way he is able to get things done without notice to himself.”

The Peacemaker said, “Then we will call him Ronwatsatonha, He Buries Himself.”

The Clan matron then placed the antlers on Ronwatsatonha’s head.

The Clan matron then said, “This is all we have chosen. Including the three Wolf royaner that were first given their antlers by Tsokansase, there are now nine in all. There will be three royaner for each clan from now on.”

The Peacemaker said, “It is good, as we now have two nations who have all their royaner chosen. Next, I will ask the Onontaka haka Clan matrons to bring their men that they have chosen close to the front.”

The Peacemaker said, “We will now choose the rest of the royaner from the Onontaka haka nation. Tatotaho will you inform the clan mothers of the Onontaka haka nation to come forward and stand up their representatives?”

The Clan matron of the Beaver Clan got up and said, “We have chosen this man because, whenever there is something that needs to be finished, this man will make sure it gets done.”

The Peacemaker said, “Your title will be Awennisera: hen, He Ties It Together, because you get business taken care of. This means that you will take a place beside Tatotaho as a special advisor to him.”

The Clan matron then placed the antlers on the head of Awennisera:hen.

The same Clan matron said, “We have chosen another from the Beaver Clan because of the way he is able to see things before they happen.”

The Peacemaker said, “You will be called Tehatkatons, Double Sighted, because of the way you anticipate things. You will also work as an advisor to Tatotaho.”

The Clan matron then placed the antlers on the head of Tehatkatons.

The Clan matron of the Beaver sat down and a Clan mother of the Wolf stood up and said, “We have selected this man because of the way he twists his words to make his point.”

The Peacemaker said, “Your title will be Iatatsi: wak, Bitter Throat for the way you use words.”

The Clan matron then placed the antlers on the head of Iatatsi: wak.

The same Clan matron said, “We have chosen another man from the Wolf because of the way he looks to see that everything has been taken care of after a council is over.”

The Peacemaker said, “From now on your title will be Awekenhiat, He Who Is At The End of the Journey.

The Clan matron then placed the antlers on the head of Awekenhiat.

The Clan matron of the Wolf called another man forward and said, “We have selected this third man from the Wolf because, although his father was from another nation, he is now one of the most dedicated of us all.”

The Peacemaker said, “Your title will be Tehaiatkwari, Half a Body.”

The Clan matron then placed the antlers on the head of Tehaiatkwari.

Another Clan matron got up from the Wolf and said, “I am from the Big Wolf clan. We have chosen this man because of the way he is able to compose himself in difficult situations.”

The Peacemaker said, “The fact that you are able to compose yourself so well means that you should have a special duty to perform. Your title will be Ononwiretoh, He Conceals Something. Your duty will be to wait until the last minute in council, and if you see anyone getting out of hand, you will stand up and put them back into order.”

The Clan matron of the Big Wolf then put the antlers on the head of Ononwiretoh.

The Clan matron of the Big Wolf sat down and the Clan mother of the Deer stood up. She said, “We have chosen this man because of the way he places others above himself.”

The Peacemaker said, “Because you always place others above yourself, we will name you Oowenniseronni, He Hangs It Above.”

His Clan matron then placed the antlers on Oowennisseronni.

The same Clan matron then said, “We chose this next man because of the way he can get information across to many people.”

The Peacemaker said, “We will give you the title Ariron, The One Who Scatters Matters.”

The Clan matron then placed the antlers on Ariron.

The Clan matron of the Deer sat down and the Clan mother of the Eel stood up. She went up to the front and said, “The clan mothers of the Eel Clan have chosen this man because of his ability to make things with his hands.”

The Peacemaker said, “Because you have so much ability with your hands, you will be called Oweionnien: ni, He Makes It.”

The Clan matron then put the antlers on, Oweionnien: ni.

The same Clan mother said, “We have chosen this next man because of his strength in wrestling.”

The Peacemaker said, “Your title will then be called Shotekwasen, The Bruiser.”

The Clan matron then put the horns on the head of Shotekwasen.

The Clan matron then said, “We have chosen this next man because he is always visiting everyone to see how they are feeling.”

The Peacemaker said, “We will give him the title Shakokenhe, He Saw the People.”

The Clan matron then put the antlers on the head of Shakokenhe.

The Clan matron of the Eel Clan sat down and the Clan matron of the Turtle stood up.

She said, “The man we have chosen was done so because of the way he is able to handle the axe. Many are afraid of him, and we think that if he became a royaner he would be able to put the ways of war away.”

The Peacemaker replied, “There is always a risk in having someone who is proficient in warfare to lead the people. However, some of the royaner were war chiefs already, and they now have good minds. We will call this one Rosehraha: hon, He Carries an Axe. We hope he uses it on trees and not people from now on.”

His Clan mother then put the antlers on his head. Rosehrah: hon’s title would pass from the Turtle to the Ball Deer Clan.

The Clan mother then said, “The next who we have chosen was done so because he is always willing to travel and would be good in council.”

The Peacemaker said, “We will give this one the title Skanawati, The Other Side of the Swamp.”

The Clan mother then placed the antlers on Skanawati’s head.

In the future, there would be confusion between Skanawati’s and Rosehraha: hon’ s title. That is because Skanawati would be the first royaner to take up the hatchet of war again. When he went to war, he would use the title Rosehraha: hon. He would add elements of the Great Law, such as the laws concerning warriors and war chiefs whereby royaner could be killed if they did not abide by the will of the warriors. He would take two titles, one of a war chief and the other a peace chief; this went against the will of the Creator. He would say that the assistant to the royaner should be a war chief, to make sure that he did the will of the warriors. This went against everything the Peacemaker had tried to achieve, and the onkwe honwe would one day become confused again about the meaning of the Great Peace. These would be called Skanawati’s Laws of War.

There would be fourteen Onontaka haka royaner chosen in all. The Clan mother of the Onontaka haka then sat down, and the Peacemaker began to speak.

The Peacemaker said, “It is now time to elevate the royaner of the Kaokwa haka.”

The Clan matron of the Bear stood up, and said, “We have chosen this man because of his great strength, as he has never been beaten in wrestling.”

The Peacemaker said, “It is good that we change the strongest into good-minded royaner. From now on his title will be Katarakwa: sen, He Bruises It.”

His Clan matron then put on the antlers of Katarakwa: sen.

The Clan matron of the Bear sat down and the Clan matron of the Deer stood up.

She said, “We have chosen this next man because of his bravery.”

The Peacemaker said, “We will give you the title Shoion: wes, His Guts Are Long, because of your bravery. Instead of having guts, you will carry a long wampum belt for your nation, which will keep you in peace.”

His Clan matron then placed the antlers on his head.

The Clan matron of the Deer sat down, and the Clan mother of the Turtle stood up.

The Clan matron of the Turtle said, “We have chosen this man because of his great memory and the way he can repeat whatever has been said after hearing it once.”

The Peacemaker said, “You will be known by the title, Hatiaseronhne, He Repeats It, and it will be your duty to memorize and repeat what has been said in the council if anything is forgotten.”

The Clan matron then put the antlers on the head of Hatiaseronhne.

The Clan matron of the Turtle sat down and the Clan matron of the Wolf stood up.

She said, “We have chosen this man because of his devotion to Teharonhia: wako and our ancestors in the Sky World.

The Peacemaker replied, “Because you are such a spiritual person and always burn tobacco in your prayers, you will be known as Teioronhion:ko, He Touches The Sky.”

His Clan matron then placed the antlers on his head.

The Clan mother of the Wolf then said, “We have chosen this next man because of his ability to remain steadfast in every situation and hold his emotions.”

The Peacemaker said, “You will hold the title, Teiothorekwen, Doubly Cold, for the way you compose yourself.”

His Clan matron then placed the antlers on his head.

The Clan matron of the Wolf sat down and the Clan matron of the Sandpiper stood up.

She said, “We have chosen this next man because of his great knowledge of the culture.”

The Peacemaker said, “You will be given the title, Teionhonwe: thon, Two Times Real, because you have twice the knowledge as the rest.”

The Clan matron of the Sandpiper then placed the antlers on his head.

Once again, the Clan mother of the Wolf stood up and said, “We still have one more to be chosen. We choose this man because of the way that he is always first to get anything done.”

The Peacemaker said, “In council, you will be the first to speak for the Kaokwa haka; you will be given the title, Watontarheha, He Starts.

His Clan matron then placed the antlers on his head.

The Clan matron of the Wolf sat down, and the Clan matron of the Bear stood up once again.

She said, “There is still one that we chose who is left. We choose this man because of his patience when getting anything done.”

The Peacemaker said, “You will be given the title Teskahe, He Rests On It, and, whenever a resolution is made by the Kaokwa haka, the decision will rest on you to finalize it. Not only that, but it will be through you that other nations are adopted in; they will then be represented by the Oneota haka at the council. However, they must first enter through the western entrance guarded by the Sonontowa haka first if they are to remain.”

The Kaokwa haka Clan matron then placed the antlers on Teskahe’s head. She said, “We have chosen ten men to be royaner who will sit for us in council.” She then sat down.

The Peacemaker said, “Now we are almost full. There are only the Sonontowa haka left to finalize this process. I have elevated four, and it is time for the Clan matrons to elevate the rest.”

The Clan mother of the Hawk stood up and said, “We have chosen this man because he is a great thinker.”

The Peacemaker said, “Because you are renowned for the way that you can reason things, you will be given the title, Skokentso: wane, Great Forehead.”

His Clan matron then placed the antlers on his head.

The Clan mother of the Hawk sat down and the Clan mother of the Turtle stood up.

She said, “We have chosen this man because of the manner in which this man speaks. His voice is so strong that people begin to tremble when they hear him.”

The Peacemaker said, “Because you have such a strong voice when you speak, you will be given the title Kanokari, Threatening. Those who try to get in through the western entrance without notice will hear your voice and tremble.”

His Clan matron then placed the antlers on his head.

The Clan matron of the Hawk sat down, and the Clan matron of the Snipe stood up.

She said, “We have chosen this man because he speaks with such eloquence; when you hear him, the day passes by quickly.”

The Peacemaker said, “From now on his title will be known as Nishaie: nen, The Day Falls Down.

His Clan matron then put the antlers on The Day Falls Down.

Next, the Clan mother said, “We have one more man that we think should have a title. We chose him because of the way he retains information.”

The Peacemaker said, “You will be the one to remember what the Sonontowa haka have said in council. If anything is forgotten, you will remember it. Your title will be Satienawat, ‘He Withheld It.”

The Clan matron of the Snipe placed the antlers on his head.

The Peacemaker then said, “There are now fifty royaner strong to sit in council and fifty Clan matrons behind them to ensure that they fulfill their duties. If a Clan matron is informed that a royaner has not fulfilled the wishes of the people in council, she may give him a warning. If he still does not abide by the will of the people a second time, she will give another warning through the faith keeper. If he still does not abide by will of the people, the men of the clan will gather, and after the third warning the royaner deputy will take away his horns, and he will be removed from office forever.”

One of the men asked the Peacemaker, “Why do we not kill him instead?”

The Peacemaker said, “The whole purpose of this coming together is to live among each other in peace. Did you not understand everything that has just happened? The taking away of the royaner’s antlers is a much tougher punishment to face than killing him. He will have to walk among the people in humiliation. Remember, if we start to kill one another, the peace will come to an end, and the unity we have will melt like the snow in the spring. If anyone takes up the path of war and kills a royaner or a Clan matron, they will cough up blood.”

He continued, “If ever you become weak in your resolve, you are to burn tobacco and pray to the Creator to give you guidance. If ever there is not enough men to fill a clan, you may borrow a man from another clan to fill it. You should not lend a clan title to another clan, lest it becomes lost to the original clan forever.”

He continued, “You must ensure that the fifty titles remain filled. You have been taught the process on how to do this. Now is the time to begin. We have completed our long house from the east to the west, and our house is now full; we are all related.”

He then said, “Now that we are a house of relations, there will be no intermarriage between those of the same clan anywhere in this house. That is because you will need your family to take care of you when you travel.”

He continued, “It will be up to the Clan matrons to ensure that the lineage remains secure. They will be responsible for marriages. They will all have equal power and will be given three days to select a new royaner. They are also to arrange the funeral rites by preparing the burial of the royaner who has passed away.”

He continued, “The Clan matron will hold two strings of wampum, one black and one white. If a royaner becomes sick, his Clan matron will keep an eye on him. She will notify her nation that there is a problem. The royaner will then be dehorned by his assistant and his horns placed beside him. The black wampum will then be hung near him. Special words will be said as he is dehorned.”

The Peacemaker then said the words to be used, “Now then, the Creator put you here for so many days to become a royaner. Today, I must dehorn you. If you recover, it is up to the Creator to give you more days. Your nation has made you royaner. Since you became royaner you were guided by the Great Law of Peace. You held your title for life. Right now your clan mother is watching you to recover. If you recover, you will resume your duties and your clan mother will take back the black wampum that hangs near you. Your colleagues will come and elevate you again so that you can fulfill your duties. We will then be thankful.”

The Peacemaker said, “No royaner will take their horns with them to the grave. If a royaner does die, the royaner from his nation will send runners to notify the other royaner of the death. During the time of condolence, if it is an uncle royaner, the clan mother will pass the black wampum to the nephews until a new royaner is raised. The same will be done if it is a royaner from the nephews who is being condoled. They will pass it to the elder brothers. Once the new royaner is elevated, the wampum goes back to his Clan matron.”

He continued, “Clan matrons who die are not dehorned, they will be chosen from their clans. This must be done in three days time after death and can be done in a small condolence within the nation. They will then be confirmed during the big condolence.”

He continued, “The white wampum that the Clan matron holds will only come out during a big condolence and will go across the fire at that time. This will occur only in the autumn after the harvest is in. If there is an emergency, you will hold the condolence in the spring. However, the rivers are high and the paths muddy. The autumn is the best time for it to be held.”

He continued, “Mourning will not be longer than a year. Then there will be a feast held for the dead to end the period of mourning. The belongings of the deceased will then be spread among the clan family.”

He continued, “If someone dies in an accident far from the village, you will take some corn soup, burn some tobacco, go to the place where death occurred and lead the spirit back to the village. If it is a royaner who dies, his clan mother must retrieve the spirit.”

He continued, “In order for one to be chosen as a royaner or Clan matron, they must have shown the responsibilities in having a family. They will be judged according to parenthood. If they cannot take care of their children, they cannot take care of their nation.”

He continued, “If a clan family dies out, the title will be held by the nation until a new family is found and the titles can be restored.”

He continued, “If there are no Clan matrons left for some reason. A royaner may borrow a Clan matron from another clan to replace them until the clan is replenished.”

He continued, “Assistants to the royaner who do not fulfill their duty can also be replaced by the Clan matron.”

He continued, “Neither murderers, thieves or abusers of women and children can become royaner or Clan matrons.”

He continued, “It is the duty of the Clan matron of the deceased royaner to make sure that a feast is ready for the condolence. She will be helped by the other Clan matrons, and it will be up to the royaner to ensure that there is deer meat.”

He continued, “When a bereaved nation is to be condoled, a fire is made for them. A man will then sing the roll call of the now fifty royaner in the order that the Clan matrons placed the antlers on them. Then the six Songs of Peace are to be sung by all. Then the speaker will summarize all the points of the Great Law of Peace using Ayenwatha’s wampum belts as a guide.”

He continued, “Those who are the condolers will ask the condoled across the fire to bring forth their future royaner. The Clan matron will then stand and present him in front to face the nations. Behind them will be the assistants to the royaner and Clan matron, as well as two faith keepers, a man and a woman. The Clan matron of the new royaner will send the white wampum across the fire. A speaker will then speak on behalf of him. The wampum will then be inspected by all the royaner and Clan matrons on the other side. A speaker will then tell the future royaner of his duties, such as being honest and good to others. Also being generous is important, for to be a royaner means to have less than others. The white wampum will then be sent back to the condoled side once they acknowledge the choice. The future royaner will then be asked to make a pledge into the white wampum by the royaner in his nation to fulfill his duty in the best way that he can. Then all the other royaner will make a pledge into the wampum to confirm his words. Once this is done, the other side will say to the new royaner, ‘Everything is complete, and never forget your pledge. We now elevate this new royaner into your nation.’ The Clan matron will then place the antlers on the royaner’s head.”

The condolers then will say, “Let us now dance and socialize for we have completed the matter and everyone is content.”

Everyone listened to what the Peacemaker had told them. They realized that the laws had been formed by the events that had happened as the Peacemaker had visited each one of them. Each time a little more had been added. The cosmology of the Sky World had been restored in their territory. It would be up to them to ensure that it continued.

Finally, the Peacemaker said, “If you are ever in doubt and need me to guide you, go into the bush and fast and call out my name three times. You may not think so, but I will hear you and I will answer you, in my own way when the time is right.”

They all watched as he walked away, circled a tree, and disappeared.

The Great Epic Continues in
Sawiskera Gains Control

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