II.  The Revival of the War Chiefs

A grand council was called at Kanata kowa village in Onontaka territory. Representatives from all the Five Nations of the Rotinonshonni attended. The issue at hand was whether they should accept the weapons of war to defend themselves and possibly take the war trail once again. Most of the royaner had chosen peace. However, Skanawati was incensed at what had happened.

When it was his turn to speak, he said to the council, “It is time to change some of the things that occurred during the Great Peace. Things are not the same now since the coming of the light-skinned men, and perhaps it would be better if weapons were once again allowed to be taken up.”

Many of the young men who stood behind their royaner nodded their heads in agreement.  Even some of the Clan matrons who had suffered from the attack by the Frenchmen agreed.

Skanawati said, “I want revenge for Rosehraha: hon. My Clan mother is willing to allow me to carry the name of Rosehraha: hon, Axe Handler, when I go to war. This will appease Rosehraha: hon’s spirit.”17

As Skanawati’s resolution was brought up in the council, Tekarihoken stood up and said, “I agree with Skanawati. Things have to change or we will be all killed.”

What had really brought the issue to the forefront was an attack by the Wendat on the main Oneota haka village. So devastating was the attack that the Oneota haka Clan matrons had to plead to the Kenienke haka clans for men to replace their losses.18

When it was the Oneota haka’s turn to speak, Rotatshe te said, “We have lost too many of our men because of the fire sticks that the French give to the Wendat. I agree.  I am ready to take the path of war.”

There was confusion in the confederacy council, for the older royaner knew that they were losing support to the younger generation, many of whom wanted revenge. The younger generation agreed with Tekarihoken, Rotatshe te and Skanawati’s position. The council wanted to prevent a division from taking place in the council and the communities. They knew that they could not prevent individuals from going to war.

Tatotaho stood up and said, “We have decided that, if Skanawati goes to war, he would have to take off his title of royaner. When he returns, he may retain his title. There will also be a new type of representative of the people who will be selected by the clans. This is so some of the younger generation can sit in council, and we may hear their voice. His title will be based solely on merit. They will be called a Pine Tree Chief.  There will also be a war chief who will stand behind the royaner to represent himself on behalf of the warriors. We must make sure what happened to the three Kenienke haka royaner does not happen again. From now on, we will send our war chiefs to speak for us. They are more able to defend themselves than we are.”19

This resolution seemed to appease the younger members of the council and the young men who backed them. It seemed like they were now being sanctioned to go to war.  The Kaokwa haka were the most opposed to the new resolutions.

Teiohonwe: thon stood up and said, “This goes against the Great Law of Peace. I want to make a resolution that these new ideas remain separate from the Great Law of Peace. They should be called Skanawati’s Laws of War. This is so there will be no confusion in the teachings of the Great Peace. These teachings will govern the responsibilities of those who go to war and not those of the royaner.”20

Teiohonwe: thon’s resolution went around the council, and everyone agreed. The Kaokwa haka, however, lived further west than the others, and were not as exposed to the dangers as the others were. They also had the powerful Sonontowa haka next to them at the western door.

The Sonontowa haka had heard rumours that the light-skinned Frenchmen had traveled as far west as their country and were making arrangements with nations living west of them. They were also becoming fearful.

Skaniatar: io stood up, “If we are the keepers of the western door, we will need all the help we can get. The Sonontowa haka agree that something has to be done. We accept the changes.”

Conciliation with one another was the most important thing to occur if the confederacy was to survive. Cracks were already starting to occur within its structure. What they didn’t know was that something so devastating would occur to all of them that it would shake their belief in Teharonhia: wako, as well as the very foundations of the confederacy.

It was not long after that many of the onkwe honwe began to fall ill. Their faces and bodies would boil and blister, and they would then succumb to its effects.

The worse hit were the Kenienke haka and the Oneota haka. They began to lose many of their elders who were the most knowledgeable in the culture, as well as the young who would be the ones who would learn from them. This left a great void in the spiritual beliefs in their cultures. It seemed like every day there were other condolences taking place and more losses. The strain of all that was happening was becoming too much to take.

To replace their losses and appease the grieving Clan matrons, the Kenienke haka men started going out in war parties to capture enemy men.  They were adopted into their villages to replace losses and to calm the grieving mothers and widows. The other nations began to follow suit. In time, it seemed like there were more adopted and captives living in the villages than there were original members of the village. Instead of people following the roots of the tree to its source, they were now being forcefully absorbed as members.21

Some of the adoptees were Wendat who had already been exposed to the new religion called Christianity. They had asked that they continue to be allowed to practice their new religion even after being held captive. There were also traditional Wendat who volunteered to join who were incensed at the French Black Robes and who would only trade with the Wendat who had become Christian.

It was decided at a national council of the Kenienke haka that they should make peace with the French and their native allies - the Atirontok and the Wendat.. At the council, the newly-chosen Ayenwatha said, “We will send Kiosaeton to represent us in the peace. He is brave and a great orator. This way, if anything happens, the royaner will be safe.” Everyone agreed as Kiosaeton was an excellent orator. Kiosaeton went to the council at the village where the French now lived. He brought a wampum belt and said:

“Onontio, lend me your ear. I speak for my whole country. I ask that you listen to what we the Kenienke haka of the Rotinonshonni have to say. I come with heart-felt good intentions. There are only good songs that come out of my mouth. We have many war songs that have been placed under the tree in the ground. We have only songs of rejoicing left within us.” Onontio meant Mountain, and that became the name for all the French leaders thereafter.

He took a second wampum belt out and said, “I want to thank you for saving Tokrahenehiaron’s life. However, I want to admonish you for sending him back to us alone. If something had happened to him and he had drowned, we would have accused you of killing him.  If he were in my country and if he were your nephew, I would not have let him take a canoe and return to Quebec alone.” He was mentioning the fact that Tokrahenehiaron had been released as a prisoner and left to fend for himself to get back to Kenienke haka territory.

He took a third wampum belt out and said, “This belt signifies that our allied nations have accepted the presents that you gave them to put away their hatchets.”

He then took out a fourth wampum belt out and said, “This belt signifies that we have put away our grief for our people who have been killed.”

A fifth belt was taken out, and he said, “This is to clear the river and drive away any of your enemies’ canoes.”

A sixth belt was taken out, and he said, “This is to smooth the rapids, waterfalls and strong currents that occur in the rivers on which one must travel to reach the country of the Kenienke haka.”

A seventh belt was taken out, and he said, “This is to still the waters on the Great Lake, Kanontario.”

An eighth belt was taken out, and he said, “We will clear a path of all obstructions, so that you may move freely into our country.”

A ninth belt was taken out, and he said, “There will be fires in our lodges lit all day to keep you warm if you decide to visit us.”

A tenth belt was taken out, and, taking a Frenchman and an Atirontok by the arms, he said, “Here is the knot that binds us together, and nothing can separate us.”

An eleventh belt was taken out, and he said, “Come to our homeland and eat with us. We have many provisions that we could all share together.”

He took out a twelfth belt and said, “This is to clear the clouds so that everyone can see that our hearts have hidden nothing.”

A thirteenth belt was taken out, and he said, “It has been five years since the Wendat came with pouches of wampum beads and other presents. Why then have you come here now?”

He took out a fourteenth belt and said, “You Wendat should not be shy to come into our country alone without the French and the Atirontok.”

He took out a fifteenth belt and said, “We have always accepted the Black Robe, named Jogues, to return to our village. We do not know where he went.”22

He took out a sixteenth belt and said, “This belt is to protect us during the time that we visit you.”

Finally, he took out a seventeenth belt and said, “This is for one of our captured men who was spared by you.”

Kiotsaeton then told them, “I am going to my country to celebrate this occasion; however, I am afraid that the Wendat may not be as peaceful as they say they are.”23

There were further negotiations and another council the next day. It appeared that peace had finally come to the Kenienke haka. In order to keep the peace, they knew they would have to let the Black Robe, Isaac Jogues, return to their village.

A speaker of the council stood up and replied, “Tell Onontio that we will release the Frenchman with this necklace of 2,000 wampum beads which was the bond that held him captive. The girl will be released shortly, and we offer 1,500 wampum beads with her return.”

Jogues then said, “I now give these 2,000 wampum beads to the Onontaka representatives to inform you that we will be arriving in your country by three roads:  the road that leads to the lands of the Kenienke haka; the road that passes through the first Great Lake we call Louis and you call Kanontario; and finally by way of Wendat country.”

The Kenienke haka speaker replied, “Those other two roads are dangerous. We ask that you come through our country first, as there is peace there and the road is clear.”

Jogues said, “I don’t think we need to go through Kenienke haka territory to visit the other nations.” He then handed the gift to the Onontaka haka to the displeasure of the Kenienke haka.”24

The Kenienke haka did not trust Jogues, they believed he was trying to divide the nations. Since the time of the Kayeneren: kowa, it had been protocol that nations coming from the north or east travel through the eastern door. Jogues also had brought a small box with him; some of the warriors were suspicious of its contents. They knew the power of the priests to bring disease among them.

After the council was over, one of the warriors said to Jogues, “Open the black box that you brought with you.”

Jogues opened it and said, “Look inside, there is nothing here.”

For the time being, the warrior was satisfied. It was not long after that another epidemic hit the village. As well, there was an infestation of worms that destroyed the crops, resulting in a famine. The same warrior who mistrusted Jogues had lost more of his family, and he blamed Jogues for their deaths.

He was a member of the Bear Clan. The men and women of the Wolf and Turtle Clans pleaded with him not to kill Jogues. One of the men said, “If you kill Jogues, that will mean war for us once again. There will be more killing than what has taken place now. Leave him be, or kill us instead.”

The warrior shook his head. No one was sure if he agreed or not.

Jogues had been away, and upon his return he was led to the lodge of the Bear Clan. Waiting for him was the distraught warrior with a hatchet. Another warrior, named Honatentiate, put out his arm to ward off the blow. As the warrior swung his tomahawk, he said, “This is to appease the spirits of the ones whom you killed.”

As he swung, he cut the arm of Honatentiate, but it was to no avail.  Jogues lay dead on the ground. Honatentiate left the village distraught. It was his family that Jogues had been adopted into. Eventually, he would leave the Kenienke haka and move in with the French. He died in France and was known by them as the Berger or lover of the French.25

The Christian Wendat, although the minority, were becoming wealthy and powerful at the expense of the other Wendat, also had become depopulated. The traditional Wendat told the Kenienke haka and the others of how their powerful nation had become depleted by disease brought by the Black Robes.  So that they could survive, some of them asked to join a war party to kill off all the Black Robes and Christian followers.

A council was held between the Kenienke haka and the Sonontowa haka. It was controlled by the warrior element.

One of the Kenienke haka war chiefs said, “We will help the traditional Wendat be rid of the Christians. Although they have done much harm to us, they are now one with us.”

The Sonontowa haka war chiefs agreed and said, “As long as the Christian Wendat receive fire sticks to attack us, we are most vulnerable. We will join this war party.”

The royaner had not been informed of this at the confederacy council at Onontaka. In fact at the time Skanawati was visiting the Wendat trying to make a truce with them. No one was sure of what mantle he was wearing, that of a royaner or that of a war chief. The distinctions in some cases were becoming less and less clear.

He told the Wendat chiefs, “I can promise you that the royaner of the Onontaka have vowed to never allow an attack on you if you accept peace with us.”

It was while he was resting with the Wendat that the attack began by the Kenienke haka and the Sonontowa haka warriors. They were led into battle by traditional Wendat. Many of the Christian Wendat were killed, while others were absorbed into either the Kenienke haka or Sonontowa haka warriors. They even killed the Black Robes, knowing it would incense the French.

Skanawati was distraught over the attack, as he had given his word to the Wendat that there would be no attack.  As a result, he took his own life.26

The remaining Christian Wendat set off for an island on the third Great Lake that would be named after them one day. Others were absorbed into the Rotinonshonni, and they would later become known as Wyandot when they were amalgamated with the Kakwako or Neutrals and Tionontate or Tobacco people.

Not long after defeating the Wendat, the Sonontowa haka set out against the Kakwako who were known as the Neutrals.  This was because of Tsokansase’s position as mediator for the tribes.

Tsokansase’s title had continued throughout the many cycles of the seasons that had passed. Even after the Peacemaker arrived, she was still considered a mediator for the many Native nations even though there had been no more warriors to look after. Now there was war once again. One day, a Sonontowa haka royaner while hunting north of his settlement was killed by two Mississauga warriors from the northern tribes. The Mississauga were called Tehakanus by onkwe honwe. This meant speakers of a different language. They were also related to the Atirontok and had moved west with them during the migration from the east coast.

The Sonontowa haka warriors chased them as far as Tsokansase’s lodge where inside they found refuge.

The Mississauga warriors said to Tsokansase, “Help us escape. We will always be in your debt if you do.”

The Sonontowa haka warriors entered her lodge. They were angry with what had happened to their royaner.

One of the warriors said to Tsokansase, “Give him to us to kill.”

Tsokansase said, “I cannot, as this would only escalate things among you.”

She continued, “I have to let them go free so that there won’t be a war between your nations.”

The Sonontowa haka warriors were really angry. One of them said, “If you let them go, you will pay a heavy price for it. We will consider you an enemy to be subdued. It is not right that you give refuge on your land to warriors who kill royaner on ours.”

When Tsokansase wouldn’t relent, the Sonontowa haka warriors left to tell their people what had happened.

The Sonontowa haka held a national council where the war chief, who now had a stronger voice in council than ever, said, “Our royaner has been killed by the Mississauga, and Tsokansase has let the murderers go. We must attack the Kakwako before they further prevent our doing our duty. It is now time they sit under our council fire under our watch. If we allow the Mississauga to use the Kakwako land to do what they want, more of us will be killed. It is time to make sure that this doesn’t happen again.”

The warrior element all agreed. Each day it seemed that the royaner were losing more and more of their voice in council.

Soon after, a thousand Sonontowa haka warriors set out onto the lands of the Kakwako. They killed many and absorbed the rest, including Tsokansase and her title. They now had control of the land that separated the two great lakes, in case the Mississauga further encroached upon them.27

Tsokansase along with the rest of the Kakwako would now have her lodge close to the Sonontowa haka village of Kanuntaok.28

It was important that the confederacy expand into areas that were far from their villages. The further they were thought to have expanded their power base, the more likely that their villages would remain safe. They needed a buffer zone to ensure their safety.

In spite of this, Onontio, The Mountain, did not stop attacking the Rotinonshonni villages. He sent for fresh troops from his country France, situated on Sawiskera’s island. Then they sent for ambassadors from the Rotinonshonni to see their military power. These ambassadors had arrived with the intention of suing for peace. Upon their arrival the commander of the French army, Tracy, said to them:  “We want to have peace with you as well. However, your lands are our lands now. We claim it on behalf of the discoveries of Champlain and the Black Robes who visited your villages. You will have to obey our laws and stop your attacks on our allies.”29

The ambassadors convened and returned the next day. They said, “On behalf of the Onontaka haka, Sonontowa haka, the Kaokwa haka and the Oneota haka, we accept the terms of peace in that there should be no more killed. We cannot speak for the Kenienke haka.  We will return in four moons time to ratify the agreement.”

The French once again prepared to attack the Kenienke haka. They tried to destroy the Kenienke haka villages and were forced back by winter and by starvation. They then regrouped and again attacked in full force.  They did little damage to the Kenienke haka themselves but did manage to burn their much needed food supplies.

It was one thing to fight in a battle, and it was another thing to burn food. The Kenienke haka were appalled by the actions of the French. They were tired of the continual incursions into their territory. Many lives had been lost on both sides, and so the Kenienke haka and the light-skinned people, known as the French, decided once again to make a truce with one another.  In the truce, it was decided that the Kenienke haka would leave some of their people behind with the French, and in return they would accept some of the French to come live among them. This was ancient protocol among various nations of the area to ensure that a treaty stood up. In this way each would marry among one another, and they would have family relations in each of their villages.

The French sent representatives who had no intention of marrying with the Kenienke haka. That was because they were the black-robed male spiritual leaders who did not have unions with women.

Upon arriving at a Kenienke haka village of Tionontoken, the first thing that the Black Robe named Fremen said to the Kenienke haka was: “You must stop your warfare and be men like us by becoming Christians. If you kill any Frenchmen, you will be hanged like the wampum belt I have put up on that pole.”30

To show his authority over them the Black Robe Fremen had taken a wampum belt and hung it on a pole for everyone to see.  To say the least, the Kenienke haka of the village Tionontoken were not impressed.

The Black Robes then told the Kenienke haka converts, “Where we live, we do not suffer to the same extent from disease; there is no mind changer to destroy the villages, and the people did not die so easily.”

One of those who listened to the Black Robe was the wife of Tekarihoken, a Wendat adopted into the Turtle Clan. She and others wanted to return with the Black Robes to the French. This caused great pain among the Kenienke haka, as they now loved their new spouses. However, stopping them from leaving would require that they kill the people they cared for the most, and they could not.

For others, it was even more deeply rooted. They believed that the Christian converts went to a different spirit world than the traditionals. The only way that they could ensure an eternal union together was if they became Christian. Soon after, some of them began to leave for the island with the mountain by the great river, where the French now lived. One of these was Tekarihoken, who also knew that the former Tekarihoken and his family had lived there many seasons before.

Those, who had been left with the French during the peace treaty, had already been Christianized and set up a mission. Tekarihoken converted to Christianity, and his family decided to move to the new village. He would have to remove his antlers, and the Kenienke haka would have to find another clan family to replace him. This was no longer easy, as there were so many dying in the villages.  After several moves, when Tekarihoken arrived with the others, they named their new village Kahnawake as a reminder of their own village they had left behind.32

Although the Black Robes had spoken of being peaceful, the first thing that they did was to choose a civil chief and a war chief. Soon they were asking the Kenienke haka Christians to war against the other Kenienke haka who remained in the valley. Most refused, but some said that they would scout against the Sonontowa haka.33

At around the same time, a new light-skinned people had taken over from the Dutch. They were a powerful people who seemed to be at war forever against the French. An agreement was made between the traditional Kenienke haka and these new people called English. At Albany near Cohoes Falls, the Kenienke haka brought out a wampum belt. It showed two men holding a chain.

The Kenienke haka royaner Ayenwatha said to the English, “This is our wampum belt to confirm our treaty with you. Like the Two Row Wampum, each will have our nations on separate sides, retaining our own beliefs and traditions. However, we will hold a chain, and if anyone tries to get through it, they will be repelled by it. Every once in while we will meet here and polish the chain to keep it bright.”34

The alliance between the two was a mutual one. The Kenienke haka would be supplied with fire sticks, and the English would have a powerful ally against the French. This however did not prevent the French from invading the Kenienke haka territory. That was because, whenever the Kenienke haka asked the English for support, they either did not come or arrived after the Kenienke haka villages were destroyed.

The French sent an army against the Sonontowa haka villages. The men were out hunting when they struck, and the children repelled the French army by bluffing that they were much stronger then they were. The French had used Christian Kenienke haka from the missions to scout for them. They pulled out of the battle when they discovered that the French planned to burn all the villages and food supplies.35

The Kenienke haka from the valley had captured one of the Christian Kenienke haka who had participated in the raid.

A Kenienke haka war chief asked him, “Why did you help the French attack the Sonontowa haka. Were you not ashamed to do so?”

The Christian Kenienke haka replied, “The priest forced us to go, by saying we would be imprisoned if we did not.”36

This angered the Onontaka haka. They called a council to be held at a place where both parties would be safe. The Kenienke haka Christians were invited to a council to discuss their participation in the raid. The Onontaka royaner, Onenwirehton, chastised the Christian Kenienke haka by saying to them, “Because you have chosen to fight against us, you can no longer be a part of the confederacy. You must now walk your own path and be considered an enemy of us.”

A Christian Kenienke haka warrior replied, “We are free men and make our own choices. We do not listen to the council of the Onontaka haka. When we meet in the field, you do so at your own risk.”

A Kenienke haka from the valley said, “We will never fight against our brothers from Kahnawake. They are our blood relations. If you harm them, you harm us.”

Some of the Onontaka haka and Kenienke haka warriors almost came to blows. It left a bad feeling between the Onontaka haka and the Kenienke haka.37

Not long after, the Sonontowa haka retaliated by attacking the French in their great village on the island. They killed and captured many of the French but left the Christian Kenienke haka for the most part alone. They knew that there were only a few of the Kenienke haka who had taken part in the raid against their villages. They were not going to kill all the Christian Kenienke haka because of the actions of a few.  Besides they needed them to mediate between them and the French, who were continually making inroads with the nations, especially the Tehakanus to the west and the north of them.  Besides, they didn’t trust the English, believing that the English were too powerful to ever keep their word.

Onontio once again sent an army against the Kenienke haka. They burned the three main villages on the north side of the river, and, from that time onward, the Kenienke haka moved their villages to the south side of the river.

Up to this time, the losses had been so great that the Oneota haka chose a French Black Robe named Millet to represent them in council, as Rotatshe te. The role of the royaner was becoming so undermined that even Christians were becoming royaner.  The new Rotatshe te had been a spy for the French, relaying information about the workings of the Rotinonshonni.38

It was not long after that a great treaty was made between the French, their allies, and most of the Rotinonshonni. The Kenienke haka under pressure from the French arrived at the last minute. The treaty also included the Atirontok nations and their cousins west of them, the Tehakanus, as well as the Wendat. A wampum belt was made between the Rotinonshonni confederacy and the northern nations. It looked much like the covenant chain with two blocks on each end tied to a chain. One block represented the far nations while the other the confederacy. They promised that they would never try to destroy one another again. However, an even greater contingent of Rotinonshonni had headed for Albany, ready to polish the covenant chain with the English.39

From then on, relations between the French and the Sonontowa haka became better. Within a few years, the French had representatives in all Rotinonshonni territory except the Kenienke haka’s. This put more pressure on the unity of the confederacy.

Soon thereafter, the French and the English began to fight several wars against one another. The Sonontowa haka were inclined to support the French while the Kenienke haka supported the English. This caused dissension between them. By this time, the Pine Tree chiefs and war chiefs were taking over the confederacy councils. They began to refer to the royaner and clan mothers as old men and women. Many of them had become powerful in trade. Some of the Kenienke haka and Oneota haka war chiefs had become Christian. They became Anglican Protestants as opposed to the Kenienke haka Catholics who lived near the French. There were divisions among the Protestants, as well as with the Catholics in belief; this baffled those who remained traditional. They had believed that all Christians were the same and that because converts were Christian that they must believe in the same thing.

It was at this time that the Skaroo’ren joined the Rotinonshonni. This meant People of the Hemp.  They were also known as Tuscarora, for the shirts they wove from the hemp. The Skaroo’ren had moved to the east of the Great Turtle’s back near the great water which divided Teharonhia: wako’s  island from Sawiskera’s island.  One day some of the Christians also landed near their territory.

One of the Christian leaders told the Skaroo’ ren, “We are hungry and desperate. Could we stay here for a while?”

The Skaroo’ren representative of the people replied, “You may stay here. We will bring you our three mothers that come from the earth; the corn, the bean and the squash.”

Not long after, more and more of the English Christians began to take the land. One of them said to the Skaroo’ren, “We are Christians and have been given the right to take any land that we need. We are the chosen people to spread the message, and your land is our promised land.”

Soon after, they began to take the land by force. When they captured the Skaroo’ren, they made them slaves. Eight times the Skaroo’ren sent wampum belts to the Christians as a symbol of peace.

The first wampum belt was sent by the women; they asked that there be friendship with the Christian people, so that they could fetch wood without being killed.

The second belt sent was for the children and the children to be born, asking that they be allowed to run and play without fear of death or slavery.

The third belt sent was so that they could go out and hunt meat for their families, without fearing being killed or enslaved.

The fourth belt was sent by the elders. It was for a long and lasting peace, so that all men could walk without fear.

The fifth belt was sent by all of the Scaroo’en, asking the Christians to be peaceful.

The sixth belt, the chiefs sent, was for seeking peace. This was because the minds of the Scaroo’en were full of fear and anxiety.

The seventh belt asked that the Christians stop murdering and enslaving everyone, so that the Scaroo’en would not have to fear the sounds that come from the forests, with men waiting to enslave and kill them.

Finally, an eighth belt was sent. The Scaroo’en asked for a continuing dialogue of peace with the Swiss, German and English Christians who were killing them.40            

Finally, after defending themselves the best they could, the Skaroo’ren moved with what was left of their people to the Rotinonshonni lands. They asked the Kaokwa haka if they could enter the territory of the Longhouse of One Family. The Kaokwa haka let them in, and they were adopted into the Oneota haka.

The Sonontowa haka royaner, Teioninhokara: wen, said, “As the gatekeeper of the territory of the longhouse, I have to object. The Tuscarora have entered our territory through the side door and have not come through the western door as they are supposed to.”

Tatotaho replied, “The Sonontowa haka are right. What we will do is allow the Tuscarora to come and stay with us for a period of four years. If they accept the ways of the Great Peace, they may stay among us.”

Everyone agreed with this, and the council was closed with the Skaroo’ren given land to live on by the Oneota haka. From that time on, it was said that the Rotinonshonni had six arrows.41

Soon after, some of the Kenienke haka war chiefs began to sell land for personal wealth. In the past, the Clan matrons had been the only ones allowed to make transactions, as they were the true keepers of the land. These Protestant war chiefs no longer recognized the authority of the women over the land. Like the Catholic Christian Kenienke haka of Kahnawake, they were told that men were dominant. It was only the traditional royaner and their followers who still respected the role of women.

The war chiefs of the Rotinonshonni also began to belittle their cousins, the Delaware and the Shawnee. They not only sanctioned the selling of their own land but the selling of Delaware and Shawnee lands to the English.42  However, they had difficulty negotiating with the English because the English remained so divided in their own colonies. One day, an Onontaka haka war chief, named Kanaseteko, spoke to the English representatives of the thirteen arrows. He said to them: “We heartily recommend union and a good agreement between you and our people. Never disagree, but preserve a strict friendship for one another, and thereby you, as well as we, will become stronger. Our wise forefathers established union and amity between the Five Nations; this has made us formidable; this has given us a great weight and authority with our neighboring nations. We are a powerful confederacy; and, by your observing the same methods our wise forefathers have taken, you will acquire strength and power; therefore, whatever befalls you, never fall out with another.”43

Kanaseteko was a war chief and interpreted the meaning of the Great Peace, the way warriors had wanted.  What he didn’t realize was that he was paving the way for English warriors to unite so that thirteen arrows united would be stronger than the now six arrows of the Rotinonshonni.

Footnotes:

17.  I have based this on the oral tradition that Skanawati was the first royaner to take up the war club since the coming of the Great Peace. According to Cayuga royaner Jacob Thomas, he also took the name Rosehraha: hons (Jacob Thomas 1992, Great Law recital).

18. There is an oral tradition that the Oneida had to borrow Mohawk men to fill their clans. So devastating had the losses become to Wendat attacks (Jacob Thomas 1992 Great Law recital). I have also found a story  in the Jesuit Relations that corroborates this (Grassmann 1969: 105).

19. I have based this on what was told to Morgan (1851, p. 99).  The Pine Tree and warrior chiefs were a later innovation in the confederacy. It may be why Snow (1996) and others believe the league may have originated in the early seventeenth century.

20.  Parker (1915:52)  work on the Great Law has lead to confusion among some contemporary Onkwe honwe who believe the Great Law sanctions a warrior society.

21.  Triggar (1985:242-251)  has pointed out the effects of disease on Iroquoian populations.

22.  Isaac Jogues was a Jesuit priest who had come to minister to the Kenienke haka.  He was first held captive by them and then adopted into a Kenienke haka village in 1645.  He escaped and then returned only to be killed in 1646.  The Kenienke haka believed that he had brought small pox to them (Grassman, 1969:118).

23.  Grassmann 1969:97-99

24.  Grassman 1969:250

25.  Ibid., 118-119

26.  Traditional Teachings (1992) Great Law recital.

27.  Beauchamp 1888, p. 142

28.  I have based this on the fact that Tsokansase lodge was said to be near present-day Lewiston New York and near  Pete Jemmison’s seventeenth century Seneca site, Ganondagon.

29.  Grassmann 1969:250

30.  Ibid., 276

31.  Ibid., 290

32. (Fenton 1998:253)  I have based this on the reason that Tekarihoken left with his family for the settlement at Laprairie. In fact the title of Tekarihoken is still used in one of the Longhouses at Kahnawake .

33. Bechard 1976:30

34.  This is based on the oral traditions of the Rotinonshonni as told to the writer by Traditional Teachings (1992 Great Law Recital).  Richter and Merril (1987:43)  have it occurring between 1675 and 1677.

35.  Seneca traditionalist, Pete Jemmison,  told me this story while I visited him on my journey.

36.  Grassmann 1969:443

37.  There has been a long simmering dispute between  some Kahnawake Mohawk and the Onondaka.  Alfred (1995:47)  mentions in passing about this dispute.

38.  Richter 1992:175

39.  Fenton 1998:348

40.  Witt 1972:10

41. Jacob Thomas (1992, Great Law recital) says that the Tuscarora were let in the back door for a period of four years to see if they would accept the Great Law. They never accepted it, many fought on the American side during the American Revolutionary  War.

42.  Aquila 1997:170

43.  Barreiro 1992: 80

Next Chapter:
III.  A Fracture Within the Great Peace of the Rotinonshonni


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