I) The 15 Matters

The Order of the Requickening Speech of the Condolence Ceremony

as defined by Huron Miller (Onondaga)

The Wiping their Tears (also known as The Requickening) is the ritual restoration of the human
senses. It restores the Good Mind from the devastating grief that results from the death of a
beloved leader, relative or friend. It includes the 15 Matters that are outlined below. The pattern
differs slightly, depending upon which side is conducting the Condolence.

1) Tears - We wipe the tears from your eyes so that you can see clearly again.

2) Throat (voice) - We clear the sorrow and obstruction from your throat so that you can talk
clearly once again.

3) Ears - We clear the obstructions from your ears so that you can hear the good words of
sympathy from your friends and relatives.

4) Stomach - We clear the sickening feeling you have in your stomach so that you can eat again
and grow strong. We clear the sickening feeling you have in your stomach so that you can eat
again and grow strong.

5) Blood Seat - Blood stains will seem to be in the bed of the dead chief, because you miss
seeing him These stains need to be wiped off from the seat of the chief so that whoever sits there
in the future can have a clear mind. We clear the seat where the loved one used to sit, as it
appears to have a blood stain upon it because you miss seeing them. We make your seat
comfortable for you.

6) Darken Night - Dark clouds cover the sky above you and there is no light around you. The
darkness must be lifted so that we can see the sun again and make it bright so that we can see the
nieces and nephews and the earth, so that happiness will be restored. We brighten the night to
that you can see where you are going.

7) Lost Day - You are blinded by grief so you cannot see clearly. You lose sight of the sky and
you lose track of the days. The sky seems to disappear and we will clear the sky for you so you
can see it again. We restore the day to you so that you can begin doing your daily tasks.

8) Lost Sun - The sun is displaced in the sky and you cannot see or notice the sun when it arrives
in mid-sky. We clear the sky of clouds so that the sunshine brightly upon you and warms you
again. The next day, the sun will rise overhead and the bereaved will be surrounded by the
sunlight and will remember their work for the people's welfare.

9) Burial Mound - Your mind remains on the mound of clay which covers the grave of your
loved one. The mind can get attached to the grave where you have placed the one you have
depended upon. The grave is covered with earth, vegetation and a wooden marker. The sun/heat

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and water should not penetrate the grave, so that the bones can rest peacefully. We witness the
burial and assure that the body is properly covered and leave the grief at the graveyard.

10) Council Fire - The sticks of wood from your fire are scattered and you cannot labor your
duties freely for the people. Death has left a vacant spot and the council fire to be scattered. The
coals are gathered and the fire is rekindled so the smoke of the council will rise again. The chiefs
need to resume their positions about their council fires to work again on behalf of the Great Law.
We rekindle the council fire so that a new chief can be selected.

11) 20 Words - We gather up your bones and tied in a bundle with the twenty matters. We speak
the words of restoration to remind you of your duty to the people. These are words of good
tidings and restore your good mind.

12) Faithkeepers - Your helpers and workers have their heads down because of your sorrow.
The Creator has given special importance to women - that are in charge of foodstuffs and raising
the children. The spirits of the men and women must be raised again to that they can all resume
their responsibilities.

13) Niece and Nephew - You must forget your sorrow and always listen to others. Heed the
words of your niece and nephew as they will remind a chief that he is straying from his path and
ask them to return to their leadership role and return to working with the other chiefs. If the chief
ignores their warnings, he leads the people to the brink of the earth.

14) Poison Weeds - No evil should ever lodge in your mind so that you neglect your duties.
Sometimes we think of suicide so we can join our loved ones, but you should put aside any such
thoughts, as you are needed among those who have survived.

15) Lantern - We hang a string of wampum in the center of the house so this can be used by
someone who has lost a loved one in order to restore themselves. The torch has gone out and the
condolers place two poles together as a place for the torch. When death strikes one of the chiefs,
a runner will take the torch and run to the League's borders, to inform all of the fireplaces about
the death.

II) Procedures for Elevating a Chief, as interpreted by Jake Thomas

a) Three Rare Words at the Wood’s Edge:

1) Remove the Tears

2) Clean the Ears

3) Clear the Throat

b) The Twelve Sympathy Strings of wampum for comforting the grieving nations. He will
start from:

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4) the yellow spots in the stomach

5) blood stains on the council seat

6) covered with darkness

7) loss of sky

8) loss of sun

9) the grave

10) twenty words of sympathy

11) council fire destroyed by evil

12) faithkeepers

13) the chiefs two relations

14) evil medicine

15) the light torch or ‘notification of death’.

Note: Fifteen Condolence Strings is used for the Big Condolence Ceremony. The Fourteen
Condolence Strings are used in the small condolence

III) ANCIENT RITES OF THE CONDOLING COUNCIL

OKAYONDONGHSERA YONDENNASE.

OGHENTONH KARIGHWATEGHKWENH:

DEYUGHNYONKWARAKTA, RATIYATS.

As recorded by Horatio Hail, 1883

1) Onenh kady yakwenronh, wakwennyonkoghde

okaghsery, akwah kady ok skennen thadenseghsatkaghthonnyonhheke.

(“Now, then, we say, we wipe away the tears, so that in peace you may look about you.”)

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2) Nok ony kanekhere deyughsihharaonh ne sahondakon. Onenh kady watyakwaghsiharako
waahkwadeweyendonh tsisaronkatah, kady nayawenh ne skennen thensathondeke
enhtyewenninekenneh

(“And, further, we suppose there is an obstruction in your ears. Now, then, we remove the
obstruction carefully from your hearing, so that we trust you will easily hear the words spoken.”)

3) Nok ony kanekhere deyughsihharaonh desanyatokenh. Onenh kady hone yakwenronh

watyakwaghsihharanko, akwah kady ok skennen deghsewenninekenne
dendewadatenonghweradon.

(“And also we imagine there is an obstruction in your throat. Now, therefore, we say, we remove
the obstruction, so that you may speak freely in our mutual greetings.”)

4) Onenh are oya, konyennethaghkwen. Nene kadon yuneghrakwah jinesadawen.

Niyadeweghniserakeh sanekherenhonh ratikowanenghskwe. Onghwenjakonh niyeskahhaghs;
ken-ony rodighskenrakeghdethaghkwe, ken-ony sanheghtyensera, ken-ony saderesera. Akwagh
kady ok onekwenghdarihengh thisennekwakenry. Onenh kady yakwenronh
wakwanekwenghdarokewanyon jisanakdade, ogh kady nenyawenne seweghniserathagh ne
akwah ok

( “Now again another thing, my offspring. I have spoken of the solemn event which has befallen
you. Every day you are losing your great men. They are being borne into the earth; also the
warriors, and also your women, and also your grandchildren; so that in the midst of blood you
are sitting. Now, therefore, we say, we wash off the blood marks from your seat, so that it may
be for a time that happily the place will be clean where you are seated and looking around you.”)

5) O-nen ty-a on-yar ta-ya-quar-wen-ne-ken-har nen-a-sen ne-yar-quar-tar-te-gen o-nen-ty ton-

tar-wen-ten-eh nen-o-nen thon-tar-yar-tyar-ton-tye nen-wa-gon-yon-wen-jar-nan-har tar-o-nen
ha-o-yar nen-ta-yo-quar wen ne-ken-e-har-tye. O-nen-te-ar-wen-han o-nen war-quar-de-yen-non-
nyar-hen na-shar-non-wa nr-o-tas-are-quar-hen-ten o-nen wa-tya-quar-ha-tar-wen-ya-hon nen-ar
o-ar-shon-ar nen-tar-yon-quar-ty ne-tho hon-ne-yar-quar-ya-ar nen-ar-shen ne-yar-quar-ta-te-
kenh.

(Now then another thing we will say, we three brothers. Now you must feel for us; for we came
here of our own good-will--came to your door that we might say this. And we will say that we
will try to do you good. When the grave has been made, we will make it still better. We will
adorn it, and cover it with moss. We will do this, we three brothers.)

6) O-nen-ti-eh-o-yar nen-ton-tar-yar-quar-wen-ne-ken-har nen-o-son-tar-gon-go-nar nen-ti-sno-

war-gen. O-nen-ti ton-sar-gon-en-nya-eh-tha ar-guas hi-yar-ga-tha te-jo-ge-grar O-nen-ti sar-
gon-ar-gwar-nen-tak-ten sken-nen-gink-ty then-skar-ar-tayk O-nen en-gar-ar-qui-ken-nha ne-tho
tens-shar-ar-tyen. O-nen yo-nen-tyon-ha-tye. Ar-ghwas ten-yo-ten-har-en-ton-nyon-ne. Ne-tho
tens-gar-ar-tye a-ghwas sken-non-jis ten-yo-yar-neh ne onen en-gr-ar-gwen-har o-ty-nen-yar-
wen-har hen-jo-har-ten-har sar-ne-gon are. Ne-tho han-ne-yar-gwar-ya-ar nen-ar-sen ne-yar-
quar-tr-ta-gen.

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(Now another thing we will say, we younger brothers. You are mourning in the deep darkness. I
will make the sky clear for you, so that you will not see a cloud. And also I will give the sun to
shine upon you, so that you can look upon it peacefully when it goes down. You shall see it
when it is going. Yea! the sun shall seem to be hanging just over you, and you shall look upon it
peacefully as it goes down. Now I have hope that you will yet see the pleasant days. This we say
and do, we three brothers.)

7) O-nen-ti-eh-o-yar nen-ton-ta-yar-quar-wen-ne-ken-har. O-nen-nen-ti war-tyar-war-see-har-an-

qua te-shar-hon-tar-gar-en-tar nen-they-yon-tar-ge-har-te nen-te-sar-nar-ton-ken hon-ne-ty ar-
war-na-gen-tar wen-jar-wa-gar-ha-e nar-ya-har ten-skar-har-we-tar-han nen-o-ge-gwr-en-yone
nen-tye-sar-nar-ton-ken o-ty-nen-yar-wen-har nen-en-jo-har-ten-ar sar-ne-gon-are ne-tho hon-ne-
yar-war-ya-ar nen-a-sen ne-yar-quar-tar-te-kenh.

(Now then another thing we say, we younger brothers. Now we will open your ears, and also
your throat, for there is something that has been choking you and we will also give you the water
that shall wash down all the troubles in your throat. We shall hope that after this your mind will
recover its cheerfulness. This we say and do, we three brothers.)

8) O-nen-ti-eh-o-yar nen-ton-tar-yr-quar-wen-ne-ken-tye hon-nen ton-sar-war-kon-ha-jar-ha-jan

nen-they-gar-kon-ha-shon-ton-har-tye hon-nen-ti nen-sar-kon-ge-ter-yen-has hon-nen-oni nen-
ton-sar-gon-nen-ha-tieh o-nen o-tieh-nen-yar-wen-har nen-en-jo-har-tyen-har sar-ne-gon-are ne-
tho hon-ne-yar-quar-yar-ar nen-a-sen ne-yar-qwr-tar-te-kenh.

(Now then there is another thing we say, we younger brothers. We will now remake the fire, and
cause it to burn again. And now you can go out before the people, and go on with your duties and
your labors for the people. This we say and do, we three brothers.)

9) O-nen-ti-eh-o-yar nen-ton-tar-yar-qwar-wen-ne-ken-har nar-ya-ti-ar-wen-han nen-tar-ehe-tar-

nen-jar-tar-ti-war-ten nen-ton-gar-ke-sen nen-na-hon-yar-na on-har-wen-ne-gen-tar nar-ya-na
sar-hon-ta-je-wants as-kar-we ar-san-nen-sen-wen-hat ne-tho o-ni -nen-yar-wen-hon-sken-are-
gen-tar hor-go-war-nen-nen-hon-yar-na an-har-wen-ne-gen-tar are-we ar-sen-nen-sun-sar-wen-
hat ne-tho on-ne-yar-quar-ya-ar nen-ar-sen ne-yr-qwar-tr-ta-kenh.

(Now also another thing we say, we younger brothers. You must converse with your nephews;
and if they say what is good, you must listen to it. Do not cast it aside. And also if the warriors)

10) O-nen-ti-eh-o-yar nen-ton-tar-yar-quar-wen-ne-ken-hr nar-ye-ti-na-ar-wen-han nen-an-har-

ya-tye-nen-har nen-na-hon-yar-na nr-ya-ti-nar nen-ne-yo-sar-tar ken-yar-tar nen-ji-gar-han nen-
ta-hon-gren-tar wi-nar-na-ge-ne-yo-snon-wa nen-o-yar-en-sar-tyar-tar-nyar-ten a-ren ne-tho one-
yar-qwar-yaar nen-ar-sen ne-yr-quar-tar-te-kenh.

(Now then another thing we say, we younger brothers. If any one should fall--it may be a
principal chief will fall and descend into the grave--then the horns shall be left on the grave, and
as soon as possible another shall be put in his place. This we say, we three brothers.)

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11) O-nen-ti-eh-o-yar nen-ton-tr-yar-quar-wen-ne-ken-har nr-ya-ti-ar-wen-han sar-gon-nr-tar-eh-
ya-tars nen-gr-nr-gar-yon-ne-ta-ar nen-jar-ne-qr-nar-sis-ah nen ne-tho war-ar-guar-sins-tar na-
tho-ti-an-sar-wa nen-thon-gr-gey-san e-his-an-skas-gen-nen one-ha-yat nen-war-o-yan-quar-a-
ton-on-tye nen-yar-gar-ker ta-gr-nr-squaw-ya-an-ne ne-tho on-ne-yar-quar-ya-ar nen-ar-sen ne-
yar-quar-ta-te-kenh.

(“Now another thing we say, we younger brothers. We will gird the belt on you, with the pouch,
and the next death will receive the pouch, whenever you shall know that there is death among us,
when the fire is made and the smoke is rising. This we say and do, we three brothers.”)

12) Onenh are oya eglidejisewayudoreghdonh, nene isewenh: 'Yahhonghdehdeyoyanere nene

kenwedewayen, onwa enyeken nonkwaderesera; kadykenh niyakoghswathah, akwekonh
nityakawenonhtonh ne kenyoteranentenyonhah. Enyonterenjiok kendonsayedane akwah
enyakonewarontye, onok enyerighwanendon oghnikawenhonh ne kendeyerentyonny; katykenh
nenyakorane nenyerighwanendon akare onenh enyakodokenghse. Onok na entkaghwadasehhon
nakonikonra, onenh are ne eh enjonkwakaronny.

(“Now again you considered and you said: 'It is perhaps not well that we leave this here, lest it
should be seen by our grandchildren; for they are troublesome, prying into every crevice. People
will be startled at their returning in consternation, and will ask what has happened that this
(corpse) is lying here; because they will keep on asking until they find it out. And they will at
once be disturbed in mind, and that again will cause us trouble.”)

13) Onenh are oya eghdeshotiyadoreghdonh, nene ronenh: 'Kenkine nenyawenne.

Endewaghneghdotako skarenhhesekowah, enwadonghwenjadethare eghyendewasenghte
tyoghnawatenghjihonh kathonghdeh thienkahhawe; onenh denghnon dentidewaghneghdoten,
onenh denghnon yaghnonwendonh thiyaensayeken nonkwateresera.

(“Now again they decided, and said: 'This shall be done. We will pull up a pine tree--a lofty tree-
-and will make a hole through the earth-crust, and will drop this thing into a swift current which
will carry it out of sight, and then never will our grandchildren see it again.”)

14) Onenh are oya eghdeshotiyadoreghdonh, nene roneronh ne enyononghsaghniratston. Nene

ronenh: 'Onenh wedewaweyennendane; wedewennakeraghdanyon. Doka nonkenh onghwajok
onok enjonkwanekheren. Ken kady ne nenyawenne. Kenhendewaghnatatsherodarho ken
kanakaryonniha deyunhonghdoyenghdongh yendewanaghsenghde, kennikanaghseshah, ne
enyehharako ne kaneka akonikonghkahdeh. Enwadon ok jiyudakenrokde thadenyedane doghkara
nentyewenninekenne enjondatenikonghketsko ne enyenikonglikwenghdarake. Onokna
enjeyewendane yenjonthahida ne kayanerenghkowa.

(“Now again another thing they decided, and thought, this will strengthen the House. They said:
'Now we have finished; we have performed the rites. Perhaps presently it will happen that a loss
will occur amongst us. Then this shall be done. We will suspend a pouch upon a pole, and will
place in it some mourning wampum--some short strings--to be taken to the place where the loss
was suffered. The bearer will enter, and will stand by the hearth, and will speak a few words to

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comfort those who will be mourning; and then they will be comforted, and will conform to the
Great Law.”)

* It was difficult to tell if all of all of these sections were accurately translated and associated
with a different wampum string.

IV) Traditional History of the Confederacy of the Six Nations. PREPARED

BY A COMMITTEE OF THE CHIEFS, 1912
The beginning of the Condolence Ceremony called, “At the Wood’s edge.” The first three
wampum strings are delivered:

(1) Now hear us our Uncles, we have come to condole with you in your great bereavement. We
have now met in dark sorrow to lament together over the death of our brother Lord. For such has
been your loss. We will sit together in our grief and mingle our tears together, and we four
brothers will wipe off the tears from your eyes, so that for a day period you might have peace of
mind. This we say and do, we four brothers.

(2) Now hear us again, for when a person is in great grief caused by death, his ears are closed up
and he cannot hear, and such is your condition now. We will therefore remove the obstruction
(grief) from your ears, so that for a day period you may have perfect hearing again. This we say
and do we four brothers.

(3) Continue to hear the expression of us four brothers, for when a person is in great sorrow his
throat is stopped with grief and such is your case now. We will therefore remove the obstruction
(grief) so that for a day period you may enjoy perfect breathing and speech. This we say and do,
we four brothers.

The remainder of the wampum strings are delivered inside the longhouse:

(4) Continue to hear the expression of us four brothers, for when a person is in great grief caused
by death, he appears to be deformed, so that our forefathers have made a form which their
children may use in condoling with each other (Ja-weh-ka-ho-denh) which is that they will treat
him a dose of soft drink (medicine) and which when it is taken and settled down in the stomach it
will pervade the whole body and strengthen him and restore him to a perfect form of man. This
we say and do, we four brothers.

(5) Continue to hear the expression of us four brothers. Now when a person is brought to grief by
death, such person's seat or bed seems stained with human blood, such is now your case. We
therefore wipe off those stains with soft linen, so that your seat and bed may be clean and so that
you may enjoy peace for a day, for we may scarcely have taken our seats before we shall be
surprised to hear of another death. This we say and do, we four brothers.

(6) Continue to hear the expression of us four brothers. When a person is brought to grief
through death, he is confined in the darkness of deep sorrow, and such is now the case of you
three brothers. This we say and do, we four brothers.

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(7) When a person is brought to grief by death, he seems to lose sight of the sky (blinded with
grief) and he is crushed with sorrow. We therefore remove the mist from your eyes so that the
sky may be clear to you. This we say and do, we four brothers.

(8) When a person is brought to grief by death, he seems to lose the light of the sun, this is now
your case. We therefore remove the mist so that you may see the sun rising over the trees or
forest in the East, and watch its course and when it arrives in mid-sky it will shed forth its rays
around you, and you shall begin to see your duties and perform the same as usual. This we say
and do, we four brother .

(9) Now when the remains are laid and cause the mound of clay (grave) we till the ground and
place some nice grass over it and place a nice slab over it, so that his body (that of the dead Lord)
may quietly lie in his resting place, and be protected from the heavy wind and great rain storms.
This we say and do, we four brothers.

(10) Now continue to listen, for when a person is brought to grief, and such is your condition, the
sticks of wood from your fire are scattered, caused by death, so we, the four brothers, will gather
up the sticks of wood and rekindle the fire, and the smoke shall rise and pierce the sky, so that all
the Nations of the Confederacy may see the smoke, and when a person is in great grief caused by
the death of some of our rulers the head is bowed down in deep sorrow. We therefore cause you
to stand up again, our uncles, and surround the Council fire again and resume your duties. This
we say and do, we four brothers.

(11) Continue to listen, for when the Great Spirit created us. he created a woman as the help-
mate of man, and when she is called away by death it is grievously hard, for had she been
allowed to live she might have raised a family to inhabit the earth, and so we four brothers raise
the woman again (to encourage and cheer up their down-cast spirits) so that you may cheerfully
enjoy peace and happiness for a day. This we say and do, we four brothers.

(12) Now my uncle Lords you have two relations, a nephew and a niece. They are watching your
course. Your niece may see that you are making a mis-step and taking a course whereby your
children may suffer ruin or a calamity, or it may be your nephew who will see your evil course
and never bear to listen when the woman or Warrior will approach you and remind you of your
duties, and ask you to come back and carry out your obligations as a Royaner (or Lord) of the
Band. This we say and do, we four brothers.

(13) They say that it is hard for any one to allow his mind to be troubled too greatly with sorrow.
Never allow yourself to be led to think of destroying yourself by committing suicide, for all
things in this world are only vanity. Now we place in your midst a torch. We all have an equal
share in the said light, and we would now call all the Ro-de-ya-ner-sonh (Lords) to their places
and each perform the duties conferred upon each of them. This we say and do, we four brothers.

14) Now we return to you the Wampum which we received from you when you suffered the loss
by death. We will therefore now conclude our discourse, Now point out to me the man whom I
am to proclaim as Chief in place of the deceased.

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V) Concerning the League, According to John Arthur Gibson, Onondaga, originally
written and translated with A.A. Goldenweiser, 1912. Newly translated by Reg Henry, Harry
Webster and Hanni Woodbury.

“Wiping their Tears” (The Requickening) to begin.

The bereaved side will speak, noting that the condolers have arrived, shedding tears along the
way. Now both sides are reunited, and the hosts remind the condolers:

1) He has passed his hand through his tears, wiping their tears with a white, soft cloth to that
they can see clearly, in order to see the nieces and nephews and the land again. They will be able
to think clearly and peacefully.

2) With the death, one's ears become plugged so that they cannot hear, and the kinsmen will
reopen your ears so that they can hear the nieces and nephews speaking again, and hear what is
going on in the settlement.

3) Death overpowers one with unhappiness (bad mind) and grief obstructs the throat and no they
unclog their throat so they can breath peacefully, speak calmly, and give thanks. They will
unclog the throat, so they can rejoice again, breath better, strengthen their bodies and their
mind.

4) The twisting of the body and the bile within displaces the organs that must be straightened
by the ingestion of a liquid.

5) Blood stains will seem to be in the bed of the dead chief. These need to be wiped off from the
seat of the chief so that whoever sits there in the future can have a clear mind.

6) The darkness must be lifted so that we can see the sun again and make it bright so that we
can see the nieces and nephews and the earth so that happiness will be restored.

7) The sky seems to disappear and we will clear the sky for you so you can see it again.

8) The sun is lost and needs to be restored. The next day, the sun will rise overhead and the
bereaved will be surrounded by the sunlight and will remember their work for the people's
welfare.

9) The mind can get attached to the grave where you have placed the one you have depended
upon. The grave is covered with earth, vegetation and a wooden marker. The sun/heat and
water should not penetrate the grave, so that the bones can rest peacefully.

10) The Great Destroyer lurks near every house, at the level of the head (meaning that death is
seeking our souls). When they jumped away, we gather up your bones and tied in a bundle with
the twenty matters (20 strings of wampum?)

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11) Death has left a vacant spot and the council fire to be scattered. The coals are gathered and
the fire is rekindled so the smoke of the council will rise again. The chiefs need to resume their
positions about their council fires to work again on behalf of the Great Law.

12) The Creator has decided that there should be faithkeepers. He has given special importance
to women - that are in charge of foodstuffs and raising the children. The spirits of the men and
women must be raised again to that they can all resume their responsibilities.

13) The nieces and nephews will remind a chief that he is straying from his path and ask them
to return to their leadership role and return to working with the other chiefs. If the chief ignores
their warnings, he leads the people to the brink of the earth. The niece and nephew will ask the
Great Warrior and he will speak to the chief, telling him that he has lost his antlers and that the
GW will give them back to the Clan Mother. The chiefs should always listen to their nieces and
nephews.

14) Death makes one think about using poisonous plants to commit suicide, but the grieving
chiefs should not think of such insanity, as they are needed among those who have survived.

15) The torch has gone out and the condolers place two poles together as a place for the torch.
When death strikes one of the chiefs, a runner will take the torch and run to the League's borders,
to inform all of the fireplaces about the death. (*The torch is the wampum string carried by a
runner.)

VI ) From Condolence practice, 2002

After the first three wampum. The Requickening Address - The Restoration of the Senses and
Mind from the Destruction of Grief. Once the Hai Hai is completed, the remaining wampum
strings are read by the Condolers:

1) In One’s Body - We clear the sickening feeling you have in your stomach so that you
can eat again and grow strong.

2) One’s allotted space - We clear the seat where the loved one used to sit, as it appears
to have a blood stain upon it because you miss seeing them. We make your seat
comfortable for you.

3) It having become dark for them - Dark clouds cover the sky above you and there is no
light around you. We brighten the night to that you can see where you are going.

4) Their sky is lost - You are blinded by grief so you cannot see clearly. You lose sight of
the sky and you lose track of the days. We restore the day to you so that you can begin
doing your daily tasks.

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5) Their sun is lost to them - The sun is displaced in the sky and you cannot see or notice
the sun when it arrives in mid-sky. We clear the sky of clouds so that the sun shine
brightly upon you and warms you again.

6) Clay Lies heaped - Your mind remains on the mound of clay which covers the grave
of your loved one. We witness the burial and assure that the body is properly covered and
leave the grief at the graveyard.

7) Twenty matters - We speak the words of restoration to remind you of your duty to the
people. These are words of good tidings and restore your good mind.

8) Their Council Fire - The sticks of wood from your fire are scattered and you cannot
labor your duties freely for the people. We rekindle the council fire so that a new chief
can be selected.

9) Women/Faithkeepers - Your helpers and workers have their heads down because of
your sorrow.

10) Chiefs/Niece and Nephew - You must forget your sorrow and always listen to each
other. Heed the words of your niece and nephew as they need you to return to your duty.

11) Earth’s immunity to magic/Poison Weeds - No evil should ever lodge in your mind
so that you neglect your duties. Sometimes we think of suicide so we can join our loved
ones, but you should put aside any such thoughts.

l2) Torch is attached/Lantern - We hang a string of wampum in the center of the house
so this can be used by someone who has lost a loved one in order to restore themselves.
This reminds the Mourners to replace the notification wampum that is used to
communicate among the Chiefs.

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Historical References to Condolences of Non-Ongwehonweh

September 18, 1645 – Council at fort at Three Rivers William Couture was delegated by
the Mohawks to deliver a wampum message on their behalf. He delivered 18 wampum
belts, each with an associated message:

1) Onontio’s voice of thunder had caused the entire Haudenosaunee country to throw
away their weapons and hatchets so far beyond the sky that there were no arms long
enough to draw them back from there.
2) As their arms were beyond the sight of man, they ought to visit each other without fear
while they enjoyed the sweets of peace.
3) A present to represent a mat or bed upon which to lie safely while in Mohawk
Country.
4) Something to light a good fire so as to keep warm.
5) A present in assurance “that you will be feasted there [among the Mohawks]” and that
“the pot will be boiling upon your arrival.”
6) Some ointment to heal the wounds of the feet caused by walking in Mohawk Country.
7) A present to relieve the chafed shoulders caused by carrying baggage while walking
the fully 30 leagues overland to Mohawk Villages after leaving the water.
8) The French, if they wish to marry, will find wives and the Mohawks as their friends
and allies.
9) Since the Algonquins, at the previous meeting, had stated, that, in the absence of their
dead chief men, they were unable to say anything positive, this present is given so that all
might speak without blaming one or the other but clearly declare their presents.
10) A present to make the Hurons speak from the depth of their hearts.
11) The Mohawk chiefs did nothing but smoke their calumets in their country. They
awaited the word of the Algonquians and the Hurons.
12) The Mohawks would no more think of their dead who had been killed at war; they
had wiped revenge out of their hearts.
13) They had past the summer in dancing and feasting, without thinking of war, because
Onontio’s voice had ordered that hostilities should be suspended.
14) They desired to know as soon as possible if they should continue their dances and
therefore desired that the Algonquins and the Hurons should carry presents to their
country if they wished for peace.
15) A present to lessen the fatigues of the French who had been in their country, used so
much diligence and had taken so much trouble to bring news from the Mohawk to
Onontio.
16) The Mohawks begged for the return of the woman taken in war by the Algonguins
and presented to the French.
17) Onontio should question the Hurons and Algonquians so as to prevail upon them to
clearly state their opinion regarding peace or war.

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18) This present was an excuse on the part of the Mohawks for not having brought back a
little Frenchman who they still detained, but not as a prisoner and who will return with
those who shall carry the word of the Algonquins and the Hurons.

1654 - The Jesuit Relations reports on the use of wampum at a French-Haudenosaunee

council at Quebec. The Haudenosaunee “Ambassadors” presented six large “porcelains”
or wampum belts. Each had a specific message:

1) To calm the minds of the French so that they will hear the Haudenosaunee
words clearly and not misunderstand.

2) To show that the speaker’s heart was on his tongue and his tongue in his heart,
meaning that he was sincere in his words.

3) To plant a May-tree in the middle of the St. Lawrence, opposite the French fort,
to pierce the sky so that all could see that the meeting place was a place of peace,
and people could take rest under the tree of peace.

4) To make a deep pit in which all slander and suspicion would be cast, meaning
that only good feelings would promote peacefulness.

5) To dispel the clouds that had obscured the sun, meaning to remove any distrust
from the Native Allies of the French, to give light (clarity) to the discussions.

6) To bury the war kettle far into the ground that was used to torture prisoners,
may it never be seen on earth again.

October 29, 1657 - Three Onneiotchronnons present themselves at the Fort of Montreal,
asking to speak with Monsieur de Maisonneufve, the Governor. They protest their
innocence, and their deep regret at the outrage committed upon our People; while one of
them produces seven presents, composed of nine porcelain collars. These he offers in the
following words:

1) I wipe away the blood shed upon the mat or upon the ground where I stand.

2) I open thy mouth, that thou mayst speak well.

3) I calm thy mind, irritated by this evil deed.

4) I cover the earth, stained with blood;

5) I shut up that wicked deed in forgetfulness.

6) I in form thee that it was the Oiogueronnon who slew thee.

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7) I give thee a drink, to make thee well.

8) I make firm again the May-tree that has been shaken, around which are to be held the
Councils of the Iroquois and the French.

May 1658 - Father Le Moyne brings back the voice of the Agneerronons, who, on April
19th, in the presence of the most notable among the Dutch of Manatte, gave him seven
presents:

1) "I wipe away the sweat from thy brow, and the mud from thy shoes."

2) "I give thee 3 of nip people, one of each nation, to take thee back. My brother will take
my place as thou takest that of Onontio, who comes not to see us."

3) "Thou seekest a quarrel; and say not that it is I. I brought Marguery back to thee, and
Thou didst tell the onontagherronon to kill me."

4) "I have nothing crooked in my thoughts. I wish to be thy Brother. We who are men of
wisdom say to thee, Take heed of what thou hast done."

5) "That the Algonquains, on whose account our nephews are being detained, may let
them go."

6) "Thou shalt not put me in irons. If on another occasion thou be killed, how can I help
it?

7) Do like the dutchman, who interferes not in the wars of the Wolves. Ye Dutch, be
witnesses that I tell the Frenchman that he commences the 1st."

September 1658 – Atogwatkwann, called La Grande cueilliere ["The Large spoon"],

chief of the seven Annieyeronons captured at Three Rivers, gave, in the presence of
Onnontio, the Hurons, and the Algonquins, these wampum:

1) "I come to lay my head at the feet of Onnontio, in full confidence that what
Achiendase said on his behalf to all our Iroquois nations is true-namely, that false rumors
could never alter the thoughts of peace between Him and us."

2) "This is to dispel The distrust that we might feel toward each other."

3) "I Come to see if our people whom You have put in irons are still Alive."

4) "I clear the minds of the hurons, that in future they may not circulate false rumors,
either on one side or on the other."

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1678 - Oneida Chief Shononses delivered an addressed to the colonial leaders of Virginia,
accompanied with wampum belts, to explain border conflicts with the colonies of NY and
VA. The wampum were said to “cleanse the house . . . and to atone for the deaths,”
created by the conflict.

1681 - Haudenosaunee hold a condolence for a man that were killed by the French, using
six wampum belts that were said to symbolically wipe the tears, gather the dead, buried
by their brothers, give their allies sharp sight, revenge the deaths, and asked all to
maintain their courage.

1682 - Cayuga Chief presents a wampum belt to Jesuit Father Stephen de Carheil to
"brighten the sky. . . wipe away the blood. . . place this dressing on the wound. . . ."

March 25, 1689 - Mohawk sachems gave a condolence to the English at Schenectady that were
attacked by the French a month earlier. As they gave the English wampum belts to “wipe away
your tears” they explained their feeling towards the French: “The Governor of Canada sends to
Onondaga, and talks to us of Peace with our whole house, but War was in his Heart, as you can
see by woful Experience. . . He has broken open our House at both Ends, formerly in the Senekas
Country, and now here. . . Our Forefathers taught us to go with all Speed to bemoan and lament
with our Brethren, when any Disaster or Misfortune happens to any in our Chain. . . Our Chain is
a strong Chain, it is a silver Chain, it can neither rust nor be broken.”

Feb 25, 1690 - Eight Mohawks sachems (Sinerongnirese, the speaker; Rode;
Saggoddiochquisax; Oquedagoa; Tosoquatho; Odagerasse; Aridarenda; Jagogthare)
visit Albany to make a proposal to the officials. First they offered their condolences for
the recent deaths that the French inflicted upon the English:

“wee Esteem this evil as if done to ourselfs being all in one Covenant chain. . . [gave a
belt of wampum to wipe away the tears]

. . . He [Governor of Canada] comes to our country by his messengers at onnondage and

speaks of Peace with ye whole house quite hither, But warr is in his heart as yow fynde
by woeful Experience. . .[gave another belt of wampum]

. . . we are now Bussy in Burying the dead . . . we doe therefore come to bury our
Bretheren at Schennechtady [another wampum belt given]

. . . we are taught by our forefathers when Sad accident or Disaster doth befall any of ye
Covenant to goe with all Convenient speed to Bemoan there death, [gave wampum belt
that they called the belt of Vigilance to not have too much thought on what was done]

“we are come to wipe off ye blood and Sweep ye house clean” [ another wampum belt is
given to pledge revenge to the enemy] . . .

The speaker told the English to look to the heavens and the clouds will move away and the sun
will sine again, followed by the offering of a beaver skin.

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1736 - At a Treaty of Friendship held with the Chiefs of the Six Nations at Philadelphia in 1736,
three strings of wampum were delivered to greet the Haudenosaunee by the Interpreter. These
were meant to:

1) Put away all grief and uneasiness after their long, hard journey and that their eyes are
“brightened” so they can see their old friends who have long had an alliance with them;

2) Both sides will open their hearts to speak freely and open to each other;

3) They will be sheltered and entertained by the colonists as they are considered “brethren.”

1753 - At the Carlisle Treaty, Oneida Chief Scarouady offered condolences to the Ohio Indians,
whom had been under attack from the French and suffered many losses. That ritual included the
following elements, for which a wampum was offered for each element:

1) He wiped away the blood from the council seats at home;

2) He set the seats in order at their council fire;

3) He restored peace and comfort;

4) He dug a symbolic grave for the warriors killed in battle;

5) He buried their bones decently;

6) Gifts given to atone for the deaths;

7) He wiped the tears from their eyes that they may see the sun clearly;

8) He expressed a desire that they mourn no more.

April 1 -May 22, 1757 - Haudenosaunee, Delaware, Nanticoke and Susquehannock Nations
make an alliance treaty with the colony of Pennsylvania. The “Deputies” of the Haudenosaunee
stated: “I return You thanks for dispersing the Dark Clouds from over our Heads, for healing
our Hearts & freeing our Minds from trouble & for Brightening the Chain of Friendship made
by our forefathers.” (Sir William Johnson Papers, Seven Years War, pg. 735)

CONDOLENCE references, Newberry Library treaty project:

condolence offered. May 26, 1691 (II)

condolences for the losses of the French. Feb. 25, 1690

condoling of deaths. June 6, 1692 (II)

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losses condoled in a speech by Fletcher. Feb. 25, 1693 (II)

received at councils at Albany. Feb. 25, 1693 (III)

must condole losses. Feb. 25-26, 1693 (II)

offered for blood shed. May 31, 1693

a promise to strengthen the frontiers given to condole the dead. June 21, 1693

accepted. July 4, 1693

condole blood spilt at Cadarachqui. June 25, 1694

use of three rare words and symbolizing these with strands of Wampum. Jan. 31-Feb. 4,
1695

offered. Sept. 18-19, 1695

condoling the losses of the Onondaga and Oneida. Sept. 29, 1696

need to condole losses. Oct. 1, 1696

losses condoled. Oct. 2, 1696; Oct. 3, 1696

offered at councils at Albany. Nov. 9, 1696

shortage of wampum articulated as a need for making condolences. Sept. 28, 1697 (II)

wampum needed for condolence of the dead. Sept. 28, 1697 (II)

overlooked and given after being reminded. Oct. 21,1698

in an accounting of a meeting with Bruyas. Oct. 17, 1700

death of Lord Bellomont condoled. (July 19, 1701)

death of Queen Anne condoled. Sept. 29, 1715

condolence being sent to Six Nations for the death of Ghesanont. Mar. 21, 1722

council discussion of the refusal of condolence

conditions by Six Nations (problems of heart burning). May 4, 1722

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Governor Keith sent a mourning ring as a symbol of the condolence for the death of
Ghesanont. May 11, 1722

concern for proper condolence for the death of condolence. Aug. 7, 1722

case of blankets being given to wipe away and dry up the blood that had been spilt. Aug.
14-Dec. 1, 1722

wiping the stains off the Covenant Chain. Aug. 14-Dec.1, 1722

wiping away tears. Sept. 1722

wipe off your tears, etc. Sept. 20, 1723

strings of wampum put down to wipe away the tears. 1724

offered for victims of smallpox. Dec. 15, 1733

offered at councils in Deerfield. Aug. 27-Sept. 1, 1735

condolence offered in a council in Philadelphia for the late Governor Patrick Gordon.
Aug. 20, 1736

condolence offered. Jan. 17, 1745

sickness and death among the Senecas condoled at councils in Albany. Oct. 5-14, 1745

offered at Fort Fredrick meeting. July 23-28, 1748

condolence offered at the councils at Lancaster. July 26, 1748

offered for the losses. July 26, 1748 (II)

condolence offered at a council at Oneida by Weiser. Oct. 11, 1750

offered for the deceased Prince of Wales and several sachems. Nov. 25, 1751

wampum utilized to express condolences during the councils at Loggstown. June 1-13,
1752

offered at councils in New York City. June 12-16, 1753

condolence offered by Scaroyady to the non-Six Nations present at councils at Carlisle.

Oct. 1, 1753

offered for a number of persons that had died. Nov. 2, 1753

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offered to clear the sorrow away. Nov. 17, 1753

offered at councils at Albany. July 22, 1754

condolence offered with wampum to the Six Nations attending the Albany Conference.
Aug. 6, 1754

offered at councils at Mount Johnson. July 21, 1755

cases of condolence being offered in the councils at Easton and Philadelphia. Aug. 7,
1755-Dec. 3, 1792

report of condolence being sent by the people of Ostaningo to Oneida. Aug. 7, 1755-Dec.
3, 1792

Scaroyady instructed by Morris to hold proper ceremonials and condolence during his
travels on behalf of Pennsylvania; supplied with Wampum and necessary gifts. Nov. 14,
1755

condolence for the death of Half King reported. Jan. 29, 1756

condolence for the death of Hendrick reported. Feb. 4, 1756

report of condolences being offered. Mar. 27, 1756

condolence offered at council at John Harris'. Apr. 2, 1756

condolence given for Moses, the Mohawk who died at a council in Philadelphia of
"peripneumony". Apr. 3, 1756

offered at councils at Onondaga. Sept. 10, 1756

condolence offered, councils at Easton. Nov. 6-17, 1756

offered at Easton. Nov. 15, 1756 (I) & (II)

condolence for Newcastle offered. Nov. 17, 1756

complaints about the cost of condolence goods. Apr. 25, 1757

condolence offered on April 1. May 10, 1757

condolence offered for the murdered settlers brought into Lancaster during the councils.
May 18, 1757

condolence again offered at Lancaster. May 19, 1757

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Croghan offered condolence for those who had died of smallpox. May 21, 1757

condolence offered, councils at Easton. July 21-Aug. 7, 1757

condolence offered, council at Fort Pitt in April 1760.

Mar. 15, 1758-Apr. 12, 1760

condolence given for a Seneca chief who died at Easton. Oct. 25, 1758

condolence for the losses, expressed at Easton. Oct. 26, 1758

observed at meeting at Fort Pitt. Apr. 6-18, 1760

condolence wampum given to wipe away tears and open ears, called a "condolence
string" meant to renew and brighten the chain. Aug. 12-15, 1760

condolence offered for the death of Conrad Weiser at the councils at Easton. Aug. 15,
1761

offered at councils at Philadelphia. Aug. 26, 1761

deaths condoled at Lancaster. Aug. 12, 1762

referred to in a speech by the Beaver at Lancaster. Aug. 13, 1762

sought at councils at the Forks of the Muskingham. Dec. 5, 1764

given by Sir William Johnson for Indian deaths in Pennsylvania at hands of white man.
Mar. 7-12, 1768

condolence offered at Johnson Hall. Apr. 4, 1768

rituals given at Johnson Hall. June 24, 1768

performed for the loss of Seneca George's son at the councils at Fort Augusta. Sept. 29,
1769

offered at council at Niagara. n.d. (after July 1777); July, 1783

offered at council at Sandusky. Oct. 14, 1783

mentioned briefly beginning of Council at Niagara. July 12, 1791

great spirit is thanked for giving a Clear Sky so that the old customs can be observed.
Captain Brant mentions he didn't do all the old customs. Oct. 11-14, 1794

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