the Great law - David Bouchard

David Bouchard
the art of raymond R. skye
the music of Joanne sheNandoah
Mohawk translation by franklin w. Miller
T h e G r e at l aw • 2
Author’s foreword
Hiawatha is perhaps the most well-known First Nations person of all time.
Tololwa Mollel, a Tanzanian author now living in Canada, studied The Song
of Hiawatha in primary school, in the Swahili language. He learned about this
amazing “Ojibwa” chief through the words and imagery of Henry Wadsworth
Longfellow. After decades, Tololwa can still picture Hiawatha paddling a white
canoe into a golden sunset.
As a Métis, I understand the need to be respectful of stories and culture. This
poetic depiction of Hiawatha has been significantly directed by Rotinonhshón:ni
artist and good friend Raymond Skye. Ray credits much of his knowledge to the
traditional teachings of his late father, a member of the Seneca Nation, and
to the late Cayuga Chief Jacob E. Thomas, considered to be an authority on
The Great Law, also known as The Great Peace.
Longfellow’s poem, The Song of Hiawatha, is charming and entertaining but
it contains multiple inaccuracies. Rotinonhshón:ni people do not want their
children to be misled into believing that Longfellow’s poem represents the man
Ayenwáhtha. This kind of misrepresentation can lead to confusion as to the true
character of the man and his people.
Here are but three examples of many inaccuracies in Longfellow’s poem.
1.Longfellow documents the feats of one man and one Nation when in fact they
were those of two very different men from two different Nations. Longfellow
leads one to believe that Hiawatha and Peacemaker were one and the same.
They were not. Nor were they part of the same Nation. Peacemaker was
Wendat. Ayenwáhtha was Onondaga.
2.Ayenwáhtha did not avenge the wrong done by his father, the West Wind to
his mother, Wenonah. Ayenwáhtha was a peaceful man who longed to see an
end to warfare. He created Wampum to console and heal the pain of others
which led to the Condolence Ceremony.
3.The concept of the West Wind being Ayenwáhtha’s father is taken from
the Haudenosaunee creation story. The spirit of the West Wind visited
T h e G r e at l aw • 3
Sky Woman’s daughter and laid two arrows on her stomach when she
was sleeping. This caused her to become pregnant with twin sons,
Teharonhiawako, “holder of heaven”: and Sawiskera, “mischievous one”.
Through masterful imagery, Longfellow created numerous personages; however,
he missed three of the principal characters in this great story; Peacemaker,
Tsikónhsase and Atotárhon. And he omitted the most important events in the life
of Ayenwáhtha: his part in the creation of a Confederacy, The Great Law,
Wampum, and the great white pine – Tree of Peace.
Had Longfellow understood that Peacemaker, a gift of Creator, was born to
a virgin and though he did not walk on water, he did fashion a canoe made of
stone, he would undoubtedly have written about Peacemaker and not Hiawatha.
Our telling is meant to introduce readers to these important people and events.
It would take volumes to share The Great Law; however, we are hoping this
telling might serve as an honest depiction of a most amazing time in North
American history.
The Rotinonhshón:ni are a strong and proud people. Truth and understanding
are a big part of their vision and mission.
This is the way the Rotinonhshón:ni would have their children learn of the noted
orator Ayenwáhtha, not as a hero, but as one who worked with the revered
Peacemaker in establishing The Great Law ... The Great Peace.
There are numerous cautions of protocol that we would like to share. However,
for the purpose and the spirit of this telling, we will limit ourselves to just this one.
The Peacemaker’s real name is Deganawi:da. Among the Rotinonhshón:ni this name
is considered sacred and is only spoken during a Condolence Ceremony or during
the recital of The Great Law/Peace. This is the only time it will be used. Therefore,
throughout the story we will continue to refer to him as Peacemaker. If anything has
been left out in this telling, we offer our humble apologies. It will not have been for
any lack of effort or consultation. We fully understand the deep feelings towards this
important and sensitive topic.
T h e G r e at l aw • 4
The Great law
Kayaneren’kó:wa
Peacemaker
Skén:nen Rón:nis
By the shores of Lake Ontario
By the bay now known as Quinte
Lived the Huron – lived the Wendat
Blood of Iroquois – the Wendat
Atsya’ktátye ne Kanyatarí:yo
Ákta tsi kanétskare Quinte
ratina’tónhkwa
e’tho thati’terón:tahkwe ne
Ratiwén:tarak Tehotinontáthe
sa’tehotinekwenhsò:ten ne
Rotinonhshyonní:ton
Like their cousins – like their
neighbours
They knew two things: war and
hardship
Like their neighbours – their relations
They had lost all sense and reason
They knew not but death and
mourning.
Sa’tehoti’nikonhro’ténhne
ne rononra’sé:shon táhnon
tehotinonhsané:ken,
shoti’nikonrhén:’onh ne ka’nikonhrí:yo.
Ne ok ne ka’nikonhraksénhtshera
táhnon kenhé:yon í:ken.
T h e G r e at l aw • 5
At this time of pain and hardship
For all men and too for women
At this time of loss and sorrow
None were safe and none were trusted
None would stray too far, for danger
None would dare to dream of peace
All seemed lost – all hope had faded.
It was then the intervention
It was then He made it happen
Then a young girl – one not married
One among the Wendat Nation
Gave birth to a special baby
Gave birth to a child from heaven
Shontakahá:wi tó:kenhske tsi
roti’nikonhráksens ne ronón:kwe
táhnon konnón:kwe,
yótteron ayontawénrye ka’nón:we.
Yah tehontatenyahé:senhs ne
onkkwe’shón:’a ó:nen.
Yah skén:nen té:ken,
yononwiréhton ne yohrarátshera,
kwa’nyóh rotiya’tahtón:’onh.
Ó:nen e’tho na’á:wen’ne
kí:ken yakoya’tawá:ton
yewirenhá:wi
Karonhyá:ke thonwatennyéhton
ahrennákerate
ne nihononhwentsyó:ten ne
Tehotinontáthe.
T h e G r e at l aw • 6
But the baby was unwanted
By his Grandma – his Rohsótha
For his mother – for her daughter
Brought dishonour to her family
Brought dishonour to her people ...
She was young and not yet married
Rohsótha tried to end his life
They say, she tried to drown him
She cut a hole into the ice
And thrust the tiny babe within ...
When she got home, in shock she
found
The infant in his mother’s arms
Rohsótha tried to end his life
But found she could not drown him.
Twice more she tried –
with Fire and Earth
Twice more she tried to end his life
T’was then, they say, a messenger
Was sent from the Creator ...
The child’s a gift – I placed him here
I sent this boy to show the path
To Hope and Trust – Respect and Love
To Courage and Forgiveness ...
Yah teyako’nikonhriyó:’onh
ne Rohsótha
Wa’ontéhen tsi yah teyakonyá:kon
ne ontatyén:’a.
Rohsótha wa’ontenyén:ton
ahonwarihwáhton’te
Rón:ton ses, wa’onte’nyén:ton
ahonwá:skohwe
Owisá:ke wa’onhshonyón:ni
E’tho wahonwaya’tón:ti ne owirá:’a
Tsi ó:nen sáyonhwe
tsi tyakohskwáhere
e’tho thaya’tsyón:ni ronwayenawá:kon
ne ro’nihsténha
Rohsótha yah teyakokwénnyon
ahonwaya’táhton’te.
Teyoterátston á:re sayonte’nyénton
Ó:tsire táhnon o’kén:ra wà:ontste
ahonwaya’táhton’te
Khá:re ó:nen, rón:ton tsi
Shonkwaya’tíson
wahonwaténnyehte ne rarihwayénhna
Wahèn:ron, I’ thiyatennyéhton
ashakoháhara’se ne onkwe’shón:’a
ne aonsahatiyentérha’ne ne
arihwatokénhtshera táhnon
arihwiyohsténhtshera,
atatkwenyénhtshera, kanoronhkwáhtshera
táhnon ateryahtíhtshera ...
T h e G r e at l aw • 7
I spoke to Eagle – she’s agreed
Á:kweks will stand watch over him
And you old one will give the boy
The name I chose for him ...
Kheriwanontón:nih
ne A:kweks ahonwaya’tanénhstate
táhnon í:se entshehsén:nen ne raksá:’a
tsi nikahsennò:ten rirakwén:nih ...
Rohsótha did as she was told
And named the child Peacemaker
A name that stands for peace and hope
“The maker of the house.”
E’tho káti na’óntyere
ne Rohsótha
E’tho nikahsennò:ten ne Skén:nen
Rón:nis tahonwá:yen
E’tho entkayénhtahkwe ne skén:nen
akénhake
ne “Rononhshonní:ton.”
The child known as Peacemaker
Grew straight and strong, kind and true
Loved by all – Creator’s hand
Touched every living thing.
The man Peacemaker cleared a path
To Love, to Trust and Caring
Courage, Hope and Honesty
Peace and Righteousness.
Skén:nen Rón:nis tsi ní:yoht tsi
wahonwayentérha’ne
E’tho wahatehyá:ron,
rorihwakwaríhshon
Akwé:kon wahonwanó:ronhkwe
Akwé:kon wahonwayentérha’ne
Akwé:kon wahonwayanénhawe
Akwé:kon wahonwayanénhawe ne
kí:ken rón:kwe
tsi nón:we ne arihwatokénhtshera
táhnon arihwiyohsténhtshera,
atatkwenyénhtshera,
kanoronhkwáhtshera
táhnon ateryahtíhtshera, ne’ ó:ni ne
ka’nikonhrí:yo, skén:nen táhnon
ka’satsténhshera.
T h e G r e at l aw • 8
Tsikónhsase
They say Peacemaker left his home
In a white canoe – one made
of stone ...
And paddled off – drawn by the cries
Of hurt, of pain ... of greed and lies.
His Mohawk cousins to the south
Were ravaged too by the claws of war
The tracks he followed – deep and clear
Were the footprints of his Father.
With angry and with vengeful hearts
They watched him on a lake of glass
They knew this was no common man
A stone canoe – they let him pass.
The first that he set out to find
Was one who had much power
Who lied and who deceived all those
Who came to her for shelter.
Tsikónhsase had sold her heart
And her soul to the Deceivers:
Greed – Envy – Lust and Sloth
Gluttony and Wrath.
Kenrà:ken nikanenyò:ten yá:ken
yonyá:ton
kí:ken kahonwé:ya wahatíta
Ó:nen wahathón:wenhte
ne’ royatatiróntha
ne karonhyakénhtshera
ne tsi nón:we yothá:te ne
ateriyóhtshera.
Entsyè:ke thatiterón:tahkwe
ne ronara’sé:shon ne Kanyen’kehà:ka
ne’ ó:ni ratiyenté:ri ne ateriyóhtshera
Ne’ royanenhá:wi ne Shonkwaya’tíson
tsi nón:we teyottakwaríhshon.
Á:yenhre yowí:sare kanyatarà:ke
Wahonwá:ken ne rotihskenrakéhte
ronterí:yos
Wahóntoke tsi thihayá:tate
ronkwe’tóyen
Teyohswáthe ne raonhonwé:ya
e’tho káti skén:nen tsi yahatóhetste.
Né:’e wahshakoya’tí:sake
tsi niká:yen yerihwa’sátste
Yerihwahséhtha tsi niká:yen e’tho
Ronatohetstonhátye e’tho
ahatinón:wete.
Teyakorì:wate táhnon yakonó:wen
Tesyarónkwen nonká:ti
yerihwáhsnyehs.
T h e G r e at l aw • 9
T h e G r e at l aw • 10
T h e G r e at l aw • 11
He found her and he stayed with her
He spoke with her and he sang to her
He asked if she would help rebuild
A safe and better world.
He asked if she would dream his dream
For all – Confederation
A place beneath a Tree of Peace
For each and every Nation.
Tsikónhsase was deeply touched
And honoured by his offer
This man of Power, Peace and Hope
Of Love and Righteousness.
She told him she would stand by him
Through his trials and tribulations ...
And he in turn said she’d be known
As the Mother of All Nations.
Wahshako’nikonhrakwé:ni
tsi nikarì:wes skáhne thni’terón:tahkwe
Wahsahakoriwanón:ton’se
ahonwariwahsne’se ka’nikonhrí:yo
ayerihókwahte
ne skén:nen akénhake tsi
kanakerahserakè:ron.
Ne káti ne skáhne ahontirón:ton
oná:kon tsi tsi yonahsataherháhtshera
skén:nen aontá:we
tsi nya’tekanakerahserà:ke.
Akwah í:ken wa’erihwanón:we’ne
ne Tsikónhsase nahò:ten
rarihwayentátye
Ne’ ranyén:te ne ka’nikonhrí:yo,
skén:nen, ka’satsténhsera táhnon
kanoronhkwáhtshera akénhake.
Ne ó:nen wa’erihwayé:na wa’aì:ron
enhonwarihwáhsnehse
yawerenhátyen nahò:ten nenyá:wen’ne
Wahèn:ron e’tho ní:yoht
enshakotiyentérha’ne
nè:ne ka’nihsténhsera
tsi nya’teyonohwentsyà:ke
T h e G r e at l aw • 1 2
T h e G r e at l aw • 1 3
Ayenwáhtha
On the shores of Onondaga
By the lake called Onondaga
Lived a great man – Ayenwáhtha
Known to all was Ayenwáhtha
Loved by all the Onondaga.
For his people, Ayenwáhtha
Had a dream of something better
For his people, Ayenwáhtha
Sought out peace during war and battle
Sought the path to Trust and Wisdom
Path to Caring – Truth and Love.
They say his people asked him
If he’d talk to Atotárhon
If he’d go and seek the dark one
The obstacle to Hope and Peace.
Atsya’ktátye ne Ononta’à:ka
Then’terón:tahkwe
ne rohsennowá:nen Ayenwáhtha
nihohsennò:ten
Akwé:kon ronwayenté:ri
akwé:kon ne Onontowanen’à:ka
ronwanorónhkwa.
Wahayén:tere’ne tsi ok nahò:ten
tá:we e sénha aontakáhkwa’te
raoti’nikón:ra ne raononkwé:ta
Ne káti waharihwí:sake tsi nón:we
naontá:we ne skén:nen
yaweronhátyen to niyo’sátste ronaterí:yo
Rorhá:re ne yohà:te ne
ahontatesennakará:tate tsi nón:we
ne orihwí:yo táhnon
kanoronhkwáhtshera.
They say that when they asked him
If he’d face the Atotárhon
Ayenwáhtha answered simply
I have seven loving daughters.
Rón:ton tsi wahonwarihwanón:ton’se
ahonwahthárha’se ne Atotárhon
ne niká:yen tharihwáya’ks ne skén:nen.
A second time they came and sought
The gentle Ayenwáhtha
They asked him for a second time
To seek out the campfire
Of the sorcerer Atotárhon
Of the much feared Atotárhon.
Ròn:ton ses ne ó:nen Ayenwáhtha
wahonwarihwanón:ton’se
ahowén:naren ne Atotárhon
Ne’ ok waharihwa’será:ko, tsyá:ta
nikón:ti
wakewí:rayen ne yonkenorónhkwa.
Ó:nen á:re sahonwarihwanón:ton’se ne
Ayenwáhtha
ahowén:naren ne tsi niká:yen
ronwatshá:nis,
ne rata’én:naraht ne Atotárhon
tsi nón:we thotsyénhayen,
yah tehorihwa’serákwen.
T h e G r e at l aw • 1 4
T h e G r e at l aw • 1 5
And they asked him for a third time
If he’d stand up for their children
If he’d try to stop the madness
Stop the wrath of Atotárhon.
They say he knew the dark one well
He knew what he’d be risking
With hope of Peace he left his home
And he lost his seven daughters.
By the shores of Onondaga
By the lake called Onondaga
Sat a great man – Ayenwáhtha
Lost in sorrow – crying in mourning
For the loss of his young daughters.
At times of war – of death and grief
There should be consolation.
At times of darkness in one’s life
We all need some form of comfort.
Yet Ayenwáhtha mourned alone
In this his darkest hour.
Not thinking of his pain and grief
But how to console others.
They say he cut a branch in strips
A dried out Elderberry
And carefully strung the fragile twigs
Onto a twisted thread of bark ...
Ó:nen ahsénhaton sahonwariwanón:ton’se
tókat ahshakowennakará:tate ne
ronwatiyen’okón:’a,
tahó:tenhste táhnon aonsahati’nyá:ken’ne
raona’khwénhtshera ne Atotárhon.
Rón:ton ses akwah tokén:’onh royenté:ri
yawerenhátyen tsi roksá:tayen
yohrarátston tsi e’tho nón:we
entkayénhtahkwe ne skén:nen
Ó:nen káti wahahtén:ti
táhnon wa’konníheye ne tsyá:ta nikón:ti
shakoyen’okón:’a.
Ó:nen káti wahátyen tsi
kanyatarákta Onontá:ka konwá:ya’ts,
ka’nikonhraksénhtshera tsi nón:we
wahononwí:rehte
ne tsi wahóhton’se ne shakoyen’okón:’a.
Ne’ ó:nen kenhé:yon, ateriyóhsera
tókani ka’nokonhraksénhtshera
nenyá:wen’ne
Ta’akó:karahwe ako’nikonhrà:ke
Yakoheyontónhtshera
wa’teyakotonhwéntsyo’se.
Ya’tehoya’tíhston tsi wahatatewèn:tehte
Ahshontakonhkó:wa wahotá:tenhre
Yah né:’e tehatatenonhtónnyons
akó:ra ranonhtónnyons
tahshakoyatarhó:wi.
Ó:nen káti wahatshén:ri ne Orà:se
ken’nikakwirò:ten yohstathá:ton
táhnon wahakwe’tarón:ko
nè:ne wahahseriye’tón:ni.
T h e G r e at l aw • 1 6
Each piece he placed with love
and care
Each piece – a thought for healing
These strings of wampum he had made
Would heal and offer solace.
They say Peacemaker stood nearby
Observing from the shadows
He stepped out and he placed his hand
On Ayenwáhtha’s shoulder.
He sat by him and he cried with him
For the loss of his young daughters
And listened to his tale of grief
Of deepest pain and sorrow.
They say that Ayenwáhtha
Shared his dream – a path to healing
How he had strung each piece in place
Each one placed for consoling
Of how he’d hung them in a row
That they might tell a story
He dreamed this dream for everyone
For love and not for glory ...
And then Peacemaker smiled at him
And added yet more strings
And as he did he spoke of Hope
Of Trust, of Love and Courage.
Then laid these new strings out in rows
To serve them on their mission
The founding blocks for this, a dream
The first Strings of Condolence.
Ahseriye’tà:ke ona’watsísta
wahahwatasénnyon
Yoyánere tsi tahateweyèn:ton
Nya’tekatsinehtarà:ke ne
kanorohkwáhtshera
onekórha royenawá:kon ne
ahshako’nikonhrakétsko
tsi niká:yen yakonikonhrèn:ton.
Ròn:ton tsi nè:ne Skén:nen Rón:nis
tehoká:nere
tsi nón:we yorahkwawérhon
e’tho nyahá:re wahohsnonhsà:ren
ranenhsà:ke ne Ayenwáhtha.
Raya’tákta wahátyen, wa’thyahséntho
tsi wahóhton’se sakoyen’okón:’a
Thotahonsatá:tonh
ne niyó:re ronikonhrèn:ton.
Ròn:ton ses tsi Ayenwáhtha
wahohró:ri tsi wahahseriye’tón:ni
Ka’nikonhrakétskwen ki:ken
nè:ne onekórha tsyotón:’onh
Wahahseriyetaniyòn:ton
nè:ne aonsayonthrórya’te
ne yohà:te ne ka’nikonhrakétskwen
táhnon kanoronhkwáhtshera.
Tsi niká:yen Skén:nen Ron:nis ó:nen
wahoyéhshon
e’thó:ne wahaseriye’tahsónteron
atehraráhtshera, arihwatokénhtshera,
kanoronhkwáhtshera, táhnon
ateyahtíhtshera.
Tontahahseriye’taniyòn:ton
ahatirihwáhsere nahò:ten ratinyén:te
awatehyá:ron kaya’takwe’niyóhtshera
Tsyotsyerénhton wahseriye’taniyòn:ton
yakoheyontónhtshera.
T h e G r e at l aw • 1 7
T h e G r e at l aw • 1 8
T h e G r e at l aw • 1 9
The Great Law
Kayaneren’kó:wa
The Peacemaker, Tsikónhsase
And the peaceful Ayenwáhtha
Laid out a plan – a Good Message
Of Peace, Power and Righteousness.
Nè:ne tsi niká:yen Skén:nen Rón:nis,
Tsikónhsase
táhnon Ayenwáhtha
wahatirihwahserón:ni nè:ne Orihwí:yo
nè:ne Ka’nikonhrí:yo, Skén:nen táhnon
Ka’satsténhsera.
All knew this plan would be a test
To come unarmed – from East to West
One great longhouse, one family
All Nations came ... they came to see.
They say Peacemaker bid them come
This family torn apart
To meet beneath a Tree of Peace
“Come hear me – heart to heart.”
Akwé:kon se ahonte’nyéntenhste kí:ken
Karihwahserón:ni
tsi tkarahkwíneken tsi niyó:re
yatewahsóthos – skén:nen
aontahón:ne
nè:ne skahwatsí:ra
aontahonthwe’nón:ni
kanónhses ahatiná:tonhkwe.
Ròn:ton tsi niká:yen ne Skén:nen
Rón:nis
tekahwatsirakháhshon
wahsahakotiná:tonhkwe
ahonthwe’nón:ni onà:kon ne
tsyonarahtase’kó:wa
Sewaweryahsakwé:kon tsi
aesewatahónhsatat.
T h e G r e at l aw • 2 0
Peace
Skén:nen
With stings of Wampum in his hands
To all from near and distant lands
He promised them a better day
Of Hope and Love ... of Trust and Peace
Onekórha rahsnonhsà:ke ráhawe
Wahshakorihwakehrón:hahse oh ne’
ní:yoht
ne ka’nikonhrí:yo, skén:nen táhnon
ka’satsténhsera
enwatotáhsi akará:kewe ne
ka’nikonhraksénhtshera
niyó:re é:so niyóhserà:ke ne
karonhyakénhtshera
wa’thontóhetste.
He set about to heal the pain
Of years of war and of sorrow
Grief and fear consumed all lives
Killed all dreams of tomorrow.
The goal; to heal the troubled souls
He called it “the Good Mind”
A way of life – of common sense
Of Hope, Trust and Respect!
He spoke of the most basic needs
Emotional and physical healing
Of peace of mind – from day to day
Not fear of war and killing.
Of traveling old and new paths too
Being welcomed by all Relations
Peace would offer happiness
And freedom for every Nation.
Ne ratinyén:te ne’ akará:kehwe
ne káti ne ka’nikonhrí:yo
wahaná:tonhkwe enwatétsyen’te
ne teka’nikonhrhárha
Enshoti’nikonhrakwarihshyónhake
enhontatkwenyénhstake ne’
yohrarátston.
Wahatthrórya’te ne nahò:ten
wa’thonnatonhwénsyo’se
ne awatésyen’te ne tsi ní:yoht tsi
ronttó:kas
ne ó:ni ratiya’tà:ke
skén:nen ahonnonhtonnyónhseke
nya’tewenhniserà:ke
yah ne’ ahatitshahníhseke ne
ateriyóhsera táhnon rontatawénthos.
Enwá:ton aonsahontawénrye tsi
yohaténnyons
Skén:nen ayethinatahré:na’se
nya’teken’tá:rake ne ronara’sé:sen
Ahonnatshennonníhake tsi skén:nen
í:ken
tsi nya’teyononhwentsyà:te.
T h e G r e at l aw • 21
T h e G r e at l aw • 2 2
T h e G r e at l aw • 2 3
Righteousness
Ka’nikonhrí:yo
They say he spoke of righteousness
In his words, the Good Message
He told them they should use
Good Minds
Justice for all men and Nations!
Ròn:ton ka’nikonhrí:yo wahatthrórya’te
Watthrorya’tsherí:yi ne raowén:na
Wahshakohró:ri ka’nikonhrí:yo
ahatihawí:seke
ahotiya’tayé:ri ne ón:kwe táhnon tsi
yononhwentsyaténnyon.
They then should focus on their youth
Their children were all their tomorrows
And teach them the Good Message
Leave them Peace and not their sorrow.
Ahshakoti’nikonhrayé:ra’te
ronwatiyen’okón:’a
tsi nithotiyén:sas ne ohén:ton
yawenniseratenóntye
Ne watthroya’tsherí:yo
ahshakotirihónnyon
Skén:nen ahononhtónnyonhwe, yah
né:’e ne ka’nikonhraksénhtshera.
Power
Ka’satsténhsera
The last thing he said they would need
Was something he called Power
Strength was found in unity
The tool to fight oppression.
Nè:ne yehská:konte wahèn:ron
tenhonatonhwéntsyo’se
Ka’satsténhsera wahaná:tonhkwe
Ne ó:nen ska’nikòn:ra
enhonthwe’nón:ni
e’tho nón:we téntewe ne
ka’satsténhsera.
He took an arrow – held it high
And snapped it into two
He then took five and tried again
But they held strong “as you should do.”
He told them to be vigilant
Defend this Peace right from the start
His words were clear: “Stand side
by side
One body, one mind and one heart.”
Kayén:kwire wà:thrahkwe
táhnon wa’thá:rihte
Wisk nón:wa sahate’nyén:ton
Ne’ ok tsi yah tehokwénnyon “
sa’té:yoht nensewá:yere”
Wahshakohró:ri ahontaten’nikòn:raren
Taharihwayé:ri’te wahèn:ron
“Ska’nikòn:ra tensewahwe’nón:ni
sewaweryahsakwé:kon
ensewarihwahní:rate”
tehsénhnhe ne skén:nen.
T h e G r e at l aw • 2 4
T h e G r e at l aw • 2 5
The Great League
of Peace
Teyorihwayenawá:kon
ne Skén:nen
When everyone embraced his dream
His plan was cast in stone:
“Now make a pact, a League of Peace
No one Nation should stand alone.”
He then looked to Tsikónhsase
And asked her for the names
Put forward by the Clan Mothers
Of those who would be Chiefs.
Ne ó:nen akwé:kon wahatirihwayé:na
ne karihwahserón:ni ó:nen
wa’karihwahní:rate,
“Ne nón:wa tesewahwe’nón:ni ne
kí:ken skennen’kó:wa
nya’teyononhwentsyà:ke yah ónhka ok
thaontayakoya’tíhstonh
He asked if she would place on each
The “Antlers of Authority”
On fifty men to lead the way
To love and hope and glory.
Among those called – Atotárhon
The last to join the League
Once evil sorcerer – now Peace Chief
To keep their fire safe.
Tsikónhsase wahshakorihwanón:ton’se
ayontka’wánnyon ne kahsenna’shón:’a
Yotiyá:ner yakorákwen
tsi niká:yen Ryá:ner akénhake.
Wahshakorihwanón:ton’se
“tahshakotina’karahrónnyon”
Wisk niwáhsen nihá:ti
ahonaterihontónnyonke
ahonthará:tate kanoronhkwáhtshera
táhnon skén:nen.
Atotárhon né:’e ne yehská:konte
wahonwanikonhrakwé:ni
Ó:nen wahatya’tá:ra’ne
Ótkon nihaya’to’ténhne – ó:nen
Royá:ner ne skén:nen sahá:tont
Enhatsteríhstake tsi rotitsyénhayen.
T h e G r e at l aw • 2 6
T h e G r e at l aw • 2 7
Peacemaker’s final words were clear
One Longhouse for one family ...
Mohawk, Oneida, Cayuga
Onondaga and Seneca.
They say his words were soft but clear
“One fire for the many
All five together – but just one
United Rotinonhshón:ni.”
“Now go and bury your ‘weapons of war’
Beneath the White Pine of Peace
And welcome all who will live by ‘the law’
The one law ... the Great Law of Peace.”
Yorihwató:ken ne yehská:konte
raowén:na tsi niká:yen Skén:nen
Wahrón:ni
Skawatsí:ra kanónhses yotón:’onh…
ne Kanyen’kehà:ka, Onenyo’ta’à:ka,
Kayo’kwenhà:ka,
Shotinonwanen’à:ka táhnon
Ononta’kehà:ka.
Rón:ton ses rowenna’nétska ne’ ok tsi
rowenní:yo
“Enhskat tsi enhatitsyénhayen
wisk nihonnonhwentsyà:ke skáhne,
Rotinonhshonní:ton.”
Onà:kon ne Tyonerahtase’kó:wa
Yensewá:yen ne ateriyohstáhkwa
táhnon enshonkwe’tará:ko ne tsi
niká:yen “enhatiyanerehserénhawe
Skayanerénhsera ... Kayaneren’kó:wa.”
The Iroquois Clans
The various animals depicted throughout this book represent a unique federation
that was put in place centuries ago by the Iroquois. It is called the “Iroquois clan
system.” Clans were created as a way of unifying the Iroquois people into extended
families. Each Iroquois nation is made up of a certain number of clans, and each clan
is represented by a specific animal. The extended clan family is the basic social unit
of the Iroquois, and is central to their culture.
The title “The Great Law” in the Mohawk language is “Kayaneren’kó:wa.”
Ka – It indicates strength, used when something has been altered from its natural
state, something that has been altered.
yan – Indicates a space between footsteps – the guidelines/principles that were set out.
eren – It has been made that way.
ko:wa – The great good/nice.
For my late father, Wilbrod Bouchard, who continues to guide and support me as he always has.
— D.B.
To my late father, Stanley Skye, for all the cultural knowledge he patiently passed down to me.
It is the foundation from which I draw my strength, and continues to give me direction in life.
And to my wife, Wilma. For all the love and support she gives to make life’s journey worthwhile.
— R.R.S.
“Dedicated to those who believe in living in balance with humankind and the natural world.”
— J.S.
Copyright © 2014 David Bouchard
Art copyright © 2014 Raymond Skye
Music copyright © “Mother of Nations” (Joanne L. Shenandoah) © Joanne Shenandoah Publishing
(ASCAP). All rights administered by WB Music Corp. All rights reserved. Used by permission.
Published in Canada in 2014
7654321
All rights reserved. No part of this book may be reproduced, transmitted in any form or by any
means electronic, mechanical, photocopying, recording or otherwise, or stored in a retrieval
system, without the prior written consent of the publisher. The pages and artwork in this
publication may not be cut, lifted, transferred or in any way removed with the intent to create
other products for sale or resale, or for profit in any matter whatsoever without the expressed
written consent from the individual artist and the publisher.
Library and Archives Canada Cataloguing in Publication
Bouchard, David, 1952–, author
The great law = Kayaneren’ko:wa / David Bouchard; the art of Raymond R. Skye;
the music of Joanne Shenandoah.
Text in English and Mohawk.
ISBN 978-1-927727-03-4 (bound)
1. Iroquois Indians—Ontario—Quinte, Bay of.
2. Hiawatha, active 15th century. 3. Peace. 4. Wampum.
I. Skye, Raymond R., illustrator II. Title. III. Title: Kayaneren’ko:wa.
E99 I7.B68 2014
971.3’5870049755
C2014-904491-7
More Than Words Publishers
823 Hendecourt Road, North Vancouver, BC V7K 2X5
604-985-2527
www.MTWPublishers.com
Mohawk translation and narration by Franklin W. Miller
Copy-edited by Jocelyn Rea
Photograph of Raymond Skye by Lisa Fluke, Fluke Photography, Welland, Ontario
Book design by Ariﬁn Graham, Alaris Design
Sound Design and Mastering by Geoff Edwards at streamworks.ca
Special thanks to Gerhard Aichelberger, PrintSmith Group
Produced by Chris Patrick
Printed and bound in Canada by Friesens on 100% pcw recycled paper
SW-COC-001271

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