WAMPUM.-.AND SHELL ARTICLES 45I 
styled it Hen-nun-do-nuh’-seh, literally a mourning council, and his 
description is good as far as it goes. Horatio Hale devoted the 
Iroquois book of rites to this great ceremony, giving some songs in 
full, but also omitting some peculiar and prominent ceremonies. 
In a paper on an “ Iroquois condoling council,’ read before the 
Royal society of Canada in 1895, he gave a full and excellent ac- 
count. This was published in the transactions for that year. The 
Onondagas term it Ho-te-ne-ko-kah-na-wax. The writer attended a 
condolence held by them in 1895. His account will be found in the 
Journal of American folk-lore, 8:313. His description of a Tusca- 
rora condolence appears in 4:39 of the same. These will be sum- 
marized, as wampum is not conspicuous throughout. 
The Elder Brothers take charge for the Younger, and vice versa, 
and send out invitation strings with tally sticks of days. The con- 
dolence is held in the council house of the mourning nation, or one 
lent to it for the occasion. In 1895 the Onondagas gave the use 
of theirs to the mourning Oneidas and others, but took principal 
charge of the ceremonies themselves. In the same way chiefs are 
often lent to sing the condoling songs in an emergency. ‘The con- 
dolers formerly assembled at some distance from the town, but now 
on some road leading to the council house, till summoned to pro- 
ceed. Formerly at the wood’s edge, but now half way to the coun- 
cil house, a fire is built, and there the mourners wait for their visit- 
ing friends, who march on in double file, the leaders singing the 
condoling song. At the fire the songs are continued, addresses 
made, and the invitation wampum is returned. In due time the 
mourners silently lead the way to the council house, the condoling 
chiefs and friends soon following, singing as before. As the song 
contains the names and memory of the 52 original chiefs, it is 
continued for some time in the council house, where the mourners 
sit at one end, the condolers at the other. Then a cord is stretched 
across the center of the house, and a curtain hung from side to side. 
This separates the two brotherhoods. ‘The visitors lay a stick 
across the benches, and place seven bunches of wampum on this, 
singing for some time. The curtain is then removed, and a long 
song follows, the wampum being carried to the mourners at inter- 
