lately come to New-York, and by Quider. Formerly the chief men of the Five Nations used to converse with me; but this Governor of New York has so deluded you, that you hearken to none but him; but take care of what will follow, if you hearken to none but him.'"

Here the orator took occasion to explain, very shrewdly, why the deputation to which he belonged had been delayed so long, with some other matters of the same kind. He then reported the following resolutions agreed upon by the Council to be sent to the Governor of Canada. They were probably his own composition, the Council having been called, and the whole transaction in a great measure managed by himself.

1. "Yonondio!-You have sent for me often, and as often asked, why I am afraid to come? The great kettle of war that you have hung over the fire is the reason of it." Here Decanesora said he was to lay down a belt, and ask the Governor's consent to the other two which he held in his hand.

2. "We now not only throw down the kettle, and thereby throw the boiling water out of it, but likewise break it to pieces, that it may never be hung up again, by this second belt."

3. "Hearken Yonondio!-You are sent from the French King, your master. So is Cayenguirago from the Great King and Queen of England. What I am now about to speak to you, is by inspiration from the Great Spirit. You say that you will have nothing to do with our brethren of Cayenguirago. But I must tell you, that we are inseparable. We can have no peace with you so long as you are at war with them;"-which, added Decanesora, is to be confirmed by the third belt.

The noble fidelity to engagements here set forth as a sacred principle, was far from being the result of either fear or mere affection; and this Schuyler himself had the opportunity of testing, before the deputation left Albany.

7. "The Governor of Canada's words, and the Resolutions of the Five-Nations," said the orator in conclusion," are now before you. Consult, therefore, what is to be done. If it be necessary for the Brethren to go to our castle, to advise us farther, be not unwilling." Here he laid down a large belt, eleven rows deep, and seven fathoms of wampum. This signified an amicable disposition; but when, on the ensuing day, Major Schuyler replied that he would consent to no treaty with the French, and proposed that the deputation, and Decanesora in particular, should visit him again at the end of seventy days, the rejoinder was, after consultation, that they would visit him. "But as for myself," said the old Sachem, "I cannot dispose of myself without their directions. If they order me, I shall willingly return. We did not expect to hear such positive prohibition of keeping any correspondence with the French. If any mischief happen within the seventy days, let us not blame one another. Consider again what is most for the public good-and let it be spoken before we part."

This was confirmed with a large belt of fourteen deep. Major Schuyler afterwards asked, a second time, whether they would wholly suspend correspondence with the French, for the term last mentioned. "I have no authority," said the orator, "to answer this question. I shall lay the belt down in every one of the castles, and say, that by it all correspondence is desired to stop with the French. I cannot promise that this will be complied with."

The conference did not end here. On the sixth day, Schuyler called the deputation together, for the purpose of making a new and vigorous effort. How much influence his assertions or arguments, alone, might have had, cannot be determined, for a fortunate incident occurred which materially altered the aspect of affairs, being just in season to enable him to carry his point for the time. The stipulation attached to Decanesora's final consent does him high honor. "You have at last shut up the way to Canada," he

said; "but we have one thing to ask, after mature deliberation, which we expect will not be refused us." The Major observed, that every thing should be granted which he thought essential to the character or the security of the nation. He then proceeded to request, that an English messenger might be permitted to accompany one to be sent by himself to the Praying Indians in Canada. The objects were first, to inform those Indians of what he had ascertained to be the true character of the Jesuit who had been among the Five Nations; secondly, to notify them of the meeting appointed at Albany, and of the consequent inability of the deputies to visit them at the same time, as had been proposed; and thirdly, to agree upon a continued cessation of arms until they might be able to visit them. Decanesora further desired, that if Schuyler should not send a messenger, he would at all events put these propositions in writing, as a token of his assent to them.

After all; events took place, owing in no small degree, as we shall find, to the English themselves, which determined the chieftains to visit the Canadian Governor in the spring. Some explanation of these events is furnished by the following speech of Sadekanatie. He, with his fellow deputies, visited Governor Fletcher at Albany, in May,(1694,) and in the course of the conference which ensued, delivered his sentiments in the following manly and forcible style:

"Brother Cayenguirago !-Some of our sachems agreed, last winter, that we should keep no correspondence with the French. We confess we have broken that promise. We have received a messenger from Canada. We have sent our deputies to Canada in return, [Decanesora being one.] The belt is not yet arrived by which we are to acknowledge our fault in the matter. The reason of our doing it is truly this, -we are afraid of the enemy."

"When a messenger came last year from Canada to Onondaga, our brother Cayenguirago discharged our meeting in General Council at Onondaga, to con

sult on that message, and ordered us to hold our Gen eral Council here at Albany on that affair. The priv ilege of meeting in General Council when we please, is a privilege we always have enjoyed; no former Governor, of the name of Corlear, ever obstructed this privilege. We planted a tree of peace in this place with them. Its roots and branches extend as far as Virginia and New-England, and we have reposed with pleasure under its shade. Brother, let us keep to that first tree, and let us be united and unanimous; such prohibition of our assemblies will be of ill consequence, and occasion differences between us.

"We acknowledge, I say, our sending agents to Canada for peace. We were encouraged in doing this by the knowledge we have of the Governor of Čanada. He is an old man, and was formerly Governor of that place. He was always esteemed a wise peaceable man, and therefore we trust our message will have a good issue. We did not take it amiss that you sent to the Dewagunhas, nor that Arnout was sent to the Satanas, both of them our enemies; and, for the same reason, our brother Cayenguirago ought not to be displeased with our sending to the French for peace.

"We, Onondagas, acknowledge ourselves to have been the chief promoters of this Message. We have sent in all nine sachems with nine belts. It is true we are now under much uneasiness in having trusted so many sachems in the French hands, being almost half the number we have in our nation, but we were in haste to prevent the designs the French had against our countries and yours, by the great warlike prepartions they were making in Canada.”*

He concluded with specifying the instructions their deputies had received, and presented a belt in confirmation of all he had said. Colonel Fletcher replied, that he would not discuss any other subject until he was satisfied what reason there was for charging

* Colden.

him with having forbidden the Council, and made peace with the Indian tribes, as alleged by the orator. This appears to have been a mistake; and accordingly, on the ensuing day, it was frankly acknowledged to be such, and that in terms which left no occasion to doubt the speaker's sincerity. "We assure you," he said, "we will never separate from you. We still have one head, one blood, one soul, one heart with you." This was said in reference to the alleged prohibition of the Council. "As to the Dewagunhas and Shawanons," added the speaker, "we are confident Cayenguirago will not admit them into his government, till they have made peace with us. That we shall willingly grant. When our enemies are humbled, and beg peace, why should they not have -it? Let them come and live with us. It will strengthen our country."* He then proceeded thus :—

"Brother Cayenguirago !-When the Christians first arrived in this country, we received them kindly. When they were but a small people, we entered into a league with them, to guard them from all enemies whatsoever. We were so fond of their society, that we tied the great canoe which brought them, not with a rope made of bark to a tree, but with a strong iron chain fastened to a great mountain. Now, before the Christians arrived, the General Council of the Five Nations was held at Onondaga, where there has been, from the beginning, a continual fire kept burning; it is made of two great logs, whose flame never extinguishes. As soon as the hatchet-makers [their general name for Christians,] arrived, the General Council at Onondaga planted this tree at Albany, whose roots and branches have since spread as far as New-Eng

*A Roman principle, recognised in the practice as well theory of the Five Nations. Colden says, "they encourage the people of other nations [including captives] to incorporate with them?" Thus, for example, the Sixth Nation was added to the Confederacy in 1712.