Indian Biography; Vol. 2 (of 2) / Or, An Historical Account of Those Individuals Who Have Been Distinguished among the North American Natives as Orators, Warriors, Statesmen, and Other Remarkable Characters

CHAPTER IV.

Five Nations continued. Remarks on their oratory—Circumstances favorable to it—Account of a council of the Confederates at Onondaga, in 1690—Anecdotes of various persons who attended it—Speeches of Sadekanatie and other orators—Adarahta—The history and character of Decanesora—His speeches at the Albany council of 1694—Style of his eloquence—His personal and political character—Other speeches and negotiations—Anecdotes of Sadekanatie.

Enough perhaps has already appeared respecting the Five Nations to justify the observation of an eminent writer, that they were no less celebrated for eloquence than for military skill and political wisdom. [FN-1] The same obvious circumstances prompted them to excellence in all these departments; but in the former, their relations with each other and with other tribes, together with the great influence which their reputation and power attached to the efforts of their orators abroad, gave them peculiar inducements, facilities and almost faculties for success. Among the Confederates, as among the Indians of all the East and South, a high respect was cherished for the warrior's virtues; but eloquence was a certain road to popular favour. Its services were daily required in consultations at home and communications abroad. The council-room was frequented like the Roman forum and the senate-house of the Greeks. Old and young went there together; the one for discipline and distinction, and the other "to observe the passing scenes, and to receive the lessons of wisdom." [FN-2]

[FN-1] Governor Clinton.

[FN-2] Ibid.

The kind of oratory for which Garangula and other public speakers of his Confederacy were distinguished, it cannot be expected of us to analyse with much precision. Indian oratory is generally pointed, direct, undisguised, unpolished; but forcible in expression and delivery, brilliant in flashes of imagery, and naturally animated with graphic touches of humor, pathos, or sententious declaration of high-toned principle,—according in some measure to the occasion, but more immediately to the momentary impulse of the speaker as supported by his prevalent talent. If the orators of the Five Nations differed much from this description, it was in qualities which they owed, independently of genius, to their extraordinary opportunities of practice, and to the interest taken in their efforts by the people who heard, employed and obeyed them.

"The speakers whom I have heard," says Mr. Colden, "had all a great fluency of words, and much more grace in their manner, than any man could expect, among a people entirely ignorant of the liberal arts and sciences." He adds, that he had understood them to be—(not knowing their language himself)—very nice in the turn of their expressions; though it seems but few of them were such masters of the art as never to offend their Indian auditories by an unpolite expression. Their greatest speakers attained to a sort of urbanitas or atticism. [FN]

[FN] History of the Five Nations.

For the purpose of better illustrating some points which are barely alluded to in these observations, as well as to introduce several new characters, not easily appreciated without the context of circumstances in which they appeared, we shall furnish a somewhat detailed account of a General Council of the Confederates holden at Onondaga, in January 1690. The object of it was to take order upon a message sent them from the Count de Frontenac, Governor of Canada, the purport of which will appear in the proceedings. It may be premised, that the Onondaga council-house was commonly preferred on these occasions, on account of the central position occupied by that tribe in regard to the other four. [FN] The English authorities at Albany were formally invited to attend; but they contented themselves with sending their public interpreter, to take note of what passed, together with three Indians instructed in their name to dissuade the Five Nations from entertaining thoughts of peace, or even consenting to a cessation of arms.

[FN] It is impossible to say how much influence this, circumstance might have on the ambition of the Onondaga orators. It will be observed, that the tribe enjoyed rather more than its equal share of rhetorical distinction.

The Council opened on the 22d of the month, eighty sachems being present In the first place Sadekanatie, an Onondaga, rising in his place, addressed himself to one of the English messengers from Albany. He informed him, that four deputies were present from the Canadian Governor, viz.: three Indians who had formerly been carried prisoners to France, and a sachem of the Praying Indians in the French interest who lived near Montreal; and that Governor Frontenac had notified them of his appointment, and of his having brought over with him from France Tawerahet and twelve other Indians formerly carried prisoners to that country. Then taking in his hand the wampum-belt [FN] sent by the Count, and holding it by the middle, he added:—

[FN] The practice of confirming stipulations and making proposals by belts, so commonly adopted among the Indians, cannot be understood in any way better than by observing the various instances mentioned in the text.

"What I have said relates only to one half of the belt. The other half is to let us know that he intends to kindle his fire again at Cadaraqui next spring. He therefore invites his children, and the Onondaga Captain Decanesora, in particular, to treat there with him about the old chain."

Adarahta was Chief Sachem of the Praying Indians, a community principally made up of members of several tribes, including the Five Nations, who had been induced by the French to settle themselves upon their territory, and were serviceable to them in various capacities. "I advise you," said Adarahta, holding three belts in his hand, "to meet the Governor of Canada as he desires. Agree to this if you would live." He then gave a belt of wampum. "Tawerahet," he proceeded, "sends you this other belt, to inform you of the miseries which he and the rest of his countrymen have suffered in captivity; and to advise you to hearken to Yonondio, if you desire to live. This third belt is from Thurensera, Ohguesse, and Ertel, [FN] who say by it to their brethren: 'We have interceded for you with your order, and therefore advise you to meet him at Cadaraqui in the spring. It will be well for you.'"

[FN] Indian names—meaning Day-Dawn, Partridge, and Rose, given to Frenchmen well known to the Five Nations. The policy of sending such messages is sufficiently obvious.

A Mohawk chief, one of those instructed by the Albany magistrates to represent their wishes at the council, now delivered the message they had given him. He had treasured it up word for word. The Interpreter, who had the same message in writing, followed him while he spoke, and found him correct to a syllable.

Cannehoot, a Seneca sachem, next proceeded to give the Council a particular account of a treaty made during the summer previous, between his own tribe and some Wagunha messengers, one of the Canadian nations, on the river Uttawas. The latter had acted on the behalf of seven other tribes; and he wished the other four members of his own Confederacy to ratify what bad been done by the Senecas. The articles proposed by the Wagunhas were as follows:

1. "We are come to join two bodies into one,"—delivering up at the same time two prisoners.

2. "We are come to learn wisdom of the Senecas, and of the other Five Nations, and of your brethren of New-York;"—giving a belt.

3. "We by this belt wipe away the tears from the eyes of your friends, whose relations have been killed in the war. We likewise wipe the paint from your soldier's faces;" [FN]—giving a second belt.

[FN] The Indians universally paint their faces on going to war, to make their appearance more terrific to the enemy. To wipe off the paint, was to make peace.

4. "We throw aside the axe which Yonondio put into our hands by this third belt."

5. "Let the sun, as long as he shall endure, always shine upon us in friendship;"—giving a red marble sun, as large as a plate.

6. "Let the rain of heaven wash away all hatred, that we may again smoke together in peace;"—giving a large pipe of red marble.

7. "Yonondio is drunk—we wash our hands clean from his actions;"—giving a fourth belt.

8. "Now we are clean washed by the water of heaven; neither of us must defile ourselves by hearkening to Yonondio."

9. "We have twelve of your nation prisoners; they shall be brought home in the spring;"—giving a belt to confirm the promise.

10. "We will bring your prisoners home when the strawberries shall be in blossom, at which time we intend to visit Corlear, [the Governor of New-York] and see the place where the wampum is made."

When Cannehoot had done, the Wagunha presents were hung up in the council-house, in sight of the whole assembly. They were afterwards distributed among the several Five-Nations, and their acceptance was a ratification of the treaty. A large belt was also given to the Albany messengers, as their share. A wampum belt sent from Albany, was in the same manner hung up, and afterwards divided. The New-England colonies, called by the Confederates Kinshon, sent the wooden model of a fish, as a token of their adhering to the general covenant. This was handed round among the sachems, and then laid aside to be preserved.

At the end of these ceremonies, Sadekanatie rose again. "Brothers!" he said, "we must stick to our brother Quider, and regard Yonondio as our enemy; he is a cheat." By Quider he meant Peter, referring to Peter Schuyler, Mayor of Albany; a gentleman much esteemed by the five tribes, but whose name, having no labials in their language, they were unable to pronounce.

After some farther proceedings, the English Interpreter was desired to deliver his message from Albany. He told them that a new Governor had arrived in the province, with a large number of fresh troops; that England was at war with France; and that the people of New-England were fitting out an expedition against Canada. He advised them not to treat with the French, but at all events only at Albany. That people, he said, would keep no agreement made anywhere else.

The sachems now held a consultation together for some time, the result of which, was thus declared by a speaker chosen for the purpose, and who is supposed to have been Sadekanatie. The different passages were addressed respectively to the deputies of the parties referred to.

"Brothers! Our fire burns at Albany. We will not send Decanesora to Cadaraqui. We adhere to our old chain with Corlear—We will prosecute the war with Yonondio—We will follow your advice in drawing off our men from Cadaraqui. Brothers! We are glad to hear the news you tell us—but tell us no lies!"

"Brother Kinshon! We hear you design to send soldiers to the eastward against the Indians there. [FN] But we advise you, now so many are united against the French, to fall immediately on them. Strike at the root; when the trunk shall be cut down, the branches will fall of course."

[FN] New-Hampshire and Maine tribes, at war with the Colonies, and known to be instigated and assisted by the French.

"Corlear and Kinshon,—Courage! Courage! In the spring to Quebec! Take that place—You will have your feet on the necks of the French, and all their friends in America."

Another consultation terminated in the adoption of the following answer to be sent to the Canadians.

1. "Yonondio! You have notified your return to us, and that you have brought back thirteen of our people who were carried to France—We are glad of it. You desire us to meet you at Cadaraqui next spring, to treat of the old chain. But, Yonondio! how can we trust you, who have acted deceitfully so often? Witness what was done at Cadaraqui—the usage our messengers met with at Uttawas, and what was done, to the Senecas at the same place." Here a belt was given, indicating a willingness still to treat.

2. "Thurensera, Ohguesse and Ertel! Have you observed friendship with us? If you have not, how came you to advise us to renew friendship with Yonondio?" A belt also was attached to this answer.

3. "Tawerahet! The whole Council is glad to hear of your return with the other twelve. Yonondio!—You must send home Tawerahet and the others this present winter—before spring. We will save all the French we have prisoners till that time."

4. "Yonondio!—You desire to speak with us at Cadaraqui;—Don't you know that your fire there is extinguished? It is extinguished with blood. You must send home the prisoners in the first place."

5. "We let you know that we have made peace with the Wagunhas."

6. "You are not to think that we have laid down the axe, because we return an answer. We intend no such thing. Our Far-fighters shall continue the war till our countrymen return."

7. "When our brother Tawerahet is returned, then we will speak to you of peace."

Such was the result of the great exertions made at this time by the Canadian Government to overawe the Five Nations, and to draw them away from the English alliance. The whole proceeding, though indeed it furnishes no extraordinary specimens of their eloquence, illustrates in the plainest manner the very favorable circumstances under which their orators came forward, and the inducements they had to devote their genius to the council-house, even in preference to war.

Sadekanatie, who acted a prominent part in the Onondaga Council, and was himself of that tribe, appeared to great advantage upon several other occasions. The favorite orator of the Confederates, however, during most of the period in which he flourished, was Decanesora, whose name has already been mentioned. That Sachem was for many years almost invariably employed as the Speaker in their negotiations with both French and English. He was one of the deputies who fell into the hands of Adario; and we have seen that in the message of Count Frontenac to the Onondaga Council, he invited "his children, and Decanesora, the Onondaga Captain, in particular," to treat with him at Cadaraqui. The Confederates, on the other hand, signify their disposition to continue the war by saying, "we will not send Decanesora."

Mr. Colden, who knew this orator well, and heard him speak frequently, gives him credit for a perfect fluency, and for "a graceful elocution that would have pleased in any part of the world." He was tall, and his person well made; and his features are said to have borne a resemblance to the busts of Cicero. It is much to be regretted in his case, as in many others, that but very slight indications of his eloquence are preserved to these times. Such as are preserved, probably do him very imperfect justice. Some of them, however, at least indicate the sagacity, the courtesy, the undaunted courage, and the high-minded sense of honor, which, among the countrymen of Decanesora as among those of Quintillian, were no less recommendations of the orator than they were virtues of the man.

In the winter of 1693-4, after a long series of hostilities between the Confederates and the French,—attended on both sides with alternate suffering and injury, until both were heartily weary of the war,—certain artful proposals, artfully set forth by Jesuit messengers, were at length so well received by all the Confederates excepting the Mohawks, that a council was summoned at Onondaga to act upon them. The English were civilly invited to attend; and although both they and the Mohawks neglected to do so, no measures were adopted in council, except with the understanding that they should not be final without being first submitted to the examination of both those parties. With this view, several sachems were sent to Albany, and of these Decanesora was the principal and the speaker. The account which he gave to Major Schuyler and the Albany magistrates of the negotiation now pending, including its origin, is a fine specimen, as Mr. Colden observes, of his art, not only in smoothing over an affair undertaken against the English interest and advice, but also in introducing and enforcing his own views of the sovereign dignity of the Five Nations.

"Brother Cayenguirago," [FN] he began, "we are come to acquaint you, that our children, the Oneidas, having of themselves sent a messenger to Canada, he has brought back with him a belt of peace from the Governor."

[FN] An Indian appellation, signifying a swift arrow, given to Governor Fletcher in consequence of the prompt succor he had once rendered the Five Nations, in an emergency occasioned by a French invasion. Schuyler is addressed as representing the Governor.

"As soon as Tariha [the messenger] arrived at Canada, he was asked, where the six hundred men were, that were to attack Canada, as they had been informed by Cariokese, a Mohawk Deserter? He assured them there was no such design."

"He was carried to Quebec, where he delivered his belt, with the following proposition. 'Yonondio, if you would have peace go to Albany, and ask it there, for the Five Nations we do nothing without Cayenguirago.' The Governor of Canada was angry at this, and said, he had nothing to do with the Governor of New York; he would treat only with the Five Nations; the peace between the Christians must be made on the other side the great lake! He added, he was sorry to see the Five Nations so far degenerated as to take a sixth nation into their chain, to rule over them. 'If you had desired me to come and treat in any of your castles, I would have done it; but to tell me I must go to Albany, is to desire of me what I can by no means do. You have done very ill, to suffer the people of New York to govern you so far, that you dare do nothing without their consent. I advise you to send two of each nation to me, and let Decanesora be one of them. I have orders from the King my master to grant you peace, if you come in your proper persons to ask it.' The Governor of Canada afterwards said:"

[FN] Colden. {TN: There does not appear to be a reference to this note in the text. It appears at about this point.}

"'Children of the Five Nations, I have compassion for your little children, therefore come speedily and speak of peace to me, otherwise I'll stop my ears for the future; by all means let Decanesora come; for if the Mohawks come alone, I will not hear them; some of all the Five Nations must come. Now, Tariha, return home, and tell the Five Nations, that I will wait for their coming till the trees bud, and the bark can be parted from the trees. I design for France in the spring, and I leave a gentleman to command here, to whom I have given orders to raise soldiers, if you do not come in that time. And then what will become of you? I am truly grieved to see the Five Nations so debauched and deceived by Cayenguirago, who is 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. {sic} "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 consult on that message, and ordered us to hold our General Council here at Albany on that affair. The privilege 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 Canada. 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 preparations they were making in Canada." [FN]

[FN] Colden.

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 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." [FN] He then proceeded thus:—

[FN] 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.

"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-England, Connecticut, Pennsylvania, Maryland and Virginia; and under the shade of this tree all these English colonies have frequently been sheltered."

Here the orator gave seven fathoms of wampum, to renew the chain; and promised, as he declared his expectation of receiving, mutual assistance in case of an attack from any enemy.

"The only reason, to be plain with you," he continued, "of our sending to make peace with the French, is the low condition to which we are reduced, while none of our neighbors send us the least assistance, so that the whole burthen of the war lies on us alone. Our brethren of New-England, Connecticut, Pennsylvania, Maryland and Virginia, of their own accord thrust their arms into our chain; but since the war began we have received no assistance from them. We, alone, cannot continue the war against the French, by reason of the recruits they daily receive from the other side the great lake.

"Brother Cayenguirago!—Speak from your heart. Are you resolved to prosecute the war vigorously against the French; and are your neighbors of Virginia, Maryland, Pennsylvania, Connecticut and New-England, resolved to assist us? If it be so, notwithstanding any treaty hitherto entered into, we will prosecute the war as hotly as ever. But if our neighbors will not assist, we must make peace, and we submit it to your consideration, by giving this great belt fifteen deep.

"Brother Cayenguirago!—I have truly told you the reasons which have induced us to offer peace to the French; we shall likewise, from the bottom of our hearts, inform you of the design we have in this treaty. When the Governor of Canada shall have accepted the nine belts, of which I have just now told you, then we shall have something more to say by two large belts, which lie still hid in our bosom. We shall lay down first one and say, 'we have a brother Cayenguirago, with whose people we have been united in one chain from the beginning. They must be included in this treaty; we cannot see them involved in bloody war, while we sit in easy peace.' If the Governor of Canada answer, that he has made a separate peace with us, and that he cannot make any peace with Cayenguirago, because the war is from over the great lake; then we shall lay down the second great broad belt, and tell the Governor of Canada, 'If you will not include Cayenguirago's people, the treaty will become thereby void, as if it had never been made;' and if he persists, we will absolutely leave him."

While the conference was going on at Albany, Decanesora and his fellow deputies arrived at the castle of the Praying Indians, near the falls above Montreal. Thence they were conducted, by the Superior of the Jesuits, to Quebec. They had their audience of the Governor of Canada with great solemnity, in the presence of all the ecclesiastics and officers of distinction, and of the most considerable Indians then in the place. Every day, while they remained, they were entertained at the Governor's table, or at those of the principal citizens. On the other side, it is said of the veteran Decanesora, that shrewdly accommodating his coat to his company, he made himself still more personable than usual, by the aid of a splendid arrangement which might have done credit to a modern ambassador. He was clothed in scarlet, trimmed with gold; and his reverend locks were covered with a laced beaver-hat, which had been given him by Colonel Fletcher a few months before. Neither ceremony nor decoration, however, nor even good dinners, mitigated the old orator's firmness.

"Father!" [FN] he said to the Governor, after mentioning the objects of the deputation,—"If we do not conclude a peace now, it will be your fault. We have already taken the hatchet out of the River Indians [Hudson's river] whom we incited to the war. But we must tell you, that you are a bad man. You are inconstant. You are not to be trusted. We have had war together a long time. Still, though you occasioned the war, we never hated the house of Ohguesse [the Montreal gentleman.] Let him undertake the toilsome journey to Onondaga. If he will come, he shall be welcome."

[FN] "A term used in mere courtesy, and because the Governor chose to call the Indians his children." So a Sachem explained it to one of the New York Governors, that it "signified nothing."

"Father!"—he continued,—"We are now speaking of peace, and therefore I must speak a word to the Praying Indians, and first to those of Cahnawaga [chiefly Mohawks.] You know our customs and manners. Therefore make Yonondio acquainted with them.—Assist in the good work of peace. As for you," (addressing a party of praying Indians most of whom had once been Onondagas,) "you are worse than the French themselves. You deserted from us, and sided with our enemies to destroy us. Make some amends now by forwarding peace." He then resumed his address to the Governor.

"You have almost eaten us up. Our best men are killed in this bloody war. But we forget what is past. Before this we once threw the hatchet into the river of Kaihohage, [FN] but you fished it up, and treacherously surprised our people at Cadaraqui. After that you sent to us to have our prisoners restored. Then the hatchet was thrown up to the sky, but you kept a string fastened to the helve, and pulled it down, and fell upon our people again. This we revenged to some purpose, by the destruction of your people and houses in the island of Montreal."

[FN] Near Oswego, on Lake Ontario, where the treaty with M. De la Barre was negotiated.

"Now we are come to cover the blood from our sight, which has been shed by both sides during this long war.

"Yonondio!—We have been at war a long time. We now give you a medicine to drive away all ill thoughts from your heart, to purge it and make it clean, and restore it to its former state.

"Yonondio!—We will not permit any settlement at Cadaraqui. You have had your fire, there thrice extinguished. We will not consent to your building that fort; but the passage through the river shall be free and clear. We make the sun clean, and drive away all clouds and darkness, that we may see the light without interruption.

"Yonondio!—We have taken many prisoners from one another, during the war. The prisoners we took have been delivered, according to our custom, to the families that have lost any in the war. They no longer belong to the public. They may give them back if they please. Your people may do the same. We have brought back two prisoners, and restore them to you." [FN]

[FN] Colden.

In the course of his reply to this speech, the Governor observed, that he should not make peace with Cayenguirago. But Decanesora, nobly and fearlessly true to every engagement as to his own honor, promptly declared that he never would agree to a peace for the Confederates, except on condition of a truce for the English. "All the country," said he, "will look upon me as a traitor; I can treat with you no longer." And undoubtedly, anxious as he was to effect the object of his embassy, he would have returned home disappointed, had not the Governor, after a discussion of three days, finally yielded, by agreeing to undertake no enterprise against New York during the summer. Another difficulty arose upon the Governor's insisting on having hostages left with him, which the Sachem would not consent to. The matter was adjusted by the voluntary proposal of two Indians in his company to remain.

After the return of the Deputation to the country of the Five Nations, a conference was held at Albany between a new deputation on their part, and the Governor of New-York. The latter, well knowing how much the neighboring colonies were interested in the result of the French negotiation, invited several of them to send representatives, which they accordingly did. Among those present were the Governor of New-Jersey, and five commissioners from Massachusetts and Connecticut. On the other hand, Decanesora and Sadekanatie both attended in the name of the Five Nations. The former gave an exact account of every thing which passed at Quebec. The latter,—who seems rather to have coveted opportunities of declaring the freest sentiments in the freest manner, which his colleague indeed never declined,—opened the conference with a long speech upon the history of the English and Indian intercourse; how the league had begun, and had been enlarged and strengthened; and finally,—what was the chief aim of his argument,—how other colonies, as he said, had thrust their arms into the chain, but had given little or no assistance against the common enemy. There was some cause for this complaint, and the orator was resolved that he would not be misunderstood when he stated it "Our brother Cayenguirago's arms;" he continued, "and our own are stiff, and tired with holding fast the chain. Our neighbors sit still and smoke at their ease. The fat is melted from our flesh, and fallen on them. They grow fat while we grow lean."

"This chain made us the enemy of the French. If all had held as fast as Cayenguirago, it would have been a terror to them. If we would all heartily join, and take the hatchet in hand, our enemy would soon be destroyed. We should forever after live in peace and ease. Do but your parts, [probably addressing the Commissioners] and thunder itself cannot break the chain."

Thus closely did the orators, who were in other words the statesmen of the Five Nations, investigate the conduct alike of their enemies and their allies, and thus freely and fearlessly did they in all cases express themselves as they felt Characters of every description came under their cognizance. Manoeuvres and machinations, political and personal, were brought to bear upon them on all sides. The French emissary plied them at one turn, and the English peddler at the next; and they talked and traded with either or both, as the case might be, with the same indolent imperturbable gravity. Each party went away, perhaps, chuckling over the ease with which he had imposed upon savage simplicity, and flattering himself that their opinion of his honesty was at least adequate to his own opinion of his shrewdness. But the event proved otherwise.

Decanesora once said to Major Schuyler, in reply to the latter's suggestion of fraud on the part of a Jesuit messenger of the French,—"We know that the priest favors his own nation. But it is not in his power to alter our affection to our brethren. We wish you would bury all the misunderstandings you have conceived on his account,—and we likewise wish you gave less credit to the rum-carriers than you do." This was a palpable hit, truly, and a deserved one. And thus, generally, were the Barbarian Orators, after all, upon the safe side. Nothing daunted their spirit. Nothing deceived their sagacity.

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