school, with those religious instructions so zealously imparted to them, it is believed are gradually supplanting their pagan practices, and will ere long, we confidently trust, be the means of permanently establishing among them a happier order of things. Their peculiar religious institutions are fast withering to decay, and the time cannot be far distant when the last pagan sacrifices will have been performed in our Christian country. The increased attention they pay to agriculture and the arts, is an evidence that civilization is gaining ground among them; and were it not for that bane of human prosperity, (alcohol,) to the use of which too many of them are unhappily addicted, improvement, thrift and happiness would every where abound.

CHAPTER V.

LIVES OF DISTINGUISHED ONONDAGA CHIEFS.

DEKANISSORA-GARANGULA-KANAHJEAGAH-SADEKANAHTE— -CANASSETAGO-OUN

DİAGA- · CONYATAUYOU -OSSAHINTA-TAHTOTAH-DEHATKATONS-COUNCIL FIRE.

DEKANISSORA.-This celebrated Onondaga chieftain and prince of Indian orators and diplomatists, flourished from about 1680, to the time of his death, which occurred at St. Louis, about the year 1730. During the term of his long and eventful life, which was characterized by a participation in all the important events of the confederate nations, he was on terms of intimacy with both the French and English. From his skill in diplomacy, faithfulness and honest integrity, he possessed in a high degree, the confidence of both nations. Although there were periods when his sincerity was doubted, and he has even been charged with duplicity, yet his calumniators have failed to detect and point out the particular faults laid to his charge. Among his own countrymen, he always sustained the highest reputation as an undoubted patriot, an able statesman, an accomplished public speaker, and a subtle and safe manager of public concerns. On these accounts, he was always selected by his people, as their most capable man in the management of national affairs, and in conducting negotiations with both French and English, with the ambassadors of which nations he was always able most successfully to cope. He has been represented, as a tall well formed man, graceful in elocution, possessing great fluency of speech, powerful in argument, with features resembling the busts of Cicero.

His name is associated with all the important transactions of the Five Nations, which transpired while he was a chief of the confederacy, and perhaps he has never been surpassed by any of the distinguished men of the Iroquois, in all those arts and accomplishments which adorn the native man.

Several of his speeches have been preserved in the Manuscript London Documents, obtained by Mr. Brodhead, now in the office of the Secretary of State, and also a few specimens, by Colden, from which sources we make the following selections.

It is highly probable that these interpreted speeches fall far short of the originals, in grace, power and effect. But they may however throw some light upon the courtesy, the highsouled honor, the indomitable courage, and untiring perseverance of this truly distinguished man; characteristics which signally embellished his native worth.

During the winter of 1693, '94, after a long and angry contest between the French and Indians, in which both parties suffered inconceivable injury and loss, and were therefore mutually inclined to peace, propositions were made by the Jesuit priests for a cessation of hostilities, preliminary to a final settlement of differences. These proposals were so well received, that a council was called with a view to act upon it. The Mohawks were opposed to negotiation, and the English were secretly, if not openly, opposed to a reconciliation between the belligerent parties. This was well understood beforehand, and it was agreed that nothing conclusive should be done before the subject was submitted to these parties. Having this in view, Dekanissora and several other chiefs, visited Albany, (he being chief speaker,) to lay the matter before Governor Fletcher and Major Schuyler. We make the following ex-. tract from his speech on this occasion. After vindicating his conduct in holding intercourse with the French, he thus proceeds:

"Brother CAYENGUIRAGO,* when the Christians first arrived.

Name for Governor Fletcher.

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 male of two great logs, whose flame never extinguishes. As soon as the hatchet makers (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 the English Colonies have frequently been sheltered. Seven fathoms of wampum to renew the chain.".

"The only reason, to be plain with you, 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 burden 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 of 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 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 easy in 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 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."

He goes on with an account of his mission to the praying Indians at the castle above Montreal, from whom he had been conducted in great splendor by the superior of Canadian missions to Quebec. He is said to have been clothed in scarlet trimmed with gold, with a beaver hat richly adorned with silver lace, a present from Col. Fletcher a short time before. At a subsequent council he says: "Our brother Cayenguirago's arms 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 held 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 your parts, and thunder itself

cannot break the chain."

On one occasion he said to Major Schuyler in reply to the 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