THE HISTORY OF FIVE INDIAN NATIONS, Cadwallader Colden, Allerton,
New York, 1972, 1922 (1727)

At the outset, since this author introduced me to two terms in the
English language for French ones generally used (bush loper for
coureur de bois and carrying place for portage) I consider it quite
in keeping with such Anglicization to use more appropriate names for
those who are the subject of his history. Thus, in place of some
inimical designations long used in English, this review substitutes
English translations of the Longhouse People's term, where it does
not use the Haudenosaunee one or the term Five (Six) Nations. The
People of the Eastern Gate are not herein not called Cannibals
(Mohawks) but Kanyen'kehaka, or using English, Flint Folk.

This seminal work in two modern volumes begins with Robert Waite's
six page introduction (pp. iii-viii) outlining the intellectual
accomplishments of Governor Colden of New York, his earlier career
in America and the significance of this history by one adopted by
the Kanyen'kehaka.

There follows Colden's four page dedication of the book to General
Oglethorpe.

Colden's introduction (pp. xv-xlii) names the Five Nations, (Flint
Folk, Oneydoes, Onondagas, Cayugas, and Sennekas) and three clans,
(Tortoise, Bear and Wolf), states the federal nature of the
Haudenosaunee and the weight of public opinion.

   Their great Men, both Sachems and Captains, are generally poorer
   than the common People; for they affect to give away and
   distribute all the Presents or Plunder they get in their Treaties
   or in War, so as to leave nothing to themselves. There is not a
   Man in the Ministry of the Five Nations, who has gain'd his
   Office, otherwise than by Merit; there is not the least Salary,
   or any Sort of Profit, annexed to any Office, to tempt the
   Covetous or Sordid; but, on the contrary, every unworthy Action
   is unavoidably attended with the Forfeiture of their Commission;
   for their Authority is only the Esteem of the People, and Ceases
   the Moment that Esteem is lost. p. xvii

Mentioned are the courage of the much feared Kanyen'kehaka, wampum,
Onnondaga as seat of the Five Nations Council, other nations
joining, war dances, war paint, drawing with red paint on an oak on
departing and returning from an expedition.

   they represent on the same, or some Tree near it, the Event of
   the Enterprise, and now the Canoes are painted with their Heads
   turned towards the Castle; the Number of the Enemy killed, is
   represented by Scalps painted black, and the Number of Prisoners
   by as many Withs, (in their Painting not unlike Pot-hooks) with
   which they usually pinion their Captives. These Trees are the
   Annals, or rather Trophies of the Five Nations: I have seen many
   of them; and by them, and their War Songs, they preserve the
   History of their great Achievements. pp. xxv-xxvi

Mentioned are the gauntlet, adoption or painful execution of
captives, impressive hospitality, European influence, alcohol,
eloquence, compound words, metaphors, absence of labials,
spirituality, burials, dreams, omens and Christian missionaries.

Pages xlvii to xlix list equivalent French and English proper names
for Native designations.

"The Preface to the First Part" (pp. li-lvi) notes this is the first
English history of the Five Nations, comments on the prevalence of
small bands of warriors, even individuals, notes the eloquence of
Haudenosaunee orators and the baldness of laconic translations and
states the author's decision to offer material to the world, instead
of limiting the content of his work.

Chapter One (pp. 1-15) describes the peaceful and agricultural focus
of the Longhouse People along the St Lawrence near Montreal, unjust
murders by Adirondacks (Algonquins), vengeance, initial withdrawal
by the Haudenosaunee, their training and expertise in warfare, the
arrival of the French and the startling effectiveness of firearms,
Five Nations use of ambushes, the Algonquin warrior Piskaret's
depredations, Haudenosaunee defeat of Quatoghies (Hurons) and
Algonquins near Quebec, the Longhouse People's pursuit of Hurons to
the Putewatemies and the uncovering of the Putewatemies plot to
poison the Haudenosaunee.

Chapter Two (pp. 15-22) outlines the arrival of De Trasi, four
companies and a regiment in 1665, Dutch Corlear's protection of a
French band unfamiliar with Canada's winter, Corlear's drowning, a
French move in force against the Flint Folk, who took to the forest,
a 1667 Kanyen'kehaka French agreement, a Kanyen'kehaka band killing
some Frenchmen, those responsible handed over to the French, who
hung Agariata, the band's leader, Frontenac's (French governor from
1672) granted permission by the Five Nations to build a fort on the
north shore of Lake Cadarackui (Ontario) and Dutch English conflict.

Chapter Three (pp. 22-54): with British supplied weapons, the Five
Nations imposed their control as far as the Mississippi and the
Carolinas. French Jesuits sought to turn the Haudenosaunee against
the English. In 1677 Maryland and Virginia negotiated at Albany. The
Oneida Swerise tried by eloquence and returning European captives to
obtain Oneida captives or their replacement. Kanyen'kehaka and
Senecas condoled a Virginian envoy on his passing.

In Summer 1684 Virginia's governor, Lord Howard of Effingham, met
Five Nations leaders at Albany. He accused Oneidas, Onondagas and
Cayugas of breaking peace agreements and suggested a renewed
covenant chain. The Kanyen'kehaka Cadianne next day stressed his
people had kept the peace, criticised those who broke it, thanked
Assarigoa (Howard) for renewing peace and presented beaver pelts.
The Onondaga Thanohjanita accepted the renewed peace on behalf of
the Oneidas, Onondagas and Cayugas. Axes were buried and peace song
sung. English protection against the French was accepted. Seneca
envoys arrived later and also agreed to peace. Jesuits, including
Milet, who became an Oneida sachem, were an influence against the
English.

Chapter Four (pp. 54-71): France built and garrisoned forts along
the Great Lakes and Mississsippi. In August 1684 a French envoy
arrived in Albany complaining against the Seneca. The Seneca replied
that they had taken weapons the French were bringing to enemies of
the Seneca; Senecas did not threaten the French, but the French
threatened the Senecas.

The French moved a large force to Ft. Cadarackui, whose swampy
environment caused many to fall ill. Canada's governor, De la Barre,
called a meeting with the Five Nations. Kanyen'kehaka and Senecas
followed the English wish not to attend. De la Barre's threatening
speech surprised Garangula, an Onondaga leader. Garangula walked
around the circle several times and reassured De la Barre the Five
Nations warriors were still alive, that they had disarmed the women,
old men and children, who would have killed the sick French soldiers
and that the Five Nations would keep the peace, but respond if
attacked. The French returned to Montreal.

Chapter Five (pp. 72-83): In 1685 Nonville, De la Barre's successor,
massed forces against the Five Nations. Two Five Nations villages
near Ft. Catarackui were seized by surprise. The inhabitants were
killed or made captive, thirteen sent as trophies to France. The
invaders were ambushed at a Seneca village. Some one hundred French,
twenty five French allies and eighty Senecas fell in the fighting.
The Senecas beseiged the new French fort at Oniagara. Most inside
starved.

Chapter Six (pp. 84-99): Soon after in Albany Governor Dungan told
the Five Nations that this attack could cause war between England
and France, noted with disapproval Five Nations treating with France
and asked for details of any provocation provided to the French. He
advised deliberations be secret, alliance with the Ottawas, holding
French captives unharmed to trade for Five Nations captives, having
Christian kin in Canada return home, concealing corn in the woods,
building an English fort, avoiding Jesuits, keeping a keen lookout
and staying sober. England's king removed Governor Dungan and told
the Longhouse People to make peace with France.

Adario and his Deonondadies surprised the French escort of the
Haudenosaunee envoys and told the envoys the French planned their
ambush. He enraged these Onondaga and Oneida leaders, formerly
sympathetic to France. Twelve hundred Five Nations warriors attacked
Montreal Island on July 26, 1688. Lachine suffered great loss.
Ninety eight of a hundred French soldiers sent to relieve two
beseiged forts were killed. More than a thousand French died in the
attack. Only three Haudenosaunee were lost. Ft. Cadarackui was
abandoned. The Ottawas and others made peace with the Five Nations.
The French cowered hungry behind walls, enduring in North America
because of those walls.

The Preface (pp. 103-106) to Part Two explains that the first part
was written in 1727 as background information supporting New York's
direct trade with the Natives.

Chapter One (pp. 107-119): The French were saved by English
factionalism, incompetent and money seeking governors, an
unsympathetic Dutch population, the return of vigorous seventy year
old Frontenac to Quebec, whence he promptly canoed in winter to
Montreal and arranged for the restoration of Ft. Catarackui. He had
brought back from France five of the thirteen Haudenosaunee
captives, including much respected Tawerahed. He sought peace with
the Five Nations and launched winter attacks against Connecticut,
New York and New England. Earlier, in June 1689, four nations
(excluding Kanyen'kehaka) had reaffirmed peace with England, using
the original style as brothers.

Chapter Two (pp. 119-126): In late summer 1689 envoys to Albany from
Connecticut, Massachusets and New Plymouth requested Five Nations
assistance against eastern Natives allied to France. Next day the
Kanyen'kehaka Tahajadoris replied he rejoiced at British sea
victories, the Haudenosaunee would continue to fight France and
would join in resisting any aggression by eastern Natives, for the
Five Nations never unjustly began warfare. He presented beaver pelts
during his address. The Five Nations said they would learn of any
French move against Albany and defeat it.

Chapter Three (pp. 127-138): On January 22, 1690 eighty sachems met
at Onondaga. Three captives returned from France and a Christian
Kanyen'kehaka spoke of Tawerahet, Frontenac and Ft. Cadarackui. A
Mohawk delivered a message from Albany. Seneca sachem Cannehoot
spoke of a treaty with an Ottawa nation. This was ratified. From
Albany came word of English troops arriving and warships being
built. The reply to Frontenac was that he return Tawerahet and the
other captives. The sending of goods from Albany caused a negative
reaction, as merchants with their calculated concerns are ill
regarded.

Chapter Four (pp. 138-149): French bush-lopers and Christian
Kanyen'kehaka from Cahnuaga surprised undefended Schenectady
killing sixty-three and capturing thirty-seven. Flint Folk killed
and captured twenty-five French, condoled the slain English, urged
living English not to flee, to fortify Schenectady and promptly join
in striking the French before they recovered from recent defeats.

Chapter Five (pp. 149-156): Haudenosaunee struck French at
Cadarackui River, Montreal Island, near Trois Rivieres, Ft. Sorel
and St. Ours. Many English fled Albany. Factional fighting
distracted the English. Disgusted with the English, Flint Folk sent
sachem Odigacege to meet with Frontenac. On June 2, 1691 Governor
Slaughter met with the Five Nations who noted the arrival of
Europeans under Jacques, the chain of friendship with him and
continued Haudenosaunee determination to oppose France; may the
English join. Frontenac's previous deceits defeated his efforts to
achieve peace with the Five Nations.

Chapter Six (pp. 157-164): Natives and English struck at Montreal by
land. The French lost some three hundred; seventeen Kanyen'kehaka
were killed. English ships appeared at Quebec, but gave the French
time to recover and prepare defences. The English suffered heavily
on landing and lost eight ships on the return journey. Kanyen'kehaka
harrassed the French extensively. There was famine in Canada.

Chapter Seven (pp. 164-172): Long France and the Five Nations
struggled. Frontenac tried to break through to Ft. Missilimakinak.
At Calumette Falls and R. du Lievre they turned back. The celebrated
Haudenosaunee Blackkettle raided near Montreal. Frontenac had a Five
Nations warrior tortured and burned. The warrior sang his death song
and died heroically.

Chapter Eight (pp. 173-179): On June 6, 1692, Governor Slaughter
having died, Governor Ingoldsby met the Five Nations at Albany to
encourage continuation of the war. The Oneida sachem Cheda replied
that they would continue the war. He requested powder not be sold at
excessive prices. He requested guns. He suggested all the English
colonies participate in the war.

Chapter Nine (pp. 179-191): A large French and allied force, using
snow shoes and dog sleds, invaded. The English receiving word sent a
force to Schenectady, but neglected to warn the Kanyen'kehaka, three
of whose settlements were seized. Warriors were in one and although
surprised fought fiercely. A joint Flint Folk English force pursued,
regained forty to fifty captives and killed thirty three enemy.
Governor Fletcher rushed to Albany and Schenectady with a hundred
and fifty men. He promised to regain the prisoners, meanwhile
providing for those left. Fletcher was called Cayenguirago (Swift
Arrow) for his speed. Kanyen'kehaka continued fighting. Finally, two
hundred canoes reached Montreal laden with furs.

Chapter Ten (pp. 191-231): On July 3, 1693 Fletcher at Albany stated
his appointment to Pennsylvania precluded his attendance sooner,
urged no separate treaty with the French and suggested the scheming
Jesuit Milet be expelled. The response next day confirmed Five
Nations determination to continue the war, to watch Milet carefully,
to support Cayenguirago's new fleet, the Seneca ready to lead the
Haudenosaunee warriors and Swift Arrow was urged to remain with
them, corresponding by letter with the king in England.

A meeting at Onondaga of four nations agreed to treat with the
French. The approval of the Kanyen'kehaka and English was sought.
The great orator Decanesora was sent to persuade them. He said that
the Oneida alone sent Tariha as envoy to Quebec, that Tariha told
Frontenac that peace must include the English, that Jesuits cannot
sever the affection Haudenosaunee have for the English and that the
English should not believe so much "the Rum-Carriers."

   Here we see, by this Appellation, what a contemptible Character
   the Traders have among the Indians, and yet the Government of New
   York has almost perpetually trusted the Management of the Indian
   Affairs to these Traders. pp. 205-206

A message was sent to the Catholic Kanyen'kehaka at Montreal stating
the Five Nations could not come to Canada in Spring, as Swift Arrow
called an April meeting at Albany, a truce would be observed and
French envoys to Albany had safe passage. The French insisted on a
meeting in Canada. Haudenosaunee went.

On May 4, 1694 the Onondaga Sadakanahtie at Albany said that
Cayenguirago ought not to have forbidden holding Council at
Onondaga, nor should he object to the Longhouse People talking peace
with France, when Europeans made peace with enemies of the Five
Nations. Swift Arrow asked for clarification on this prohibition and
this peace making. Next day, the Haudenosaunee speaker acknowledged
that Cayenguirago had not opposed Council meetings, nor made
separate peace. The speaker repeated that no separate peace would be
made with France.

Returning from Quebec, Haudenosaunee envoys met English leaders at
Albany. Decanesora sang of peace. The Kanyen'kehaka Rode expressed
joy at the number of English leaders present. Sadakanahtie spoke of
the chain of friendship with the English and the hitherto failure of 
English colonies to support the war. Next day Decanesora continued:
telling how he addressed the Catholic Natives of Cahnaaga ("chiefly
Mohawk" p. 220) and Canassadaga ("chiefly Onondagas" p. 221) at the
Quebec conference, how he had criticized French and allied
provocations, how he emphasized that captives were given to bereaved
families and their return depended on these families, how he forbade
the rebuilding of Ft. Cadarackui, how he had insisted the peace
include the English and finally how after three days of persistence
he had obtained Frontenac's promise not to attack.

Sadakanahtie described next day the peace proposals with the
Dewagunhas, Dionondadies and their allies. Swift Arrow approved the
Longhouse People's peace with France, explaining that New York had
to await the approval of the English king. At Onondaga there was no
agreement on France rebuilding Ft. Cadarackui, or on peace with the
French allies.

Chapter Eleven (pp. 232-241): Frontenac's intention to attack the
Kanyen'kehaka was averted by an escaped captive's warning. Four
attacked hunters fought bravely to death. Four captives were
publically burned at Montreal. Summer 1695 saw Frontenac's men
rebuilding Ft. Cadarackui. Haudenosaunee informed the English.
Contrary to his previous word, Swift Arrow did not move against it.
The French prevented peace between their Native allies and the Five
Nations.

Chapter Twelve (pp. 242-252): Frontenac with a large force of French
and allies struck at the Haudenosaunee.

   They found a Tree, as they passed along, on which the Indians
   had, in their Manner, painted the French Army, and had laid by it
   two Bundles of cut Rushes. This was a Defiance in the Indian
   Manner, and to tell them by the Number of Rushes, that fourteen
   hundred thirty four Men would meet them. p. 245

An escaped captive alerted the Onondagas of the large French force
and destructive canons. The Onondagas withdrew burning their homes.
A very old man met the invaders and died nobly. The French pushed on
destroying the Oneidas' corn. The manpower used in this expedition
prevented an adequate French harvest and there was famine in Canada.
Haudenosaunee struck victoriously against bands of Frenchmen in
Canada.

Chapter Thirteen (pp. 253-264): Frontenac and the Algonquins
attacked Haudenosaunee hunters, after news of peace in Europe. A
great Haudenosaunee leader was killed in this peace breaking act.
Frontenac died. His successor, de Callieres, sent men to Onondaga to
retrieve prisoners. It is noteworthy on this and other occassions
that both Europeans and Natives preferred the Native way of life.


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