Even before the conference ended the commissioners sent boats to Oswego with provisions to ease the chronic shortages there. Along with them they sent Captain Verplank and William Printhop Junior, who were instructed to make sure the provisions arrived safely and then to remain at Oswego for six months to serve as interpreters and messengers for the officer in command. Despite the complaints about him, John Price was still in charge there. They were soon joined by Lawrence Claessen, who was sent to assist with the delicate task of selecting and surveying the land to be laid out for the English to use to raise food for the garrison.
The Commissioners of Indian Affairs Recognize A New Oneida Title Holder
On October 9th, the commissioners met with an Oneida delegation that presented the new holder of a chief’s title which the commissioners spelled “Ondaghsichta.” They said they “had Appointed and Deputed a fitt Person in the room of Ondaghsighta dec[eased], who was one of their Chiefs and as a Tree of Peace, they do now Present this new Sachim before this meeting Who is now also named Ondaghsighta [.]” They said the new sachim had affirmed his support for the English and asked the commissioners to accept him as the new Ondaghsighta. The request was accompanied by a string of wampum. The commissioners said they were “very much pleased that they have appointed a fitt Person in the room of the [deceased] Sachim Ondagsighta” and hoped he would be “faithfull and True to his [Majesties] Interest & Take Care of the Publick Affairs of this Province.” They accepted him as a chief and gave him a shirt.
In The Great Law and the Longhouse, William Fenton lists the titles of the principal chiefs of the Haudenosaunee Confederacy (p. 191 et seq.) and describes the ritual for installing a new title-holder (p. 180 et seq.). My guess is that Ondaghsichta is probably the commissioners’ way of spelling the name of the first Oneida chief in Fenton’s list, which he spells Ho’datche:hde’ meaning ” “Carries quiver [of arrows]” (Fenton p. 183). The first holder of the name was an Oneida leader who helped to found the Haudenosaunee confederacy, as described in Arthur Caswell Parker’s book The Constitution of the Five Nations (Albany: University of the State of NY, 1916), based on versions of the story preserved by Six Nations leaders in Canada. The story explains how the first holder received the name, which Parker spells as Odatshedeh (p. 25) or Oh-dah-tshe-deh or (in a footnote) Odatce’te’ (p. 82.).
Joseph Van Size Wants More Money to Work in Seneca Country
The commissioners attempted to carry out the agreement made at the conference with Governor Montgomerie to send Joseph Van Size and Hendrick Wemp to Seneca Country to work as smith and armorer, but Van Size wanted more money than the commissioners could offer him. Instead they sent Wemp by himself for six months “with another [unspecified] fitt Person.” Wemp’s instructions order him to recover the smith’s shop at “Canoussodago” along with its tools and utensils from any one who might have them. They sent a note to Joseph Yetts [Yates?] along with Wemp ordering him to turn them over and instructing him to go to Onondaga and work there as a smith.
Attack on the Senecas, Confusion in Albany
The commissioners wrote the governor on October 17th to explain that two days before they had received a message that Oswego had been attacked from a man who had gotten the information from a messenger who came to Mohawk Country from the Senecas Country. However when Lawrence Claessen spoke with the messenger he found that the unnamed man who brought the news to the commissioners had misunderstood the messenger. In reality it was some Senecas living at the “Carrying place of Niagara about three leagues from the French house” who had been attacked, but no one knew what nation had attacked them.
In Library and Archives Canada’s digital copy of the original minutes, the entry for Verplanck and Printhop’s instructions starts here on p. 266. Claesen’s instructions start here on page 276a, followed by the other entries.
The Commissioners of Indian Affairs maintained a regular correspondence with authorities on the Massachusetts frontier, with whom they shared intelligence about the French. In September the commissioners sent Thomas Ingersoll to Northampton to pass on a paper to Colonel John Stoddard “Relating this Governor from Canada by two of our Sachams Indians.” The records include a somewhat confusing version of the cover letter but not the paper itself, so we do not know what it said.
Problems at Oswego
The next entry is a deposition taken on September 28th before the Mayor of Albany at the commissioners’ request. It is sworn to by four people: Jacobus S. Planck, William Hogan Junior, Symon Veder, and Sybrant Van Schaick. The deponents accused an officer at Oswego, Lieutenant John Price, of drinking to excess and causing trouble for the commanding officer, Captain Nicolls. Apparently there was a possibility that Price was going to assume the command of the garrison. The deponents said he was “no fitt person” for the post.
The garrison was once again in great need of food and the Assembly’s allowance of funds for the year had not provided enough to cover the costs. Moreover illness was still a problem and the sick men were unable to transport goods to Oswego after the Palatines brought them past the Oneida Carrying Place. The commissioners resolved to hire people from the city and county of Albany to assist with transporting goods and to ask Governor Montgomery to covern costs in excess of the allowance from the Assembly.
Montgomerie quickly agreed to put up the money. The commissioners immediately wrote to the Justices at the Palatine settlement of Burnetsfield asking them to “Impress men and horses to Ride Over the Carrying Place the Batoes and Provisions which are Sent up” for the garrison. They also wrote to Captain J. Roseboom at Schenectady to retrieve any bags belonging to the public that might be there and sent three men to Oswego with provisions for the immediate relief of the garrison.
The commissioners also agreed with sixteen named individuals and “three men out of the fort” to go up to Oswego in a bateau to assist with transporting provisions. Each man was paid 4 pence a day and given a gallon of rum, but left to travel “on [his] own diet.” Every two men were required to bring back a boat. Oswego would provide an income for local Dutch and Palatine families but there is no mention of employing the Oneidas or Mohawks living at or near the carrying place. Horses were now used to carry boats as well as goods past the carrying place, suggesting that roads were improving.
The Mohawk leaders Hendrick and Seth met with the Commissioners of Indian Affairs on March third. They said that two “Onnogonque indians” who had moved from Canada to live with the Haudenosaunee at Oriskany had come to a Mohawk castle (i.e. town) from hunting at the little falls on Wood Creek with other Canada Indians. Two Kahnawake Indians had inquired about the three hunters from Kahnawake who had disappeared on the New England frontier. Hendrick and Seth asked their “brethren at Albany” for news about the missing hunters, but the commissioners’ response is not recorded.
Hendrick and Seth also said that the Kahnawake Indians told the Mohawks that an army of a thousand Frenchmen were marching on Oswego. The Mohawks immediately sent a messenger with wampum to inform the rest of the Six Nations. They acknowledged the English advice to the Six Nations the previous summer urging them to keep their men at home to defend Oswego rather than allowing them to go to war elsewhere.
The English Won’t Let Indians Inside Fort Oswego and Powder is Too Expensive
On March 14th, an unnamed leader from Oneida complained to the commissioners about the situation at Oswego. He spoke in the name of the entire Six Nations. There may have been other Six Nations representatives present, since the commissioners responded using the term “Brethren.”
The speaker began by reminding the commissioners that the Six Nations had agreed to the trading house at Oswego because it was supposed to be for their benefit as well as that of the English. Now the English at Oswego were preventing people from the Six Nations from coming into the house to warm themselves, or if “any one Obtains that liberty before he can be half warm he is out Doors.” Moreover the Six Nations had expected goods to become cheaper, but instead powder had become more expensive. The speaker pointed out that cheap goods would draw “waganhoes & far Indians” to trade with the English rather than the French. He also reprimanded the commissioners because Oswego was supposed to be “a house of peace” but the English were still at odds with the Governor of Canada much of the time. He presented seven hands of wampum and asked again for cheaper powder and lead as well as a quick response.
The commissioners said they were sorry that the new building was not providing “Such releave as was first Intended by our Gov.r” in the form of cheap power, lead, and other goods. They said the men at Oswego had not brought enough powder and that they would tell the governor and obtain a “Speedy & Acceptable answer.” They assured the speaker that the governor wanted to provide cheap goods to encourage trade. The rest of their response contains some contradictions and it would be interesting to know what the Oneida speaker thought about them, but nothing is recorded about it. The commissioners blamed the rude reception for Indians at the Oswego trade house on the commander there and on the report that the French were threatening to attack it. At the same time they insisted that there was a “firm peace” between the crowns of France and England. Despite the firm peace, they cautioned the Six Nations against joining the French war against the “foxes a Nation of Indians Liveing on a breach [branch] of the Mississippi” on the grounds that the French wanted the Six Nations to fight the Fox in order to weaken the Six Nations and prevent trade with the English.
The French were fighting a devastating war with the Fox (Meskwaki) during this period. Apparently some of the Meskwaki had joined the Six Nations, since the commissioners added that “part of the Same indians are now liveing among you” so the Six Nations should be able to make peace with the rest.
Food, Arms, and Powder for Oswego
Several entries in March deal once again with getting supplies to the garrison at Oswego, which was running low on peas and wheat. One of the commissioners, Philip Livingston, put up the money to provide these goods, which required repairing batoes at Schenectady, fitting them with tarpaulins to keep off the rain, and hiring four men to convey them to the Oneida Carrying Place. Captain Nicolls, the commander at Oswego, would send his men to the carrying place and take the supplies the rest of the way to the fort. Another commissioner, Harmanus Wendell, put up the money to pay Jacobus Peek for a batoe load of peas.
Governor Burnet informed the commissioners that he was sending pork for the garrison as well as orders that anyone who wanted a license to go there should be required to carry arms and powder. A somewhat confused entry in the records appears to say that the commissioners asked the interpreter at Schenechtady to hire a “trusty Indian” to take a letter to Oswego to convey orders from Colonel Rensselaer (possibly Hendrick Van Rensselaer, who was also a commissioner) to Captain Nicolls that men going to Oswego should take arms and ammunition with them.
In Library and Archives Canada’s digital copy of the original minutes, the first entry for March starts here on p. 213.
Plans Continue for a New Mohawk Settlement on the Upper Hudson
On February 6th, Sconondo (here spelled “Schonondo) asked the Commissioners of Indian Affairs for supplies for the new community he was starting near what the commissioners called “Saragtoque,” as he had proposed a few months earlier. He planned to settle there (the commissioners use the word “settle”) with his family and 60 people including women and children. The commissioners said they would have land suitable for planting somewhere between “still water & Saragtoque” and that they would provide pork and Indian corn when the group arrived. They gave Sconondo gifts including powder, shot, rum, corn and clothing for him and his son.
“Saragtoque” was the name used at this time for what is now called Schuylerville on the west side of the Hudson, as well as the name of a large tract on both sides patented by a group of Albany traders in 1685. The land between Schuylerville and Stillwater is rich, flat, and very suitable for planting. It is also strategically located in terms of trade and defense across from the Battenkill and Hoosick Rivers which flow into the Hudson from the east and which lead to the Connecticut Valley. The area is also on the route from Albany to Montreal by way of Lake Champlain.
Laurence Claessen and Jacob Glen Encounter a Stalemate at Onondaga
Claessen and Glen travelled to Onondaga between January third and February second. They submitted a journal in Dutch describing their trip. The commissioners summarized it in a letter to the governor. Despite their promises the previous summer, the Onondagas were reluctant to openly oppose the “French Indians” over Oswego. The commissioners’ letter reveals that the Palatine settlers were attempting to raise food for the garrison at Oswego, but that the governor was still supplying additional provisions directly as needed. They asked him to send some pork for the garrison “by the Return of our first Sloops.” The letter also says that Captain Holland planned to write to Captain Nicolls at Oswego, telling Nicolls to order Printhop, the smith stationed at Oswego, to go to Onondaga. The commissioners planned to send steel to the Palatine Country from whence the Indians would take it to Onondaga.
Is New England Safe for Kahnawake Hunters?
Leaders at Kahnawake sent two messengers to Albany named Catistagie and Cahowage to ask the commissioners for help. Several months earlier four Indians were hunting near Northfield. Three of them, a man named Sanagarissa and his two sons, went to buy powder from the English and did not come back. Their companion returned to Kahnawake afraid that Sanagarissa and his sons had come to some harm. By a string of wampum the messengers asked the commissioners to find out whathappened. Other hunters at Kahnawake were waiting for the news before going out to hunt.
The commissioners told Catistagie and Cahowage that they had heard nothing about the missing hunters. They promised to send someone to New England to look into the matter. They tried to reassure them that “our brethren in New England” would not have hurt the missing hunters. At the messengers’ request, they reimbursed the men who had brought them in a sled.
[There are no entries for January 1728.] In Library and Archives Canada’s digital copy of the original minutes, the first entry for February starts here on p. 211.
The last entry for the year describes a meeting on December 27th with an Oneida leader named Canachquanie. He had been sent to bring some alarming news that the Oneidas had heard from Seneca and Cayouga Indians about events in Canada. An officer at the French fort at Cataraqui (Fort Frontenac, located at present day Kingston Ontario) had recently told Haudenosaunee people there to return to the Six Nations quickly before the commander of the fort arrived from Montreal in order to avoid any “unhappy accident.” Moreover “the Indians of Schowinnade & about the number of 700 made frequently their dances of war According to their Custum to go to war in the Spring” to destroy the new house at Oswego. Everyone knew about it and children “sung these Songs of war in the Streets.” The French at Montreal had confirmed this news.
Canachquanie told the commissioners that the Onondaga messengers who had agreed with Philip and Peter Schuyler to visit Canada and persuade Indians there not to attack Oswego had only gone one day’s journey before they returned, saying they were sick. As described in the record, this was a “feigned excuse,” but considering how many people had been sick the previous summer at Albany and Oswego, it is easy to believe that the messengers were telling the truth. On the other hand perhaps they heard about the war dances and decided not to proceed.
Canachquanie said that the Oneidas promised to send messengers themselves “on pretence of trade to prevent the Said french Indians to joyn with ye french & also to discover what is hatching in Canada [against] the house at Osweege.”The commissioners thanked Canachquanie for his service and gave him gifts.
The commissioners immediately resolved to send Laurence Claessen back to Onondaga accompanied by Canachquanie and an assistant, Jacob Glen Junior. The commissioners agreed to pay Claessen and Glen for this trip themselves if the government did not do so. Clearly they thought it essential to counteract the French threats.
Claessen’s instructions lay out the arguments to use to convince the Six Nations to send delegates to Canada in order to prevent Indians there from listening to the French. The Six Nations should make clear to Indians in Canada that the Six Nations had consented to the English building at Oswego and agreed to defend it against attack by other Indians. To keep “a good correspondence” with the Six Nations, they must stay neutral and not harken to French proposals.
[There are no entries for November 1727.] In Library and Archives Canada’s digital copy of the original minutes, the entry for December 27 starts here on p. 208a.
Trade is Welcome in Iroquoia; Alcohol and Quarrels Are Not
On October 10th, another delegation from the Six Nations met with the Commissioners. This time Thanentsaronwe (Thannintsorowee) was the speaker. He came to complain again about the sale of alcohol by the European traders in Iroquoia, and to object once more to Governor Burnet’s proposed trading house on the Onnondage (Oswego) River. Alcohol had led to the death of a principal sachem, Sogeanjawa, who had been “stuck dead with a knife.” Several people had had noses and ears cut off, and nine of the “Far Indians” had killed each other. In the name of the whole Six Nations, he asked that no alcohol be transported to Iroquoia for the consumption of the Far Indians or the Six Nations. Traders were welcome to come and trade wherever they wished, with any other sort of goods. He also expressed uneasiness that the governors of New York and Canada could not agree. He begged them not to shed blood in the Six Nations’ country, where both were trading. He asked that if any English people should encounter the French “they may kindly love & friendly greet one another.” He explained that they had told the governor of Canada the same thing.
Thanentsorowee told the Commissioners that strowd blankets were now being sold to the French at the Onnondage River, despite the New York law against it. He said he had heard that people from Albany were taking credit for bringing Far Indians to Albany to trade, but actually the Six Nations should get the credit for going to the Far Nations and asking them to come to Albany to trade, with the result that five Far Nations had promised to do so. The Six Nations was paying the expenses in wampum and blankets to engage in this promotion. He asked that Albany help them with strowds, powder, and lead in order to continue doing so.
He also complained that the message that the governor of New York could not meet that summer had not been properly conveyed to the Senecas from Onondage, and if it had they would not have come. In the future, messages should be sent directly to the Senecas. He also asked for a better smith, since they did not like the one sent to them, and requested that Myndert Wemp come back with them immediately along with tools.
The Commissioners responded by thanking the delegates for bringing Far Nations to Albany to trade. They gave them powder, lead, and strowd blankets as they had requested, along with two kegs of Rum. They acknowledged the remainder of the message but did not respond to it. However they forwarded the minutes of the meeting to Governor Burnet.
In Library and Archives Canada’s digital copy of the original minutes, October 1725 starts here.
In Library and Archives Canada’s digital copy of the original minutes, September 1724 starts here
Most of the minutes for September cover a treaty conference with New York Governor William Burnet, the Six Nations, and the Schaghticokes that was held in Albany beginning on September 14th. They are printed in O’Callaghan’s Documents Relative to the Colonial History of the State of New York, volume 5, beginning on page 713. I have not transcribed them because O’Callaghan’s version is essentially identical, but will briefly summarize them here.
On September 14th, Governor Burnet held a private conference with the Six Nations, New York Council member Francis Harrison, and Massachusetts Bay Council member John Stoddard. They discussed what had happened between the Six Nations messengers sent to bring the Eastern Indians to a peace treaty at Boston and the Eastern Indians (Abenaki) at the mission town of St. Francis.
The messengers said that they went first to Montreal and met with the Governor, who wanted to hold the meeting at Montreal so that he could be there. The messengers agreed in order to get an interpreter. While waiting for the St. Francis Indians, they went to Caughnawaga (Kahnawake) until the St. Francis delegates arrived. They invited the St. Francis sachems to come to Albany to talk about peace, but they replied that they could not lay down the hatchet against New England, because New England had taken their land and still held their people prisoner. They said that they would make peace when New England restored the land and freed the prisoners. They suggested that the parties wishing to make peace should come to Montreal rather than Albany.
Governor Burnet reminded the messengers that the Six Nations had told Boston that they would take up arms against the Eastern Indians if they did not comply with their requests. They denied agreeing to this, despite all his efforts, “they knew not of any promise or Engagement, only that they promised His Excellency to be mediators for Peace.”
The next day Governor Burnet welcomed the Six Nations in the name of King George and gave them wampum belts incorporating letters of the alphabet. The meanings of many of these initials are somewhat obscure. He thanked them for opening the path for far nations to come trade at Albany, claiming that this meant that goods were now more plentiful for the Six Nations. (While this might have been the case for those in the west, it is questionable whether things were working out equally well for the Mohawks). He noted that he had also improved the passage at Wood Creek where goods were carried from the Mohawk River watershed to Oneida Lake and eventually Lake Ontario by way of the Onondaga River (now called the Oswego River), a bottleneck for trade to and from the west.
Governor Burnet also said that he was keeping a force of young men with the Senecas with a smith and a trading house and that he also planned to send some men to the Onondagas, where the main trade with the far nations would pass. They planned to build a block house at the mouth of the Onondaga River. (“Onondaga River” did not mean what is now called Onondaga Creek, but rather what is now called the Oswego River where it enters Lake Ontario at Oswego.) Burnet’s men planned to live there along with a smith so they could be good neighbors to the Six Nations “and live as comfortably among you as they do here at home.” He explained that this would bring the beaver trade into Iroquoia along with cheaper goods. Governor Burnet explained that to show how much he wanted their beavers, he was wearing clothes made of beaver cloth. He asked the Six Nations to keep the path open for the far nations and to welcome the New Yorkers living in Seneca country as well as those who would be coming to Onondaga to build the new blockhouse.
Next Governor Burnet reminded the Six Nations that they had said they would send messengers to the Eastern Indians and take appropriate measures if the Eastern Indians continued to fight against New England. He said their continued friendship depended on them keeping their word, but he would leave it to the deputies from Boston to discuss the details.
On September 16th, the Six Nations met with the Commissioners for Massachusetts Bay. Despite the decision of Massachusetts Bay not to print records relating to their war with the Abenaki, the minutes of this meeting made it to England. They were not included in the Albany Indian Commissioner record books, but they are printed in O’Callaghan’s Documents Relative to the Colonial History of the State of New York, volume 5, beginning on page 723. Massachusetts rehearsed the occasions on which the Six Nations had allegedly said they would take up arms against the Eastern Indians if they did not stop attacking New England and urged them to do so now that the Eastern Indians had refused to comply with all requests to stop fighting. The Six Nations said that they were still waiting for an answer to the belt of wampum which they had sent to King George in England. They reiterated the position of the Eastern Indians that they would not make peace until their land and hostages were returned. They said that because England and France were at peace, “this matter of Peace lieth with you.” The best way to move forward would be to for Boston to return its Indian captives.
“Tho the Hatchett lays by our side yet the way is open between this Place and Canada, and trade is free both going and coming and so the way is open between this place of Albany and the six Nations and if a War should break out and we should use the Hatchett that layes by our Side, those Paths which are now open wold be stopped, and if we should make war it would not end in a few days as yours doth but it must last till one nation or the other is destroyed as it has been heretofore with us.” The speaker blamed the Governor of Canada for pushing the Eastern Indians to keep fighting even though they were inclined to peace. They asked the Massachusetts commissioners to try themselves to make peace with the Eastern Indians, since the Six Nations’ efforts had not succeeded. They intended to remain at peace and were not forsaking their brothers.
The next day, on September 17th, the Six Nations renewed the Covenant Chain with New York and thanked the governor for providing a smith to the Senecas and Onondaga, for clearing the passage at Wood Creek and for encouraging the far Indians to come to trade. They agreed to the block house near Onondaga, but expressed concern about what the prices for goods would be. They asked that the proposed blockhouse be located at the end of Oneida Lake instead of at the mouth of the Onondaga River. They acknowledged having said that they would “resent it” if the Eastern Indians continued to attack New England, and agreed to speak to the Boston commissioners about it. The Senecas asked why Myndert Wemp, a smith who they found “good, kind, & charitable” had not returned after spending time there with Major Abraham Schuyler two years before.
Despite the decision of Massachusetts Bay not to print records relating to their war with the Abenaki, the minutes of the proceedings between the Commissioners for Massachusetts Bay and the Six Nations on September 16th made it to England. They were not included in the Albany Indian Commissioner record books, but they are printed inO’Callaghan’s Documents Relative to the Colonial History of the State of New York, volume 5, beginning on page 723. Massachusetts rehearsed the occasions on which the Six Nations had allegedly said they would take up arms against the Eastern Indians if they did not stop attacking New England and urged them to do so now that the Eastern Indians had refused to comply with all requests. The Six Nations said that they were still waiting for an answer to the belt of wampum which they had sent to King George in England. (This belt is described in the record of the treaty conference at Boston in August 1723, which can be found on page 197 of volume 5 of the Massachusetts General Court, Journals of the House of Representatives of Massachusetts 1723-1724.) The Six Nations explained the position of the Eastern Indians, who refused to make peace until their land and hostages were returned. They said that because England and France were at peace, “this matter of Peace lieth with you.” The best way to move forward would be to for Boston to return its Indian captives.
“Tho the Hatchett lays by our side yet the way is open between this Place and Canada, and trade is free both going and coming and so the way is open between this place of Albany and the six Nations and if a War should break out and we should use the Hatchett that layes by our Side, those Paths which are now open wold be stopped, and if we should make war it would not end in a few days as yours doth but it must last till one nation or the other is destroyed as it has been heretofore with us.” The speaker blamed the Governor of Canada for pushing the Eastern Indians to keep fighting even though they were inclined to peace. They asked the Massachusetts commissioners to try themselves to make peace with the Eastern Indians, since the Six Nations’ efforts had not succeeded. They intended to remain at peace and were not forsaking Massachusetts.
A few days later, on September 19th, Governor Burnet addressed the Six Nations again. Burnet’s tone was testy, even autocratic, and reveals the rifts still present between the British authorities and the Albany traders. Burnet told the sachems that the English blockhouse needed to be at the mouth of the Onondaga River in order to control the beaver trade, and that it must be the bad advice of the Albany traders that led the Six Nations to prefer the Oneida Lake location. He also blamed the traders for suggesting that goods should be as cheap at Onondaga as at Albany despite the additional work involved to bring them there from Albany, and for suggesting that Abraham Schuyler and Myndert Wemp return. He said that Albany was interfering in order to preserve its own trade with the French and asked the Six Nations not to consult the Albany traders in the future. He told them that he, not the Six Nations, would appoint his officers, that he would not appoint Abraham Schuyler because “he has taken a wrong way to get himself named,” and that he was sending Harme Vedder and Myndert Wemp’s brother to the Seneca instead of Schuyler and Mydert Wemp. (In the end, however, he appears to have sent Myndert Wemp after all.) He said that if he knew who had put these false notions into the minds of the Six Nations he would punish them.
Burnet said that the Six Nations had admitted to the Boston commissioners that they had agreed to support Boston against the Eastern Indians. He was not happy with their decision to wait for a response from the King of Great Britain before taking up arms. He claimed that the colonies were authorized by the king to make war with Indians on their own without the king’s consent. Burnet insisted that if the Six Nations were so “unworthy and cowardly” as to refuse to make war, they must at least allow their young men to enlist as soldiers in Boston’s army. He gave them what he described as “a very large Present” and wished them a safe journey home.
The Six nations sachems replied by D’Kannasore (Teganissorens) that since the governor did not approve of the location at Oneida Lake, they wished him “joy” where he proposed to make it and hoped it would bring many beavers. He thanked the governor for wishing them a good trip home, for many of their leaders had been lost on such journeys. He asked how many people planned to settle at the end of the Onnondaga river, to which the governor estimated 40 or 50. Teganissorens explained that he had been appointed as speaker by the Six Nations on the governor’s recommendation and that they had agreed to take his advice. He asked the governor whether he would also accept his advice, which the governor said he would do on matters of consequence.
Governor Burnet also met with the Schaghticoke sachems and complained that some of their people had been involved in attacks on New England. The Boston Commissioners at the meeting accused individuals from Schaghticoke named Schaschanaemp and Snaespank of injuring settlers on the frontiers, acknowledging that people at Schaghticoke had formerly lived “on our frontiers”. They were still welcome to hunt there “on the Branches of our Rivers” and considered friends who should not harbor New England’s enemies. The Schaghticokes admitted that Schaschanaemp and another person had come through Schaghticoke and had gone to the Half Moon and Saratoga. They said that the attacks might have been committed by people who had left Schaghticoke to live in Canada. In response to Governor Burnet’s question as to why so many people were moving from Schaghticoke to Canada, they said that one group had left because they heard that they were going to be attacked next by the Indians who were attacking New England, but they did not tell the rest of the Schaghticokes before they left. The governor accused the sachems of having no command over their people and reminded them that a Tree was planted by a former governor for them to live under (a metaphor for Governor Edmund Andros’s policy of sanctuary for refugees from New England).
The Schaghticokes said the tree was decaying, its leaves withering, and they had only a little land now to plant on. Some of them had gone hunting peacefully on the New England frontiers two years before, but were taken prisoner and put in jail in Boston. Jacob Wendell, an Albany trader who became a merchant in Boston, rescued them, but without him they would have been treated as enemies. Some of those who had been jailed had now gone to fight against New England to revenge themselves. The Boston commissioners said they were jailed by mistake because they were on Pennecook River where Boston’s enemies lived, but they were freed as soon as the mistake was discovered.
The Schaghticokes ended by renewing the covenant and affirming the Tree of Peace and Friendship planted at Schaghticoke. They would turn down requests to fight with the Eastern Indians against New England and follow the lead of the Six Nations. They, like the Six Nations, were waiting to hear King George’s response to the wampum belt message sent to him. Governor Burnet renewed the covenant and gave them gifts.
The Albany Indian Commissioners records for September 1724 include one document not printed in O’Callaghan, the record of a meeting on September 19th between the commissioners and Governor Burnet. Burnet changed the makeup of the commissioners by removing Johannes Wendell and restoring Robert Liviingston Junior. He arranged to pay back Jan Wemp and Jacob Glen for financing the work done at the Wood Creek carrying place by Major Goose Van Schaick and David Vanderheyden. He also arranged to get additional work done there to make a bridge over the creek and remove trees from the Mohawk River channel. He appointed Harme Vedder to go the Seneca Country and specified that he get the canoes used there by Jacob Verplank. He also laid out other details about work to be done in Iroquoia. Myndert Wemp or Juriaen Hogan were preferred as smiths at Onondaga, and tools were to be provided there, although he said he would need to get the funding confirmed by the New York Council.
Last but not least, Governor Burnet said that he would not allow any more money for the interpreter’s travel expenses except if the governor ordered him to go. The interpreter, Lawrence Claessen, traveled to Iroquoia on a regular basis and these trips were important in diplomatic relations between New York and the Six Nations. Burnet was making it more difficult for the Albany Indian Commissioners to conduct their affairs. Clearly matters were still not resolved between the governor and the commissioners.
In Library and Archives Canada’s digital copy of the original minutes, August 1724 starts here
The commissioners began to prepare for another major treaty conference with Governor William Burnet and the Six Nations by sending Laurence Claessen to invite them to come to Albany on September 10th. They asked that the total delegation not exceed 70 people, probably because of the expenses involved in hosting such events. Claessen was told to come back to Albany with the most distant group.
More far nations came to trade. On August 7th, the “Kenondadies” arrived. They also condoled the deaths of both Pieter Schuyler and Hendrick Hansen. They gave twelve hands of wampum to wash off the tears of their relatives, and many skins and furs “to bury them.” I have not found any informations on “Kenondadie.” It might be a misspelling of “Tionondadie,” a name for the Petun people who were close allies of the Wendat (Huron). Or perhaps it is the name of a particular village.
Jacob Adatsondie and the other messengers sent by the Six Nations to the Eastern Indians returned and gave an account to the commissioners, but they did not write down what they said. However their next entry concerns a group of Schaghticoke Indians who had gone to Missisquoi, an Abenaki territory on Lake Champlain and joined in the attacks on New England. The commissioners decided to have Johannes Knickerbacker (who had land at Schaghticoke and a connection to the Schaghticokes as an interpreter) arrange to send a delegation of “trusty Indians” with wampum belts to persuade the Schaghticokes to come back.
The oath against trading Indian goods to the French was offered to a number of Albany merchants, including some of the commissioners, pursuant to the Act of 1720 prohibiting the trade. Those who took the oath included Johannes Cuyler, Philip Livingston, Evert Wendell, Abraham Cuyler, Nicholas Bleecker, Gerrit Roseboom, and Robert Roseboom. John (Johannes) Schuyler refused to take it. The sheriff was directed to levy a fine against him of 100 pounds.
In Library and Archives Canada’s digital copy of the original minutes, July 1724 starts here
The commissioners’ minutes do not record the meetings between the New England delegates, the Six Nations, and the four allied nations headed by Kahnawake / Caughnawaga, although it is clear that such meetings took place. This might be related to a decision by the Massachusetts government not to publish records related to the ongoing war with the Abenaki (Eastern Indians). The government had published the record of the treaty conference at Boston in August 1723, which can be found on page 197 of the Massachusetts General Court, Journals of the House of Representatives of Massachusetts 1723-1724 (v. 5) The Massachusetts Historical Society, 1924, but decided (p. 235) that publicizing proceedings related to the war was impeding the war effort. They also decided to bury their collection of scalps (Journals … v. 6 p. 210) in secret “so as not to be discovered or produced again.”
On July 1 the Albany Indian Commissioners suggested to the Massachusetts Bay delegates that Albany should have a private conference with the Six Nations sachems. With Massachusetts Bay’s approval, they tried to persuade the Six Nations to send envoys to the Eastern Indians who were still out fighting to order them “come to Terms of Peace and Submission” with Massachusetts Bay, end their hostilities, and send representatives to Boston to conclude a formal peace treaty. They asked the Six Nations to be guarantees for the good behavior of the Eastern Indians.
The minutes do not record the initial response of the Six Nations except to note that it was “delitory and not Satisfactory.” After further consultation, the Six Nations said that they had made proposals to the Kahnawake sachems and their allies and they had agreed to peace. The Six Nations had thought that would conclude the war, but they now agreed with the proposed plan and appointed three men, Tarighdoris, Jacob alias Adatsondie, and Assredowax, to go to negotiate with the Eastern Indians. They asked for wampum belts and a canoe as well as reimbursement for the messengers to pay them for their “trouble & fatigue.” They also asked that someone from New York go with them.
The commissioners wrote to Massachusetts Bay expressing the hope that the Massachusetts Bay delegates would confirm that they had acted in New England’s best interests and worked with the Six Nations to persuade Kahnawake and its allies to bury the hatchet. They said that the Six Nations had insisted “tho’ very absurd” that peace would be concluded when the Indian hostages were returned (by Massachusetts Bay), but had finally agreed to send messengers to stop the Eastern Indians from fighting and require them to come to Boston with the Six Nations for a peace treaty. The commissioners said the Six Nations would compel them by the sword to do so if they did not agree, although it is clear from the wording that the Six Nations was not fully behind this idea.
In the midst of the peace negotiations, the Board met with the Seneca messengers who had gone to the far nations the previous winter to invite them to trade at Albany. They had met with six different nations, none of which are named, adding some extra wampum belts in order to do so. Most of those nations promised to come to Albany. But several of their canoes were met and stopped by near “the Palatines Land at the ffalls,” probably the vicinity of present day Little Falls, where many Palatines had settled. The people there pressured and bribed them to sell their goods there instead of bringing them to Albany. The far Indians and the Six Nations were highly displeased about this.
A letter from the commissioners to Governor Burnet explained the results of the negotiations with the Six Nations as well as the problems encountered by the far Indians intercepted on their way to Albany by “our people who go up to trade.” They asked for reimbursement for redeeming two captives from the Indians who were now being returned to other kinds of captivity. One was a negro boy belonging to Captain Hicks of Virginia, conveyed home by Captain (Henry?) Holland. The other was an Indian who was probably the Sapponi Indian servant of Governor Alexander Spotswood of Virginia.
Finally on July 14th, some far Indians did come to Albany, explaining that the French had persuaded many of their group to go to Canada instead by telling them that they would be poisoned in Albany. They had an additional purpose in coming besides trade: to condole Pieter Schuyler (Quider), who had died in February. The commissioners welcomed them and thanked them for condoling Colonel Schuyler according to custom, promising that they would always be welcomed as they were by Schuyler himself. The commissioners accepted the calumet pipe presented by the visitors and gave them food, blankets, rum, pipes, and tobacco, assuring them that the French were lying and that they would find cheap goods in Albany.
In Library and Archives Canada digital copy of the original minutes, November 1723 starts here
The two observer-messengers (or spies) sent to Canada in October returned in November. They told the commissioners what they had seen there, but the commissioners asked them to repeat it with Lawrence Claessen present. Perhaps this was because the commissioners did not speak the Mohawk language as well as he did, or perhaps it was because they wanted to bring in his expertise in diplomacy. Either way, it shows how much they relied on him. For most of 1723, no members of the Schuyler family are included in the lists of those present at the commissioners’ meetings, and developments in October had already revealed that John (Johannes) Schuyler was conducting parallel diplomacy on his own. The commissioners may have felt that they were loosing their influence with the Six Nations and needed all the help that Claessen could provide.
In any case, the messengers confirmed that John Schuyler gave them wampum belts to take to three “castles,” i.e. native communities, in Canada: Cachnawage (Kahnawake) Kanighnoghquadee (Gananoque?) and Rondaxis. (The Rondaxes or Adirondacks were Algonquian speakers who lived at Three Rivers and Oka, according to p. 239 of the Livingston Indian Records.) Schuyler had not informed the commissioners about the belts, but he sent them in the name of Boston and New York. Apparently he was working behind the Albany Indian Commissioners’ back with New York as well as Massachusetts.
Schuyler’s wampum belt messages asked the three castles to stop fighting with the French and Abenaki against New England in the ongoing hostilities known to historians as Dummer’s War. He also invited them to “use and Cultivate the Road from Canada hither and trade as Usual,” promising to remove any obstacles to doing so. “Hither” apparently meant Albany. Did Schuyler promise to restore the trade in Indian goods between Albany and Montreal, a short distance from Kahnawake? That trade had benefits for both native and French traders in the St. Lawrence Valley, as well as for many Dutch traders in Albany, even though the commissioners were working with New York’s Governor Burnet to suppress it.
The few Kahnawake leaders who were home when the messengers arrived promised to convey their message to those who were away hunting and fighting. They sent wampum belts in return to the belts brought by the messengers, but they were delivered directly to John Schuyler.
The commissioners also learned that the French and their native allies had asked more distant “upper and remote” nations to join the French side in Dummer’s War the following spring. The commissioners feared that this would not only put New England in peril, but also jeopardize the trade between those distant nations and Albany that they were trying to encourage. They sent Lawrence Claessen to the Seneca Country to engage paid messengers there to negotiate with those nations on Albany’s behalf, in particular they wanted to encourage the “Denighcariages”, a nation that, at least in the understanding of the commissioners, had joined the Six Nations that summer as the Seventh Nation. Claessen was told to assure the far nations that peace was being negotiated between the Eastern Indians and New England, the road to Albany though the Six Nations would be safe, and Albany had cheap and plentiful goods for sale.
The remainder of the entries for November concern the Schaghticoke Indians. Located north of Albany where the Hoosick River joins the Hudson from the east, Schaghticoke was on Mohican land and the path along the Hoosick was a well used road to the Connecticut Valley, one of the areas where New England was under attack. The Schaghticoke community were refugees under New York’s protection, mainly people displaced by settlers in New England and the lower Hudson, close allies of the Mohican. They were caught in the middle of Dummer’s War both geographically and diplomatically, since many were Abenaki themselves. The commissioners reproached them with leaving their homes and “Stragling & Scatter[ing]” from one place to another, instead of staying at Schaghticoke under the “Tree of Friendship and Welfare” that was the symbol for New York’s protection. People from Schaghticoke had even been seen on their way to Canada, where the commissioners undoubtedly feared that they would join the French. The commissioners believed that the Schaghticokes needed to appoint some leading men as sachems to keep them in one place, and persuade those who had left for Canada to come back.
The Schaghticokes acknowledged the agreement made almost half a century earlier with New York, joining them together and giving them protection at Schaghticoke. They said they wanted to stay there even if Canada offered them land. They agreed to consider the proposal to appoint leaders and try to bring back those who had left. They offered the commissioners gifts of venison and strings of wampum, as was customary. But the following day they said it would be impossible to get the people who had left to come back, since they had fled after committing robberies at Saratoga. They also pointed out that the Tree of Welfare was now bare at the roots, that is that their relationship with Albany was under a strain because they did not have enough land at Schaghticoke and the (Dutch) inhabitants there were harassing them. The Minute Book entry does not say what the commissioners knew well. The reason the Schaghticokes had little land left was that under New York law Albany owned that land and was leasing more and more of it out to Dutch farmers. It was Albany’s tenants who were harassing the Schaghticokes.
The Schaghticokes proposed that part of their people should move to Sinchjack, where there was still good land available. Sinchjack, which they also spelled as Sinkhaijck, probably refers to the area farther up the Hoosic River from Schaghticoke, near where the Walloomsac River flows into it in the vicinity of present day Williamstown Massachusetts. It was also known as St. Croix. Its history is discussed in Arthur Latham Perry’s Origins In Williamstown, beginning on p. 114.
The Schaghticokes asked the commissioners to nominate leaders for them and to mend their weapons, as was customary. The commissioners agreed to all of this, including the move to Sinckhaijck. They nominated Nanratakietam, Aspenoot, Wapelanrie, Kakaghsanreet, Mashequant, and Akamsomett, with Nansasant as a successor if any of them passed away. They said it was essential to bring back those who had gone to Canada, and offered to forgive those who had committed faults, that is the Saratoga robbers. They also promised to stop the settlers at Schaghticoke from interfering with the Schaghticokes’ use of their land. They thanked them for the venison, promised to have their weapons mended, and gave them gifts of ammunition, shirts, and alcohol, with blankets for the elders Nanratakelam and Waleghlanret..
There are no entries in the Minute Book for December, so this concludes the summaries for 1723.