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."