Mr. Marshall is probably correct in locating these sites. Gandagora was on Boughton Hill, south of the village of Victor, in Victor township, Ontario County. Gandougarae was on the Marsh farm, in East Bloomfield, two miles northeast of Holcomb. Map of that part of the Genesee Country invaded by the Marquis de An earlier or later Gandougarae may have been on the Appleton farm, a mile west of the preceding site. Totiakto was undoubtedly on the Kirkpatrick farm at Rochester Junction, in the town ship of Mendon, Livingston County. The site on the Dann farm, Honeoye Falls, claimed to be the Totiakto of 1687, was either a later site, occupied by the homeless community of Totiakto, after 1687, or Gannounata. Besides the sites thus identified as being those of the historic Seneca towns of this period, there are in the Genesee valley several other sites which cannot be identified. One on the Shattuck farm at Factory Hollow, on Honeoye Creek, near West Bloomfield, and another on the same creek near West Bloomfield station are the sites of large communities. At Factory Hollow I found deep refuse heaps, containing Stone Age articles, and judging only from the plates in Mr. Beauchamp's publications of articles found there, I believe that it was inhabited earlier than either the Rochester Junction or the Victor site. Probably the same community occupied it which later lived on the site at West Bloomfield station. These two locations are probably those of villages inhabited successively by the people who finally built on what is now the Kirkpatrick farm, the large bark village described by Greenhalgh as Tiotohatton, and burned by Denonville. either one may have been Gannounata, Gandachioragou, or Father Fremin's village. The country of the Senecas was described in 1657 by the Jesuit missionaries as being the most fertile and populous of all the Iroquois provinces, and as containing two large villages and a number of small ones, besides the Huron town of St. Michel. Father Chaumont (*1) visited the country and preached there in 1657, but after a very brief stay he returned to the lower Iroquois. At that time the Senecas were in touch with Dutch traders from Fort Orange or New Amsterdam, and had been for at least twenty years, probably longer. They were acquainted with the French, too, for the Directors of the Dutch West India Company wrote in December, 1656, to Director General Peter Stuyvesant at New Amsterdam that a Jesuit and some Frenchmen were in the "Sennequens" country. (*2) In September, 1664, New Netherlands was surrendered to England and its administration was given into the hands of Sir Richard Nicolls, an adherent of the Duke of York. Immediately after his assumption of office he sent Colonel George Cartwright *1 Jesuit Rel. XLIV, 21. *2 Doc. Rel. Col. Hist. N. V., Vol. III, 68. to negotiate with the Iroquois. On September 24, 1664 Colonel Cartwright made a treaty with various "Sachamackas" of the Mohawks and Senecas, in which it was agreed that the Indians were to have all wares and commodities from the English as they had previously from the Dutch; and that offences by English against Indians or vice versa be punished. The treaty was signed for the Senecas by Anaweed, Conkeeherat, Tewasserany, Ashanoondah. (*1) Mr. Beauchamp claims two of the four are Cayugas and Onondagas. A month later, October 13, 1664, Sir Robert Carr wrote Governor Nicolls from the "Delawarr Fort" asking him "to assist uss in ye reconciliacon of ye Indians called Synekees at ye Fort Ferrania and ye Huskchanoes here, they comeing and doeing much vyolence both to heathen and christian". This refers very evidently to the war with the Andastes or Susquehannocks which was then in operation. In December, 1665, a treaty of peace was made between Alexander de Prouville, Chevalier Seigneur de Tracy, who was newly appointed governor of New France, and six Onondaga chiefs, who signed it on behalf of the three upper cantons of Iroquois, viz. the Senecas, Cayugas and Onondagas. This treaty was arranged by Garakontie, a noted Onondaga, and was the result of the alarm felt by the Iroquois at the preparations made by de Tracy to invade their country. The Iroquois humbly begged forgiveness and asked for two Jesuits and some French families and promised to make peace with the Algonkin and Huron allies of the French. (*2) * Doc. Rel Col. Hist. N. Y., Vol. III, 68. The next spring, May 22, 1666, the Senecas sent ambassadors to Quebec, who ratified the treaty of December, and asked for Frenchmen to live amongst them and for help against the Andastes. The treaty was signed by the following: Garonheaguerha, Saga8echistonk, Osend8t, Gachioguentaxa, Hotiguerion, Ondeg8aronton, So8enda8en, Tehaoug8echa8enion, Honag8est8i, Tehonneritague, Tsohaien. Their orator was Garonheaguerha. (*1) In 1668, the Senecas asked the Jacobus Fremin 7. French at Quebec for missionaries, and in answer to their appeal, Father Jacques Fremin, Superior of all the missions to the Iroquois, left Agniez, the Mohawk canton, to carry the Gospel to Tsonnontouan. In November, 1668, he reached Sonnontouan where he was well received "with all the honors usually given to Envoys". The sachems had a chapel built for him and the people seemed desirous of becoming Christians. The Huron captives, -evidently those of St. Michel-had especially "great affection for the Faith". Father Fremin baptized in four months sixty dying persons of whom (according to the Father) thirty-three went to Heaven. The "jugglers" still had a great hold over the people, who prayed to God, however, to favor them in their war against the Outaouacs, which was then raging. The Loups or Delawares and the Andastes were also active enemies of the Senecas and war parties were out against these nations. Father Fremin endeav *I Doc. Rel., Col. Hist. N. Y., Vol. IX. 45. ored to negotiate a peace, and he seems to have been more or less successful, for a Frenchman who had been amongst the Senecas brought news to Quebec that the priest was then actually on his way with ambassadors to ratify the peace. His work as a missionary was greatly increased, though in many ways simplified, by an epidemic which raged that year in the towns. The year 1669, brought a visitor of note and an increased activity in missionary effort. Owing (1) to the increase of work due to the epidemic, Father Fremin found it impossible properly to care for his flock and called for aid on Father Julian Garnier, then stationed at Onondaga. Upon his arrival he was sent to Gandachiragon where he built a chapel. Father Fremin Juhanus Jarnier continued his work amongst the Hurons of St. Michel. The village of St. Michel or Gandougarae, was at that time composed of the remnants of three nations which had been overthrown by the Senecas, namely the Neuters, the Hurons and the Onontiogas. The Hurons were the remnants of the village of Scannonenrat which, during the Huron war, twenty years before, had surrendered to the Iroquois, and whose people had been scattered amongst the cantons. These Hurons had been ministered to by the Jesuit missionaries stationed in Huronia, and Father Fremin was gratified beyond expression in finding that after twenty years of exile amongst the pagan Senecas, forty still held to the Faith. The war with the Andastes continued during the year, and two captives were burned in Gandougarae, after their baptism by the priest. In August, 1669, during the absence from Sonnontouan of both the priests, who had gone to attend a missionary conference of all the Jesuits ministering to the Iroquois, called by Father Fremin as Superior to meet at Onondaga, the villages were visited by two noted men, one a Sulpician priest, Rene de Brehant de Galinee, and the head of the expedition of which Galinee was a member, no less a personage than Robert Cavalier, Sieur de La Salle. The Sieur de La Salle was anxious to explore to the southward, where, so he had heard, was a great river flowing to the South Sea. He hoped to obtain from the Senecas a guide from *1 Jes. Rel., LIV, 79. |