cause a misunderstanding, but I am a servant in this place, and therefore need say no more."

De la Barré was not appeased by this letter, and at once directed the Jesuit missionaries then at Oneida and Onondaga to so intrigue as to divide the Indians among themselves. It was this policy, which Dongan endeavored to oppose by replacing French Jesuits by English Jesuits, which caused the enmity of Protestants in New-York. In June, 1684, De la Barré advised Dongan of his intention to attack the Indians, and asked that the people of Albany be forbidden to sell arms and ammunition to the Iroquois, which he said "can alone intimidate them, and when they see the Christians united on this subject they will show them more respect than they have done hitherto." To this Dongan quickly replied that the Senecas were under the government of New-York; that the duke's territories must not be invaded; that he had ordered the coats of arms of the Duke of York to be placed in the Indian castles, "which may dissuade you from acting anything that may create a misunderstanding between us "; moreover, all differences between the French in Canada and the New-York Iroquois ought to be settled by their masters in Europe; finally, in order "to promote the quiet and tranquillity of this country and yours," he proposed to visit Albany and investigate the matter.

This decision was timely, for certain of the Iroquois, instigated (as charged) by the French missionaries, had early in the spring of 1684 committed outrages on the northern boundary of Maryland and Virginia which violated the compact made in August, 1682. Lord Effingham, Governor of Virginia, with two members of his Council, came to New-York in June to persuade Dongan to aid him in a war against the Indians. Effingham was received with distinction. He became a guest of the Governor, and was entertained by many of the prominent citizens. The City Corporation made him a freeman of the metropolis, and he is said to have been the first British peer upon whom this distinction was conferred.

He accepted Dongan's invitation to go to Albany, and on July 30th met in council deputies from the Mohawks, Oneidas, Onondagas, and Cayugas. A firm peace was concluded, in recognition of which an ax was buried for each party; but as the Mohawks had not broken the earlier compact, no ax was needed for them. Five axes, representing Maryland, Virginia, the Oneidas, Onondagas, and Cayugas, were buried in the southeast corner of the courtyard, and the Indians threw earth upon them. Then jointly the Indians sang a peace-song with demonstrations of much joy, and thanked Dongan for his effectual mediation in their favor with the Governor of Virginia. Some days later (August 5th) delegates from the more remote Senecas arrived, and confirmed the action of their allies by giving a belt.

It was at this time that Dongan obtained from the Iroquois their written submission to the Great Sachem Charles. This was recorded on two white dressed deerskins, which were to be sent to the great sachem in England, that he "may write on them and put a great red seal to them." By this treaty all the Susquehanna River above the “Washinta ” or Wyalusing Falls, and all the rest of the land of the Iroquois, were confirmed to the Duke of York as within the limits of New-York. Thus Governor Dongan established the northern and western boundaries of our great commonwealth, and, as has been well said," in our day the visitor to the Great Lakes and Falls of Niagara sees the American flag proudly floating where Dongan planted its English predecessor." 1

At the close of the conference the Sieur de Salvaye, a representative of De la Barré, arrived in Albany and informed Dongan that the Indians would be attacked towards the end of August. A force of twelve hundred men proceeded against the natives, but exposure and disease so reduced their ranks that De la Barré gladly concluded a treaty of peace with them on September 5th. He reported to France that his campaign had "not been bloody," and referred to Dongan as one "who fain would assume to be Sovereign Lord of the whole of North America, south of the River Saint Lawrence." The French king had made request of the Duke of York, through his ambassador in London, to prohibit Dongan from aiding the Iroquois and to order him to act in concert with De la Barré "to the common advantage of both nations," but no such orders could be given by the duke, who fully sustained Dongan's policy, save alone that he should be prudent, "always avoiding, as much as possible, any proceedings on our part that may run us into disputes with the French, who, in our present circumstances, are not to be made enemies."

The religious freedom of New-York was well known. At a time when a Catholic priest would meet only with imprisonment and death in the New England colonies, Jesuit fathers were freely received in New-York while it was under the Dutch government. Indeed, they were openly entertained by the Governor himself, as was the case with Father Isaac Jogues, who was rescued from the Mohawk Indians and entertained at the fort by Director Kieft in 1643. Moreover, in his instructions to Dongan, the Duke of York very plainly said: "You shall permit all persons, of what religion soever, to quietly inhabit within your government without giving them any disturbance or disquiet whatsoever for or by reason of their differing Opinions in matters of Religion, Provided they give noe disturbance to ye publick peace nor doe molest or disquiet others in ye free exercise of their Religion." Still the fact that Dongan worshiped every Sabbath with a few

1" The Great Colonial Governor," by Rev. Patrick F. Dealy, Mag. Am. Hist., 8: 110. Feb., 1882. VOL. I.-27.

Roman Catholics in a small chamber in Fort James caused some uneasiness, and even unto the present time his religion has been a reproach to him. William Smith, whose history is regarded as "a dull, heavy, and circumstantial affair," says: "He was a man of integrity, moderation, and genteel manners, and though a professed Papist, may be classed among the best of our Governors." From then until now historians have added their disapproval of his religion, and even Justin Winsor permits the statement that "though a Roman Catholic,

an Irishman, and a soldier, he proved himself an excellent and prudent magistrate"; also, "although an Irishman and Roman Catholic [Dongan] was aggressive in the interests of England." 1

That Dongan was faithful to his early religious training and truly pious is shown by his attempt to establish a settlement of Catholic Indians at "Serachtogue" (Saratoga), and also to found a colony of Irish Catholics in the interior of New-York, but both of these projects failed on account of the religious animosity against him, which perhaps was most strongly shown in the hope expressed at the time of his downfall, "that Papists would not henceforth come so freely to settle in the colony." During the greater part of his administration there were resident in New-York three Jesuit fathers. These undoubtedly were destined by him to replace similar French missionaries among the Iroquois Indians. Indeed he distinctly writes to the Indians, "Therefore I desire the Brethren not to receive him or any French Priests any more, haveing sent for English Priests, whom you can be supplied with, all to content." In a letter to Denonville, written on December 1, 1686, he says: "I have written the King, my Master, who hath as much zeal as any prince liveing to propagate the Christian faith, and assure him how necessary it is to send hither some fathers to preach the Gospell to the nations allyed to us, and care would then be taken to dissuade them from their drunken debauches, though certainly our Rum doth as little hurt as your Brandy, and in the opinion of Christians is much more wholesome; however, to keep the Indians temperate and sober is a very good and Christian performance, but to prohibit them all strong liquors seems a little hard and a little turkish." His advice to that effect, sent to his royal patron, was not heeded, and

1"Narrative and Critical History of America," 3: 404.

Brodhead adds: "The English disciples of Loyola do not seem to have had the manly spirit of adventure among the savages which distinguished their order in France."

1

It was doubtless one of these English priests who took charge of "a Latin School opened [on October 14, 1684] under the management of a learned scholar, a Jesuit." The school was not a success. Jacob Leisler in 1689 wrote to Andros, "I have formerly urged to inform your Hon. that Coll. Dongan in his time did erecte a Jesuite College," to which "Judge West, Mr. Graham, Judge Palmer, and John Tudor did contribute their sones for some time, but no boddy imitating them, the collidge vanished." The Earl of Bellomont on April 13, 1699, writes: "In Colonel Dongan's time he to make his court to King James desired this Farm might be appropriated to the maintenance of a Jesuit school, but King James (bigot though he was) refused, saying he would not have his Governors deprived of their conveniences." This "King's Farm" in 1705 became the property of Trinity Church.

Early in 1684 the people of Esopus, in Ulster county, petitioned the Governor for the right to choose their own town officers, but this action was held to be "riot" according to English law, and they were bound over to keep the peace. They were fined, but, on acknowledging that they had been ill-advised, were released. The magistrates of Southold were ordered to show cause before the Governor for having fined a resident of Easthampton “only for bringing home an ox of his on the Sunday." The residence of Bernardus Arensius, the Lutheran minister, having been assessed by the Corporation as that of a private person, the Governor and Council declared in their opinion it should be as free and exempted from taxes as those of the Dutch and French ministers.

On October 13, 1684, new aldermen and common-councilmen were chosen for the six wards of the city, in accordance with the form and method agreed to by the Governor in the previous autumn, and on October 14th he appointed Gabriel Minvielle, whose name he selected from among the seven submitted to him, to be Mayor of the city.

Later in the same month the second meeting of the New-York Assembly was held. Matthias Nicolls was continued as Speaker, but Robert Hammond was chosen to succeed John Spragg as Clerk. Thirty-one laws were passed by the Assembly and sanctioned by the Governor. Among these was an act to confirm previous judgments and to abolish the General Court of Assizes, which was then replaced by the Court of Oyer and Terminer. In accordance with a suggestion from the duke's commissioners, the Revenue Bill was amended. An act was passed for the encouragement of trade and

1 Charlevoix, the French historian of Canada, represents Governor Dongan's strong opposition to the introduction of the Jesuits among the Iroquois.-EDITOR.

navigation within the province, levying a tax of ten per cent. upon all goods imported into New-York from any other colony where such goods were not produced.

The people of Long Island were a source of continual annoyance to the Governor; indeed, he informed them that they would "neither be easy themselves, nor suffer others to be so." Their special propensity seemed to be the smuggling and carrying on of illicit trade with Boston. “The inhabitants of Easthampton having refused to sell their oil and commodities unless Boston money was given for it, or pieces of eight equivalent to them, and several abuses committed to the prejudice of His Majesty's Customs revenue being informed of," Governor Dongan "ordered that a Proclamation be sent prohibiting all vessels to come and trade at any port but that of New-York."

In February, 1685, the Corporation of the City of New-York voted that the Governor be invited to confirm to it all the vacant land in and about the city as far as low-water mark, and all the other franchises which it claimed. In March, the Governor and his Council ordered the Mayor "not to give freedom to any but such as are qualified, and will give security to give 'scott and lott' for three years." This was in accordance with the ancient Dutch practice which held that all traders must keep "fire and light" at home, thus making the hearthstone the only test of citizenship. It is also interesting to note that, in compliance with an order from the Governor, the Corporation on March 2, 1685, "proposed that for the better correspondence between the Colonies of America, a post-office be established, and that the rates for riding post be per mile three pence for every single letter not above one hundred miles; if more, proportionably."

Mention has already been made of the various disputes as to the boundaries of the different colonies. The country between the Hudson and Connecticut Rivers had been granted to the Duke of York in 1674, but this act was disregarded by Massachusetts, who claimed that her territory extended westward beyond the Hudson River. Anticipating a dispute about this matter, Dongan in February, 1685, directed John West to claim Westfield, Northampton, Deerfield, and other towns which had been founded by Massachusetts, but the forfeiture of the charter of the latter colony in June put an end to the dispute and confirmed to the Duke of York all the territorial rights west of the Connecticut River, as claimed by him.

Early in February Charles II. died, and the Duke of York succeeded him as James II. This brought about a peculiar condition of affairs. New-York became a dependency of the crown and no longer a proprietary government. Shortly after the accession of James to the throne, he ordered the records belonging to the province to be sent to the Plantation Office. These included the various acts passed by