MALLERY.] WAMPUM. 229 
In the Jesuit Relations, 1642, p. 53, it is said that among the northern 
Algonquins a present to deliver a prisoner consisted of three strings of 
yampum to break the three bonds by which he was supposed to be 
tied, one around the legs, one around the arms, and the third around 
the middle. 
In the same Relations, 1653, p. 19, is a good example of messages 
attached to separate presents of wampum, ete. This was at a council 
in 1653 at the Huron town, 2 leagues from Quebec: 
The first was given to dry the tears which are usually shed at the news of brave 
warriors massacred in combat, 
The second served as an agreeable drink, as an antidote to whatever bitterness 
might remain in the heart of the French on account of the death of their people. 
The third was to furnish a piece of bark or a covering for the dead, lest the sight 
of them should renew the old strife. 
The fourth was to inter them and to tread well the earth upon their graves, in 
order that nothing should ever come forth from their tombs which could grieve their 
friends and cause the spirit of revenge to arise in their minds. 
The fifth was to serve as a wrapping to pack up the arms which were henceforth 
not to be touched. 
The sixth was to cleanse the river, soiled with so much blood. 
The last, to exhort the Hurous to agree to what Onontio, the great captain of the 
French, should decide upon touching the peace. 
As arule there was no intrinsic significance in a wampum belt, or 
collar, as the French sometimes called it. It was not understood 
except by the memory of those to whom and by whom it was delivered. 
This is well expressed in a dialogue reported by Capt. de Lamothe 
Cadillac (a) in 17038: 
{Council of Hurons at Fort Ponchartrain, June 3, 1703.] 
QUARANTE-SOLS. I come on my way to tell you what [I propose to do at Montreal. 
Here is a collar which has been sent to us by the Iroquois, and which the Ottawas 
have brought to us; we do not know what it signifies. 
M. de LAMoTHE. How have you received this collar without knowing the purpose 
for which it was sent you? 
QUARANTE-SOLS. It has already been long since we received it. I was not there, 
and our old men have forgotten what it said. 
M. de LamMorHe. Your old men are not regarded as children to have such a short 
memory. 
QUARANTE-SOLS. We do not accept this collar; but we are going to take it to 
Sonnontouan [the Seneca town] to find out what it means; because it is a serious 
matter not to respond to a collar; it is the custom among us. The Ottawas can tell 
you what it is, because our people have forgotten it. 
M. de Lamotnn. The Ottawas will reply that having received it you should 
remember it, but since this collar is dumb and has lost its speech I am obliged to be 
silent myself. ; 
In the Diary of the Siege of Detroit (a) it is narrated that after receiv- 
ing a belt of wampum from the commanding officer the Pottawatomi 
chief called it the officer’s ““mouth,” and said that those to whom it 
was sent would believe it when “ they saw his mouth.” 
But wampum designs, besides being mere credentials, and thus like 
the Australian message sticks, and also mnemonic, became, to some 
