Transcriber’s Note:

The corrections in the errata on page 120 have been incorporated into the original.

CIVILIZATION
OF THE
INDIAN NATIVES;
OR,
A Brief View
OF THE FRIENDLY CONDUCT
OF
WILLIAM PENN
TOWARDS THEM
IN THE EARLY SETTLEMENT OF PENNSYLVANIA;
The subsequent care of the Society of Friends in endeavouring to promote
peace and friendship with them by pacific measures;
AND
A concise narrative of the proceedings of the Yearly Meeting of Friends, of
Pennsylvania, New Jersey, and parts adjacent, since the year
1795, in promoting their improvement
AND GRADUAL CIVILIZATION.

BY HALLIDAY JACKSON.

“And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.”—Isaiah lxi. 4.

PHILADELPHIA:
MARCUS T. C. GOULD, No. 6, NORTH EIGHTH STREET.
NEW YORK;
ISAAC T. HOPPER, No. 420, PEARL STREET.
1830

ADVERTISEMENT.

Our readers have, no doubt, perused with satisfaction the numbers which have appeared from time to time in this periodical, respecting the Seneca Indians—their habits, superstitions, &c. The facts which these articles embraced, were rendered the more interesting, by the late difficulties which had been manifested between the United States, and several southern and western tribes, upon the subject of their lands, and the right by which they held them in possession.

Since the conclusion of these interesting numbers, we have been favoured by the writer with a more enlarged and particular narration, respecting the situation of the Indians, in the early settlement of this country—in which a concise view is presented of the proceedings of William Penn, in relation to them at the period of the first settlement of Pennsylvania. A very particular description is also given of the proceedings of the Yearly Meeting of Friends of Pennsylvania, New Jersey, &c. touching the means adopted to increase their happiness, and improve their moral and physical condition. Many speeches, highly characteristic and beautiful, delivered by distinguished chiefs, in council, will be found interspersed through the narrative.

Having concluded, in our last number, the works of William Shewen, we think we cannot better occupy, for a few weeks, the pages heretofore devoted to that work, than by appropriating them to the interesting subject, of which the above is an outline, and which the writer has kindly given us permission to publish. It may then be preserved in the same manner as the works just completed, and will form a small but valuable book for all classes.

PREFACE.

Believing that some account of the measures pursued by the Society of Friends, towards the Indian natives, may prove an auxiliary in the cause of humanity, and probably interest the serious and benevolent mind in behalf of the aborigines of our country, whom we consider as children of one universal parent, who is no respecter of persons, but regards with equal care all nations, whether of a fair complexion or a tawny skin; I am, therefore, induced to believe that every thing relating to their history may prove interesting to posterity, when they shall be told that such a race of men, who may then have passed away, once inhabited this populous country. And having acquired considerable knowledge of some of the Indian tribes, and of the progress some of them have made in the arts of civilized life, I am induced to offer a concise view of the friendly intercourse that has subsisted between the society of Friends and the aborigines of our country, from the time the illustrious William Penn, and some of his cotemporaries first landed on the American shores, and exhibited to the world, the singular spectacle of establishing a new model of government, amidst a mixture of persons of different nations, and different civil and religious opinions, surrounded by savage tribes of Indians, without recourse to any coercive measures—which has since been the wonder and admiration of mankind.

His great treaty, too, with the Indians, was also made without the solemnity of an oath, and has been immortalized as the only treaty, so made, that has never been broken.

In most of the histories, in which we can trace the character of the Indian nations, we find them to abound either with romantic tales, or scenes of cruelty and barbarity, calculated to excite prejudice in the mind of the reader; but in this will be found the conciliating language of peace and mutual friendship, and a disposition on the part of the Indians, to exchange the tomahawk and scalping knife, for the plough and the hoe, and peacefully betake themselves to the innocent employments of the pastoral and agricultural life.

Although the author has spent but a small portion of time in a personal residence among this people, in comparison with many others, yet he can acknowledge, that the short time devoted to that service embraced some of the happiest moments of his early life. For, although deprived of the social comforts of society, and far removed from all the near and tender connexions of his youthful days, yet from a full conviction of the rectitude of the work, and the incalculable good, under the divine blessing, that might finally result to that people, the wilderness was often made as it were an Eden, and the desert as the garden of the Lord. “Joy and gladness was found therein, thanksgiving, and the voice of melody.”

During the author’s residence among the natives, as well as on several visits since that period, he had a fair opportunity of noticing the gradual improvement of the Indians, in some of the arts of civilized life, by which he is enabled to furnish, he trusts, well authenticated accounts of the benefits which have resulted to that people from the benevolent exertions of the society of Friends. And, although these exertions may appear to be limited in their operation towards a reform, yet when we take into view the numerous tribes of Indians within and circumjacent to the United States, there is reason to hope, that the instruction already afforded to several tribes, and the advancement they have made in some of the most useful arts of civilized life, will have a stimulating influence on their more distant brethren.

A BRIEF ACCOUNT OF THE INDIANS, &c.

The benign spirit of the gospel, operating upon the benevolent mind of that eminently distinguished character William Penn, induced him, at the very commencement of the settlement of Pennsylvania, to cultivate, by the exercise of gentleness, kindness, and the love of peace, a good understanding with the natives; and in all his transactions with them, by scrupulously adhering to the law of universal righteousness, which dispenses justice to all, and infringes on the natural rights of none, he pursued the best means of establishing harmony between them and the new settlers, and thereby ensured their confidence and friendship.

In a letter which he sent them by his deputy, previous to his arrival in America, dated Eighth month, 1681, he called their attention to the existence of a supremely good, all-wise Being, and to his law written in the heart, by which men are taught to love, help, and do good, one to another; and briefly informed them respecting his grant from the king, and assured them that he desired to enjoy it with their love and consent, that they might always live together as neighbours and friends. Then, in allusion to some of the other settlements on this continent, which in too many instances having been marked with injustice and oppression, were followed by melancholy and distressing circumstances, he proceeded more at length to unfold to the natives the motives and principles, by which he was actuated towards them, adding: “The people I send are of the same mind, and if in any thing any shall offend you, or your people, you shall have a full and speedy satisfaction for the same, by an equal number of just men on both sides, that by no means you may have just occasion of being offended against them.”

In the year 1682, William Penn first arrived in this country, and began to purchase land of the Indians, exemplifying the sincerity of his previous declarations, by giving them full satisfaction for every grant, accompanied with the best advice for promoting their comfort and happiness.

Thus began that firm and lasting friendship with the natives, which continued during the life of William Penn, and with the religious society of which he was a member, for the space of seventy years; that is, as long as the society retained sufficient influence, effectually to interpose between the natives and the other inhabitants, so as to prevent misunderstandings, or to redress such grievances as occurred. A friendship which to this day remains unobliterated between the society of Friends and the Indians who have knowledge of them, and is a standing proof that the gentle and upright conduct inculcated by the gospel, as exemplified in the practice of William Penn, is a far more effectual means of preserving treaties inviolate, and insuring the permanent enjoyment of reciprocal benefits, than the system of violence, fraud, and oppression too frequently resorted to, on such occasions.

By this memorable treaty between William Penn and the natives, the parties mutually engaged to live together in peace and concord, as brethren of the same universal parent; and according to Indian customs, ratified the same by the usual token of a chain of friendship, which was not to be broken, so long as the sun and moon endure.

William Penn had also many other conferences with the Indians, during his residence in the country, some of which were of a religious nature; and his conduct towards them was in general so engaging, the advice he gave them so evidently for their advantage, and his regard to justice so conspicuous, that he became greatly endeared to them: hence, the name of Onas, by which they distinguished him, (and still do the society of Friends,) has been transmitted from father to son, with much veneration and esteem. That such was the fact, much might be advanced as proof, which, with other circumstances in the subsequent behaviour of this people, demonstrate not only their sense of gratitude, but the extensive influence which justice, tempered by love, may have on the untutored mind. It may, however, be proper to state, that in the early settlement of Pennsylvania, when the country was almost an entire wilderness, and producing little for human sustenance but a scanty supply of natural fruits, and the wild animals of the forest, the new settlers were exposed to much hardship and difficulty in obtaining food—but their sufferings and difficulties in these respects, were much alleviated by the attention and kindness of the natives, in supplying their necessities; not only extending their beneficence to those of the society of Friends, but generally to such as were under the patronage of William Penn—thereby evincing towards them the genuine spirit of hospitality—frequently visiting them in their houses.

In the course of events, the society of Friends becoming mostly excluded from the proprietory agency to which the management of Indian affairs had been chiefly committed, the trade with the Indians became corrupted, and they were frequently imposed on in the sale of their lands. Hence arose jealousies and a spirit of resentment in some of the tribes, situated north-westward of the settled parts of Pennsylvania. Hostilities ensued, and many of the inhabitants suffered, in consequence of a war which continued for several years. But notwithstanding the diminished influence which the society of Friends now possessed in public transactions, and the negotiations of treaties with the Indians, they did not relax their endeavours to improve every opportunity of cultivating a friendly intercourse with them, and promoting a peaceable disposition; for which purpose they formed an association among themselves, denominated the “friendly association for gaining and preserving peace with the Indians by pacific measures.”

To carry these benevolent views into operation, contributions to the amount of several thousand pounds were raised, which (with the governor’s permission) they applied in presents, and otherwise, in such a discreet and well timed manner, as, together with their conciliating demeanour and candour, which the Indians had often experienced, to have a happy effect in disposing them to hearken to terms of peace; which desirable event took place in 1775.

About the year 1791, at which time a contest subsisted between the United States and several of the Indian tribes, a committee of the Yearly Meeting of Friends, held in Philadelphia, appointed for the purpose of representing the society during the recess of the Yearly Meeting, believed it right to address congress on the occasion, thereby showing the expediency of pursuing pacific measures, which had heretofore been found salutary and effectual, in securing peace and friendship with the original owners of the soil for the settlement of existing differences: at the same time, suggesting that if their religious instruction and civilization were rightly promoted, it might essentially contribute to conciliate the minds of the Indians, and restore harmony between the contending parties. Although the representation was well received, the measures recommended were not then adopted, and the calamities of war still continuing to prevail on the western frontiers of the states, the Yearly Meeting held in 1792, appointed a large committee to unite with the former, (commonly called the meeting for Sufferings,) to deliberate on the momentous subject, and, if practicable, to recommend such measures as would be most likely to promote peace and friendship with the Indian tribes, and thereby prevent the further effusion of human blood.

In the spring of 1793, deputies from several Indian nations visited Philadelphia, with a view of forwarding an accommodation with the United States, and government having agreed that a treaty should be held in the Indian country near Detroit, the summer following, these Indian deputies repeatedly urged, in several conferences, that some Friends should attend the negotiations, stating, “that the nations they represented had a special confidence in them as a people, who, from their first settlement in America, had manifested a steady adherence to the maintenance of peace and friendship with the natives.” In accordance with the desire the society had long felt to promote peace, the proposition was acceeded to, and six Friends were deputed to accompany the commissioners appointed by government on this occasion, after having obtained the president’s approbation.

These Friends were present at several interviews with the commissioners, and about thirty Indian chiefs deputed from a grand council composed of a numerous body of Indians, made up of many different nations. They used what endeavours they could to prepare the minds of the Indians for a calm and deliberate consideration of the several subjects in controversy. But the Indians not being satisfied with the conditions held out by the commissioners as the terms of peace, the treaty proved abortive, and Friends were disappointed in having an interview with the Indians in general council. They had, however, reason to believe the Indians were generally made acquainted with their friendly motives and sentiments, and that their ancient attachment to the society was measurably renewed.

Again, in the summer of 1794, Friends were invited by the representatives of the Six Nations to attend a treaty to be held at Canandaigua, in the state of New York, and government approving the same, four Friends were deputed for that service, by whom a suitable address was sent, accompanied by some presents, as “a token (in the language of the address,) for you the descendants of the first inhabitants of this land of America, whom our forefathers found here after they had crossed the great waters.”

About sixteen hundred Indians were assembled on this occasion, and these Friends had an opportunity in their public councils, of endeavouring to impress their minds with a sense of the advantages to be derived from living in peace with one another, and with all men, and with the expediency of living a more sober and quiet life, that they might draw down the divine blessing upon them. These Indians still retained a lively remembrance of the just and friendly treatment their forefathers met with from the first founder of Pennsylvania, continued to distinguish him by the name of Onas, and considered Friends as his descendants, expressing that if we deceived them they should no more place confidence in mankind.

The disputed matters were now brought into a train of amicable adjustment, and a firm peace (it was hoped) was about to be established between these nations and the United States.

During this visit, many of the difficulties and sufferings to which the Indians were subjected, were brought into view, and their situation appeared loudly to claim the sympathy of those who had grown opulent on the former inheritance of these poor declining people. Hence these Friends suggested the propriety of the society of Friends, pursuing some plan of rendering them more essential service than had hitherto been rendered.

Again in 1795, a treaty was held with some of the western tribes of Indians, and, although Friends did not send a deputation to attend it, they nevertheless, forwarded a suitable address, calculated to evince their love of peace, and ardent desire for the restoration of harmony between the Indians and the government of the United States. This letter was accompanied by suitable presents, directed to the care of General Anthony Wayne, who informed Friends that they were gratefully received by the Indians, and also, that there now was the fairest prospect of a lasting peace and friendly intercourse between the citizens of the United States, and the aborigines of America.

Peace accordingly once more took place between the United States and the Indians, after many years of war and devastation; but this cessation of hostilities was purchased, on behalf of the Indians, by the relinquishment of a large tract of their country north-west of the river Ohio, and they were also otherwise left in a poor and destitute situation.

Previous to this period, several of the Indians’ chiefs had, in a pathetic manner, applied to the society of Friends to remember them in their distressed situation, and also to instruct them in the modes of civilized life.

The following speech, from Gay-us-hu-ta, an ancient chief of the Seneca nation, on the borders of Pennsylvania, is worthy of preserving on record:

“Brothers, the sons of my beloved brother Onas—When I was young and strong, our country was full of game, which the great spirit sent for us to live upon. The lands which belonged to us, were extended far beyond where we hunted. I, and the people of my nation, always had plenty to eat, and always something to give to our friends when they entered our cabins, and we rejoiced when they received it from us. Hunting was then not tiresome. It was diversion—it was a pleasure.

“Brothers, when your fathers asked land of my nation, we gave it to them—Gay-us-hu-ta was always among the first to say, “Give land to our brother Onas, for he wants it—and he has always been a friend to Onas and his children.”

“Brothers, your fathers saw Gay-us-hu-ta when he was young, when he had not even thought of old age or of weakness—but you are too far off to see him now—he is grown old, he is very old and feeble, and he wonders at his own shadow, it has become so little. He has no children to take care of him, and the game is driven away by the white people, so that the young men must hunt all day to get game for themselves to eat—they have nothing left for Gay-us-hu-ta. And it is not Gay-us-hu-ta only that is become old and feeble; there yet remains about thirty men of your old friends, who, unable to provide for themselves, or to help one another, are become poor, and are hungry and naked.

“Brothers, Gay-us-hu-ta sends you a belt, which he received long ago from your fathers, and a writing which he received but as yesterday from one of you; by these you will remember him and the old friends of your father’s in this nation. Look on this belt and this writing, and if you remember the old friends of your fathers, consider their former friendship and their present distress, and if the good spirit shall put it into your hearts to comfort them in their old age, do not disregard his counsel. We are men, and therefore need only tell you, that we are old and feeble, and hungry, and naked, and that we have no other friends but you, the children of our beloved brother Onas.”

The following is an extract from a letter addressed by Cornplanter, a chief of the same nation, to Friends in the year 1791.

“Brothers, the Seneca nation see that the great spirit intends they should not continue to live by hunting, and they look round on every side and inquire, who it is that shall teach them what is best for them to do. Your fathers dealt honestly with our fathers, and they have engaged us to remember it: we wish our children to be taught the same principles by which your fathers were guided.

“Brothers, we have too little wisdom among us, and we cannot teach our children what we perceive their situation requires them to know. We wish them to be taught to read and write, and such other things as you teach your children, especially the love of peace.”

Two Friends visited some of the Indians of the Delaware nation near Muskinghum, in the year 1793. The following is a speech of one of their chiefs named Neet-wot-willimon, on the occasion.

“Brothers, we are glad, and rejoice in our hearts to see our brothers, the Quakers, speaking before us—we feel the grace that is in your hearts conveyed to us, and we wish to be of the same religion, but we are poor, and weak, and not capable of judging for ourselves—we hope you will have pity upon us, and instruct us how to gain a more comfortable living—and, also, how we may come to obtain everlasting happiness: when we think of our poor children, our hearts are affected with sorrow—we hope you will send us teachers.”

These circumstances, together with the remembrance of the kindness of the natives to the early settlers in this country, continued to interest the feelings of the society of Friends in their behalf, and from motives of religious obligation, the Yearly Meeting, held in Philadelphia in the Ninth month, 1795, appointed a large committee for the special purpose of promoting the improvement and gradual civilization of the Indian natives, in such a way and manner, as would best tend to meliorate their condition; and to render an account annually to the Yearly Meeting of their progress therein. This committee promoted liberal subscriptions through the society—appointed a clerk and treasurer, and held stated meetings to deliberate on such measures, as, under the divine blessing, might best promote the real welfare of these inhabitants of the wilderness.

In order more fully to learn the disposition of the several tribes of Indians bordering on the state of Pennsylvania, it was an early object with the committee, to address to them a circular letter, informing them of the objects the society had in view for their benefit—and also therein communicating much salutary advice and counsel; which letter was also accompanied by one from Timothy Pickering, then secretary of state, in which he expresses a hearty co-operation with the views and plans of the committee, and the necessity of the Indians’ gradually declining their former modes of procuring sustenance, and betaking themselves to the cultivation of the soil, and raising domestic animals.

In his letter he says—

“Now, Brothers, I have the great pleasure to inform you, that your good friends, the Quakers, have formed a wise plan to show your young men and boys the most useful practices of the white people. They will choose some prudent, good men to instruct them. These good men will do this, only from the love they bear to you, their fellow men, and children of the Great Spirit whom they desire to please, and who will be pleased with the good they do to you.

“The Quakers, and the good men they employ, will ask nothing from you, neither land, nor money, nor skins, nor furs, for all the good they will render to you. They will request only your consent, and the attention of the young men and boys to learn what will be so useful.

“Brothers, if this first attempt succeed, the way will be open in which your young people may learn other useful practices of the white people, so as to enable them to supply all their own wants; and such as choose it, may learn to read and write.

“Having thus explained to you the plan of your friends the Quakers, I conclude, with heartily recommending it to your adoption, as better calculated to procure lasting and essential benefits to your nation, than any plan ever before attempted.

“Wishing it great success, I remain your friend and brother,

“Timothy Pickering.

“Philadelphia, February 15, 1796.”

Timothy Pickering also wrote to the superintendent of the six nations, and to the interpreter for the United States, requesting them to prepare the minds of the Indians for the intended plan formed by the society of Friends, to introduce among them some of the necessary arts of civil life. Those letters were explained to various tribes of Indians, who generally expressed their approbation of the measures proposed.

The Oneidas, however, and those Indians settled on the Oneida reservation, comprehending the Stockbridges—and a part of the Tuscaroras, near the sources of the Mohawk river, in the state of New York, were most solicitous to co-operate with Friends in the intended experiment for a reform in the Indian mode of life.

In the spring of the year 1796, three young men, who offered their services to spend some time in the instruction of the natives, were accompanied by four of the committee into the Oneida country, and provided with implements of husbandry, carpenters’ and smiths’ tools, and other necessary accommodations. The Indians received them with joyful countenances, and gave them a hearty welcome to their villages. Their first council was held with the Stockbridges. These Indians are not of the six nations. They were said to consist of about sixty families, and three hundred individuals; and possessed upwards of twenty-three thousand acres of land, which had been given to them by the Oneida nation. They had a saw-mill, three carts, three pair of good working oxen, and some other things, which they enjoyed in common; but, in general, possessed their improvements and other fruits of their industry as private property; and little appeared to be wanting, but a spirit of industry, frugality, and sobriety, to make their situation comfortable. After giving them such advice as their situation required, Friends held a general council with the Oneidas, about four miles distant from the Stockbridge settlement. Here they fully explained the nature of their embassy, and endeavoured to impress the Indians with the necessity of a change in their manner of life, and the means whereby it might be accomplished, if they became industrious, cultivated their land, and raised cattle, sheep, and other domestic animals—also, that their women should learn to spin, knit, and manufacture their clothing.

The Indians appeared well satisfied with the offer that had been made them, and the prospect of the young men staying among them to assist them. The women, especially, who had great reason to coincide with the views of Friends in this business, appeared to be well satisfied; for in proportion to the rude and uncultivated state of these people, are the hardships of their women increased; they having most of the drudgery to perform; such as hoeing corn, chopping wood, carrying burthens, &c. while their men are sporting with their bows and arrows, and other similar diversions.

It was supposed the Oneidas at this time possessed about two hundred and forty square miles of land. They were, in number, about six hundred and twenty. They had a saw-mill, built by government, and a considerable number of cattle, horses, and some working oxen. With these, and their annuities from the government, they might, with a proper application on their part, have become good livers, abounding in the necessary comforts of life. But such were their excessive indolence, want of economy, and love of strong drink, that instead of improving the means in their power to make themselves comfortable, they were poor and wretched; and many of them, a great part of the year, almost reduced to a state of starvation. The little corn and other produce the women raised with their hoes, were frequently bartered for strong drink. The evil effects of this practice, Friends were particularly concerned to remark, in their councils; and some exertions were said to have been used by their chiefs, to prevent strong liquor from being sold in their villages.

Friends also had a council with the Brotherton Indians, about nine miles from the Stockbridges, composed of fifty-six families, and possessed of about nine thousand nine hundred acres of land. They also had a saw-mill, and a considerable number of cattle and other animals. They also had an interview with a smaller tribe of the Tuscaroras, who lived on the Oneida’s land, and furnished them with some goods, and implements of husbandry, encouraging them to industry, and sober habits, whereby they might partake plentifully of the blessings of the Great Spirit. They had further satisfactory interviews with the Stockbridge Indians, and in addition to the implements of husbandry they had given them, presented them with a set of smiths’ tools. At the close of their communications, an old chief replied to them as follows:—

“Brothers, I am glad to see you, in my heart, and to hear your good words—you use us just like a father—I am old—have lost all my family—and cannot live many days—but all this spring, I think the Great Spirit will send me some comfort in my trouble—but nobody say any thing to me, till now, you are come,—I wish I was young, then I would do what you say—I will go and see your young men at Oneida, every two or three days, and tell our young men how you do.”

The principal chief of the nation, on behalf of the rest, expressed much satisfaction for the kind offers Friends had made them, especially for the smiths’ tools; stating that they had suffered much for the want of them, having had to go many miles, and sometimes lose many days, to get one link of a chain mended.

The committee who accompanied the young men, now having spent near a month in the Indian country, and having obtained a house to accommodate them, and got satisfactory arrangements made between them and the Indians, set out homewards. On their way, about thirty miles westward of Oneida, they called to see a small tribe of the Onondaga Indians. They were about one hundred and thirty-five in number, and possessed about twelve thousand eight hundred acres of good land, but were in a poor and miserable condition, spending their time in idleness, and much given to intemperance; even pawning the blankets they received from government, for liquor, before they got them home. Friends had an interview with them, and endeavoured to impress them with the necessity of a change in their manner of life, and the advantage that would arise from habits of industry and sobriety; letting them know that they were willing to help them a little, but that their main object was to get them to help themselves.

They also visited a small tribe of the Cayuga Indians, about seventy miles westward from Oneida, said to be about sixty in number, in a similar situation to the Onondagas. To these the committee promised to send some implements of husbandry, which were afterwards furnished them.

The three young men now stationed at Oneida, began to set before the natives an example of industry, and to use endeavours to promote in them a like disposition; but they, being unaccustomed to labour, and naturally averse to habits of industry, continued in their former pursuits. Friends then improved a piece of land, without assistance from the natives, hoping some of them would be induced to follow their example. They also repaired and worked a saw-mill, belonging to the Oneidas, and instructed several of the Indians in the knowledge of sawing.

In the fall of this year, one of the young men returned home, and another who offered his services, went forward to that station.

The ensuing winter, Friends opened a school for the instruction of the children, and an Indian, qualified by an education in New England, taught the Stockbridge children, and was allowed a salary by Friends for several years.

In the year 1797, but little improvement was made by the Oneida Indians. Sickness prevailed among them, which Friends did not wholly escape. One of the young men went to distribute some implements of husbandry, &c. among the Onondaga, and Cayuga Indians, and to encourage them to apply themselves to the use of them, earnestly recommending them to sobriety and industry, as the only means of promoting their happiness. For while they remained in habits of idleness and drunkenness, they would be poor and miserable. They were grateful for the presents received, and promised to apply themselves to the use of them; but said, that “drinking rum, and getting drunk they were not able to keep from, because it was running all round them; that they lived on an island, and the white people gave them drams, and then they craved more, so that they thought it was impossible to leave it off, they had been so long accustomed to it; but they were in hopes the young people would learn better.”

In the fore part of this summer, the Oneida Indians, as was their usual custom, (to supply themselves with food, being urged thereto by necessity,) went on an expedition, about twenty miles, to the other side of the Oneida lake, after young pigeons. These they caught in great abundance, and after salting them in bark troughs, brought them home to their villages.

In the Ninth month, this year, another of the young men returned from the Oneida settlement, by whom the principal chiefs of that nation addressed a letter to the committee, expressive of their gratitude for the favours received, and their satisfaction with the conduct of the young man who had resided among them.

The Sachems of the Stockbridge nation also sent a letter, from which the following is extracted:

“Brothers and friends, attend. We the Sachems and counsellors of the Mohikonick or Stockbridge nation, send our voice to you. We feel rejoiced that the great, good Spirit, has put such light and love in your hearts, and influenced your minds to such a degree, as to have compassionate feelings towards us, the natives of this island. We ever have felt the gladness on our hearts, to find and see with our own eyes, that you have not only spoke good words from your lips, but have been doers of the good work—you have extended your charity towards us in this wilderness. You have taken the pains to come up, year ago last summer—you have sat with us in council, you have given us many good councils—you have raised our heads which were hung down—you have directed our eyes to see the good path of life—you have put tools on our hands—you have hung a good kettle by the side of our fire-place, whereby our food may be cooked without any trouble—you have even put a good staff into the hands of our children—that they may be enabled to learn the path that leads to good life, and indeed you have done much good for us. By these means we have been enabled to avoid many difficulties—our young men are greatly encouraged, and our old men comforted.

“Brothers, we hope that in a future day, you will rejoice, that what you have done for us was not in vain. The kindness which you have done to us is by this time sounded in the ears of our allies, the different nations towards the setting sun; for it was the custom of our forefathers, when any thing was done for them by the white people—all their friends and allies must know of it.”

Signed by six Chiefs.

Dated New Stockbridge, 9th mo. 1797.

A desire was expressed by the Indians, that some of their daughters might be brought into the neighbourhood of Philadelphia to receive instruction. Accordingly six girls, aged from nine to eighteen years were received, and placed in the families of Friends in Chester county, to be instructed in school-learning, and the usual branches of housewifery and domestic economy, where some of them remained several years.

In the spring of the year 1798, (in order to induce the Indians to labour,) a proposition was made to hire some of them to assist in improving the land allotted for a farm; but they were so irregular in working, that the plan was abandoned. Some days nearly thirty would come to work, and on other days, scarcely one was to be had. They therefore engaged a number of lads and young men whom they boarded, and allowed a reasonable compensation for their services.

At this time some improvement had taken place. Many of the Indian men would assist their wives in working their little lots of land; but they experienced some difficulty from the want of a blacksmith, to make and repair their tools. A Friend, however, well qualified to instruct them in this business, offered his services, who, with his wife, and another female, desirous of spending some time in the instruction of the Indian women, proceeded to that settlement, and were usefully engaged in the benevolent object of improving the condition of the natives.

In the Seventh month, this year, this settlement was visited by two of the committee, who assisted the Friends there, in making some arrangements with the Indians relative to the smith’s business, and otherwise imparting suitable encouragement to them in regard to the cultivation of their land.

About this time, and for some time previous, (probably instigated by the evil insinuations of some designing white men,) some of the Indians had manifested suspicions of the sincerity of Friends’ views. They knew that the improvement made on their land, and the various tools and implements of husbandry furnished them by Friends, must have cost a great deal of money, and they had not been witnesses of any instance, where white people had come forward in such a manner to assist Indians, but, sooner or later an interested motive discovered itself—therefore, some had fear that it was intended to make a permanent establishment, and lay claim to a part of their land. And indeed when we advert to the many impositions practised upon this much injured people, by those who have gone among them, under the character of missionaries, and religious instructors, we cannot much marvel that this should be the case.

Friends, however, expostulated with them on various subjects, relative to their improvement, and reminded them of their ungrateful surmises and whisperings in this respect—and told them, that they had never asked any of their land—they never should—nor would they take it, if offered to them—and that they had no other inducement for staying among them, spending their time and their money, but their own good.

In their reply to Friends, the Indians, by way of apology, mention—“There are some had people, who have spoke against you, that you had a design to take away our land; and sometimes when our minds were not right, we believed such talk—and this made us feel very ugly—but now we are convinced, and sorry we believed such things. We are satisfied that you are a true people, and we will continue to be of that mind.”

This visit seemed (to use the Indian term,) to brighten the chain of friendship; and the prospect of improvement assumed a more encouraging appearance. A comfortable dwelling house and barn were built this year, and the Indian lads and young men were usefully employed in cultivating the farm. A large quantity of grain, hay, and vegetables were raised—affording ample proof to the natives, of the beneficial effects of cultivating the soil.

Several of them, also, acquired considerable knowledge of the blacksmith’s business, and many of their young women and girls received instruction in spinning, knitting, sewing, and other domestic affairs, and some progress was made in their school learning.

In the spring of 1799, a more encouraging prospect of success, in improving the condition of the Indians, was apparent. Several of the Indian men improved lots of land for their own benefit, which they sowed with wheat, and other grain. The smith’s business continued to be attended to by them, and Friends, with the aid of the Indians, continued to work their farms; nor were their exertions, either this or any former year, confined to their immediate residence; but as opportunities for usefulness presented, they extended their labours to the various parts of the Indian settlements, and afforded assistance in as many ways, as the necessities of the natives required.

As the Indians at this place had now obtained sufficient instruction to enable them, by proper application, to procure a comfortable living, it was concluded by Friends, that the time was drawing near, when it might be right to withdraw from them, and to convince the Indians of their disinterested motives, by leaving all their improvements, tools, and implements of husbandry for their own use and benefit; and with a view of making this arrangement, four of the committee visited the settlement in the Ninth month this year. After viewing the progress made by the Indians in the agricultural art, and also finding that two of them had acquired the knowledge of the blacksmith’s business, so fully as to be likely to answer all the work the natives might stand in need of, and others having applied themselves to the use of carpenter’s tools, so as to be capable of building good houses, barns, and making ploughs, harrows, and many other implements of husbandry, it appeared that very little was wanting but application on their part, to put themselves in a way of living comfortably, and of procuring or raising in a plentiful degree, most of the necessaries of life.

Friends now had a free and open conference with the Indians, on the subject of relinquishing that settlement, and told them, as they had at the first, that they came not among them to make them presents that would soon slide away, but to teach them some of the useful practices of the white people; that they had now set before them a clear example, and showed them what a great deal of produce for the support of life, might be raised from a small piece of land; and expressed a hope they would take their advice, and follow the example they had set before them, informing them that there were a great many more of their Indian brethren that stood in need of assistance and instruction—and hoped they would be satisfied with what was already done for them.

To the communications of Friends on this occasion, an ancient chief, Skenandoah, made the following reply, on behalf of the nation:—

“Brother Onas attend. We know you told us you came not amongst us to make us presents that would soon wear away, but to stay some time—to instruct us how to gain a comfortable living, by tilling the ground, as the white people do. Now you have staid the time you proposed, and have fulfilled all your engagements to our nation, and we shall follow the good example you have set before us, which we know would be of lasting benefit to us; and we thankfully acknowledge your kindness, having never heard of any people who have done so much for Indians, without any view of advantage to themselves—which is a convincing proof to us that you are our real friends. And we are glad the good spirit has put it into your minds to assist others of our Indian brethren, in learning the same good way of living, for which we also thank you, as well as for the good advice you gave us about strong drink; and we will try all we can to persuade our young men to do better.

“And now Brothers, if we have done any thing that displeases you, we wish you would tell us, that our friendship may remain bright; for now we know you are a true people, and we will keep this writing and tell our young men and children every year, that they may always remember your friendship.”

Near the close of the year, the Friends at Oneida having made the necessary arrangements about the distribution of the property, which consisted of between two and three hundred bushels of grain, a quantity of hay, a cow, a number of hogs, a cart, ploughs, harrows, carpenter’s and smith’s tools, household and kitchen furniture, all for the benefit of the Indians, they had a parting conference with them, when they presented them with the following address in writing.

“Brothers of the Oneida nation. We are now about to leave you, and return to our respective homes. We desire to speak to you in a few words. You know it is more than three years since your friends, the people called Quakers, have been endeavouring to assist and instruct you how to gain a comfortable living, by cultivating your land, and some of us who are here, have left our near connexions and friends in order to be useful to your nation.

“Now, Brothers, we have set before you a clear example, how to till your land, so as to raise plenty of wheat, and other good things for your support. We wish you, therefore, to improve the opportunity, by which means you may come to live happy and plentifully by the fruits of your own industry and care. We have often told you that we want nothing from you for all our trouble and expense, but the improvement of your nation.

“Brothers, you have now the advantage of having most of your smith work done by your own people, which is not the case with any of your brethren to the westward. If you do not improve the advantages you have, you must blame yourselves for your poverty and distress. We entreat you, therefore, to be wise for your own interest, and leave off the practice of drinking strong drink, (for you know it has been the cause of most of your difficulties,) and try to pursue a sober, industrious course of life. Then we believe the good spirit will bless you with lasting benefits; and as we have endeavoured to live in peace among you, we wish you to live in peace one with another, that your good example may be a blessing to your children—always remembering, that your welfare and happiness as well as the improvement of your children will depend much on your sobriety and industry.

“Brothers, we now leave you, hoping your good understanding will incline you to pursue the way we have endeavoured to point out to you. We now bid you farewell.”

The Indians, both of the Oneida and Stockbridge tribes, made replies of considerable length to our friends on this parting opportunity, in which they expressed their sense of gratitude for the many services Friends had rendered them; and, among other things, stated, that “they would endeavour to pursue the path Friends had pointed out to them,” and further added:—

“Brothers, it is now a long time since the white people have lived on this island. They have frequently told us they loved us—but none of them have ever tried to instruct us in cultivating our land before. We now see, brothers, that your society has manifested more regard for the welfare of the Indians, than any other people, for which we thank you. We also thank the Great Spirit that he has put it into your hearts to love and regard Indians.”

These Friends arrived in Philadelphia in the First month, 1801.—It was hoped that the labour bestowed upon those Indians would eventually prove a blessing to them, and that the spirit of industry that had been discovered in individuals, would gradually progress from family to family, and have a powerful and beneficial influence on many of the adjacent tribes-and, in time, also, on those more remote.

In the autumn of this year, the Stockbridge girls, who had been placed among Friends in the fall of 1797, were returned to their parents. They had acquired a considerable knowledge of school learning, and of spinning, knitting, sewing, and the different branches of housewifery.

To show a specimen of their improvement in school learning, I will here give a copy of a letter written by one of them, the following spring after their arrival among Friends, in which time she had acquired so much of the English language, as to enable her to convey her ideas by writing:

New Garden, Third mo. 10th, 1798.

“My dear mother: I will try to let thee know how I do so far from thee—I have been well ever since I left thee. I would be glad to see thee mother—I want to see thee, and brothers and sisters, and all Stockbridge friends—I want to see father—I like to live in this country pretty well—and dear friends clever—me live in clever house, very good man, make clocks—make porringers and spoons—me like to see him—I can knit stockings and spin—I have made sampler—I know how to mark my clothes, then I know my own—three girls make bonnets and do all work—I work a little, play a little—go to meeting a little—sometimes walk—sometimes ride on horseback, when roads are muddy—the girls’ mother very good old woman—I love her—she learns me to work.

Mary Peters.

My dear Brother—Me live well at very good house. I love thee, and sisters, and mother—I want see you all—Friends say, may be we all go back to Stockbridge before next winter—I think I have told thee all I can now, so bid thee farewell.

Mary Peters.

N. B. This letter my own hand writing, so you may see I learn write.”

The following is an extract of a letter written by one of the Indian girls after her return home, dated the Ninth month, 1803, to one of the women Friends who had engaged in the instruction of the natives at Oneida.

“I have spun some flax and wool since I come home, and made some cheese to show our Indians how to make cheese—they be very much pleased to know how to make cheese—some said they never thought Indians could make cheese so well. They began to try to keep cows ever since to make cheese and butter. Some of them began to sow some flax, and good many of our Indians got sheep—meat good to eat, and wool good for cloth. I hope we will do better every year. Good many have left off drinking, and some of them drink very hard yet. I have been to see Oneidas not long ago—they improve very much since thee come away—good many have new frame houses and frame barns—they improve very much ever since they left off drinking. I believe three hundred of men and women left off drinking this sometime past—I hope they will keep their words good.”

By some information received afterwards, it appears some of these young women married soon after their return and settled themselves to industry, lived well, and some Friends calling to see them, were kindly received and hospitably entertained by them.

After the committee of the Yearly Meeting of Pennsylvania withdrew their attention from the Oneidas, and those Indians in the vicinity, they came more particularly under the notice of Friends of the Yearly Meeting of New York, who had formed similar plans for the improvement and civilization of the Indian natives.

Friendly intercourse between the Society of Friends, and various nations of Indians.

It seems necessary, in this place, to go back a little in the order of time, and give some account of the interviews with the chiefs and others, of various nations of Indians, who at different times visited Philadelphia.

As the minds of Friends were attentively opened to the great object of the concern, in promoting the well-being and gradual improvement of the Indian natives, every opportunity was embraced of cultivating a friendly intercourse with them, and of giving such counsel and encouragement as seemed to be adapted to their situation, accompanied with some such aid in implements of husbandry and other things, as their necessities demanded.

In the Ninth month, 1796, Benjamin Hawkins superintendent of the Creek nation, settled in the interior of Georgia, was introduced to the committee on Indian affairs. He brought with him four lads of that nation to be educated; two of whom were placed with Friends, where they remained several years, and were instructed in school learning. He also suggested the propriety of furnishing those Indians with some mechanical tools, which were procured and forwarded to them, accompanied by a suitable address, from which the following is extracted:

“Brothers, we feel it in our hearts to tell you that the great and good spirit, made all people with a design that they should live in peace and good will, and that it is for this end he hath placed his law in the hearts of all men, which, if carefully attended to, would keep them in love and friendship—and teach them to avoid every thing that would lead them to hurt and destroy one another.

“Brothers, are you not sensible that when you are quarrelsome, or have done any bad action, that you are made sorrowful and uneasy, and that on the contrary when you are serious, and do good actions, your minds feel easy, pleasant, and comfortable? This is from the good spirit, who is all love, and who hath placed his law in our hearts, to give us peace and comfort when we do well, and make us sad and uneasy when we do evil.

“Brothers, we are glad in believing that the good spirit has influenced the hearts of our great men to do the Indians good; and we earnestly desire, that you may be so wise as to follow their good advice in trying to improve your fertile land by farming, and raising cattle, sheep, and hogs; so that you may have food and clothing for yourselves, your wives, and your children.”

About the beginning of the year 1797, Friends had satisfactory interviews with deputies from various nations, among whom were some of the Creek, Cherokee, Chickasaw, and Choctaw Indians, inhabiting the northern and western parts of Georgia; and the Shawanees, Chippewas, and Pottawattamies, living on the waters of the Wabash river, and bordering on lakes Michigan and Superior.

To these Indians suitable presents were made to a considerable amount. In divers conferences had with them, Friends informed them of the nature and effect of their peaceable principles, and testimony against wars and fightings—their care of the society in first settling Pennsylvania, under the patronage of William Penn, whom the Indians called brother Onas, not to settle on lands that were not fairly purchased and paid for to the satisfaction of the natives, with whom friendship, harmony, and mutual kind offices long subsisted. They also informed them of their continued desire to maintain this amity, by exerting their best endeavours and influence for the healing of differences between white people and Indians. They endeavoured to explain to their understandings how much the attainment of this happy end depends upon cherishing, in ourselves, the benevolent disposition inseparable from the true spirit and practice of real Christianity. They also recommended them to instruct their youth in modes of living more conformable thereto, than had heretofore been customary with them, and especially warned them against the pernicious effects of using spirituous liquors.

A number of the chiefs expressed great satisfaction with these interviews. Some of them said they remembered to have heard of such a people as the Quakers; but the account remained with them an uncertainty, until now they had witnessed its reality; that the sentiments and advice communicated, was such as they had never heard before; that it had sunk deep into their hearts, and that they wished it conveyed to their people more extensively by personal visits from some of the Quakers. One of them remarked particularly on the counsel imparted not to revenge injuries, and gave repeated assurances, “that although he had heard of two of his people being killed, he was determined not to retaliate, but to adhere to peace.”

An ancient chief of the Creek nation, among many other things said, “Brothers, I am an old man, yet I have travelled much this year to promote peace. I went many hundred miles to the treaty on the frontiers of Georgia, held by the commissioners of the United States, and of the State of Georgia, with my nation, where several matters were adjusted to my satisfaction. I then returned home, but in a short time, came by invitation to this city, to make the chain of friendship still brighter. On my way, and since coming here, I have met with nothing unpleasant; nor do I regret all the toil and fatigue of a long journey to establish a firm peace. I believe the Great Spirit above made both white and red men; but I suppose it is because we are red men, that the white men impose upon us, and try to get our land, which we do not want to part with.

“Brothers, I am glad to find there are a people who love peace, and give such good advice to red men. I was a stranger to you, till since my coming here. You kindly took notice of me. A few days ago one of your women delivered a talk which I have hid deep in my heart. I never heard such an one before. I want to tell it to my nation, after I get home—and for fear I should forget some of it, I should like to have it in print that it might be fully explained to them.”

In the First month, 1798, the Little Turtle, a chief of the Miami nation, and some other western Indians, were introduced to the committee by a letter from General James Wilkinson, then commander-in-chief of the army of the United States, to his brother-in-law, Owen Biddle, of Philadelphia. In this letter, he wrote as follows, “When we contemplate the fortunes of the aborigines of our country, the bosom of philanthropy must heave with sorrow. What would not that man, or that community merit, who reclaims the untutored Indian—opens his mind to sources of happiness unknown, and makes him useful to society—since it would be in effect to save a whole race from extinction? For, surely, if these people are not brought to depend for sustenance on their fields instead of their forests, it will be found impossible to reclaim their present habits; and the seeds of their extinction already sown, must be matured.

“The bearer of this letter, the Little Turtle, is forcibly impressed with these truths, and is anxious to co-operate in a fair experiment on his tribe. It is with this view that I introduce him particularly to you, in hopes you may think proper to recommend him to the patronage of the benevolent society of which you are a member.”

Friends had satisfactory interviews with these Indians, and suitable presents were given to them. The Little Turtle expressed a strong desire for the improvement of his people, and hoped Friends would use their endeavours to promote the work of civilization among them.

The committee embraced this opportunity of addressing a general letter to the Miami Indians, and other nations united with them, in which they reminded them of the ancient friendship that subsisted between their forefathers and Friends, in the early settlement of this country—that the chain of friendship had been kept bright for more than one hundred years, by mutual acts of kindness to each other, and that while Friends had the chief direction of public affairs in Pennsylvania, there was no war between the white people and Indians in that state: but since those times of brotherly kindness, some men had given way to the power of the bad spirit in their hearts, so as to become desperately wicked, coveting their neighbours’ goods, and even thirsting for blood. This had caused wars and fightings, and produced much misery in the world—and that the society of Friends were concerned to persuade their rulers to do justly, and maintain peace with the Indians, and with all men—and were also very desirous that the Great overruling Spirit of love, might so influence and direct the councils of the Indian nations, and so dispose their hearts to peace, that the sound of war might no more be heard in their land.

They were, also, in this address, especially warned against the pernicious effects of spirituous liquors, which concern may be understood to have been particularly attended to in most of their communications to the Indians.

In the summer of this year, Friends received a letter from the Little Turtle, giving them an account of the safe arrival of the articles sent to his nation. They also received one from the Creek nation, giving an account of the reception of the implements of husbandry forwarded to them, for which they expressed a sense of gratitude for the great benefit to that nation.

In the Twelfth month, this year, Friends had a satisfactory interview in Philadelphia, with two chiefs of the Ottawa nation, two chiefs of the Pottawattamies, and the principal chief of the Chippewa nation, who were accompanied by Jonathan Sheffelin, agent and Indian interpreter, being then on an embassy to the president of the United States.

At the conclusion of a speech made by Kekis, (the Sun) the principal chief of the Pottawattamies, on behalf of the three nations, he presented six strings of white wampum as a token of brotherly regard for the society of Friends.

Among other things, in his speech, he says—

“Brothers, we are an ignorant people, and don’t know what is right as well as you do. We have often been persuaded by the white people to join in their wars against one another. A great while ago, the French set us against the English. They should have taught us better things. I hope, however, our hearts will become as white as the wampum in my hand. The Great Spirit above has made us, as well as you; though we are not of one colour. He has put it into our hearts to live in peace with the white people. I believe it is his will that we should meet together in the centre of this great island. I am sensible your hearts are good towards your brothers the red people.

“Brothers, when you came to see us at Detroit,[1] we wanted to see you; but other people would not suffer us to take you by the hand. If they had been of our minds, you would have had us round you then, as you are now round us. Colonel M’K.[2] prevented us. We return you thanks for the good you came for. Our wives and children shed tears because they could not come to you. When they said we will go, he said, you will be disappointed, they will not give you so much as a needle full of thread. We believed it—our dependence was on them.

“Brothers, we hope you will continue your friendship to us, and help us to keep our lands. I speak from my heart. We know you are not capable of giving bad advice. The Great Spirit hears what we say, and it will be known among our people, so long as red men shall remain upon this island.

“Brothers, these six strings of wampum, in the sight of the Great Spirit, are to sweep all the bad things away from between us.

“If the white people should want to spill our blood again, we hope you will use your endeavours to preserve peace.”

These Indians also presented a large belt of ten strings of white wampum from the Delaware nation, with a speech of considerable length in writing, from which we extract the following.

After acknowledging the kindness of Friends, and the good advice communicated in the speech which they had received by the hands of the Miami chief, the Little Turtle, they say—

“Brothers, you strongly recommend peace—we are much inclined to peace. The war axe is long since buried deep in the bottom of the great lake—so very deep, that we hope the evil Spirit will never be able to take it up again. There we hope it will ever remain, and never be thought of by any of us. We hope that the master of life, who disposes of all things according to his will and pleasure, may also so dispose the hearts and minds of his white brethren, as they used to be at that time when our forefathers first met on this great island, and smoked the pipe of peace with your grandfather Onas, (Penn) on the very same spot where your great village (Philadelphia) now stands.

“Brothers, at that time the hearts and minds of men were white and good. The evil spirit who works in the inside of the bodies of men, had then no power over them. Our villages were peaceful, and our paths, at that time, were covered with flowers, and we knew nothing of war. But soon after, the bad spirit fixed himself deep in the hearts and minds of our white brethren. They made war against each other, and soon taught us to be as wicked as themselves, and, like themselves, cruel and unjust. It was them who took the pipe of peace out of our hands, and it was them who put the destructive war axe into our hands, to strike against their white brethren and their helpless women and children. They only are the cause of all our misfortunes—the destruction of our villages, the death of our young warriors and helpless women and children—the loss of our lands and our happiness.

“Brothers, we are told by you, in your speech to us, that you wish to know our situation, and in what manner you could be of service to us—we are poor and pitiful indeed—destructive war has caused many of our families to be scattered abroad in the wilderness, insomuch, that we can scarcely find their places of residence. Our once peaceful villages exist no more. Our paths, which once were covered with flowers, are now full of thorns, and stained with the blood of our young warriors and our helpless women and children. We have almost considered ourselves as last men, and thrown our bodies away, but by the advice of our brother, Jonathan Shefflin, and the assistance of the Great Spirit, we will now assemble ourselves together, and form an extensive village on the plains of the White river. Speeches are this day sent to our brethren for that purpose, and we hope that by the next summer, we shall all be assembled at that place, when we will point out the means of your assisting us.

“Brothers, may the great regulator of all things, he who knows the hearts and minds of all men, so dispose the hearts and minds of our Quaker brethren, that they may never be induced to withdraw their friendship and counsel from men who by their ignorance, are easily led astray by the songs of the bad birds—men who are real objects of pity, and who require the protection of their white brethren more at this time than ever.”

Signed by Buckingeheles, and six other Chiefs of the Delaware nation.

These Indian chiefs, before alluded to, were presented with suitable presents previous to their leaving Philadelphia, as a token of brotherly regard entertained for the natives of the land,—and some time after the committee wrote to the Delaware nation, strongly recommending them to betake themselves to the cultivation of the earth to procure sustenance, and in allusion to the time of their first intercourse with Friends in the early settlement of the country, they say:

“Brothers, at that time the white inhabitants were few and inclined to peace; since then, they have increased to a great number, amongst whom we and our brethren are but as a handful. Yet the good Spirit who taught our forefathers to cultivate peace with the Indians and all men, still teaches us the same; therefore, we can take no part in the war with any people, and our influence in the great councils of our nation is very small—but we use our endeavours to persuade men to live in peace, and have brotherly love towards each other.”

In the First month, 1802, the Little Turtle and several other chiefs of the Miami and Pottawattamie nations, again visited Philadelphia, when Friends had satisfactory conferences with them, in which the Little Turtle renewed in a pathetic manner his request for some assistance to be given his nation, to accelerate their improvement in civilization. Suitable advice was given them on this subject, accompanied with some presents: but these nations lived more within the vicinity of Friends of Baltimore Yearly Meeting, who had formed similar plans to improve the condition of the Indian natives; it was therefore concluded by their committee, to extend aid to some of the nations north-west of the river Ohio—of which some account may be given hereafter.

Early in the spring of 1802, a number of the Indians of the Delaware and Shawaneese nations came to Philadelphia, and in their conferences with Friends, renewed their requests for assistance in procuring some necessary articles, and particularly that they might be furnished with a schoolmaster in their towns to instruct their children.

These people, being the immediate descendants from those tribes who were very friendly and kind to our ancestors in the early settlement of Pennsylvania, seemed to have a special claim upon Friends. Accordingly, they were furnished with a considerable amount in money, and goods adapted to their wants. Suitable advice was given them, encouraging them to cultivate their land, and raise cattle, hogs, and other useful animals. They lived at so remote a distance, that Friends had no expectation of any one of their people going among them in the capacity of schoolmaster.

In the conclusion of their reply to Friends, they say:

“May the great good Spirit above protect you for the favours you have shown us. The present you have made us will put us in grateful remembrance of you for ever.”

Thus we see, in this short account of the correspondence with the Indians, of various and distant nations to the westward, (of which much more might have been said,) not only their strong attachment to the society of Friends, but their determination to live in peace with the people of the United States. We also may discover their destitute and miserable situation, in consequence of the ravages of war, and the wide field of labour that opens for the benevolent and philanthropic mind to extend the empire of civilization and knowledge, to these untutored sons of the forest. It was a pleasing reflection, at that time, that the benign influence of the prince of peace had so softened the hearts of men, that measures were contemplated by the rulers of our land to extend the blessings of civilization to these aborigines of our country; to reclaim them from their savage habits and induce them to adopt the innocent employments of the pastoral and agricultural life. But alas! the subsequent policy of the general government, combined with the interested motives of individual states, too sorrowfully demonstrate that their fate is inevitably fixed—the decree has gone forth—they must recede before the giant march of white population; and however strong their attachment to their native soil, and reluctant to abandon the homes of their fathers, be compelled to retreat further and further into the dreary abodes of an unknown wilderness, and to seek an asylum among more savage and barbarous tribes, towards the setting sun.

We cannot but express an ardent desire, that the great controller of human affairs may yet so dispose the hearts of the rulers of our country to feelings of humanity, towards the miserable remnants of the Indian tribes, yet within the state governments—that they may preserve inviolate the faith of the United States, solemnly pledged at the formation of the federal constitution, to protect them in their unalienable rights and privileges, as the aboriginal owners of the soil; for it is an incontrovertible truth, “that national evils will produce national calamities.”

I shall now resume the narrative of the proceedings of Friends in improving the condition of the Indians which has been progressing under the direction of the committee of the Yearly Meeting, for more than thirty years, among the Seneca nation.

First settlement of Friends among the Seneca nation of Indians.

The noted chief Cornplanter, having, as we have already stated, opened the way for the introduction of the agricultural arts among his tribe, in the spring of the year 1798, three young men, who offered themselves to go and instruct them, accompanied by two of the committee, proceeded to his settlement. After a long journey, and much of the way through (then) a wilderness country, they arrived at Cornplanter’s village, on the Alleghany river, the seventeenth of the Fifth month. The chief having previous knowledge of their coming, expressed his thankfulness to the Great Spirit for their preservation on the way and safe arrival among them. They were kindly invited into his house, and inquired of whether they could eat Indian’s provisions, and being answered in the affirmative, they were hospitably entertained with the best he could offer them; but made a very temperate meal.

This village, (which was called in their language) Jenuchshadago, (which means burnt house,) stood on the bank of the Alleghany river, about four miles south of the northern boundary of Pennsylvania. The land had a rich bottom, and appeared favourable for cultivation. The village contained about thirty or forty houses and bark cabins, scattered along the margin of the river, without any regard to a regular arrangement. The venerable chief appeared to live in patriarchal style; his house was not distinguished from any of the rest by any tokens of magnificence, except by being somewhat larger—near it stood a wooden image of a man, round which at stated times they performed their religious ceremonies and sacrifices.

The image was about seven feet in height, elevated on a pedestal, of the same block, and being painted a variety of colours, it altogether exhibited a wild appearance.

The Indians had, perhaps, from two to three hundred acres of land, inclosed with a sort of fence round the town, in which inclosure many of their women were industriously engaged in clearing off the rubbish and planting small patches of corn and beans, while the men were standing in companies sporting themselves with their bows and arrows and other trifling amusements, but none of them were seen assisting their women in the labours of the field.

The Indians appeared to live poor and dirty, and it was said to be a time of scarcity among them, and the greater part of them under Cornplanter’s superintendence, estimated at about four hundred, had deserted their old settlements up the river, and come to live with their chief in this place.

As it was necessary for Friends to have a general council with the Indians, in order to explain their views and the object of their coming among them, the day after their arrival, they assembled in council at the chief’s house, about forty of their principal men, with many others. Cornplanter opened the council by a short speech, expressing his thankfulness for the safe arrival of Friends, and the joy he felt when he saw them come out of the bushes the day before, to see their Indian brothers, who were poor and living in bad houses, covered with bark; and they were not able to build them better.

Friends now made them fully acquainted with the nature of their mission, that it was in order to improve the condition of the Indian natives, and to teach them the ways of good and honest white people, that they, with their wives and children, might be enabled to live more comfortably, and be relieved from the distresses and difficulties to which they had been subjected by their old habits and modes of living—that these young men had concluded to leave their friends and comfortable dwellings, and remain for a time in the Indian country, in order to instruct them in the cultivation of their land, in the raising and managing of cattle, and also to example them in a life of sobriety and industry. They were also informed, that Friends had a variety of farming utensils, carpenters’ tools, &c. coming up the river, in a boat, which were intended for their benefit, in a hope, that the Indians, with Friends’ instruction, would diligently apply themselves to the use of them, that by so doing they might come to reap the plentiful fruits of industry; and that this was the sole object Friends had in view, having no desire for their lands, their skins, their furs, or any other part of their substance.

To these propositions the Indians seemed to express a general assent; but took the subjects under serious consideration, until next day, when near evening they admitted Friends again to the council house, when Cornplanter on behalf of the natives made a reply, from which we extract the following.

“Brothers, the Quakers, listen now to what I am going to say to you. You know, brothers, the red people are poor; they are not like the white people. The Great Spirit has made them of another language, so that it is very hard for us to understand one another plainly, as we have no good interpreter.

“Brothers, we suppose the reason you came here was to help the poor Indians in some way or other, and you wish the chiefs to tell their warriors not to go on so bad as they have done heretofore, and you also wish us to take up work like the white people, and cultivate our land. Now brothers, some of our sober men will take up work and do as you say, and if they do well, then will your young men stay longer amongst us, but some others will not mind what you say.

“Brothers, we cannot say a word against you. It is the best way to call Quakers brothers. You never wished our lands, therefore we are determined to learn your ways, and these young men may stay here two years, and then if they like it and we like it, your young men may stay longer.”

In reply they were informed, that the young men would want some house to live in, and a piece of land to work, in order to set the Indians an example and raise something for themselves to live upon; but that the land should still be the Indians’, and all the improvements they put upon it should be theirs, when Friends left it. They were also informed that the tools and implements of husbandry which were intended for their use, would be under the care of the young men, to lend to such Indians as wanted to use them, rather than to distribute them among them as presents; offering this reason, “that if they were given to them some of them might barter them away for whiskey,” as divers instances of intoxication had been noticed among them.

On the twenty-first of the Fifth month, Friends, with Cornplanter in company, and several other Indians, passed up the river about nine miles in canoes, in order to look out for a settlement. They came to an ancient village called Genesinguhta, which was nearly deserted by the Indians—only three or four families remaining. The bottoms along the river side appeared fertile, though much grown over with bushes, and covered with abundance of fallen timber. Yet it was considered the most eligible place for Friends to settle, in order to be of benefit to the Indians, as it was on the land belonging to the nation, and where they intended to have a reservation located of forty-two square miles.

This conclusion being proposed to Cornplanter, and he queried with, “whether he was willing Friends should start their fence at the river side,” and enclose a piece of land they pointed out to him—to which he replied, “I told you, brothers, the land was all before you, to choose where you please; but he thought that was the best place for Friends to settle, and this man, said he, (in whose house they then were) is very glad you are going to settle so near him—he is very sober man, he is like you, he drinks no whiskey.” He was then inquired of whether Friends might have liberty to cut timber in the woods for the use of the farm, to which he replied, “I wish you would cut all the trees down, and I will give you another liberty, if you see a deer you may shoot him, and you may catch fish in the river.”

The place being finally agreed upon, several old Indian cabins were included in it, and one occupied by a family, which was well situated to accommodate Friends; the owners of it were amply compensated. The family immediately moved out their goods and chattels, which (though apparently some of their best livers,) consisted chiefly in homony blocks and pounders, a brass, kettle or two, some wooden bowls, and ladles, a leathern sack of bear’s oil, a basket of corn, some blankets, and a few deer skins.

On the twenty-third of the month, Friends settled in their new habitation and made some preparations for a garden. The women of Cornplanter’s village, to show their hearty and good will in the undertaking, had previously made a collection of some seed—corn, potatoes, beans, squashes, and a variety of other garden seeds which they presented as a present to Friends, observing “that it was very hard to come so far and have nothing to begin with.”

Previous to the two Friends of the committee leaving this station, another council was had with the Indians, in which they were strongly recommended to industry, and reminded of the unreasonableness of their present practice of letting their women work all day in the fields and woods, either in cultivating with the hoe, all that was raised for their sustenance, or in cutting firewood and bringing it home on their backs from a considerable distance, while they themselves were spending their time in idleness, amusing themselves with their bows and arrows, and other useless practices. They were also particularly expostulated with on various subjects relative to their civil and moral conduct, and especially in regard to their excessive use of strong drink, to which Friends in many instances had been eye witnesses. Cornplanter again replied to the communications of Friends, and at a subsequent parting opportunity, told the two Friends of the committee, that “They might make their minds perfectly easy about their young men, for although he could not answer for sickness or death, he should look upon it his duty to be their friend, and that they might depend upon him as such, and no harm should happen to them from any of his people.”

On the thirty-first of the month, the boat arrived from Pittsburgh with the goods and implements of husbandry; and notwithstanding the late season for planting, and the ground being to clear of abundance of old logs and rubbish, Friends were enabled to get a small patch of corn and potatoes planted, and a variety of garden vegetables. The land being fertile, they soon had a pleasing prospect of the fruits of their labour, as well as of showing the natives the beneficial effects of their mode of cultivation.

The Indians were much pleased to see the ground so much easier prepared for seed by the plough, than in their usual way of hoeing. Great numbers of them came flocking about Friends, especially the women, who appeared kind and respectful, frequently supplying them with venison, fish, strawberries, and such other delicacies, as their country afforded—and Friends distributed among them a variety of useful articles, such as needles, thread, scissors, combs, spectacles, &c. which were sent for that purpose, and were received by the natives with lively marks of gratitude. These presents had a powerful effect in gaining their confidence, and keeping up a friendly intercourse, which frequently afforded suitable opportunities of giving them instruction.

A number of the Indians also borrowed carpenters’ tools, to enable them to build better houses, and also some farming utensils, with a view of using them.

From the little experience Friends already had, it was evident the ruinous effects of spirituous liquors among the Senecas, together with the natural propensity of the men to an indolent and improvident life, would operate as a serious discouragement in the view of Friends, towards ameliorating their condition. Therefore every suitable opportunity was embraced to impress upon the minds of their chiefs the necessity of prohibiting altogether, the introduction of spirituous liquors into their villages, as the first effectual step towards their improvement in the domestic arts. This counsel was in a good degree carried into effect; and by the exertions of their chiefs in a little time, such prohibition took place as evidently tended to their advantage, and the great encouragement of Friends in their arduous undertaking. A hope was entertained that, although their improvement, at first was small, yet as they come to taste the sweets of industry, and enjoy the benefit of their labours, they would gradually relinquish their former pursuits, and follow the example Friends were setting before them.

Divers of the Indians early manifested a disposition to have better houses to live in; and being furnished with the necessary tools, they were also afforded the requisite assistance and instruction. Several of them constructed in the course of this summer, much better houses than they had been accustomed to, and manifested a considerable share of ingenuity in the use of the carpenter’s tools. And while Friends were employed on their farm, the Indians would frequently come about them, and sometimes take hold of their tools and work a little—some of the lads were pleased with driving the horses, and every opportunity was embraced to prevail on them to love labour; but their natural proneness to idleness and trifling diversions soon evinced, that patience and perseverance on the part of Friends, were essentially necessary to inculcate in the minds of the natives, just ideas of civilized life, the great stimulus thereto being yet wanting, as they had not sufficiently acquired ideas of distinct propriety, nor tasted the sweets resulting therefrom.

In the course of this summer, divers reports were propagated among the Indians that Friends had a selfish motive, and in the end meant to defraud them of their land. This to a people who had long been subjected to suffering by the intrigue of designing men, could not fail of making impressions on the minds of some who were rather unfriendly to civilization, and to induce them to scrutinize very narrowly the conduct of Friends towards them. These groundless reports, however, were contradicted, and Friends were enabled to satisfy the Indians generally, that no such design was contemplated; and it rather had the effect to increase their confidence in us.

Besides attending to the business of the farm, and the various and frequent calls of the Indians, the young men were enabled to build for themselves a comfortable house, two stories high, with a cellar under it. Being the first of the kind, perhaps some of the natives had ever seen, it excited great admiration among them.

The Indian women had raised, in their usual way, a considerable quantity of corn this summer, in small patches, interspersed among the bushes, wherever they found the most favourable spot to cultivate. In the fall, they were busily employed in collecting it with their other produce of vegetables, and carrying it home to their dwellings, where it was carefully laid by for use.

One of the Friends opened a school at Cornplanter’s village, and remained there through the winter. At times, nearly twenty children attended, and made some progress in learning to spell and read; but as their parents had but little control over them, they were very irregular in their attendance, and no great progress in learning was made. The Friend was at times otherwise usefully engaged in aiding and assisting the Indians of that village.

In the Twelfth month, after a considerable snow had fallen, most of the Indians retired to the woods to their hunting grounds, many of them taking their families with them. Game was now plentiful. Some of their best hunters killed near one hundred deer, and some even more than that number; taking off the skins and leaving much of the meat scattered about in the woods. What was collected to their camps, was through much hardship and fatigue to their poor women, whose task it was to carry it on their backs through deep snows, and often over hills and mountains.

About the middle of the First month, they generally came home to their villages from their hunting excursions, when they made a feast, and performed their religious ceremonies and sacrifices.

In the course of this winter, a chief of the Cattaraugus village, another branch of the Seneca nation about forty-five miles distant, called on Friends at Alleghany. They had a favourable opportunity of impressing his mind with the advantages that would result to his people by cultivating their land, as they possessed a country so favourable for agriculture, and raising cattle and other useful animals. He informed Friends, they were very anxious to have a saw-mill built on their land, and wished to have somebody to instruct them how to go on with their business; that when they saw and heard what improvements were making at Alleghany, it made them anxious to go to work.

Soon after his return home, Friends received a written speech from the council at Cattaraugus, signed by six chiefs, in which they strongly solicited instructors to be sent among them, and also that they might be furnished with a set of saw-mill irons. This address being forwarded to the committee at Philadelphia, together with an account of their situation, it was concluded to furnish them with a set of saw-mill irons, whenever they should be ready to make use of them.

Early in the spring of 1799, more of a spirit of industry seemed to exhibit itself among some of the Indians, and several who were settled near Friends began to work at splitting rails, and fencing in lots of land, as they saw Friends fence in theirs. Some who inclined to work, that had no families, were employed at the business of the farm, and seemed capable of doing as much in a day as the generality of white people.

The use of whiskey and other strong drink had considerably decreased among the Indians, in the course of the last year, and many of their chiefs seemed desirous of preventing its introduction into their village. Notwithstanding which, as many of them went down the river in the spring to Pittsburgh and other places, to dispose of their skins, furs, &c. which they had taken during the late winter, they brought in return for their peltry, kegs full of this destructive article—although Friends had cautioned them against it, previous to their going away—with this many of them were for a considerable time intoxicated, so that little could be done in promoting their improvement while the liquor lasted.

It was believed expedient, from this affecting circumstance, to have their chiefs and principal men collected in council, and to remonstrate against such conduct as well as to encourage them to avail themselves of the present opportunity of gaining instruction in the cultivation of their land.

At this interview, Friends seriously expostulated with them on various subjects relative to their moral conduct, and endeavours were used seriously to impress on their minds the evil consequences of introducing so much strong liquor into their villages, and that it greatly obstructed their improvement in agriculture, because for it they bartered away their money and other articles with which they ought to purchase horses, and cattle, and implements of husbandry, to enable them to till their land; and that this operated as a serious discouragement to Friends in their arduous undertaking to instruct them.

The Indians appeared seriously attentive in this council, being convicted in their minds of the truth of what had been declared to them, and in a few days after, they met in council again, and informed Friends that they had seriously considered the subjects proposed to them, and that their chiefs had come to a resolution not to permit, for the future, any of their people to bring liquor into their villages to sell to one another; that they had appointed two young chiefs to watch over the rest, and to endeavour to promote good order among them—and they desired Friends to be easy in their minds respecting them, for they were determined to take their advice and try to do better; that they had made inquiry among themselves, and could find no fault in Friends, or discover any fraud in any of their actions, but on the contrary, that the fault and bad conduct had all been on their own side, but now they were determined to quit those bad practices, and to assist their women in the labours of the field.

A set of smith’s tools was procured, and a smith shop erected at Friends’ settlement this season, which was found useful in repairing the Indians’ tools. In the course of this summer, divers of the men assisted their women in the labours of the field. Their crops of corn were larger than they had been before; but as yet, none of them had attempted to use the plough for themselves, though Friends had ploughed some small lots for them with which they were much pleased, and a hope was entertained that the next year some of them would take hold of the plough and commence farming. A school house was built at Cornplanter’s village, and the Friend stationed there, continued through the summer, instructing the children, and otherwise affording aid and counsel to the Indians—and two Friends at Genesinguhta, besides setting the Indians a proper example in the improvement of their own farm, afforded them assistance and instruction in many ways, as convenient opportunities presented, and many of the Indians by this time had built good log houses, and generally covered them with shingles. Cornplanter had a saw-mill of his own, worked on the shares by a white man; this afforded the Indians an opportunity of procuring boards to complete their houses.

In the Ninth month this year, the settlement was visited by four of the committee, one of whom had been there when the settlement was first formed, and was the better qualified to judge of the improvement made by the Indians.

They had a council with the Indians, and encouraged them to persevere in the attempt they had already made to become farmers; and expressed the satisfaction it afforded them, to see the improvement they had made, and that their stock of cattle was increased, and especially, with the wise resolution they had formed, to prevent strong drink from being brought into their villages. The Indians were also informed, that the young man who resided at Cornplanter’s village, was desirous of leaving them and returning home to his friends before winter—and it was hoped another would come forward and supply his place.

Cornplanter, on behalf of the Indians replied, in substance, that when Friends first settled among them, some of his chiefs were averse to it; but they had had this summer several councils among themselves, respecting the young men, and all the chiefs seeing their good conduct, and readiness to assist Indians, were now well satisfied. He hoped that several of his young men would do more at farming than heretofore, and that Friends would not get discouraged, because so little was done; but exercise patience towards them, as it was hard for them to make much change from their ancient customs. He regretted the loss of the Friend who was about to leave them, and said he had been useful to him in keeping whiskey and other strong liquor out of their town; that they now drank much less than formerly, but he feared when the Friend went away, he should not be able to prevent its use so well as he had lately done.

The deputation from the committee went from this place to Cattaraugus, the residence of those Indians who had requested a set of saw-mill irons, and other aid; but the chiefs being generally from home, they were addressed by a letter, giving them suitable advice on various subjects, relative to their improvement.

In the latter end of the Tenth month, Cornplanter accompanied the Friend who had lived at his village, on his way as far as Canandaigua, where the superintendent of Indian affairs resided. At this place, he dictated a letter to one of the committee; the superintendent wrote it, and Cornplanter signed it with his mark. The following is extracted from it.

“I thank the Great Spirit for his protection in preserving me and my friend whom I have accompanied to this place. I hope the Great Spirit will still preserve my friend on his journey to Philadelphia, and every evening when night shall overtake him, that the Great Spirit will spread over him the curtain of safety,—that he may again meet the society that sent him among us, for the purpose of teaching us the useful arts of the white people; and that he may return to them my kind thanks, for the kind offices which they are disposed to bestow on us. I cannot omit this favourable opportunity to inform Friends that I believe the young men placed at the Alleghany, have discharged the trust committed to them, in endeavouring to do the best they could for our advantage.

“Dear friends, when I first heard your voice, and learned your kind offers to us, I was pleased; as I thought we were apt to transgress the good rules of the Great Spirit, and by the aid and advice of your people, the Great Spirit would lend us his aid, by which we might become a better people. I hope you will not be discouraged, in still aiding us, although we make slow progress in the arts of the white people.”

The two Friends at Alleghany were enabled this fall, for the first time, to sow several acres of wheat and rye, and several of the Indians manifested a disposition to labour, by aiding them in gathering in their summer crops.

Near the close of this year, the two Friends residing among the Indians received a letter from the chiefs at Cattaraugus, expressive of their great satisfaction, for the advice contained in the letter which had been left for them last fall, and the great joy that they felt at the prospect of receiving instruction and assistance from the Quakers.

These Indians were much addicted to intemperance, and although much more favourably situated than the Alleghany Indians, to make progress in the agricultural arts, yet they were in a poor and destitute situation, and did not appear to make use of the advantages within their power, to assist themselves. It was, therefore, believed right, in reply to their letter, to urge the necessity of their abstaining from intemperate practices, and of making use of the means in their power to better their condition.

Therefore the two Friends wrote to them nearly as follows:

“Brothers, we are glad to hear that you have come to a resolution to lay up so much of your money, to buy cattle and other useful articles, and that you seem determined to quit drinking whiskey, and not to allow traders to sell it on your ground. Now brothers, this is a very wise resolution, and we hope you will be sincere and keep to it. We hope that some of you have got your eyes open, to see that whiskey and other strong drink have been the cause of much evil and wickedness among you, and that these pernicious things have taken much of your money, your skins, and your furs, which the Great Spirit has favoured you with, and with which you might buy clothing, and oxen, and axes, hoes, and other useful articles to assist you in tilling the field, and we fear, in time past, it has taken some of the corn your poor women have worked hard at raising, with their hoes.

“Brothers, you know there are many white people who love money, and they know that you love whiskey, and this is the way they take to get your money and property from you. But if you keep to your resolution not to drink it, then there will be no danger. You may then have oxen and ploughs, with which you may plough your ground and raise a great deal of corn, and you may also buy axes and hoes, and other useful implements of husbandry to farm with. And then when your friends the Quakers see that you are trying to help yourselves, and that you make good use of your money, it will encourage them to help you more.

“Brothers, we desire you often to think upon the Great Spirit, and pray to him in your hearts, and then he will show you what is good and what is evil. And we want you to take up work like the white people, for your land is very good, and would produce a great deal of grain if properly managed—and if you get plenty of cattle and sheep, and swine, they will afford you plenty of meat, and be much more certain than the elk, the deer, and the bear. Then will your old men, your wives and your children be happy, and enjoy the comforts of life, and you can look on your flocks and your fields with contentment and pleasure.”

These Indians, in addition to the set of saw-mill irons before promised, were furnished with some axes, hoes, and a set of plough irons, to encourage them in farming.

A school was kept at Genesinguhta, this winter, by one of the Friends, where a number of children attended, and made some progress in learning—also a grown person who was debilitated in body, resided with Friends throughout the winter, and being able to converse a little in the English language, acquired so much learning as to enable him to read and write, and afterwards to procure a living, by trading among the Indians.

In the spring of 1800, the Indians appeared somewhat animated, and more of them made preparation for farming, by scattering more from their villages, fencing in lots and clearing land; but not yet having working animals to plough their ground, Friends ploughed some small lots for them, which operated as a stimulus to them; and one Indian took hold of the plough, and began to manage it himself, which was viewed as a matter of some surprise, and excited great curiosity in the beholders.

In the Fifth month, this spring, two of the Friends who had left the Oneida settlement the preceding winter, as before stated, being willing to spend some more time among the Indians, proceeded to Alleghany, to unite with Friends there in promoting the welfare of the natives.

Soon after their arrival, the Indians at Cattaraugus requested Friends at Alleghany to give them some advice and assistance, about planning a saw-mill. Accordingly two Friends proceeded to that settlement, and gave such advice on the occasion as seemed to be requisite; the millwrights having already arrived, and commenced the building of a saw-mill.

As these Indians will in the sequel constitute an interesting part of the narrative of this concern, it seems proper in this place to give a more particular account of their situation. The Senecas here possess a reservation of forty-two square miles, part of it bounded by lake Erie. It is generally composed of land of a superior quality. The bottoms along the Cattaraugus river produce black and white walnut and sugar maple of a superior size. The higher land, abounds with white oak, white pine, bass, poplar, hickory, and other timber. There are, also, exclusive of the Indians’ corn fields, large openings like natural meadows, containing many hundred acres of excellent land, covered with abundance of grass and herbage, affording abundance of food for cattle. The Senecas at this place were said to be about one hundred and sixty in number. Their houses were made in the usual Indian style, and covered with bark, and their situation, in general, as to habits and living, much similar to those at Alleghany, when Friends first settled among them. About a mile from the Seneca village was a town of the Delawares, (more frequently called Munsies) about one hundred and sixty in number, who lived on sufferance on the Seneca Indians’ land.

These Indians, as well as the Senecas, had a considerable number of cattle, some horses, and abundance of poultry and swine. They had small enclosures round their villages, in which they kept their stock during the corn season, and sometimes the poor animals had but a scanty supply of fodder, notwithstanding the abundance of grass on their lands, from which, for want of a little labour to fence off their corn lots, they had little or no benefit during the summer.

Previous to leaving them, the two Friends had an interview with a number of their chiefs, and principal men and women, in which they were encouraged to industry, and to put in practice their good resolutions. Being informed by one of the Friends present, that he was shortly going to leave their country and return to his friends, one of the chiefs replied, “You may tell your old friends, the Quakers at Philadelphia, when you go home, that we are exceedingly thankful for the kindness you have shown us, and the assistance you have already given us. We are now determined to follow your advice as far as we are able, and to spill all the whiskey traders bring among us for sale. You must not think we are offended at you for trying to make us sensible of our weaknesses; for even our young men and young women rejoice to hear it, and are in hopes their hands will grow stronger, that they may be able to overcome their weaknesses. We are determined to try to help ourselves, and to lay up money to purchase useful articles to go to farming with. We pity our poor women, and see it is too hard for them to work in the hot sun, and do all the labours of the field. And although we cannot ask any more favours of you, yet one thing in particular we desire you to remember; that is, that we are a poor, ignorant people, and for want of learning, in the course of our dealings with the white people, we have been greatly wronged, and lost much of our property—we want some of our children instructed, that they may be able to do the business of our nation.”

On the fourteenth of the Sixth month, Friends had a council with the Indians at Alleghany, in which the two Friends lately came into their country, were introduced to them, and also informed that one of the Friends who had now been more than two years among them, was about to return home to his friends. Several matters were opened to encourage them to persevere in habits of industry, and to be strong in their resolutions against the use of spirituous liquors, over which they had, by this time, gained a great conquest.

A few days after this, Cornplanter and several other chiefs, called to see the Friend who was leaving them set out on his journey, and sent three of their people to accompany him on his way through the wilderness.

In their parting conference, Cornplanter expressed many thanks for the Friend’s services among them, and desired the Great Spirit might conduct him safely home to his relations, and that on his arrival he might inform his old friends, the Quakers in Philadelphia, that he was very thankful for their kind endeavours to instruct his people in a life of civilization, and he believed the Great Spirit above was pleased with it.

During the summer of 1800, the Indians made some further improvements, and seemed more disposed to relinquish their old habits. A yoke of oxen, which they purchased, were found very useful in drawing their firewood, and thereby relieving some of their women from heavy burthens; several of them procured cows. By this time many of the Indians had built themselves more comfortable houses, and began to assist their women in their agricultural labours, so that a gradual improvement was evident among them in the habits of civilized life.

In the following winter, Red Jacket, a Seneca chief, residing at Buffalo creek, with several other chiefs of the Seneca nation, visited Philadelphia, with whom Friends had a satisfactory interview. Suitable presents were given them, among which, was a set of saw-mill irons, which were particularly requested by Red Jacket.

In the spring of 1801, a greater spirit of industry seemed to manifest itself among the Indians. Divers more of them fenced in lots, and procured moreover, some working animals; their increasing attention to raising cattle and hogs, afforded a pleasing prospect; and was a strung inducement for them to scatter more from their villages, and realize the advantages of settling on separate tracts of land.

Circumstances, however, occurred among the Indians, which claimed the particular attention of the committee, and three Friends were deputed to visit the settlement. They proceeded there in the Ninth month, accompanied by a young Friend, a blacksmith, who offered his services to instruct some of the Indians in his useful occupation.

Previous to giving a detail of this interview, it seems necessary to observe, that some extraordinary ideas respecting witchcraft had prevailed among the natives for sometime, which were principally insinuated among them by an infirm old man named Connediu, a half brother to Cornplanter, who had the appearance of a simple man, and had been from his youth very intemperate. He had no influence in the nation till about three years before, when, after a long time of sickness, he was supposed by the Indians to be several times in a trance. After he had recovered therefrom, he asserted that he had seen angels, who communicated to him such things as the Great Spirit designed should be imparted to the Indians—that they must all quit drinking whiskey and other strong liquors—that they must revive the custom of their forefathers in eating dog’s flesh, and have frequent dances—performing their religious ceremonies, &c. This to a people naturally prone to superstition, was like oracles delivered from the Great Spirit, and to use their own language, “was the manner in which He was revealing his mind and will to the Indians.” Connediu had actually some of his imaginary interviews with the inhabitants of the spiritual world committed to writing, that they might keep it in remembrance, as the will of the Great Spirit concerning them.

Connediu frequently asserted that these heavenly messengers continued to favour him with frequent interviews, and he succeeded in propagating a belief among the natives, that most of their bodily afflictions and disorders arose from witchcraft, and undertook to point out the individuals who had the power of inflicting these evils. He was said to have wholly declined the practice of drinking to excess, and by an artful exercise of his pretended knowledge, he acquired considerable influence in the nation, so as to be appointed high priest and chief Sachem in things civil and religious.

Some of Cornplanter’s family being in a declining state of health, Connediu, (whom they now esteemed a great doctor, as well as a prophet,) was applied to for counsel. In his wild reveries he alleged that some of the Delaware Indians who lived at Cattaraugus possessed the power of witchcraft, and were the cause of their illness.

This brought on a quarrel between the two tribes, and some of the Delawares were taken prisoners, and threatened with death if they did not remove the disorder.

During the contention, Cornplanter wrote to the governor of Pennsylvania on the occasion, and the committee on Indian affairs being made acquainted with the circumstances, letters both from the committee and government were addressed to both tribes of Indians on the subject. A council was called between the contending parties, and Friends, with some other well disposed people on the frontier settlements, used their influence to have an amicable adjustment, and endeavoured to obliterate from the Indians’ minds, those superstitious ideas of witchcraft which appeared to have been the ground of their uneasiness. The result was, that the Delawares were acquitted, and all disputes buried between them and the Senecas. Cornplanter told them “that he had swept their beds clean, that they might lie down in peace—that he had swept their houses clean, that they might live comfortably in them—that he had swept clean before their doors, that they might go out and in, without molestation.”

About the time that Friends of the committee arrived at Genesinghuta, the Indians generally were met in council, about these matters; and although Connediu had advised them to quit drinking whiskey, he was otherwise endeavouring to propagate notions very inimical to the concern in which Friends were engaged, by recommending them to follow their old customs, and not allow their children to learn to read and write; that they might farm a little, and build houses, but must not sell any thing which they raised on their land, but give it away to one another, and especially to their old people; and, in short, enjoy all things in common.

With this doctrine several of the young chiefs and others were not satisfied; and one of them judiciously observed, “they had better hold councils about fencing in fields, and clearing land, than about witchcraft, and other strange notions of Connediu.”

The committee, who now visited the settlement, were pleased, on passing down the river, with the view of fences, where not long before there were none to be seen; and instead of the bark cabins, that formerly stood in clusters along its banks, there were now good houses, with shingled roofs; and the tinkling of cow bells, which they heard in various directions, denoted an increase of cattle, and had a cheering effect on their minds. It was in the spring of 1801, that the Indians first began to use the plough for themselves. They took a very cautious method of determining whether it was likely to be an advantageous change to them or not. Several parts of a large field were ploughed, and the intermediate spaces prepared by their women with the hoe, according to former custom. It was all planted with corn; and the parts ploughed, (besides the great saving of labour,) produced much the heaviest crop; the stalks being more than a foot higher, and proportionably stouter than those on the hoed ground. The corn was now gathered in, and as their stock of cattle had much increased, instead of leaving their corn fodder to perish, as formerly, they preserved it for their cattle in winter—and several had mown grass, and made small stacks of hay. They had made a fence, about two miles long, which enclosed the lower town, and a large body of adjacent land fronting on the river, and several other fences were made within it, to separate the corn from the pasture ground.

With the exception of houses and fences, the improvements at the lower town, (Jenuchshadaga) did not bear a comparison with the upper settlement, where the Indians lived more detached from each other. Their thus separating, was evidently more to their advantage, than crowding together in villages. A chief, who was not ashamed to be seen at work by the women of his own family, would probably have been much mortified when discovered by a number of other females, who on such occasions do not always refrain from ridicule. Yet this false shame on the part of the men, and ridicule of the women, gradually wore away as they became familiarized to each others’ assistance, in their little agricultural labours.

The Indians now became very sober, generally refraining from the use of strong liquor, both at home and when abroad among the white people. One of them observed to Friends, “no more bark cabins, but good houses—no more get drunk here, now, this two year.”

The blacksmith was introduced to the Indians with a request that two of their young men would learn his business, so as to be qualified to do their own work; as it was not very likely he should stay long. But before they would agree to this proposition, they queried with Friends, “whether they would at any future time want land or money for the services which they had done, and were doing for them? They wished to know very clearly in writing about it. Also, whether they would leave the tools for the young men, who might learn the blacksmiths’ trade, when the smith left them, or whether they would take them away?” To which the following answer was given in writing:—

“Brothers, we tell you now, plainly, as we told you before, that your brothers, the Quakers, do not want any of your land, or any of your money, or any of your skins, for any thing they have done for you; and they never will bring a charge against you, for any of these things. And we give you this writing, to keep forever, to make your minds perfectly easy on this account. About the smiths’ tools we cannot say much; but think we shall leave them with you, if some of your young men will learn the trade.”

At a subsequent interview, Cornplanter made a reply to Friends, in which he stated, “We understand the writing which you gave us very well, and our minds are now quite easy. Two of our young men will learn the smiths’ trade; one from the lower town, and one from the upper.”

Friends again opened the business respecting the schooling of their children, which had for sometime past been impeded by the system of Connediu. The chiefs were particularly desired to take this subject under consideration, and let Friends know when they were ready.

It was supposed that the quantity of corn raised this year by the natives, was nearly tenfold what it was when the settlement was first formed, and a few of the Indians made the first attempts to raise wheat; but those who did something at farming, occasionally went out a hunting; and many of the men still adhered to their ancient customs, and left the women of their families to cultivate with the hoe, what corn and vegetables were necessary for their sustenance.

As one of the young men, who had been there from the time of first opening the settlement, was about to return home with the committee, Cornplanter expressed the great regard he had for him; saying, “that, although he had been so long amongst them, not one of them was able to say a word against him, ever since he had been there—that his words and his conduct had been altogether good, and agreeable to them; and he hoped the Good Spirit would preserve him on his way home to his friends.”

The committee, also, on this visit, had an interview with the Indians of Cattaraugus. They arrived at a time when the Indians were performing their religious ceremonies—concerning which, the chief warrior, Waun-dun-guh-ta, made the following remark to Friends.

“Brothers, you have come at a time which has by us been set apart for performing worship to the Good Spirit, after our ancient customs. It is our way of worship, and, to us, solemn and serious, and not to be made light of, however different it may be from your mode. It is the manner our forefathers have taught us. We hope you will excuse us for not being so attentive to you as we should, had we not been thus engaged.”

They had now their saw-mill completed, and one of the Friends from Alleghany remained sometime with them, instructing some of the Indians in the sawing business.

The spring of 1802, furnished greater marks of improvement, than had heretofore been discovered among the natives. Eighteen or twenty thousand rails were split, and put up into fences by the Indians, and thirteen or fourteen new lots enclosed, most of which were cleared this spring. Several families who had not any when this settlement was first formed, had got six or seven head of cattle, and other useful animals. Whiskey was not knowingly suffered to be brought into the settlement; and if any were found out to have been intoxicated, when they were out in the white settlements, they were sharply reproved by the chiefs on their return, which had nearly the same effect among Indians, as committing a man to the workhouse among white people. The Indians opened a good road for about five miles up the river from Friends’ settlement, where before it was very difficult to travel, even on horseback. Several of them sowed spring wheat—and a gradual improvement was apparent during this season.

The benefits derived by the Senecas at Alleghany, from their attention to agriculture, encouraged other branches of the nation to apply for assistance. The chief of the Tonewanta village, about one hundred miles distant from Friends’ settlement at the Alleghany, in a pathetic speech, applied to Friends to assist them with saw-mill irons, farming utensils, &c. which request was granted, with the addition of a yoke of oxen, and chains.

The young man who went out as a blacksmith, returned home this fall; two of the Indians having acquired such knowledge of his business as to answer their necessities.

Although the improvements at this place were gradually progressing, obstructive causes at times occurred, difficult to combat. This induced Friends, among them, to believe that a change made in their situation, so as to render them more independent of the natives, might subject them to less difficulty in the further prosecution of the concern. The improvement heretofore made on their own land, for a time, had a good effect; but their ideas were weak, and for want of more sensibility in some of the intentions of Friends towards them, it had led to a dependence, which evidently impeded their progress in civilization. This dependence seemed to increase, as they saw the increase of produce from the land that Friends cultivated. Some of the Indians had increased their stock of cattle faster than the means of supporting them through a long and rigorous winter. When their hay and other fodder become reduced, they applied to Friends to give them some. These requests could not be complied with, to an extent proportioned to their necessity, without reducing Friends to alike state of want; and fearing, least in future winters, a renewal of similar requests, without the means of supplying them, might disturb that harmony which had hitherto subsisted between Friends and the Indians, it was thought adviseable by the committee to embrace an opportunity which now presented, of purchasing from a company of white people, an adjoining tract of land, in order to make such improvements thereon, as might accommodate a family or more, of such, who from time to time, might feel desirous to assist in the instruction of the Indians, and thus by making it a more permanent establishment, entirely independent of the natives, be enabled to extend more efficient aid to other branches of the Seneca nation.

In the spring of 1803, this proposal of a removal of Friends’ settlement was communicated to the Indians, and they generally coincided with it, provided the move should not be far up the river. They had several councils on the occasion, and communicated to Friends their views; and although their prophet, Connediu, had, in time back, been somewhat opposed to the views of Friends in changing the customs of the Indians, he was now entirely friendly, and strongly recommended industry and perseverance in the plans which Friends had recommended to them. The following paragraphs from one of his speeches on this occasion, may be worthy of notice.

“My friends, Quakers, attend.—It is now a long time since you first came amongst us. It has even exceeded the time that was first proposed. I now speak the united voice of our chiefs and warriors to you, of our women also, and of all our people. Attend, therefore, to what I say. We wish you to make your minds perfectly easy—we are all pleased with your living amongst us, and not one of us wants you to leave our country. We find no fault with you in any respect, since you come amongst us; neither have we any thing to charge you with. You have lived peaceably and honestly with us, and have been preserved in health, and nothing has befallen you. This we think is proof, also, that the Great Spirit is pleased with you living here, and with what you have done for us.”

“Friends, Quakers—we now all agree to leave you at full liberty, either to remain where you now are, on our land, or to remove up the river and settle on land of your own, only that you settle near us, that you may extend further assistance and instruction. For although we have received much benefit from you, and some of our people have made considerable advancement in useful labour, yet we remain very deficient in many things, and numbers of us are yet poor.”

As the important change proposed to be made in conducting the affairs at Alleghany, required serious consideration, four of the committee proceeded to that settlement, and on conferring with Friends there, were satisfied of the propriety of a removal from their present station, to one more independent of the Indians, and less subject to their control.

A tract of land adjoining the Indians’ reservation on Tunesassa creek, which empties into the river on the east side, about two miles above Genesinghuta, was agreed upon, and afterwards purchased, as the most eligible place for a settlement; inasmuch as it furnished an ample situation for water works, and much of the tract was covered with excellent pine timber. The tract included about seven hundred acres.

Friends had free and open conferences with the Indians on the subject of their removal, and various other matters; and satisfactory arrangements were made respecting the old settlement, the Indians insisting on Friends’ occupying the farm until they got suitable accommodations, and provender for their stock, at their new settlement.

In one of their conferences, Cornplanter observed:

“Brothers, when your friends first came amongst us, and for a long time after, the white people told us, ‘keep a good watch on those Quakers—they are a cunning, designing people; and under pretence of doing something for you, want to get hold upon you, to make an advantage of you some way or other;’ but of late, finding that all was straight, and no advantage was attempted to be taken, they have left off talking about it.

“Brothers, your young men do not talk much to us, but when they do they speak what is good, and have been very helpful in keeping us from using spirituous liquors.”

Here it may be proper to remark, that in the spring of 1798, an Indian lad of the Tuscarora nation, from near the falls of Niagara, had been taken to Philadelphia, and placed with a Friend in Chester county, to learn the blacksmiths’ business, where he continued till the last spring;—and having acquired a competent knowledge of his trade, and made considerable proficiency in school learning, the Friend with whom he had been instructed, felt such an interest in his welfare, that he accompanied him home to his Indian friends, staid several weeks with him, to see him set up in his business, and assisted him therein.

This Friend, on his return, had now been several weeks at Alleghany, affording the two Indian blacksmiths there, some further instruction in that art. They were very desirous he should tarry longer with them; and an old chief observed, “Friends had now sent on a blacksmith, the best they had ever seen—he knows how to make all things we want.”

Considerable improvement among the Indians at this time was observable, more particularly up the river. Several families had settled about two miles higher up, than where they formerly resided, and had cleared and fenced in about sixty acres of land. Seventeen new houses with shingled roofs, were observed neatly built, with square logs, most of them two stories high, with stone chimneys and glass windows. They had about one hundred head of cattle, thirty horses, and several hundred hogs. And the Indians had opened a road, about twenty miles along the river, and much of it through heavy timber; which was a great work for them.

The committee proceeded from thence to Cattaraugus, and noticed considerable improvement in that settlement. Several of them were building good houses. Their crops of corn were good, and their stock of cattle increased; and, generally speaking, they had declined the use of strong drink. They had divers requests to make to Friends, some of which were granted; especially one, for a set of smith tools and plough irons. While Friends were sitting with the chief warrior, he seemed in a pensive mood, and said he wished to ask them a question, but hesitated. They desired him to say on—It was, “Do the Quakers keep any slaves?”—He was answered in the negative. He said he was very glad to hear it; for if they did, he could not think so well of them as he now did—that he had been at the city of Washington last winter, on business of the nation, and found that many white people kept blacks in slavery, and used them no better than horses.

The committee on their way home had interviews with the Buffalo and Tonewanta Indians, and gave them such advice and encouragement as their situation required. It was satisfactory to observe, from the account of Red Jacket and others of their chiefs, that some improvement was taking place among those Indians.

Our friends at Alleghany built a temporary house at their new settlement this fall, to which they removed, which we shall hereafter call Tunesassa. The land being heavily timbered, much exertion and labour were necessary, to make their situation tolerably comfortable during the first winter.

In the spring of 1804, the Indians generally removed from the lower town, and settled higher up the river; several of them not far from Tunesassa. This removal subjected them to some inconveniences, the first year, but eventually proved much to their advantage; especially to those who were detached from their little towns.

As it was believed much benefit would result to the Indians from the erection of a grist mill on Friends’ farm, there being none nearer than about forty miles, measures were adopted to have grist and saw-mills erected this summer; and they were so far completed, as to be in operation the ensuing winter, when the Indians had considerable grinding done, and were much pleased to see the grain reduced to meal so much quicker than by pounding it in wooden mortars.

An Indian man, after having a grist of wheat of his own raising ground and bolted, said with animation, “I think this will make the Indians see day-light.”

In the course of this season, some dissentions took place among the Indians with regard to their chiefs. Several young men of considerable influence in the nation, and who were anxious to assume the reigns of government, became disaffected to Cornplanter, and taking measures to subvert his authority, artfully prevailed with the Indians to confer on themselves the dignified title of chiefs. This, among men whose rulers only hold their authority during the good will of the people, was not difficult to effect. In the mean time, Connediu, who had some time before been promoted to the highest title in the nation, continued (as he said) his imaginary interviews with the inhabitants of the spiritual world, so that his fame spread abroad, and visits were paid to him from distant tribes. He also travelled to distant parts himself, and promulgated his doctrines, (which happily were now become more innocent,) throughout the Seneca nation.

In the latter end of the winter and spring of 1805, the Indians experienced much damage to their infant settlements, by some unusual freshets in the Alleghany river. Nearly all their fences were swept away; but instead of being discouraged by their losses, they joined together very spiritedly, and soon repaired them; and in the end appeared to have been benefitted; for by this exertion, they gradually became more accustomed to labour—a thing, to them, of the greatest consequence.

As it was believed the time had now come when it would be right to take some measures to instruct the Indian women in the various branches of housewifery, and domestic economy, and as this could not be done without female aid, a suitable family were sought for, and a man and his wife offering for that service, as well as a single female, who had before been at the Oneida settlement, they proceeded to Tunesassa in the early part of summer; and the natives expressed much satisfaction on their arrival among them.

The arrival of the females was no less satisfactory to the Friends residing at Tunesassa—for as from the first settlement to this time, in addition to the various calls of the Indians, and their out-door labours, they had all their domestic and culinary services to perform,—except some little aid received at times, by hiring some of the Indian women.

Although many of the Indians had constructed comfortable houses, very few of their women took any pains to keep them clean and in neat order. They manufactured none of their own clothing, except the mockasins they wore on their feet. They had no knowledge of making soap, and of course their clothes could not be very clean—and very little improvement in domestic affairs had as yet taken place among the Indian families. In proportion, however, as the men became more accustomed to labour, it released the women from their former drudgery; and having now the opportunity of getting all their grain ground, which before they had to pound in wooden mortars, it would afford them more time to turn their attention to the business of the house, and the concerns more properly allotted to females, in all civilized societies.

To aid and assist them in accomplishing this, was the object of our female friends; and some of the Indian girls pretty soon began to show a willingness to be instructed in knitting and spinning. A house of employment was built at a little distance from Friends’ dwelling, and particularly allotted to their use; but for want of the necessary materials, not much could be done at these useful employments the first season. Our women Friends were, however, enabled to instruct many of them in the art of making soap, which enabled them to keep their clothes and persons more cleanly; and also by frequently visiting them in their families, had opportunities of instructing and encouraging them in habits more assimilated to civilized life. The Indian women, also, made frequent visits to them, and by observing their industry, economy, and superior mode of living, an inclination began soon to manifest itself, even among these uncultivated females of the wilderness, to imitate the more useful and rational economy of our women Friends.

In the course of this summer, Friends had got about thirty acres of land cleared on their farm—their spring crops were productive, and they sowed fourteen or fifteen acres with winter grain. The grist and saw-mills were kept in operation, and found to answer a valuable purpose.

In the spring of 1806, the Indians were much engaged in clearing land, splitting rails, and carrying on various improvements. One of the more sagacious observed to Friends, “Our Indians are getting to have more sense, very fast.”

They continued strongly opposed to the use of spirituous liquors, and seldom held a council without some animadversions on their baneful effects—and nothing excited more wonder among the surrounding white people, than to find them entirely refuse liquor when offered to them. The Indians said, that when the white people urged them to drink whiskey, they would ask for bread or provisions in its stead.

In the course of this summer, a company of Indians from Alleghany, with Connediu (whom they called their prophet,) at their head, paid a visit to several villages of their brethren, near the Genessee river, in order to dissuade them from the use of strong drink, and to encourage them in habits of industry.

In the Ninth month, this year, the settlement was again visited by three of the committee. The writer being one of the number, and having resided more than two years among them at the first opening of the settlement, was afforded a full opportunity of judging of the improvements the Indians had made. A council was held with the Indians at Cold Spring, which was a new town the Indians had built on the west side of the river, a few miles above Tunesassa. Various subjects were discussed in this council, relative to the Indians’ improvement, and much advice communicated relative to their moral conduct, and long replies again made by the Indians, which the limits prescribed for this narrative will not admit in detail. One thing, however, not heretofore noticed, was earnestly pressed upon them; to live in peace and harmony with their wives, and not to let trifling matters part them, as was sometimes their practice; but to consider them as companions for life: and also to live in peace and friendship one with another, which would enable them to make a greater progress in the good work Friends were endeavouring to promote among them.

Our Friends at Tunesassa had now got about fifty acres of land cleared, well enclosed, and in good order. They had built a large and commodious dwelling house and barn, which, together with the mills and improvements generally, gave it the appearance of a desirable settlement.

It was believed the Indians had built about one hundred new houses since the committee visited them three years before. Most of them were put up with hewn logs very neatly notched at the corners; many of them were covered with shingles, and some had pannel doors and glass windows. The carpenter work was chiefly done by the Indians. Scarcely a vestige remained of the cabins they occupied when Friends first settled among them. Their farms, which were of different dimensions, were enclosed with good fences, and much more detached from each other than formerly. A much greater proportion of corn was planted this season than had been known before, and generally looked well. Many of them had raised wheat and oats, and several had raised flax and buckwheat, besides potatoes and turnips in abundance. Their stock of cattle and horses was increased, and they had a good many working oxen, which they found very advantageous to them. Sheep were not yet introduced, owing to the danger of their being destroyed by wolves.

Upon the whole, it was evident their improvements rather exceeded, in divers respects, those made in some new settlements of white people on the frontiers, in the same length of time.

Several of the young women had this year learned to spin and knit a little; but although the improvement among the females was yet small, it was, nevertheless evident, a change in this respect had taken place for the better, since our women Friends came among them. Their persons and apparel, as well as their houses, appeared in more neat and cleanly order. And as Friends approached some of their habitations, a pleasing mark of neatness discovered itself among some of their women, who would immediately begin to sweep their houses, and appear somewhat disconcerted, if Friends entered their doors before they got their apartments in good order.

After spending near a week at Alleghany, the committee proceeded to Cattaraugus, and had a very satisfactory interview with the Seneca Indians at that place. Various matters were opened to them in a written communication, tending to incite them to industry, and to encourage them in a life of sobriety. A great reform had taken place among those Indians in this respect. The chief warrior in his reply said, “He believed the Great Spirit was better pleased with them when they took hold of the axe and the hoe and went to work, than when they were pursuing their former bad practices of drinking, &c.” “And he was very glad Friends had given them their speech upon paper, that they would not only advise their young people themselves, but would have that speech to apply to, to strengthen their minds.”

Although a considerable change had taken place for the better at this settlement within three years past, their stock of cattle and horses having considerably increased, (and instead of confining them as formerly in small enclosures round their villages, they had, since enclosing their cornfields, the advantage of pasturing them on the large plains,) yet they appeared very far behind their brethren at Alleghany, in agricultural improvements, as well as in buildings and cleanliness of living.