[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.
[Illustration]
_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.”