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._