A BRIEF ACCOUNT OF THE INDIANS, &c. (continued 3)

A surveyor being furnished by Friends, some essay was made, in the course of this year, towards dividing the Alleghany reservation into lots, as had previously been concluded on in general council. But difficulties occurred among the Indians respecting it, which they were not at that time able to reconcile; as the division lines would in many instances interfere with their present improvements; and their local attachments having, in a considerable degree, been increased since they become more detached in their settlements and applied themselves to the pursuits of an agricultural life, the plan of division was abandoned for the present.

It may here be proper to state, that in their former practice of locating the land they wished to cultivate, they never interfered with each other’s boundaries. There was land sufficient for them all. Each family possessed the spot upon which they settled, without interruption from others; and if they wished to relinquish it, and remove to another, they might sell their improvements to other Indians. It is, therefore, not surprising, that in effecting so radical a change from their former customs, as the one contemplated, difficulties should occur—and it will require time for local prejudices, gradually to give way to the more enlightened views of civilization, and for more correct ideas of distinct property to be realized.

Notwithstanding the state of unsettlement, considerable improvement in divers respects, was apparent this year, especially at the Cattaraugus settlement. A school for the first time was opened at that place, by a young man who offered for that service, and was attended by a number of children, with as much regularity as could reasonably be expected.

In the year 1819, and for some time previous, the Indians on the Alleghany river had got much in the practice of cutting and rafting pine timber down the river, and selling to white people, which was rather an injury to them than otherwise, as it opened an intercourse with some of the most profligate of the whites, and exposed them more to the use of intoxicating liquors than when at home, engaged in their agricultural labours. It also had a tendency to frustrate the plan of dividing their land into lots, as they now had liberty to range at large in the woods and get timber where they pleased, while the land remained as common stock to the nation.

In the spring of this year, an Indian, who was a lad when Friends first settled amongst them, and who had since been instructed in the blacksmith business, dictated a letter to the author, in reply to one sent to him sometime before, from which, to show his own views of the improvement he had made, we make the following extracts.

“I received thy letter of the eighteenth of last month, much to my satisfaction. I was glad to hear that my old friend W—— was well, and thou may inform him that I have usual health also. I well remember the counsel of my friends, the Quakers. I see they want to do me good—I feel strong about it. They told me to work at my trade, and to plough, and sow, and raise grain and grass. All this is very good advice. I now have plenty of corn, and some other grain, and hay. I have worked at my trade so as to earn ninety dollars, and received my pay from our agent. Besides this, about thirty dollars for other smithing, done last year. I feel glad the Quakers live so near me. I do their smithing. They have ploughed several days for me. I have good corn in the land they ploughed, and some good wheat, potatoes, and other things, so that I have plenty. All this comes from my friends the Quakers’ advice.

“Thee mentions about running out our land into lots, and that an evil bird has sung us a bad song. We are in hopes that the good bird will begin to sing, and in hopes that by next spring, his song will be for our good. I want he should sing a good song for us. I myself cannot say much, but I want the land divided into lots. Some say they do not want it, and are putting it by. I am glad thee has wrote thy mind on paper to me on this subject, and sent it here—I think I can see more light by it. I wish thee to make thy mind easy. I will do what I can, and speak what I know is for our good. I am in hopes to see my friend H—— here, whom I remember when I was a boy. I intend to keep thy letter by me, that I may see what it says in time to come, that I may not forget thy advice. Farewell.”

Notwithstanding the repeated assurances, from time to time, given to the Indians, that Friends were acting towards them from disinterested motives, and would never bring any charge against them, yet there were still individuals among them, probably instigated by the enemies of Friends among white people, who continued to excite jealousies and surmises, that Friends would at some future day, bring a charge against them. In order, therefore, to make their minds entirely easy on this subject, a writing was drawn up on parchment, containing the same assurances heretofore given, that Friends never would bring any charge against them for their services. This, as also a communication obtained from the President of the United States, respecting the division of their land, and sanctioning the plan of Friends, was forwarded to them, and seemed for the present to have a conciliating effect.

During this summer, an increasing improvement was manifested by several of the Indians, clearing themselves new farms, distinct from their former fields, and preparing to put in their crops, which they accomplished in due season.

In the summer of 1820, circumstances again requiring a visit from the committee to the Indian settlements, two other Friends and the writer, were deputed for that service. They proceeded to Tunesassa in the Ninth month; and after inspecting into the situation of the Indians, and their state of improvement, they found, that, although many had made considerable advances in agriculture and the modes of civilized life, yet there were individuals who probably being instigated by designing white men, or from a perverse disposition in themselves, had become inimical to their abandoning their former habits, and pursuing the mode of life in which Friends had for many years been endeavouring to instruct them. This created jealousy and party spirit in some degree among them at this period.

To meet these circumstances, and to endeavour to reconcile the minds of the Indians, a council was called, which their chiefs generally, and many others of their people, attended, to the number of about seventy.

The following is extracted from the address of Friends, delivered to them on this occasion.

“Brothers, by the permission of the Great and Good Spirit who made the world, and is acquainted with all the actions of men, we are permitted to meet in council, and we desire that he may help us to come to right conclusions.

“Brothers, it is now a long time since the Seneca nation became sensible that if they continued to exist as a people, they must change their mode of living from the hunter state, and engage in agricultural pursuits. They were very desirous that their brothers, the Quakers, would assist them. They believed it pleasing to the Great Spirit, that men should assist and help each other, and that Friends came amongst them for that purpose.

“Brothers, when our Friends first came among you, you had no good houses—very few cattle—very little land cultivated—your numbers were decreasing, and it appears certain to us, and to yourselves, that unless a change were made, you would fast dwindle away, and the Seneca nation become as it were dead.

“Brothers, some of our friends have been engaged in instructing you for more than twenty years. You have been taught to build more comfortable houses—you have enclosed and cultivated fields—you have much increased your stock of cattle, and other useful animals. Some of your men have been instructed in useful trades. Many of your women have learned to spin, and some of your children have been taught to read and write.

“Brothers, we love you, and therefore we feel bound to speak plainly to you. We hope our words may sink deep into your minds. It is the voice of your old and true friends, who have never deceived you. You must endeavour to improve in the habits of civilized life, until you arrive at the state of some of the best of the white people, or you will gradually go back until you lose what you have gained—your friends with mournful hearts will give you up—your lands will go from you—and the very name of the Seneca nation, like many that have gone before you, will only be known in history.

“Brothers, a man in the habit of taking strong drink to excess sets a bad example to his neighbours, and his family, and brings his poor wife and innocent children to poverty and distress. This conduct is offensive to the Great Spirit; and unless he changes, he becomes one of the most wretched of men. We wish you, therefore, to endeavour to reclaim such of your people as have fallen into this evil practice, and to warn those who may be in danger of contracting the habit.

“Brothers, we desire to stimulate you to increased industry. The industrious man is always the most comfortable. Labour is good for health; it makes the mind cheerful; and by steadily attending to business, we have the satisfaction to see every thing improving around us. What appeared hard, by perseverance becomes easy.

“Brothers, the greatest kindness a man can do to his children, is to begin early, to learn them to be industrious, and to engage them in business suitable to their years. The boys ought to help their fathers in the fields—the mothers and daughters to be engaged in spinning—in making clothes, in cooking victuals, and in all the business that is suitable to their sex—their houses, their beds, their clothes, and every thing about them, should be kept clean and in good order.

“Brothers, it is consistent with the will of the Great Spirit, that men and women should be connected in marriage. It is an engagement of great importance, and we should not enter into it, until we are of sufficient age to think and judge for ourselves; and when marriage is contracted, the parties are bound to help and love each other—to care for, and instruct their children—and while families live in love and harmony together, it is very comfortable and very good;—but when division gets in, and differing, it is the work of the evil spirit—and if man and wife separate and marry others, it produces confusion, and must be displeasing in the Divine sight, and no people can prosper and grow strong who are in such practices.

“Brothers, it is the duty of parents to have their children educated. The Great Spirit has given us minds capable of improvement, and by education children become more capable of learning the various trades, which will add to their comfort and happiness; and we believe it is right that the girls should be taught as well as the boys.

“Brothers, we have been desirous that the lands belonging to you might remain firm in your hands, that your children and children’s children might possess them. For this end, we advised you to divide to every family a farm, so that they might say, “this is mine,” and improve it for their own benefit. And although changes are at first subject to some difficulties, yet we believe those difficulties may be overcome.

“Brothers, on this subject you wished to have the mind of your father, the President of the United States, to strengthen you in the conclusion you had come to in general council, to divide the Alleghany reservation. You requested your friends in Philadelphia to go to the President, and obtain his opinion. One of us, who are now present, with some others, took a journey to Washington, for the purpose of complying with your request, and we found the President fully impressed with the necessity of such a measure, and he gave us a paper, in strong words, sealed with the great seal of the United States, and directed to the Alleghany chiefs, advising and urging that you might carry the business into effect, which paper was sent to you.

“Brothers, we hope you will keep your minds strong on this subject, for we shall hardly know how to go again to the President, and make requests on your behalf, if, when they are granted, they are not proceeded in.

“Brothers, our talk has been long. Circumstances seemed to require it; we hope you will consider it well. We love and desire the prosperity of you all; and although you may differ in opinion in some matters, yet we desire that the Good Spirit may unite your minds in love, and that you may all join in endeavours to promote education and improvement.”

The Indians took these matters into serious consideration, and promised to make a reply the day following—and when they assembled for that purpose, it was evident they were divided into two parties, and divers of them had become opposed to their children’s being instructed in school learning, giving this as a reason, “that they were more liable to be corrupted by bad white people.”

Much the greater part, however, continued to manifest an attachment to Friends, and, in their replies, gave hearty assurances of attending to their advice. They appeared to be fully sensible that remaining on their land, and pursuing the plan that Friends had pointed out to them, were the only means by which they could continue to be a nation. The chief sachem, named Blue-Eyes, in the course of his speech, remarked, “If we go from here we are a lost people. Look to the east, west, north, or south; all is filled up, and there is no place for us.”

On the subject of dividing their land, they appeared to be discouraged, owing to their divided state, and the opposition met with from some individuals, who no doubt were influenced by interested and designing men; as this great object would be the most likely means of settling the Indians in a permanent possession of the soil, and thereby frustrate the avaricious designs of speculators. The secret insinuations of this class of the white people added much to the difficulties of Friends in pursuing their plans of civilization; nor was it to be wondered at, that individuals, among a people who had long been a prey to designing white men, should become alienated from Friends, and cease to follow their counsel.

At the close of this council, they were, however, reminded of the dangers to which they were exposing themselves, and the advantages that might be taken by their enemies, of their divided state, and especially by those who wished to obtain their lands. They were told that, “we still considered them as brethren—that we were not divided in our good wishes for them—that we had always desired, and continued to desire, the welfare of all Indians, and that, on bidding them farewell, on the present occasion, we still hoped the Great Spirit might incline their minds to unite together in love as brethren, and that they would yet join in promoting the education of their children, and in advancing in all the improvements that were necessary for the comfort and real benefit of man.”

From Alleghany the committee proceeded to the Cattaraugus settlement, and spent some time in viewing the improvements of the Indians at that place. They found that considerable progress had been made within three years past, in building houses, and enclosing more land on the rich fiats, which was cultivated with corn, oats, potatoes, turnips, and other vegetables of various kinds, affording a prospect of a plentiful supply of provisions.

A council was held with the Indians, and after an introductory speech from the chief warrior, which is customary on all such occasions, the following address was delivered to them.

“Brothers, having been preserved through a long journey, we are now, by the favour of the Great Spirit, enabled once more to meet you in council.

“Brothers, in passing through your land, we are glad to see that you are situated on a rich and fruitful soil, where, by reasonable care and industry, every thing necessary for a comfortable subsistence may be readily obtained.

“Brothers, it affords us satisfaction to observe the improvements you have already made—your well fenced fields, your corn, and other grain, and your cattle—and we feel, as your old and true friends, a strong desire that you may be stirred up to increased industry.

“Brothers, by perseverance and daily attention to business, the industrious man prospers, and is able to make a comfortable provision for his family; and it is not only our duty to labour for their support, but to train our children to assist in all the business they are capable of—to begin with them young, and thus, while they are useful to their parents, it adds greatly to their own real comfort.

“Brothers, by the united exertions of a family, much may be done. The house may be made more comfortable. Out houses may be erected to shelter the cattle. Barns may be built to store the grain and hay, to prevent injury from the weather. While the boys are engaged in assisting their fathers in these things, the girls ought to help their mothers in keeping the house clean, in spinning, in making clothes, in cooking victuals, and every business that is suitable for their sex.

“Brothers, by thus uniting in promoting improvements, you would soon make your farms to equal some of the best of your white neighbours; and if you would fully make the experiment, you would find that what we tell you is true.

“Brothers, it is good that parents tenderly love their children. It is also the duty of children to love and serve their parents. Families should live together in harmony; and when men and their wives differ and part, and marry to others, it is wrong—it is an injury to their children, and displeasing to the Great Spirit. We wish you seriously to think of these things, and to discourage so injurious a practice.

“Brothers, you have often been told by your friends, that the use of spirituous liquors is hurtful. We must again repeat it—we wish you to keep your minds strong on this subject, and often advise such of your people as are in the use of it to decline the practice.

“Brothers, we think it our duty to caution you not to listen to every voice that would divide you into parties. It will make you weak in your councils. Your enemies may take advantage of it, and by this means, the very land that you own may slide from you.”

To the foregoing communication, the chief warrior made a short reply, but intimated that they must confer together on the subject of Friends’ communication, and wished to meet them again in council, in two days, when they would reply more particularly.

At the close of this interview, which appeared to be solemn, one of the Friends present communicated some sentiments on the subject of religion, and the nature of true worship to the Great Spirit—stating that it might be performed while engaged in their fields, on the road, or while sitting with their families by their firesides. This they appeared fully to comprehend; and the chief warrior replied, “it was his religion, and the only one with which he was acquainted.”

This short though sincere confession of faith, from a native Indian, was a corroborating evidence that they were not destitute of the divine principle operating in the heart of man, which teaches him what constitutes the true worship of God, and requires not the aid of men or books to accomplish it, but is performed according to Christ’s testimony “in spirit and in truth,” arising from the sincere homage of a devout heart.

It appeared that the Indians at this place were also divided into parties, which prevented that free intercourse and conference with each other, which in former councils, were manifest, in forming their replies to Friends—and without a design to impeach the sincere natives of any religious sect of professing Christians, I may here state, from the observations made, and the information received on this visit, that the introduction of these, under the character of missionaries, on their land at Buffalo, where the chief councils of the nation are held, had created great uneasiness among them, and was a prominent cause of their present difficulties, and conflicting opinions. Some of the Indians had attached themselves to the missionary system, and joined in their modes of worship, singing, &c. and these were looked upon as converted to the Christian faith. Hence the others, who were opposed to the missionary plans, were branded with the epithet of pagans, a term hateful to Indians, and which they did not fully understand. Thus a spirit of jealousy was excited between the parties, and a fear entertained by some, that the introduction of missionaries on their land was designed to obtain a permanent possession, and eventually to dispossess them of it.

At the appointed time to meet them again in council, Friends attended, when the Indians of each party made replies to the former communication of Friends, which, for novelty of opinions, and to show the dilemma in which the Indians were involved, the reader will indulge me to give at considerable length.

The chief warrior’s son, on behalf of the one part, opened the council in the following manner.

“Brothers, the Great Spirit has blessed us, and enabled us once more to meet in council, with our brothers, the Quakers. We feel thankful that the Great Spirit has preserved our friends in health who have come to see us.

“Brothers, we want you not to be displeased, if we of this party open our minds to you. We are going to tell you our situation. Some of us pay attention and observe the sabbath day—others do not. We wish you now, brothers, to give us suitable advice, and make our difficulties straight, as you understand how to remove difficulties.

“Brothers, you know the cause of our difficulties. You know the reason we are divided. The young men who sit here (pointing to four or five who sat near him,) think different from the old ones. Our old men observe the sabbath, or First day. We are not prepared for it. We wish you to tell us which is best. Whether to do as our old men do, or follow our old customs.

“Brothers, we have heard from the Quakers, that it is a bad thing for a nation to divide, and you wished us to be of one mind as one man—and now we want you to tell us which is the best plan for us to pursue—whether white people’s customs, or our old ones. On the other hand, you have been well acquainted, from old time, with our ancient customs. We meet three times in the year to worship the Great Spirit; and we want you now to put us right about it, and give us your advice on this subject, whether we shall keep the sabbath, or continue to adhere to our former practice of worshipping the Great Spirit.

“Brothers, it is now many years since you have taken us by the hand, and have yearly given us advice. We intend to follow the advice we have heard from you; but some of our old men have been drawing towards the missionaries, and keeping the First-day.

“Brothers, we hope you fully understand what we have said, and wish the chain of friendship still may be kept bright between us and you—and that you will not be displeased at what we have said to you.”

A chief, named Strong, of the opposite party, then spoke nearly as follows:

“Brothers, yesterday we deliberated among ourselves, and we wanted to have our minds made up and united. When our younger brother proposed the foregoing questions to be put to our brothers the Quakers, we were glad; hoping they would make the thing straight among us.

“Brothers, I will now tell you our minds about it, and the reason why we have undertaken to keep the First-day of the week. Last season we went to a council at Buffalo, our agent P——, showed us a paper which came from the President, which stated that he wanted his brothers, the Indians, to take hold of improvements, and also to keep the First-day of the week. He also wanted our children to learn their books. He told us that Congress had made an appropriation for the purpose of improving the condition of the Indians, and he wished to know whether they would accept it. We told the agent we had the Quakers living beside us, with whom we were satisfied; and if any help came from the President, we wished it to come through the Quakers. Our agent told us, the Quakers, he knew were friends to us; they have property of their own to help you. Congress has also appropriated money to assist you, and you should leave it to the President to dispose of that, as he thinks best for your benefit. We, therefore, concluded to pay attention to both the Quakers and the President, and have friends of both. We saw that many of the different nations of Indians were becoming civilized, and that the Seneca nation still remained in their old habits. We saw that the Quakers and the ministers, (meaning missionaries,) both observed the First-day. We concluded, as they did so, it must be an appointment of the Great Spirit to keep that day holy. We then thought, that as he had appointed it we must observe it also. Some of our people were wicked. They stole, and committed many bad actions. We thought we would endeavour to have our children instructed, while young, which would be better for them. We have been told, the world had been made a long time, when the Great Spirit sent his son, who brought light into the world, and wished that knowledge might be spread among mankind. Your brothers have often told us, there was but one God over all—we, therefore, thought our friends would be pleased if we should endeavour to christianize our children. We then inquired among our people who were prepared for keeping First-day. Many of them were pleased with it, and prepared to observe it, and others were not. And after a while, a minister came along, and wanted to know if they wished to hear him preach. We consulted among ourselves, and concluded that when a minister came of his own accord, if he was a good man, he ought to be heard, but if he wanted to come and live amongst us and preach to us steadily, we would not accept him, or have a minister that our children could not understand. But we rather concluded to have some of our own people to give good advice to our children, on First-day, that they might improve and grow better. Some of our people have often heard of the accounts given in the Bible, and we thought it was right for us to keep First-day and hear good advice, or be read to, out of the Bible. The ministers who come here are different from our friends the Quakers. They are only travellers. Our friends the Quakers have given us a writing on parchment, stating that they would never bring any charge against us for what they have done.”

Friends, in their former council, had impressed upon the Indians the necessity of having their children instructed in school learning, and offered to supply them with a teacher, provided they would erect a school house, and send their children. The chief warrior, in reply, stated, that on consulting among themselves, both parties were willing to have their children instructed, and would endeavour to procure a house for that purpose. He also made some remarks on the advantages they had already received from the instruction of Friends, and among other things said,

“Brothers, in your good advices, you have cautioned us against the use of strong drink. There is a great alteration among us in that respect, and many of us are much improved both in this, and in industrious habits. Long ago we had no fences, no cattle, and were destitute of many other things which we now enjoy. We see a great difference in our people. We think we shall get along, though perhaps it may be slowly.

“Brothers, this village is divided into three or four districts, in each of which there are persons appointed to endeavour to have your advices put in practice. When they see any disorders, they are to treat with their brothers in order to reclaim them.”

They were then informed, that as the day was far spent, Friends would retire a few minutes to consult together, and return them an answer. In about half an hour, Friends returned again to the council house, and after informing them that (although they were divided in some things,) they were glad they were of one mind about the education of their children; and as soon as they got their house in readiness, they might inform Friends of it, and they would endeavour to furnish them with a teacher.

They were then presented with the following observations in writing, as the best advice that Friends could give them in their present divided and critical situation.

“Brothers, when your friends the Quakers came among you, their design was to improve your condition—to teach you to build more comfortable houses, to cultivate your land, to raise more grain, so as to enable you to raise and support more cattle—to educate your children, and to advance in all the useful habits of civilized life.

“Brothers, we believe that men ought to live, so as to seek for the assistance of the Good Spirit, to enable them to love and worship him—and although it is our practice to meet together to worship him, yet we do not wish to force upon you any of our performances in religion. We think it right that every man should follow the teachings of the Good Spirit, in his own heart, which, if attended to, would always lead him in the right path.

“Brothers, we beseech you not to let any thing divide you into parties, and make you feel enmity one against another. It would put you back in your improvements, it will make you weak—it is contrary to all right religion, and displeasing to the Great Spirit.”

Signed, Samuel Bettle.

William Newbold.

Halliday Jackson.

Several of the chiefs seemed desirous of having a more decided reply to the question they had urged upon us, with regard to the observation of the First-day of the week; and although they well knew the practice of Friends in meeting together for public worship on that day, yet it was believed most expedient, under their present circumstances, not to enforce it upon them. They were again recommended to attend strictly to the one, unerring guide, the voice of the Good Spirit in their own hearts, which was sufficient to direct them in the right path, without the teachings of any man; and that as they were obedient to this principle, it would gradually enlighten their understandings, and by degrees they would come to see more light.

This council concluded, with a hearty farewell by Friends, who informed them that they parted with them in as sincere friendship as they had ever done; having the same regard for one party as for the other.

From what transpired in this council, it was very evident that their difficulties and divisions arose from the introduction of the missionary system. By enforcing the observation of the Sabbath, so called, and inculcating doctrines and dogmas, which the Indians could not comprehend, and were not prepared to adopt, their ideas with regard to religion had become confused. Hence some were disposed to make the observation of the Sabbath and some formal ceremonies, essential and fundamental points,—while others, jealous of the encroachments of missionaries on their land, and fearing they might have some sinister motives in view, were disposed to lay aside all ideas of imitating the whites in the practice of religion and worship, and adhere only to their old Indian customs, in this respect.

From Cattaraugus, Friends again returned to Alleghany, and had some further interviews with their chiefs respecting the schooling of their children, and although a few of them continued to be opposed to having a school on their land, yet the greater part were anxious for it, and expressed strong desires that a school might again be established among them.

While the committee remained at Alleghany, they were visited by the son of the ancient Guy-us-hu-ta, mentioned in the early part of this narrative. He had learned the blacksmith business—was fifty-six years of age, and had lived with his present wife thirty-four years, and never had any other. A chief of the same age, who accompanied him, had twelve children by one wife, with whom he still lived.

These circumstances, among all their depravity in this respect, may be noted to their credit.

Although these Indians were not yet prepared to make a division of their land into lots, so as for each to have his distinct property, yet the practice of buying and selling each other’s improvements was becoming more frequent among them. In several instances they had applied to Friends to value them, and this circumstance, it was hoped, would open their ideas more to the advantage of individual possessions, and in time, Induce them to adopt the plan that had been recommended, of dividing their land.

The young man, in the capacity of a schoolmaster, again commenced teaching their children, and devoted a part of his time to visiting them in their houses, in a more familiar way, and also affording them instruction in the labours of the field. It was evident, that those who had the most frequent intercourse with Friends, had made the greatest progress in the arts of civilized life.

In the spring of 1821, an Indian lad, (the son of one of their principal chiefs) who had been brought to the neighbourhood of Philadelphia, instructed in school learning, and taught the shoemaker’s trade, returned to his father at Alleghany, and immediately commenced his business, which promised to be advantageous to him, as well as a great accommodation to the Indians.

The frequent solicitations of the pre-emption holders, continued to be a source of uneasiness to the Indians—as they urged the necessity of having surveys and drafts made of their different reservations of land, to be divided and kept by the pre-emption holders, in order that when the Indians were disposed to sell, each one might know the quantity as well as the quality of such reservation, as they were about to purchase.

In the Twelfth month, this year, the following statistical account of the Indians at Alleghany was furnished to the author by the schoolmaster, who resided among them, which will exhibit the improvements made by about thirty-five families, though it is cause of regret that the account was not completed—there being about forty families more, which were not included.

The dates affixed to the names of individuals, is the time the account was taken.

Big John, Tenth month 23, 1820.—Has about twenty acres of cleared land, raised eight acres of corn, three of oats, one of potatoes—about forty apple-trees, several of which are bearing fruit—three cows, four calves, one steer, one yoke of oxen, four horses, eighteen pigs, one plough, and one wagon.

William Platt, 30 years of age.—Fifteen acres of cleared land—a considerable quantity of corn, three acres of oats, half an acre of potatoes, one yoke of oxen, and twenty pigs.

Levi Halftown, blacksmith.—Nine and a half acres of land cleared—one yoke of oxen, two cows, one calf, two horses, one plough and ox chains, seven hogs and eight pigs.

Long John, Tenth month 25, 48 or 50 years of age.—Has twelve children by one wife, with whom he still lives—twenty acres of cleared land, seven acres of corn, four of oats, a quantity of potatoes, two yoke of oxen, three cows, one heifer, three calves, twelve hogs, and a number of pigs; one wagon, and ploughs.

Stephen, a blacksmith, 56 years old, and son of the ancient Guy-us-hu-ta.—Eight acres of corn, four of oats, one of potatoes, four of mowing grass, one yoke of oxen, five cows, six calves, fifteen hogs and pigs, and one plough.

John Jemison, 24 years old.—Fifteen acres of cleared land, four acres of oats, one of buckwheat, four of corn, potatoes, and beans; sixteen hogs and several pigs, two horses, two cows, one heifer, one calf, one yoke of oxen, one steer. Ploughed last spring about thirty acres of land, twenty-one of which was hired by other Indians at two dollars per acre—has put up a new barn fifty feet long—made new fence to enclose six acres of land the present season.

Big Jacob, 50 years old.—Eight or ten acres of cleared land, five acres of corn, four of oats, one of potatoes, one yoke of oxen, three yoke of steers, four cows, one calf, five hogs and near twenty pigs; has sown one bushel of wheat this fall.

Moses Pierce, aged 32.—Twenty acres and a half of land, two and a half of corn, three and a half of oats, quarter of potatoes, one and a half of hay, one yoke of oxen, two cows, three young steers, one calf, five hogs and seven pigs; makes ploughs, sleighs, and does carpenter work.

John Pierce, Eleventh month 3, aged 56.—Twenty acres of cleared land, raised five acres of corn, one and a half of potatoes, four of oats, four of grass, has eight head of cattle, fifteen hogs and pigs.

Eli Jemison, twenty-seven years old.—Has begun a new improvement in the woods, and has about three acres cleared—parted with his old field, which contained six acres, raised three acres of corn, half an acre of potatoes, and one acre of turnips, five hogs, one yoke of steers, one cow, one heifer, one plough and wagon.

Simon Pierce, Eleventh month 16, 26 years old.—Fourteen acres of land, five acres of corn, three of oats, half an acre of potatoes, two of wheat, three and a half of meadow, two cows, two heifers, two steers, one ox, four hogs and ten pigs.

Billy, 50 years old.—Raised fifty bushels of corn, half an acre of potatoes, one cow, one calf, and three hogs.

William Johnson, Twelfth month 2, 50 years old.—Eleven acres of land, raised six acres of corn, half an acre of potatoes, quantity of beans, one yoke of oxen, two cows, two heifers, twelve hogs and pigs.

Morris Halftown, First month 31, 1821, 26 years old.—Eighteen acres of land, raised last year three and a half acres of corn, six of oats, one and a half of potatoes, two and a half of hay, one yoke of oxen, two cows, three steers, one calf, one horse, four pigs, and three hogs.

Israel Jemison, Second month 2, 30 years of age.—Fourteen acres of land cleared, and four more part cleared, three and a half acres of corn, three of oats, two of buckwheat, half an acre of peas, one of potatoes, one of wheat, two and a half of meadow, two yoke of oxen, two cows, one yoke of steers, six hogs, fourteen pigs; killed in the fall five hogs—one plough, one cart and log chains.

John Dick, Third month 29, 65 or 70 years old.—Had last year two acres of spring wheat, four of oats, three horses, and one hog.

Jemison, a blacksmith, 54 years old.—Ten and a half acres of land, three horses, two cows, three calves, three hogs and four pigs, and killed three hogs for pork; five acres of corn, one of potatoes, three of oats, half an acre of peas, one plough, and harness for horses.

Jacob Taylor, Fifth month 10, 40 years old.—Five and a half acres of land, one yoke of steers, one heifer, four hogs,—corn, oats, and potatoes, quantity not mentioned.

James Robeson, Seventh month 1, 48 years of age.—Thirteen and a half acres of land, planted five acres of corn, half an acre of potatoes, two acres of spring wheat, three and a half of oats, two and a half of meadow, nine head of cattle, seven hogs, one plough, one harrow, chains and sled.

Blue Eyes.—Twelve acres of land, quantity of corn, one acre of wheat, three and a half of oats, sowed half a bushel of flaxseed, two and a half acres of meadow, one yoke of oxen, five cows, three calves, four hogs, twenty-two pigs, five horses, plough, chains, &c.

John Watt, 35 years old.—Three acres of corn, half an acre of potatoes, four hogs, twenty-six pigs.

Jonathan Titus, 55 years old.—Three acres of land, two cattle, and three pigs.

Jacob Snow, Seventh month 8, 50 years old.—Five acres of land, three acres of corn, one and a half of potatoes, one-third of an acre of beans, and four hogs.

Jacob Thomas, 28 or 30 years old.—Eight acres of land, three of corn, two of oats, three-fourths of an acre of peas, some potatoes, seven cattle, seven hogs, and seven pigs.

Big John, Seventh month 23, 53 years old.—Fourteen acres of land, five acres of corn, one of potatoes, five of oats, three of meadow, sixteen head of cattle, four horses, and thirteen hogs.

William Halftown, aged 26.—Fourteen and a half acres of land, ten of which he lately had cleared, for which he paid fourteen dollars per acre for clearing; one acre of corn, two of oats, two and a half meadow, one yoke of oxen, one cow, one horse, plough, sled, and some bearing apple-trees.

John Bone, 33 years old.—Three acres of corn, two of oats, two of meadow, four cattle, one plough.

George Silverheels, 43 years old.—Ten and a half acres of land, eight head of cattle, eleven hogs, five acres of corn, one of potatoes, one of oats, one and a half of meadow—has lately commenced a new improvement.

John Lewis, Eighth month 4, 21 years of age.—Five acres of land, mostly in with corn, one yoke of steers, one heifer, and eight hogs.

Bucktooth, 55 years old.—Ten acres of land enclosed, six acres of corn, three horses, one heifer, and eleven hogs.

Jacob Strong, Eighth month 14, 32 years old.—Eleven acres of land, three of corn, one and half of potatoes, one and half of oats, one and a half of meadow, one cow, two heifers, one calf, ten hogs, one plough—has put up a good house with stone chimneys up and down stairs.

Jacob Jemison, Ninth month 3, 30 years of age.—Four acres of corn, one and a half of oats, three-fourths meadow, one yoke of oxen, one cow, about twenty head of swine, one plough and chains.

David Halftown.—Five acres of corn, one of buckwheat, two of oats, one of potatoes, two of beans and other vegetables, one yoke of oxen, two cows, one yoke of steers, five hogs, one plough and chains.

Fight Thompson, 34 years of age.—Three acres of corn, half an acre of potatoes, one patch of turnips, one yoke of oxen, one calf, five hogs, and one plough.

William Patterson, Tenth month 1, 28 years old.—Four acres of corn, two of oats, two cows, and nine hogs, which he is fattening.

From the foregoing account of thirty-five families, it appears they had about four hundred and forty acres of cleared land, one hundred and fifteen of which was cultivated with corn, seventy-one with oats, nine with wheat, seventeen with potatoes, and thirty-two in meadow ground. They possessed twenty-six horses, twenty-two yoke of oxen, one hundred and fifty-five other cattle, and nearly four hundred head of swine. But little account is given of their improvements in building—this having been heretofore noticed in this work.

In the spring of 1822, a school was opened on the land owned by Friends, for the instruction of the Indian children at the Alleghany settlement; the schools hitherto kept for their instruction, having been mostly on the Indians’ land. This school was continued for several years, under the care of a teacher who had devoted many years of his time to the instruction of the natives. In 1823, it was attended by an average number of about twenty children, most of whom were in the rudiments of their learning, but made considerable progress for the time they had attended, and their general deportment gave satisfactory evidence of an improvement in other respects. Another Friend, who resided among them at this period, afforded them instruction in some of the mechanic arts; and through this, and the succeeding year, notwithstanding the existence of various difficulties in relation to the prosecution of this desirable object, a spirit of industry and attention to business continued to be apparent with many of the natives.

In 1825, the school continued to be attended by about twenty children, whose conduct and improvement were satisfactory. Many of the natives had become increasingly sensible of the need they had of further instruction, especially in those branches of domestic economy in which females are commonly engaged.

The Friend and his wife, who had long resided at this settlement, having withdrawn therefrom, for a considerable time, another Friend, with his wife and a single female, offered their services, and proceeded to that settlement in the summer of this year, to unite with the two Friends there, in their arduous and interesting service. A school was established for the instruction of young females, and in 1826 the accounts were encouraging, of the progress made by the Indian girls in their studies, as well as in knitting, spinning, and other employments adapted to their sex. The school for the boys was also regularly attended, and their conduct satisfactory. Between school hours, they were employed on the farm at agricultural labours, or otherwise in the shop at some mechanical business; and the regular industrious habits thus encouraged and inculcated among the youth, it was evident, would have a beneficial effect in the formation of their future character.

From a more particular investigation into the state of the Indians at the Alleghany settlement, about this period, it appeared that eighty families, composed of four hundred and thirty-nine individuals, possessed four hundred and seventy-nine head of cattle, fifty-eight horses, three hundred and fifty hogs, and six hundred and ninety-nine acres of improved land, in which seventy acres of meadow were included; two hundred and thirty-nine acres were the last season planted with corn, forty-two with potatoes, thirty-eight sown with wheat, and one hundred and sixteen with oats, besides a quantity of buckwheat, and divers sorts of vegetables. But notwithstanding these encouraging circumstances in agricultural pursuits, and the prosperous state of the schools of both sexes, affording strong ground to believe, that this people might be essentially and permanently benefitted by the labour of Friends, yet their situation, at this period, was particularly trying, and critical, from the great liability to be dispossessed of their possessions. The continued applications in various ways of those claiming the pre-emption right, and the evident influence they were gradually making on the minds of some of the Indians, gave uneasiness to others more considerate and reflecting among them, and their fears in this respect soon became realized; for the Seneca nation, finally, were induced to part with large bodies of their lands in different places to the pre-emption holders. These sales (the amount of which I have not ascertained) were parts of the Cattaraugus, Buffalo, and Tonewanta reservations, and some smaller reservations near the Genessee river. The reservation at Alleghany, where the greatest improvements in agriculture were made, remained in the hands of the Indians; and could this avaricious disposition on the part of the whites to obtain their land be here restrained, and the natives left in the undisturbed possession of their rightful inheritance, the Seneca nation have yet a sufficiency of land to accommodate their numbers, and with industry and care, in pursuing their agricultural labours, they might obtain all the necessary comforts of life.

The progress made by the Indians at the Cattaraugus settlement, and the favourable situation of their land for cultivation, with proper attention on their part, had induced Friends to withdraw their aid for several years past, as it regarded an instructor among them. And the settlement, having been now continued among the Indians at the Alleghany for about thirty years, it was believed the time was nearly come to withdraw from them; and, accordingly, the Friends residing at Tunesassa, returned home in the year 1828, and left the Indians to improve on the instructions already received from the long and arduous labours of the society of Friends.

Having no official means at command, of obtaining correct information of their real situation at present, I am not able to bring this account to as satisfactory a close as would be desirable; but from the best information I can obtain on the subject, it appears, that the Indians continue to progress in agricultural pursuits, and in some of the mechanic arts; and some of their own people have kept schools for the instruction of the youth.

But it is also said, that the constant pressure upon them to obtain their land, affords strong ground to fear, that their former sales were only a prelude to their parting with the remainder, at no very distant period.

It is, however, a consoling reflection to the society of Friends, that they have extended a benevolent hand to this poor, degraded, and much injured people; and even should they finally be induced to part with, and relinquish the remnants of their present possession, and migrate to a more distant clime, the instruction they have already received in the mechanic arts, together with their knowledge of agriculture, will greatly contribute to their happiness and comfort, in the land in which they may settle, and not only so, but the benefits resulting from their knowledge of civilized habits be extended to more distant and savage tribes.

In concluding this account of the proceedings of Friends of the Yearly Meeting of Philadelphia, it may be proper to state, that many individuals, both male and female, from an apprehension of duty, have, at different periods, devoted many years of their time to the instruction of the natives, and have had the consoling evidence of peace for their labours. But as this benevolent work could not be accomplished, without very considerable expense to the society, voluntary subscriptions were raised, at different periods, to a large amount, in which it is but just to acknowledge, that the society of Friends in England, feeling a lively interest in this righteous work, liberally contributed to a fund for that purpose, which the Yearly Meeting of New York and Baltimore partook of, for the purpose of aiding them in extending their benevolent views, in promoting civilization among various tribes, and of whose proceedings therein, a short account will be here subjoined.

A brief account of the proceedings of Friends of the Yearly Meeting of New York, in promoting civilization among the Indians, residing in that state.

It will be seen in the early part of this narrative, that Friends of the Yearly Meeting of Pennsylvania, first promoted a settlement among the Oneida nation living near the Mohawk river, in the state of New York. They also extended some aid to the Stockbridges, and some other tribes in that quarter. This attention was continued from the spring of 1796, till about the close of the year 1799, when Friends withdrew from them; and the Yearly Meeting of New York, being actuated by the same benevolent motives to improve the condition of the aboriginal inhabitants, appointed a committee for that special purpose, who sent instructors among them, and continued to aid and assist them in agricultural pursuits, in some of the mechanic arts, and in school learning, for many years. But as I have not at command the means of furnishing a particular account of the gradual advancement made in the civilized arts among those Indians, I can only say, that in the prosecution of the work, Friends have had many difficulties to encounter; and the Indians have frequently been disturbed and harassed, by the same covetous spirit, that so frequently annoyed the Seneca nation, in order to dispossess them of their land. In consequence of this many of the tribes have been induced to sell and remove far to the westward.

By the kindness of a Friend in New York, I have been furnished with an account of some of the more recent transactions of the society of Friends, towards the Indians. He states some of the difficulties to which the Indians are subjected, by the officious interference of a proselyting spirit, which has much agitated several of the tribes, and created parties and animosities among them. The ultimate object appears to be, to unsettle them in their present possessions, and eventually to induce them to abandon the rightful inheritance of their fathers.

It appears from the account, that the Onondaga tribe are the only Indians at present under the care of the Yearly Meeting of New York; and the only tribe in that state united among themselves, and exempt from a party under the influence of a blind missionary zeal—desirous to relinquish their present possessions and emigrate. But a few years ago the Onondaga’s were an indolent, drunken people, and desirous of moving to the westward, but as they have in a good degree embraced the counsel of Friends, become industrious, and availed themselves of their local advantages, and tasted the sweets of their labour from the produce of the soil, a radical change has been effected among them.

This tribe has for seven or eight years past been under the particular care and superintendence of Adin T. Corey, as agent for the committee of the Yearly Meeting; and being well qualified for the important trust, and feeling his mind devoted to it, the Indians have reposed great confidence in him, and distinguished him by the name of ‘Oatnus,’ and consider him as their benefactor, as will be seen in the following speech.

Onondaga, Fourth mo. 27, 1829. “To the committee of the Yearly Meeting of New York, on Indian concerns.

“Brothers—Oatnus, our brother, told us he was going to New York to attend the great council—and we thought good to send you a talk, to let you know our minds. First, we thank you for all your goodness in giving us the many useful things you have given us, for our benefit, and we thank the Great Spirit, who in his unspeakable mercy put it into your hearts to take us by the hand, and pity our condition; but most of all, that he put it into your hearts and the heart of our brother Oatnus, to come and live amongst us.

“Brothers, he has been a wall about us, that in a great measure has fenced out the encroachments of our white neighbours. When he speaks, the white people hear, and they do not cheat us as they used to do.

“Brothers, he has improved our condition much every way. When he came among us, we were hungry and almost naked, but now we are more comfortable. Our lands lay common, and were running up with bushes—now there are many of them fenced and well cultivated, yielding an abundant supply of food for our people. Our young men, women, and children were running about doing no good—now, most of them are diligently and profitably employed. One of our young men has learned to work pretty well at blacksmithing—three lads have learned to make good shoes—our young women, most of them, can spin, knit, and sew, and some of them can weave. Oatnus has also transacted most of our business—made many bargains, and handled much of our money, and done all well—not one shilling sticks in his pocket—he has fed our hungry children, clothed our naked, and helped us when we were sick—when he came we were divided, now we are united—when there is war he makes peace—when he speaks our young men hear and keep mostly out of bad company—our farming begins to flourish, and although we have made much improvement, we still want a head—we cannot go alone, and if you leave us now, it will be like making us a very valuable present, and taking it away again.

“Brothers, remember, when our brother Oatnus come, we were wild and ignorant respecting business, and it must necessarily take a good while to tame a whole nation.

“Brothers, our brother told us, our school was so thinly attended, he thought it would be best to drop it till winter, but we are unwilling it should stop, for fear our children will go back—we wish you to keep it going—some of us have been negligent in sending our children, but we will endeavour to be more diligent in the future, if we can be favoured with it.

“Brothers, our very tried brother is growing old, and through abundance of labour and fatigue has grown feeble, having been sick a good deal, and cannot do as he used to do, yet we are not willing to part with him, we want him to stay enough with us, to oversee our business, manage our affairs, and sit with us in council.

“Brothers, we still want to go on in improvement, and as our young man that has learned to work at smithing, has taken to farming in the summer season, we therefore want to get a sober goodly man, to come and set up his trade among us, and take some of our boys and learn them the trade. We also want a wagon maker, and a cooper of the above description, and for the same purpose, and we believe it might be done with very little expense to our brothers, if Oatnus stays with us a part of the time, and has the management of our affairs; for we have abundance of materials to carry on the two last mentioned trades, and part of the first; and our circumstances are very different now from what they were when he first came amongst us.

“Brothers, we have concluded to build a saw-mill this season, among ourselves.

“Brothers, it makes our hearts sick when we look abroad and see our Oneida and Seneca brethren, who have got the blackcoats and hungry mouths among them—for there is nothing but contention, spite, and animosity, and no business that is profitable—and we thank the Great Spirit that has sent us peace—sweet peace and no blackcoats.

“Brothers, may the Great Spirit preside over your councils—make you love one another, remember your real brethren and do much good. Farewell.”

Signed by the chiefs and some of the warriors.

To the foregoing speech the committee on Indian affairs made the following reply:

“Brothers, we have received by the hands of brother Oatnus your communication to us, and it has made our hearts glad; and, that our brothers and sisters of the Great council might hear it, we gave it to them to read, and it made their hearts glad also, and greatly to rejoice, to hear from you and to hear that Oatnus did well with you—and that you listened to his voice.

“Brothers, we cannot tell you how much we want you to improve in all things—we know you cannot do every thing at once, but we want you to hearken to our counsel—we love you—we desire your good, and that you may increase and leave a good name behind you, when the Great Spirit shall take you away.

“Brothers, remember we can only counsel you for good—if you take our counsel the Great Spirit will help you.

“Brothers, you have now witnessed a little of the rewards of the Good Spirit, in taking our counsel and the counsel of our brother Oatnus—our counsel to you is, that you continue to improve as you have begun.

“Brothers, be sober, be industrious—love to improve yourselves, and the Great Spirit will bountifully assist you.

“Brothers, we want you to mind the Great Spirit, to be industrious—to try to learn yourselves—to keep out of bad company—to avoid strong drink—to counsel with brother Oatnus, who will never deceive you, but counsel you for your good.”

Signed, &c.

Fifth mo. 29, 1828.

By a report of the committee on Indian affairs dated the twenty-seventh of the Fifth-month, 1830, and presented to the Yearly Meeting held in the same month, it appears that during the past year, the Onondaga tribe have received their care and attention as heretofore, and that those Indians are realizing in an unprecedented manner, the fruits of their own industry, being stimulated and encouraged, by the care which Friends have extended towards them, for a few years past, which affords great cause for encouragement. There is a striking contrast between their situation now, and what it was seven years ago, when their only buildings were two small barns, and a few inferior huts. The lands which they then had cleared, were very imperfectly cultivated, and the state and quality as well as quantity of their stock, as also teams and utensils of husbandry of every kind, were correspondent. Since that time, they have greatly increased their quantity of cleared land; this season they had about three hundred acres of wheat—their crops are more abundant, furnishing more than a supply for their people. The fencing and arrangement of their fields are farmer-like and judicious. The number of their barns is increased to about twenty—their teams of horses and oxen, are numerous and efficient—they are pretty well supplied with wagons, harness, ploughs, and other farming utensils, and these articles are kept in tolerable repair. Many of their present dwellings, though small, are comfortable frame buildings, and their household furniture consists mostly of useful and plain articles—such as are used in civilized life.

On a good mill stream within their territory, which consists of a reservation of about ten thousand acres, the committee’s superintendent, during the past year, aided by the individual labour of the Indians, raised a substantial dam, and by a discreet dispensation of their resources, and by a general economy introduced among them, has collected about five hundred dollars, which defrayed the expenses of erecting a good saw-mill, which the Indians find to be highly useful and productive.

As the same stream furnished an eligible site for a grist-mill, at no great distance from those improvements, and as the reducing of their grain into meal for this tribe, was performed by the manual labour of the women in a great measure, the committee were encouraged to believe, that as they duly appreciated the benefits resulting from their newly erected saw-mill, and from the increased display of mechanical genius, industry, and method among them, the time was not far distant when further and more useful improvements will be made by themselves, calculated to raise their habits in domestic and civilized life, and elevate their minds to a steady pursuit of their more substantial happiness and welfare.

The committee not having been able to comply with the Indians’ request, made in their speech two years ago, for a blacksmith, wagon maker, and cooper to be placed among them, as no suitable persons had offered for that purpose, and also the school having been dropped, that had formerly been kept, and in a flourishing condition among them, partly for want of sufficient funds to continue a permanent teacher, these subjects were again suggested to the Yearly Meeting, with an earnest wish to inspire in the minds of Friends a feeling that might prove beneficial in promoting these desirable objects.

Notwithstanding this concern, to meliorate the condition of the Indians, has been prosecuted for many years by the committee, with at times, but little evidence of good resulting to these people, from their labours, yet from more recent developments evinced from the latter experience and research of the committee, though the prospect is an arduous one, it presents encouragement, and the field of labour is brightening, as the hidden causes of past obstructions present themselves.

The committee say in their report, “It appears that many associations are formed in this country, and some of them under the denomination of benevolent and religious; all apparently well disposed, and even anxious to promote the good and the happiness of these original proprietors of the soil. Yet unhappily for these, the means resorted to, to advance their prosperity, have (in too many instances) been elevated above their comprehensions, and not adapted to their wants, their habits, and their religious views. From a zeal beyond knowledge, to benefit these people, agents and missionaries have been settled among them, patronized by these associations, little qualified to inspire their confidence and respect, and in their zealous pretensions to christianize, previous to properly instructing in the arts of civilized life, they produce discouragement and incalculable injury, divisions and dissentions; and in the language of the Indians themselves, ‘quarrelling and contention, spite and animosity, and no business that is profitable.’

“Since the Onondaga tribe has been under the care of the committee, the missionaries have been inclined to leave them to the care of Friends. And this tribe, which a few years ago was divided and full of dissention, is restored to union and harmony, and there is a laudable feeling springing up among them, and an increased desire to become introduced into, and firmly fixed in the habits of civilization.”

The committee, in time past, having extended some care to several tribes of the Seneca nation west of the Genessee river, are of the opinion that essential and lasting good might, by that care being further extended, result to those people. To show the desire of the Indians herein, the following speech of a principal chief, on behalf of a large majority of the Indians, in the state of New York, presented in the last winter, was laid before the Yearly Meeting.

New York, January 20, 1830.

“To the society of Friends of the city of New York.

“At the treaty of Philadelphia with William Penn and the Six Nations, we considered William Penn as a friend to us, not wishing to cheat us out of our lands, but to pay us a full value for them. Since that time, the society of Friends have treated us very kindly—they have never shown a disposition to wrong us out of our lands, but seemed to wish to cultivate friendship with us, and to let us have our rights and privileges—and to enjoy our own religion. But there are certain persons residing among us, at present, who we believe have a different object. They say they have been sent by the Great Spirit, but we do not think the Great Spirit would send people among us, to cheat us out of our lands, and to cause disturbance to arise amongst us, which has made a division in our nation. No, we do not think the Great Spirit sent the blackcoat’s among us for any such purpose. There is at present five thousand of our people and upwards, who wish the society of Friends to send a suitable person among us, to teach our young men how to till the ground, and our young women the art of domestic manufactures, and our children to read and write. If our friends feel disposed to comply with our wishes, we shall be happy to receive them, and will cause all necessary buildings to be erected for their use—we think by having this plan carried into effect, the nation once more would be united, and become a happy people.”

Your friend,

his

Signed, Red X Jacket.

mark

Although the way has not yet opened to comply with the request in the foregoing communication, the committee were encouraged to persevere in their services the present year, in rendering such aid for the benefit of this poor afflicted people, as the limited means within their power would, under the direction of best wisdom enable them to do.

Some account of the proceedings of Friends of Baltimore Yearly Meeting.

This concern for improving the condition of our red brethren, having been opened and spread in the Yearly Meeting of Baltimore, in the fall of 1795, and the minds of Friends being much united, and actuated by benevolent motives to promote this desirable object, referred the same to a special committee, to proceed therein as way might open, to render essential service to these aboriginal inhabitants. Accordingly their attention was turned to some of the Indian tribes north-west of the river Ohio, and a deputation was delegated to visit the Shawaneese, Delawares, Wyandots and such other natives in those parts as they might find practicable. They proceeded thereon, in the summer of 1796, after having first obtained the approbation of the general government.

When they arrived at the forks of the Muskingum river, where they had been informed a considerable number of Indians were collected, they found to their great disappointment, that the chiefs and hunters were dispersed: and it not appearing practicable to convene them at that time, to have a suitable conference with them, they returned without accomplishing the object of their visit. They, however, saw divers hunters and others, who appeared well disposed to receive the instruction and assistance which Friends proposed to furnish them.

In the spring of 1797, three Friends again proceeded to that country on an embassy, to inquire into the real situation of the Indian tribes; in the course of which visit, having passed by a number of their hunting camps and several of their towns, they had a large opportunity of discovering their destitute condition, often exposed to the inclemency of the weather, with a very precarious, and often a very scanty supply of food and clothing. They suffered all the miseries of extreme poverty, in a country which from its great fertility, would, with but little cultivation, supply them abundantly with all the necessaries of life.

These Friends had opportunities with some of the chiefs and hunters of the Wyandot and Delaware nations, in which they informed them of the views of the society of Friends, relative to their improvement; and endeavoured to impress on their minds the advantages they would derive, from permitting to be introduced among their people, a knowledge of agriculture, and some of the most useful mechanic arts.

The Indians were attentive to their communications, and promised to lay these matters before their grand council, and inform Friends of their conclusions on the subject.

As no way opened during the year 1798, for carrying the object of the Yearly Meeting into effect, but little was done, more than furnishing a few implements of husbandry, and some assistance to a few Indian families, situated upon the branches of the Tuskarawee’s river.

In the Second month 1799, the committee received a speech and belt of wampum, from Tarhie, the principal chief of the Wyandot nation, delivered at Detroit, in the Ninth month preceding, of which the following is an extract.

“Brethren Quakers—you remember we once met at a certain place. When we had there met, a great many good things were said, and much friendship was professed between us.

“Brothers, you told us at that time that you not only took us by the hand, but that you held us fast by the arm; that you then formed a chain of friendship. You said that it was not a chain of iron; but that it was a chain of precious metal, a chain of silver that would never get rusty; and that this chain would bind us in brotherly affection for ever.

“Brethren, listen. We have often heard that you were a good and a faithful people—ever ready to do justice, and good to all men without distinction of colour—therefore, we love you the more sincerely, because of the goodness of your hearts, which has been talked of among our nation long since.

“Brethren, listen. You have informed us that you intended to visit us. Yes, that even in our tents and cabins you will take us by the hand. You, brethren, cannot admit a doubt, but that we would be very happy to see you.

“Brethren, listen. It is but proper to inform you at this time, that when you do come forward to see us, you will no doubt pass by my place of residence, at Sandusky. I will then take you not only by the hand, but by the arm, and will conduct you safe to the grand council fire of our great Sasteretsey, where all good things are transacted, and where nothing bad is permitted to appear. When in the grand council of our Sasteretsey we will then sit down together in peace and friendship, as brethren are accustomed to do, after a long absence, and remind each other, and talk of those things that took place between our good grandfathers, when they first met upon our lands—upon this great island.

“Brethren, may the Great Spirit, the master of light and life, so dispose the hearts and minds of all our nations and people, that the calamities of war may never more be felt or known by any of them—that our roads and paths may never more be stained with the blood of our young warriors—and that our helpless women and children may live in peace and happiness.”

On considering the foregoing communication, some Friends were deputed to make them a visit, and to afford such assistance as they might be enabled to render. They accordingly proceeded with an intention of being at their general council, and arrived on the third of the Sixth month at upper Sandusky, the principal village of the Wyandots, where they were received by Tarhie (the crane,) and others of that nation.

On their arrival there, it appeared a mistake had been made in the translation of the speech the Indians had sent to Friends, respecting the time of opening their great council, to which Friends had been invited. They were now informed that it began annually at the full moon in the Sixth month.

Finding it would be difficult to procure food for themselves and horses there, until that time, the committee concluded it best to have a conference with Tarhie and other chiefs who were then in the neighbourhood of Sandusky, which was accordingly agreed to. At the time appointed they met at Tarhie’s house, with several other chiefs, and a number of hunters, when they had a full opportunity with them, on the subject of their visit.

Their communication appeared to be received with great satisfaction by the Indians, and in their answer, delivered on some strings of wampum, they expressed the gratitude they felt for the care and friendship, which their beloved brethren the Quakers had always manifested for the Indians, and promised as soon as the grand council met, that they should communicate fully to it, respecting the concern which the society felt for their improvement, and inform Friends by a written speech of their conclusion thereon.

Whilst these Friends were at Sandusky and other villages, their minds were deeply affected under the sorrowful considerations of the baneful effects of spirituous liquors upon the Indians, who were at that time supplied with it in almost every village, by Canadian traders, residing amongst them—and they were confirmed in the opinion, that unless these traders could be restrained from furnishing them with this destructive article, in exchange for their skins and furs, they could not easily be persuaded to turn their minds towards agriculture and the mechanic arts. Notwithstanding which discouragement, the great affection they have for the society of Friends, manifested on all occasions whilst the committee were with them, induced them to hope that Friends would endeavour to keep under the weight of the concern, and be prepared to proceed in the benevolent work whenever way might open, for further service amongst them.

In the year 1800 and 1801, no personal interview was had by Friends with those Indians. In the year 1802, the Little Turtle, Five Medals, and several other principal chiefs of the Miami and Pottawatomie nations passed through Baltimore, on their way to visit the President of the United States, when the committee had a conference with them, in which the view’s of Friends were fully opened, and they were informed of the great discouragement Friends had met with, in carrying their benevolent designs into effect, from the intemperate and destructive use of spirituous liquor amongst the Indians, which was found to be the greatest obstacle in the way of their profiting by the aid which the society had been desirous of giving them.

The Little Turtle in reply, made a very pathetic and impressive speech upon this subject, from which the following is extracted.

“Brothers and friends—When our forefathers first met on this island, your red brethren were very numerous. But since the introduction of what you call spirituous liquors amongst us, and what we think may justly be called poison, our numbers are greatly diminished. It has destroyed a great part of your red brethren.

“My brothers and friends—we plainly perceive that you see the very evil which destroys your red brethren; it is not an evil of our own making; we have not placed it amongst ourselves; it is an evil placed amongst us by the white people. We look to them to remove it out of our country. We tell them, brethren, fetch us useful things, bring goods that will clothe us, our women and our children, and not this evil liquor that destroys our reason—that destroys our health—that destroys our lives. But all we can say on this subject is of no service—it gives no relief to your red brethren.

“My brothers and friends—I rejoice to find that you agree in opinion with us, and express an anxiety to be, if possible, of service to us in removing this great evil out of our country; an evil which has had so much room in it, and has destroyed so many of our lives, that it causes our young men to say, ‘we had better be at war with the white people; this liquor which they introduce into our country, is more to be feared than the gun and the tomahawk. There are more of us dead since the treaty of Grenville, than we lost by the six years war before. It is all owing to the introduction of this liquor amongst us.’

“Brothers, when our young men have been out hunting and are returning home loaded with skins and furs, on their way, if it happens that they come along where some of this liquor is deposited, the white man who sells it, tells them to take a little drink. Some of them will say no, I do not want it; they go on till they come to another house, where they find more of the same kind of drink; it is there offered again; they refuse, and again the third time; but finally the fourth or fifth time, one accepts of it, and takes a drink, and getting one he wants another, and then a third, and a fourth, till his senses have left him. After his reason comes back again to him, when he gets up and finds where he is—he asks for his peltry—the answer is, ‘You have drank them’—Where is my gun? ‘It is gone’—Where is my shirt? ‘You have sold it for whiskey!’ Now brothers, figure to yourselves what condition this man must be in. He has a family at home—a wife and children who stand in need of the profits of his hunting. What must be their wants, when he himself is even without a shirt.”

These chiefs appeared to be much rejoiced at the assistance Friends proposed to render them, and in reply to that part of their communication, observed, ‘that it was their anxious wish to engage in the culture of their lands, for although the game was not so scarce but that they could get enough to eat, yet they were sensible it was daily diminishing, and that the time was not far distant, when they would be compelled to take hold of such tools, as they saw in the hands of the white people.’

The committee, from their former experience, being of the judgment, that no great progress could be made in the civilization of the Indians while they were so abundantly supplied with distilled spirits, concluded to address congress on the subject. Their memorial was favourably received, and a law passed, which in some measure provided a remedy for the evil.

As it now appeared to the committee, that the principal obstruction to agriculture amongst the Indians was removed, they were encouraged to proceed in their undertaking. They accordingly provided a number of implements of husbandry, such as ploughs, hoes, axes, &c. &c. which were forwarded and immediately distributed, as a present from the society of Friends. These things were thankfully received by the Indians.

A letter in the summer of 1803, from the agent for Indian affairs at Fort Wayne, informed, that ‘since there had been no spirituous liquor in the Indian country, they appeared very industrious, and turned their attention to raising stock.’ This agent also expressed as his opinion, “that the suppression of spirituous liquors in that country, was the most beneficial measure which had ever been adopted for them, by the United States—that there had not been one Indian killed in that neighbourhood for a year—and that in no preceding year since the treaty of Grenville, had there been less than ten killed, and in some years as many as thirty.” The agent further added, “that the Indians appeared very desirous of procuring for themselves, the necessaries of life, in our way, but say they do not know how to begin. Some of their old men say, “the white people want for nothing.” We wish them to show us how to provide the many good things we see amongst them, if it is their wish to instruct us in their way of living as they tell us it is, we wish them to make haste and do it, for we are old and must die soon; but we wish to see before we die, our women and children in that path, that will lead them to happiness.

At the same time, a letter was received from the Little Turtle, and Five Medals, in which they expressed a wish that some Friends would visit their country. The committee, therefore, deputed some of their number for that purpose. They were authorized to procure one or more suitable persons to reside amongst the Indians, for the purpose of teaching them agriculture and other useful knowledge, as far as it should appear practicable.

In Second month 1804, two of the deputation proceeded to Fort Wayne, accompanied by Philip Dennis, who had offered his services to go with them, and remain with the Indians during the summer, for the purpose of instructing them in husbandry. They took with them two horses to be employed in ploughing, &c.

They arrived at Fort Wayne in the latter end of the Third month, and soon after, convened several of their chiefs in a council with them; a future day was fixed upon for the committee to meet them, with as many of their old men, and their women and children as could be assembled. Their chiefs previously requested, that whatever matter Friends might have to communicate to the Indians, should be written down, in order that they might lay it before the grand council in the Sixth month following, to the attendance of which, they pressingly invited the committee.

On the day appointed, being met by a considerable number of the natives, the committee presented them with a written address, from which, though all excellent, and well calculated to impress the Indians’ minds with the importance of adhering to their counsel, we shall, for brevity, content ourselves with extracting some of the most material parts, as follows:

“Brothers, our hearts are filled with thankfulness to the Great Spirit, that he has brought us safely to the country of our red brethren, and protected us through our journey. We also rejoice, that he has given us this opportunity of seeing you and of taking you by the hand.

“Brothers, we had for some time entertained apprehensions that the many changes that were taking place in circumstances, must greatly change the situation of our red brethren, and that the time was fast approaching when it would be necessary for them to alter their mode of living.

“Brothers, after our talk with the chiefs, (alluding to the Little Turtle and others whom we have just mentioned,) we were fully convinced that the time was come, in which our red brethren ought to begin to cultivate their lands. That they ought to raise corn and other grain, also horses, cows, sheep, hogs, and other animals. We then proposed to afford them some assistance. They appeared to be glad of the proposal, and informed us, that many of their people were disposed to turn their attention to the cultivation of the earth—they also expressed a desire to be assisted by their brothers of Baltimore.

“Brothers, it is for this purpose that we have now come, and we again repeat, we rejoice that we have this opportunity of seeing you, and taking you by the hand.

“Brothers, in coming into the country of our red brethren, we have come with our eyes open. And although we are affected with sorrow, in believing that many of the red people suffer much for the want of food and clothing, yet our hearts have been made glad, in seeing that it has pleased the Great Spirit to give you a rich and valuable country. Because we know, that it is out of the earth that food and clothing come. We are sure, brothers, that with but little labour and attention, you may raise much more corn and other grain than will be necessary for yourselves, your women and children; and that you may also with great ease, raise many more horses, cows, sheep, hogs and other valuable animals, than will be necessary for your own use. We are also confident that if you will pursue our method in the cultivation of your land, you will live in much greater ease and plenty, and with much less fatigue and toil, than attend hunting for a subsistence.

“Brothers, it will lead you to have fixed homes—you will build comfortable dwelling houses for yourselves, your women and children, where you may be sheltered from the rain, the frost and the snow, and where you may enjoy in plenty, the rewards of your labour.

“Brothers, we will here mention, that the time was, when the forefather of your brothers, the white people, lived beyond the great water, in the same manner that our red brethren now live. The winters can yet be counted when they went almost naked, when they procured their living by fishing, and by the bow and arrow in hunting—and when they lived in houses no better than yours. They were encouraged by some who came from towards the sun rising, and lived amongst them to change their mode of living. They did change—they cultivated the earth, and we are sure the change was a happy one.

“Brothers and friends, we are not ashamed to acknowledge that the time was, when our forefathers rejoiced at finding a wild plum tree, or at killing a little game, and that they wandered up and down, living on the uncertain supplies of fishing and hunting. But brothers, for your encouragement we now mention that by turning their attention to the cultivation of the earth instead of the plum tree, they soon had orchards of many kinds of fruit—instead of the wild game they soon had large numbers of cattle, horses, sheep, hogs, and other valuable animals—and in many places instead of their forests they had large fields of corn, and other grain—also many other valuable productions of the earth.

“Brothers, we have spoken plainly, we desire to speak plain—we will now tell you that we have not come merely to talk with you. We have come prepared to render you a little assistance. Our beloved brother, Philip Dennis, who is now present, has come along with us. His desire is, to cultivate for you, a field of corn, and also to show you how to raise some of the other productions of the earth—he knows how to use the plough, the hoe, the axe, and other implements of husbandry.

“Brothers, he has left a farm—he has left a wife and five small children who are very dear to him—he has come, from a sincere desire to be useful to our red brethren. His motives are pure—he will ask no reward from you for his services—his greatest reward will be, in the satisfaction he will feel, in finding you inclined to take hold of the same tools he takes hold of—to receive from him instruction in the cultivation of your lands, and pursue the example he will set you.

“Brothers, we hope you will make the situation of our brother as comfortable as circumstances will admit. We hope, also, that many of your young men will be willing to be taught by him, to use the plough, the hoe, and other implements of husbandry—for we are sure, brothers, that as you take hold of such tools as are in the hands of the white people, you will find them to be to you, like having additional hands. You will also find that by using them they will enable you to do many things, which without them, cannot be performed.

“Brothers, the white people, in order to get their land cultivated, find it necessary that their young men should be employed in it—and not their women—women are smaller than men—they are not as strong as men. It is the business of our women to be employed in our houses—to keep them clean—to sow, knit, spin, and weave—to dress food for themselves and families—to make clothes for the men and the rest of their families, to keep the clothing of their families clean, and to take care of their children.

“Brothers, we are fully convinced that if you will turn your attention to the cultivation of the earth, to raising the different kinds of grain—to building comfortable dwelling houses for your families—to raising useful animals—amongst others, sheep for the advantage of the wool, in making clothing—to raising flax and hemp for your linen—and your women learn to spin and weave—your lives will be much easier and happier than at present—and your numbers will increase, and not continue to diminish. As we before observed, brothers, your land is good—it is far better than the land which the white people near the great waters, cultivate. We are persuaded that your land will produce double the quantity of any kind of grain, or flax, or hemp, with the same labour necessary near the great water.

“Brothers, we shall now end what we had to say, with informing you, that all the corn and other productions of the earth which Philip Dennis may raise, we wish our red brethren to accept as a token of our friendship. And it is our desire that the chiefs of the Pottawattamie and Miami nations who are now present, added to our brothers the Five Medals, Tuthinipee, and Philip Dennis, make such a distribution thereof as they may think proper.”

The Indians manifested great decorum, and were very attentive during the delivery of this address—in reply to which, the Little Turtle delivered a speech on behalf of the council, from which we extract the following:

“Brothers and friends—we rejoice that the Great Spirit has appointed, that we should meet this day, for we believe this meeting will be of the utmost consequence to your red brethren.

“Brothers, the things which you have said to us, require our greatest attention: it is really necessary that we should deliberate upon them. In order to do so, we must beg you to leave the paper, upon which they are written, that we may communicate them to our chiefs, when they assemble in grand council.

“Brothers, you have been very particular in pointing out to us the duties of our women, and you have told us that in adopting your mode of living, our numbers would increase and not continue to diminish. In all this I certainly agree with you, and I hope my brother chiefs will also agree with you.

“Brothers, assure your people who sent you here—tell your old chiefs that we are obliged to them for their friendly offers to assist us in changing our present mode of living. Tell them it is a great work that cannot be done immediately; but that we are favourably disposed, and hope it will take place gradually.”

These Friends remained several weeks amongst the Indians, during which time they visited a number of their towns and villages, at all of which, they were received in the most friendly and hospitable manner.

In the course of their journey, they passed by a settlement of the Wyandots at Brownstown or the rock. They found that the Indians at this place, had, since the visit made by Friends to their nation in the year 1799, advanced considerably, in agriculture, many of them having built comfortable houses, and acquired a considerable number of cattle, hogs, and other domestic animals. The Wyandots residing at Sandusky and the Shawaneese, on the Auglaize river, had likewise, since that visit, turned their attention very much towards the cultivation of their lands; Friends had, therefore, the satisfaction to remark, that the communication from the committee to these nations, and the exertions which had been made to turn their attention to agriculture, although limited in their effect, had not been altogether unavailing.

They also visited the place fixed upon for the settlement of Philip Dennis, on the Wabash river, about forty miles south-west of Fort Wayne, and found its situation to be very advantageous for farming; the soil appeared to be equal in fertility to any land in the western country.

Soon after the return of the Friends, a letter was received by the committee, from the Indian agent at Fort Wayne, informing that the Indians had held their grand council in the Sixth month, agreeably to expectation, at which eight hundred and seventy-four of them attended, when the written address of Friends delivered at Fort Wayne in the previous spring, was produced—read and interpreted to all the different nations present. In reply to which, divers of their chiefs expressed great satisfaction, and amongst others Toethteboxie on behalf of the Delawares said, ‘For many years before I came into the world, the white people have been offering to do for us what is now mentioned, and it appears that our eyes were never opened until this time; we will now take hold of it and receive it. I am an old man and want to see it before I die; if I once see it, I will die in peace, to think I have left my women and children in comfort.’