A BRIEF ACCOUNT OF THE INDIANS, &c. (continued 4)

On the return of Philip Dennis, who remained in the Indian country during most of the year 1804, and spent his time agreeably with the natives—he informed that he had raised about four hundred bushels of corn, besides a quantity of turnips, potatoes, and a quantity of other garden vegetables, which he directed to be divided amongst the Indians on their return from their hunting camps. He left with the Indians, with whom he had resided, upon the farm he had cultivated, twenty-three hogs and pigs, seven of which were in good order to kill; and he engaged the agent to attend to killing and salting them. They were small when they were brought to the farm in the spring, and had no other food than what they gathered in the woods.

With some assistance which he obtained from Fort Wayne, he cleared and enclosed under a substantial fence twenty acres of ground, and built a house thirty-two feet long, and seventeen wide, a story and a half high, with floors and partitions.

The Indians who remained with him had been very industrious, and attended to his directions. The young women wished to work in preparing the ground and in tending the corn; from this he dissuaded them, and as some spinning wheels had just arrived at Fort Wayne, which had been sent on by government—he encouraged them to go there, and learn to spin and knit, of a white woman who was at that place;—this they did, and soon learned both to spin and knit; and when he came away, he left them knitting yarn of their spinning.

The Indians were very desirous of Friends continuing their care towards them, and that they should send a person to take the place of Philip Dennis, but as no suitable Friend offered for that purpose, it was believed best to request the agent of government residing at Fort Wayne, (and who appeared to be friendly disposed towards the views of Friends,) to procure and employ the most suitable person he could, in that country, to plough the land cultivated by Philip Dennis, the last season, and plant it in corn, and to endeavour to enlist the service of the Indians in the labour of tending it; also to prepare a garden of the most useful vegetables for the Indians’ use, which they might afterwards easily manage.

In reply to this request, Friends received an account from the agent, stating that he would lose no time in complying with their request, and that he was ready at all times, to put in execution the benevolent designs of Friends towards the Indians, as far as it was in his power.

He also mentioned, that at that time, ‘a spirit of industry existed amongst the Indians generally, and that as several of the tribes had requested of government to have a part of their annuities expended in the employment of men to split rails and make fences for them, the Delawares had twenty-three thousand rails put up into fences the last winter; and that forty thousand more would be made into fences for the Miami and Eel river Indians, by the first of the Sixth month—that ten families of the Miamis had settled adjoining the place cultivated by Philip Dennis, and that four men were employed in making rails to fence in forty acres for them; also, that three persons more were at work for the Eel river Indians, half a mile below Dennis’s station; that they had twenty-five acres cleared and ready for the plough, and expected to have fifty or sixty fenced in by the first of the Sixth month. He expected at least twenty-five families would remove to reside at that place the present season, and was confident the settlement would increase very fast. The Indian who worked with Philip Dennis during the last season, was about building himself a comfortable house, had cleared two acres more of ground, and was ploughing the field previously cleared by Philip Dennis. The hogs which were left there with him had increased to one hundred in number.’

The agent further informed, ‘that there would be one hundred acres of land under good fence at the Little Turtle’s town, (eighteen miles north of Dennis’s station,) by the first of the Sixth month, where they had also obtained a large number of hogs and some cows, and he doubted not, the Indians would soon see that it was easier to raise food, than to procure it by hunting.’ He also added, ‘that Friends may see from the great progress they have made in civilization since Philip Dennis was with them, that they only want good and suitable men to reside among them, and teach them how to work.’

In the fall of the year 1805, the agent at Fort Wayne informed the committee by letter, that agreeably to their directions, he had employed a man to assist the Indians in cultivating the field on the Wabash, which was cleared and cultivated by Philip Dennis, the last year. The Indians with this man’s assistance, had raised, it was supposed, at least six hundred bushels of good corn from this one field, exclusive of what they had raised from ground of their own clearing.

“Many of the oldest of the Eel River and Weas Indians had removed and settled at that place, where they would be followed by the younger branches of their tribes in the ensuing spring.”

He further adds, “Believing as I do that the society of Friends are desirous of ameliorating the situation of their red brethren in the country, I will take the liberty to observe, that the present is a favourable time to put in execution their benevolent views towards the distressed natives of the land; and that much good may be done on the Wabash by sending one or two suitable men to reside amongst the Indians, and teach them how to raise stock, and cultivate the earth. Witness what Philip Dennis effected amongst them the last year, at a station where he had every thing to begin. There are now at least four hundred hogs, and twenty cows, and the Indians at no village in this country live so comfortably as those at that place. If this spirit of industry is kept alive for a few years, it will certainly have a powerful influence upon the minds of the Indians in many of the neighbouring villages.”

An account published by the committee of Baltimore Yearly Meeting, about this period, has enabled me to furnish so many interesting particulars of their proceedings, that I have already exceeded the bounds I had prescribed to myself, in this narrative. I shall, therefore, only add, that the Yearly Meeting of Baltimore continued for many years to extend aid and instruction, to the Indians in that quarter, by personal visits, and by teachers frequently stationed among them; and continued to have satisfactory proofs of the benefits derived to this people, from their benevolent labours. Their progress, however, in this laudable work was interrupted by the war of 1812, which much agitated, not only those tribes of Indians, but the white people generally, bordering on the Indian territory—this continued while the war lasted. And many of the white inhabitants, it was said, went into block houses, the better to secure themselves.

It may, however, be noted, that Friends on the frontiers, generally remained in their habitations, at least with a few exceptions, and the Indians seemed to repose an unlimited confidence in them, and frequently visited them. The author having visited a settlement of the Indians, (called Lewis’ settlement) in the year 1816, had some opportunity of judging of the high estimation in which the Indians held the society of Friends, on the frontiers of that country. He also had an account from one of the Friends who first settled in those parts (near Mad river,) about the year 1800. He said the Indians manifested much kindness to them, when the country was all a wilderness, by frequently visiting them, and administering to their wants, while they were first opening a settlement and preparing something to subsist upon.

I may also here relate another evidence of the Indians’ kindness and hospitality to the whites. A surveyor who lived in Chilicothe informed me, when at his house in 1816, that being employed by government the summer previous, to survey some land in the Michigan territory, he and his company composed of seven or eight persons, running scant of provisions, were put to their allowance of a spoonful of meal a day, for each person, on which, with some little meat they procured from the forest, they had subsisted for twenty-three days together. But setting out at length towards the settlements in search of provisions, they met with an Indian going on a journey very smartly. They made him understand they were very hungry and had nothing to eat. He looked on them with compassion—pointed towards his cabin, and making signs to them to follow him, struck off in a direction towards it. They pursued his track, often having to stop him, to wait for them, and after about eight miles travelling, arrived at his solitary abode, where he kindly treated them to all the provision at his command, which, though coarse, was to them a delicious dainty.

But to return from this digression, it may be proper to state, that about the year 1813, a Yearly Meeting of Friends was established in the state of Ohio, and being composed of part of the members previously constituting the Yearly Meeting of Baltimore, they also become, as a body, enlisted in the same concern, to improve the condition of the Indian natives; and appointed a committee to carry their views into execution. Friends of this Yearly Meeting living more contiguous to the Indian settlements, unitedly agreed with the Yearly Meeting of Baltimore, to make it a joint concern, as it regarded the requisite pecuniary aid for promoting the object in view. Friends in Ohio, however, became more actively engaged in personal visits, and sending instructors among the Indians.

When peace took place, and the minds of the Indians became somewhat settled, the settlement which had previously been made at Waughpaughkannatta was again resumed, and another promoted at captain Lewis’, and considerable advancement made by the Indians in some of the arts of civilized life.

About the years 1817 and 1818, considerable sales of their lands were made to the United States—and in the north-western parts of the state of Ohio, which much unsettled the minds of the Indians, and in consequence thereof, many of them removed further to the westward.

In the rapid settlement of the states of Ohio and Indiana, and the emigration of Friends further to the westward, it became necessary to establish a Yearly Meeting in Indiana, which event took place about the year 1820 or 1821. This Yearly Meeting, also as a body, feeling the same deep interest, in the welfare of the aboriginal inhabitants, appointed a committee to unite with Ohio Yearly Meeting in promoting their civilization and improvement.

Having but scanty means within my reach, of ascertaining the progress made by those Yearly Meetings of latter years, I can only state, that the concern still continues to engage their attention, and from a report to the Yearly Meeting of Indiana, in 1826, it appears, that the committee had continued their attention to the object of their appointment. “Soon after our last Yearly Meeting,” say they, “the school for the education of the Indian children was resumed, and continued about two months, to the satisfaction both of the Indians and the committee. The children conducted themselves orderly, and made reasonable progress in learning. But towards the latter part of winter the Indians became unsettled in their minds, and it was found impracticable to continue the school to advantage. It was, therefore, dismissed, and soon after Isaac Harvey and wife, in consequence of his indisposition, returned to their former residence. They took with them an Indian lad who remained about three months, during which time he was at school.

“About two hundred of the Indians who resided on the Waughpaughkonnatta reserve, have removed, and are now on their way to join those of their nation settled west of the Mississippi; and it is yet uncertain, whether those that remain will shortly be in a situation to receive instruction. However that may be, we feel satisfied that the labour heretofore bestowed on them will not all be lost. They have obtained a sufficient knowledge of agriculture, to enable them to supply their more pressing wants, and many of them have acquired habits of industry, which we believe they will retain. And should they all eventually remove to join their nation in the west, we apprehend the advantages they are deriving from the change in their manner of life, will be sufficient to prevent them from returning to their former habits.”

It appears also, that soon after the Yearly Meeting held in Indiana, in the year 1827, “a deputation from the committee in company with a like deputation of the committee of Ohio Yearly Meeting, visited Friends’ establishment, near Waughpaughkonnatta, who found the farm in good order, and the school progressing to satisfaction.”

The minutes of the last Indiana Yearly Meeting of the society of Friends, held at Miami, also show, that they continue a committee, to act in conjunction with the Yearly Meetings of Ohio and Baltimore, and to proceed in the further prosecution of this concern as way may open.

Thus the society of Friends constituting the Yearly Meetings of Philadelphia, New York, and Baltimore, have, for more than thirty years, and those of Ohio, and Indiana, since their first establishment, been engaged in endeavouring to reclaim from savage life, and to meliorate the condition of various tribes, of the interesting but much injured aborigines of our country; and they have succeeded in instructing many of them in agriculture, in school learning, in many of the most useful mechanic arts, and the raising of domestic animals, whereby their lives are rendered more comfortable, and their domestic engagements increased, as well as their moral condition improved—and, could the Indians have been permitted to remain quiet in the possession of their land, and to enjoy the fruits of their labours, without interruption from the whites, there is reason to believe, that by a continuation and extension of this care towards them, a radical change in their character would in a short time have been effected; and instead of migrating by families and tribes, far to the westward, and traversing the dreary regions of an unknown wilderness, in quest of a home, and in search of food, they might have become useful citizens of the community, contributing to the wealth, the happiness, and national character of the United States. For truly it must be acknowledged, that there are among these native sons of the forest, men of deep reflection—men of extraordinary talents—men of superior powers of mind, and men who, considering the means of their menial improvement, might rank with the ancient orators of Greece and Rome. Added to this, there is sufficient evidence, that they believe in the principle operating within them, a measure of which, or the grace of God, according to the apostle’s doctrine, is given to every man to profit withal, whether Jew or Gentile, bond or free. And they acknowledge in all important transactions, the overruling providence and superintending care of one all-wise, omnipotent, and omnipresent Being, who governs the universe; and they believe that they will be rewarded in a future state, according as their actions have been in this life, either good or evil. Why then should not the policy of the government be directed to the protection and preservation of these people, and not to their extermination from their native soil? Is it not a doctrine sanctioned by the general consent of Christians, that all nations are equally free? That one nation has no right to infringe upon the freedom of another?

Let us then fulfil the golden rule—let us then, my fellow citizens, exercise that kind of policy towards them, that we would they should have done to us, if they had landed on our shores with a superiority of strength. Why should not things be equal on both sides? Or is the balance of power always to decide the balance of justice, and rob the weak and defenceless of their lawful rights—shall a nation professing christianity, and having pledged itself in the most solemn manner to protect the Indians in all their rights, be guilty of such injustice? Or what part of the gospel will they plead in extenuation of such a crime? In what part of the earth did the apostles or first promulgators of the gospel assume, to extirpate from their country, or to claim a right over the freedom and the substance of the Gentiles? What a strange method this would be, of propagating the gospel of peace. And can it be expected the natives of America, those keen-eyed observers of the actions of men, will be brought to embrace the christian religion by such a policy as this! And, while injustice is practised towards them instead of the government redressing their wrongs, will they not be induced to say as an Indian chief once did, to a missionary, on a certain occasion, “We find the christians much more depraved in their morals than we are, and we judge of their doctrine by the badness of their lives.”

Since the foregoing was prepared for the press, the following, taken from a Pittsburg Gazette, has been forwarded by a friend, and as it gives some recent account of the noted and ancient chief, Cornplanter, as well as other of the Seneca Indians, it may prove an interesting addition to this work.

It appears a trip was performed up the Alleghany river in the Fifth month last, as high as Olean, in the state of New York, by a new steamboat, and as it was the first that had ever ascended that river, as far as the Indian towns, it excited some astonishment. The account states, that “On the thirteenth of May, at nine o’clock, she arrived opposite the village of Cornplanter. Here a deputation waited on that ancient and well known Indian king or chief, and invited him on board this new, and to him wonderful visiter, a steamboat. We found him in all his native simplicity of dress and manner of living, lying on his couch, made of rough pine boards, and covered with deer skins and blankets. His habitation, a two story log house, is in a state of decay, without furniture, except a few benches, and wooden bowls and spoons to eat out of. This convinced us of his determination to retain old habits and customs. This venerable old chief was a lad in the first French war, in 1744, and is now nearly one hundred years of age. He is a smart active man, seemingly possessed of all his strength of mind, and in perfect health, and retains among his nation all that uncontrolled influence he has ever done.

“He, with his son Charles, sixty years of age, and his son-in-law, came on board, and remained until she had passed six miles up, and then they returned home in their own canoe, after expressing great pleasure. His domain is a delightful bottom of rich land, two miles3 square, nearly adjoining the line between Pennsylvania and New York. On this, his own family, about fifty in number, in eight or ten houses reside. Cornplanter’s wife, and her mother, one hundred and fifteen years of age, are in good health.

The lands of this tribe being forty miles long and half a mile wide on each side of the river, lie just above, but all in the state of New York. They have a number of villages, and are about seven hundred in number, scattered all along this reserve. Many of them have good dwellings, and, like the whites, some are intelligent, industrious, and useful—while others are the reverse. On the whole they are becoming civilized and christianized, as fast as can be expected. The natives appeared in great numbers, (we counted four hundred) who were attracted to view this unexpected sight on their waters. Their lands terminate eight miles below Olean.”

A vocabulary of some of the most familiar words and phrases in the Seneca language, and the English, in alphabetical order.

All Cock way go

All gone Ono, cock way go

Any where, any thing, &c. Te caw a noo we

A quiet mind Ska no sa na to nee

Axe At too ga

Boy or child Uc shaw

Brother Hogh gee

Blood Ot quoon sah

Board Con nish ta

Bear U qui

Black Gis taa

Beaver Te con ne a ga

Big lake Con nu di go wan nee

Birds Ge daa

Bread Wagh qua

Beans Ci daw

Beyond Shee qua

Both De jall

Book Ki au dau shaw

Blanket Ee yuse

Bed Con noch ta

Barrel or tub Con noch qua

Blacksmith Cow wish to nee

Bad Toos coss

Cold Hit too a

Cow Tus quan

Cat Dac coos

Child Uc shaw

Cousin Kaa say

Chief Shin e wan nee

Cannon Ca u da go aw

Coat Ja dau wis a

Chest Count sah

Cup Cow wish ta

Candle Ogish to taugh qua

Canoe Cau waugh

Chocolate Nig a di u

Crane Jo a sah

Deer Nea yu ka

Duck Se wack

Dead A way yu

Devil Nishe o nee

Dog Gee ah

Dish Cud gee

Day Udaugh

Drink Nig ge ah

Dark U dagh sin di go

Do you want it Ees no wees

Earth U en jau dy

Elk Je naun de

Eel Con taa na

Eat Sutte coo nee

Eye Ka haa

Ear Woun tah

Evening, or sun down Ono gagh qua

Father Hau nee

Field K ion to

Farmer E yeant has

Fox O nung quat qua

Fish Kin jugh

Fire O gish ta

Flour or meal Tee sah

Fruit O yah

Flea Te was en tas

Fine day O we see ah

Fire-fly Gish te noch qua

God, or Great Spirit How wau ne au

Grandmother Uc sute

Good Scoss

Grist-mill Cau thish e o ne

Gnat O gaw whont

Gun Ca u da

Greedy Dus ki hau sy

Gift Ska no

House Con ne sute

Horse Con don nah que

Hungry A dus swa dau nee

High Eait kah

Here in this place Nich hooh

Him or her Au whau

Hear Gut hoon dy

Happy Ska no so ne to nee

Hat or cap Kah e quay

Hand Kas chuch tah

Half Sut te wau so nee

How many Ton ne yu

How many miles Ton ne yute cot ho

Hawk Swin go dau ge au

Have you any, &c. Goih yah

Indians A gue o we

Indian corn O ne ah

If Cow a nee

I myself Ee

I don’t know Te quaw

I think E we

Island Cow we naut

Iron Con ne u sah

Ice O we sa

I don’t understand Te gunk hau

I want it Ic no wees

I am going now Ono se gogh tan dee

Iron pot Te quosh e naute

King Co wa co a

Kettle Can naun jau

Knife Ka gun ne au sau

Land U aun ja

Louse Gee no e

Lonesome A goon date

Lake, or sea Con nu di

Lie Sun noo aunt

Large Go wau nee

Long ago O nuch chee

Little, or small Nee wau, or wis too

Little while ago Wau gee

Linen Con ne ga un sah

Like this Sau gat

Log Can hagh tau

Man or male Can gee nah

Mother No yegh

Many Con nong gee

Much We sue

Meat Au wagh

Mosquito Ge ne au da sa

Mush Gis qua

Mountain Non on dau dee

Mile Yute cot hoo

Money O wish ta

Merry, or pleased Oon dut ca dee

Milk Nung qua

Moon Gagh qua

Mouth Kish e gaen

Morning Se tugh ge au

Make it Shish she o ne

New town Can na da say

Noon Gick ne gah quaw

No Tah

Now Nay wau

Not many Tanty co nong gee

Not much Tanty we sue

Not Tanty

Nose Ka kan dah

Nonsense, trifling, &c. Gish nit

One month Swa no dock

Owl E he

Old Caw cuch gee

Over the river Ska hoon dee

On this side Caw oo

Philadelphia Ca ne di an go au

Pittsburg Taun too ga

Pig Quees quees

Provisions A den a sah

Potatoes Non nun dau

Plenty Con nong gee

Pipe Se guah ta

Pretty We u

Pheasant Chuc que a ne

Pigeons Jah go au

Presently A ge quash

People Ung que

Rain Us taun dee

River Ka hone dee

Racoon Jo ah qua

Rattlesnake So quant

Right, or proper Ty wi ye a

Raining, or stormy Onish wy ate kah

Sea, or ocean Ska ne la te co ne

Shoes, or sandals At tagh qua

Sun Gagh qua

Squashes, &c. O nuch sha

Sheep Te de ne gen do

Stone Cos quagh

Spinning wheel See in yeah ta

Saw mill Con nish te o nee

Sick Nonk ta nee

Strong Cau haus tee

Star O gish un da

Sit down Sut tee

Snow Cun ne i

Snow falling U gaun dee

Spoon At te quot sa

See, or look Sut cot hoo

Silver O wish ta no e a

Shut the door Se ho tong goo

Snipe Te ith to we

Shoemaker At taugh qua nee

Susquehanna Cau wa ne wy ne i ne

Turkey Os soo aunt

Thief Nus qus

Turnips Uc te au

Town Con na da go

Tobacco Yaun gwa

Turtle Cun ne wau

This Nick hoo

Thou Eece

Tooth, or teeth Ca noo jah

Tell it Sat hu e

Talk Gish nee

True, or truth To gas

To-morrow U haut

Uncle Auh no ze

Ugly Wy ate u

Verily, or very true To gas neh hue

Very large Agos go wan nee

Very far Way uh

Winter Ka unch neh

Water Nick a noos

Woods Ca ha da go

Wheat O naun jah

Weeds We aah ta

Wolf Ty o nee

Wild geese Hung gawk

Watch Gah que shawk ta

White people Hit teen yah

Warm Di u

Warm day Con naa no

Woman Yee uh

Wife Yeak nee

Wind Ga haa

Work Sutte ye dott

Want. I want it, &c. Ick no eece

Where Cong gwa

Yonder Ho quaw

You Eece de jal

Yes Naye

You want it Eece no wees

Year Tush shate

Yesterday Tay day

Names of some of the Indians, and their signification.

Ki on twa ky Cornplanter

Te ki on da A wager, or money staked

Con ne di u Hansom lake

Neh ta go a A large pine tree

Waun dung guh ta Passed by

Sa go e wah ta Keeper arise

O gish quat ta Dried mush

Tak e wau sah Go to war

Twa de ac Broken gun

Yeang gwa haunt Chew tobacco

Ki an gwah ta Smoke

Numerical terms, &c.

One Scote

Two Tick nee

Three Shaugh

Four Keah

Five Wush

Six Yeah

Seven Chaw tawk

Eight Tick yugh

Nine Tugh tah

Ten Wush hau

Twenty Te was hau

Thirty Sha ne was hau

Forty Kea ne was hau

Fifty Wush ne was hau

Sixty Yea ne was hau

Seventy Chaw tawk ne was hau

Eighty Tick yaugh ne was hau

Ninety Tugh ta ne was hau

One hundred, that is, ten times ten Wush haw ne was haw, or scote de wy ne i

Two hundred Te non de wy ne i

Three hundred Sha non de wy ne i

Four hundred Keah non de wy ne i, &c. &c.

One dollar Scow wish taut

Two dollars Te gaw wish tau gay

Three dollars Sha ne gaw wish tau gay

Four dollars Kea ne gaw wish tau gay, &c.

One penny Quin nish

One shilling Sco ti on shate

Two shillings Te gash e on se gay

Three shillings Sha ne gash e on se gay

One yard Tu we naut

Two yards Tic ne ju we non gay

Three yards Sha ne ju we non gay

One pound Cau goon sate

Two pounds Tich ne cou goon se ga

Three pounds Sha ne cou goon se ga

One quart Cus saa dee

Two quarts Tick ne cus say dee

Three quarts Shane cus say dee

One day Onish shate

Two days Te ne wa nish a gay

Three days Sha ne wa nish a gay

One month Swa ne dock

Two months Te wa ne da gay

Three months Sha ne wau ne da gay

One year Tush shate

Two years Te ush a gay

Three years Sha ne ush a gay, &c.

The author not having an opportunity of examining the proof sheets, some typographical errors have occurred, especially in the Indian words—the following errata will be observed by the reader.

Page 5, line 20 from top, before motives, insert the words natives the.

Page 8, line 18 from bottom, for retaining read retained.

Page 9, line 18 from top, read the following speech from.

Page 29, line 14 from top, read Je nuch sha da go.

Page 40, line 13 from top, for Memsies read Munsies.

Page 42, line 6 from top, for Connedin read Co ne di u; and so through the book.

Same page, line 4 from bottom, for government read governor.

Page 47, line 7 from bottom, for Junesassa read Tunesassa; and so through the book.

Page 54, line 20 from bottom, for nation read natives.

Page 80, line 19 from bottom, read the chief warrior’s son.

Page 110, line 16 from top, for nations read natives.

Same page, line 3 from bottom, for in, read to the United States.

Page 111, line 20 from top, for Harkey read Harvey.