Chapter II: Part 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Among other things, in his speech, he says--

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_First settlement of Friends among the Seneca nation of Indians._

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

* * * * *

Therefore the two Friends wrote to them nearly as follows:

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

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

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

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

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

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

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

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

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

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