Chapter III: Part 3

Previous to leaving them, the two Friends had an interview with a number of their chiefs, and principal men and women, in which they were encouraged to industry, and to put in practice their good resolutions. Being informed by one of the Friends present, that he was shortly going to leave their country and return to his friends, one of the chiefs replied, “You may tell your old friends, the Quakers at Philadelphia, when you go home, that we are exceedingly thankful for the kindness you have shown us, and the assistance you have already given us. We are now determined to follow your advice as far as we are able, and to spill all the whiskey traders bring among us for sale. You must not think we are offended at you for trying to make us sensible of our weaknesses; for even our young men and young women rejoice to hear it, and are in hopes their hands will grow stronger, that they may be able to overcome their weaknesses. We are determined to try to help ourselves, and to lay up money to purchase useful articles to go to farming with. We pity our poor women, and see it is too hard for them to work in the hot sun, and do all the labours of the field. And although we cannot ask any more favours of you, yet one thing in particular we desire you to remember; that is, that we are a poor, ignorant people, and for want of learning, in the course of our dealings with the white people, we have been greatly wronged, and lost much of our property--we want some of our children instructed, that they may be able to do the business of our nation.”

On the fourteenth of the Sixth month, Friends had a council with the Indians at Alleghany, in which the two Friends lately came into their country, were introduced to them, and also informed that one of the Friends who had now been more than two years among them, was about to return home to his friends. Several matters were opened to encourage them to persevere in habits of industry, and to be strong in their resolutions against the use of spirituous liquors, over which they had, by this time, gained a great conquest.

A few days after this, Cornplanter and several other chiefs, called to see the Friend who was leaving them set out on his journey, and sent three of their people to accompany him on his way through the wilderness.

In their parting conference, Cornplanter expressed many thanks for the Friend’s services among them, and desired the Great Spirit might conduct him safely home to his relations, and that on his arrival he might inform his old friends, the Quakers in Philadelphia, that he was very thankful for their kind endeavours to instruct his people in a life of civilization, and he believed the Great Spirit above was pleased with it.

During the summer of 1800, the Indians made some further improvements, and seemed more disposed to relinquish their old habits. A yoke of oxen, which they purchased, were found very useful in drawing their firewood, and thereby relieving some of their women from heavy burthens; several of them procured cows. By this time many of the Indians had built themselves more comfortable houses, and began to assist their women in their agricultural labours, so that a gradual improvement was evident among them in the habits of civilized life.

In the following winter, Red Jacket, a Seneca chief, residing at Buffalo creek, with several other chiefs of the Seneca nation, visited Philadelphia, with whom Friends had a satisfactory interview. Suitable presents were given them, among which, was a set of saw-mill irons, which were particularly requested by Red Jacket.

In the spring of 1801, a greater spirit of industry seemed to manifest itself among the Indians. Divers more of them fenced in lots, and procured moreover, some working animals; their increasing attention to raising cattle and hogs, afforded a pleasing prospect; and was a strung inducement for them to scatter more from their villages, and realize the advantages of settling on separate tracts of land.

Circumstances, however, occurred among the Indians, which claimed the particular attention of the committee, and three Friends were deputed to visit the settlement. They proceeded there in the Ninth month, accompanied by a young Friend, a blacksmith, who offered his services to instruct some of the Indians in his useful occupation.

Previous to giving a detail of this interview, it seems necessary to observe, that some extraordinary ideas respecting witchcraft had prevailed among the natives for sometime, which were principally insinuated among them by an infirm old man named Connediu, a half brother to Cornplanter, who had the appearance of a simple man, and had been from his youth very intemperate. He had no influence in the nation till about three years before, when, after a long time of sickness, he was supposed by the Indians to be several times in a trance. After he had recovered therefrom, he asserted that he had seen angels, who communicated to him such things as the Great Spirit designed should be imparted to the Indians--that they must all quit drinking whiskey and other strong liquors--that they must revive the custom of their forefathers in eating dog’s flesh, and have frequent dances--performing their religious ceremonies, &c. This to a people naturally prone to superstition, was like oracles delivered from the _Great Spirit_, and to use their own language, “was the manner in which _He_ was revealing his mind and will to the Indians.” Connediu had actually some of his imaginary interviews with the inhabitants of the spiritual world committed to writing, that they might keep it in remembrance, as the will of the Great Spirit concerning them.

Connediu frequently asserted that these heavenly messengers continued to favour him with frequent interviews, and he succeeded in propagating a belief among the natives, that most of their bodily afflictions and disorders arose from witchcraft, and undertook to point out the individuals who had the power of inflicting these evils. He was said to have wholly declined the practice of drinking to excess, and by an artful exercise of his pretended knowledge, he acquired considerable influence in the nation, so as to be appointed high priest and chief Sachem in things civil and religious.

Some of Cornplanter’s family being in a declining state of health, Connediu, (whom they now esteemed a great doctor, as well as a prophet,) was applied to for counsel. In his wild reveries he alleged that some of the Delaware Indians who lived at Cattaraugus possessed the power of witchcraft, and were the cause of their illness.

This brought on a quarrel between the two tribes, and some of the Delawares were taken prisoners, and threatened with death if they did not remove the disorder.

During the contention, Cornplanter wrote to the governor of Pennsylvania on the occasion, and the committee on Indian affairs being made acquainted with the circumstances, letters both from the committee and government were addressed to both tribes of Indians on the subject. A council was called between the contending parties, and Friends, with some other well disposed people on the frontier settlements, used their influence to have an amicable adjustment, and endeavoured to obliterate from the Indians’ minds, those superstitious ideas of witchcraft which appeared to have been the ground of their uneasiness. The result was, that the Delawares were acquitted, and all disputes buried between them and the Senecas. Cornplanter told them “that he had swept their beds clean, that they might lie down in peace--that he had swept their houses clean, that they might live comfortably in them--that he had swept clean before their doors, that they might go out and in, without molestation.”

About the time that Friends of the committee arrived at Genesinghuta, the Indians generally were met in council, about these matters; and although Connediu had advised them to quit drinking whiskey, he was otherwise endeavouring to propagate notions very inimical to the concern in which Friends were engaged, by recommending them to follow their old customs, and not allow their children to learn to read and write; that they might farm a little, and build houses, but must not sell any thing which they raised on their land, but give it away to one another, and especially to their old people; and, in short, enjoy all things in common.

With this doctrine several of the young chiefs and others were not satisfied; and one of them judiciously observed, “they had better hold councils about fencing in fields, and clearing land, than about witchcraft, and other strange notions of Connediu.”

The committee, who now visited the settlement, were pleased, on passing down the river, with the view of fences, where not long before there were none to be seen; and instead of the bark cabins, that formerly stood in clusters along its banks, there were now good houses, with shingled roofs; and the tinkling of cow bells, which they heard in various directions, denoted an increase of cattle, and had a cheering effect on their minds. It was in the spring of 1801, that the Indians first began to use the plough for themselves. They took a very cautious method of determining whether it was likely to be an advantageous change to them or not. Several parts of a large field were ploughed, and the intermediate spaces prepared by their women with the hoe, according to former custom. It was all planted with corn; and the parts ploughed, (besides the great saving of labour,) produced much the heaviest crop; the stalks being more than a foot higher, and proportionably stouter than those on the hoed ground. The corn was now gathered in, and as their stock of cattle had much increased, instead of leaving their corn fodder to perish, as formerly, they preserved it for their cattle in winter--and several had mown grass, and made small stacks of hay. They had made a fence, about two miles long, which enclosed the lower town, and a large body of adjacent land fronting on the river, and several other fences were made within it, to separate the corn from the pasture ground.

With the exception of houses and fences, the improvements at the lower town, (Jenuchshadaga) did not bear a comparison with the upper settlement, where the Indians lived more detached from each other. Their thus separating, was evidently more to their advantage, than crowding together in villages. A chief, who was not ashamed to be seen at work by the women of his own family, would probably have been much mortified when discovered by a number of other females, who on such occasions do not always refrain from ridicule. Yet this false shame on the part of the men, and ridicule of the women, gradually wore away as they became familiarized to each others’ assistance, in their little agricultural labours.

The Indians now became very sober, generally refraining from the use of strong liquor, both at home and when abroad among the white people. One of them observed to Friends, “no more bark cabins, but good houses--no more get drunk here, now, this two year.”

The blacksmith was introduced to the Indians with a request that two of their young men would learn his business, so as to be qualified to do their own work; as it was not very likely he should stay long. But before they would agree to this proposition, they queried with Friends, “whether they would at any future time want land or money for the services which they had done, and were doing for them? They wished to know very clearly in writing about it. Also, whether they would leave the tools for the young men, who might learn the blacksmiths’ trade, when the smith left them, or whether they would take them away?” To which the following answer was given in writing:--

“Brothers, we tell you now, plainly, as we told you before, that your brothers, the Quakers, do not want any of your land, or any of your money, or any of your skins, for any thing they have done for you; and they never will bring a charge against you, for any of these things. And we give you this writing, to keep forever, to make your minds perfectly easy on this account. About the smiths’ tools we cannot say much; but think we shall leave them with you, if some of your young men will learn the trade.”

At a subsequent interview, Cornplanter made a reply to Friends, in which he stated, “We understand the writing which you gave us very well, and our minds are now quite easy. Two of our young men will learn the smiths’ trade; one from the lower town, and one from the upper.”

Friends again opened the business respecting the schooling of their children, which had for sometime past been impeded by the system of Connediu. The chiefs were particularly desired to take this subject under consideration, and let Friends know when they were ready.

It was supposed that the quantity of corn raised this year by the natives, was nearly tenfold what it was when the settlement was first formed, and a few of the Indians made the first attempts to raise wheat; but those who did something at farming, occasionally went out a hunting; and many of the men still adhered to their ancient customs, and left the women of their families to cultivate with the hoe, what corn and vegetables were necessary for their sustenance.

As one of the young men, who had been there from the time of first opening the settlement, was about to return home with the committee, Cornplanter expressed the great regard he had for him; saying, “that, although he had been so long amongst them, not one of them was able to say a word against him, ever since he had been there--that his words and his conduct had been altogether good, and agreeable to them; and he hoped the Good Spirit would preserve him on his way home to his friends.”

The committee, also, on this visit, had an interview with the Indians of Cattaraugus. They arrived at a time when the Indians were performing their religious ceremonies--concerning which, the chief warrior, Waun-dun-guh-ta, made the following remark to Friends.

“Brothers, you have come at a time which has by us been set apart for performing worship to the Good Spirit, after our ancient customs. It is our way of worship, and, to us, solemn and serious, and not to be made light of, however different it may be from your mode. It is the manner our forefathers have taught us. We hope you will excuse us for not being so attentive to you as we should, had we not been thus engaged.”

They had now their saw-mill completed, and one of the Friends from Alleghany remained sometime with them, instructing some of the Indians in the sawing business.

The spring of 1802, furnished greater marks of improvement, than had heretofore been discovered among the natives. Eighteen or twenty thousand rails were split, and put up into fences by the Indians, and thirteen or fourteen new lots enclosed, most of which were cleared this spring. Several families who had not any when this settlement was first formed, had got six or seven head of cattle, and other useful animals. Whiskey was not knowingly suffered to be brought into the settlement; and if any were found out to have been intoxicated, when they were out in the white settlements, they were sharply reproved by the chiefs on their return, which had nearly the same effect among Indians, as committing a man to the workhouse among white people. The Indians opened a good road for about five miles up the river from Friends’ settlement, where before it was very difficult to travel, even on horseback. Several of them sowed spring wheat--and a gradual improvement was apparent during this season.

The benefits derived by the Senecas at Alleghany, from their attention to agriculture, encouraged other branches of the nation to apply for assistance. The chief of the Tonewanta village, about one hundred miles distant from Friends’ settlement at the Alleghany, in a pathetic speech, applied to Friends to assist them with saw-mill irons, farming utensils, &c. which request was granted, with the addition of a yoke of oxen, and chains.

The young man who went out as a blacksmith, returned home this fall; two of the Indians having acquired such knowledge of his business as to answer their necessities.

Although the improvements at this place were gradually progressing, obstructive causes at times occurred, difficult to combat. This induced Friends, among them, to believe that a change made in their situation, so as to render them more independent of the natives, might subject them to less difficulty in the further prosecution of the concern. The improvement heretofore made on their own land, for a time, had a good effect; but their ideas were weak, and for want of more sensibility in some of the intentions of Friends towards them, it had led to a dependence, which evidently impeded their progress in civilization. This dependence seemed to increase, as they saw the increase of produce from the land that Friends cultivated. Some of the Indians had increased their stock of cattle faster than the means of supporting them through a long and rigorous winter. When their hay and other fodder become reduced, they applied to Friends to give them some. These requests could not be complied with, to an extent proportioned to their necessity, without reducing Friends to alike state of want; and fearing, least in future winters, a renewal of similar requests, without the means of supplying them, might disturb that harmony which had hitherto subsisted between Friends and the Indians, it was thought adviseable by the committee to embrace an opportunity which now presented, of purchasing from a company of white people, an adjoining tract of land, in order to make such improvements thereon, as might accommodate a family or more, of such, who from time to time, might feel desirous to assist in the instruction of the Indians, and thus by making it a more permanent establishment, entirely independent of the natives, be enabled to extend more efficient aid to other branches of the Seneca nation.

In the spring of 1803, this proposal of a removal of Friends’ settlement was communicated to the Indians, and they generally coincided with it, provided the move should not be far up the river. They had several councils on the occasion, and communicated to Friends their views; and although their prophet, Connediu, had, in time back, been somewhat opposed to the views of Friends in changing the customs of the Indians, he was now entirely friendly, and strongly recommended industry and perseverance in the plans which Friends had recommended to them. The following paragraphs from one of his speeches on this occasion, may be worthy of notice.

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“My friends, Quakers, attend.--It is now a long time since you first came amongst us. It has even exceeded the time that was first proposed. I now speak the united voice of our chiefs and warriors to you, of our women also, and of all our people. Attend, therefore, to what I say. We wish you to make your minds perfectly easy--we are all pleased with your living amongst us, and not one of us wants you to leave our country. We find no fault with you in any respect, since you come amongst us; neither have we any thing to charge you with. You have lived peaceably and honestly with us, and have been preserved in health, and nothing has befallen you. This we think is proof, also, that the Great Spirit is pleased with you living here, and with what you have done for us.”

“Friends, Quakers--we now all agree to leave you at full liberty, either to remain where you now are, on our land, or to remove up the river and settle on land of your own, only that you settle near us, that you may extend further assistance and instruction. For although we have received much benefit from you, and some of our people have made considerable advancement in useful labour, yet we remain very deficient in many things, and numbers of us are yet poor.”

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As the important change proposed to be made in conducting the affairs at Alleghany, required serious consideration, four of the committee proceeded to that settlement, and on conferring with Friends there, were satisfied of the propriety of a removal from their present station, to one more independent of the Indians, and less subject to their control.

A tract of land adjoining the Indians’ reservation on Tunesassa creek, which empties into the river on the east side, about two miles above Genesinghuta, was agreed upon, and afterwards purchased, as the most eligible place for a settlement; inasmuch as it furnished an ample situation for water works, and much of the tract was covered with excellent pine timber. The tract included about seven hundred acres.

Friends had free and open conferences with the Indians on the subject of their removal, and various other matters; and satisfactory arrangements were made respecting the old settlement, the Indians insisting on Friends’ occupying the farm until they got suitable accommodations, and provender for their stock, at their new settlement.

In one of their conferences, Cornplanter observed:

“Brothers, when your friends first came amongst us, and for a long time after, the white people told us, ‘keep a good watch on those Quakers--they are a cunning, designing people; and under pretence of doing something for you, want to get hold upon you, to make an advantage of you some way or other;’ but of late, finding that all was straight, and no advantage was attempted to be taken, they have left off talking about it.

“Brothers, your young men do not talk much to us, but when they do they speak what is good, and have been very helpful in keeping us from using spirituous liquors.”

Here it may be proper to remark, that in the spring of 1798, an Indian lad of the Tuscarora nation, from near the falls of Niagara, had been taken to Philadelphia, and placed with a Friend in Chester county, to learn the blacksmiths’ business, where he continued till the last spring;--and having acquired a competent knowledge of his trade, and made considerable proficiency in school learning, the Friend with whom he had been instructed, felt such an interest in his welfare, that he accompanied him home to his Indian friends, staid several weeks with him, to see him set up in his business, and assisted him therein.

This Friend, on his return, had now been several weeks at Alleghany, affording the two Indian blacksmiths there, some further instruction in that art. They were very desirous he should tarry longer with them; and an old chief observed, “Friends had now sent on a blacksmith, the best they had ever seen--he knows how to make all things we want.”

Considerable improvement among the Indians at this time was observable, more particularly up the river. Several families had settled about two miles higher up, than where they formerly resided, and had cleared and fenced in about sixty acres of land. Seventeen new houses with shingled roofs, were observed neatly built, with square logs, most of them two stories high, with stone chimneys and glass windows. They had about one hundred head of cattle, thirty horses, and several hundred hogs. And the Indians had opened a road, about twenty miles along the river, and much of it through heavy timber; which was a great work for them.

The committee proceeded from thence to Cattaraugus, and noticed considerable improvement in that settlement. Several of them were building good houses. Their crops of corn were good, and their stock of cattle increased; and, generally speaking, they had declined the use of strong drink. They had divers requests to make to Friends, some of which were granted; especially one, for a set of smith tools and plough irons. While Friends were sitting with the chief warrior, he seemed in a pensive mood, and said he wished to ask them a question, but hesitated. They desired him to say on--It was, “_Do the Quakers keep any slaves?_”--He was answered in the negative. He said he was very glad to hear it; for if they did, he could not think so well of them as he now did--that he had been at the city of Washington last winter, on business of the nation, and found that many white people kept blacks in slavery, and used them no better than horses.

The committee on their way home had interviews with the Buffalo and Tonewanta Indians, and gave them such advice and encouragement as their situation required. It was satisfactory to observe, from the account of Red Jacket and others of their chiefs, that some improvement was taking place among those Indians.

Our friends at Alleghany built a temporary house at their new settlement this fall, to which they removed, which we shall hereafter call Tunesassa. The land being heavily timbered, much exertion and labour were necessary, to make their situation tolerably comfortable during the first winter.

In the spring of 1804, the Indians generally removed from the lower town, and settled higher up the river; several of them not far from Tunesassa. This removal subjected them to some inconveniences, the first year, but eventually proved much to their advantage; especially to those who were detached from their little towns.

As it was believed much benefit would result to the Indians from the erection of a grist mill on Friends’ farm, there being none nearer than about forty miles, measures were adopted to have grist and saw-mills erected this summer; and they were so far completed, as to be in operation the ensuing winter, when the Indians had considerable grinding done, and were much pleased to see the grain reduced to meal so much quicker than by pounding it in wooden mortars.

An Indian man, after having a grist of wheat of his own raising ground and bolted, said with animation, “I think this will make the Indians see day-light.”

In the course of this season, some dissentions took place among the Indians with regard to their chiefs. Several young men of considerable influence in the nation, and who were anxious to assume the reigns of government, became disaffected to Cornplanter, and taking measures to subvert his authority, artfully prevailed with the Indians to confer on themselves the dignified title of chiefs. This, among men whose rulers only hold their authority during the good will of the people, was not difficult to effect. In the mean time, Connediu, who had some time before been promoted to the highest title in the nation, continued (as he said) his imaginary interviews with the inhabitants of the spiritual world, so that his fame spread abroad, and visits were paid to him from distant tribes. He also travelled to distant parts himself, and promulgated his doctrines, (which happily were now become more innocent,) throughout the Seneca nation.

In the latter end of the winter and spring of 1805, the Indians experienced much damage to their infant settlements, by some unusual freshets in the Alleghany river. Nearly all their fences were swept away; but instead of being discouraged by their losses, they joined together very spiritedly, and soon repaired them; and in the end appeared to have been benefitted; for by this exertion, they gradually became more accustomed to labour--a thing, to them, of the greatest consequence.

As it was believed the time had now come when it would be right to take some measures to instruct the Indian women in the various branches of housewifery, and domestic economy, and as this could not be done without female aid, a suitable family were sought for, and a man and his wife offering for that service, as well as a single female, who had before been at the Oneida settlement, they proceeded to Tunesassa in the early part of summer; and the natives expressed much satisfaction on their arrival among them.

The arrival of the females was no less satisfactory to the Friends residing at Tunesassa--for as from the first settlement to this time, in addition to the various calls of the Indians, and their out-door labours, they had all their domestic and culinary services to perform,--except some little aid received at times, by hiring some of the Indian women.

Although many of the Indians had constructed comfortable houses, very few of their women took any pains to keep them clean and in neat order. They manufactured none of their own clothing, except the mockasins they wore on their feet. They had no knowledge of making soap, and of course their clothes could not be very clean--and very little improvement in domestic affairs had as yet taken place among the Indian families. In proportion, however, as the men became more accustomed to labour, it released the women from their former drudgery; and having now the opportunity of getting all their grain ground, which before they had to pound in wooden mortars, it would afford them more time to turn their attention to the business of the house, and the concerns more properly allotted to females, in all civilized societies.

To aid and assist them in accomplishing this, was the object of our female friends; and some of the Indian girls pretty soon began to show a willingness to be instructed in knitting and spinning. A house of employment was built at a little distance from Friends’ dwelling, and particularly allotted to their use; but for want of the necessary materials, not much could be done at these useful employments the first season. Our women Friends were, however, enabled to instruct many of them in the art of making soap, which enabled them to keep their clothes and persons more cleanly; and also by frequently visiting them in their families, had opportunities of instructing and encouraging them in habits more assimilated to civilized life. The Indian women, also, made frequent visits to them, and by observing their industry, economy, and superior mode of living, an inclination began soon to manifest itself, even among these uncultivated females of the wilderness, to imitate the more useful and rational economy of our women Friends.

In the course of this summer, Friends had got about thirty acres of land cleared on their farm--their spring crops were productive, and they sowed fourteen or fifteen acres with winter grain. The grist and saw-mills were kept in operation, and found to answer a valuable purpose.

In the spring of 1806, the Indians were much engaged in clearing land, splitting rails, and carrying on various improvements. One of the more sagacious observed to Friends, “Our Indians are getting to have more sense, very fast.”

They continued strongly opposed to the use of spirituous liquors, and seldom held a council without some animadversions on their baneful effects--and nothing excited more wonder among the surrounding white people, than to find them entirely refuse liquor when offered to them. The Indians said, that when the white people urged them to drink whiskey, they would ask for bread or provisions in its stead.

In the course of this summer, a company of Indians from Alleghany, with Connediu (whom they called their prophet,) at their head, paid a visit to several villages of their brethren, near the Genessee river, in order to dissuade them from the use of strong drink, and to encourage them in habits of industry.

In the Ninth month, this year, the settlement was again visited by three of the committee. The writer being one of the number, and having resided more than two years among them at the first opening of the settlement, was afforded a full opportunity of judging of the improvements the Indians had made. A council was held with the Indians at Cold Spring, which was a new town the Indians had built on the west side of the river, a few miles above Tunesassa. Various subjects were discussed in this council, relative to the Indians’ improvement, and much advice communicated relative to their moral conduct, and long replies again made by the Indians, which the limits prescribed for this narrative will not admit in detail. One thing, however, not heretofore noticed, was earnestly pressed upon them; to live in peace and harmony with their wives, and not to let trifling matters part them, as was sometimes their practice; but to consider them as companions for life: and also to live in peace and friendship one with another, which would enable them to make a greater progress in the good work Friends were endeavouring to promote among them.

Our Friends at Tunesassa had now got about fifty acres of land cleared, well enclosed, and in good order. They had built a large and commodious dwelling house and barn, which, together with the mills and improvements generally, gave it the appearance of a desirable settlement.

It was believed the Indians had built about one hundred new houses since the committee visited them three years before. Most of them were put up with hewn logs very neatly notched at the corners; many of them were covered with shingles, and some had pannel doors and glass windows. The carpenter work was chiefly done by the Indians. Scarcely a vestige remained of the cabins they occupied when Friends first settled among them. Their farms, which were of different dimensions, were enclosed with good fences, and much more detached from each other than formerly. A much greater proportion of corn was planted this season than had been known before, and generally looked well. Many of them had raised wheat and oats, and several had raised flax and buckwheat, besides potatoes and turnips in abundance. Their stock of cattle and horses was increased, and they had a good many working oxen, which they found very advantageous to them. Sheep were not yet introduced, owing to the danger of their being destroyed by wolves.

Upon the whole, it was evident their improvements rather exceeded, in divers respects, those made in some new settlements of white people on the frontiers, in the same length of time.

Several of the young women had this year learned to spin and knit a little; but although the improvement among the females was yet small, it was, nevertheless evident, a change in this respect had taken place for the better, since our women Friends came among them. Their persons and apparel, as well as their houses, appeared in more neat and cleanly order. And as Friends approached some of their habitations, a pleasing mark of neatness discovered itself among some of their women, who would immediately begin to sweep their houses, and appear somewhat disconcerted, if Friends entered their doors before they got their apartments in good order.

After spending near a week at Alleghany, the committee proceeded to Cattaraugus, and had a very satisfactory interview with the Seneca Indians at that place. Various matters were opened to them in a written communication, tending to incite them to industry, and to encourage them in a life of sobriety. A great reform had taken place among those Indians in this respect. The chief warrior in his reply said, “He believed the Great Spirit was better pleased with them when they took hold of the axe and the hoe and went to work, than when they were pursuing their former bad practices of drinking, &c.” “And he was very glad Friends had given them their speech upon paper, that they would not only advise their young people themselves, but would have that speech to apply to, to strengthen their minds.”

Although a considerable change had taken place for the better at this settlement within three years past, their stock of cattle and horses having considerably increased, (and instead of confining them as formerly in small enclosures round their villages, they had, since enclosing their cornfields, the advantage of pasturing them on the large plains,) yet they appeared very far behind their brethren at Alleghany, in agricultural improvements, as well as in buildings and cleanliness of living.

In the year 1807, no very important change took place among the Indians at Alleghany, except that divers of the young women and girls applied themselves to spinning in the course of the winter, under the direction of our women Friends, and succeeded so far as to have a piece of linen spun and wove into cloth, besides manufacturing a quantity of sewing thread with which many of the Indians were well pleased.

Some evil disposed persons, and doubtless opposed to the advancement of the Indians in civilization, took every opportunity of creating suspicions in their minds, of the views of Friends, and artfully insinuated that Friends’ saw-mill was erected to accumulate an interest out of them, notwithstanding that Friends had given them many thousand feet of boards, and also their grain at the grist-mill was then ground free of toll.

In order, therefore, to settle the minds of the Indians, to counteract the suspicions in circulation, and as a convincing evidence of the disinterested views of Friends,--believing also, that it might redound to the Indians’ advantage, they offered to assist them in building a saw-mill for themselves; and three hundred dollars, in addition to a set of saw-mill irons, were granted for that purpose.

This fall Cornplanter was again restored to his former station of chief; and from the disposition he had always manifested to the object of Friends, there was reason to expect his renewed influence in their councils would be useful.

The family at Tunesassa, experienced a great trial by the removal of the Friend’s wife residing there, who, after about two weeks illness was taken from this transitory scene. She had by her prudent and obliging conduct very much endeared herself to the natives, many of whom attended her funeral, and a number of them called to see the family some days afterwards, and desired them to make their minds easy, seeing it was the will of the Great Spirit, and what must happen to all mankind; and they were come to sympathize with them, and to wipe away their tears that they might sorrow no more.

In the following winter, a number of the Indian women and girls were engaged at spinning, and a disposition to industry and manufacturing their own clothing, seemed to be gaining ground. A loom was provided, and several pieces of their own spinning were made into cloth.

1808. As Friends for sometime past, had been desirous of rendering more essential service to the Indians at Cattaraugus, it was now believed expedient to purchase a tract of land adjoining their reservation, and have a family stationed there, that would more effectually accelerate their improvement.

Accordingly a large tract of land was agreed for, on Clear creek, which furnished a good seat for water-works, within four or five miles of the Indian town. The land being heavily timbered, the Indians were engaged in opening a road from their villages to it; and considerable advances were made towards opening a settlement this season, superintended by some of the Friends from Tunesassa.

The Indians at Alleghany got their saw-mill completed this fall so as to be in operation, and the Friends at Tunesassa were joined by another family, a Friend with his wife, a single female who accompanied them, and several children; the parents offering their services to spend some time in the instruction of the Indian natives.

Near the close of this year, and through the succeeding winter, very considerable progress was made among the women and girls in learning to spin; several purchased wheels and commenced spinning at their own houses; and an aged female, of the first influence, named O-yong-go-gas, resided sometime with Friends, to be instructed in this employment, and made an unexpected progress. Her attention to assist in encouraging and superintending the younger women and girls, was a favourable circumstance, and tended to promote their improvement. On hearing that Friends at Tunesassa were about writing to the committee, she delivered the following address, desiring it might be sent also.

“Brothers, attend--I wish to speak a few words to you. Since your women came here, I have frequently had a prospect of learning to spin; but as I was an ancient woman, I was afraid to make a beginning, lest I should not make out, and would then have to decline it, without accomplishing any thing. I at length concluded to try, and have learned so much as to be able to spin flax and tow pretty well.

“Brothers, I am very happy that I have the satisfaction to inform you a little of my progress, and also that I can now with more assurance, impress the necessity of this valuable improvement on the minds of our young women, and I intend in future to recommend it as a most necessary employment.

“For my own part, I intend to pursue it as long as my eye-sight will continue, and I hope yet to be able to spin wool for a blanket, if the Good Spirit will continue my sight. I am very thankful for the knowledge I have acquired of your women Friends.

“Brothers, I hope this may find you all well, and I wish the Great Spirit may bless you.”

In the spring of 1809, a Friend, who had spent many years among the natives, returned again to his former station at Tunesassa, and being acquainted with the weaving business, he was usefully employed in manufacturing into cloth the yarn which the Indian women had spun in the last winter, and the industry of several of them procured them sufficient specimens of domestic manufactures, to stimulate them to further exertions.

This spring four of the Friends resident at Tunesassa proceeded to Cattaraugus, in order to carry on the improvements at this new station, and to instruct the Indians in that settlement.

The Indians at Alleghany continued to make a satisfactory progress in their agricultural labours, seven or eight families sowed flax this spring, and other marks of improvement were observable. The settlement was visited again by a deputation from the committee, and the situation of the Indians fully inspected, and much advice and counsel were communicated to them relative to their moral conduct, as well as in regard to their temporal concerns.

They were particularly warned of the iniquity of men and their wives separating, (a practice which was too common among them,) and marrying again with others; the natural consequence of which was, leaving their children in poverty and distress, besides being attended with a variety of other evils.

The communications of Friends appeared to be well received, and in the replies which the Indians made, among many other things, Cornplanter remarked, “We are sensible that it is displeasing to the Great Spirit for men and their wives to separate, and I am very happy that you have now mentioned it, when so many of our young warriors are present who have the opportunity of hearing; and I hope they will attend to the good counsel you have given us.”

This deputation from the committee also visited Cattaraugus settlement, and had satisfactory interviews with those Indians, encouraging them to industry and sobriety, and to avail themselves of the opportunity they now had of receiving instruction from our Friends, who had lately come to settle near them.

In their replies to Friends, the chief warrior observed:--“You still continue to speak the same language to our nation, and we believe your views towards us are the effects of pure friendship, and a desire for our welfare; and although we have fallen short in fulfilling your former advices, we are still encouraged to follow your counsel, and to pursue the path you have set before us. We hope you will continue to have patience towards us, as Indians cannot adopt all these habits that you recommend at once; but we are convinced that industry in cultivating our lands, is the only method by which we can receive lasting benefits, and we are determined to pursue it--and we hope we shall still continue to make a gradual advancement.”

During the winter and spring of 1810, the Indian women at Alleghany gave increasing attention to spinning. Some elderly females, who had acquired sufficient knowledge, and being anxious to promote this valuable art, took the superintendence of the young girls, and this season they spun sufficient to make one hundred and twenty yards, part of which was woollen, and manufactured into blankets.

Some small premiums were offered to such of the men as should sow spring wheat, which had a stimulating effect; and sixteen or seventeen individuals availed themselves of the offer.

The Indians purchased four yoke of oxen, which enabled them to do more ploughing--and during the course of the season many of the young men inclined to hire to work for other Indians, a practice which had not been common among them. This, however, was in part produced by the embargo system which was now in operation, and had an effect to reduce the price of skins and furs, so as to render hunting not worth pursuing as an object of profit.

Red Jacket, and three other chiefs of the Seneca nation, visited Philadelphia this year, and Friends had a satisfactory interview with them. Red Jacket in his remarks, stated:

“I am unable to express the thankfulness I feel for the many acts of kindness your society have shown to us; particularly when that old gentleman, (pointing to an elderly Friend present,) and many others now no more, attended at our treaties. And I am happy in observing your disposition to pursue the same track of conduct your fathers observed towards Indians, now they are removed to the world of spirits.”

Some implements of husbandry were furnished to the Tuscarora Indians, residing on the Seneca reservation near Buffalo; and the situation of the Delaware Indians residing on the Cattaraugus reservation claiming the sympathy of Friends, as being the remnant of a scattered tribe who formerly inhabited the parts along the river Delaware, and who for many years lived on terms of sincere friendship and reciprocal acts of kindness with the early settlers, while the country was then a wilderness; it was believed right to make them an offer of purchasing a tract of land in the neighbourhood of Cattaraugus, provided they would live on, and occupy it. Although the offer was not accepted they gratefully acknowledge the kindness of Friends, and their answer on this occasion strongly excites our sympathy for the destiny of this once great and powerful nation.

“Our nation, say they, seem as if they were scattered over the whole world; and we have been desirous, for many years past, of getting together, and have now fully concluded to leave the country of the Senecas. The land you propose giving us here, if we could take it on our backs and set it down in the neighbourhood of our nation to the westward, we should be very thankful for; but we don’t feel satisfied to remain in this country, and have concluded certainly to leave it as soon as we can.”

Considerable progress was made this season by the Cattaraugus Indians. Many of them enclosed fields separately, and had plentiful crops of corn; and as an incitement to this plan of farming, small premiums had been offered by Friends. And as a further encouragement, to accommodate the Indians, preparations were made to erect grist and saw-mills on the tract of land belonging to Friends, whereby they could have their grinding done, and be furnished with boards to enable them to build better houses.

In the beginning of the year 1811, the Indian women at Alleghany manifested a much earlier attention to the spinning business; and before the time they usually began, had sufficient spun for one hundred and sixty yards of cloth. Near one half of their women by this time, had acquired some knowledge of this business; and though they had heretofore, for the most part, attended to it at the house of employment, many of them now procured wheels of their own, and attended to it at their own houses. Four of them within two years had spun yarn for about one hundred and twenty-five yards; and two others, in the last season, had spun and wove themselves twenty-one yards of linsey.

The instruction of their children in school learning, had for several years past, been but little attended to, owing to the impediments the Indians themselves had thrown in the way--but this year it was again revived; and a young man, qualified for that purpose, kept a school among them, at their request.

The Indians at Cattaraugus were also making satisfactory improvement this season. The saw-mill was in operation this fall, and the grist mill in a considerable state of forwardness.

The progress of improvement had, for many years past, exhibited an encouraging prospect--affording a comfortable hope, that the desirable object would be effected, of reclaiming at least a portion of the Indians from a savage and rambling life, to enjoy in a plentiful manner, and in undisturbed security, the productions of the fruitful field. Yet it now seems our painful task to record some circumstances, which for a time much unsettled the minds of the Indians, and retarded their progress in civilization.

By a company of individuals, claiming what they called the pre-emption right, an attempt was now made to purchase from the Seneca nation, all their land which they held in the state of New York, and under a specious show of benevolence, to give them a large tract of country far to the westward, where they might enjoy their native forest, away from the intrusions of white people.

The peculiar situation of their land--being generally of an excellent quality, and an increasing white population fast settling round it--made it an object very desirable to this company, who, it is probable, paid a large sum of money for this pre-emption right.

From the best information I have received respecting this claim, it appears, by the original charter, that the state of Massachusetts had this pre-emption right, or privilege of purchasing the Indians’ land in this part of the territory; and to satisfy this claim, in 1787, the state of New York ceded to Massachusetts the right of soil--reserving to itself the jurisdiction thereof. The state of Massachusetts, in 1792, again sold their right of purchase to an individual, who, in the year 1797, at a treaty held at Genessee river, in the state of New York, purchased of the Indians a large tract of country, as has been already stated--the Indians “_nevertheless and always reserving_” out of this grant and conveyance, such reservations as were therein agreed upon; “_to remain the property of the said Seneca Indians, in as full and ample a manner_,” as if the said sale had not been made. This purchase again passed into other hands, and finally the pre-emption right to the Indians’ reservations into the hands of the company now claiming them.

Notwithstanding these were the only persons who had a legal right to purchase, it was only when the Indians were disposed to sell: and always to be understood, as the original owners of the soil, they had the right to refuse to sell, as guaranteed in the most solemn manner by the president of the United States.

But notwithstanding their indubitable title to the soil, the attempt thus made, in an artful manner, to obtain their land, had the effect to produce great commotion and disturbance among them. Nor was it to be doubted, but that means, too frequently practised on such occasions, would be resorted to. These were, to offer rewards to the chiefs or principal men of the nation, to gain their influence, in order to bring about the object they had in view.

The Indians, however, at this time, did not accede to the proposals that had been held out to them, as may be seen from the following extracts of a speech of Red Jacket to an agent, who, it seems, was employed by the primitive holders to negotiate this business.

“Brother, we opened our ears to the talk you lately delivered to us, at our council fire. In doing important business, it is best not to tell long stories, but to come to it in a few words--we shall therefore not repeat your talk, which is fresh in our minds. We have well considered it, and the advantages and disadvantages of your offers--we request your attention to our answer, which is not from the speaker alone, but from all the sachems and chiefs now round our council fire.

“Brother, your application for the purchase of our lands is, to our minds, very extraordinary. It has been made in a crooked manner. You have not walked in the straight path, pointed out by the Great Council of your nation. You have no writing from our Great Father the president. We have looked back, and remembered how the Yorkers purchased our lands in former times. They bought them, piece after piece, for a little money, paid to a few men in our nation, and not to all our brethren,--until our planting and hunting grounds have become very small; and if we should sell these, we know not where to spread our blankets.