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 thefaithof the United States, solemnly pledged at the formation of the federal constitution, to protect them in their unalienable rights and privileges, as the aboriginal owners of the soil; for it is an incontrovertible truth, “that national evils will produce national calamities.”
I shall now resume the narrative of the proceedings of Friends in improving the condition of the Indians which has been progressing under the direction of the committee of the Yearly Meeting, for more than thirty years, among the Seneca nation.
First settlement of Friends among the Seneca nation of Indians.
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 theIndians, 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 homonyblocks 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. whichwere 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 unfriendlyto 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 theirbusiness; 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 Friendsthat 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 ofleaving 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 theGreat Spiritfor 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 betterpeople. 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. Itis 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.
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 ourproperty—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 Ninthmonth, 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 theGreat Spirit, and to use their own language, “was the manner in whichHewas 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 thesubject. 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 madesmall 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 thechiefs 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.
“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.”
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 subjectof 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 ofstrong 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 notdifficult 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 employmentwas 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 heretoforenoticed, 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 encouragethem 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 somedays 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.