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 ouryoung 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:—“Youstill 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 atract 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 inundisturbed 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 followingextracts 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.
“Brother, you tell us your employers have purchased of the council of Yorkers, a right to buy our lands. We do not understand how this can be. The lands do not belong to the Yorkers. They are ours, and were given to us by the Great Spirit.
“Brother, you want us to travel with you, and look for other lands. If we should sell our lands, and move off into a distant country, towards the setting sun, we should be looked upon, in the country to which we go, as foreigners and strangers, and be despised by the red, as well as the white men. We should soon be surrounded by the white people, who would there also kill our game, come upon our lands, and try to get them from us.
“Brother, we are determined not to sell our lands, but to continue on them. They are fruitful, and produce us corn in abundance, for the support of our women and children, and grass and herbs for our cattle.
“Brother, the white people buy and sell false rights to our lands; and your employers, you say, have paid a great price for their right. They must have plenty of money to spend it buying and selling false rights to lands belonging to Indians. The loss of it will not hurt them, but our lands are of great value to us; and we wish you to go back to your employers, and tell them and the Yorkers, that they have no right to buy and sell false rights to our lands.”
Although the inducements held out to Indians at this time were rejected, yet the scheme, on the part of the applicants, was by no means abandoned; and as a measure like this, so inimical to the cause in which Friends were engaged, could not fail of exciting considerablealarm, it was reasonable to suppose, their influence would interpose to prevent the adoption of a measure so pregnant of evil to the poor Indians. Accordingly, an appropriate address was presented to the Seneca nation, strongly recommending them to a diligent improvement of their land, and to keep strong in their resolution not to part with it—for if they should sell and remove to a distant country, it was not likely Friends would go with them, or assist them, as they had heretofore done.
The minds of the Indians appeared to be quieted for the present, and they were peculiarly pleased with the communications of Friends on this occasion. One of their chiefs observed in council—“Your words reached our hearts, and as though they had been handed down from the Great Spirit above, they have satisfied our minds.”
The spring of 1812, commenced with very encouraging prospects of improvement at both the settlements. The women were engaged in their spinning business, and the men in their agricultural pursuits, which relieved the women of much of their former hardships and burthens in procuring a livelihood. The measures adopted for their improvement had now been in operation at the Alleghany settlement for fourteen years, and the advantages resulting therefrom were more sensibly felt, and clearly distinguished by the Indians than at any former period. The progress of the Indians at Cattaraugus, considering the infant state of the establishment of Friends there, afforded the most sanguine prospect, that, by a steady perseverance, in the course of a few years more, a very important change would be effected in their situation and manner of life. But a reverse of circumstances, in the course of events, again took place, which it seems proper now to mention.
It was in the Sixth month, this year, that war was proclaimed by the United States against Great Britain, and her dependencies. This circumstance created very considerable alarm amongst the Indians, and to use their own expressions, “seemed to turn the world upside down.”
Their situation was peculiarly trying. War was a circumstance replete with many evils, which would inevitably involve them in serious difficulties. Their money, for which they had sold their land in 1797, was in the hands of the government. Their remaining lands were nearly all within the boundaries of the state of New York, and lying near to the British lines, which it was probable would become the seat of war, and therefore they would be liable to be much harassed by either party, even should they remain neutral. In the next place, there were several tribes of their confederates of the Six Nations, whom they had always considered as brethren, who resided within the British dominions, and called upon to fight their battles; and it was probable they would becalled upon by the United States to assist in the contest, and thus they would be reduced to the sad dilemma, of either being considered, in case of a refusal, as enemies to the United States, or otherwise be under the necessity of raising the hatchet against their own flesh and blood, who had not given the slightest cause of offence or provocation.
Nor were these all the evils that seemed to threaten their repose. They were generally represented, in war, as a ferocious, unrelenting people; and hence it was natural to conclude, that jealousies would exist among their surrounding white neighbours, and prejudices be excited, which it would be difficult to remove.
Their fears were not groundless in this respect; for soon after war was proclaimed, many of the surrounding inhabitants became very uneasy, and divers left their settlements, and removed to places more remote from the natives. This circumstance caused some alarm among the Indians. They apprehended that their sincerity and friendly dispositions were suspected; in consequence whereof, a council was held between them and their white neighbours, to endeavour to eradicate the fears and jealousies which existed between them. The result of this was, that the Indians promised to take no part in the war, and the whites agreed not to molest them in their peaceable possessions.
This conclusion, however, did not stand long, on the part of the Indians. They were called upon by the United States to engage in the contest, and to take up arms against their brethren in Canada, who were, no doubt, excited to this unnatural war, by the British government. Some of the young warriors, who had never before seen the dreadful effects of such a conflict, were anxious to try their valour, and gain themselves a name; while many of their elderly people, who retained some knowledge of former wars, were more disposed to remain quiet at home. But as it is not the design of this work to give a history of the war, in all its bearings on the Indians, it is sufficient to say, that during the period the war lasted, they were at times engaged therein by parties; and in proportion to the part they acted on this occasion, their advancement in civilization was impeded.
In the autumn of this year, two of the committee visited the settlements at Tunesassa and Cattaraugus, by whom a suitable address was sent to the Indians. But they found them in a very unsettled situation, on account of the war; and said “they could not, at present, attend to their improvements—for, look which way they would, they saw nothing but war.”
As the situation of the Friends stationed among the Indians was also trying at this period, they were left at liberty either to leave them, and return home, or to remain, as they felt best satisfied to do.
In the year 1813, although frequent alarms continued to pervade theIndians’ borders, our Friends did not apprehend it sufficient cause to abandon their residence, or to relax their endeavours to establish the Indians in a more permanent advantage from the soil. The Indians, too, appeared to have a special confidence in Friends, and often consulted them on account of their own safety, stating “that if Friends removed from them, they would become uneasy, and flee also.”
Although some of the Indians attended to their business, yet the continual alarms, and frequent calls on them to assist in the invasion of Canada, very much diverted their attention from their domestic concerns; and their war excursions had a demoralizing effect, by exposing them again to the use of intoxicating liquors, which gained an ascendency over some.
Towards the close of this season, at the time Buffalo was attacked and burned by the British, the Indians became exceedingly agitated. Those of Cattaraugus, lying more contiguous to the scene of action, moved a great part of their property to the south side of the river, in order to flee in case of an attack. The consternation that prevailed among the inhabitants generally, in that country, had a tendency to increase their fears; and probably a consciousness of their having taken up arms against their brethren in Canada, naturally created apprehensions, that, if their enemies proved victorious they would have to suffer a retaliation.
The alarm, however, subsided, as there was no attack made on them, and they were permitted to remain quiet the succeeding winter, and attend somewhat to their necessary concerns.
In the fall of 1814, the settlements were visited again by four of the committee. They arrived at Cattaraugus the thirteenth of the Ninth month, and had a council on the fifteenth with the Indians. Many of them were then absent, being engaged in the war, and more were about going. But when they heard of Friends’ arrival, they concluded to stay at home.
They stated the many difficulties which they laboured under, on account of the war, and the great obstruction it was to their improvement. They said the officers often called on them to go to war, and if they staid at home, they were not satisfied—and they did not know whether they were safe or not.
“Brothers, said they, the war has continued for three summers past. We have still had time to provide a little for our families; but this year we scarcely get home, before another express comes for us. We have been in hopes these troubles would subside; but from the present commotions, and noise of the great guns on the lines, we have entertained doubts how or when it will end.”
At the conclusion of the council, they remarked the great satisfactionthey felt, that the Friends who lived beside them had remained so steady with them through their difficulties, that although the great guns had roared so loud as to shake the ground whereon they stood, yet they remained quiet; which convinced them that they must be under the protection of the Great Spirit.
Notwithstanding the various interruptions the Indians had met with on account of the war, they had made very considerable advances in agricultural improvements, at this settlement. The author, being one of the deputation who now visited them, had an opportunity of observing the great contrast in their situation, since Friends came to settle among them. They had enclosed with good fences, and cultivated several hundred acres of good land, within three or four years past; a great proportion of which was planted with corn and potatoes, or sowed with oats, &c. and generally looked well. Many families had raised wheat, and were preparing to sow more in the fall. Several had raised flax, and about twenty-five of their women had learned to spin. Their women, also, appeared more neat and cleanly, in their dress and houses. But three or four families remained in their old village, having found it much to their advantage to settle more detached from each other. They were now scattered along, on the rich bottoms, for several miles. Considerable improvement had also taken place in the mode of building. Many had good houses, and some had barns, and scarcely any of the old cabins were seen standing. The Indians had procured a number of wagons and carts, with other farming utensils, as well as several yoke of oxen. Their stock of cattle, in general, was much increased; and the Indians said, in council, there were but one or two families but had cows or horses.
The committee also visited the settlement at Alleghany, and held a general council with the Indians at Cold Spring, where they were encouraged to perseverance in the path they had for many years been pointing out to the Indians, and in which good way they had made considerable progress. But it was observed, that they were deficient in several respects, and had not made so much improvement as was desirable for the opportunity they had had. In their replies, they acknowledged the very great benefit they had received in time past, from the advice and instruction of Friends, but said they had made less improvement since the war commenced; that they were frequently called upon by the officers to go to war, and this kept them uneasy, so that they could not attend to their business. Some of their people had, also, during the war, got into habits of intemperance—and this tended to retard their advancement in the modes of civilized life.
The old chief, Cornplanter, not having attended this council, several of the company paid him a visit at his own house, about eleven milesdistant from Tunesassa. About five or six families remained with the old chief, at his settlement, mostly his connexions. The old town of Jenuchshadaga, where all the first councils between Friends and the Indians were held, was entirely deserted, and so overgrown with young timber, as almost to conceal the place where it stood. This strange mutation of things at this place, was principally owing to the land being Cornplanter’s private property, and to the disposition of the other Indians to move higher up the river, and settle on land belonging to the nation, where they would have a greater security for the improvements they should make.
Cornplanter expressed his great satisfaction at once more seeing his friends in his own house, and that he was still preserved alive to talk with them. He acknowledged the advice of Friends had always been good, and that in consequence of many of the Indians adhering to it, their situation had been much improved, but that in consequence of the miseries of war, some of his people had again become intemperate.
The too common practice of men and their wives parting, having been animadverted upon at the late council, the old chief observed, that he also reprobated it, as being attended with many evil effects; and that he had often seen children, who had been thus neglected, when young, in consequence of their parents’ separation, reflect on their parents, when they got old, and charge them with neglect of duty; it being generally the practice where separations take place, for the mother to take charge of the children, and provide for them as well as she can.
“The liquor, said he, has been introduced among us by white people; but this evil practice has grown up among ourselves. Our young people are too fond of diversions, and not serious enough, in forming connexions. I have often advised them to more sobriety and regular conduct, and spent much of my time in serving the nation.”
The Indians, generally, on the Alleghany river, continued to increase their stock of cattle, horses, and swine, quite equal to their means of supporting them through the winter; although in other respects, since the commencement of the war, they had made but little progress in agriculture. Many of the women, however, had given considerable attention to spinning—especially in the winter season. They appeared more cleanly in their persons and houses than they formerly did; and their manners, and general deportment, appeared to be rising from that degraded state in which they had formerly lived, and becoming more assimilated to the modes and practices of white people.
The spring of 1815, was ushered in with the welcome and consoling news of peace, to the poor Indians; an accommodation having taken place between the United States and Great Britain in the precedingwinter. Not only could the Seneca nation participate in the blessings of peace, by having their prospects to pursue their agricultural labours again brightened, but many of the surrounding tribes, who had been more extensively engaged in the late contest, could now lay down the hatchet, which had often been stained with the blood of their enemies.
But although peace had now taken place, and hostilities ceased between the contending parties, it was doubtful whether the Seneca nation would be conciliated, and immediately restored to that mutual friendship, which previous to the war had subsisted between them and their confederate tribes in Canada, who had, under the banner of Great Britain, taken up arms against the United States. It was, therefore, believed expedient by the committee at this critical juncture to send them a suitable address on the occasion, from which the following is extracted.
“Brothers, since it has pleased the Great Spirit to restore to our country the blessing of peace, we have felt our minds concerned to address you, in order to encourage you to pursue the path we have long been pointing out to you; and likewise to call your attention to the great advantages resulting from living in peace with all men.
“Brothers, we are sensible that there are two spirits at work in the minds of men. The one produces in us a disposition of love and good will towards all men, and is a comforter for all good actions. The other excites evil thoughts and desires, and influences to bad actions, such as lying, swearing, drunkenness, pride, envy, hatred, gaming, and many other evils, which, if given way to, often create war between nations. So we believe it is in our power to resist the evil spirit, and conquer all the evil propensities of our nature, by obeying the Good Spirit, and by daily watching, and prayer to him. If we so conduct, he will deliver us from evil.
“Brothers, our fathers, and we their children, who profess the same principles by which they were guided, have always believed that wars and fightings are displeasing to the Great Spirit, who is all love, and who made of one blood all nations of men, that they should live in peace and love with each other. For this cause, he hath placed his law in our hearts, and in the hearts of all men, teaching, not only to love one another, but also to forgive injuries, and even to love and do good to our enemies.
“Brothers, where people live in this disposition, and trust in the Great Spirit for protection, it has a powerful effect in producing the same disposition in the minds of those who wish to do them an injury; and instead of hatred, it will produce in their minds love and good will. For you must be sensible, brothers, that when a man is angry with another, and uses many threatening expressions, if the other returnsmild answers, and endeavours to pacify him by acts of kindness and good will, it is more likely to restore the angry man to a sober and right state of mind, than if he were to quarrel and fight with him—and this would be overcoming evil with good, which is always pleasing to the Great Spirit.
“Brothers, we are sensible that the late war must have brought you into great difficulty and distress—and we are thankful for the return of peace. We hope the Great Spirit will preserve you from again feeling the miseries of war. We also wish you to be reanimated, to pursue your farming, and the improvement of your land, under the instruction of our friends who reside among you, as this is the only sure method we can recommend to you to obtain a comfortable living for yourselves and families; and the most likely means, as you are industrious and become sensible of the value of your property, of securing you in the permanent possession of your land.
“Brothers, our desires continue as strong at the present day, as ever they were, to promote your happiness in this life, and in that which is to come. But this happy state we know can only be attained, by having our minds drawn to the Great Spirit, by imploring his protection, and by beseeching him that he would preserve us in love towards all mankind. If we are sincere in our desires for his assistance, and attentive to the voice of his spirit in our hearts, we shall have reason to hope for his blessing upon our labours, which is our desire for ourselves, for our Indian brethren, and for all men.”
The Indians were also strongly reminded in this address, of the dangerous tendency of introducing strong liquor again into their villages, as the late war had exposed them to the use of it more than they had been for many years previous—and if they now become so unwise as to fall again in love with it, it would prove their ruin.
This communication had a stimulating effect upon the Indians at both the settlements. Those of Alleghany sent a written address to the committee, signed by six of their chiefs, in which they expressed in a high degree, their sense of gratitude for the continued care of the society of Friends over them, and the great advantages they had received from their instruction. They also renewed their request that they might be furnished with a schoolmaster, as but little attention had been given to their improvement in school learning for some time past, owing to the general disinclination of the Indians to have their children thus instructed.
At the request of the Indians, also, in the summer of 1816, four lads, two from Buffalo, and two from Alleghany, were brought into Chester county, within forty miles of Philadelphia, and placed with suitablepersons under the care of the committee, to be instructed in school learning, and some of the mechanic arts.
In the Eighth month this year, a Friend who had formerly devoted many years to the instruction of the natives, proceeded again with his wife to the Alleghany settlement, accompanied by a young man in the capacity of a schoolmaster; and the family who had resided there for some years past returned from thence. The school was again opened at Cold Spring town, in the Tenth month, where about twenty different scholars attended, in an irregular manner, owing, in part, to the scarcity of provisions. This scarcity of food was occasioned by unusually early frost, which destroyed more than half their corn, and likewise many other vegetables. This calamity was felt through all that part of the country bordering on the lakes.
Although the Indians had had the fairest prospect of a plentiful supply, yet, from the foregoing circumstance, many of them were compelled to resort to their former source of dependence, and with their families, retire to the woods and hunting encampments, where they remained a great part of the winter.
The Indians at Cattaraugus were conspicuous sufferers by this calamity; many of them having their crops of corn entirely cut off, while they had as yet scarcely recruited from their sufferings during the late war. Friends duly considered their distressed situation, and granted five hundred dollars to be applied in supplying them with provisions, and three hundred more to be administered to the necessities of those on the Alleghany reservation. These donations were gratefully received by the Indians, and were peculiarly useful in enabling them, the following spring, more generally to attend to their agricultural pursuits, without being compelled from necessity to retire to their hunting grounds. It was said five hundred and twelve individuals at Alleghany, and three hundred and ninety at Cattaraugus, partook of this timely donation of Friends.
In the spring of 1817, the fears of the committee were strongly excited for the safety of the Indians, from the various concurring accounts, that plans were again devising to induce a removal of many of them in the state of New York, from their present seat, to one very remote among the western tribes. A measure of this kind would not only tend to unsettle the Indians in their agricultural pursuits, but if carried into effect, would entirely frustrate the plan of their civilization, and render of little avail the labours of Friends for twenty years past, and the expenditure of more than forty thousand dollars in promoting their advancement toward a civilized state.
The committee, therefore, being fully impressed with the great loss the Indians would inevitably sustain by a removal to a distant clime,communicated their views by a written address; and with a view of setting them in a more permanent possession of the soil, recommended a division of their land into lots, suitable to accommodate each family, to be held under such regulations, that it might descend from parent to children, and other near connexions; and under such restrictions as would debar individuals from selling, leasing, or transferring it, in any way, to white people.
This measure being of an important character in the disposition of Indian affairs, it was believed expedient, by the committee, to present a memorial to the President of the United States, in their behalf, by which he was fully made acquainted with the plan proposed to the Indians for a division of their land; and being visited, also, by a deputation from the committee, and furnished with various documents, it opened the way for a free communication of sentiment on the subject, and the president gave assurance of attentively perusing and duly considering the documents and memorial.
In the Ninth month this year, the settlements of Tunesassa and Cattaraugus were again visited by four of the committee, who spent several weeks among the Indians, in attending to the various services of their appointment. They inspected, particularly, the state of improvement at both the settlements, and also had divers interviews with the Indians in council, at both places.
With respect to the improvements at Cattaraugus, the author being one of the deputation now visiting them, had a fair opportunity of judging of the advances they had made in three years past. Their settlements at this place were now extended about ten miles in length—and they had fenced in many fields and laid out their farms much more detached from each other—and were gradually advancing in agriculture. It was supposed they had more than two hundred acres of corn growing, (and it generally looked well,) besides one hundred acres more under cultivation; spring wheat, oats, potatoes, and a great variety of garden vegetables. Their stock of cattle and horses was much increased, and divers of them had enclosed lots of grass on which they gathered hay for winter. Many of the women had made considerable progress in spinning, so as, in the course of the last year, to make about one hundred and seventy yards of cloth.
The Alleghany settlement was said to consist of about seventy families, all of whom, except four, had horned cattle, amounting in the whole to upwards of four hundred.
They had more horses than was any advantage to them. Their corn, oats, and buckwheat, were in a prosperous condition, and promised to afford them a plentiful supply. And it was pleasing to find, that they had generally refrained from the use of spirituous liquors. The women,also, continued their attention to spinning and manufacturing their clothing.
The school taught by the Friend at this place was also in a more prosperous condition than had hitherto been evidenced among those Indians. Nearly twenty lads attended, divers of whom could write and read the English language, and had otherwise made satisfactory progress in learning. The cleanliness of their persons, their order in the school, and general deportment, appeared to be encouraging.
A prominent object in this visit was, to encourage the Indians to make the experiment of dividing their land into lots, and holding it as private property, under certain restrictions. This was suggested to them, in separate councils with the different tribes, as the most eligible plan by which they could continue to possess the good land which they and their fathers had so long enjoyed, and which of late years they had improved so much, that “this land, with its valuable improvements, might pass to their children, and be inherited by them as long as the Alleghany and Cattaraugus rivers should continue to run, and the grass and corn to grow.”
The Indians in their several settlements, took this matter under serious consideration; and, in consequence of an arrangement made for the purpose, Friends met the principal chiefs, and many others of the Seneca nation, in a general council at Cattaraugus, among whom was the noted chief, Red Jacket, and several others from Buffalo. In this general council, the subject of dividing their land into lots, was again proposed to the Indians, as the most eligible means of accelerating their civilization, and securing them more permanently in the possession of the remnant of the land they yet occupied; and that these lots should be of adequate dimensions to accommodate each family with a farm, and be held under such restrictions, that they could not be alienated, or leased to any other than their own people, but in such manner as to secure to the individuals respectively, the land, with the improvements thereon, which should be appropriated to each. It was believed the adoption of this measure would prove an additional stimulus to their industry and care, in the prospect it presented, of the benefits which might result from their agricultural labours descending to, and being enjoyed by, their children, and posterity more remote. This important subject occupied the deliberate attention of the Indians for several days. The result was, a resolution that an experiment should be made on the Alleghany reservation by the Indians residing thereon, many of whom had for a considerable time been desirous of possessing their property more distinct from each other than had heretofore been the case.
On the morning Friends were about to proceed on their way homewards, a number of the chiefs called to see them, and expressed theirgreat satisfaction with the conclusions that had resulted at the late council. One of them named Blue-eyes, said, “Brothers, we want you to continue your endeavours to strengthen us, that we may not become a lost people, but that by persevering in the right path, we may experience preservation. We believe it is owing to the favourable disposition of the United States, that the Six Nations yet exist. And we are of the opinion, from the representations that have been made, that we owe much to you—and we trust to an overruling providence, who has thus favoured us, that we may yet experience preservation.”
Notwithstanding the repeated refusals of the Indians to dispose of any more of their land, renewed applications were made by those holding the pre-emption right in the beginning of the year 1818; and at a general council, held at Buffalo, about this time, they again determined not to sell; and with a view of making the President of the United States more particularly acquainted with their situation, and with the difficulties to which they were subjected, by these repeated applications for land, they sent forward a talk for that purpose, signed by twenty-one chiefs of the Seneca, Cayuga, and Onondago tribes, which was published in the Niagara Patriot, and from which, for its simple, natural, impassioned, and pathetic eloquence, we shall present to the reader a few extracts.
“Father, from the fatherly care the presidents of the United States have exercised towards their red children, we speak to our father in confidence, believing he will not turn away his ears from his red children. We are alarmed lest we lose our seats. Those men who say they have a right to purchase our lands, have been distressing us for a number of years with their plans to possess our lands—offering us in exchange lands to the westward. We declare to you, we desire you to publish to all our white brothers, that it is our fixed and determined purpose to live and die on our present land. It is sealed to us by the bones of our fathers—they obtained it by their blood. Our bones shall lie beside theirs—it is the heritage of the Almighty—he gave it us—he it is must take it from us.”
“We mean no threat by this—we know we are in the hands of our white brethren—they can destroy us with ease—but they need not think to persuade us to part with our lands—as free men we claim the right to choose between being killed outright, or a lingering execution, by being driven a thousand miles into the wilderness.
“Where, father, where would our white brothers have us to go? The Indian claim to land is put out for more than a thousand miles to the west—except little spots for particular nations.
“We have confidence in you. You cannot see your red children,with their little ones, driven off by stealth and fraud—leaving the sepulchres of their fathers, their farms, their farming tools, and their cattle, and dying by families on the road, through hardships and privation—exchanging all their advances in civilization and its comforts, for the hardships of the chase—without house or friend.
“Father, we have confidence in you, that if you see any device formed against us, you will frustrate it, and succour your red children. We have deceived no man—we have wronged no man—our language has been one—we choose not to part with our land. If we have been needlessly alarmed, you will pity our ignorance, and forgive our childish fears.
“We trust that you will pardon the multitude of our words. Let none deceive you in saying that this is the voice of a few individuals, and not the voice of the Six Nations. It is the voice of the Six Nations in the state of New York. The chiefs of Buffalo, Cattaraugus, Genessee, and Onondago, are now in council. We have the message of Oneida and Alleghany with us, desiring we should speak to our father the president—intreating him to consider and help us. Speak, father—speak to your children, that their minds may be at rest. Speak to our council fire at this place, and let us hear your own words; send them by safe hands.
“May the Great Spirit preserve you many years a blessing to all your children.”
The Indians also sent a copy of the foregoing talk to the governor of New York, accompanied with a short address, from which we make the following extracts:
“Father, we thank you that you feel anxious to do all you can to the perishing ruins of your red children. We hope, Father, you will make a fence strong and high around us, that wicked white men may not devour us at once, but let us live as long as we can. We are persuaded you will do this for us, because our field is laid waste and trodden down by every beast—we are feeble and cannot resist them.”
“Father, we are persuaded you will do this for the sake of our white brothers, lest God, who has appeared so strong in building up white men and pulling down Indians, should turn his hand and visit our white brothers for their sins, and call them to an account for all the wrongs they have done them, and all the wrongs they have not prevented, that it was in their power to prevent, to their poor red brothers, who have no helper.
“Father, would you be the father of your people and make them good and blessed of God, let not the cries of his red children ascend into his ears against you.”
Without further comment on these impressive communications of the Indians, we shall leave the reader to his own reflections, after stating, that whatever impressions they might have made on the rulers to whom they were addressed, it did not prevent the renewed and persevering applications of the pre-emption holders, to obtain the Indians’ land, which, although they as often refused to sell, had the effect to keep them in a state of agitation and unsettlement; for although they had been repeatedly told that their lands were their own, and that they could not be compelled to dispose of them without their consent, and that President Washington had fully assured them that the United States would protect them in the remainder of their lands, which they had not legally conveyed away at public treaties, yet there appeared to be a degree of jealousy existing with some, as to the sincerity of these professions, and a fear lest they might, at some time, be compelled to relinquish their rightful possessions and be removed to another clime.
The Indians at Alleghany, therefore, sent a message to the committee, in which they expressed a wish that Friends would endeavour to obtain for them a written instrument from the President of the United States, to strengthen, as they said, their title to their land, so that they might be easy themselves, and their children after them. And as it had been concluded in the last fall, to divide the Alleghany reservation into lots, they also wished to know whether this plan was agreeable to the President.
In consequence of this request of the Alleghany chiefs, as also with a view of making the executive department of government more fully acquainted with their situation, various documents were prepared and committed to the charge of four of the committee, to present to the secretary of war, and such other officers of government as seemed to be requisite. These documents were calculated to explain the views of Friends in the interesting and benevolent design of ameliorating the condition, and promoting the civilization of the Indians, and also to impress the public mind with the peculiarly distressed situation of the aborigines of our country generally.
A surveyor being furnished by Friends, some essay was made, in the course of this year, towards dividing the Alleghany reservation into lots, as had previously been concluded on in general council. But difficulties occurred among the Indians respecting it, which they were not at that time able to reconcile; as the division lines would in many instances interfere with their present improvements; and their local attachments having, in a considerable degree, been increased since they become more detached in their settlements and applied themselves to the pursuits of an agricultural life, the plan of division was abandoned for the present.
It may here be proper to state, that in their former practice of locating the land they wished to cultivate, they never interfered with each other’s boundaries. There was land sufficient for them all. Each family possessed the spot upon which they settled, without interruption from others; and if they wished to relinquish it, and remove to another, they might sell their improvements to other Indians. It is, therefore, not surprising, that in effecting so radical a change from their former customs, as the one contemplated, difficulties should occur—and it will require time for local prejudices, gradually to give way to the more enlightened views of civilization, and for more correct ideas of distinct property to be realized.
Notwithstanding the state of unsettlement, considerable improvement in divers respects, was apparent this year, especially at the Cattaraugus settlement. A school for the first time was opened at that place, by a young man who offered for that service, and was attended by a number of children, with as much regularity as could reasonably be expected.
In the year 1819, and for some time previous, the Indians on the Alleghany river had got much in the practice of cutting and rafting pine timber down the river, and selling to white people, which was rather an injury to them than otherwise, as it opened an intercourse with some of the most profligate of the whites, and exposed them more to the use of intoxicating liquors than when at home, engaged in their agricultural labours. It also had a tendency to frustrate the plan of dividing their land into lots, as they now had liberty to range at large in the woods and get timber where they pleased, while the land remained as common stock to the nation.
In the spring of this year, an Indian, who was a lad when Friends first settled amongst them, and who had since been instructed in the blacksmith business, dictated a letter to the author, in reply to one sent to him sometime before, from which, to show his own views of the improvement he had made, we make the following extracts.
“I received thy letter of the eighteenth of last month, much to my satisfaction. I was glad to hear that my old friend W—— was well, and thou may inform him that I have usual health also. I well remember the counsel of my friends, the Quakers. I see they want to do me good—I feel strong about it. They told me to work at my trade, and to plough, and sow, and raise grain and grass. All this is very good advice. I now have plenty of corn, and some other grain, and hay. I have worked at my trade so as to earn ninety dollars, and received my pay from our agent. Besides this, about thirty dollars for other smithing, done last year. I feel glad the Quakers live so near me. I do theirsmithing. They have ploughed several days for me. I have good corn in the land they ploughed, and some good wheat, potatoes, and other things, so that I have plenty. All this comes from my friends the Quakers’ advice.
“Thee mentions about running out our land into lots, and that an evil bird has sung us a bad song. We are in hopes that the good bird will begin to sing, and in hopes that by next spring, his song will be for our good. I want he should sing a good song for us. I myself cannot say much, but I want the land divided into lots. Some say they do not want it, and are putting it by. I am glad thee has wrote thy mind on paper to me on this subject, and sent it here—I think I can see more light by it. I wish thee to make thy mind easy. I will do what I can, and speak what I know is for our good. I am in hopes to see my friend H—— here, whom I remember when I was a boy. I intend to keep thy letter by me, that I may see what it says in time to come, that I may not forget thy advice. Farewell.”
Notwithstanding the repeated assurances, from time to time, given to the Indians, that Friends were acting towards them from disinterested motives, and would never bring any charge against them, yet there were still individuals among them, probably instigated by the enemies of Friends among white people, who continued to excite jealousies and surmises, that Friends would at some future day, bring a charge against them. In order, therefore, to make their minds entirely easy on thissubject, a writing was drawn up on parchment, containing the same assurances heretofore given, that Friendsnever would bring any charge against them for their services. This, as also a communication obtained from the President of the United States, respecting the division of their land, and sanctioning the plan of Friends, was forwarded to them, and seemed for the present to have a conciliating effect.
During this summer, an increasing improvement was manifested by several of the Indians, clearing themselves new farms, distinct from their former fields, and preparing to put in their crops, which they accomplished in due season.
In the summer of 1820, circumstances again requiring a visit from the committee to the Indian settlements, two other Friends and the writer, were deputed for that service. They proceeded to Tunesassa in the Ninth month; and after inspecting into the situation of the Indians, and their state of improvement, they found, that, although many had made considerable advances in agriculture and the modes of civilized life, yet there were individuals who probably being instigated by designing white men, or from a perverse disposition in themselves, had become inimical to their abandoning their former habits, and pursuingthe mode of life in which Friends had for many years been endeavouring to instruct them. This created jealousy and party spirit in some degree among them at this period.
To meet these circumstances, and to endeavour to reconcile the minds of the Indians, a council was called, which their chiefs generally, and many others of their people, attended, to the number of about seventy.
The following is extracted from the address of Friends, delivered to them on this occasion.
“Brothers, by the permission of the Great and Good Spirit who made the world, and is acquainted with all the actions of men, we are permitted to meet in council, and we desire that he may help us to come to right conclusions.
“Brothers, it is now a long time since the Seneca nation became sensible that if they continued to exist as a people, they must change their mode of living from the hunter state, and engage in agricultural pursuits. They were very desirous that their brothers, the Quakers, would assist them. They believed it pleasing to the Great Spirit, that men should assist and help each other, and that Friends came amongst them for that purpose.
“Brothers, when our Friends first came among you, you had no good houses—very few cattle—very little land cultivated—your numbers were decreasing, and it appears certain to us, and to yourselves, that unless a change were made, you would fast dwindle away, and the Seneca nation become as it were dead.
“Brothers, some of our friends have been engaged in instructing you for more than twenty years. You have been taught to build more comfortable houses—you have enclosed and cultivated fields—you have much increased your stock of cattle, and other useful animals. Some of your men have been instructed in useful trades. Many of your women have learned to spin, and some of your children have been taught to read and write.
“Brothers, we love you, and therefore we feel bound to speak plainly to you. We hope our words may sink deep into your minds. It is the voice of your old and true friends, who have never deceived you. You must endeavour to improve in the habits of civilized life, until you arrive at the state of some of the best of the white people, or you will gradually go back until you lose what you have gained—your friends with mournful hearts will give you up—your lands will go from you—and the very name of the Seneca nation, like many that have gone before you, will only be known in history.
“Brothers, a man in the habit of taking strong drink to excess sets a bad example to his neighbours, and his family, and brings his poor wifeand innocent children to poverty and distress. This conduct is offensive to the Great Spirit; and unless he changes, he becomes one of the most wretched of men. We wish you, therefore, to endeavour to reclaim such of your people as have fallen into this evil practice, and to warn those who may be in danger of contracting the habit.
“Brothers, we desire to stimulate you to increased industry. The industrious man is always the most comfortable. Labour is good for health; it makes the mind cheerful; and by steadily attending to business, we have the satisfaction to see every thing improving around us. What appeared hard, by perseverance becomes easy.
“Brothers, the greatest kindness a man can do to his children, is to begin early, to learn them to be industrious, and to engage them in business suitable to their years. The boys ought to help their fathers in the fields—the mothers and daughters to be engaged in spinning—in making clothes, in cooking victuals, and in all the business that is suitable to their sex—their houses, their beds, their clothes, and every thing about them, should be kept clean and in good order.
“Brothers, it is consistent with the will of the Great Spirit, that men and women should be connected in marriage. It is an engagement of great importance, and we should not enter into it, until we are of sufficient age to think and judge for ourselves; and when marriage is contracted, the parties are bound to help and love each other—to care for, and instruct their children—and while families live in love and harmony together, it is very comfortable and very good;—but when division gets in, and differing, it is the work of the evil spirit—and if man and wife separate and marry others, it produces confusion, and must be displeasing in the Divine sight, and no people can prosper and grow strong who are in such practices.
“Brothers, it is the duty of parents to have their children educated. The Great Spirit has given us minds capable of improvement, and by education children become more capable of learning the various trades, which will add to their comfort and happiness; and we believe it is right that the girls should be taught as well as the boys.
“Brothers, we have been desirous that the lands belonging to you might remain firm in your hands, that your children and children’s children might possess them. For this end, we advised you to divide to every family a farm, so that they might say, “this is mine,” and improve it for their own benefit. And although changes are at first subject to some difficulties, yet we believe those difficulties may be overcome.
“Brothers, on this subject you wished to have the mind of your father, the President of the United States, to strengthen you in the conclusion you had come to in general council, to divide the Alleghanyreservation. You requested your friends in Philadelphia to go to the President, and obtain his opinion. One of us, who are now present, with some others, took a journey to Washington, for the purpose of complying with your request, and we found the President fully impressed with the necessity of such a measure, and he gave us a paper, in strong words, sealed with the great seal of the United States, and directed to the Alleghany chiefs, advising and urging that you might carry the business into effect, which paper was sent to you.
“Brothers, we hope you will keep your minds strong on this subject, for we shall hardly know how to go again to the President, and make requests on your behalf, if, when they are granted, they are not proceeded in.
“Brothers, our talk has been long. Circumstances seemed to require it; we hope you will consider it well. We love and desire the prosperity of you all; and although you may differ in opinion in some matters, yet we desire that the Good Spirit may unite your minds in love, and that you may all join in endeavours to promote education and improvement.”
The Indians took these matters into serious consideration, and promised to make a reply the day following—and when they assembled for that purpose, it was evident they were divided into two parties, and divers of them had become opposed to their children’s being instructed in school learning, giving this as a reason, “that they were more liable to be corrupted by bad white people.”
Much the greater part, however, continued to manifest an attachment to Friends, and, in their replies, gave hearty assurances of attending to their advice. They appeared to be fully sensible that remaining on their land, and pursuing the plan that Friends had pointed out to them, were the only means by which they could continue to be a nation. The chief sachem, namedBlue-Eyes, in the course of his speech, remarked, “If we go from here we are a lost people. Look to the east, west, north, or south; all is filled up, and there is no place for us.”
On the subject of dividing their land, they appeared to be discouraged, owing to their divided state, and the opposition met with from some individuals, who no doubt were influenced by interested anddesigning men; as this great object would be the most likely means of settling the Indians in a permanent possession of the soil, and thereby frustratethe avaricious designsof speculators. The secret insinuations of this class of the white people added much to the difficulties of Friends in pursuing their plans of civilization; nor was it to be wondered at, that individuals, among a people who had long been a prey to designingwhite men, should become alienated from Friends, and cease to follow their counsel.
At the close of this council, they were, however, reminded of the dangers to which they were exposing themselves, and the advantages that might be taken by their enemies, of their divided state, and especially by those who wished to obtain their lands. They were told that, “we still considered them as brethren—that we were not divided in our good wishes for them—that we had always desired, and continued to desire, the welfare of all Indians, and that, on bidding them farewell, on the present occasion, we still hoped the Great Spirit might incline their minds to unite together in love as brethren, and that they would yet join in promoting the education of their children, and in advancing in all the improvements that were necessary for the comfort and real benefit of man.”
From Alleghany the committee proceeded to the Cattaraugus settlement, and spent some time in viewing the improvements of the Indians at that place. They found that considerable progress had been made within three years past, in building houses, and enclosing more land on the rich fiats, which was cultivated with corn, oats, potatoes, turnips, and other vegetables of various kinds, affording a prospect of a plentiful supply of provisions.
A council was held with the Indians, and after an introductory speech from the chief warrior, which is customary on all such occasions, the following address was delivered to them.
“Brothers, having been preserved through a long journey, we are now, by the favour of the Great Spirit, enabled once more to meet you in council.
“Brothers, in passing through your land, we are glad to see that you are situated on a rich and fruitful soil, where, by reasonable care and industry, every thing necessary for a comfortable subsistence may be readily obtained.
“Brothers, it affords us satisfaction to observe the improvements you have already made—your well fenced fields, your corn, and other grain, and your cattle—and we feel, as your old and true friends, a strong desire that you may be stirred up to increased industry.
“Brothers, by perseverance and daily attention to business, the industrious man prospers, and is able to make a comfortable provision for his family; and it is not only our duty to labour for their support, but to train our children to assist in all the business they are capable of—to begin with them young, and thus, while they are useful to their parents, it adds greatly to their own real comfort.
“Brothers, by the united exertions of a family, much may be done.The house may be made more comfortable. Out houses may be erected to shelter the cattle. Barns may be built to store the grain and hay, to prevent injury from the weather. While the boys are engaged in assisting their fathers in these things, the girls ought to help their mothers in keeping the house clean, in spinning, in making clothes, in cooking victuals, and every business that is suitable for their sex.
“Brothers, by thus uniting in promoting improvements, you would soon make your farms to equal some of the best of your white neighbours; and if you would fully make the experiment, you would find that what we tell you is true.
“Brothers, it is good that parents tenderly love their children. It is also the duty of children to love and serve their parents. Families should live together in harmony; and when men and their wives differ and part, and marry to others, it is wrong—it is an injury to their children, and displeasing to the Great Spirit. We wish you seriously to think of these things, and to discourage so injurious a practice.
“Brothers, you have often been told by your friends, that the use of spirituous liquors is hurtful. We must again repeat it—we wish you to keep your minds strong on this subject, and often advise such of your people as are in the use of it to decline the practice.
“Brothers, we think it our duty to caution you not to listen to every voice that would divide you into parties. It will make you weak in your councils. Your enemies may take advantage of it, and by this means, the very land that you own may slide from you.”
To the foregoing communication, the chief warrior made a short reply, but intimated that they must confer together on the subject of Friends’ communication, and wished to meet them again in council, in two days, when they would reply more particularly.
At the close of this interview, which appeared to be solemn, one of the Friends present communicated some sentiments on the subject of religion, and the nature of true worship to the Great Spirit—stating that it might be performed while engaged in their fields, on the road, or while sitting with their families by their firesides. This they appeared fully to comprehend; and the chief warrior replied, “it was his religion, and the only one with which he was acquainted.”
This short though sincere confession of faith, from a native Indian, was a corroborating evidence that they were not destitute of the divine principle operating in the heart of man, which teaches him what constitutes the true worship of God, and requires not the aid of men or books to accomplish it, but is performed according to Christ’s testimony “in spirit and in truth,” arising from the sincere homage of a devout heart.
It appeared that the Indians at this place were also divided into parties, which prevented that free intercourse and conference with each other, which in former councils, were manifest, in forming their replies to Friends—and without a design to impeach the sincere natives of any religious sect of professing Christians, I may here state, from the observations made, and the information received on this visit, that the introduction of these, under the character of missionaries, on their land at Buffalo, where the chief councils of the nation are held, had created great uneasiness among them, and was a prominent cause of their present difficulties, and conflicting opinions. Some of the Indians had attached themselves to the missionary system, and joined in their modes of worship, singing, &c. and these were looked upon as converted to the Christian faith. Hence the others, who were opposed to the missionary plans, were branded with the epithet of pagans, a term hateful to Indians, and which they did not fully understand. Thus a spirit of jealousy was excited between the parties, and a fear entertained by some, that the introduction of missionaries on their land was designed to obtain a permanent possession, and eventually to dispossess them of it.
At the appointed time to meet them again in council, Friends attended, when the Indians of each party made replies to the former communication of Friends, which, for novelty of opinions, and to show the dilemma in which the Indians were involved, the reader will indulge me to give at considerable length.
The chief warrior’s son, on behalf of the one part, opened the council in the following manner.
“Brothers, the Great Spirit has blessed us, and enabled us once more to meet in council, with our brothers, the Quakers. We feel thankful that the Great Spirit has preserved our friends in health who have come to see us.
“Brothers, we want you not to be displeased, if we of this party open our minds to you. We are going to tell you our situation. Some of us pay attention and observe the sabbath day—others do not. We wish you now, brothers, to give us suitable advice, and make our difficulties straight, as you understand how to remove difficulties.
“Brothers, you know the cause of our difficulties. You know the reason we are divided. The young men who sit here (pointing to four or five who sat near him,) think different from the old ones. Our old men observe the sabbath, or First day. We are not prepared for it. We wish you to tell us which is best. Whether to do as our old men do, or follow our old customs.