Part 1

[Transcriber’s Note:

The corrections in the errata on page 120 have been incorporated into the original.]

CIVILIZATION

OF THE

INDIAN NATIVES;

OR,

A Brief View

OF THE FRIENDLY CONDUCT

OF

WILLIAM PENN

TOWARDS THEM

IN THE EARLY SETTLEMENT OF PENNSYLVANIA;

_The subsequent care of the Society of Friends in endeavouring to promote peace and friendship with them by pacific measures_;

AND

_A concise narrative of the proceedings of the Yearly Meeting of Friends, of Pennsylvania, New Jersey, and parts adjacent, since the year 1795, in promoting their improvement_

AND GRADUAL CIVILIZATION.

BY HALLIDAY JACKSON.

“And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.”--_Isaiah_ lxi. 4.

_PHILADELPHIA_: MARCUS T. C. GOULD, No. 6, NORTH EIGHTH STREET.

_NEW YORK_; ISAAC T. HOPPER, No. 420, PEARL STREET.

1830

ADVERTISEMENT.

Our readers have, no doubt, perused with satisfaction the numbers which have appeared from time to time in this periodical, respecting the Seneca Indians--their habits, superstitions, &c. The facts which these articles embraced, were rendered the more interesting, by the late difficulties which had been manifested between the United States, and several southern and western tribes, upon the subject of their lands, and the right by which they held them in possession.

Since the conclusion of these interesting numbers, we have been favoured by the writer with a more enlarged and particular narration, respecting the situation of the Indians, in the early settlement of this country--in which a concise view is presented of the proceedings of William Penn, in relation to them at the period of the first settlement of Pennsylvania. A very particular description is also given of the proceedings of the Yearly Meeting of Friends of Pennsylvania, New Jersey, &c. touching the means adopted to increase their happiness, and improve their moral and physical condition. Many speeches, highly characteristic and beautiful, delivered by distinguished chiefs, in council, will be found interspersed through the narrative.

Having concluded, in our last number, the works of WILLIAM SHEWEN, we think we cannot better occupy, for a few weeks, the pages heretofore devoted to that work, than by appropriating them to the interesting subject, of which the above is an outline, and which the writer has kindly given us permission to publish. It may then be preserved in the same manner as the works just completed, and will form a small but valuable book for all classes.

PREFACE.

Believing that some account of the measures pursued by the Society of Friends, towards the Indian natives, may prove an auxiliary in the cause of humanity, and probably interest the serious and benevolent mind in behalf of the aborigines of our country, whom we consider as children of one universal parent, who is no respecter of persons, but regards with equal care all nations, whether of a fair complexion or a tawny skin; I am, therefore, induced to believe that every thing relating to their history may prove interesting to posterity, when they shall be told that such a race of men, who may then have passed away, once inhabited this populous country. And having acquired considerable knowledge of some of the Indian tribes, and of the progress some of them have made in the arts of civilized life, I am induced to offer a concise view of the friendly intercourse that has subsisted between the society of Friends and the aborigines of our country, from the time the illustrious William Penn, and some of his cotemporaries first landed on the American shores, and exhibited to the world, the singular spectacle of establishing a new model of government, amidst a mixture of persons of different nations, and different civil and religious opinions, surrounded by savage tribes of Indians, without recourse to any coercive measures--which has since been the wonder and admiration of mankind.

His great treaty, too, with the Indians, was also made without the solemnity of an oath, and has been immortalized as the only treaty, so made, that has never been broken.

In most of the histories, in which we can trace the character of the Indian nations, we find them to abound either with romantic tales, or scenes of cruelty and barbarity, calculated to excite prejudice in the mind of the reader; but in this will be found the conciliating language of peace and mutual friendship, and a disposition on the part of the Indians, to exchange the tomahawk and scalping knife, for the plough and the hoe, and peacefully betake themselves to the innocent employments of the pastoral and agricultural life.

Although the author has spent but a small portion of time in a personal residence among this people, in comparison with many others, yet he can acknowledge, that the short time devoted to that service embraced some of the happiest moments of his early life. For, although deprived of the social comforts of society, and far removed from all the near and tender connexions of his youthful days, yet from a full conviction of the rectitude of the work, and the incalculable good, under the divine blessing, that might finally result to that people, the wilderness was often made as it were an Eden, and the desert as the garden of the Lord. “Joy and gladness was found therein, thanksgiving, and the voice of melody.”

During the author’s residence among the natives, as well as on several visits since that period, he had a fair opportunity of noticing the gradual improvement of the Indians, in some of the arts of civilized life, by which he is enabled to furnish, he trusts, well authenticated accounts of the benefits which have resulted to that people from the benevolent exertions of the society of Friends. And, although these exertions may appear to be limited in their operation towards a reform, yet when we take into view the numerous tribes of Indians within and circumjacent to the United States, there is reason to hope, that the instruction already afforded to several tribes, and the advancement they have made in some of the most useful arts of civilized life, will have a stimulating influence on their more distant brethren.

A BRIEF ACCOUNT OF THE INDIANS, &c.

The benign spirit of the gospel, operating upon the benevolent mind of that eminently distinguished character William Penn, induced him, at the very commencement of the settlement of Pennsylvania, to cultivate, by the exercise of gentleness, kindness, and the love of peace, a good understanding with the natives; and in all his transactions with them, by scrupulously adhering to the law of universal righteousness, which dispenses justice to all, and infringes on the natural rights of none, he pursued the best means of establishing harmony between them and the new settlers, and thereby ensured their confidence and friendship.

In a letter which he sent them by his deputy, previous to his arrival in America, dated Eighth month, 1681, he called their attention to the existence of a supremely good, ALL-WISE BEING, and to his law written in the heart, by which men are taught to love, help, and do good, one to another; and briefly informed them respecting his grant from the king, and assured them that he desired to enjoy it with their love and consent, that they might always live together as neighbours and friends. Then, in allusion to some of the other settlements on this continent, which in too many instances having been marked with injustice and oppression, were followed by melancholy and distressing circumstances, he proceeded more at length to unfold to the natives the motives and principles, by which he was actuated towards them, adding: “The people I send are of the same mind, and if in any thing any shall offend you, or your people, you shall have a full and speedy satisfaction for the same, by an equal number of just men on both sides, that by no means you may have just occasion of being offended against them.”

In the year 1682, William Penn first arrived in this country, and began to purchase land of the Indians, exemplifying the sincerity of his previous declarations, by giving them full satisfaction for every grant, accompanied with the best advice for promoting their comfort and happiness.

Thus began that firm and lasting friendship with the natives, which continued during the life of William Penn, and with the religious society of which he was a member, for the space of seventy years; that is, as long as the society retained sufficient influence, effectually to interpose between the natives and the other inhabitants, so as to prevent misunderstandings, or to redress such grievances as occurred. A friendship which to this day remains unobliterated between the society of Friends and the Indians who have knowledge of them, and is a standing proof that the gentle and upright conduct inculcated by the gospel, as exemplified in the practice of William Penn, is a far more effectual means of preserving treaties inviolate, and insuring the permanent enjoyment of reciprocal benefits, than the system of violence, fraud, and oppression too frequently resorted to, on such occasions.

By this memorable treaty between William Penn and the natives, the parties mutually engaged to live together in peace and concord, as brethren of the same universal parent; and according to Indian customs, ratified the same by the usual token of a chain of friendship, which was not to be broken, so long as the sun and moon endure.

William Penn had also many other conferences with the Indians, during his residence in the country, some of which were of a religious nature; and his conduct towards them was in general so engaging, the advice he gave them so evidently for their advantage, and his regard to justice so conspicuous, that he became greatly endeared to them: hence, the name of Onas, by which they distinguished him, (and still do the society of Friends,) has been transmitted from father to son, with much veneration and esteem. That such was the fact, much might be advanced as proof, which, with other circumstances in the subsequent behaviour of this people, demonstrate not only their sense of gratitude, but the extensive influence which justice, tempered by love, may have on the untutored mind. It may, however, be proper to state, that in the early settlement of Pennsylvania, when the country was almost an entire wilderness, and producing little for human sustenance but a scanty supply of natural fruits, and the wild animals of the forest, the new settlers were exposed to much hardship and difficulty in obtaining food--but their sufferings and difficulties in these respects, were much alleviated by the attention and kindness of the natives, in supplying their necessities; not only extending their beneficence to those of the society of Friends, but generally to such as were under the patronage of William Penn--thereby evincing towards them the genuine spirit of hospitality--frequently visiting them in their houses.

In the course of events, the society of Friends becoming mostly excluded from the proprietory agency to which the management of Indian affairs had been chiefly committed, the trade with the Indians became corrupted, and they were frequently imposed on in the sale of their lands. Hence arose jealousies and a spirit of resentment in some of the tribes, situated north-westward of the settled parts of Pennsylvania. Hostilities ensued, and many of the inhabitants suffered, in consequence of a war which continued for several years. But notwithstanding the diminished influence which the society of Friends now possessed in public transactions, and the negotiations of treaties with the Indians, they did not relax their endeavours to improve every opportunity of cultivating a friendly intercourse with them, and promoting a peaceable disposition; for which purpose they formed an association among themselves, denominated the “friendly association for gaining and preserving peace with the Indians by pacific measures.”

To carry these benevolent views into operation, contributions to the amount of several thousand pounds were raised, which (with the governor’s permission) they applied in presents, and otherwise, in such a discreet and well timed manner, as, together with their conciliating demeanour and candour, which the Indians had often experienced, to have a happy effect in disposing them to hearken to terms of peace; which desirable event took place in 1775.

About the year 1791, at which time a contest subsisted between the United States and several of the Indian tribes, a committee of the Yearly Meeting of Friends, held in Philadelphia, appointed for the purpose of representing the society during the recess of the Yearly Meeting, believed it right to address congress on the occasion, thereby showing the expediency of pursuing pacific measures, which had heretofore been found salutary and effectual, in securing peace and friendship with the original owners of the soil for the settlement of existing differences: at the same time, suggesting that if their religious instruction and civilization were rightly promoted, it might essentially contribute to conciliate the minds of the Indians, and restore harmony between the contending parties. Although the representation was well received, the measures recommended were not then adopted, and the calamities of war still continuing to prevail on the western frontiers of the states, the Yearly Meeting held in 1792, appointed a large committee to unite with the former, (commonly called the meeting for Sufferings,) to deliberate on the momentous subject, and, if practicable, to recommend such measures as would be most likely to promote peace and friendship with the Indian tribes, and thereby prevent the further effusion of human blood.

In the spring of 1793, deputies from several Indian nations visited Philadelphia, with a view of forwarding an accommodation with the United States, and government having agreed that a treaty should be held in the Indian country near Detroit, the summer following, these Indian deputies repeatedly urged, in several conferences, that some Friends should attend the negotiations, stating, “that the nations they represented had a special confidence in them as a people, who, from their first settlement in America, had manifested a steady adherence to the maintenance of peace and friendship with the natives.” In accordance with the desire the society had long felt to promote peace, the proposition was acceeded to, and six Friends were deputed to accompany the commissioners appointed by government on this occasion, after having obtained the president’s approbation.

These Friends were present at several interviews with the commissioners, and about thirty Indian chiefs deputed from a grand council composed of a numerous body of Indians, made up of many different nations. They used what endeavours they could to prepare the minds of the Indians for a calm and deliberate consideration of the several subjects in controversy. But the Indians not being satisfied with the conditions held out by the commissioners as the terms of peace, the treaty proved abortive, and Friends were disappointed in having an interview with the Indians in general council. They had, however, reason to believe the Indians were generally made acquainted with their friendly motives and sentiments, and that their ancient attachment to the society was measurably renewed.

Again, in the summer of 1794, Friends were invited by the representatives of the Six Nations to attend a treaty to be held at Canandaigua, in the state of New York, and government approving the same, four Friends were deputed for that service, by whom a suitable address was sent, accompanied by some presents, as “a token (in the language of the address,) for you the descendants of the first inhabitants of this land of America, whom our forefathers found here after they had crossed the great waters.”

About sixteen hundred Indians were assembled on this occasion, and these Friends had an opportunity in their public councils, of endeavouring to impress their minds with a sense of the advantages to be derived from living in peace with one another, and with all men, and with the expediency of living a more sober and quiet life, that they might draw down the divine blessing upon them. These Indians still retained a lively remembrance of the just and friendly treatment their forefathers met with from the first founder of Pennsylvania, continued to distinguish him by the name of Onas, and considered Friends as his descendants, expressing that if _we_ deceived them they should no more place confidence in mankind.

The disputed matters were now brought into a train of amicable adjustment, and a firm peace (it was hoped) was about to be established between these nations and the United States.

During this visit, many of the difficulties and sufferings to which the Indians were subjected, were brought into view, and their situation appeared loudly to claim the sympathy of those who had grown opulent on the former inheritance of these poor declining people. Hence these Friends suggested the propriety of the society of Friends, pursuing some plan of rendering them more essential service than had hitherto been rendered.

Again in 1795, a treaty was held with some of the western tribes of Indians, and, although Friends did not send a deputation to attend it, they nevertheless, forwarded a suitable address, calculated to evince their love of peace, and ardent desire for the restoration of harmony between the Indians and the government of the United States. This letter was accompanied by suitable presents, directed to the care of General Anthony Wayne, who informed Friends that they were gratefully received by the Indians, and also, that there now was the fairest prospect of a lasting peace and friendly intercourse between the citizens of the United States, and the aborigines of America.

Peace accordingly once more took place between the United States and the Indians, after many years of war and devastation; but this cessation of hostilities was purchased, on behalf of the Indians, by the relinquishment of a large tract of their country north-west of the river Ohio, and they were also otherwise left in a poor and destitute situation.

Previous to this period, several of the Indians’ chiefs had, in a pathetic manner, applied to the society of Friends to remember them in their distressed situation, and also to instruct them in the modes of civilized life.

The following speech, from Gay-us-hu-ta, an ancient chief of the Seneca nation, on the borders of Pennsylvania, is worthy of preserving on record:

“Brothers, the sons of my beloved brother Onas--When I was young and strong, our country was full of game, which the great spirit sent for us to live upon. The lands which belonged to us, were extended far beyond where we hunted. I, and the people of my nation, always had plenty to eat, and always something to give to our friends when they entered our cabins, and we rejoiced when they received it from us. Hunting was then not tiresome. It was diversion--it was a pleasure.

“Brothers, when your fathers asked land of my nation, we gave it to them--Gay-us-hu-ta was always among the first to say, “Give land to our brother Onas, for he wants it--and he has always been a friend to Onas and his children.”

“Brothers, your fathers saw Gay-us-hu-ta when he was young, when he had not even thought of old age or of weakness--but you are too far off to see him now--he is grown old, he is very old and feeble, and he wonders at his own shadow, it has become so little. He has no children to take care of him, and the game is driven away by the white people, so that the young men must hunt all day to get game for themselves to eat--they have nothing left for Gay-us-hu-ta. And it is not Gay-us-hu-ta only that is become old and feeble; there yet remains about thirty men of your old friends, who, unable to provide for themselves, or to help one another, are become poor, and are hungry and naked.

“Brothers, Gay-us-hu-ta sends you a belt, which he received long ago from your fathers, and a writing which he received but as yesterday from one of you; by these you will remember him and the old friends of your father’s in this nation. Look on this belt and this writing, and if you remember the old friends of your fathers, consider their former friendship and their present distress, and if the good spirit shall put it into your hearts to comfort them in their old age, do not disregard his counsel. We are men, and therefore need only tell you, that we are old and feeble, and hungry, and naked, and that we have no other friends but you, the children of our beloved brother Onas.”

* * * * *

The following is an extract from a letter addressed by Cornplanter, a chief of the same nation, to Friends in the year 1791.

“Brothers, the Seneca nation see that the great spirit intends they should not continue to live by hunting, and they look round on every side and inquire, who it is that shall teach them what is best for them to do. Your fathers dealt honestly with our fathers, and they have engaged us to remember it: we wish our children to be taught the same principles by which your fathers were guided.

“Brothers, we have too little wisdom among us, and we cannot teach our children what we perceive their situation requires them to know. We wish them to be taught to read and write, and such other things as you teach your children, especially the love of peace.”

* * * * *

Two Friends visited some of the Indians of the Delaware nation near Muskinghum, in the year 1793. The following is a speech of one of their chiefs named Neet-wot-willimon, on the occasion.

“Brothers, we are glad, and rejoice in our hearts to see our brothers, the Quakers, speaking before us--we feel the grace that is in your hearts conveyed to us, and we wish to be of the same religion, but we are poor, and weak, and not capable of judging for ourselves--we hope you will have pity upon us, and instruct us how to gain a more comfortable living--and, also, how we may come to obtain everlasting happiness: when we think of our poor children, our hearts are affected with sorrow--we hope you will send us teachers.”

These circumstances, together with the remembrance of the kindness of the natives to the early settlers in this country, continued to interest the feelings of the society of Friends in their behalf, and from motives of religious obligation, the Yearly Meeting, held in Philadelphia in the Ninth month, 1795, appointed a large committee for the special purpose of promoting the improvement and gradual civilization of the Indian natives, in such a way and manner, as would best tend to meliorate their condition; and to render an account annually to the Yearly Meeting of their progress therein. This committee promoted liberal subscriptions through the society--appointed a clerk and treasurer, and held stated meetings to deliberate on such measures, as, under the divine blessing, might best promote the real welfare of these inhabitants of the wilderness.