ATTITUDE TOWARD THE INDIANS
Friendly relation of Quakers and Indians
The uncommon relation existing from the time of the first settlement of Penn’s colony throughout the entire colonial history, is well known to every schoolboy; such relations, between any possibly antagonistic groups, have been without parallel in the history of this country. Applegarth, speaking of this happy relationship, states that the results of his study revealed but two instances in which Friends had been massacred by Indians, and these cases were entirely the results of misunderstanding.[1322]
It is aside from the point to relate at length the means employed by Penn and the Quakers to cultivate the friendship of these people. Nothing was more forceful than his immediate association with, and travels among them, and the messages in which he explained that he and his people were one with them and that they were all the “Friends of Onas.”
No rum to any but chieftain by law, 1701
Indian affairs were considered in a rational manner and occupied much of the time of the Governor and Council. Instances of a solicitous interest in the Indians[1323] are seen in the laws of 1701, forbidding the sale of rum to any but the chiefs, who should distribute it as they thought best,[1324] and a still more restrictive law in 1722, which prohibited the sale of liquor to Indians. Of still more importance was the establishment of the principle that an abuse committed by an Indian towards the Whites must be adjusted by the Indian chief, not revenged by the Whites, which was given out in the instructions to colonists; and the converse stated later (1728) by the Governor, that if a White injured an Indian he should make complaint to the Whites, who would then punish the offense under their own laws.[1325]
Work of missionaries
Specific educational work
Friends’ ministers were also active in the missionary work among the Indians, which was first urged and practiced by George Fox. Not only the numerous excursions of Penn, but also those of Thomas Story, Thomas Turner, Chalkley and others, evidence the ready spirit with which the commands of Fox were received.[1326] Besides the general missionary work and relief for the Indians, that from time to time is mentioned in the several meetings, there is no evidence that anything considerable towards a school education was attempted till the latter part of the century. In a letter of the yearly meeting in 1796, it is stated that Friends are,
engaged in an undertaking to furnish them with some of the comforts of civilized life. A fund is raising to supply the expense of instructing them in Agriculture, in mechanic arts, and in some useful branches of learning.[1327]
An excellent illustration of this movement towards the education of the Indian, and the naive friendly manner with which they made known their needs is found in the following communications, which are self-explanatory.
The Indians request aid
To the children of the friends of Onas, who first settled in Pennsylvania:
Brothers, The request of Cornplanter, a chief of the Seneca Nation.
The Seneca Nation sees that the Great Spirit intends that they shall not continue to live by hunting, and they look around on every side, and inquire who it is that shall teach them what is best for them to do. Your fathers have dealt fairly and honestly with our fathers, and they have charged us to remember it; and we think it right to tell you that we wish our children to be taught the same principles by which your fathers were guided in their councils.
Brothers, we have too little wisdom among us, we cannot teach our children what we perceive their situation requires them to know, and we therefore ask you to instruct some of them; we wish them to be instructed to read and write, and such other things as you teach your own children; and especially teach them to love peace.
Brothers, we desire of you to take under your care two Seneca boys, and teach them as your own; and in order that they may be satisfied to remain with you, and be easy in their minds, that you will take with them the son of our interpreter, and teach him according to his desire.
Brothers, you know it is not in our power to pay you for the education of these three boys; and therefore you must, if you do this thing, look up to God for your reward.
Brothers, You will consider of this request, and let us know what you determine to do. If your hearts are inclined toward us, and you will afford our nation this great advantage, I will send my son as one of the boys to receive your instruction, at the time which you shall appoint.[1328]
Cornplanter his mark
X
Signed 2-10-1791
In presence of Joseph Nichols.
His request granted
To Cornplanter, The Seneca Chief:
The written message of Cornplanter, dated at Philadelphia, on the 10th of February last, was not received by us until some weeks after. His request that we would take under our care two Seneca boys, one of them his own son, accompanied with the son of Joseph Nicholson, we have considered, and do agree to receive them when they can conveniently be sent to us; intending they shall be treated with care and kindness and instructed in reading, writing and husbandry as the other children of our Friends are taught; the Governor of Pennsylvania, when informed of this proposal, having expressed his approbation thereof, as did General Knox.[1329]
Signed on behalf, and by appointment of a meeting of the representatives, of the said people, on the second day of the sixth month, called June, 1791. By several Friends.
Committee appointed by yearly meeting in 1795
Oneidas and Tuscaroras willing to accept assistance
School established
Occupations taught
In 1795 a committee was appointed by the Yearly Meeting of Pennsylvania and New Jersey for the promotion and improvement of the Indian natives.[1330] Their first act was to attempt to learn the Indian’s attitude towards such an activity on the part of Friends.[1331] Accordingly a circular letter was sent out to the various neighboring tribes, and also accompanied by a letter from the secretary of state, signifying the government’s coöperation and sanction.[1332] From the responses it appeared that only the Oneidas and part of the Tuscaroras were willing to accept any assistance, so the following summer of 1796, three Friends, approved by the committee, were sent and settled among the Oneidas. In the winter of 1796 they established a school, continued for several years, and taught by an Indian who had been educated in New England.[1333] The Indians were found, at first, to be quite averse to any continuous labor, and it was necessary for the Friends to establish themselves, and to improve a piece of land, in the hope that the Indians would see the results and become interested in the process. This seems to have worked quite satisfactorily, for in 1799 they report that the Indians have improved some lands and “sowed them with wheat.”[1334] The various occupations mentioned as being taught the boys were: smith work, tilling soil, sewing, the preparation of lumber in sawmills, and the details included therein. The girls were frequently instructed in spinning, knitting, sewing, school learning, etc.[1335]
Indians distrustful
At this time (1799) the Oneidas became distrustful of the motives of those in charge of the settlement, thinking that such an investment in implements and the permanent nature of the farms laid out, indicated an intention to seek after a time to take their territory from them. The settlers became aware of this feeling and to prove their good faith, decided to leave the settlement with all implements and improvements in sole charge of the natives. The preparations to leave were accomplished in a friendly conference, held in September, 1799.[1336] The success of this work, for the Oneidas, had been watched by the Seneca tribes, and resulted in an interest in the same thing, culminating in the letters requesting the Friends’ assistance, which have already been presented.[1337]