“The Quakers appear to have proceeded upon the fundamental assumption that the only means of civilizing those tribes, and indeed of preserving their existence, must be sought in a well planned attempt to reclaim them from the precarious and idle life of hunters. For this purpose, they conceived that the settlement of a few missionaries among them was absolutely necessary. But the missionaries, whom they choose, were not preachers; they were artizans, carpenters, blacksmiths, and ploughmen. They likewise imagined that a very small number of such persons, chosen for their quiet conduct and industrious regular habits, and sent to settle among the Indians without parade or pomp, would do more good than the most splendid scheme of colonization, by means of the greatest and wealthiest body of settlers. Example was to be their great engine—and example, they well knew, works slowly, gradually, and quietly.
“Proceeding upon these principles, they waved, for the present, every idea of converting the Indians to Christianity. The remarks of the committee, to whose care we owe this publication, are particularly judicious and enlightened on this point. ‘It is probable,’ they observe, ‘that some readers may think every scheme of civilization defective, that does not immediately attempt to plant Christianity. Of the infinite value of Christianity, our Pensylvanians are doubtless aware; but here, though not directly acting the part of missionaries, they are preaching religion by example; and are probably preparing the Indians, by more means than one, for the reception and acknowledgment of the gospel.’
“Their first step was to address circular letters to the different tribes in 1796, accompanied by one from the executive government of the United States, expressive of its approbation. The letters merely contained an offer to instruct such as should apply to them, in husbandry. The Oneidas were the only tribe that at first made the application; and accordingly three Quakers repaired to their country, and settled there. At first, the natives were quite averse to labour of every kind; and the Quakers only cultivated their own ground, and worked a saw-mill for themselves. By degrees their example had its effect, and the use of the saw-mill became familiar to the tribe. In winter they opened a school for the children; and in summer they found the Indians beginning to assist their wives in cultivating little pieces of ground; a labour which had formerly devolved entirely on the latter. The want of a blacksmith being very greatly felt, a Quaker of that profession volunteered his services to settle there; and his wife accompanied him, to instruct the Indian girls. A number of the young men were hired and boarded by the Quakers, to assist them in working. The spirit of labour and taste for husbandry became more prevalent; the blacksmith’s work was generally attended to; the women learned to sew and spin. Implements of husbandry were judiciously and sparingly distributed. The use of these was acquired, and, in 1799, the natives began to clear lands for themselves, and sow wheat.
“Having proceeded thus far in reclaiming the tribe from the hunting state, and its attendant misery and idleness, an incident occurred, which displays in a remarkable manner, the happy mixture of judgment with which the promoters of this admirable plan tempered their zeal. The whites of other sects had not failed to spread abroad stories unfavourable to the scheme of the Quakers; and the Indians, naturally mistrustful, like all savages, began to entertain suspicions that these surmises were well founded. They knew that the labours of the Quakers must have cost money; and, as they never before saw any example of Europeans working for nothing, they suspected that the new settlers had a design of making a permanent establishment, and then laying claim to their lands. As soon as this notion came to the ears of the Quakers, they resolved to withdraw instantly, and leave the natives in the natural course of improvement, to benefit by the civilization which they had already planted among them. After a residence of three years, therefore, they disclosed their intentions in a council of the nation, and they left the place, accompanied by the unanimous thanks and good wishes of those rude tribes. A similar instance of suspicion afterwards occurred, and it was allayed with equal judgment. The Indians of another tribe having received many benefits from them, were afraid lest repayment should be demanded at some future time. A speedy and frank explanation from men whose honesty they never had even reason to doubt, at once allayed these apprehensions.
“The observations of what had been done among the Oneidas, induced the Senecas to send an invitation, requesting a similar assistance from the society. Three Quakers immediately repaired thither: they were welcomed with great joy; and thanks were given by the nation to the Great Spirit, for their safe arrival among them. Here, as in every other hunting tribe, the women and girls are left to the labour of rearing such vegetables as their husbandry affords, and in hewing timber for fuel. The chase, and amusements of different sorts, occupied the men and boys. The Quakers exhorted them constantly to give up such practices; and never failed to set before them, in the strongest light, the necessity both of general industry and temperance; a virtue almost unknown among the Indians at the commencement of the Quaker missions. The progress of improvement in the arts and comforts of life, uniformly kept pace with the disuse of spirituous liquors; and the speeches and other communications of thanks from the chiefs of the tribe, to the society and its emissaries, never fail to mark the state of morals, and especially of sobriety among the natives. The sketch of improvement given above, relative to the Oneidas, is also applicable to its history among the Senecas. But we shall be excused for extracting the following discourse, delivered by the Quakers to those Indians, in a council. It is, in our apprehension, the right model of a right missionary sermon. We shall also subjoin the answer of the chief:—
“‘Brothers,—It has afforded us satisfaction, in passing through your town, to notice marks of industry taking place; that you are building better and warmer houses to live in; and that so much of your cleared land is planted with corn, beans, potatoes, &c.; and to see these articles kept in good order.
“‘Brothers,—We observe, where your new houses are building, that the timber is very much cut off a rich flat, which we wish you encouraged to clear and make fit for ploughing. We hope more of your men will assist in clearing and fencing land, and planting it with corn; also sowing it with wheat; you will then have a supply of provision, more certain to depend upon than hunting.
“‘Brothers,—We are pleased to see your stock of cattle increased. The rich bottoms on the river will be plenty for them to live on in the summer season; but, as your winters are long and cold, it will require something for them to live on in the winter. The white people keep their cattle on hay, on straw, and on corn fodder. Straw you cannot get, until you have raised wheat or other grain; the rich bottoms, if put in order, would produce a great deal of hay. But, for an immediate supply, we think, that, as soon as you gather the corn, if you would cut the stalks close at the ground, bind them up in small bundles, and put them in stacks, as our young men do, they would keep your cattle part of the cold weather.
“‘Brothers,—We are pleased to see a quantity of fence made this summer, and we would not have you discouraged at the labour it takes; for, if you will clear a little more land every year, and fence it, you will soon get enough to raise what bread you want, as well as some for grass, to make hay for your cattle in winter.
“‘Brothers,—We understand you are desirous to discourage whiskey from being brought among you, with which we are much pleased, and should be glad you could entirely keep it away. To get it, you give your money, with which you should buy clothing, oxen, &c.’