LATELY reading the little History of the Five Indian Nations, I met with a Passage in it, which I thought worth par­ticular Notice. It is this, ‘I suppose our Interpreters were not Poets enough to translate the Songs, otherwise I might have gratified the Reader with a Taste of Indian Poetry.’

I have enquired whether any such Songs could be found, as I know that you are curious in such Things; and these, which I now send to you, since came to Hand.

Maratho is named for the Originals, and Yariza, and that is all that I can tell you of them at present, but I shall make further Enquiry. This much I can tell you now, that some question whether Yariza compos'd her Part, or only sung it. The Dispute is not very material; but if there be such a Genius, as we are told, among the Indians, I know not why the gentler Sex, may not be supposed to partake of it, especially, on Subjects suitable to their Gentleness.

They seem to have been designed on Occasion of promulging the last General Peace.

[Page 4] ‘What Time is this for them? (says a Critic) Why did they not come sooner?’

And, (if it be civil to answer one Question by asking another, but what shall one do with captious Critic's) why were they not ask'd for, or enquir'd after sooner? Perhaps they are come full soon, for any Thing that will be thought of them.—Perhaps it is the Fashion of Indian Writers, to keep their Composures by them for some Time, to correct and polish; and well it were for some others, and for their Readers, that they would do likewise. Better Pieces, than they are, have lain by many more Years, before they have made their Appearance.— ‘Ay,—but it looks suspicious, that Yariza says nothing of Prince Frederick, who was living at that Time.’

There might be a Reason given for that,—her Thoughts were taken up;—she was lamenting the Death of the Queen;—admiring the Princess,—now Princess Dowager:—And is it not natural for the Female Kind, much to set by those of their own Sex, who are highly eminent?

‘Very well,—but to speak of the young Prince, and not to mention his Father, a Prince so noble, hu­man, beneficent, of such Appearance and Hopes.’

Alas!—these Critics love to perplex Matters.—I shall leave them to observe to you, that these Songs or Odes, call them which you please, by their Air and Accent, appear of Indian Extraction They abound with that Phraseology. The Tree, the Chain, the House of Peace, the great Sachem for the King, the great Lake for the Ocean, Corlaer for the Governor of the Province, Manhaten for New-York, you very well know are Terms in Use with them.

The Book of Peace, if they are not used so to call the Book there intended, I think it would be nothing amiss to learn them to call it so; and I can not appre­hend that the Translator, granting that he found not [Page 5]that Expression in the Original, but added it, is to be blamed for such an Addition.

But suppose that the Writer of these Odes only took Hints from the Indian, and that they are far from be­ing a close Translation; yet, ought we not to esteem the Indian Genius, which could give such Hints to him?

The Author of the little History of these Nations, says of them, to his Excellency Governor Burnet, to whom he dedicates it; that tho' they were under the darkest Ignorance, yet, ‘a bright and noble Genius shines thro' these black Clouds.’

He goes on to say, that, ‘none of the greatest Ro­man Heroes have discovered a greater Love to their Country, or a greater Contempt of Death, than these Barbarians have done, when Life and Liberty came in Competition.’

In another Place he says, that, ‘if Care was taken to plant in them, and cultivate that general Benevo­lence to Mankind, which is the true Principle of Virtue,—they would no longe: deserve the Name of Barbarians, but would become a People whose Friend­ship might add Honour to the British Nation.’

What Pity is it, that such a Genius should be sunk or depraved, which, if it was reliev'd and rightly cul­tivated, might shine out to them, and to us, with Ad­vantage and with Honour.

Would not such cultivating of it, tend to the Good of the Publick, not only of this Province and those Nations, but promote the British,—the Christian In­terest?

To this might be conducive, if some Person capable of furthering such an Intention, were encouraged to set­tle for some Time in those Parts, to attain the Lan­guage, if he has it not already, and under proper Direc­tion to institute Schools, or, at least, in the mean Time, one good School for Education, and to enquire for the [Page 6]fittest Persons to recommend to the Care and Charge of it.

If there is already a School there; for I do not pre­tend to be well acquainted with the present Disposition of Affairs in those Parts, there might be another set up at a convenient Distance; and it may not be amiss, to set one or two good Mistresses over a separate School of Girls. Much would depend on the Improving and Refining that Sex, to reclaim and civilize the other.

In these Schools, some of the most Ingenious and Docile of the young Indians might be instructed in our Faith and Morals, and Language, and in our Methods of Life and Industry, and in some of those Arts which are most useful.

These, that is, some of the best disposed and quali­fied of them, might in Time be set over other Schools, for it may be thought not unfitting, that there were one, at least, for every Nation, or rather for each of the Tribes, which are reckon'd three in every Nation.

In the mean Time, the Youths so forming, might be profitable, each in the Family which he belongs to, where he might be look'd upon as a young Instructor, and frequently be so,

This, likewise, might help to prevent Teachers be­ing sent among them by another Nation, which has been done formerly, and has been found prejudicial.

Our Historian, Mr. Colden, tells us, pag. 69. ‘We may still observe the Influence, which the French Priests had obtained over the other Nations, and to what Christian-like Purposes they used it.’

Those other Nations, page 70, are the Onandagas, Cayugas, and Oneydoes, three of the Five; and the Purposes were spiriting them up against other Indians, Friends of Virginia, whom they made War on, and kill'd some of the People of Virginia who assisted those Indians.

[Page 7] And p. 71. By the Influence of one of them, nam'd Milet, a Jesuit, on the Oneydoes, they were frequently turn'd against the Southern Indians, Friends of the English Southern Colonies.

These Quotations, I hope, will not seem tedious to you. This Observation may arise from them, that since there have been, and still are Men so industrious, for secular Ends (at least, such their Designs appear to us) as to compass Sea and Land, to make Prose­lytes; it will be becoming in us to attempt more ex­tensive Methods for enlightning the Understanding, and reforming the Way of Living of those People, to which we are urg'd by a Variety of the best Mo­tives.

To civilize our Friends and Neighbours; — to strengthen our Allies and our Alliance;— to adorn and dignify Human Nature;—to save Souls from Death; to promote the Christian Faith, and the Divine Glory, are the Motives.

There is yet another which may incline our Hearts to these People, and that is, the great Love which they express to Peace. Is there a Nation under Heaven, which speaks of it in more complacent and pathetic Terms?

No Wonder, if their young Men of Genius, their Bards or Druids, like Maratho; their young Maids of fine natural Qualities, like Yariza; No Wonder, if they should frame Songs of Peace, when the old Men, the Sachems, speak of it with such Passion and Rapture, that their Speech seems a poetical Language; a Kind of divine Enthusiasm.—

What do you think, Sir, would it not be worth a Philosopher's While to come from Europe, to see these Nations of Peace-Lovers, and to converse with them, and if he could purchase some Slips or Suckers of their Tree of Peace? Would it not be well done to take them back with him, and recommend them to the [Page 8] European Regions? The Princes there use to be fond of foreign Rarities.— What if the precious Tree was propagated in the Gardens at Kensington? What if in those at Vienna, Marli, the Arranjuez,— Potsdam?—

Not that those Imperial and Royal Gardens, are supposed now to want Trees or Plants of such Kind,—happy, if they take Root and flourish,—if they be duly cultivated;— if the great Owners water them with their own Hands: Nor is that beneath their Dignity, if they look on them as their Garden's chief Ornaments, and Delight to meditate the Good of Mankind, under their Shadows: — But, still, such Slips from hence might be favourably received as an exotic Curiosity.

I return to the Five Nations. That you may not think that I magnify their Love of Peace: Read their own Words, speaking of the Tree of Peace, in one of their Orations, in the 3d Chap. of the History.

‘We now plant a Tree, whose Top will reach the Sun, and its Branches spread far abroad, so that it shall be seen afar off, and we shall shelter over selves under it, and live in Peace without Molestation.’—p. 67. ‘The Tree of Peace is planted so firmly that it can not be moved.’ p. 89. they say, ‘That they shall Dance to the Calumet of Peace, under its Leaves, and shall remain quiet.’

In like Language, they speak of the Chain, which seems to signify with them, a League of Peace or Alli­ance.

Page 60. ‘We gladly catch at, and lay hold of the Chain, which we desire may be kept clean and bright like Silver.’ p. 67. ‘Now we have a new Chain, a strong and a straight Chain that cannot be broken,—Let us on both Sides hold the Chain fast.’

Is it not a Pity that People, who seem so much to love Peace, should not be further'd in the best Methods of preserving it inwardly in their Minds, as well as in their [Page 9]outward Condition? I doubt not, but that the worthy Man, who was there formerly, did his Endeavour, and that he who is now there does the same; but what is one Man to such Multitudes?

Should they not be more extensively acquainted with the Doctrine and Precepts of the Prince of Peace, by the Knowledge and Observance of which, they would be led into those serene Regions, where their beloved Tree flourishes with a sweet Odour for ever?

Should not Schools and Oratories be set up in sun­dry Parts of the Indian Nations, or, at least, as has been said before, one or two principal Ones, from whence others might derive, as from some beneficent Springs-Head flows a Stream, which becomes a great River to refresh an extensive Country, and make glad the Hearts of a populous Nation?

Where are the Men, who desire, like the Heroes and Law-givers of Antiquity, to rescue Nations from Barbarity; like the chosen Missionaries, to propagate the Divine Light, which came to enlighten the World: Is it not becoming them to appear in such an Under­taking?

However useful one, or another might be in the immediate Parts: Do you not think, Sylvanus, that such an Intention would require the chief Men of the Province, for Presidents and Conductors of it? Should not the leading Men of the Neighbouring Colonies, desire to associate in it; the rather as the Welfare and Security of those Colonies as well as of this, seem to have some Connexion with a right Institution of these Indians?

It is not improbable that the British Society, on proper Application, would further encourage it. Nor is it to be doubted, but that some in high Stations in Britain, would promote it.

The Court, the Nobles, and Gentlemen there, many of whom are of the finest Taste and Expression, in the [Page 10]various Kinds of Eloquence, might, in Consequence of this, in a little Time, expect from hence, finer Indian Odes, than what are now presented to them.

But if they think little of the Songs of India, (as in­deed these Transeripts, at least, are not much to be thought of, whatever Originals may be) yet, it is be­coming them to advance the Cause of Christianity; and it is not unworthy of their Care, to promote, by all proper Means, the Maintaining the Ballance of Power in America, as well as in other Parts of the World.

An Objection has been raised by some Gentlemen, not against the Expediency of this Work, but because of the Difficulty of it.

They represent the Indians, as an untractable People, very tenacious of their own Manners and Fashions.

If such an Attempt and Performance were very easy, there would be the less Honour in accomplishing it. But neither can I imagine it so very difficult. Very wild and savage Nations have been reformed; therefore, the Indians, who are nothing so Savage, may be reformed. One or two Men, have sometimes done a great deal towards civilizing the Manners of a People. What may not be done by the eminent Men of a large Pro­vince, in Conjuction? Perhaps to be assisted by some of their best Neighbours, and supported by a high En­couragement.

How much have some wild People, such formerly, improved in other Countries within this Century, and some in half that Time. What need to speak of other Nations and of ancient Ages? Mr. Colden, whose Book I open again, seems to think the Indians like other People. ‘I am fond to think, says he, that the present State of the Indian Nations, exactly shews the most ancient and original Condition of almost every Nation.’ If the Original be the same, why may there not be a like Progress, especially in a People, [Page 11]who seem to have an innate Disposition to Science, and who breathe untaught Eloquence?

Then,— that Love of Liberty and Honour;— that Roman,— that British Spirit:— They seem naturally akin to us,— beside our Alliance,— let us help our Brethren. If the rough Gem throws out some Sparks of Light, how will it shine when polish'd! If the Tree appears fair in the Verdure of its Leaves, will not the Blossoms and Fruits make it look more lovely!

Speaking of Trees, minds me of two Lines in Vir­gil, which seems applicable to this Subject.

Exuarint Sylvestrem animum, Cultuque frequenti, In quaseunque voces Artes, hand tarda sequentur.

The savage Mind, by Culture when subdu'd, Will with the nobler Arts be soon imbu'd.

But there is no Occasion for Virgil's Skill in grafting to prolong this Discourse. — Perhaps it is too tedious, I would not multiply Words.

My reading Mr. Colden, and transcribing the Indian Songs, rais'd these Thoughts in me. I imagin'd, that communicating them might be of Service. It is rot for me to proceed any further: If what is written seems for the Good of the Publick; the Ways and Means; the proper Method,—that lies before others.

It may be, at the next Assembly, if it shall seem good to them; a Committee will be appointed to en­quire into the State of the Indian Nations, and into the best Methods for preserving, and strengthening, and improving our Alliance with them.

Perhaps, some will say, such Cares should begin at Home; that it becomes them chiefly to provide for the Education of their own Youth; and that they are to consider of erecting and endowing a stately Edifice suitable to that Purpose.—It is very well,—wherefore should they not?— But it is noble to have extensive Views; That they may do; and yet not leave the other unders. They may look to the Welfare of their [Page 12]Families, and to the Honour and Advantage of the Province.— Wherefore should they not?— For this they have Dwellings in these Lands, and Seats in that Council.

But, at the same Time, they may comprehend, and deliberate on the promoting, more largely the British Interest, and the Cause of Humanity, of Christianity.

This would give a peculiar Lustre to their Assembly. This would be to rise Forts and Bulwarks on their Bor­ders. This would be to make their Province and City, a Name and a Praise on the Earth.— This would be in­deed, more fully, to entitle them to the dear Appel­lations of Fathers and Patriots.