The Project Gutenberg eBook of An Address to the People of New-England This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: An Address to the People of New-England Author: Samuel Hopkins Release date: September 6, 2021 [eBook #66230] Language: English Credits: Sonya Schermann, Craig Kirkwood, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) *** START OF THE PROJECT GUTENBERG EBOOK AN ADDRESS TO THE PEOPLE OF NEW-ENGLAND *** Transcriber’s Notes: Text enclosed by underscores is in italics (_italics_). Additional Transcriber’s Notes are at the end. * * * * * AN ADDRESS TO THE People of _New-England_. REPRESENTING The very great IMPORTANCE of attaching the INDIANS to their Interest; not only by treating them justly and kindly; but by using proper Endeavours to settle _Christianity_ among them. By _SAMUEL HOPKINS_, A. M. PASTOR _of a Church in_ Springfield. _I perceive that GOD is no Respecter of Persons: But in every Nation, he that feareth him, and worketh Righteousness, is accepted with him._ Apostle PETER. Printed in _Boston_, 1753. Being a Conclusion to the _Historical Memoirs_ relating to the _Housatunnuk_ INDIANS; with an Account of the Methods used for the Propagation of the Gospel amongst the said _Indians_, by the late reverend Mr. JOHN SERGEANT. Now recommended to the serious Consideration of the Inhabitants of _Pennsylvania_, and the other Colonies. _PHILADELPHIA_: Reprinted by B. FRANKLIN, and D. HALL. 1757. AN ADDRESS, _&c._ My Design in this Address is to represent, to the People in this Country, the very great Importance of treating the _Indians_, who live among us, and upon our Borders, in a just, kind and charitable Manner; and that we do, by all proper Means and Methods, endeavour to attach them to us, and to the _British_ Interest. This, I apprehend, is a Subject that has been too much neglected, and that greatly wants to be set in a clear and just Light. And I sincerely wish that some Gentleman of greater Abilities and Address than I can pretend to, would take it in Hand: Tho’ if my weak Endeavours may be a Means of moving others to do Justice to a Subject of such Weight, I shall heartily rejoice in it. That I may offer what I have to say in the clearest and most concise Manner I can, I shall go into the following Method. _First_, I shall endeavour to shew, that it is of vast Importance to the _British Provinces_ and _Colonies_ in _America_, especially to the Provinces of the _Massachusetts_, _New-York_, and _New-Hampshire_, that they be in good Terms with the _Indians_, and attach them to their Interest. And, _Secondly_, I shall endeavour to shew, by what _Means_ this may be effected: Or what are the most likely Methods to bring it to pass. 1. I am to shew, that it is of vast Importance, that we be in good Terms with the _Natives_; and that we engage them in our Interest. I freely grant, that the _Indians_, simply considered, are not of such great Consequence to us. We can subsist without them. But yet, their Trade is a considerable Article, worthy the Care of any politick People, and managed as it might, and ought to be, would yield us great Profit. But if we consider them with Relation to _Peace_ and _War_, as attached to us, or to our _Enemies_, they are of the last Importance to us; for they certainly have the Ballance of Power in their Hands, and are able to turn it for or against us, according as they stand affected to us. _Canada_, inconsiderable as it is, and from which, separate from the _Indians_, we have little or nothing to fear in Time of War; _Canada_, I say, would be more than a Match for us, in case they join with them against us. He must be a great Stranger to, and very ignorant of, the Circumstances both of the _English_ and _Indians_, who is not sensible of this. Our Circumstances are such, that we cannot guard ourselves against the Incursions of such Enemies in Time of War; for our _Frontiers_ are of vast Extent, and border upon the adjacent Wilderness; which, tho’ almost inaccessible to us, yet is the very Element in which they delight to live. They are at Home in it. The People therefore who inhabit our Frontiers, while they follow their necessary Business, are exposed to be an easy Prey to them; and many of them have been surpriz’d in their Fields and Houses, and in a most barbarous Manner put to Death. A small Number of _Indians_, encouraged and supported by the _French_ (which they are ready enough to do) can easily keep us in a constant Alarm, put us to an immense Charge, destroy many, and impoverish more, in our exposed Places, and not put themselves at all out of their Way; yea, find their Account in it; for as they live by Hunting, so where Game is most plenty they are best off: And where can they find a better Supply, than among our Cattle, Sheep, and Corn-Fields? There they live at Ease, distress and impoverish us, and the adjacent Wilderness is their Refuge. By retiring into it, they are soon out of our Reach; and long Experience has taught us how ineffectual the Measures we have taken for our Safety and Defence have proved. Some, I am sensible, will say, let us not be at any Cost and Pains to gain the Friendship of such a perfidious Crew, but let us destroy them all. Quickly said indeed, but not so soon nor so easily effected. Those Persons who are for destroying them would doubtless soon do it, were they first bound and delivered up to them. But one Question here is, how we shall get them into our Power? And another is, Whether it would be so humane, generous and Christian-like, to take away their Lives, were that in our Power, as it would be to cultivate Friendship with them, and to seek their best Good? If we should be so sanguine as to endeavour to destroy them, it would doubtless prove a vain Attempt; and serve only to drive them to the _French_, who would be very ready to receive and protect them. If we neglect them, and take no Measures to engage them in our Interest, or to cultivate Friendship with them, this will probably render them indifferent to us, and dispose them to hearken to the enticing Insinuations of _Romish_ Emissaries; and our Situation must be very unhappy, when they become engaged in the _French_ Interest. If it be objected, that the _French_ have already gained a large Number of _Indians_ to their Interest, and therefore if we use our best Endeavours to gain others, it will avail nothing; for those who are devoted to the _French_, will nevertheless distress us in Time of War. I reply, It is very true, that the _French_ of _Canada_, thro’ their Policy and Vigilance, have taken the Advantage of our Neglect, and gained a large Number of the _Natives_ to their Interest, and are gaining more and more every Year; and some even from among our own _Indians_. They spare neither Cost nor Pains to accomplish their Designs of this Nature, being sensible enough how advantageous it is to them, and how injurious to us; and if they continue to be active, and we negligent, as in Times past, is it not too probable that they will, in a little Time, attach to themselves all the _Indians_ in _North-America_? Does it not then concern us to use proper and vigorous Endeavours to prevent this apparent Mischief, by counter-working the _French_? who are, I suppose, tampering with all the Tribes of _North-America_, to engage them in their Interest. And should we succeed in our Endeavours (as it is highly probable we might, if proper Steps were taken) so as to engage the _Five Nations_, and some other Tribes, in hearty Friendship with us; and especially if we should bestow such Favours upon them, as would induce them to settle upon our Frontiers; it would in all Probability prevent the Evil spoken of in the Objection; for the _Indians_ from _Canada_ would not molest us, if a Number of the Natives, in hearty Friendship with us, were placed in our Borders. Of this we have had a very plain Proof the last War, in the Safety of _Stockbridge_, and the adjacent Places, from any Attempts of the Enemy from _Canada_. _Stockbridge_ is in the very Road of, and more exposed to, the _Indians_ from _Canada_, than any other Place whatever; and yet we see that the Enemy turned off East to _Connecticut-River_, and West to the _Dutch_ Settlements, where they did much Mischief; while _Stockbridge_, _Sheffield_, _New-Marlborough_, and _Number One_, tho’ more exposed, were not molested. This, so far as we can discern, was owing to a small Number of _Indians_ dwelling at _Stockbridge_, who are our hearty and fast Friends; which the Enemy being sensible of, cared not to come within their Reach, lest they should be taken in their own Snare. And if we should encourage the Settlement of other _Indian_ Towns upon our Frontiers, where Hunting is most handy to them, as _Stockbridge_ has been encouraged; should we give them Townships of Land suitable for their Improvement, build a Meeting-House and School-House in each Town, and support Ministers and School-Masters in them; would not this convince them that we are their true Friends, and seek their Good? Would it not induce them to settle in our Borders? especially those of them who are desirous that they themselves and their Children should be instructed? Would they not be a Guard to us in Time of War? And if, after all, we should meet with some Trouble from the _Indians_ of _Canada_, might it not be effectually prevented, by playing our _Indians_ upon them, as they do theirs upon us? And would not the Charge of all this be a Trifle, compared with that of defending ourselves in Time of War? But if we neglect them, and take no Measures to cultivate Friendship with them, and especially if we deal injuriously by them, shall we not put an Advantage into the Hands of the _French_ (which they will not fail of improving) to engage them in their Interest, and to employ them against us in Time of War? which would prove a very great Calamity to us, if not our utter Ruin. These Things considered, is it not of very great Importance, that we be at good Terms with the neighbouring _Natives_? 2. I will, in the next Place, endeavour to shew what are the likely _Methods_ to bring this to pass: Or what Measures we must take with the _Indians_, if we would engage them in hearty Friendship with us. And here, in general, our Conduct towards them must be such as shall make them sensible that we are indeed their hearty Friends; and such also as shall convince them that it is their Interest and Advantage to be in Friendship with us. Nothing short of this, I apprehend, will attach them to us, so as to answer the Ends proposed. If we often treat with them, renew the Friendship, and bestow upon them large Presents: Or, as they phrase it, Smoke together, brighten the Chain, or put the Brands together, to kindle up the former Fire; and yet leave Room for them to suppose that this proceeds not from true Friendship, but rather from Fear of them, or from Suspicion that they will join with our Enemies, &c. this will never be sufficient to engage them; the utmost we can rationally expect from it is, that they will not openly break with us, but keep up a Shew of Friendship, that they may have the Benefit of future Presents at our Hands. Again, if we should by any Means convince them that we are their true Friends, and yet not go into such Measures with them as should turn to their _Advantage_, they would hardly be engaged for us. As all other People are governed by _Interest_, so are they. And the principal Handle we can take hold of, to attach them to us by, is their _Interest_, and that would not fail of doing it. If a Tribe of _Indians_ can sell their Skins to us for _Twenty Shillings_, and buy their Blankets for _Ten Shillings_; they will never go to _Canada_ where they must sell their Skins for _Ten Shillings_, and give _Twenty Shillings_ for a Blanket. Convince them that it is much for their Interest and Advantage to be our Friends and Allies, and we need not fear but that they will be so. Now, in order to convince them that we are truly their Friends, and that it is their Interest to be ours, we must, In the first Place, treat them according to the Rules of Equity and Justice. We must not defraud and oppress them, but be honest and just in our Dealings with them. The Natives, with whom we have to do, are Persons of so much Sagacity, that they can distinguish between just and injurious Treatment, as well as other Men. They are also as ready to resent, and perhaps more forward to revenge Injuries, than any other People under Heaven. If therefore we treat them in an unjust Manner, we may rationally expect that they will be so far from being our Friends, that they will join with our Enemies, and seek Opportunities of Revenge. It is well known, that the _Indians_ are generally addicted to Drunkenness, and that when they have tasted a little Liquor, they have a strong Thirst for more, and will part with any Thing they have, for a sufficient Quantity to make them drunk.----And is it not as well known, that we have taken the Advantage of this their vicious Appetite, and for a few Quarts of Rum have purchased valuable Effects of them? Have not private Persons thus made their Gains of them, notwithstanding the good Laws that have been in Force to prevent it? And is not this the Manner of all private Traders, who go among their several Tribes for Gain? In our publick Dealings with them at our Truck-Houses, where Rum has been freely sold them, Care has been taken that they should not be cheated, but that they should have the full Value of what they had to sell: An Indian therefore, who was Owner of a Pack of Beaver, Deerskins, or any other valuable Goods, could buy a large Quantity of Rum, and might get drunk perhaps ten times, or more; whereas, if he had fallen into private Hands, he must have contented himself with being drunk but once or twice. Which of these proves most injurious to _Indians_ in the End, I shall not pretend to determine. When they are thus intoxicated, they fall out among themselves, fight, and sometimes kill, one another, and some have drunk themselves dead on the Spot. An Instance of each of these there has been, if I am rightly informed, at _Fort Dummer_, since that has been improved as a Truck-House. And whether the Guilt of that Blood does not lie upon us, I leave others to judge. Now, if we treat the _Natives_ in this Form, will they, can they, live with us? Will not the Law of Self-Preservation oblige them to leave us, and to go where they may be better used? Some of the _Five Nations_ plainly speak it out, and say, “We cannot live with the _English_ and _Dutch_; they bring us so much Rum, that it destroys us; we must go to the _French_, who will let us have but little strong Drink.” Thus we alienate the _Indians_ from us, and as it were oblige them to go over to the _French_, who are often our Enemies, and fail not to employ them against us in Time of War. And if we proceed to deal thus injuriously with them, what can we expect but that they will leave us, and be a severe Scourge to us? Tho’ the _Indians_ are sunk below the Dignity of human Nature, and their Lust after Drink exposes them to be cheated out of what little they have; yet this gives us no Right to deal unjustly by them. They have a natural Right to Justice, and may, with great Propriety, challenge it at our Hands, seeing we profess to be subject to the Laws of _Christ_, which teach us to do _that which is altogether just_. And we should be so far from taking the Advantage of their Ignorance, Vice and Poverty, to defraud them of what is their just Right, that we should rather be moved to Pity, and compassionate their deplorable State, and be _Eyes to the Blind_, &c. I am fully persuaded, that if we were upright and just in all our Transactions with them; if our Trade with them was put into the Hands of faithful Men, who would deal justly by them; and if they were supplied with all Necessaries for themselves and Families at a moderate Price, it would not be in the Power of all the _French_ at _Canada_ (subtle as they are) to alienate them from us. The _French_ are not upon equal Ground with us in this Affair. For their Northern Climate is much more inhospitable and severe than ours is: Their Country is not so productive of those Fruits, which the _Indians_ very much live upon, as ours: Nor can they afford Goods which are proper and necessary for the _Indians_ at so cheap a Lay as we can: Therefore we can give them those Advantages which _Canada_ cannot. We can, without Damage to ourselves, make it their Interest to adhere to us: And when Experience has once taught them, that their Interest lies with us, they will want no other Inducement to engage them to us: Yea, it will not only attach those of them to us, who are not yet gone to _Canada_, but it will induce those who are, to return to their Brethren, for the Sake of the Profit they might reap by it; especially if we give them all the Advantage we can, consistent with our own. As unjust and abusive Treatment of the _Indians_ tends naturally to alienate them from us, and to turn them off to the _French_; so a Series of just and faithful Dealing with them would be likely to attach them to us, and to make them our fast Friends. This again appears from the Temper and Conduct of that Part of the _Tribe_ of the _River Indians_ who live at _Stockbridge_. For tho’ they were, for a considerable Time, extremely jealous, that we had some ill Design upon them, even in the Favours they received at our Hands (a Jealousy founded, I suppose, upon the ill Usage the _Natives_ have too often been the Subjects of) yet by the just Treatment they, for a Course of Years, have met with from the _Government_, from Mr. _Sergeant_, Mr. _Woodbridge_, and others, they are become our hearty Friends; willing to live or die with us, whether in Peace or War. It is very true, that in order to obtain the End proposed, our Trade with the _Indians_ must not be in private Hands. It must not be in the Power of every private Person to treat them as he pleases. We may upon good Grounds despair of their being treated with Equity and Justice, if every one may gratify his avaricious Temper in dealing with them. Our Trade therefore must be of a publick Nature, and must be committed to the Care and Management of faithful Men: Not to such as will seek the Service, and make Friends to procure the Post for them; (certain Indications of a Self-seeker) but Men of Uprightness and Integrity must be sought out; such, and such only, must be trusted with Business of such Importance: Good Instructions must be given them, which must be carefully adhered to. If the _Indian_ Trade at _Canada_ was in private Hands; if every private Person there might deal with the _Indians_ at Pleasure, we might then hope that those who are gone from us would soon return; for, in that Case, it is supposable enough that they would not meet with much better Usage there than they do here; tho’ it is scarcely supposable that they would meet with much worse. The _French_ Trade with the _Indians_ is wholly in the Hands of publick Officers, (it I am rightly informed) and a private Man, if he wants a Dear-skin, a Beaver-skin, &c. is not allowed to purchase of an _Indian_, but must go to the publick Stores. Upon the Supposition that those Officers are faithful, and deal justly by the _Indians_, it is surely a wise and politick Method to engage them in their Favour. And so long as every private Person in the English Government is at Liberty to trade with them, when, and where, he pleases, and to cheat them out of what they have, what can we expect but that they will repair to _Canada_, where they may be better used? Is it not owing to the ill Treatment they have met with from the _English_ and _Dutch_, that so many of them are gone already? And if no proper Measures are taken to prevent their being ill used, will not those who are yet behind soon follow their Brethren? Yea, if we furnish them with large Quantities of Rum, make them drunk, and then defraud them of what they have, do we not reduce them to a Necessity, either of living low and miserable with us, or of going from us, that they may fare better? How low, how dispirited, how miserable and brutish these few are, who live within our Borders, is too manifest. And whether we, by our ill treating of them, have not contributed to their Misery, is worthy of our serious Enquiry. Yea, would it not be proper for us to enquire, Whether we have not, by our Neglect and Abuse of them, provoked Heaven to let loose the Natives upon us, who have been one of the sorest Scourges that we were ever chastised with? What Multitudes have they, in a most cruel Manner, murdered in our Borders? How many of our Neighbours have they led into Captivity? Some of whom have been redeemed at a very great Expence, and others are become either Pagans or Papists, and continue still in a foreign Land. And who can count the Cost we have been at, to defend ourselves against their Incursions? If the British Government should be disposed, in Time to come, to set up and maintain a publick, honest and just Trade with the _Five Nations_, or any other Tribes, thereby to attach them to us, to promote their true Interest, with other valuable Ends, that might thereby be answered; this Objection perhaps would arise, _viz._ That such a Proceeding will be a very great Expence to the Publick, for our Trade cannot be safe, unless it be protected by a considerable Force. A Fort must be built, and a Garrison of 50, 60, or perhaps 100 Men, with their proper Officers, must be maintained at each Place where the Trade is set up; therefore the Advantage would not countervail the Cost. To this I reply, If such Garrisons should be thought necessary in the Places where a Trade is set up, to be a Guard to it, the Charge would nothing like equal that of an Indian War, which perhaps it might prevent. But further, I apprehend that the Charge of such Garrisons might be spared; and that, instead of being necessary, they would prove very injurious to the Design; and that it would be a very wrong Step to be taken in that Affair. All who are in any good Measure acquainted with the _Indians_ know, that they are extreamly jealous, lest any Incroachments should be made upon them; and it is not strange it should be so, considering what has past over them. And if a Number of armed Men were placed among them, and Forts built for the Defence of our Trade, they would be suspicious that something hostile was intended, and we should not be able to remove the Suspicion. They would behold us with a jealous Eye, and perhaps take Measures to frustrate the whole Design. The most effectual Way to induce them to trust us, is to trust them; and they will be ready enough to protect our Trade if we desire it, and shew that we confide in them to do it. And when a little Experience has taught them how advantageous such a Trade would be to them, they would be ready enough to do it for their own Advantage. If therefore we should desire them to admit a Trader into one of their own Forts, or to build a Fort at our Charge in some convenient Place for such a Design, and to take Care that our Trade be safe; this would tend to convince them, both of our Friendship to, and of our Confidence in, them; and they would not only be pleased with it, but also ambitious to shew us that we may safely trust them: And were I to be the Truck-Master, I should esteem myself much safer in their Protection, than in a Garrison of 100 _English_ Men: For if such a Garrison should be placed among them, they themselves would suspect some ill Design carrying on against them; and the _French_ would infallibly tell them, that tho’ we pretended Peace and Friendship, yet our Design in the End is to dispossess them of their _Country_. If indeed a Truck-Master should prove an unfaithful Servant, and enrich himself by defrauding them, he might have Occasion for _English_ Soldiers to protect him and his Stores; but if they found him faithful, friendly and just in his Dealings with them, they would be as careful of him as of their own Eyes, and venture their own Lives for him. What would not the _Indians_ of _Stockbridge_ have done for Mr. _Sergeant_ in his Day, whom they had found to be their true and hearty Friend? And what would they not now do for Mr. _Woodbridge_, of whom the have had the like Experience? _Indians_ will be as ready as the _English_, and perhaps much more so, to serve and protect, if there be Occasion, those whom they have found to be their faithful and real Friends. In a Word, I apprehend, that if we had in Times past treated the Natives according to the Rules of Equity and Justice, it would have been quite sufficient to have engaged them in our Interest, and to have kept them in Amity and Friendship with us; and that, even now, they might in a little Time be attached to us, by such Treatment: But this, I confess, I despair of, if every private Person must be left at his Liberty to treat them as he pleases, and to defraud them of all they have; which I take to be the Case in _New-York_ Government, who lie next to the _Five Nations_, and have their Trade; tho’ in this _Province_ we have good Laws in Force to restrain private Persons from selling them strong Drink. 2. We should also exercise that Kindness and Generosity towards them, that shall convince them that it is for their Interest to be in Friendship with us. We should not, in a Case of such Importance, content ourselves with being barely just in our Treatment of them, but we should also be kind and generous, as a proper Expedient to obtain the End proposed. I am aware, I shall here be quickly interrupted with this Exclamation; What! _kind_ and _generous_ to such an ungrateful evil Crew! To which I shall only answer, We have good Authority for being _kind to the Unthankful, and to the Evil_. And if that good Being who recommends it to us, had not given an Example of it, in his Dealings with us, how deplorable had our State been? This kind Temper and Behaviour is recommended to us in the Gospel, not only because it is the Will of our heavenly Father that we should be kind, but also because the Exercise of it answers excellent Ends; produces very good and desirable Effects; such as Love, Friendship, Peace, &c. And while we make a Profession of Christianity, it is Pity the Practice of it, in so material an Article, should be objected against. And is it not very proper that we should exercise Kindness and Generosity to the poor Natives, when there is a strong Probability of its being of very happy Consequence both to them and us? A great deal of Kindness and Generosity has been exercised towards the River _Indians_ at _Housatunnuk_, by this _Government_, by the honourable _Corporation_ at Home, by their honourable and reverend _Commissioners_ at _Boston_, by the Rev. Mr. _Hollis_, by the Rev. Mr. _Sergeant_, Mr. _Woodbridge_, and others; and the Consequence has been very happy as to them; they are brought to the Knowledge of the Gospel, and to a Christian Profession; and many of them, we hope, to the saving Knowledge of God. We also have found the Benefit of this kind Usage of them; for thereby they are become our hearty Friends, are united to us in their Affections, and were a Means, in the Hand of Providence, of covering our most Western Frontiers the last War. And were the like Kindness shewn by us to other Tribes, is there not Room to hope that the Effects might be alike happy? If Townships, suitable for _Indians_ to settle in, were provided in our Frontiers, and it were proposed to them, that if they would come and settle in them, they should not only enjoy the Land as their own, but also have a Minister supported among them to instruct them in the Christian Religion; and also a School-Master to teach their Children to read and write; would not this induce many of them, especially of the better Sort, to come and settle in our Borders? And would they not cover our Frontiers in case of a War with _France_? What has been done for the _Indians_ at _Stockbridge_, has doubtless been much observed and approved of by the _Natives_ far and near. That there is a School set up at _Canada_, in Imitation of Mr. _Sergeant_’s School at _Stockbridge_, and a large Number of Scholars in it, we have heard and receive for Truth. That the _French_, who esteem Ignorance to be the Mother of Devotion, and do not desire to teach the _Indians_ any Thing more than to say their Beads, and to cross themselves, have done this out of Choice, is not at all likely. They do not desire that their _Indians_ should become a knowing People. But yet, being sensible that the Report of Mr. _Sergeant_’s School had spread itself far and wide, and that their _Indians_ were pleased with the Method the _English_ had taken to furnish the _Natives_ with Knowledge, they apprehended, that unless something like it were done among them, there would be Danger of the _Indians_ repairing to us for Instruction, and to prevent this, and to engage them to themselves, they set up their School. This, I conjecture, is the Truth of the Case. And if so, it is manifest that the _Indians_ are inclined to seek after Knowledge; and therefore would be disposed to hearken to such kind and generous Proposals, if they were made to them. And who can tell but that this, that, or the other Tribe, would gladly settle such Towns, if they were invited to it in a proper Manner? 3. Another Step, and perhaps the most promising one we can take, to engage the _Indians_ in Friendship with us is, to send Missionaries among their respective Tribes, Ministers and Schoolmasters, to instruct them in the Principles, and to persuade them to the Practice of Christianity. Tho’ they have so long lived near us, and been conversant with us, yet they remain ignorant of the Way of Salvation, Strangers to the Gospel, and are perishing for lack of Knowledge: A Case that might well move our Pity and Compassion towards them, and put us upon doing what we can for their Relief. And whether our former Neglect of Things of this Nature has not been provoking to Heaven, may be worthy of our serious Enquiry. The Interest the Rev. Mr. _Barclay_ had in the _Mohawks_, while he was with them, the Reformation of Manners he wrought among them, their Willingness to receive Instruction, and their Engagedness to prosecute Learning, are a plain Indication that faithful Missionaries would be welcome to them. And the _Five Nations_ being nearest us, and their Friendship of very great Consequence, it might be proper to begin with them: And what has been done among them by Mr. _Barclay_ and others, might be no small Help in the Case. If we should send Persons well qualified for the Business to reside among them, and support them well, there would be no Foundation for any Jealousy that we have an ill Design upon them, and if at any time such Jealousies should arise, they would soon subside, upon the _Indians_ having a little Experience of our Kindness and Friendship to them. The prudent Conduct and faithful Labours of such Missionaries might, by the Blessing of God, serve to remove their Barbarity, correct their Manners, reform their Lives, promote in them virtuous Sentiments, and by Degrees form them to true Religion. This we may hope would be the happy Event, with Respect to many of them, tho’ not to all; and if, by much Labour and Expence, it might be brought to pass, should we not find our Account in it; for what would be the Charge of supporting a few Missionaries, compared with that of an _Indian_ War? And is there not great Probability that such Measures would in a few Years Time attach them to us in a hearty Friendship? And if the _Five Nations_, who are a Terror to, and have in great Measure the Command of, other Tribes, were indeed our Friends, and made so by such Obligations laid upon them, would it not be an effectual Means of restraining other _Indians_ from giving us Trouble in case of a War? The general Objection here, I am sensible, will be;--There is no Likelihood of succeeding, and therefore it is not worth While to make any Trial; it would only be to spend Labour and Money to no good Purpose. To which I reply, How can we draw the Conclusion before we have made the Experiment? Have we ever made any proper Trial, and found ourselves disappointed? And can it be looked upon just to draw such a Conclusion, in a Case of such Importance, unless we had better Grounds for it? It is true, Mr. _Sergeant_ made a Visit to the _Susquehanna Indians_, Mr. _Brainard_ also, in his Day, did the same, without Success; but we know that the Excuse those _Indians_ made was, that they held their Lands of the _Five Nations_, and therefore could not comply with such a Motion, till their Consent was first obtained. And besides, shall we esteem two or three Visits made by private Persons a sufficient Trial in this Case? Sufficient indeed it was to shew that those good Gentlemen were possest of an excellent Spirit, and of a laudable Zeal for the Good of the poor Natives; but yet I apprehend not sufficient to discourage further Attempts. If those Gentlemen, who went in a private Capacity, had sustained a publick Character, perhaps they had been more regarded. But however, when we have used our best Endeavours, and they indeed prove unsuccessful, we may be excusable; but can we look upon ourselves so, if we sit still, and use no Endeavours for the Help of those poor benighted People? If proper Attempts should be made for Christianizing the _Five Nations_, there would, I am sensible, some notable Difficulties lie in the Way, but yet perhaps none but what might be surmounted. One Difficulty that would doubtless attend such a laudable Undertaking, would arise from those who maintain a private Trade among them, from which they reap great Gain; especially by the Article of Rum, too much of which they convey to them, and by the Influence of which the _Indians_ are easily defrauded. These Traders would be very sensible, that if Christianity should prevail among those _Nations_, the _Hope of their Gain_ would be _gone_, and _seeing by this Craft they have their Wealth_, they would use their utmost Endeavours to dissuade the _Indians_ from embracing the Ways of Religion. They in Fact did so at _Housatunnuk_, where the Number of _Indians_ was small, and their Trade not so considerable. How much more then will they do it, if Endeavours should be used to convert the _Mohawks_, whose Trade is vastly more advantageous? But as the _Indians_ at _Housatunnuk_, by Mr. _Sergeant_’s Help, saw thro’ the Artifice they used, and were made sensible of the selfish Views of the Traders, so doubtless the _Five Nations_ may easily be informed, and the Obstruction soon removed. Another Difficulty will arise from the false Insinuations of _Romish_ Emissaries, who will not fail to tell them, that we are about to teach them a false Religion, and if they hearken to us, they will all certainly be damned. But when those _Indians_ are properly informed of the Conduct of the _French_, and other Roman Catholicks, how they deny the Use of the Bible to the common People among themselves, and that they have no Design to acquaint the _Indians_ with the Word of God: And on the other Hand, that our Design is not to impose upon them, but to open the Bible to them, to enable them to read it, and to judge for themselves; will not this satisfy them of our honest Intentions towards them, and of the Safety and Propriety of their examining Things, that they may form a Judgment for themselves? A third, and perhaps much the greatest Difficulty that would attend this good Design is, that those _Indians_ esteem themselves Christians already, and value themselves upon their being as good Christians as their Neighbours. Mr. _Sergeant_, in his Journal of _November_ 25, 1734, says,--‘The _Mohawks_ are generally Professors of Christianity, but for want of Instruction have but little of it in Reality.--’ They are so ignorant of the Principles of Religion, that they know not the Difference between one who is baptized, and calls himself a Christian, and one who lives agreeably to the Rules Christ has given us to walk by. They are not sensible of the Necessity of being conformed to those Rules of Virtue and Holiness which Christ has prescribed. _Romish_ Emissaries have baptized some of them, others (as I have been informed) have been baptized by _Dutch_ Ministers; and they esteem it a Privilege belonging to them to have their Children baptized, whenever they present them, without any Regard being had, either to the Qualifications of the Parent, or the religious Education of the Child. When the Rev. Mr. _Spencer_ was among them a few Years ago, they were much displeased that he declined baptizing some Children, whose Parents were notoriously ignorant, vicious and wicked. Some _Indians_ from _Canada_, who had an _English_ Woman to their Mother, came a few Years past to _Westfield_ to visit their _English_ Relations there, and while they staid at that Place, they had a Child born, and were much offended with the Rev. Mr. _Balantine_, who declined baptizing of it, as they desired. Since the Rev. Mr. _Edwards_ has been at _Stockbridge_, one of the _Mohawks_ residing there had a Child born, and was highly affronted because Mr. _Edwards_ did not baptize it upon his Desire. From these Instances it is evident, that they account their Children have Right to Baptism, whenever they desire it. And being baptized, they esteem them good Christians, whatever their Conversation may be; for they derive their Notions of Christianity, not from the Bible (to which they are Strangers) but from the Example of the _Dutch_ and _French_, with whom they are conversant, and who profess themselves to be Christians. And so far forth as being baptized, in the forementioned Manner, and calling themselves Christians will make them so, they are so to be esteemed. Now these Things being so, it may prove a difficult Thing to make them sensible, that Drunkenness, and other vicious Practices, are inconsistent with Christianity; because those Christians, who fall under their Observation, give them an Example of Vice, and go such Lengths therein. But yet I apprehend this Difficulty might also be removed, by giving them a just and true Account of the Nature and Extent of the Christian Religion, by informing them what the Will of _Christ_ is; how he expects that we should be conformed to his Likeness, and to his Laws. The _Indians_ are as capable of hearing Reasons, and giving them their Weight, as other Men; and it is because they know not what Christianity is, that they esteem themselves Christians, in their present Circumstances. When they are made acquainted with the Terms of Salvation, proposed in the Gospel, and what they must do that they may inherit eternal Life; when they are well instructed in the Doctrines of _Christ_, they will be sensible that the Religion which they now have, is little or nothing like that which is taught by the Gospel. When Mr. _Edwards_ refused to baptize a _Mohawk_ Child born at _Stockbridge_ (which I have before mentioned) and they were very much displeased with him on that Account, he went to them, gave them the Reasons of his Conduct, and informed them as clearly as he was able, of the Nature and End of Baptism: Those _Indians_ received the Force of his Reasons, and appeared to be satisfied and contented, when he had taken Pains to inform them. And I doubt not but proper Instruction and Information would remove the Difficulty I have been speaking of. Tho’ Christianizing those _Indians_ may prove a difficult Work, yet if our Endeavours might, by the divine Blessing, be succeeded, would not the Advantage thence arising to them, and us, more than compensate the Pains and Expence we should be at? And is there not so much Ground to hope for Success, as should induce us to make the Experiment? I shall now conclude, by briefly suggesting a few Things, not yet mentioned, the serious Consideration of which may excite us to use our best Endeavours for the Conversion of the neighbouring _Indians_ to the Christian Faith. 1. And in the first Place, should not the Consideration of the divine Bounty and Goodness, bestowed upon us, excite us to employ Part of that undeserved Goodness to promote the Knowledge of God, our bountiful Benefactor, among those who are destitute of it? Thro’ the undeserved Favour and Blessing of God, we have been prosperous in our secular Affairs, succeeded in our Husbandry, Trade, &c. and are become a wealthy People: And, were we as willing as we are able, might we not spare large Sums for the Propagation of the Gospel among the Heathen? Ought we not then to shew our Gratitude to the glorious Author of all our Comforts, by employing a Part of his Bounty to promote the Redeemer’s Kingdom? Is it not fit that we should thus _honour the Lord with our Substance_? Does it not lie as a Reproach upon us, who make an high Profession, that we expend so little to promote the Knowledge of God among the _Natives_, and so much to ill Purposes? Were what we employ in unnecessary Expences, by which Pride and Luxury are indulged and nourished, employed in the laudable Method I am recommending; would it not be sufficient well to support a Multitude of Missionaries among the neighbouring Tribes? Would it not probably be a Means of turning many of them _from the Power of Satan to God_? And would it not be _an Odour of a sweet Smell, a Sacrifice acceptable, well pleasing to God_[1]? And seeing God, by his Blessings, has enabled us to contribute to such a good Design, should we not chearfully give of our Substance, for the spiritual Benefit of the perishing Heathen? 2. Should not the Light and Grace of the Gospel, which we, thro’ divine Goodness enjoy, be a stronger Argument still to excite us to endeavour the Conversion of the Heathen? A few Generations back we were in a State of Heathenism, as they now are: _Aliens from the Commonwealth of Israel--and without God in the World_[2]. But, thro’ divine Goodness, _the Day-spring from on High has visited us_, and we enjoy the Light and Privileges of the Gospel-Dispensation. Seeing then God has had Compassion on us, and bestowed upon us those richest Blessings, ought we not to have Compassion on the neighbouring Heathen, and use our best Endeavours that they also may be made Partakers of the Light and Blessings of the Gospel? 3. Should we not be moved to such charitable Endeavours from the Consideration of the wretched and forlorn Circumstances, in which the poor _Natives_ appear before our Eyes? We often behold those piteous Objects, appearing half naked, and almost starved; which is the Effect of their vicious Way of Living. We see them also in the Depths of Ignorance and Barbarity; wholly unacquainted with the Way of Salvation, and quite unconcerned for their eternal Good: And yet their Powers, both of Body and Mind, are not inferior to our own. Were they brought to Civility and Industry, they might stand upon equal Ground with us, respecting the Comforts of Life; and were they instructed in divine Things, made acquainted with the great and important Truths of the Gospel, they might stand as fair for the Kingdom of Heaven as we do. Should not our Eyes therefore affect our Hearts, when we behold them in such miserable Circumstances? And should we not exert ourselves in all proper Ways for their Help? Did the Wounds of the poor Man _half dead_, who _fell among Thieves_, plead with so much Eloquence for human Compassion, as the unhappy State of the poor _Natives_ does for Christian Charity? And if the Compassion of a _Samaritan_ was moved by the former, how much more should the Bowels of a _Christian_ be moved by the latter? 4. The noble Example of some generous and pious Persons, at Home, may well excite us to liberal Contributions for the Benefit of the poor Heathen. Not only publick Societies, but also private Persons, in _Great-Britain_, have generously and liberally contributed for the Benefit of the _Natives_, in this distant Part of the World. Tho’ they are at 3000 Miles Distance, and never beheld, as we do, those miserable Objects; yet, from a truly pious and generous Spirit, they have sent over their liberal Contributions, that the Heathen, by their Means, may be informed in the Way of Life. _Verily, they shall not lose their Reward._ A noble Example they set before us, most worthy our Imitation: And how can we excuse ourselves, if we neglect to copy after it? Some indeed may plead their Inability, but this is not the Case of all. Are there not among us many wealthy Merchants and Traders? Are there not also many Farmers, who abound in Wealth, upon the Lands which were, a few Years ago, the Property of the _Indians_, who now stand in Need of their Charity? Should not such Persons be moved, by the generous Examples of others, to help forward the noble Design of converting the Heathen? Yea, are not the People in general able to do something to help forward so good a Design? And will it not lie as a Reproach upon us, if we, who make a high Profession of Religion, prove void of Charity, when we are so loudly called to the Exercise of it, not only by the laudable Example of generous Benefactors at Home; but also by the perishing Circumstances of the neighbouring _Indians_? I shall only add my hearty Wishes, that this _American_ Continent, which, for Ages unknown, has been a Seat of Darkness, and _full of the Habitations of Cruelty_, may become a Scene of Light and Love; that the Heathen in it, who have been wont to thirst after Blood, may _hunger and thirst after Righteousness; That the Wilderness and solitary Place may be glad for them, the Desart rejoice and blossom as the Rose;----That the Glory of_ Lebanon _may be given unto it, the Excellency of_ Carmel _and_ Sharon; _That they may see the Glory of the Lord, and the Excellency of our God_[3]. _FINIS._ FOOTNOTES: [1] Phil. iv. 18. [2] Ephes. ii. 12. [3] Isaiah xxxv. 1, 2. * * * * * Transcriber’s Notes: Footnotes have been moved to the end of the text and relabeled consecutively through the document. Punctuation has been made consistent. Variations in spelling and hyphenation were retained as they appear in the original publication, except that obvious typographical errors have been corrected. *** END OF THE PROJECT GUTENBERG EBOOK AN ADDRESS TO THE PEOPLE OF NEW-ENGLAND *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution. START: FULL LICENSE THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license. Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works 1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8. 1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below. 1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others. 1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States. 1.E. Unless you have removed all references to Project Gutenberg: 1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed: This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. 1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9. 1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work. 1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™. 1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License. 1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1. 1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9. 1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that: • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.” • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works. • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work. • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works. 1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below. 1.F. 1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment. 1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE. 1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem. 1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. 1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions. 1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause. Section 2. Information about the Mission of Project Gutenberg™ Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life. Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org. Section 3. Information about the Project Gutenberg Literary Archive Foundation The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws. The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS. The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate. While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate. International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff. Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate. Section 5. General Information About Project Gutenberg™ electronic works Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support. Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition. Most people start at our website which has the main PG search facility: www.gutenberg.org. This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.