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t HISTORY
OP
THE WYANDOTT MISSION,
AT
UPPER SANDUSKY, OHIO,
rxDER THE dihectiox of the
METHODIST EPISCOPAL CHURCH
BY REV. JAMES B. FINLEY.
♦* The people that walked in darkness have seen a great ligbt : thej
that dwell in the land of the shadow of death, upon them hath the iight
Bhined," Isaiah ix, 2.
CINCINNATI:
PUBLISHED BY J. F. WRIGHT AND L. SWORMSTliOT;
FOa TKE MKTHODIST KPISCOPAL CHURCH, AT TH3 B^ok C »XCSaK,
COaxr.R OF MAIX AKD eighth-svr*;ets.j , • r
R. p. Thompson, Pi Inter
1840.
Entered according to an Act of Congrees, in the year 1840, by John F.
Wright and Leroy Swormeledt, in the Clerk's Office for the District Court
of Ohio.
ADVERTISEMENT.
The Wyandott mission was the first established by
the Methodist Episcopal Church on our frontier, for the
benefit of the Indians. Here it was satisfactorily ascer-
tained that the Gospel and grace of God could effectually
change the heart of savage man — reclaim him from
ignorance and sin, and confirm him in the practice of
virtue and religion. And such was the signal and extra-
ordinary success of this mission, that it encouraged the
Church to devise extensive plans for the conversion of
other Indian nations, and excited a confidence and liber-
ality adequate for their accomplishment : so that all our
missions now among the Indians may be said, in some
sense, to have had their origin in the successful experi-
ment made at Upper Sandusky.
As this work treats of subjects deeply interesting to
the Christian public, especially to all the friends of mis-
sions ; and as the author is generally and favorably known,
we anticipate for it a very extensive circulation.
It may be proper for us to say, in conclusion, the his-
tory we now present to the public has been revised for
the press, under the direction of the publishers ; and al-
though the phraseology has been changed in some places,
yet no change has been made to vary the sense of the
facts^ as narrated by the author. We trust this volume
will be perused by many with much satisfaction; and
that it will greatly subserve the interests of the mission-
ary cause. Publishers.
Cincinnati, Ajml 8, 1840.
PREFACE.
In presenting this volume to the Christian public, the
author claims no other merit than that of giving a plain
narrative of facts which fell under his own observation^
or which are derived from authentic sources. In early
life he became acquainted with the Indian tribes border-
ing on our frontier, and acquired considerable knowledge
of their history and traditions— their manners and cus-
toms— their religion and modes of worship ; and having
been subsequently several years a missionary to the ^y-
andotts, at Upper Sandusky, he is enabled to give a rela-.
lion of all that pertains to the introduction and success of
the Gospel among them.
In undertaking this work the author has been influ-
enced by the advice of several of his friends, as well as
by his own desire to bring to the notice of the public^
the example furnished in the history of the Wyandott
mission, of the divine efficiency of Christianity to civil-
ize the heathen nations. He has not aimed at a polished
style, and seeks no literary fame ; his highest ambition
being to advance the gloiy of God, and the influence of
genuine religion among men.
That the historical narrative contained in this volume
may edify his readers, and awaken their sympathies and
stimulate them to greater cflTorts in sustaining the cause
of missions, as well as aflbrd encouragement to the mis-
sionary of the cross to renewed exertions in the great
work of evangelizing tlie world* is the earnest prayer of
The Author.
CONTENTS
TO
HISTORY OF THE WYANDOTT MISSION.
CHAPTER I.
Indians, why so called — Their origin unknown — Supposed to be de-
scendants of the Ten Tribes of Israel — Revolt of the Ten Tribes — Car-
ried captive into Assyria — Scripture prophecies concernmg them — Of
their dispersion and final restoration — Their present existence and
place unknown — Outcasts from the rest of the world — Their probable
migration to this continent — Arguments to show this — Quotation
from Esdras — Probable from Assyria to this continent — Comparison
between the Indians and Jews, in their persons, dress, ornaments,
&c. — The Indian languages derived from one root — Indians' opinion
of their own origin — Hold themselves to be a distinct race. Page 13
CHAPTER II.
The Wyandotts — Former extent of their territory — Strong and
warlike — Division of the nation — Then bravery — HospitaUty — Divide
their lands with other nations — Diminution of their numbers — Gloomy
reflections of the Indian in contemplating the extinction of his race —
111 treatment of them by the whites — The persons of the Indians de-
scribed— Mental characteristics — Peculiar traits of character — Wcnr-
ship the Great Spirit — Their festivals — Medicine feast — Feast of
dreams — Feast of giving names — War feast — The great feast —
Wobbeno feast — Feast with the dead — Boys^ feast — Garangula — Au-
tumnal feasts — Solemn feasts — Buffalo feasts — Wyandotts in two
tribes — Change in the dynasty — Form of government — Manslaugh-
ter and the avenger of blood — A singular example — Towns of refuge —
An example — Law about property sold — A case where the author was
concerned — Law about theft — Theft formerly almost unknown — San-
guinary law against murder — Its beneficial effect — Witchcraft — Case
of a young man bewitched by wolves — Stewart and a witch — Horrible
death inflicted on her — Games — Their religion — BeUeve in two Gods
In future rewards and punishments — In inspiration — Seneca prophet
1*
O CONTENTS,
Shawnee prophet — ^Inferior prophets — Polygamy — Hospitahly — Re-
ception and entertainment of strangers — Author eats a dish of lo-
custs— Mode of eating — A case of two white men transgressing it —
Their friendship and hatred , Page 43
CHAPTER III.
Introduction of the Gospel among the Wyandotts — Their degraded
condition before tliis — Their reception of the Roman Catholic rehg-
ion — Its bad effects on their minds and lives — John Stewart — His
conversion — Is impressed to preach to the Indians — Leaves Marietta
for this purpose — Comes to Goshen, on the Tuscarawas — Then to the
Delawares at Pipetown — Adventures there — Comes to Upper San-
dusky— Kindly received by the Walkers — Interview with Jonathan
Pointer, who discourages him in liis undertaking — First preacliing of
Stewart among the Wyandotts — Decision of Mr. Walker respecting
the Protestant and Catholic Bibles — Stewart departs for Marietta —
Robert Armstrong — Visits of local preachers to the Wyandotts —
They are recognized by the Ohio Conference as a missionary sta-
tion— Rev. James Montgomery appointed missionary — Leaves the sta-
tion, and becomes sub-agent at Lower Sandusky — Moses Henkle, Sen.,
supplies his place — ^First Indian quarterly meeting held at Ebenezer
Zane's, November 19th, 1819 — Interesting exercise of the meeting —
Experience of Between-the-logs — Of Hicks — Of Seuteash — Monon-
cue*s exhortation, and his remarks on whisky — Between-the-logs de-
scribes their ancient reUgion, that of the Roman CathoUc, and the
Seneca and Shawnee prophets — The Wyandott mission pecuharly
blessed — Religion alone truly civilizes savage men — The author pur-
suades them to have a school, and adopt the habits of civilized life —
Address of the nation, dated August 7th, 1821, to the conference held
at Lebanon — Dangerous voyage to Detroit — The bark canoe — Quar-
terly meeting at Detroit — Voyage to Portland — Journey to Lower
Sandusky — An Indian poney 73
CHAPTER IV.
The author in August, 1821, appointed missionary — Want of
missionary funds and resources — Preparations for his journey —
Arrives at the mission — Cordially received — Lives in a cold, open
cabin — Builds a new one — Works very hard, and prepares materials
for building the mission house — Sufferings during the winter — Stew-
art teaches Indian school at Big Spring — Happy death of Monon-
cue's aunt — ^His speech at her funeral — Unformed state of the
Church — Organization of a class at Big Spring, and one at the-
CONTENTS. 7
mission — Opposition to this course by the luke-warm and irrelig-
ious— Unprincipled conduct of the traders — Heads of a sermon at
the mission — Between-the-logs exhorts — Indian woman's dream —
Indians repair to their hunting ground, to hunt and make sugar —
Author visits their camps to hold a two days' meeting — ^Eats boiled
raccoon and molasses — The hunting camp — The houses, beds, and
fixtures — Mode of hunting raccoons — ^Bears — ^Their habitudes — «
Mode of hunting them in winter — Young bears — Bear robbed of
her cubs — Bear's flesh and oil — Bear's oil, venison, sugar, and
parched com — Account of the meeting — Return to the mission
house — Meeting among the whites on Tyamochte creek — Monon-
cue's address to them on drinking — Difficulties of regulating classes
and explaining Discipline Page 115
CHAPTER V.
Interesting examination of the leaders at the quarterly confer-
ence— Cleanliness promoted — Better treatment of women — Wicked
conduct of traders — Scruples of the chiefs respecting holding civil
offices — The author removes their doubts — His reasoning on this
topic — Interesting camp meeting on Delaware circuit — Profitable
quarterly meeting at the mission — Meeting at the Big Spring —
Conversion of an Indian woman on the way, while riding to it —
Baptisms and marriages — Organization of two small schools — Erec-
tion of the mission house — Dangerous illness of the author, occa-
sioned by hard labor at the house — Illness of Mrs. Finley — Both
recover slowly — ^Their great sufferings — ^Evil surmisings respecting
Stewart — Bishop M'Kendree purchases a farm for him, and pro-
vides for his family — 111 health of the author — Unable to receive a
re-appointment to the mission — Correspondence with Rev. J. Soule
and Rev. S. G. Roszel — Speech of Between-the-logs at conference —
Bishop M'Kendree's reply 135
CHAPTER VI.
The author is appointed to the Lebanon district, and superinten-
dent of the mission — Charles Elliott is appointed missionary — Ar-
rives at Sandusky early in October — A school committee appointed —
A school opened, and becomes very large — Two teachers, viz., Wil-
liam Walker, Jr., and Lydia Barstow, appointed — Revival among
the children — The author quits the district, and takes charge of the
mission — Brother Elliott is employed in making collections for the
mission — Opposition of the heathen party — Bloody-eyes determines
to kill his brother, Between-the-logs — ^The author's rencounter with
8 CONTENTS.
the head chief, De-un-quot, and his party — Their dress — The chi? f
maintains that there are two gods, one of the whites, another of the
red men — The author's reply to this theory — Pertinent remarks of
Between-the-logs — The head chief dies shortly after — His wife
joins the Church — Difficulty in exercising Discipline — A curious
case between a trader and Between-the-logs Page 161
CHAPTER VII.
The author visits neighboring tribes — Conversation with the
chiefs on the diiference between Methodist and Presbyterian doc-
trine— Visit to the Mohawks — Dangerous passage over Honey
creek — Interesting meeting and formation of a class among the
Mohawks — Visit to the Senecas — The Seneca feast — Reception of
the Wyandotts — Speech respecting the Seneca prophet — Prelimi-
nary answer of Between-the-logs — Commences a religious meet-
ing— Admirable speech on the superiority of the Christian over
the Indian religion — Answers and objections — Speech of Hicks —
Speech of Mononcue — His description of the judgment — Effect
on the hearers — Closing interview of the Seneca and Wyandott
chiefs — The author renews his acquaintance with Wiping-stick, a
chief — Good effects of their visit upon the Senecas. . . . 171
CHAPTER VIII.
Quarterly meeting held July 26th, 1823, in the woods — Lov«
feast — Speech of Between-the-logs — Good effects of the meeting —
The school — Formed on the manual labor plan — Classification and
employ of the boys — Of the girls — Bishop M'Kendree's visit — He
teaches the boys to hoe — His letter to T. Mason — Mr. Johnston's let-
ter— The Bishop visits and instructs the Indians at their houses —
Interesting conversations with them — Religion can civilize savage
men — Attempts of the government agents to purchase the Wyandott
reservation — Speech of a chief on the occasion — Tlie whites steal
their horses — Expedient to remedy this — Journal of their doings in
council kept in writing — Regulations concerning marriage and di-
vorce— Extract from their journal — Laws respecting drunkenness —
Case of a young man — Good effects of religion on its professors —
Treatment of the children — Manner of convincing the Indians of
the truth of religion — G. R. Jones' letter 182
CHAPTER IX.
The year 1823-24 — The author re-appointed, and with him the
ReY» Jacob Hooper — Letter from Hon.. Lewis Cass — Last illnes&
CONTENTS. 9
and death of John Stewart — The author sets out for the north, to
visit other tribes, accompanied by two Indians — ^Incidents on the
way — The ring hunt — A Wyandott hymn — Sin of selling ardent
spirits — Lodging at a Frenchman's — Meeting at the house of Hon-
nis — Description of this venerable man — His speech — Roman Cath-
olic priests among the Wyandotts — Mouth of the Detroit river —
Maiden — Brownstown — Detroit — Interview with Governor Cass —
Crosses to the Canada side of the river — Forms the first Indian
class ever formed in Canada — Return to Detroit — Revival there.
Page 212
CHAPTER X.
The author's return home from Detroit— Preparations for tho
journey — Incidents on the way — Sleeps on the ground — Passing
tlie Maumee — He and his companions come to an Indian cam]) —
Spoons of lynn bark — Return to the mission — Attempts of the
heathen party to revive their old religion — Their curious notions
respecting the Bible — The chiefs accuse the sub-agent — ^His trial
before Mr. Johnston — Unfounded allegations against the author —
His manner of defense — Mr. Johnston's letter — The author's life
threatened — He employs no means of offense or defense — Respect
shown to him by the wicked Indians 235
CHAPTER XI.
The year 1824 — A cftiss formed of the school children — Their
religious exercises — Their Christian behavior — Death of Hann^ih
Armstrong, in May, 1824 — The Indians go to White river to hunt
during the winter — Between-the-logs has charge of the party —
They all observe the Sabbath, and hold religious meetings — Whits
persons coming to trade on the Sabbath, are reproved — Admirable
exhortation of Bctwcen-the-logs on one of these occasions — Their
return to Sandusky — Sum-mun-de-wat and the unknown prcaclicr—
Unprincipled conduct of the traders — Attempt of the heathen party
to restore their religion — Manner in which the author restored those
who had been led astray by the heathens — Kindness and revenge of
the Indian — ^Instance in the case of Adam Poc and Rohn-yen-ncss —
The Indians turn their attention to agriculture and domestic im-
provements— They receive much aid from the example and assis-
tance of the missionaries — Erection of a meeting house — Interview
of the autlior with President Monroe — Also with Mr. Calhoun —
Letter from Mr. M'Kennev — Form of a report for an Indian
10 CONTENTS.
schoal — Objections to this by some — Efficiency of the Gospel lo
civilize man Page 243
CHAPTER XII.
May, 1824 — Missionary meeting at Baltimore — Anecdotes and
address by Summerfield — The aunt and her niece — Mr. Wirt taken
for an Indian — Note from Rev. Richard Reece — ^Influence of relig-
ion in civilization — Impulse given to missionary exertions — Letter
of T. Jackson, Philadelphia — Also of L. Dorsey, Baltimore — Mr.
M'Kenney's letter — Contemplated division of their lands — Mr.
M'Kenney's letter on this point — State of the mission at the close
of the year — Bishop Soule's letter — State of the Wyandott mission
in Canada 262
CHAPTER XIII.
Conference year commencing 1824 — The author and J. Hooper
re-appointcd to the mission — Division of the Indian lands consider-
ed— Proposal to remove west of the Mississippi — Letter from Mr.
M'Kcnney — Letter to the War Department, on the state of the
school — Mr. M'Kenney's reply — Gov. Cass' letter — The author's
ietter to the War Department on the removal of the Indians — An-
noyance of the whites, and the remedy — Gov. Cass' letter — Black-
hoof's view on remoiving by the government — Mr. M'Kenney's fet-
ter— Removal of the Indians — Religious state of the mission —
Letter from the Female Missionary Society of New York, accom-
panying a donation of books — Mr. Dando's letter — Letter of the
chiefs — Letter of Methodist Female Missionary Society of Phila-
delphia— The author's reply 294
CHAPTER XIV.
Robert Armstrong — His capture when a child — Brief notice of his.
life— His character — Usefulness — ^Death — Author appointed Sub-
Agent for the Wyandotts — Correspondence on that subject — Dis-
charges its duties gratuitously — ^Letter from a Juvenile Missionary
Society — Reflections — Exhortation to the young — Condition of the
mission — Efforts of traders to entice the Indians to intemperance —
Severe reproof to makers and venders of ardent spirits — Scuteash
seduced by the traders, and led into incurable drunkenness — Unsuc-
cessful attempts of the author to reform him. . . . . » 320
CHAPTER XV.
Conference year commencing in 1825 — The author and Rev. J.
C. Brooke appointed missionaries — Twelve of the largest Indian
CONTENTS. 1 1
boys sent to live among the whites — The author's exposure in lying
out all night — His dangerous sickness — A good quarterly meeting —
Conversion of Scionta, the high priest of the heathen party — Letter
of the author — He and Between-the-logs, Mononcue, and others, set
out to visit the eastern cities — Voyage to Buffalo — Religious exer-
cises on the canal — Arrival at Schenectady — At Albany — At 'New-
burgh — At New York — They lodge at Dr. Pitts' — Are disturbed
with drays and carts passing before day — Mononcue's opinion of
sea crabs — They are amused with the curiosities of the city — School
of colored children — Museum — Gas lights — The chiefs speak in the
<^ongregation — Rev. H. B. Bascora's admirable missionary sermon —
Missionary meeting — Speech of Between-the-logs — Of Mononcue —
Of Rev. J. P. Durbin — Letter from Bishop Soule — They visit Phil-
adelphia— Occurrences there — Proceed to Baltimore — Received by
Bishop Soule and others at the wharf — Lodged at his house — Kind-
ness of his family — Bishop M'Kendree — Great curiosity to see the
chiefs — Favorable impression made by their visit — The Baltimore
camp meeting — Address of Between-the-logs — He addresses the
congregation by signs — Good effects — The Severn camp meeting —
Anecdote of a German — Visit to Washington — The author and the
chiefs return home — Their report to their people — Letter from Sa-
rah B. Sargent — Reflection — Judge Leib's Report to the Secretary
of War , Page 336
CHAPTER XVI.
Conference year commencing in 1826 — Rev. James Gilruth ap-
pointed missionary to the Wyandotts — Death of Between-the-logs —
Bishop M'Kendree's last visit to the mission — Rev. John P. Fin-
ley — The Bishop's pastoral care of the mission — Holds a council
with the chiefs — His address to them — Their reply — Notes of this
council, taken by the Bishop — His notice of some of their peculiar
customs — Scionta, formerly high priest of the heathen party — His
conversion noticed — The Bishop's valedictory — Affecting parting
scene — The Bishop, the author, and others, set out for Urbana —
Indian provision for the journey — Incidents on the way — Reflec-
tions concerning the Bishop's plainness and humility — Indian " cold
coffee" — Arrival at Urbana — Bishop's letter to Editors of the Meth-
odist Magazine — Slander against the author investigated and refu-
ted— Certificate of the chiefs in his favor — Young Ladies' Wyan-
dott Missionary Society of Philadelphia — Letters from same. 386
13 CONTEXTS.
CHAPTER XVII.
The Wyandotts want their lands divided — Letter from Gov. Cass
on the subject — The division made — Good eflfects thereof — Letter
from Mononcue — Case of cruel murder among the Indians — Death
of the murdered man — The murderer's Ufe purchased by presents to
widow of deceased — Her conversion — She returns the price of her
husband's blood, and marries — Stricture on the manufacture and
eale of ardent spirits — Publishers' notice — Letter from Kev. James
Gilruth Page 392
CHAPTER XVIII.
OBITUARIES.
Betwcen-the-logs — Big-tree — Jos. Williams — Cu-an-da-ma Hicks
— Maurice — Mary — Wah-shu-ta-mah — An-daw-y a-wah — Thomas
Mason — Isaac Walker — Co-ban — Hannah — Eliza Jane Hansberger
— Sister Frost — Two Feathers — Maurice — Ken-taugh-que — Susan
Brant — In-cats-see — Cu-ah's wife — John Brant — Eli Pipe — Ta-zuh
— ^Nau-gah-hat — Mary Fighter — Sy-on-to's wife — None-way-sa —
Yas-yah — Sister Jaco — Men-da-za — Tar-un-ene — Polly Zane —
y a-men-dash — Ta-sa-tee — Sister Jacques — Tay-how-wa-ha — Tar-
e-sha — Tar-he-too — Maurice Big Spoon — An-da-wiz-u — Peter War-
pole — Jesse Lee — Jacob Hooper — Men-sa-noo — May-yat-ta-hat —
John Coon — John M'Lean — Ya-zhe-ah — Charlotte Barnet — Eliza-
beth Mononcue — Tom Long — Mariah — Rhon-yan-ness — Conclu-
ding remarks 401
A
HISTORY OF THE WYANDOTT MISSION.
CHAPTER I.
Indians, why so called — Their origin unknown — Supposed to be de-
scendants of the Ten Tribes of Israel — Revolt of the Ten Tribes — Car-
ried captive into Assyria — Scripture prophecies concerning them — Of
their dispersion and final restoration — Their present existence and
place unknown — Outcasts from the rest of the world — Their probable
migration to this continent — Arguments to show this — Quotation
from Esdras — Probable from Assyria to this continent — Comparison
between the Indians and Jews, in tlieir persons, dress, ornaments
&c. — The Indian languages derived from one root — Indians' opinion
of their own origin — ^Hold themselves to be a distinct race.
The natives of this continent were called Indians by
the first discoverers of it, M'ho supposed that they had
reached the eastern coast of India. They found it peo-
pled with a numerous race of copper colored inhabitants,
enjoying- many of the blessings of social life, whose very
existence was before unknown to all the rest of the world.
Of the origin of the Indian race, history is altogether
silent. And although God " hath made of one blood all
nations of men to dwell upon the earth," yet, from what
branch of the family of Noah they have descended, or
how and when they reached this continent, as well as
their subsequent history, nothing better is left to us than
mere conjecture. Even their own traditions on this sub-
ject differ, and, at best, are " shrouded in great obscurity,
or rejected as ridiculous fables. The question of their
origin, however, is too deeply interesting to be passed
14 HISTORY OF THE
over in silence. I must, therefore, ask the indulgence of
my readers, whilst I lay before them some thoughts on
this subject; in which I shall avail myself freely of the
Rev. Ethan Smith's " View of the Hebrews.''^
The opinion that the aboriginals of this great continent
are the descendants of the ten lost tribes of ancient Israel,
has long been entertained by many, and advocated by some
able writers. In the absence of historical evidence to sus-
tain this opinion, we must rely upon circumstantial proof,
and upon inferences drawn from a comparison of the pres-
ent race of Indians with the ancient Israelites.
In the reign of Rehoboam, son and successor of Solo-
mon, king of Israel, about two thousand five hundred
years since, the Ten Tribes revolted, and separated them-
selves from the house of Israel, and Jeroboam became
their king. He supposed that if they were permitted to
go up to Jerusalem to worship, by their mingling with
the house of Judah, their prejudices might be overcome,
and they would return to their former alliance. To pre-
vent this, he made golden calves, and set them up in Dan
and Bethel, and commanded that for public worship they
should assemble at those places ; and by this idolatrous
worship, he made Israel to apostatize from God, which
brought down on them the curses foretold by Moses, their
prophet. (Deut. xxviii, 15.)
How literally was this prophecy fulfilled on Judah and
Israel ! Tiglath Pileser, king of Assyria, captured the
tribes of Reuben and Gad, and the half tribe of Manas-
seh, who dwelt east of Jordan, and placed them in Halah
and Habor, by the river Gozan. About twenty years
after this, and seven hundred and twenty-five years be-
fore Christ, the rest of the Ten Tribes were taken by
Shalmanezer, and carried into Assyria, and placed with
WYANDOTT iMlSSIOX. 15
their brethren in Media. This happened about nine hun-
dred and forty -three years after they came out of Egypt.
From this captivity the Ten Tribes never returned, and
they have strangely disappeared from the world, and have
no name or place among the nations of the earth ; and we
might readily suppose that they had amalgamated with
the nations by whom they were captured, were it not
that the prophecies in Scripture concerning them, forbid
this conclusion, and that we have demonstrative proofs
that God has preserved the house of Judah, which has
been scattered to the four winds of heaven. These, we
know, still remain a separate and distinct people, whose
whole present population may be estimated at five mil-
lions ; and we may fairly infer that the Ten Tribes
have been preserved, by the same powerful hand, sepa-
rate and distinct. And that they do still exist, we think
there can be no reasonable doubt. The prophets foretold
their literal ejection from the promised land, which w^as
fulfilled ; and the prophecies strongly intimate their lit-
eral restoration. (See Ezekiel xxxvi.) Here the long
dispersion of Judah and Israel is foretold, and the cause
of it stated. But in the final triumph of Messiah's king-
dom, God says, by his prophet, "And I will sanctify my
great name, which was profaned amongst the heathen;'*
" and the heathen shall know that I am the Lord, saith
the Lord God, when I shall be sanctified in you before
their eyes. For I will take you from among the heathen,
and gather you out of all countries, and will bring you
into your own land. Then will I sprinkle clean water
upon you, and ye shall be clean: from all your filthiness^
and from all your idols, will I cleanse you. A new heart
also will I give you, and a new spirit will I put within
you : and I will take away the stony heart out of your
16 HISTORY OF THE
flesh, and I will give you a heart of flesh. And I will
put my spirit within you, and cause you to walk in my
statutes, and ye shall keep my judgments, and do them.
And ye shall dwell in the land that I gave to your fathers ;
and ye shall be my people, and I will be your God."
" Then shall ye remember your own evil ways, and your
doings that were not good, and shall lothe yourselves in
your own sight for your own iniquities and for your abom-
inations. Not for your sakes do I this, saith the Lord
God, be it known unto you." "In the day that I shall
have cleansed you from all your iniquities, I will also
cause you to dwell in the cities, and the wastes shall be
builded. And the desolate land shall be tilled, whereas
it lay desolate in the sight of all that passed by." "And I
will multiply men upon you, all the house of Israel, even
all of it : and the cities shall be inhabited, and the wastes
shall be builded." "And they shall say, This land that
was desolate is become like the garden of Eden ; and the
waste and desolate and ruined cities are become fenced,
and are inhabited. Then the heathen that are left round
about you shall know that I the Lord build the ruined
places, and plant that that was desolate: I the Lord,
have spoken it, and I will do it." Again, in chap. 37, v.
14, [I will] "put my spirit in you, and ye shall live, and
I shall place you in your own land: then shall ye know
that I the Lord have spoken it, and performed it, saith
the Lord."
This prophecy shows clearly that ancient Israel is not
only to be converted from their Judaism, their rejection
of Christ, and from their idolatry ; but shall be spiritually
born of God, receive a new heart, from which the stony
is to be taken away, and cleansed from all their filthiness
and idols ; and ancient Israel (that is, the houses of Judah
wtAHvoTT MissroS". 1 7
and Israel) are to be restored to the promised land ; and
the Lord is to build for them, in the face of all their ene-
mies, their cities and waste places, and make that long
desolated country as the garden of Eden. This wonder-
ful event is most beautifully illustrated in the 37th chapter
of Ezekiel, by the figure of the valley of dry bones: —
*' The hand of the Lord was upon me, and carried me
out in the Spirit of the Lord, and set me down in the
midst of the valley which was full of bones, and caused
me to pass by them round about : and behold, there were
very many in the open valley ; and lo, they were very
dry." This is a most impressive figure of the present
condition of ancient Israel ; and in all human probability,
the restoration of this valley of ^'•very dry'"" bones, to
Irving human beings, appears quite as impossible as the
restoration of ancient Israel, in their present condition^
to the happy enjoyment of their beloved Canaan. "And
he said unto me. Son of man, can these bones live ? and
I answered, 0 Lord God, thou knowest. And he said
unto me. Prophesy upon these bones, and say unto them,
O ye dry bones, hear the word of the Lord» Thus saith
the Lord God unto these bones; Behold, I will cause
breath to enter into you, and ye shall live. And I will
lay sinews upon you, and Avill bring up flesh upon you,,
and cover you with skin, and put breath in you, and ye
shall live ; and ye shall know that I am the Lord. So I
prophesied as I was commanded : and as I prophesied,
there was a noise, and behold a shaking, and the bones
came together, bone to his bone. And when I beheld^
lo, the sinews and the flesh came upon them, and the skin
covered them above : but there was no breath in them.
Then said he unto me, Prophesy unto the wind, proph-
esy, son of man, and say to the wind. Thus saith the
18 HISTORY OF THE
Lord God: Come from the four winds, 0 breath, and
breathe upon these slam, that they may live. So I
prophesied as he commanded me, and the breath came
into them, and they lived, and stood up upon their feet,
an exceeding great army. Then he said unto me, Son
of man, these bones are the whole house of Israel:
[reader, not a part, but both the houses of Judah and of
Israel:] behold, they say, Our bones are dried, and our
hope is lost : we are cut off for our parts. Therefore,
prophesy and say unto them. Thus saith the Lord God;
Behold, O my people, I will open your graves, and cause
you to come up out of your graves, and bring you into
the land of Israel. And ye shall know that I am the
Lord, when I have opened your graves, O my people,
and brought you up out of your graves, and shall put my
spirit in you, and ye shall live, and I shall place you in
your own land: then shall ye know that I the Lord have
spoken it, and performed it, saith the Lord."
Reader, can you doubt for a moment, that this proph-
ecy has reference to ancient Israel in their present state ?
Dead and buried, they rejected God's Messiah, and cruci-
fied him, calling out, "Let his blood be upon us and upon
our children." And they remain in this most obstinate state
of unbelief until this day. Judah is scattered and buried
in the nations of the earth ; and nothing but the power of
that God who stays the pillars of heaven, and confines
the waters of the great deep, could have preserved them
from amalgamation with those nations, or of being entirely
destroyed from amongst men. But Jehovah holds them
in his right hand ; and will, by his own power, again
restore them to the promised land.
But the question is asked, " Where is Israel, or the Ten
Tribes ?" They are yet in existence somewhere, a sepa-
WYANDOTT MISSION. 19t
rate and distinct people, and are included in the '* whole
house of Israel," and "shall come out of their graves,"
as well as the house of Judah, and God " shall place them
in their own land." The Lord, by his prophet, con-
tinues this subject under another figure, so as to confirm
the restoration of Judah and Ephraim, and their final
happy union, verse 16th : " Moreover, thou son of man,
take thee one stick, and write upon it, For Judah, and
for the children of Israel his companions : [[that part of
Israel that remained with Judah after the others revolted :]
then take another stick, and write upon it. For Joseph,
the stick of Ephraim, and for all the house of Israel his
companions:" [to wit, the Ten Tribes that revolted.]
Here these two houses are clearly distinguished the one
from the other, in their present separated state. Now hear
what follows: "And join them one to another into one
stick ; and they shall become one in thy hand. And when
the children of thy people shall speak unto thee, saying,
AVilt thou not show us what thou meanest by these ? say
unto them. Thus saith the Lord God ; Behold, I will take
the stick of Joseph, which is in the hand of Ephraim,
and the tribes of Israel his fellows, and will put them
with him, even with the stick of Judah, and make them
one stick, and they shall be one in mine hand." "And say
unto them. Thus saith the Lord God; Behold, I will take
the children of Israel from among the heathen, [this cer-
tainly means the Ten Tribes, and their heathenism, into
which they have fallen,] whither they be gone, [this ex-
presses their present state,] and will gather them on every
side, and bring them into their own land : [has this ever
been done?] and I will make them one nation [both
Ephraim and Judah] in the land upon the mountains of
Israel ; and one king shall be king to them all : and they
20 HISTORY OF the:
shall be no more two nations, neither shall tluey be divided
into two kingdoms any more at all."
Surely no one will deny that this prophecy has yet to
be fulfilled. Are not the houses of Israel and Judah now
divided, and have been separate for the last two thousand
five hundred and sixty-two years? And this prophecy
foretells their literal restoration to the promised land, and
their union as one nation, no more to be separated. But
the predictions of this mighty event are intermingled with,
the prophecies of the final triumph of the kingdom of
Christ, and with those of the great battle of Gog and
Magog, or the downfall of Antichrist, the beast and false
prophet. (See Ezekiel xxxviii, xxxix.)
The prophet Isaiah, (11th chapter,) takes a concise and
clear view of the Messiah's kingdom ; his origin, as it
respects his human nature ; and the final triumph of his
gospel and kingdom, when *' the earth shall be full of the
knowledge of the Lord, as the waters cover the sea : when
the sucking child shall play on the hole of the asp, and the-
weaned child shall put his hand on the cockatrice's deny
and they shall not hurt nor destroy in all my holy moun^
tain. And it shall come to pass in that day, that the-
Lord shall set his hand again the second time to recover
the remnant of his people, which shall be left from As-
syria, and from Egypt, and from Pathros, and from Cush,.
and from Elara, and from Shinar, and from Hamath, and
from the islands of the sea. And he shall set up an en-
sign for the nation, and shall assemble the outcasts of
Israel, [reader, recollect that the Ten Tribes are repre-
sented as outcasts, or cast ofi" from all society and asso-
ciation with the nations of the earth,] and gather together
the dispersed of Judah from the four corners of the earth."
How beautifully the prophet keeps up the distinction be-
"VVVAXDOTT MISSIO-X. 21
tweeii Judah and Israel ! Judah is dispersed amon^ the
nations of the earth, to the four corners ; but Israel is in
an outcast state from all society with the nations of the
world.
ITiis prophecy clearly points us to the place whence
we are to look for the return of the Ten Tribes from an
outcast state, or a state of heathenism.. But their resto-
ration and re-union is our present subject of inquiry.
The prophet continues : " The envy also of Ephraim
shall depart, and the adversaries of Judah shall be cut off:
Ephraim shall not envy Judah, and Judah shall not vex
Ephraim. But they shall fly upon the shoulders of the
Philistines toward the west; they shall spoil them of the
east together ; they shall lay their hand upon Edom and
Moab; and the children of Ammon shall obey them.
And the Lord shall utterly destroy the tongue of the
Egyptian sea ; and with his mighty wind shall he shake
his hand over the river, and shall smite it in the seven
streams, and make men go over dryshod. And there
shall be an highway for the remnant of his people, which
shall be left, from Assyria ; like as it was to Israel in the
day that he came up out of the land of Egypt." (Verses
13-16.) In this prophecy we are shown that whatever
are the obstacles, or the seeming impossibilities to the ful-
fillment of the purposes of God, in restoring the whole of
Israel to the promised land, (viz., Judah dispersed and
Ephraim cast out,) they shall be removed by the power
of God, as the tongue of the Egyptian (or the Red) sea
was divided, and the waters of Jordan rolled back to let
Moses and Joshua and Israel pass on to the land of Ca-
naan. So it will be when God sets himself the second
time to restore his people. When he speaks to Judah
to come from ths four corners of the earthy and to Israel
23 HISTORY OF THE
from their outcast state of heathenism, all will obey, for
the Lord hath spoken. Isaiah, in the r2th chapter of his
prophecy, shows the happy state of this long rejected
people, when Judah and Israel are restored, and united
under the banner of Prince Immanuel, the Savior, whom
they rejected, crucified, and said, " His blood be on us and
our children;" (two thousand five hundred and sixty-two
years has this curse followed this people ;) but now con-
verted to God throuorh faith in the crucified ; restored bv
the power of God to liberty and to Palestine, their own
country, "//i that day thou shalt say, O Lord, I will
praise thee : though thou wast angry with me, thine anger
is turned away, and thou comfortest me. Behold, God
is my salvation ; the Lord Jehovah is my strength and my
song ; he also is become my salvation. Therefore, with
joy shall ye draw water out of the wells of salvation."
They had forsaken the fountains of living water, by re-
jecting Christ, and had hewn out for themselves cisterns,
broken cisterns, which could hold no water, like all who
reject the Savior; but they had got back to the wells, and
now they draw the water of life. *'And in that day shall
ye say. Praise the Lord, call upon his name, declare his
doings among the people, make mention that his name is
exalted. Sing unto the Lord ; for he hath done excellent
thino-s : this is known in all the earth."
The restoration of Judah and Israel to the promised
land shall have more notoriety in the world than their
deliverance from Egyptiai^ slavery. O how transported
will be their feelings of gratitude to God, for their glo-
rious deliverance from the dark night, which for more"
than twenty-five centuries has hung over their beclouded
minds !. The following shows their joy : " Cry out and
shout thou inhabitant of Zion : for great is the Holy One-
WYAXDOTT MISSION. 23
of Israel in the midst of thee." (Isaiah xil, 6.) The
Ten Tribes are called outcast Israel, and Judah the dis-
persed Jews. This distinction is kept up throughout the
prophecies. " Then shalt thou [Judah] say in thine
heart, Who hath begotten me these, [Ten Tribes,] seeing
i have lost my children and am desolate, a captive, and
removing to and fro ? and who hath brought up these?
[Ten Tribes.] Behold, I was left alone ; [they have been
lost;] these, where had they been?" (Isaiah xlix, 21.)
From this passage some infer that during the dispersed
state of the Jews, the Ten Tribes were entirely unknown
to them. They were outcasts from the nations ; for if
they had been living in any nation, the Jews would have
found them. But they were cast out from the social
world, from the knowledge of all men, as Hebrews, and
were lost to the world as well as to the Jews. It must
follow that the Ten Tribes have somewhere on earth a dis-
tinct existence, in their outcast state ; and there is no
avoiding the conclusion, that if God has promised to re-
store them with Judah to the promised land, they must
exist somewhere as a separate people, unknown as the
descendants of ancient Israel. In Jeremiah iii, it is directed
to call on them to return from their backslidings ; for he
(the Lord) is married unto them. "And I will bring them
to Zion. In those days the house of Judah shall walk
with the house of Israel, and they shall come together
out of the land of the north, to the land that I have given
for an inheritance unto your fathers."
The foregoing quotations are sufficient to show that
God has not forgotten his ancient promise ; that the prom-
ised land shall be an inheritance for the seed of Abraham
for ever ; that although they have been driven out for their
sins, dispersed, and are outcasts in the earth, yet the Lord
24 HISTORY OF THE
will literally restore both houses of ancient Israel, and
make both one ; that he has preserved the Ten Tribes as
outcasts, a separate and distinct people, as the house of
Judah. Now the inquiry is, "Where are they?" If
we say the aboriginals of North and South America are
the descendants of the ancient IsraeUtes, we are gravely
asked, "How did they get to this continent?" And we,
in return, might ask, "How did the aboriginals themselves
get here ?" And we are inclined to think it more likely that
tlie migration would be accomplished by the Ten Tribes
than by any other people ; for if God designed to make
them outcasts from all the social world, his power could
easily accomplish it; and we have evidence before us
how he did deliver Israel from the Egyptians. Was he
at a loss for men or means? Did he not feed them, de-
fend them, and for forty years take care of them in the
wilderness ; and, by his own power, overcome all their
enemies and give them possession of the promised land ?
And so, when he intended to banish the Ten Tribes from
the social world, and make them outcasts from society,
that he had the power to accomplish it, none will deny.
Is there not a greater probability that he directed them to
this vast continent, than any other people ? I am not one
of those who believe that blind chance peoples conti-
nents, and raises up and puts down empires ; but that all
are under the direction of God, to bring about his mighty
purposes of good to a fallen world. If our aboriginals
are not the descendants of the Ten Tribes, where are they ?
They must exist somewhere. Is there any other people
existing in any country that has any similarity to them ?
Would not some of the Jews of the house of Judah have
found them before this time ? for there is not a nation of
the old world which the Jews do not inhabit; and yet
WYANDOTT MISSION. 25
tJiey have not found their brethren, the Ten Tribes of Is-
rael, nor one trace of them ; therefore, they must be out-
casts from all human beings, and remain unknown to the
world. It is more likely, that in the providence of God
they were directed to this great wilderness. And it is
very natural to suppose that they were not willing to live
in Media, amongst their masters and the worship of that
country, which was so adverse to their own sentiments.
And if there can be any dependence on the truth of the
Apocrypha for history — ^and we think there can be — ^we
shall find much to strengthen this conjecture. In 2 Es-
dras, chap, xiii, it is thus written: "Those are the ten
tribes which were carried away prisoners out of their own
land in the time of Osea (2 Kings xvii, 3) the king,
whom Salmanasar the king of Assyria led away cap-
tive, and he carried them over the w^aters, (Joshua xxiv,
3-15,) and so they came into another land. But they
took this counsel among themselves, that they would leave
the multitude of the heathen, and go forth into a far coun-
try, where never mankind dwelt, that they might there
keep their statutes, which they never kept in their own
land. And they entered into Euphrates by the narrow
passes of the river. For the Most High then showed
signs for them, and held still the flood till they were
passed over. For through that country there was a great
way to go, namely, of a year and a half: and the same
region is called Arsareth, (or Ararat, Genesis viii, 4.)
Then dwelt they there until the latter time ; and
now when they shall begin to come, the Highest shall
stay the springs of the stream again, that they may go
through." (See Isaiah xi, 15; Rev. xvi, 12.)
Ararat, or Armenia, lies north of Media, where the Ten
Tribes were planted by their captors. From thence they
3
26 HISTORY OF THE
must have taken a north or northeast direction. This
writer says, "They entered into Euphrates by the nar-
row passes of the river." He must have meant that
they passed the river in its upper streams, towards Geor-
gia, and must have taken their course between the Black
and Caspian seas, which would lead them to the northeast
of Ararat. This seems just such a circumstance as we
might have expected, had God determined to separate
tliem from the world, and make them outcasts from soci-
ety, and banish them to unknown parts, where they might
dwell by themselves. The route up the Euphrates, and
then northeasterly, would bring them to Behring's Straits,
over which they could readily pass to the American
continent. I might continue quoting the prophets to
prove the opinion, that the Ten Tribes are preserved a
separate and distinct people in their outcast state, and that
they will be brought back to the promised land by the
God of Jacob.
But in what respect do the Indians resemble the Jews,
and what reasons have we to believe they are the de-
scendants of the Ten Tribes? The American Indians
have one origin. They all have the same complex-
ion, with but little shades of variation. Ulloa, who is
quoted by Dr. Williams, had an extensive acquaintance
with the Indians in both South and North America.
Speaking of the Indians of Cape Breton, in the latter,
he declares them to be the "same people with the Indi-
ans of Peru." The Indians are all of a copper color,
some nations of them being of a deeper, and some of a
lighter hue. In their modes of living, some tribes are
much more cleanly than others, and have a greater respect
to their personal appearance. This will make some dif-
ference in their complexion. Those who grease them-
WYAXDOTT MISSION. 27
selves much Avilh oil, and are dirty, will look darker than
those of more cleanly habits. I observed at the Mission
School, that when the children were washed and kept
clean, they were of a much lighter color than when
they came to us. And whatever effect the great variety
of climate in North and South America may have had in
changing the color of the skin, still it is abundantly evi-
dent that the various Indian tribes and nations inhabiting
this continent, form one distinct race of people, descend-
ing from the same original stock. With the Indians spo-
ken of, we do not include the Esquimaux, that are found
in Labrador, in Greenland, and around Hudson's Bay.
All these are evidently a different race, and are much
more easily identified with the Laplanders, Nova Zem-
blans, Samoyeds and Tartars, in their complexion, man-
ners, worship, customs, &c., &c. The American Indians
have black eyes and coarse black hair, high cheek bones,
and in their appearance much resemble the sons of Jacob.
The celebrated William Penn, who saw these Indians
before they had been afflicted with the rude treatment of
the white people, gives the following account of the na-
tives of Pennsylvania, in a letter to a friend in England :
*'I found them with like countenances with the Hebrew
race; and their children of so lively a resemblance to
them, that a man would think himself in Duke's Place or
Barry-street, London, where he sees them."
Here, without the least previous idea of those natives
being Israelites, this shrewd man was struck with the re-
semblance between them. He speaks of their dress and
trinkets, as notable, like those of ancient Israel; their
ear-rings, nose-jewels, bracelets on their arms and legs,
rings on their fingers, neck-laces made of polished shells
found in their rivers and on their coasts> bands, shells and
28 HISTORY OF THE
feathers ornamenting the heads of their females, and
strings of beads adorning various parts of the body.
They have a universal belief amongst them that they are
an original people, who have existed unchanged from the
beginning of time. The Delawares call themselves Leni
Lenna-pe^ which signifies an original people. This tra-
dition is general, and shows that they are under the same
prejudices of the Jews, who still call themselves the ori-
ghial people. The Indians are much prejudiced against
mixing with the whites. The head chief of the Wyan-
dotts advised his people to quit mixing with the whites ;
for, said he, it will ultimately destroy and ruin the nation,
and make them another people. He said the Great Spirit
would be angry with them for doing so ; that the Great
Spirit had made them an original people, and did not in-
tend that they should change their color, their religion, or
their manner of life. This idea of their origin makes
them feel very self-important, and it is so strongly ground-
ed in them, that they would as soon give up their lives as
their original dignity. But the whites they hold to be a
mixed race ; and that this fact is evinced by the variety
in their features, and the difference of color in their eyes
and hair. And being a mixed race, they are therefore a
mischievous and a troublesome people, never contented,
but always employed in doing evil. They say that the
British and American people are like the two blades of a
pair of scissors, which seem to cut themselves, but cut
only what comes between them : and that has been the
poor Indians. Their manner of living is another evidence
that the Indian nations have but one origin. They are
wanderers, seeking food wherever they can find it, wheth-
er in animals or the natural productions of the earth or
forest. Their manner of traveling, hunting, camping, or
WYANeOTT MISSION". 29
building huts for temporary convenience, is the same, and
with as much uniformity as if they all acted by instinct.
There can be but little doubt that their different dia-
lects are all derived from the same root. The earliest
and most responsible travelers amongst them, agree in
this. Charlevoix, in his histor}' of Canada, says, '*The
Algonquin and the Huron (or Wyandott) languages,
(vrhich he says is as nearly the same as the French and
old Norman,) have between them the language of all the
savage nations Ave are acquainted with. Whosoever
should well understand both of these, might travel with-
out an interpreter more than fifteen hundred leagues of
country, and make himself understood by a hundred dif-
ferent nations, who have each their peculiar tongue."
The Algonquin was the dialect of the Wolf (or Mohe-
gan) tribe, and of most of the native tribes of Virginia
and New England. Dr. Jonathan Edwards, son of Pres-
ident Edwards, lived in his youth amongst the Indians,
and he became as familiar with the Mohegan dialect as
with his mother tongue. He had also a good knowledge
of the Mohawk dialect. He pronounced the Mohegan
the most extensive of all the Indian dialects of North
America. He names not less than sixteen other tribes,
besides the original tribes of New England, as agreeing
with the Mohegan. Herein the Doctor agrees with the
testimony of Charlevoix, just quoted. The language of
the great Chippewa family, in the north, and that of the
Ottowas, Ozibbewas, (or Chippewas,) and Potawatomies,
are so nearly alike, that he who is well acquainted with
the one can understand the others. And these tribes ex-
lend from the Lake of the Woods nearly to the Rocky
Mountains. (See Tanner's Narrative.)
Dr. Boudinot, who perhaps as much as any other man
30 HISTORY OF THE
of his day, for forty years made the Indian literature his
study, and obtained much evidence on the subject, assures
us that the syllables which compose the word Yo-he-
wah, (Jehovah,) and Yah, (Jah,) are the roots of a great
number of Indian words, through different tribes. They
make great use of these words, and of the syllables that
compose the names of God — also which form the word
halleluiah, through their nations, for thousands of miles,
especially in their religious songs and dances, with beating
an exact keeping of time. They begin a religious dance
thus : Hal, hal, hal, then /e, le, le, next lu, lu, lu, and
then close, yah, yah, yah. This is their traditional song
of praise to the Great Spirit, and it is well attested. This
is sung in the south as v/ell as in the north. This same
author states, "Two Indians who belong to far distant
nations, may, without the knowledge of each other's lan-
guage, except from the general idiom of all their tribes,
converse with each other, and make contracts, without an
interpreter." I will give here one specimen of the anal-
ogy of language : In the Creek dialect, e-rin-ne signifies
a man; in the Ojibbewa, it is e-nin-ne; in some other
dialects approaching the Delaware, it is il-len-ni; in the
Delaware, len-no; in the Menominee, e-nain, or e-nai-
new. There is one fact in the structure of the words in
Indian dialects, that they are compounded of syllables of
different w^ords to an enormous length, and that for the
purpose of expressing not only the thing, but its nature.
In this there is a great similarity throughout; for let them
name what they will, it is with reference to the nature, or
use, or quality of the thing named. For instance, the
literal meaning of the Wyandott word for a clock, or
watch, is, the eye of time; a cow is called, in Wyandott,
quo-tus-quo-runt, and the meaning of this is, the oil of
WYAXDOTT MISSION. 31
milk. And so with their names for their men and women ;
all have reference to their tribes, or the totem of the tribe.
Hence the names of Whiteioing, Highskies, Crackskies.
These names belong to the Eagle tribe. Lump-oti-the-
head^ to the Deer tribe, denoting a buck fawn. Between-
i he-logs, Three-logs, &c., refers to the Bear tribe, deno-
ting the manner in which the bear crouches, or sleeps.
Re-ya-ques, a name for a female of the Turtle tribe, de-
noting her sex, and the nature of a turtle to make a nest
in the sand to lay eggs, and raise many young ones. I
think this custom will be found to extend, more or less,
to all the North and South American Indians. The lan-
guages of all the nations of Indians are highly metaphor-
ical in their character, and most of them possess great
strength, gracefulness, and beauty of expression, and are
capable of a grammatical analysis. They have a triple
superlative. Instance : E-a-was-ta, good ; shu-moch-tah
e-a-was-ta, good little ; klng-ga-te e-a-was-ta, good very ;
ho-qiia-tau-ge e-a-was-ta, good above description. This
is another item in which, so far as I have been acquainted
with their language, they all agree. It is now a matter of
great astonishment that these tribes should so long, with-
out a written or printed language, in their exiled state
from any intercourse with nations that had the arts and
sciences — it is surprising they should have preserved so
much uniformity and strength of expressing ideas. How
very different from other heathen nations, whose language
has dwindled into barrenness, as their minds have sunken
into idolatry, and themselves to the deepest state of deg-
radation. I can account for this but on one principle,
viz : All, without any exception of any tribe or nation
amongst them, believe in one God, who made all things,
and on whom all things are dependent, and who superin-
d'2 HISTORY OF THE
tends every individual by his providence. This belief of
one God among all the tribes and nations of Indians is
not doubted or disputed, but acknowledged by all travel-
ers and traders : Adair, M'Kinzie, Carver, Morse, Hack-
evvelder, Schoolcroft, Clark and Lewis, &c. Adair says,
that all the Indians with whom he was acquainted, and
he was a trader with them for forty years before the Rev-
olutionary war, worship one God, Jehovah. M'Kinzie
says, the w^ord Ma-ni-to, which means Spirit, signifies
the same thing among all the tribes throughout the arctic
regions, and all believe in him. Doctor Morse, speaking
of the manners and customs of the Sacs, Foxes and Pot-
awatomies, says, they worship the Great Spirit by feast-
ing to him. This writer says in another place, the belief
of the Indians in reference to the creation is not very un-
like our own. One of the Sac chiefs said, that they be-
lieved the Great Spirit in the first place created from the
dust of the earth two men ; but finding that these would
not answer his purpose, he took from each a rib, and
made two women ; and from these descended all the na-
tions of the earth. Mr. Schoolcroft bears his testimony
to the same thing. Du Pratz, another traveler, was in-
timate with the Indians on the Mississippi. He inquired
of them the nature of their worship. The chiefs inform-
ed him that they worshiped the Great and Most Perfect
Spirit; and said, "He is so great and powerful, that in
comparison with him, all others are nothing. He made
all things that we see, and all things that we cannot see."
Another author says, that the Indians have but one God,
the Great Yo-he-wah, whom they call the Great, Benefi-
cent, Supreme and Holy Spirit, who dwells in the clouds,
and who dwells with good people. Carver says, "It is
certain the Indians do acknowledge one Supreme Being,
WYAXDOTT MISSION. 38
or giver of life, who presides over all things, the Great
Spirit; and they look up to him as the source of all good,
who is infinitely good.^^ AVho ever heard an Indian
speaker, when about to address an auditory, that did not
say something in reference to the Great Spirit? And in
the common civilities of life, this good Being is brought
into notice as the great benefactor and gracious dispenser
of all our blessings. Here, then, is another striking sem-
blance existing in all the North American Indians. Lewis
and Clark inform us of the great Mandan nation thus :
"The whole religion of the Mandans consist in a belief
of one Great Spirit presiding over their destinies, to pro-
pitiate whom every attention is lavished, and every per-
sonal consideration is sacrificed. Hacke welder, a vene-
rable missionary amongst the Indians for forty years,
says, "Habitual devotion to the Great First Cause, a
strong feeling of gratitude for the benefits he confers, is
one of the prominent traits which characterizes the mind
of the untutored Indian. He believes it to be his duty to
adore and worship his Creator and Benefactor." Gookin,
a writer in New England in 1G74, says of the natives
generally, "They acknowledge one great supreme doer
of good." Roger Williams, one of the first settlers of
New England, says, "He that questions whether God
made the world, the Indians will teach him." He adds,
"I must acknowledge I have in my intercourse with
them, received many confirmations of these two points :
1st. That God is. 2d. That he is a re warder of all that
diligently seek him. If they receive any good in hunt-
ing, fishing, or harvesting, they acknowledge God in all
of it, and return him thanks." I need not quote more
testimony on this part of the argimient; for it is full
enough to convince those that will be satisfied with evi-
34 HISTORY OF THE
dence, and more would not convince those that evidence
cannot convince.
I believe a division of these people into tribes by law,
prevails to a great extent, in some form or other, amongst
all the aboriginals of this country. The Hurons, or AVy-
andotts, have ten distinct tribes in their nation. These
tribes are kept up by the mother's side, and all her chil-
dren belong to her tribe. Every tribe has its totem, o-r
some animal, which is the distinguishing mark of the
tribe. The totems of the Wyandotts are the hear, wolf,
deer, porcupine, beaver, eagle, snake, big turtle, little
turtle, and the land terrapin, or turtle. Each of these
tribes has its chief, or patriarch ; and these chiefs compose
the grand council of the nation. Out of one of these
tribes always is chosen the head chief; and they are the
royal tribe. But this chief is nominated by three other
tribes : the Bear, the Deer, and the Big Turtle. When
he is chosen, he has the power of presiding in all coui>
oils, and of choosing his aid, who is called the little chief,
and of appointing the war pole, or war chief. It takes
the council to declare war ; but when war is declared, he,
with his war chief, has the sole right of command, and
all are bound to obey ; and yet he and his war chief are
accountable to the council for their conduct in carrying on
the war. The chiefs settle all civil matters between their
tribes in council ; and any difficulty in the tribe is settled
by the patriarch, or the tribe's chief, and his council ;
for he has the right to appoint town chiefs, whose duty
it is to keep order in villages, or on hunting parties.
The oldest man in the tribe is generally the tribe chief;
for all the persons belonging to a tribe are considered as
one family, and all near akin. There is no law or cus-
tom amongst Indians that is so scrupulously regarded^
WYANDOTT MISSION. 35
and adhered to with so much tenacity, as the tribe law.
No person is allowed to marry in his or her own tribe,
or to have any sexual intercourse with one of his own
tribe. No crime that Indians could commit, would so
effectually destroy their character, or disgrace them so
much as this. Nothing can ever restore them to their
lost character. Murder, adultery, or fornication, is not
half the crime in their estimation as a violation of the
tribe law ; and in some instances they have been put to
death for it. When a man wants a wife, he must have
the consent of her tribe, and most generally he goes to
live with his wife in her tribe. They do not amalgamate
property. She keeps hers, and he his; and if they
should separate from each other, as they frequently do,
he can neither take her property or children without her
consent, or the consent of her tribe; and although she
does the work of a menial servant to her husband, yet she
is not bound to live with him any longer than she pleases ;
and when she goes, can take with her, her children and
property. The office of chief in those tribes is often
hereditary ; and if a chief has no heir, his oldest nephew
takes his place. Town chiefs may be removed for bad
conduct, or a neglect of duty, and another appointed in
their place. I have often conversed with their oldest and
wisest men on their division into ten tribes, but none
could give any account; but said they supposed it must
have been so from the beginning of the world. And
some of them said, there was an old tradition amongst
their grandfathers that they had two other tribes, but that
they were lost a great while ago, so that they knew noth-
ing of what their cinimmee, or totem was, and now they
are scarcely ever talked of. The following is taken from
Tanner's Narrative: "Among the Indians of the Algon-
36 HISTORY OF THE
quin stock, every man receives from his father a totem,
or family name. They affirm that no man is by their
customs allowed to change his totem ; and as this distinc-
tive mark descends to all the children a man may have,
as well as to all the prisoners he may take and adopt, it is
manifest, that like the genealogies of the Hebrews, these
totems should afford a complete enumeration of the stocks
from which all families have been derived. It differs but
little from our institution of surnames, except the obliga-
tions of friendship and hospitality, and the restraint upon
intermarriages which it imposes ; and these are most scru-
pulously regarded. They profess to consider it highly
criminal for a man to marry a woman whose totem is the
same as his own ; and they relate instances where young
men, for a violation of this rule, have been put to death
by their nearest relatives. They say, also, that those
having the same totem are bound, under whatever cir-
cumstances they meet, even though they should be of
different, hostile bands, to treat each other not only as
friends, but as brethren, sisters, and relatives of the same
family. Of the origin of this institution, and of the ob-
ligations to its strict observance, the Indians profess to
know nothing. They say they suppose the totem was
given them in the beginning of the world, by their
Creator."
It is not as yet well ascertained how far this same law
or custom extends; but it is pretty certain that some-
tliing like it is held by all the tribes, and is seen in the
choice of animals , which they choose for their totem— in
their medicine for hunting, and other purposes. Renvill,
an interpreter for the Sioux, after much pushing and
cross-examination, admits that something of the kind
exists among that people. The great Algonquin family
WYANDOTT MISSION. 37
believe that all other Indians have their totems, though
from the necessity they are in general under, of remain-
ing ignorant of those of hostile bands, the omission
of a totem in their hieroglyphic, or picture writing,
serves to designate an enemy. This 'kind of writing is
done on trees, by first cutting with a tomahawk, or mark-
ing with a coal, or powder or paint, the shape of the ani-
mal which is the totem of the tribe ; then splitting a bush,
or sapling, and sticking a piece of bark in the split, point-
ing to the course the company had gone, putting the sharp-
est end of the bark, or pointer, the course they have taken ;
and then with small marks across the pointer, or with
hacks with a tomahawk in the bush, the number of miles
to the camp. So in hunting for each other, they can al-
ways tell with certainty where to go to find their lodge,
and tell by the animal what tribe or party is hunting, in
any district of country; and if it is supposed an enemy
is near, or lurking in the vicinity, to give warning to all
that may pass, they, for those tribes, make the figure of
a man ; and then with marks, or hacks of the tomahawk,
the supposed number of the enemy is given, and the
course they were seen, or had gone. These signs were
always placed on Indian paths, or water-courses — the
forks of rivers, or creeks. In traveling through an Indian
country you very frequently find these on trees ; and if
acquainted with the totems, you could tell as certainly
what tribe you were in the neighborhood of, as if you
were to see them ; and by the pointer could tell whether
they were near at hand or far off, with the direction of
the course to find them. The Otto was, or Taw was, the
Ojibbewas, or Chippewas, and the Potawatomies, have
been close allies in all past time, and their dialects much
the same. Their totems are much like those of the Wy-
4
38 HISTORY OF THE
andott, and all the northeastern and southern tribes:
Muk-kivaiv, the bear ; Moons, the moose ; Ad-dik, rein-
deer ; Ah-meek, beaver ; Me-giz-ze, bald-head eagle ; Xa-
kaik, great hawk; Pe-zhew, wild-cat; Mus-sun-dum-'ino,
water-snake ; She-she- gwun, rattle-snake ; Ad-de-jawk,
crane. These are some of the most common totems of
these nations. The hieroglyphical writing is universal
amongst all the Indians, and this is done by the totems
principally. Those nations that live far west have their
totems fixed by their OAvn choice ; for any one may choose
what animal he pleases for his medicine. But after he
has chosen, he must not change it; and these choices
very much depend on their dreams, when they are chil-
dren, in their great fasts Such was the influence of this
tribe law on the Wyandotts, that even after they had em-
braced the Christian religion, and were willing to give
up all their Indian traditions, yet were they not willing
to give up this. When the chiefs and leading men adopt-
ed me and my wife into their nation, and gave each of us
names, they would not suffer us to belong to the same
tribe. I was adopted into the Bear tribe, and called Re-
waic-waw-ah ; and she was adopted into the Little Turtle
tribe, and called Yar-rah-quis.
They all worship the Great Spirit, by offering sacri-
fice. It would seem almost unnecessary for me to offer
any evidence on this subject, as it is so universally known
and acknowledged. These are offered sometimes by
burning their offering in the fire ; sometimes by casting it
into the water; at other times by hanging it up on trees,
and at other times by turning it loose. Lewis and Clark
say, that one of the Mandans informed them, that lately
he had eio^ht horses, but that he had offered them all to
the Great Spirit. His mode of doing it was this: He
WYANDOTT MISSION. 39
took them into the plains and turned them all loose ; and
committing them to the Great Spirit, he abandoned them
for ever. They burn animal flesh of all descriptions, in
sacrifice to the Great Spirit; and also tobacco, the first
fruits of their fields, and whatever is most dear to them.
To show that they are willing to part from their dearest
attachments to please and appease him, and to secure his
protection. Col. James Smith, with whom I was well ac-
quainted, states, in his captivity with the Indians, that his
oldest adopted brother, Te-caiigh-re-tan-ego, and himself,
while hunting on Ol-len-tan-gy, (which is that branch of
the Scioto called Whetstone, down which the Indians
would descend to the mouth, near to Columbus; thence
up the Big Scioto to the mouth of the Little Scioto ; up
this to a branch of the Sandusky river, that here inter-
locks, and in high water in the spring, can be passed
with bark canoes,) made preparations to remove; but
finding the river too low, and that they were in danger of
splitting their canoe, this old Indian chief concluded he
would camp on shore, and pray for rain. When they
encamped, Te-caugh-re-tan-ego made himself a sweat-
house, which he did by sticking a number of hoops or
poles in the ground, the back pole forming a semi-circle.
This he covered all round with blankets and skins. He
then prepared hot stones, which he rolled into his hut,
and then went into it himself, with a little kettle of water
in his hand, mixed with a variety of herbs, which he had
formerly procured, and had now with him in his pack,
(this was his medicine-bag.) They aflx)rded an odorifer-
ous perfume. When he was in, he told Smith to pull
down the blankets behind him, and to cover all up close,
which he did ; and then the Indian began to pour water
upon the hot stones, and sing aloud. He continued in
40 HISTORY OF THE
this vehemently hot place for about fifteen minutes. All
this he did in order to purify himself, before he would
address the Great Supreme Being. When he eame out
of his sweat-house, he began to bum tobacco and pray.
He began each petition with, "0/ 0! O/" which is a
kind of aspiration, and expresses an ardent desire. He
began his address by thanksgiving, in the following man-
ner: " O! Great Spirit, I thank thee that I have obtain-
ed the use of my legs, (he had been afflicted with the
rheumatism,) that 1 am now able to walk about and kill
turkies, &c., without feeling great pain and misery. I
know that thou art a hearer and helper, and therefore I
call upon thee. O, 0-, 0! grant that my knees and
ankles may be right M'ell, and that I may be able not
only to walk, but to run, and jump logs, as I did last fall.
0, O, 0 ! grant that on this voyage we may frequently
kill bears, as they may be crossing the Scioto and San-
dusky. O, 0, O ! grant that we may kill turkies along
the banks, to stew with our fat bear-meat. O, O, O !
grant that rain may come to raise the Ohlen^an-gy (or
Whetstone) about two or three feet, that we may get in
safety down to Scioto, without danger of our canoe being
wrecked on the rocks. And now, O! Great Spirit, thou
knowest how matters stand ; thou knowest that I am a
great lover of tobacco, and though I know not when I
shall get any more, I now make a present of the last I
have unto thee, as a free burnt offerirhg ; therefore I expect
thou wilt hear and grant my requests, and I, thy servant,
will return thee thanks, and love thee for thy gifts." I
have given this act of worship at length, to show that the
Indians not only worship God by sacrifice> but that they
do it with great solemnity. Many of the western tribes
sacrifice the white dog. This practice prevails with the
WlANDOTt MISSION. 41
Six Nations ; but I do not think that it was ever intro-
duced amongst the Wyandotts, the Mohegans, Delawares,
or the more northeastern or southern tribes. The man-
ner of offering this sacrifice is once a year, and before the
time the sacrifice is to be made, they make the dog as fat
as possible. When the day arrives, the priests of the
tribe have a great fire kindled, over which they intend to
suspend the animal ; and then he is taken and tied, his
fore feet together, and his hind feet together. His mouth
is also tied. Then he is suspended over the fire by the
hind legs, and one appointed for the purpose, with a knife
cuts both the arteries in his neck, and the blood streams
down into the fire. After he is fully dead, and the blood
ceases to flow, then the whole body is cut down, and he
burns up wholly. In the meantime, the congregation are
silent ; but as soon as he is consumed by the fire, they
begin their feast, and dance and sing to the Great Spirit
for the most part of three days and nights. The proph-
ets then prophesy, and it terminates in a great ball play.
Between-the-logs, Mo-non-cue and Hicks, with myself,
and Jonathan Pointer for interpreter, once visited the
remnants of these tribes, on the Sandusky river, and it
happened to be on the last day of one of these feasts,
which was the Sabbath, and we found a large part of the
nation playing ball. Let the modes of off'ering, and the
different kinds of animals offered, be what they may, one'
fact is beyond all successful contradiction : that the North
American Indians do approach the Great Spirit by sacri-
fice, and appease his Avrath, and seek his protection, and
the guidance of his merciful providence, by this kind of
worship, and by offering prayers to him as their great
Creator and Benefactor. Another thing of general belief
among them is, the existence of good and bad angelsy
4*
42 HISTORY OF THE
The good are supposed to be under the immediate direc-
tion of the Great Spirit, and are always employed in do-
ing good, and controlling the bad influence of evil angels,
who, they say, are under the command of a great one,
that is always doing evil. (See Rev. Ethan Smith's
" View of the Hebrews.")
Among the Wyandotts, they hold their great yearly
feast of first fruits. This is always held in the sum-
mer, when the corn is in roasting-ears, and their squashes
and other fruit begin to be fit to eat. But before any are
allowed to partake of these fruits of the field, they must
bring some of them to be offered to the Great Spirit. On
the day appointed, each person brings with him to the
place fixed on, some of these fruits. They are all thrown
into a pile, and then the women go to boiling, a part of
whii3h is poured out on the fire to the Great Spirit, and
thanksgiving is offered to him for sending them those
blessings; after which they all partake of what remains,
and then a song of thanksgiving, and then the dance.
After which feast, they all return home and partake of
the fruit of their labor with joyfulness. They have
tiieir feasts for the sick and for the dead, the feast for
war, their feast for hunting, the buff'alo feast, the solemn
or great feast; and there may be more, of whieh I do not
recollect ; but a full account of these shall be given here-
after. Tanner, in his Narrative, gives an account of
their holding diff"erent feasts, all about to the same amount
as stated before. All prisoners and travelers have detail-
ed the universality of this custom amongst the aborigin-als.
Penn, Adair, Col. Smith, Schoolcroft, and a train of oth--
ers, might be here quoted, and perhaps may be^ in future,
t,o prove this fact.
WTANDOTT MISSION. 43
CHAPTER II.
The Wyandotts — Former extent of their territor}- — Strong and
warlike — Division of the nation — Their bravery — Hospitality — Divide
their lands with other nations — Diminution of their numbers — Gloomy
reflections of the Indian in contemplatmg the extinction of his race —
III treatment of them by the whites — The persons of the Indians de-
scribed— Mental characteristics — Peculiar traits of character — Wor-
ship the Great Spirit — Their festivals — Medicine feast — Feast of
dreams — Feast of giving names — War feast — The great feast —
Wobbeno feast — Foast with the dead — Boys' feast — Garangula — Au-
tumnal feasts — Solemn feasts — Buffalo feasts — Wyandotts in two
tribes — Change in the dynasty — Form of government — Manslaugh-
ter and the avenger of blood — A singular example — Towns of refuge —
An example — Law about property sold — A case where the author was
concerned — Law about theft — Theft formerly almost unknown — San-
guinary law against murder — Its beneficial effect — Witchcraft — Case
of a young man bewitched by wolves — Stewart and a witch — Horrible
death inflicted on her — Games — Their reUgion — Believe in two Gods —
In future rewards and punishments — In inspiration — Seneca prophet —
Shawnee prophet — Inferior prophets — Polygamy — Hospitality — Re-
ception and entertainment of strangers — Author eats a dish of lo-
custs— Mode of eating — A case of two white men transgressing it —
Their friendship and hatred.
Having, in the preceding chapter, presented some
thoughts on the origin of the Indian race, I shall in this,
give a brief outline of the history of the Wyandott na-
tion, with a sketch of some of the peculiarities in the
Indian character, as exhibited in that and the adjoining
nations.
The Wyandotts were formerly called Htjrons ; and,
so far as history and their traditions inform us, they were
the original proprietors of all the country from Mackinaw,
down the lakes to Quebec, west to the Great Miami river,
and northwest to Lake Michigan. When the French first
settled in Canada, the nation was in possession of this
whole country. They were then a numerous, bold and
44 HISTORY OF THE
warlike people ; and were considered the strongest and
oldest tribe of all the northern Indians, and were there-
fore called the "Grand Fathers." All the surrounding
tribes looked to them for counsel ; and their decisions
were respected, and, in most cases, were final. When
the French settled in Canada, it was by their "permis-
sion. At that time the Hurons were at Avar with the Six
Nations, (so called,) all living in the state of New York.
Their traditions say that this war lasted seventy summers,
and was a bloody conflict. The Six Nations, being much
better furnished with arms and ammunition, at first van-
quished the Wyandotts, and carried the war into their
country; but the Ottowas and Chippewas united with
the Wyandotts, and drove the Six Nations back to their
former ground ; and would, in all probability, have cut
them off* entirely, but for the interposition of the French
and English, who brought about a treaty, which so much
offended the nation as to cause a lasting separation ; and
a small part settled below Quebec, of which there is a
portion yet remaining. Another part, supposed to be
fully one-third of the whole nation, left their country and
went down the Mississippi river ; and by traders who can
speak the Wyandott language, are supposed now to be
the Seminoles of the south, from the fact of their speak-
ing nearly the same dialect. The other part continued in
the vicinity of Detroit. While the nation remained to-
gether with their allies, they were a terror to all the sur-
rounding tribes. They drove the Sac and Fox, and the
Sioux tribes, west of the Father of Waters, (the Missis-
sippi,) and had long and bloody wars with the Cherokees.
Kentucky was their batrie ground ; and it is said this was
the reason why Kentucky was never settled by Indians..
WYANDOTT MISSION. 45
Each party frequently went there to hunt, but it was al-
ways at great hazard.
The Wyandotts were always a humane and hospitable
nation. This is clearly manifested in their suffering their
former enemies to settle on their lands, when driven back
before the white population. They kindly received the
Senecas, Mingoes, Mohegans, Mohawks, Delawares, and
Shawnees, and spread a deer-skin for them to sit down
upon ; signifying the allotment of a certain portion of their
country, the boundary of which was designated by cer-
tain rivers, or points on certain lakes ; and freely given
for their use, without money and without price.
This fact was clearly developed when the different
tribes came to sell their lands to the government. The
Wyandotts pointed out these bounds ; and I heard Be-
tween-the-logs, a distinguished chief, say, that the Sene-
cas on the Sandusky river had no right to sell their land
without the consent of the Wyandott chiefs, for they at
first only borrowed it from them.
Another proof of their humanity is their treatment of
their prisoners, the most of whom they adopted into their
families, and some in the place of their own chiefs who
had fallen in battle. Hence the greater part of their na-
tion is now very much mixed with our own people : as
the families of Brown, Walker, Zane, Armstrong, and
others, whose descendants now constitute the strongest
part of the nation.
According to their traditions, it is about two hundred
years since this nation divided; before which time, I was
told by Howies, one of their most venerable chiefs, that
the warriors of their nation were called upon to put each
one grain of corn into a wooden tray that would hold
more than half a bushel, and that before all had done so»
46 HISTORY OF THE
the tray was full and running over. They were a nu-
merous and powerful people, covering a large tract of
country along the great lakes, and extending their claims
to the Ohio river. But now, like many other mighty na-
tions of the earth, they are gone into the shades of for-
getfulness, and another race, with its teeming millions,
is filling up the whole extent of their vast possessions.
Their history, like themselves, too, is almost extinct; and
but little is left to tell of the deeds of valor, or the mighty
achievements of these heroes of the forest. A few only
of their children now remain, pent up on small reserva-
tions ; and these are, in most cases, dwindling away under
the vices of a Christian and civilized people. The de-
structive " fire water," (intoxicating liquor,) introduced
among them by white men, has slain its thousands. The
fatal small-pox has swept them ofi* with the besom of de-
struction. Other lothsome diseases, introduced amongst
them by the basest of our race, have consigned great
numbers of their victims to the tomb. These combined
causes have exterminated whole tribes, and swallowd up
their vast population. The graves and bones of these
ancient lords of this fertile country, may yet be seen.
Once in awhile, a stone ax, or other instrument, is turn-
ed up by the plow, and frequently* the stone dart or ar-
row head is found on the surface of the ground, the
manufacture of men who had no knowledge of the arts,
but who manifested great ingenuity in making them.
Much has been said about the barbarity of these tribes
in their mode of warfare. But let it always be recollected
that they were nobly engaged in the defense of their coun-
try, their families, and their natural rights and national
liberties. Never did men acquit themselves with more
valor, nor, according to their means, make a better de-
WYANDOTT MISSION. 47
fense. It is true, they were ignorant of military tactics,
and unacquainted with the science of war. They had
not the equal advantages of weapons, nor the art of com-
bining their whole forces, nor the numerical strength of
their enemies. But how long and bloody was the con-
flict before they yielded to their new masters ; and with
what great reluctance they submitted to their numerous
and increasing enemies, let the history of bygone years
testify. Their bravery and unwillingness to yield, were
clearly proven by the last struggles which they made ; but
at length they were obliged to submit and be dictated to
by their masters. Their spirits are, in a great measure,
broken, and the red man sits and smokes his pipe, and
looks on his country as lost. The pleasant hunting
grounds, in which he used to chase the deer and bear,
and the luxuriant canebrakes, wiiere the elk and buffalo
fed, which furnished him and his family with meat and
clothing, have fallen into the hands of strangers. The
cheerful notes of the flute, and the hoarser sound of the
turtle shell, no longer make the groves vocal with joyful
melody. The red man is no more seen stretched before
the sparkling fire, nor the tinkling horse-bell heard in the
blue-grass plains. The Indian now sits and looks at the
graves of his fathers and friends, and heaves a siorh of
despair, while his manly face is bedewed with the silent
tear. In strains of sorrowful eloquence he tells of the
happiness of ancient days, and relates to his listening chil-
dren the mighty achievements of his ancestors. Gloom
fills his heart, while he sees at no great distance, the end
of his tribe. He walks pensively into the deep and silent
forest, wrapped up in his half-worn blanket, and pours out
his full soul in his prayers to the Great Spirit, to relieve
his suflferings, by taking him and his to rejoin his tribe in
48 HISTORY OF THE
another and better world. There he expects to have once
more a country of his own, separate from white men, and
good or bad hunting ground, according as he has been
virtuous or vicious in this life.
But why should my pen dwell on these gloomy scenes ?
Am I, alone, called to sing the mournful dirge of this
most of all injured, peeled, and ruined people? No;
ten thousand voices shall be heard to sympathize with
the poor Indian; and that God who "hath made of one
blood all nations of men to dwell upon the earth," will
judge his cause and avenge his wrongs.
In infancy the Indian males are placed on a board, and
wrapped with a belt of cloth or skin, to make them straight.
In early life they are subjected to hardships, and stimula-
ted to acts of courage, activity, and firmness. The fe-
males are rather low of stature, and slow in motion.
This may arise from their manner of life, being brought
up to hard labor, and to carry heavy burdens. The men
possess a lively imagination. This is discovered in the
strength of their figure of speech and illustration. Their
memory is remarkably retentive ; and this may arise from
their being destitute of the knowledge of letters, and
having to commit all to memory. The correctness with
which they can retain is most astonishing. In a speech
made to them, every point is retained, considered, and
answered distinctly. Their history and traditions are all
kept in this way. They comprehend with great acute-
ness what belongs to their interest ; and have given un-
numbered specimens of their native strength of mind, and
of their eloquence. They excel in stratagem to effect
their purposes, both in the chase and in war. They are
proverbial for their benevolence, and for the strength of
their attachments to a friend — implacable, revengeful,
WYAXDOTT MISSION. 49
•
and untiring in the pursuit and punishment of their ene-
mies. They are strongly suspicious, and always on the
watch. They set the highest estimate on their liberty,
and look with contempt on those who think themselves
above them. They glory in daring feats, either in war
or on the chase. They suffer privation without murmur,
and torture without complaint; and believe it unmanly,
and below the dignity of a high-minded Indian, to com-
plain, on any consideration. They seldom manifest any
surprise at any thing or circumstance, nor do they betray
any curiosity, but look with sober indifference on all things.
They are calm and cool in their deliberations ; and when
once their minds are made up, are unchangeable in their
purposes. They never forget an act of kindness, but
will seek an opportunity to repay it ; and I know of noth-
ing that will so effectually bind the Indian, and make him
feel his obligations, as repeated acts of kindness. The
word friend amongst them means something, and will
make them risk life and property to save a friend. But
on the other hand, they never forget an injury or insult;
nor will they ever be at jrest until they fully satisfy the
passion of revenge ; and are untiring, and always on the
watch, to execute their designs.
The Indians worship the Great Spirit by feasts and
burnt offerings ; and ascribe to him, and not to chance,
the creation of all things. The Wyandotts call him Ho-
men-di-zue. Among the Indians, those who give the
most feasts, and who, in the language of their songs,
"cause the people to walk about the most," are account-
ed the greatest. When game is plenty, and the harvest
is full and abundant, feasts are multiplied. In former
days, before the introduction of the burning waters
(they gave it this name, because when thrown into the
5
50 HISTORY OF THE
fire it would burn) amongst these people, and its most
fatal and depraving consequences, those festivals were
their principal and most favorite amusements, especially
in the days of peace and prosperity. •
The metai-we-koon-de-win, medicine feasts (see Tan-
ner's Narrative,) or the feasting which forms a part of
their great religious ceremony, the metai. This is under
the direction of some old men, who are called chiefs of
the metai, and the initiated only are admitted. The
guests are invited by a me-zhin-no-way, or chiefs s man
of business, who delivers to each of the guests a small
stick. This is initiation, or inviting. In the south, they
use small pieces of cane ; in the north, quills are some-
times substituted, which are dried and kept for that pur-
pose. No verbal message is delivered with this token.
The numerous preparatory measures and ceremonies need
not here be detailed. Dogs are always chosen for this
feast, from a belief that as they are the most sagacious
animals, and useful to man, so they will be more accepta-
ble to the divinities than any other animals. They be-
lieve that the food they eat at this and some other of their
feasts, ascends, though in a form invisible to them, to the
Great Spirit. Besides the songs sang on occasions of this
kind, they have numerous exhortations from the old men.
Amongst much of unintelligible allusions and ridiculous
boasting, their addresses contain some moral precepts and
exhortations, intermixed Avith their traditionary notions*
concerning Na-na-bush. So far as I understand this per-
sonage, they believe him to be a being that does the work
assigned him by the Great Spirit, and that he often inter-
cedes with the Great Spirit for man, and will undertake to
be his friend, and help him in the time of distress ; or he
will aid in appeasing the anger of the Great Spirit. Na-
WYANDOTT MISSION. 51
na-hush is greatly admired and worshiped, as next to
the Great Spirit himself. Whenever the name of the
Great Spirit is uttered by the speaker, all the audience,
who (if they are sober) seem wrapped in the deepest at-
tention, respond to it, by saying, ke-wa-ho-ho-ho-ho-ho ;
the first syllable being uttered in a quick, loud tone, and
.each of the additional syllables fainter and quicker, until
it ceases to be heard. They say the speaker touches the
Great Spirit when he mentions his name, and the effect
on trhe audience may be compared to a blow on a string,
which vibrates shorter and shorter, until it is restored to
rest. This feast is also kept by the Ottowas.
JVain-je-tah'We'koon-de'Win, or the feast of dreams.
Feasts of this kind may be held at any time ; and no par-
ticular qualifications are necessary in the entertainer or
his guests. The ^yord wain-je-tah, means common^ or
true, as they often use it with plants or animals ; as wahi'
je-tah o-muk-kuk'ke, a right, or proper toad, in distinc-
tion from a tree-frog, or lizard.
Wan-dah-waS'SO-wun, feast of giving names. These
are held particularly on the occasion of giving names to
children, and the guests are expected to eat all, be it more
or less, that is put into their dish by the entertainer. The
reason assigned for requiring this usage, at this and sevr
eral other feasts, is, that all that has been cooked be eaten,
is in imitation of the eagle and hawk, who never return
tlie second time to any thing that they have killed and left.
^enis-se-no-we-koon-de-win, war feast. These feasts
are fnaije before starting, or on the way towards the ene-
my's country. .Two, four, eight, or twelve men, may be
called, but by no means an odd number. The whole ani-
mal, whether deer, bear, or moose, or whatever it may
be, is cooked, and they are expected to eat it all; and
52 HISTORY OF THE
if it is in their power, they have a bowl of bear's grease
standing by, which they drink in place of water. Not-
withstanding that a man who fails to eat all his portion is
liable to the ridicule of his more gormandizing compan-
ions, it frequently happens that some of them are com-
pelled to make a present of tobacco to their entertainer,
and beg him to permit them that they may not eat all he
has given them. In this case, and when there is no one
of the company willing to eat it for him, some one is
called from without. In every part of this feast, when
it is made after the warriors leave home, they take care
that no bone of the animal eaten shall be broken ; but af-
ter stripping the flesh from them, they are carefully tied
up and hung upon a tree. The reason they assign for
preserving in this feast the bones of the victim unbroken,
is, that they may signify to the Great Spirit their desire
of his protection, and that they may return home to their
own country with their bones uninjured.
Gitche-we-koon-de-win, the great feast. This is a
feast of high pretensions, which only few are permitted
to make, and those only of principal authority. But I .
will say more of this feast hereafter.
Waw-kim-no we-koon-de-iviriy Wobheno feast. This,^
and the other mummeries of Wobbeno, which is looked
upon as a foolish and mischievous heresy, are now laid
aside by all respectable Indians. Their feasts werecele-
brated with much noise and disturbance. They were dis-
tinguished from all other feasts by being held in the night,
and the showing of many tricks by fire.
Je-bi naW'ka-wiriy feast with the dead. This feast is
eaten at the graves of their deceased friends. They kin-
dle a fire, and each person, before he begins to eat, bites
ofF a small piece of meat, which he casts into the fire.
WVANDOTT MISSION. W9
The smoke and smell of this attracts the Jebi (or spirit)
to come and eat with them.
O-skin-ne-ge-tat-ga-wirif boys'* feast. This might be
called the feast of first fruits, as it is made on an occasion
of a boy, or young hunter, killing his first animal of any
particular kind. From the smallest bird, or fish, to a
moose, or buffalo, they are careful to observe this. They
have another, called the medicine feast. During one
whole day in spring and fall, every good hunter spreads
out the contents of his medicine bag in the back part of
his lodge, and feasts his neighbors, in honor of his medi-
cine. This is a feast of great importance.
Ga-ran-gu-la, was a chief of the Onondaguas, amongst
the Five Nations. In the year 1684, Be la Barre, govern-
or of Canada, complained to the English at Albany, that the
Senecas were infringing on their rights of trade .with some
of the other more remote nations. Governor Dongan ac-
quainted the Senecas with the charge made by the French.
They admitted the fact, but justified their course, alledg-
ing that the French supplied their enemies with arms and
ammunition, with whom they were at war; and about
the same time the French governor raised an army, of
seventeen hundred men, and made other preparations for
the final destruction of the Five Nations. But before he
had progressed far in his undertaking, a mortal sickness
broke out in his army, which finally caused him to give
over his expedition. De la Barre, in hopes to effect
something by this expensive undertaking, crossed Lake
Ontario, and held a treaty with such of the Five Nations
as would meet him. To keep up the appearance of pow-
er, he made a high-toned speech to Garangula, in which
he charged them with infringing on their rights and
peace ; and that now he wished for peace, but on the
5*
54 HISTORY Of THE
conditian that the Indians should make full satisfaction
for all the injuries done, and should promise never to dis-
turb them again ; that the Five Nations had robbed and
abused their traders, and had conducted the English tra-
ders into their country, to get away their trade ; and un-
less they gave satisfaction, he should declare war; and
that he had express orders from the king, his master, so
to do.
Garangula listened to these words, and much more in
like strain, with that contempt which a real knowledge
of the French army, and the rectitude of his own con-
duct, weie calculated to inspire; and addressed himself
to the governor, seated in his elbow chair, as follows :
" Yon-non-dio, (the name they gave the governors of
Canada,) I honor you, and the warriors that are with me
honor you. Your interpreter has finished your Speech.
I now begin mine. My words make ha«te to reach your
ears. Hearken to them. Yonnondio, you must have
believed, when you left Quebec, that the sun had burned
up all the forests which render our country inaccessible
to the French, or that the lakes had so overflowed the
banks that they had surrounded our houses, and that it
was impossible for us to get out of them. Yes, surely
you must have dreamed so ; and the curiosity of seeing
such a wonder has brought you so far. Now you are
undeceived; and I, and the warriors here present, are
conie to assure you, that tlie Five Nations are yet alive.
X thank you in their name, for bringing back into their
country the calumet which your predecessor received
from their hands.. It was happy for you tliat you left
under ground that murdering hatchet, that has been dyed
in the blood of the French. Hear, Yonnondio! I do
not sleep; I have my eyes open. The gun which gives
WYANDOTT MISSION. 5&
me light, discovers to me a great captain at the head of a
company of soldiers, who speaks as if he were dreaming.
He says he only came to the lake to smoke on the great
calumet with the Onondaguas. But Garangida says that
he sees the contrary ; that it was to knock them on the
head, if sickness had not weakened the armies of the
French. I see Yonnondio roving in a camp of sick m^,
v,'hose lives the Great Spirit has saved by inflicting this
sickness on them. Hear, Yonnondio I Our women had
taken their clubs — our children and old men had carried
their bows and arrows into the heart of your camp, if our
warr/ors had not disarmed them, and kept them back,
when your messengers came to our houses. It is done,
and I have said it. Hear, Yonnondio 1 We plundered
none of the French, but those that carried guns, powder
and ball, to our enemies ; because these arms might have
cost us our lives . Our warriors have not beaver enough
to pay for all the arms they have taken, and our old men
are not afraid of the war. This belt preserves my words.
We carried the English into oiir lakes to trade. We arc
horn free. . We neither depend on Yonnondio, nor Cor-
bear, (the name they gave to the governor of New York.)
We may go where we please, and carry with us whom
we please, and buy and sell what we please. If your
allies be your slaves, use them as such. Command them
to receive no other but your people. This belt preserves
my words. We have done less than eitlier the English
or French, that have usurped the land of so many Indian
nations, and chased them from their own country. This
belt preserves my words. Hear, Yonnondio ! What I
say is the voice of all the Five Nations. ' Hear what they
answer; open your ears to what they speak. They say,
that when they buried the hatchet at Ca-da-rackui, in the
56 HISTORY OF THE
presence of your predecessor, in the middle of the fort,
they planted the tree of peace in the same place, to be
there carefully preserved : that in the place of a retreat
for soldiers, that fort might be a rendezvous for mer-
chants; that in the place of arms and ammunitions of war,
beavers and merchandise should enter there.
** Hear, Yonnondio ! Take care for the future that so
great a number of soldiers as appear there, do not choke
the tree of peace planted in so small a fort. It will be a
great loss, if, after it had so easily taken root, you should
stop its growth, and prevent its covering your country
and ours with its branches. I assure you, in the name of
the Five Nations, that our warriors shall dance to the cal-
umet of peace under its leaves, and shall remain quiet on
our mats, and shall never dig up the hatchet till their
brother, Yonnondio, or Corbear, shall, either jointly or
separately, endeavor to attack our country, which the
Great Spirit has given to our fathers. This belt preserves
my words, and this other belt the authority which the
Five Nations have given me."
De la Barre was struck with wonder and surprise at
the wisdom of this chief, and equal chagrin at the plain
refutation of his own. He immediately returned to Mon-
treal ; and thus this inglorious expedition of the French
against the Five Nations ended. Garangula was at this
time a very old man, and a very Nestor of his nation,
whose powers of mind would not suffer in comparison-
with those of Rome^ or a more modern senator.
The Wyandotts, with other neighboring tribes, hold a
great fall feast, just before 'they start out to the winter's
hunt. In this feast they offer as great a variety of flesh
as they can get. Its annual observance is to secure the
blessing of the Great Spirit,, and ta make them success^
WYANDOTT MISSION. 57
ful in their hunt. In the fall of 1800, at the Rapids of
the Maumee, near where Fort Meigs stands, I was pres-
'ent at .the close of one of those great festivals. There
w^ere present Shawnees, (for they then had there a large
town,) Ottowas, Senecas, and others. Their camps were
spread along the river for a mile. Nothing was seen or
heard but expressions of joy and merriment, as though
God had spoken from between the cherubim, and said,
•*Your sacrifice is accepted, and all your sins are par-
doned."
They yearly, and generally in the spring, hold their
solemn feast. This is always held in the council-house,
and is considered their most holy feast. They have a .
door-keeper, who stands with a rod in lus hand, and no
notoriously wicked sinner is allowed to enter, especially
if. he has been recently guilty. If such should Tenturc
to approach, the door- keeper touches him with hi> rod,
and this is the signal for him to depart, and this is final.
The most profound solemnity is observed during the times
of this feast, which is commonly held two days and nights.
Nothing is eaten but hommony, and that sparingly. Du-
ring this festival, ithe chiefs sit down in a circle ; then the
men form a circle round them, and the women and chil-
dren the outer circle. After their devotions, in recalling
and rehearsing the goodness of the Great Spirit to them,
as a nation, the old men recite the history of their nation
and their wars, and then repeat the traditions of their
fathers. The young men and boys listen in breathless
silence; and the females are said to correct whatever is
wrong, or explain what is not properly understood. By
these means, and by memorials, such as the wampum,
and other things, kept by persons appointed, the history
of the nation is handed down with laudable accuracv.
58 HISTORY OF THE
They hold feasts for the sick, and for the dead, to feed
and appease their hungry spirits.
They hold what is called the buffalo feast. This il
to cure fits. This feast presents a singular and frightful
scene. Ten or twelve young men privately put on false
faces, the most frightful they can invent. They then roll
themselves up in the skins of animals, until they have the
most frightful appearance. • They then rush out into the
streets of the village; and it is dangerous for any persoh
to, be found in the street, as they will treat them very
roughly. They enter into the house of the afflicted sud-
denly and unexpectedly — they seize him, throw him into
the fire, roll him on the floor, and scatter fire all .over his
wigwam, unti^he is frightened almost to death. After
this, they repair to every house in the village, and if one
of the inmates will give them something, whether tobac-
co, or any thing else, they will retire, screaming and ma-
king a most hideous and frightful noise ; but if they do
not give them something, they will bespatter the house
with all kinds of dirt. I have been told that this process
has, in some instances, so frightened the afflicted that they
have had no return of the fits.
The Wyandotts are divided into tribes, as before sta-
ted. Thei| head chief was taken out of the Deer tribe,
until Wayne's decisive battle at the foot of the Rapids
of the Maumee, August 20th, 1794, when this tribe
became so weak by the loss of their warriors, that the
nation took the burden off their shoulders, and placed it
on the Porcupine tribe. The- far-famed Tar-hee, or
Crane, and his successor, Be-un-iquot, the reigning
chief, were taken from this tribe. The head chief has
the power to appoint a council chief for himself, who is
called the little chief; and also his war pole, or military
WYANDOTT MISSION. ^,
general, who stands at the head of the war department.
There are also appointed by the council, town chiefs,
to keep order in the villages and on hunting parties.
These chiefs have great influence in their respective
tribes. If they be good and wise men, their advice or
counsel is always taken.
A grand-mother has the principal authority over her
children and grand-children. These constitute her true
riches ; and her own importance arises from this source.
There is one law existing, I believe, throughout all
the tribes, the origin of wliich none could give any
account of, and with which the nation never interfered.
When one Indian killed another, the right to punish the
murderer with death belonged to the nearest kin of the
deceased ; and this punishment he inflicts wherever he
can find him. It was never known that the culprit de-
fended himself, or made any resistance, but bowed his
head to the tomahawk, or presented his breast for the
butcher-knife ; and it often occurs, when the murderer can-
not be taken, that some, of his nearest relatives are killed
in his place. In some instances, three women have been
killed to appease the relatives for the death of one man.
But there are exceptions to the execution of this law.
The friends of the murderer may go to the bereaved rela-
tives of the deceased, and may make recompense by pay-
ing them property until they are satisfied, and so redeem
the life of the criminal, which is often done. Sometimes
the murderer is adopted in the place of the murdered. A ,
remarkable instance of this kind' occurred in the village
of La Chine, in 1793. There were in the village two
Indians, the one remarkable for his stature, being six feet
four inches high, and the other for his strength and ac-
tivity. These two on a certain day met together in the
50 HISTORY OF THE
Street, and the former in a liigh tone of voice made use
of some insulting language to the other, which provoked
him so much that in a moment he stabbed him to the
heart, saying, "I'll prevent you from doing the like
again." The alarm was immediately given. A crowd
of Indians assembled. The murderer, having seated
himself on the ground, by the dead body, coolly awaited
his fate, which he could not expect to-be any other than
immediate death, particularly as the cry was, " Kill him !
kill him !" But though he held his head in a position to
receive the stroke of the tomahawk, no one attempted to
lay hands on him. After removing the dead body from
the place where it lay, <they left him alone, for none had
the right to kill him. The deceased had an aged, widow-
ed mother, to whom the right to dispose of the life of the
murderer belonged. Sensible that his life was forfeited,
and anxious to be relieved from a state of suspense, he
took the resolution to go to the mother of the deceased,
whom he addressed as follows : " Woman, I have killed
your son. He insulted me, it is true ; but still, he was
yours, and the Great Spirit had given him to you, and
his life and services were valuable to you. I therefore
now surrender myself up to your will. You can do with
me as you please. I have forfeited my life to you ; and
I want you to relieve me of my misery. Do with me as
you please." She replied, " You have killed my only
son, who was dear to me, and whom the Great Spirit
had given to me as the only support of my old age ; and
now I am left alone. One life is already gone, and lost
for ever, and to take yours cannot be of any advantage to
me, either to comfort or make me happy. But you have
a son ; and if you will give him to me, to be my son, jn
the place of him whom you have killed, all shall be wiped
WYANDOTT 3IISSI0K. 61
away." The murderer replied, "Mother, my son is yet
a child, and can do you little good, but will rather be a
charge and trouble to you. But here am I, who am able
to take care of you, and provide for you in your old age.
If you will receive me as your son, nothing shall be want-
ing on my part to make you comfortable and happy as
long as you live." The woman approving of the offer,
adopted him as her son, and took him and his family into
her house, as her children, in the place of her dead son.
It is strongly believed that the Indians had towns of
refuge, for the manslayer to fly to for safety, from the
avenger of blood. Mr. Adair, one of the first British tra-
ders, speaks of this matter; and Mr. Boudinot says,
" The town of refuge, called Choate, is on a large stream
of the Mississippi, five miles above where Fort Loudon
formerly stood. Here, some years ago, a brave English-
man was protected, after killing an Indian warrior in de-
fense of his property. He told Mr. Adair, that after
some months' stay in this place of refuge, he intended to
return to his house in the neighborhood; but the chiefs
told him it w^ould prove fatal to him ; so that he was
obliged to continue there, till he pacified the friends of
the deceased, by presents to their satisfaction." " In the
upper country of Muskagee," says the same author,
" was an old beloved town, called Koo-sah, which is a
place of safety for those who kill undesignedly."
In their civil policy, property is always held for secu-
rity until the last farthing is paid. No matter how often
sold, or who owned it, the original owner has the right
to come and take it away. This I know by experience.
I bought a pair of young steers from an Indian woman,
paid all down, drove them to the Mission farm, and broke
them to the yoke. Sometime in the following spring, an
6
62 HISTORY OF THE
Indian man came very orderly, and drove off my oxen to
his own home. I called on him to inform me why he
had driven off my oxen. He told me that the woman
had not paid him for them, and that there were three
dollars yet unpaid. I told him he ought to look to the
woman for his pay ; that they were hers when I bought
them; and I paid for them, and now they were mine."
"No," said he, "I look to the steers. I have three dol-
lars in them ; pay me that, and then the steers are yours."
When I examined into the law, I found I must pay or lose
my oxen ; so I paid him, and drove them home. I believe
there is recourse to the first purchaser ; but this is seldom
done.
If one Indian steals from another, the loser may take
his property wherever he can find it ; and if he can get
hold of the property of the thief, he may take as much
as will remunerate him for his loss and trouble. Theft,
however, is but little known amongst them, except that
committed by the profligate and abandoned to dissipation.
I was told by Honnes, that after the war with the Six
Nations, the Wyandott nation was ruined. Before that
time, it was seldom known for one Indian to steal from
another; but after that war, they used to commit murder
at their hunting camps, and plunder the skins and furs
whenever they thought they would not be detected; and
murder and robbery were carried on to an alarming ex-
tent. The nation, in council, decreed to put to death
every such murderer. The trial and execution were as
follows: When any person was found murdered, it was
the duty of those finding him to bring him to the nearest
town or village. Then runners were sent to summon
the whole nation ; and if any refused to come, they were
suspected and brought by force* The dead body was
WVANDOTT MISSION. 63
placed in the middle of the council, and all the assembly-
was seated round it. Then there were examiners ap-
pointed to call on each person to give an account of him-
self, and to communicate any suspicions or circumstances,
that might bring the murderer to light. All who could
not clearly show that no suspicion lay against them, were
placed in the middle. Then a second examination took
place of the suspicious ones, and the offender exhorted to
confess his crime ; for if an innocent person should suf-
fer in his place, his guilt would be double. By this
method they found out the offender. When the sen-
tence of guilt was passed, the body of the murdered per-
son was taken and placed on a smooth piece of bark,
supported by a scaffold of forks and poles, two or three
feet from the ground, and so fixed that all the matter from
the putrefying carcass should drop from a certain place.
The murderer was then tied, and so firmly pinioned to
the ground by tugs and stakes, as not to be able to move
in the least. A gag was then put into his mouth, so as
to keep it open, which was so placed as to receive the
drops from the putrefying body. In this position he lay,
without one moment's respite, until death came to his re-
lief; and this, the chief said, would be from ten to fifteen
days. A few were put to death in this way, which so
effectually broke up the practice of killing and robbing,
that it is hardly ever known for an Indian to touch the
property of another, even in the woods, unless hunger
compels him to take some meat to subsist upon.
The Indians, like all other ignorant and savage peo-
ple, are under the influence of superstitious notions,
and especially that of witchcraft, which they believe to
servility; and they very frequently put to death those
that are suspected or accused of being witches. Their
64 HISTORY OF THE
conjurers, by their secret arts of pow-wowing, pretend to
tell all who are witches, and all who are bewitched, and
who has done the deed. I have no doubt but thousands
of persons have fallen victims to these infamous preten-
ders. Nothing could save the accused from death. No
office or services rendered, could avail any thing. The
relation of father, mother, brother, or sister, could not
deliver. Sometimes the council would appoint some near
relation to be the executioner. These necromancers have
with them all their apparatus to perform their wonders ;,
and these consist in medicine and little images. Tanner,,
in his Narrative, says, " It is a prevailing belief, to which
the influence of established superstition has given an as-
tonishing power, that the men and women of medicine,
or those who are acquainted with the hidden powers of
the Avusks, can, by practicing upon the Muz-zin-ne-
neence, exercise an unlimited control over the body or
mind of the person represented, as it may have been in
former times amongst the people of our race. Many a
simple Indian girl, gives to some crafty old squaw her
most valued ornam&nts, or whatever property she may
possess, to purchase from her the love of the man she is
most anxious to please. The old woman, in a case of
this kind, commonly makes up a little image of stained
wood and rags, to which she gives the name of tbe per-
son whose inclinations she is expected to control ; and to
the heart, the eyes, or some other part of this image, she,
from time to time, applies her medicines, or professes to
have done so, as she may find it necessary to dupe and
encourage her credulous employer."
But these conjurations are often employed to gratify a
deadly revenge, or to possess the property of another.
To give the reader a S:pecimen of the impositions prac-*
WYANDOTT MISSION. 65
ticed by those sons of Belial, I will record one circum-
stance that came under my own notice. A young man
who had over-heated himself and taken a bad cold, was
much racked with pain and scorched with fever. His
friends concluded he was bewitched, and sent for old
Trezue, the head conjurer. He soon pronounced him
bewitched ; but could do nothing for him until his friends
sent to the trading house for a bottle of rum. AVhen this
came, and the old man drank freely, he told who the
witches were. Having gravely told his patient that one
of his dogs had got offended at him for starving him and
had gone to the wolves with his complaint, that they had
all agreed to bewitch him, and had accordingly done it,
he then took his patient, stripped him, and laid him be-
fore a warm fire, and cut his back with a sharp flint stone,
until it bled freely. Then he put on his cupping horn,
in which he had concealed a piece of the thick skin of
his heel, formed into the shape of an arrow. This he
stuck on his back ; and after torturing the youth until he
produced a most profuse sweating, he called all present
to see that what he had said was truth, by pulling his
cupping horn off, filled with blood and the witch arrow
that had been shot into him by the dog and wolves.
Having produced this, the by-standers, and the man him-
self, were convinced, by what they thought a demonstra-
tive proof, that he was what he professed to be. The
young man, from this sweating, got better. The conju-
rer then told him how he must do to make friends with
his enemies. He must make a feast for all the dogs in
town, and especially invite his own ; that he must pour
all the victuals into a trough, and then get down and eat
with the dogs, after which his dog would take pity on
him, and get the wolves to let him alone. All this the
66 HISTORY OF tHE
young man most devoutly obeyed ; and this wise doctor
only charged him a horse worth fifty dollars.
Soon after I went to the Mission, there was a woman,
who, to make herself noticed, gave out she was a witch,
and that she had witch garments, in which she could fly,
and that thev were hid in the woods. John Stewart, the
Wyandott missionary, told the people that it was false,
and charged her with falsehood. But she persisted, and
appointed a night in which she would undeceive th'^m all.
The night came, and many followed her to see her 'ake
her aerial flight. That there might be no imposition,
Stewart went along. They traveled all night, from log
to log, hunting her witch habiliments, but could not find
them. Beino-> o^itdonein tliis, she stated that she had kill-
ed a number of the nation, and, among the rest, a favor-
ite son of De-un-quot, the head chief, who had died not
long before. This enraged the old savage chief, to think
his blooming son had been destroyed by this worthless
w^oman — for she was nearly an idiot. He called a coun-
cil and decreed her death, and appointed one of her near
kinsmen, and another young man, to be the executioners.
They took her out of her house ; and her nephew, taking
his knife, drove it through her breast bone, and ripped it
down. The other, when she fell, struck his tomahawk
into her head ; after which they dug a hole, put her in,
and covered her up. This will give an idea of the degra-
dation of these people, from the influence of the belief
of witchcraft, and what influence these base conjurers
had over the lives and opinions of the people to whom
■we were sent to preach.
Among many vices which are practiced by these red
men, few are more pernicious than that of gambling ; and
Tanner, in his Narrative, says it is scarce less hurtful than
WYAXDOTT MISSION. 6T
drunkenness. "One of the games we used was that of
the moccason, which is played by any number of persons,
but usually by small parties. Four moccasons are used ;
and in one of them some small object, such as a little
stick, or a small piece of clotli, is hid by one of the bet-
ting parties. The moccasons are laid down beside each
other, and one of the adverse party is then to touch two
of the moccasons with his finger, or stick. If the one he
first touches has the hidden thing in it, the player loses
eight to the opposite party. If it is not in the second he
touches, but in one of the two passed over, he loses two.
If it is not in the one he touches first, and is in the last,
he wins eight. They fix the value of articles staked, by
agreement. For instance, they sometimes call a beaver
skin or blanket ten ; sometimes a horse is one hundred.
But it is the game called beg-ga-sah, that they play
with the most intense interest, and the most hurtful con-
sequences. The beg-ga-sah-nuk are small pieces of
wood, bone, or sometimes of brass,, made by cutting up
an old kettle. One side they stain or color black — the
other they aim- to have bright. These may vary in num-
ber, but can never be fewer than nine. They are put
together in a large wooden bowl, or tray, kept for that
purpose. The two parties, sometimes twenty or thirty,
sit down opposite each other, or in a circle. The play
consists in striking the edf^e of the bowl in such a man-
ner as to throw all the beg-ga-sah-nuk into the air ; and
on the manner in Avhich they fall into the tray depends
the gain or loss. If his stroke has been to a certain ex-
tent successful, the player strikes again, and again, until
he misses, when it passes to the next. The parties soon
become much excited ; and a frequent cause of quarrel-
ing is, that one often snatches the ti'ay from his neigh-
68 HISTORY OF THE
bor, before the latter is satisfied that the throw has been
against him."
Horse and foot racing, and ball playing, are much prac-
ticed, as well as many other games and amusements,
which would be tiresome to the reader, as well as exceed
the limits of this work, to enter into a description of.
I will now say a few things of their religious notions.
These Indians, although they worship the Great Spirit,
yet they believe in two Gods : one that governs the whites,
and the other the red meii. How they came by this no-
tion, is hard to conjecture, except it arose from their aver-
sion to white men, from the treatment they have received
from them. Their religious morals consist in skillful
hunting, martial prowess, fidelity to their country, and
observance of its religion. They believe in a future state
of existence, and in the doctrine of rewards and punish-
ments. A person that has not been good in this world,
nor a sincere worshiper of the Great Spirit, will be cast
off in the next world, and will have poor hunting ground,
filled with briars and thoros, and a great scarcity of pro-
visions ; and will live as a banished being, in a state of
exile from the society of the Great Spirit and of all good
Indians. On the other hand, the good and faithful Indian,
who has been a worshiper of the Great Spirit, shall live '.*
in great ease, and have a pleasant country to hunt in, filled
with the best kind of game ; and the Great Spirit will
always guide him with a father's hand. They believe
in inspired men ; that God does reveal to their prophets
things to be believed and practiced by them. They have
often been led astray by men making these pretensions.
Some years since, the Seneca prophet practiced a great
imposition on many of the northern tribes. He said that
he had a talk, or revelation, from the Great Spirit to all
WYANDOTT MISSION. ' 09
the tribes, which was to the following effect: "That he
was now about to undertake their cause, and would raise
up, and make them a great people ; that he would drive
the white men back to their own country, and make these
lands permanently the land and home of the red man."
The Shawnee prophet, brother to the great Teziimsehy
followed. He taught many things, and his fame spread
amongst all the nations. Tanner says, "It was while I
was living at Great Wood river, that news came of a
great man among the Shawnees, who had been favored
by a revelation of the mind and will of the Great Spirit.
He taught that the fire must never be suffered to go out
in the lodge; that the Indians must all quit drinking; that
tliey must not strike or quarrel with one another, but live
like brothers ; and that the Great Spirit would now under-
take for them, and all the nations must unite and rise, en
masse, and take up arms against the whites, and tlie Great
Spirit would most certainly give them the victory. These
two men traveled through nearly all the ti'ibes north, west
and south, and encouraged them, unanimously and simul-
taneously, to arise and gird on their armor, and make one
desperate effort to recover their lost country, and to ap-
pease the souls of their fathers and countrymen that had
been slain by white men. The prophet assured them
that the Great Spirit had talked Avith him, and told him
that they should succeed."
They also have prophets of an inferior order, who pro-
fess to have visitations from the spirits of their deceased
friends and their former prophets, that make to them many
important communications. I have observed that these
revelations were mostly received while in a state of intox-
ication, and always told at some public meeting or feast.
Polygamy is seldom known amongst these- Indians;
70 HISTORY OF THE
for however often they may change their wives, if it
should be every month, yet a man seldom has two
women at one time. And this is, perhaps, owing to the
jealousy of the women themselves, for they cannot sub-
mit to the state of things connected with a plurality of
wives.
Yet, notwithstanding all their vices and superstitions,
those Indians are brave and generous. They never say
to the stranger, "Be thou fed and warmed," without
sharing with him part of what they have. Who ever yet
went hungry to an Indian lodge or camp, and was not
invited to eat ? It is a custom amongst them in their
towns and villages, to select some suitable woman, and
make her mistress of ceremonies, and the provider for
strangers and visitors ; and all the rest of the women are
her aids, and must be subservient to her commands.
When a stranger goes to an Indian village, all he has to
do, is to dismount from his horse, and sit down. Soon
some one carries the news to this woman, that there is a
stranger in the gate. As soon as her arrangements are
made for his reception, she goes herself, or sends a proper
person, and invites him in, and gives him food and lodg-
ing, if he need them. If he has a message, he tells liis
errand, and all his business is soon adjusted. The hos-
pitality of these people is proverbial, as I myself hav*e ex-
perienced more or less for forty years. I recollect that
•on one occasion, being in the woods hunting, and having
been unsuccessful in the chase, I had become very hun-
gry. I happened to fall in with an Indian camp, and soon
the squaw set before me a pan full of young locusts, that
had just came up out of the earth, and had been gathered
and fried in bear's oil and sugar. This was the richest
dish mv benefactors had. At first I was somewhat start-
WYANDOTT MISSION. 71
led ; but recollecting that John the Baptist, could live on
these insects, I thought I might venture, at least, to eat
one meal. I therefore sat about the work, and found it a
most delicious breakfast, verifying the truth of the saying,
that "hunger is the best sauce." I have yet to go for
the first time to an Indian house or camp, and not be in-
vited to eat.
In eating, they seldom have more than one ladle in the
kettle or tray ; and the whole company has to be served
with it. When one takes a sup, he hands the ladle to
the one that sits next to him, and he to the next, until it
goes round. In the mean time, if there be any flesh, you
may take a piece of that with your knife, or fingers, and
eat away until the ladle comes round. If, however, there
is nothing but hommony, you have time enough to chew
it well, especial!}^ if there be four or five in the circle.
Two white men came to an Indian camp on the Scioto,
thirty-seven years ago, very hungry. The females set
])efore them a kettle of hommony, with one ladle in it.
One of the men seized it, and fell to work ; and instead
of handing it to the other, and taking ladle-full about, he
ate on with great voraciousness. This waked up the in-
dignation of the women, and one said to the other, " That
fellow eats like a hog — he is a hog." She was so much
displeased that she took the ladle from him and gave it to
the other, exclaiming, '■'■Yute! qiils quisT'' This is the
most contemptuous expression, and the worst name an
Indian can make use of in his own language. Yute is
the expression of contempt ; and qiiis quis is a hog. In-
dians cannot swear in their own language.
Great confidence may be placed in their friendship.
This also I have experienced in confiding myself, horse,
and money, to their care, I was once traveling from De-
72 HISTORY OF THE
troit, in tlie year 1800, in company with two others.
We came to the camp of old Tar-hee, or Crane,, head
chief of the Wyandott nation. We had sold a drove of
cattle, and had money, w^hich we gave up to the chief in
the evening. The next morning all was forthcoming;
and never were men treated with more fervent kindness.
On another occasion I lodged at a camp where many
of the Indians were intoxicated, and were singing, dan-
cing, and fighting, I lay down in my blanket by the
fire, undisturbed. I do not think one of them trod on
my blanket the whole night. I confess, however, that I
jiad some misgivings. In my whole acquaintance with
them, I have found them warm and constant friends ; but
implacable, subtle, and dangerous enemies, who never
tire in seeking revenge, and seldom forgive or forget an
injury.
"WYANDOTT MISSION, 73
CHAPTER III.
Introduction of the Gospel among the Wyandotts — ^Their degraded
condition before this— Their reception of the Roman CathoUc reUg-
ion — Its bad effects on their minds and Uves — John Stewart — His
conversion — Is impressed to preach to the Indians — Leaves Marietta
for tliis purpose — Comes to Goshen, on the Tuscarawas — Then to the
Delawares at Pipetown— Adventures there — Comes to Upper San-
dusky— Kindly received by the Walkers — Interview with Jonathan
Pointer, who discourages him in his imdertaking — First preaching of
Stewart among the Wyandotts — Decision of Mr. Walker respectino-
the Protestant and Catholic Bibles — Stewart departs for Marietta
Robert Armstrong — ^Visits of local preachers to the Wyandotts
They are recognized by the Ohio Conference as a missionary sta-
tion— Rev. James Montgomery appointed missionary — Leaves the sta-
tion, and becomes sub-agent at Lower Sandusky — Moses Henkle, Sen.
supplies his place — First Indian quarterly meeting held at Ebenezer
Zane's, November 19th, 1819 — Interesting exercise of the meeting —
Experience of Between-the-logs — Of Hicks — Of Scuteash — Monon-
cue's exhortation, and his remarks on whisky — Between-the-logs de-
scribes their ancient reUgion, that of the Roman Catholic, and the
Seneca and Shawnee prophets — The Wyandott mission pecuharly
blessed — ReUgion alone truly ci^dlizes savage men — The author pur-
suades them to have a school, and adopt the habits of civilized life
Address of the nation, dated August 7th, 1821, to the conference held
at Lebanon — Dangerous vo3'age to Detroit — The bark canoe — Quar-
terly meeting at Detroit — Voyage to Portland — Journey to Lower
Sandusky — An Indian poney.
Having taken these preliminary views, and given a
brief outline of the history of this interesting people, I
will now proceed to give an account of the introduction
of Christianity among them.
The Wyandott nation being on the borders of the
white population, and mixing with the most abandoned
and vicious, soon became sunk in the most degrading
vices, such as drunkenness, lewdness and gambling, un-
til many of them became the most degraded and worth-
less of their race.
7
74 HISTORY OF THE
The Wyandotts had been under the religious instruc-
tion of the Roman Catholics for many years. But it
appears, both from their morals and from the declarations
of many who professed to be Catholics, that they did
tliem little or no good. To carry a silver cross, and to
count a string of beads ; to worship the Virgin Mary ; to
sfo to church and hear mass said in Latin ; and be taught
to believe that for a beaver skin, or its value, they could
have all their sins pardoned, were the amount of their
Christianity, and served but to encourage them in their
superstition and vice.
In this situation, God in mercy remembered and took
pity on them, and sent them the word of eternal life.
Not by the learned missionary, but by John Stewart, a
colored man of no learning, "that the excellency might
be of God, and not of man."' John Stewart was a
mulatto, free born, whose parents claimed to be mixed
with Indian blood; but he could not tell of what tribe, or
what was their relation to the Indians. His parents were
o^ the Baptist persuasion, and he had a brother that was
a preacher of that order. He was born in Powhatan
county, in the state of Virginia. He became disabled in
early life. His parents moved to the state of Tennessee,
and left him behind. Sometime after he followed them ;
and on his way to Marietta, Ohio, was robbed of all his
property. In that place, where he took up his abode, he
gave full scope to his intemperance, until be was so far
gone, and his nerves were so affected by it, that he could
scarcely feed himself. At length he came to the resolu'
tion to put an end to his miserable existence, by drowning
himself in the river. He told me that the loss of his
property, the idea of poverty, and the disgrace he had
brought on himself by his course of dissipation, and the
WYANDOTT MISSION. ^ Vi
wretched state of his soul, had impelled him to this
course. The tavern-keeper with whom he lived, refused
to let him have liquor as before, so that he had time to be-
come sober, and his mind was in some degree restored to
the exercise of reason. Then he asked himself, " Would
not my parents be better pleased to hear that I was poor,
and honestly trying to make a living, than to hear that I
had committed suicide?" And he then determined that
he would do better ; and undertook to attend a sugar camp
at some distance from town, which gave him an oppor-
tunity to reflect and pray. At this place he remained, by
himself principally, through the sugar season. But the
more he read, reflected and prayed, the more he was con-
victed of his sins ; and by a constant struggle of soul,
he at length found peace and pardon. But on his return
to town he could not resist the influence of his wicked
companions, and was soon prevailed on to attend a dance,
at which the struggles of his mind were powerful — so
much so, that he was sometimes almost constrained to
cry aloud. But at last, his mind became more hard, and
he comforted himself with the reflection, that once in
^ace he could not fall from it; and so resumed his course
of follv. But one of his comrades dying suddenly, it
alarmed his guilty fears, and his convictions all returned,
80 that he was often constrained to cry out, " 0 wretched
man that I am."
Stewart, from the influence of his education, had im-
bibed a deep-rooted prejudice against other denomina-
tions, and especially the Methodists. But one evening,
passing along the street, he heard in a house the voice of
singing and prayer. It was a Methodist prayer meeting.
He drew near, and after some struggle of soul, he ven-
tured in, and made known his state, With these he fre-
76 HISTORY OF THE
quently met. At length he was induced to go to a camp
meeting, held by the late Rev. Marcus Lindsey, near
Marietta ; and there he approached the mourner's altar,
and after struggling all night, in the morning God was
pleased to show mercy to his soul. His joy was un-
speakable ; and there he united himself with the Metho-
dist Episcopal Church, and met in class in Marietta.
Stewart now rented a house, and set up his trade, (blue
dyeing,) and lived alone.
Soon after he had experienced religion, his mind be-
came much exercised about preaching, which he con-
cluded was a temptation of the devil; and continued to
think so, until he again lost the comforts of religion.
He was visited in the fall of 1814, with a severe attack
of sickness, from which no one expected he would re-
cover. But he prayed to God, and promised if he was
spared, that he would obey the call. Soon after this, he
went into the fields to pray. "It seemed to me," said
he, " that I heard a voice, like the voice of a woman
praising God ; and then another, as the voice of a man,
saying to me, ' You must declare my counsel faithfully.*
These voices ran through me powerfully. They seemed
to come from a northwest di^eetion. I soon found my-
self standing on my feet, and speaking as if I were ad-
dressing a congregation* This circumstance made a
strong impression on my mind, and seemed an indication
to me that the Lord had called me to warn sinners to flee
the wrath to come. But I felt myself so poor and igno-
rant, that I feared much to make any attempt, though I
was continually drawn to travel toward the course from
whence the voices seemed to come. I at length con-
cluded, that if God would enable me to pay my debts,
which I had contracted in the days of my wickedness
WYANDOTT MISSION. 77
and folly, I would go. This I was enabled soon to do ;
and I accordingly took my knapsack, and set off to the
northwest, not knowing Avhither I was to go. When I
set off, my soul was very happy, and I steered my course,
sometimes in the road, and sometimes through the woods,
until I came to Goshen, on the Tuscarawas river. This
was the old Moravian establishment among the Delawares.
The Rev. Mr. Mortimore was then its pastor." Here
Stewart found a few of the Delawares, among whom was
old Kilbuck and his family. Here he remained a few
days, and was kindly treated by all. It was here no
doubt that Stewart learned something of the Indians far-
ther to the north ; for these Delawares had many friends
and relations that lived on a reservation on the Sandusky
river, called Pipetoivn, after the chief who lived there ;
and to this place he directed his course.
Here was a remnant of poor Delawares, under the
control of Capt. Pipe, son of the chief of the same name
that assisted in burning Crawford on the Tyamochte.
At this place Stewart stopped ; and as the Indians were
preparing for a great dance, they paid but little attention
to the stranger. They proceeded with their mirth, which
was all new to Stewart ; and such were their vociferations
and actions that they alarmed him, and he felt fear for a
short time. After all was over they became quiet, and
Stewart took out his hymn book, and began to sing. He
was one of the most melodious singers I ever heard.
The company were charmed and awed into perfect si-
lence. When he ceased. Johnny-cake said in broken
English, ^'■Sing more,''^ He then asked if there was any
person that could interpret for him ; when old Lyons,
who called himself one hundred and sixty years old, (for
he counted the summer a year and winter a year,) came
7
*
78 HISTORY OF THE
forward. Stewart gave them an exhortation, and then
retired to rest for the night. In the morning he felt some
strong desires to return to Marietta, and from thence to
Tennessee, where his father and mother had removed.
But so strong were his impressions that he had not yet
reached the right place, though he was invited by the Del-
a wares to stay, that he took his departure, and arrived at
the house of William Walker, Sen., at Upper Sandusky,
who was the United States Indian sub-agent and inter-
preter.
At first Mr. Walker suspected him to be a runaway
slave; but Stewart gave him a history of his conversion
to God and of his travails in godliness, in so simple and
honest a manner, that it removed all his doubts on the
subject. This narrative fastened on the mind of Mrs.
Walker, who was a most amiable woman, of good edu-
cation, and half Wyandott. She possessed great influ-
ence in the nation ; and this whole family became his
hospitable friends, and the untiring friends to the mission
which was afterwards established there. The old gentle-
man, his wife, and his sons, were all good interpreters,
spoke the Indian tongue fluently, and all, except old Mr.
Walker, became members of the church.
Stewart was directed by this family to a colored man,
whose name was Jonathan Pointer. He was taken pris-
oner from Point Pleasant, Virginia, when a little boy.
He and his master were plowing and hoeing corn,
when the Indians came upon them. They shot his mas-
ter and caught Jonathan, and took him home with them.
This man was said by the chiefs to speak the language
as well as any of the natives. Stewart called on him at
his hut, and made known his wishes ; but Jonathan was
very reluctant, indeed, to interpret for him, or ta intre-
WYANDOTT MISSION. 79
duce him as a preacher. He told Stewart that "it was
great folly for him, a poor colored man, to pretend to turn
these Indians from their old religion to a new one ; for
many great and learned white men had been there before
him, and used all their power, but could accomplish noth-
ing; and he could not expect they would listen to him.'*
But Stewart believed that God had sent him, and though
of himself he could not do any thing, God could work
by him, and he was unwilling to give over until he had
made a trial.
The next day Jonathan was going to a feast and dance,
and Stewart desired to go along, to which the other re-
luctantly consented. Stewart got him to introduce him
to the chiefs as a friend to their souls ; when he gave them
an exhortation and sung a hymn or two, and requested all
that were willing to hear him next day at Jonathan's
house, to come forward and give him their hand. This
the most of them did. But he was much disappointed
the next day, for none of them came, save an old woman,
to whom he preached. This woman was the mother of
James Harrihoot. The next day was again appointed to
hold meeting at the same place. The same old woman,
and an old man named Big-tree, were present. To these
Stewart again preached ; and he has since told me, that
what much encouraged him to persevere, was that he
had seen both these old persons in a dream, and knew
them well when they came into the house. The next
day being the Sabbath, he appointed to meet in the coun-
cil house ; at which place eight or ten came, and he, by
Jonathan Pointer as interpreter, exhorted them to flee the
wrath to come.
From this time, his congregations began to increase ;
and I presume that nothing contributed more to increase
80 HISTORY OF THE
them, and keep them up for awhile, than his singing.
This very much delighted the Indians, as no people are
fonder of music than they are ; and Stewart, availing him-
self thereof, mixed his prayers and exhortations with
songs.
Many of these people had been Catholics, and they
began to call up their old Catholic songs, and sing them,
and to pray. Through this means, some of them got
stirred up, and awakened to see their lost condition ; and
some found peace with God. Stewart thought it to be
his duty when they prayed to the Virgin Mary, and used
their beads and crosses in prayer, to tell them that it was
wrong. He also spoke against the foolishness of their
feasts and dances, and against their witchcraft.
These reproofs soon excited prejudice against him.
Many that had joined in their worship went away, and
persecuted, and did all the harm they could. Some of
that party having business at Detroit, called upon the
Roman priest and related what was going on, and wished
for instruction. The priest told them, "that none had
the true word of God, or Bible, but the Catholics ; and
that none but the Catholic priests could teach them the
true and right way to heaven ; and if they died out of the
Catholic church they must perish for ever ; that they could
not be saved in any other way, but must be lost for ever."
They came home in high spirits, and soon it was report-
ed through every family, that Stewart had not the right
Bible, and was leading them all wrong. Some charged
him with having a false Bible ; but how this was to be
tested was the difficulty. Finally, they all agreed to
leave it to Mr. Walker, Sen. The time was set when
the parties were to meet, and he was publicly to examine
Stewart's Bible and hymn book. The parties came to-
WYANDOTT MISSION.
it
gether at the time appointed. Deep interest was felt on
both sides, and all waited in solemn suspense. After
sometime had been spent in the examination, Mr. Walker
said that Stewart's Bible was a true one, and differed
from the Catholic Bible only in this: the one was printed
in English, and the other in Latin. He affirmed that his
hymn book was a good one, and that the hymns it con-
tained were well calculated to be sung in the worship of
God. This decision was received with joy by the relig-
ious party, and sunk the spirits of the other.
But I am strongly inclined to believe, from good evi-
dence, that none were so influential in putting down the
superstitions of the Catholics, as old sister Walker. She
was no ordinary woman. Her mind was well enlight-
ened ; and she could expose the folly of their supersti-
tions better than any one in the nation. As she stood so
high in the estimation of all, her words had mors weight
than any one else.
Stewart continued to labor amongst these Indians from
November, 1816, until early the next spring. Through
the course of this winter there was great religious inter-
est awakened amongst the people. The interpreter.
Pointer, professed to obtain religion ; which proved a
great auxiliary to Stewart. Pointer told me himself, that
when Stewart first came, he did not like him, because ho
was too religious, and he hoped he would soon go away ;
that he wanted a religion that did not fit so close, but give
him leave to indulge in sin; and when he interpreted, he
would say, "These are not my words but his," (meaning
Stewart's.) He now entered fully into the work with
Stewart.
At a meeting this winter, he took occasion to expose
their heathen religion, and the absurdities of their feasts
82 HISTORY OF THE
and dances ; and added, that instead of these things being;
pleasing to God, they were, on the contrary, displeasing to
him ; and that although in the days of their darkness and
ignorance, God winked at or passed over them, yet now
called on all to repent and forsake these evil ways, for
the Gospel had now reached them, so that they could un-
derstand it and see its light.
At the close of this discourse, he informed the con-
gregation, that if those present had any objections to his
doctrines, they were at liberty to speak. John Hicks,
one of the chiefs, arose and said, "My friend, as you
have given liberty to any who has objections to the
doctrines you teach, to speak on the subject and state
their objections, I, for one, feel myself called on to
arise in the defense of the religion of my fathers. The
Great Spirit has given his red children a religion to guide
their feet, and to establish them in the good way, and we
do not feel like leaving it so soon as you wish us to do.
We have been deceived several times by the Seneca and
Shawnee prophets, and had to return to our old religion,
and find it the best of any for us. We are contented
with it ; because it suits our conditions, and is adapted to
our capacities. Cast your eyes over the world, and you
will see that the Great Spirit has given to every nation a
religion suited to their condition ; and these all differ. Is
not this the work of the Great Spirit ? My friend, your
speaking so violently against our modes of worship is
not calculated to do us much good. We are willing to
receive good advice from you, but we are not willing to
have the religion and customs of our fathers thus assailed
and abased."
When this speaker sat down, Mononcue, another of tho
chiefs, arose and wished to correct a mistake in the speak-
WYANDOTT MISSION. 83
er, which was, that "the book he held, and all its doc-
trines, were sent to another place, and another people, and
could have nothing to do with us ; that the Son of God
was born amongst the white people, and we never heard
of hira until the whites brought the word ; and if they had
never come, we would never have heard of him ; to the
whites only he spoke, and left his word with them, and
not with us ; no book has been given to us. If the Great
Spirit had designed us to be governed by this book, he
would have sent it to us. Ours is a religion that suits us
red people, and we intend to preserve it as sacred as when
the Great Spirit gave it to our grand-fathers in olden
days."
Stewart replied, " God has sent this book to you note.
The Son of God, before he went up to heaven, command-
ed his ministers to go and carry and preach that book to
every nation on the whole earth ; and you count your-
selves a nation of living souls. Although it has taken
this book a long time to come, yet it has come, as God
has directed it ; and it will go on until it has reached all
the world, and all nations, and colors and languages of
men ; none can stop it. Now, my dear friends, only
consider what an awful curse will fall on those that reject
it. My friends, think well before you reject the Savior,
and the great salvation he offers you ; for whosoever will
reject the Savior will be destroyed with an everlasting
destruction." This exhortation had a good effect on the
minds of these two chiefs ; for afterwards Mononcue said
to his friend Hicks, "I have some notion of giving up
some of my Indian customs; but I cannot agree to quit
painting my face. This would be wrong, as it would
jeopard my health." It is a received opinion among
them, that painting the face has a magic inHuence in pre-
84 HISTORY OF THE
serving their health, and saving them from diseases.
Hicks replied, "You can do as you please. I feel
strange, and hardly know what to do."
Sometime in February, 1817, the work of God broke
out afresh ; and at one of their meetings, after Stewart
had preached on the final judgment, the whole assembly
was absorbed in serious thought. They met at candle-
light ; at which time, after exhortation, he called up the
mourners ; when a few came forward, principally women.
They had not long been engaged in prayer, before the
power of God was manifested, and many of the lookers
on were struck down to the ground, and cried aloud for
mercy ; others lay stiff and motionless. Some were
ready to attribute this work to strong medicine, used by
Stewart for the purpose of producing the present effect.
Some ran for water ; others called to Jonathan to stop
singing those new hymns, and sing the Catholic hymns,
or they would die : about which time, a very aged woman
got religion, sprang up, and began to shout and clap her
hands, proclaiming that God had forgiven all her sins,
and that what the preacher had said was true. Seeing
her act in this way, they concluded she was in a state of
mental derangement. Many sat as silent spectators, in
utter amazement.
After this, the heathen party were determined to make
an effort to keep up their religion ; and a council was
held, and a dance and feast appointed, to show the
preacher how they worshiped the Great Spirit. Great
preparations were made. The young men turned out to
hunt and provide for the feast, and returned loaded with
venison and bear meat. On the day appointed, a large
concourse of people assembled, old and young, male and
female, with Stewart and Jonathan, who now had become
WYAKDOTT MISSION. 65
his constant interpreter and helpen in this work. The
chief arose, and made the preparatory speech ; then the
dance began. The music was the Indian flute, and the
hoarse sound of the turtle shell. One after another join-
ed in ; and what was a matter of astonishment to Stewart,
some of his mourners, who he considered had renounced
the world, were amongst the dancers. This was a scene
of great hilarity ; and was concluded in the finest kind of
Indian style. Soon after this, Stewart concluded he
would leave them, and go to his friends in Tennessee ;
and after delivering them a farewell sermon, in which he
addressed those that had made a profession of religion,
and exhorted them to be faithful, he advised the chiefs
and principal men. This was a season of much feeling;
as was evidenced by the tears and sobs of the congrega-
tion. He then sano^ a farewell hvmn and shook hands
with all ; when he proceeded to the door and went out.
Some followed him, and requested a private interview ;
which was granted. They labored with him to abandon
his journey, and remain with them. But he told them
that he was under promise to go to Marietta, if he even
had to return again, and which he promised he would do ;
but said that he was poor, and would have to stop at the
jirst town he came to, and work for something to bear his
expenses, and he could not promise to come back before
July or August. Sister Warpole spoke of making a col-
lection/or him; and teu dollars were given him for the
purpose of bearing his expenses.
Sometime after Stewart left Sandusky, some one set
afloat a report that his master from Virginia, had come
and loaded him with irons, and had taken him back as a
slave. Some gave credit to the report, and others did not.
Sometime in June following, Mr. Walker received a
8
86 HISTORY OF THE
letter from him,- in ^which was a written address to the
Indians ; which he requested should be read and interpret-
ed to them ; which request Mr. Walker very readily com-
plied with. The letter is as follows:
''Marietta, 0., May 25, 1817.
" William Walker, Esq. — Sir, I have taken the lib-
erty of inclosing to your care the within written address,
directed to the Wyandott nation, for their information and
edification, hoping that it will, through the blessing of
God, impress on their minds, religious and moral senti-
ments. I have taken the liberty to address it to you,
hoping that you will have the goodness to read it, or cause
it to be read in their hearing, and in their own language,
that they may understand its true meaning ; and moreover,
tliat you will try to impress on their minds the necessity
of adhering strictly to the laws of God — that their hearts •
should be constantly set upon the Supreme Being who
created them ; and that it is their duty to raise their voices"
in praising, adoring, and loving that Jesus, who has suf-
fered and died for them, as well as for those who are
more enlightened. Inform them that although their
brother is far from them in body, yet his anxiety for
their safety and future happiness is very great. In doing
this, you will confer a favor upon me, which I shall ever
remeijiber with gratitude. My engagements, you no
doubt recollect, were, that I should return about the last '
v/eek in June ; but owing to misfortunes and disappoint-
ments, to which we^re all liable, together with a wound I
I accidentally received on my leg, will prevent my having ,
the pleasure of seeing or being with you until the middle
of July; at which time, I hope, by the grace of God, to
have the pleasure of seeing you and the Wyandott people
WYANDOTT MISSION. * 87
generally. At that time I shall not fail to offer verbally,
my gratitude to you and your dear family, for the services
you and they have rendered me.
"May I ask you to have the goodness to write to me?
and please inform me of the general state of those per-
sons that have reformed since I first went among them,
and how many have evidenced a change since I came
away, and whether they continue to conduct themselves
with that sincerity of heart, that would be acceptable in
the eyes of God; finally, whether they appear as anxious
for my return, as they appeared to be for my. stay when
I was coming away. In attending to these requests of
mine, you will confer an obligation which will be ever
remembered, with every mark of gratitude and respect.
" I remain your humble servant; and in every instance,
sincerely hope, not only to meet with your approbation,
but that also of my God. John Stewart."
The following is the address which accompanied the
preceding letter :
"My Dear and Beloved Friends: — I, your brother
traveler to eternity, by the grace and mercy of God, am
blessed with this opportunity of writing to you ; although
I be far distant from you in body, yet my mind is cJft
times upon you. I pray you to be Avatchful that the ene-
my of souls do not insnare you ; pray to the Lord both
day and night with a sincere heart, and he will uphold
you in all your trials and troubles. The words that I
shall take as a standard to try to encourage you from,
may be found in the 5th chapter of Matthew, Gtb. verse :
Blessed are they which do hunger and thirst after .right-
eousness, for they shall be filled.' These words were spo-
8#- * HISTORY OF THE
ken by our Savior, Jesus Christ, and they are firm and
sure ; for his words are more firm than the heavens or the
earth. Likewise the promise appears to be permanent ;
it does not say it may be, or perhaps, so as to leave it
doubtful; but, nhey shall be filled.' This man, Jesus
Christ, spake like one, who possessed power to fill and
satisfy the hungering soul ; and we have no reason to dis-
pute his ability to do so, knowing that he made al> things
that are made, and made man for his service ; the« we are
bound to believe that he is a being of all power, able to
fulfill all his promises to all mankind. Though he made
us for his service, we have all gone astray into the forbid-
den paths of sin and folly ; therefore the promise appears
to be held out to a particular class of people, who, happy
are they, if they find themselves in this hungering and
thirsting after the righteousness of the Lord Jesus Christ.
In the first place, my friends, I shall endeavor to show
you who it is that 'this gracious promise is made to, or
how it is that we have a right to this promise. Accord-
ing to the light the Lord has given me, it is not him that
is living in open rebellion against God, and going contra-
ry to his commands — that closes his eyes against the
light — that is barring the door of his heart against the
strivings of the blessed Spirit that is continually admon-
ishing him to forsake the ways of sin, and turn aind seek
the salvation of his soul ; it is that man or woman who
has called upon that God that hears sinners pray, and who
will have mercy upon such as will call upon him with
sincerity of heart, really desiring to receive and believ- .
ing that he is able to give you. The Lord, by his good-
ness, will begin to take off the vail that the enemy has
vailed you with ; then you begin to see how you have
strayed from the right way : this causes the sinner to be
WYANDOTT MISSION 89
more and more engaged. This good and great Savior,
who sees and knows the secrets of every heart, seeing
the poor soul willing to forsake the service of the devil,
moves nearer and nearer to the sinner — his glorious light
shines into his heart, he gives him to see the amount of
crime that he has committed against the blessed Savior
who hung on the tree for the sins 'of the world; this
makes him mourn and grieve over his sins, and calling
on the mighty Savior, as his last, his best refuge, for
help. Finding that there is no help in and of himself,
seeing that all he has done is nothing, this causes the soul
to try to make his last prayer, crying, ' Lord, save or I
perish; thou wpuldst.be just in sending me to destruc-
tion, but Lord save for Christ's sake. Lord, I haA-fe done
all I can do; take me, do thy will with me, for thou
knowest better what to do ^vith me than I can desire.'
This blessed Savior shows his face with ten thousand
smiles — lays his hand to the work— breaks the snares of
sin — unlooses him from the fetters and chains of unbe-
lief— sets the soul at liberty — puts a new song in his
mouth — makes the soul rejoice with joy unspeakable and
full of gjLory ; it is then he desires to go to his friend who
has done so much for him, and leave this troublesome
world ; but the soul has to stay until it has done its duty
on earth, whiph will not be long. After a few more rol-
ling suns of this life, the tempter begins to tempt him ;
the world, the flesh and the devil all unite, .the poor soul
begins to mourn and grieve, because he cannot do as he
would wish; when he would do good, evil is present;
then it is the soul begins to hunger and thirst after right-
eousness. My friends, be glad and rejoice in tlie Lord,
for this promise is to you and to all mankind ; yes, they
shall be filled with water issuing from the throne of God.
8*
90 HISTORY OF THE
O, my friends, pray to God to give you a hungering and^
thirsting after righteousness I seek for it and you shall find
it, for you shall reap in due season, if you faint not. If
you persevere in the way of well doing, you will find in
your path clusters of sweet fruits, that will satisfy your
hungering souls ; and being faithful to your Lord's com-
mands, when you have made your way through much
tribulation, and lie down on your dying bed, you will be
filled with the glorious prospect of the reward that awaits
you. Guardian angels will wait around your bed, to bear
your soul away to those bright worlds of everlasting day,
where the friend of poor sinners reigns. This fills the
soul with the sweets of love divine ; this, methinks, will
make the dying bed of the man or woman, 'soft as
downy pillows are.' Therefore, my friends, if you hold
out faithful, you will have part in the first resurrection ;
then it M'-ill be that you will see your Lord and Master
face to face ; then it will be that you will hear that bless-
ed sentence, ' Come ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the
world.' Then shall you sit down with the people of
God in that kingdom, where your Savior, with, his soft?
hand, will wipe all tears from your eyes. There you
shall see and be with him, and praise him to all eternity.
Having, after a broken and imperfect manner, my
friends, shown you the characters of those who hunger
and thirst after righteousness, I shall endeavor to say a
few words to that class of people^ who- I, in the forego-
ing part of my discourse, said had no part in the promise.
A few words of consolation to the sinner; that is, the
Lord is willing to save all who will call upon him with a
sincere heart, at the same time having determined to for-
sake all sin, and seek the salvation of their spuls. . Now^
' WYANDOTT Ml^SIOi^r. 91
my friends, ydu who have been at war agamst this great
friend of sinners, now turn, for behold now is the accept-
ed time — now is the day of salvation. Take into consid-
eration, realize how long the Lord has spared your lives,
and all this time you have been resisting his holy and
blessed Spirit — this Spirit the Lord has sent to warn you,
and entreat you to turn to the Lord. But 0 ! my friends,
how often have you thrust that good Spirit away, and
forced it to depart from you ! Let me inform you, if you
continue to resist this good Spirit, it will after awhile
leave you, never more to return; for God hath said, 'My
Spirit shall not always strive with man.' Therefore, my
friends, though you have caused the Spirit to go away
grieved, now begin to encourage and attend to its admo-
nitions ; he that receives it and obeys its directions, re-
ceives Christy and at the same time receives God the
Father. My friends, if you will not adhere to the Lord's
Spirit, neither to the entreaties of your friend, the time
draws on when yon will wish you had spent this glorious
opportunity the Lord has given you, in preparing to meet
Him who is to judge the world. Then it will be you
that will have to hear and abide by that dreadful sentence,
' Depart ye cursed — ye workers of iniquity, for I never
knew you.' O ! ray friends, consider you must go into
fire prepared for the devil and his angels, where the
worm dieth not and the fire is not quenched. Some of
you may put off this, and think it is a Iqng time yet be-
fore it comes tp pass ; but consider, if the Lord does noJ
call you by judgment, death is always near, and is taking
ofl' our friends both on our right and on our left hands.
Ah ! we must all, sooner or later, be called to lie on a
sick bed, Avhen no physician . can effect a cure, when
death — cold and dreary death, will lay hold on us. Then,
%
92 HISTORY OF THE
will we have a view of awful eternity, and if unprepared,
horror will seize upon the soul, while our friends wait
around our bed, to see us bid the world adieu. 0 !
what anguish will tear the soul of the sinner ! What
bitter lamentations will then be made for misspent op-
portunities, slighted mercies ! 0 I that I had spent my
time more to the Lord! Then you will say, farewell
my friends, I have got to go, for devils are waiting round
my bed, to drag my soul away to hell. Then will you
remember how often you grieved the good Spirit of the
Lord, how often you drove it from you ; but too late, you
must go to endure the horrors of everlasting burnings.
Then, my friends, accept of my feeble advice ; bear con-
stantly in mind the necessity of obtaining this blessed
promise, and ever let your hearts and conduct be guided
by the directions of that blessed Savior who died for you,
that you might live. You who have set out in the way
of well doing, be faithful unto death, and you will be con-
veyed by angels to Abraham's bosom, and there meet the
sweet salutation of, ' Well done good and faithful Servant,
enter thou into the joy of thy Lord.' And may God
bless you and keep you in the path of righteousness,
until he shall see fit to close your eyes in death. Now,
may the blessing, &c. John Stewart."
Stewart returned according to his promise, and found
that but few of his flock had remained steadfast. Most
of them had fallen back into their former h^abits ; and one
of the most hopeful of the young men ha,d been killed in
a drunken frolick. He set about gathering up what was
left. He now found many Indians whom he had not seen
before — they having been absent on a hunting expedition.
At this time, Two-logs, or Bloody-eyes, and Monori'
WYANDOTT MISSION. 93
ci(e, raised a powerful opposition to Stewart, and repre-
sented in most glowing colors the destruction that the
Great Spirit would send on them, if they forsook their
old traditions ; that the Great Spirit had denounced them
as a nation, and would abandon them for ever, if they left
his commandments; and exhorted the people never to
think of turning aside from their fathers' religion. I'he
summer is the season of their amusements. Their feasts,
dances, foot-racing, horse-racing, ball-playing, and gam-
bling, were the chief employments of these red men;
and these followed each other in swift succession, until
fall called them to resume the chase. Although Stewart
met with opposition, he continued his labors with some
success. Many reports were put into circulation; and
some of the .diviners saw visions. But Stewart continued
his labors until the spring of 1818, at which time the In-
dians were all called to a treaty, to be held by the Gov-
ernment, at Fort Meigs, with the AYyandotts and others^
While the Indians were making preparations to attend the
treaty, Stewart deemed it advisable to return to Marietta,
and stay until winter.
On his return, a new scene of difficulty arose. Cer^-
tain missionaries, traveling to the north, called in the
nation ; and finding that Stewart had been somewhat suc-
cessful in his labors amongst the Wvandotts, wanted him
to join their church, saying that they would give him a
good salary. But he refused, on the ground of his objec-
tions to tho doctrines they held. . They then demanded
his authority as a Methodist missionary; and as he held
no other authority from the church than exhorter's license,
he frankly told them he had none. Through this meana
it became known that he had no authority from the church^
to exercise the ministerial office ; although he had botli
94 HISTORY OF THE
solemnized matrimony, and baptized several persons,
both adults and children, belie-ving that the necessiiy of
the case justified it. This operated greatly to his disad-
vantage ; for the traders asserted that he was an impostor.
Stewart now determined to attach himself to the Meth-
odist Episcopal Church, at some nearer point than Mari-
etta. In this winter, (1818,) he visited a tribe of the
Wyandotts that lived at Solomonstown, on the Great
Miami river. Here he formed an acquaintance with
Robert Armstrong, and with some Methodist families
that lived near Bellefontaine ; and from them learned that
the quarterly meeting for that circuit would be held near
Urbana. To this place he came, in company with some
of the Indians, recommended by the converted chiefs and
others, as a proper person to be licensed as a l^ocal preach-
er in the Methodist Episcopal Cliurch. The Rev. Moses
Crume was presiding elder. The following letter I re-
ceived from him, dated January 24th, 1838 :
" Dear Brother Finley : — It gives me extreme re-
gret to think that I had not preserved a particular memo-
randum of the licensing of John Stewart, who was em-
phatically God's missionary to the Wyandotts. It was
in the month of March, 1819, when I presided on the
Cincinnati district, that John met me in the town of Ur-
bana ; from which place I went to the quarterly meeting,
accompanied by that man of God, Rev. Bishop George.
Here we found Stewart, with several of his red brethren,
the Wyandotts, with a recommendation from the chiefs
that had been converted, earnestly desiring to have him
licensed to preach the Gospel, according to the rule and
order of our church. At the proper time, and by the
advice of the venerable Bishop George, his case was
•NVYANDOTT MISSION. 95
brought before the quarterly meeting conference, his
recommendation read, and his brethren heard, who gave
a good accouAt of his life and labors in the conversion of
many of their nation : those present testifying for them-
selves what God had done for them, through his instru-
mentility ; and I think it was with the unanimous vote
of that respectable body of men, that he was licensed:
all believing they acted in conformity to the will of God.
*'Thus I have given you a brief account of the above "
transaction ; and I will add that no other official act of my
ministry gives me greater satisfaction than to have been
the honored instrument of licensing the first missionary
to these poor benighted aboriginals of our favored coun-
try. When I view the whole matter, I am made to cry
out with astonishment, and say, ' The Lord seeth not as
iiran seeth, nor are his thoughts as our thoughts,' that in-
stead of sending some of our honorable literary minis-
ters, he should fix upon a poor unlettered colored exhort-
er, and send him to commence that great work ; opening
a great and effectual door of faith to our poor heathen ab-
originals. It is the Lord's work, and to him be all the
glory, through our Lord Jesus Christ. Amen.
* Moses Grume."
At this meeting, the local preachers of the circuit vol-
unteered to go in turn, and assist Stewart until the ensu-
ing session of the Ohio Annual Conference. Amongst
these were the two brothers, Samuel and Martin Hitt,
Robert Miller, Thomas Lansdale, Joseph Mitchell, and
Moses Henkle, then an exhorter. But the first help that
Stewart received was from the Rev. Anthony Bannmg, of
Mount Vernon. The news of this work had spread far
anJ wide; sq that Bishop M'Kendree made an agreement .
96 HISTORY OF THE
with my brother, John P. Finley, in the summer of 1818,
in the town of Steubenville, to go that fall and commence
a school among them. But owing to tlieir unsettled
state, and the treaty held with them not being finally ad-
justed, he did not go. Stewart continued his labors suc-
cessfully amongst them, and many of the- Solomons-
town Indians began to renounce their heathenism ; and
amongst the rest, Robert Armstrong embraced religion.
This was a great acquisition to the "interests of this mis-
sion, and the work of God ; as he afterwards became one
of our most zealous and useful exhorters and interpreters.
This mission was taken into our ^ regular work at the
Ohio Annual Conference, held at Cincinnati, August 7th,
1819. At this conference I was appointed to the Lebanon
district; which extended from the Ohio river, and included
Michigan territory, and also this mission. I now became
personally acquainted with it, and with this people, and
was engaged in all its operations for eight years : two
years as presiding elder, and the other six as missionary.
Rev. James Montgomery was appointed this year as a
missionary to assist brother Stewart. He was to visit
the Indians once a month from his home, and preach and
instruct them in the doctrine and practice of Christianity.
At the time brother Montgomery was appointed to tlys
mission, we had no missionary or other funds; and a
collection was taken up among the preachers in the con-
ference, amounting to seventy dollars. This sum an-
swered for the present. The two preachers on the Mad
River circuit, Rev. Russell Bigelow, and the Rev. Rob-
ert W. Finley, were appointed by the conference, with
myself, as a committee to aid the mission and provide for
the missionaries.
Shortly after conference, I was applied to by Col. John-
WYANDOTT MISSION. 97
ston, the Indian agent, to release brother Montgomery
from his station, that he might receive a sub-agency
among the Senecas. After deliberation and consultation
with the committee, I agreed to his removal, considering
it might be of great advantage to them. I then employed
Moses Henkle, Sen., to take his place ; and it was agreed
that we should hold our first quarterly meeting for the
mission at Zanesfield, on Mad river, at the house of Eben-
ezer Zane, a half white man, commencing on the 13th of
November, 1819.
Accordingly we met, and there were present about
sixty Indians ; among whom were Between-the-logs,
Mononcue, Hicks, and Scuteash, chiefs. Armstrong
and Pointer were the interpreters; both of whom enjoy-
ed religion. This was the first regular quarterly meet-
ing held with the Indians, and the first time I ever tried
to preach by an interpreter. I spoke to them of the will
of God to have all men saved, and to come to the knowl-
edge of the truth. Brother Henkle followed, and we
concluded by singing and prayer. It was a good time.
Some of our hymns had been translated into their tongue ;
and when we sung in English, they sang in AVyandott to
the same tune. In the evening we met again, and brother
Henkle preached, and labored to show them that the relig-
ion taught them by the Catholics was not the religion of
the Bible; that worshiping departed saints and images
was idolatry ; and that God required all men to worship
him in spirit and truth; that doing penance, counting
beads, and confessing sins to the priest, would not save
them; that nothing but faith in Christ could save fallen
man. The meeting was concluded with singing and
prayer, and it was a profitable time. At nine o'clock
next morning we met for our love feast. I strove to
9
OS HISTORY OF THE
show them the nature and design of a love feast, and
think I succeeded in a great degree. This was a memora-
ble morning. The Lord poured us out a blessing, and I
cried out in the fullness of my heart, "What hath God
wrought! Here are red, white, and black men, of dif-
ferent nations and languages, sitting together under the
tree of life, partaking of its most precious fruits." After
we had witnessed our love to God and to one another, in
the simple act of taking a piece of bread and sup of water,
we proceeded to speak of our present state of feeling,
and the dealings of God with our souls. This was done
through an interpreter.
The first that rose as a witness for God was brother
Between-the-logs, one of the chiefs, who spoke as fol-
lows: "My dear brethren, I am glad that the Great
Spirit has permitted us to meet here for so good a pur-
pose as to worship him, and to make strong the cords of
love and friendship." Then lifting his streaming eyes to
heaven, with an exclamation of gratitude to God, he con-
tinued, "This is the first meeting of this kind held for
us ; and now, my dear brethren, I am happy that we, who
have been so long time apart, and have been great ene-
mies to one another, (meaning the Indians and whites,)
are come together as brothers; at which our heavenly
Father is well pleased. For my part, I have been a very
wicked man, and have committed many great sins against
the Good Spirit. I used to drink the white man's fire
water, which led me to many evils. But thanks to the
Great Spirit, I am yet alive, and he has opened my blind
eyes to see these great crimes, by means of his ministers
and the good Book ; and has given me help to forsake
those sins and to turn away from them. I now feel peace
in my heart towards God and all men. But I feel just
WYANDOTT MISSION. 99
like a little child beginning to walk. Sometimes I am
very weak, and almost give up ; then I pray, and my
great Father in heaven hears his poor child, and gives me
a blessing; then I feel strong and happy; then I walk
again : so sometimes I stand up and walk, and sometimes
I fall down. I want you all to pray for me, that I may
never any more fall, but always live happy and die hap-
py ; and then I shall meet you all in our great Father's
house above, and be happy for ever."
The next who spoke was John Hicks, another chief,
a very grave and zealous man. His speech was not all
interpreted ; but brother Armstrong told me that he ex-
horted the Indians to be engaged for the blessing ; and
urged his exhortation in the following manner : " When
I was a boy, my parents used to send me on errands ; and
sometimes I saw so many new things, that I would say to
myself, ' By and by I will ask, when I have seen more;'
but after awhile I would forget what I was sent for, and
go home without it. So may you — you have come a
long way to get a blessing, and if you do not ask for it,
you will have to go home without it. Then the wicked
Indians will laugh at you for coming so far for nothing.
Now seek — now ask ; and if you get the blessing you
will be happy, and go home right, and then be strong to
resist evil and do good." He then concluded by asking
the prayers of his friends.
Scuteash arose, and with a serene and smiling counte-
nance began : "I have been a great sinner and drunkard,
which made me commit many great crimes, and the Great
Spirit was very angry with me, so that in here, (pointing
to his breast,) I always sick. No sleep — no eat — no
walk— -drink whisky heap ; but I pray the Great Spirit
to help me quit getting drunk, and forgive all my sins, and
100 HISTORY OF THE
he did do something for me. I do not know whence it
eomes, or whither it goes. (Here he cried out, " waugh !
waugh !" as if shocked by electricity.) Now me no more
sick — no more drink whisky — no more get drunk — me
sleep — me eat; no more bad man — me cry— me meet
you all in our great Father's house above.*' Afterwards
we, in turn, told what God had done for us as sinners,
and our morning meeting closed.
By this time I suppose there were three hundred
whites gathered from the different frontier settlements.
This gave us the opportunity of preaching Christ to
them. For the sake of convenience, we separated the
congregation, and I held meeting with the Indians in a
cabin. In my address I tried to give them a history of
the creation ; the fall of man ; his redemption by Christ ;
how Christ was manifested in the flesh; how he ^Yas re-
jected, crucified, and rose from the dead, and was seen by
many ; that in the presence of more than five hundred
he ascended up into heaven ; that he commanded his peo«
pie to wait at Jerusalem for the Holy Spirit ; and as vre-
are sitting, so were they, when it came down on them
like mighty wind, and three thousand were converted ta
God that day. At this they made the whole house ring
with exclamations of Avonder, (ivaugh! wavgh!) and
said, " Great camp meeting." Brothers Henkle and
Stewart then exhorted, and our meeting closed for the
present. We met again in the evening, and Stewart told
me that the Indians were determined to pray all night, in
order to obtain a blessing ; and that they wished me to ex-
hort the whites, and then give them liberty to speak to
their people and the whites too, if they felt like doing so.
This being the arrangement, I proceeded to perform my
part of the exercises ; and having finished, I sat dawn.
WYANDOTT MISSION. 101
Mononcue then arose, and for forty minutes exhorted
the Indians with great zeal and pathos ; which had a very
manifest effect. His address was not interpreted ; but the
purport was to look to God for his blessings, and not to
stop or rest until he had poured his Spirit on them. He
then addressed the white people present, by the interpre-
ter, as follows : " Fathers and brothers, I am happy this
night before the Great Spirit that made all men, red,
white and black, that he has favored us with good weath-
er for our meeting, and brought us together, that we may
help each other to do good and get good. The Great
Spirit has taught you and us both in one thing — that we
should love one another, and fear him. He has taught us
by his Spirit; and you, white men, by the good Book;
which is all one. But your Book teaches us more plainly
than we were taught before, what is for our good. To
be sure, we worshiped the Great Spirit sincerely, with
feasts, rattles, sacrifices and dances, which we now see
was not all right. Now some of our nation are trying to
do better, but we have many hindrances, some of which
I mean to tell. The white men tell us that they love us,
and we believe some of them do, and wish us well. But
a great many do not ; for they bring us whisky, which
has been the ruin of us and our people. I can compare
whisky to nothing but the devil ; for it brings with it all
kinds of evil. It destroys our happiness ; it makes Indi-
ans poor ; deprives our squaws and children of their food
and clothing ; makes us lie, steal, and kill one another.
All these, and many other evils, it brings among us ; there-
fore you ought not to bring it to us. You white people
make it ; you know its strength : we do not. But it is a
great curse to your own people. Why not cease making
it ? This is one argument used by wicked Indians against
9*
102 HiSfORY OF THE
the good Book. If it is so good, say they, "vvhy do not
all white men follow it, and do good ? Another hindrance
is, that white men cheat Indians ; take their money, skins,
and furs, for a trifle. Now your good Book forbids all
this. Why not then do what it tells you ? Then Indians
would do right, too. You say the Great Spirit loves all,
v/hite, red, and black men, that do right. Why do you
then look at Indians as below you, and treat them as if
they were not brothers ? Does your good Book tell you
so ? I am sure it does not. Now, brothers, let us all do
right ; then our great Father will be pleased, and make us
happy in this world, and after death, we shall all live to-
gether in his house above, and always be happy."
Then Betiveen-t he-logs arose, and desiring to be heard,
spoke as follows: "Will you have patience to hear me,
and I will give you a history of religion among the Indi-
ans, for sometime back, and how we have been deceived.
Our fathers had a religion of their own, by which they
served God, and were happy, before any white men came
amongst them. They used to worship with feasts, sac-
rifices, dances and rattles ; in doing which they thought
they were right. Our parents wished us to be good, and
they used to make us do good, and would sometimes cor-
rect us for doing evil. But a great while ago, the French
sent us the good Book by a Roman priest, and we listen-
ed to him. He taught us that we must confess our sins,
and he would forgive them ; that we must worship Lady
Mary, and do penance. He baptized us with spittle and
salt; and many of us did as he told us. Now, we
thought, to be sure we are right. He told us to pray,
and to carry the cross on our breasts. He told us also,
that it was wrong to drink whisky. But we found that
he would drink it himself, and we follov/ed his steps and
WYA-XDOTT MISSION. 103
got drunk too. At last, our priest left us, and this relig-
ion all died away. Then we thought we would return to
our fathers' religion again. So, many of us left off' getting
drunk, and we began again to do pretty well. Then the
Seneca Prophet arose, and pretended that he had talked
to the Great Spirit, and that he had told him what Indians
ouffht to do. So we heard and followed him. It is true,
he told us many good things, and that we ought not to
drink whisky ; but soon we found that he was like the
Roman priest — he would tell us we must not do things,
and yet do them himself. So here we were deceived
again. Then, after these cheats, Ave thought our fathers'
religion was still the best, and we would take it up again
and follow it. After sometime, the great Shawnee
Prophet arose. Well, we heard him, and some of us
followed him for awhile. But we had now become
very jealous, having been deceived so often, and we
watched him very closely, and soon found him like all
the rest. Then we left him also; and now we were
made strong in the religion of our fathers, and concluded
to turn away from it no more. We made another trial
to establish it firmly, and had made some progress, when
the war broke out between our father, the President, and
King George. Our nation was for war with the King,
and every man wanted to be a big man. Then we drank
whisky and fought ; and by the time the war was over,
we were all scattered, and many killed and dead. But
the chiefs thought they would gather the nation together
once more. We had a good many collected, and were
again establishing our Indian religion. Just at this time,
a black man, Stewart, our brother here, (pointing to
him,) came to us, and told us he was sent by the Great
Spirit to teU us the true and good way. But we thought
104 HISTORY OF THE
that he was like all the rest, that he wanted to cheat us,
and get our money and land from us. He told us of all
our sins ; showed us that drinking whisky was ruining
us ; that the Great Spirit was angry with us ; and that
we must leave off these things. But we treated him
ill, and gave him but little to eat, and trampled on
him, and were jealous of him for a whole year. We
are sure if the Great Spirit had not sent him, he could
not have borne with our treatment. About this time, our
father, the President, applied to us to buy our lands, and
we had to go to the great city to see him. When we
came home, our old preacher was still with us, telling us
the same things ; and we could find no fault or alteration
in him. About this time, he talked about leaving us, to
see his friends ; and our squaws told us that we were
fools to let him go, for the Great God had sent him, and
we ought to adopt him. But still we wanted to hear
longer. They then told us what God had done for them
by this man. So we attended his meeting in the council
house, and the Great Spirit came upon us so that some
cried aloud, some clapped their hands, some ran away,
and some were angry. We held our meeting all night,
sometimes singing and sometimes praying. By this time
we were convinced that G od had sent him unto us ; and
then we adopted him, and gave him mother and children.
About this time a few of us went to a great camp meet-
ing near Lebanon, Warren county, Ohio, and were much
blessed, and very happy. As soon as this work was
amongst us at Sandusky, almost every week some preach-
ers would come and tell us they loved us, and would take
us and our preacher under their care, and give us schools,
and do all for us that we wished. But we thought if they
loved Indians so, why not go to the Senecas and Mo-
WYAXDOTT .MISSION. 105
hawks? They have no preacher ; we have ours. Some
told us that we must be baptized all over in the water, to
wash away our sins. And now they said they cared
much for us ; but before Stewart came, they cared noth-
ing for us. Now some of us are trying to do good, and
are happy. AVe find no alteration in Stewart. But when
others come, and our young men will not sit still, they
scold ; and we believe Stewart is the best man. Some
of the white people that live among us, and can talk our
language, say, ' The Methodists have bewitched you ;'
and that, * it is all nothing but the works of the devil ;
and the whites want to get you tamed, and then kill you,
as they did the Moravian Indians on the Tuscarawas
river.' I told them that if we were to be killed, it was
time for us all to be praying. Some white people put
bad things in the minds of our young Indians, and make
our way rough." Between-the-logs concluded his ad-
dress by telling of the goodness of the Lord, and re-
questing an interest in the prayers of his people.
All commenced singing and praying — some in Indian
and some in English; and the whole night was spent in
these exercises. Just before day, the Lord answered as
by fire ! O ! what a joyful time this was ! All seemed
dissolved in love. In the morning, we took the parting
hand, in hope of meeting in a better world.
God has wrought a great work among this people. I
think it was stated that about sixty of them had embraced
Christianity. But there had been no regular society
formed amongst them. I have been more lengthy in
giving the reader an account of this meeting, because it
was the first of the kind ever held amongst them.
At the close of the first year of brother Henkle's labor
106 HISTORY OF THE
among the Wyandotts, ihey addressed the Ohio Confer-
ence to be held at Chillicothe, August, 1820.
At the close of public worship on Sunday, 16th of
July, 1820, I addressed the Wyandotts by the interpre-
ter, as follows :
"My Friends, and you, Chiefs, in particular: —
I have one word to say. I expect to meet our good old
chiefs and fathers in the church at Chillicothe, before I
come to see you again, and they will ask me how you
come on in serving the Lord, and if you want them to
keep sending you preachers any longer, to tell you the
good word, or if you have any choice in preachers to
come to teach you ?"
In reply to these inquiries, the following answer was
given :
"Our chiefs are not all here, and we must have all our
chiefs and queens together, and they must all speak their
minds, and then we will let the old father know."
They appointed to meet me at Negrotown on Wednes-
day, on my return from Senecatown; and having re-
turned, found them assembled and prepared to answer.
On entering in among them, a seat was set in the midst
of the room, and I requested to take the seat, which I
declined; but took my seat in their circle against the
wall, and directed the interpreter to take the middle seat,
which was done. After a short silence I spoke : "Dear
friends and brothers, I am thankful to find you all here,
and am now prepared to hear your answer,"
^YANDOTT MISSION. 107
Mononcue, chairman and speaker for them all, an-
swered :
" We let our old father know that we have put the
question round which was proposed on Sunday evening
in the council house, and our queens give their answer
first, saying:
" We thank the old father for coming to see us so often,
and speaking the good word to us, and we want him to
keep coming and never forsake us ; and we let him know
that we love this religion too well to give it up while we
live ; for we think it will go bad with our people if they
quit this religion ; and we w'ant our good brother Stewart
to stay always amongst us, and our brother Jonathan
too, and to help us along as they have done. Next we
let the old father know what our head chiefs and the oth-
ers have to say. They are willing that the gospel word
should be continued among them, and they will try to do
good themselves and help others to do so too ; but as for
the other things that are mentioned, they say, we give it
all over to our speakers ; just what they say we agree to ;
they know better about these things than we do, and they
may let the old father know their mind."
The speakers reply for themselves :
" We thank the fathers in conference for sendino^ us
preachers to help our brother Stewart, and we desire the
old father to keep coming at least another year when his
year is out ; and we want our brother Armstrong to come
as often as he can, and our brothers Stewart and Jonathan
to stay among us and help us, as they have done ; and
we hope our good fathers will not give us up because so
108 HISTORY OF THE
many of our people are wicked and do wrong, for we
believe some white men are wicked yet, that had the
good word preached to them longer than our people ; and
our great heavenly Father has had long patience with us
all ; and we let the old father know that we, the speakers,
will not give over speaking and telling our people to live
in the right way ; and if any of us do wrong, we will
still try to help him right, and let none go wrong; and
we will try to make our head chiefs and all our people
better, and we are one in voice with our queens, and we
all join in giving thanks to our good fathers that care for
our souls, and are willing to help our people ; and we
want them all to pray for us, and we will pray for them,
and we hope our great heavenly Father will bless us all,
and this is the last.
Between-the-logs,
John Hicks,
MoNONcuE, Chief Speaker,
Peacock,
Squindeghty.
*'//<Z^27, 1820."
The council consisted of twelve chiefs and five queens,
or female counselors. Seven of the counselors of the
nation were religious, and five of them were speakers.
This ends the year 1819 — 20, and brother Henkle was
re-appointed at the conference held in Chillicothe, Au-
gust, 1820.
We held regular quarterly meetings with them. Stew-
art continued his labors amongst them, as well as brother
Henkle, who visited them from his residence on Buck
creek, in Clark county, once a month, and staid, perhaps,
two Sabbaths every time. From this arrangement, there
I
WYANDOTT MISSION. 109
was but little done to improve the nation. Some held on
their way, others were added, and some returned to their
former habits.
This was the first Indian mission under the care of
the Methodist Episcopal Church, and the beginning of
a saving work of God on the hearts of the aboriginals
of our country, in the Mississippi valley. The doctrine
always taught, and the principle acted upon, were, that
they must be first civilized, before they could be chris-
tianized. Hence, the government, and individual socie-
ties, labored to civilize them, by teaching them the art of
farming. But the labor was in vain. A man must be
christianized, or he never can be civilized. He will al-
ways be a savage until the grace of God makes his heart
better, and then he will soon become civil and a good
citizen. We labored to get these Indians to submit to
have a school amongst them, on the manual labor princi-
ple, but could not succeed until July, 1821. On mv
way to Detroit, to a quarterly meeting, I pressed this
subject upon them with great earnestness, by showing
the benefits that must result to their children. Their
hunting was now gone ; they were pent up on a small
tract of land, and must work, steal, or starve; the
Church, the government, and all, were waiting to afford
them help, and they, in their last treaty, had made a re-
serve of one section of land for this purpose ; and to de-
lay, Avas to injure themselves and their children. They
promised that they would give me an answer when I
should come back. They took the matter into careful
consideration. They examined the whole ground with
the utmost exactness, and matured it by frequent reviews.
Accordingly, on my return, they presented me with an
address, to carry to the conference to be held at Lebanon,
10
110 HISTORY OF THE
1
in August, 1821. The paper was read before the con-
ference ; M^as received with great cordiality, and promptly
met with a hearty response, according to their wishes.
The following is a copy :
"THE CHIEFS OF THE WYANDOTT NATION, IN COUNCIL
ASSEMBLED AT UPPER SANDUSKY, TO THE HEAD MIN-
ISTERS AND FATHERS OF THE METHODIST EPISCOPAL
CHURCH, TO MEET AT LEBANON, OHIO:
"We, your Wyandott brethren, acknowledge former
favors thankfully, and wish peace and health to attend
you all. AVe farther inform you that lately our council
have resolved to admit a missionary school, to be estab-
lished amongst us, at Upper Sandusky ; and have select-
ed a section of land for that purpose, at a place called
Camp Meigs, where there is spring water and other con-
veniences ; and all other necessary privileges that may be
required for the furtherance of said school, shall be freely
contributed, as far as our soil affords: Provided, the
same does not intrude on any former improvements made
by our own people, which are not to be intruded upon.
Moreover, we will endeavor to supply the school with
scholars of our own nation sufficient to keep it in action ;
and we will admit children of our white friends who live
amongst us. As to the number of scholars our people
will furnish the school to commence with, we cannot state.
We are not sure of the number. We refer you to father
Henkle, who can inform you more fully of the prospect,
and the probable number which can be collected. But
many more will, we hope, come in, especially if the
children are boarded and clothed as our brethren have
proposed ; and if our teacher be a good and wise man,
we may expect more children We would further let
WYA.NDOTT MISSION. Ill
the coiifereitce know, that we wish our teacher to be a
preacher, that can teaeh and baptize our children, and
marry our people ; a man that loves our nation ; that loves
us and our children ; one that can bear with our igno-
rance and weakness. And if conference sends a preacher,
as we have requested, to be our school-master, we think
there will be no need of a traveling missionary to be con-
tinued amons^st us, as we expect our house will be taken
into Delaware circuit at conference, which is our request.
And in hopes that our good and w^orthy fathers, and all
that wish peace and prosperity to our nation, are well
and doing well, and will always pray for us, and help us,
by sending us good men and good counsel, we subscribe
ourselves your humble fellow servants in our great and
good Lord God Almighty, Father, Son, and Holy Spirit.
Amen.
(Signed,) De-ux-quot, Chief.
Between-the-logs, Chief.
John Hicks, Chief.
MoxoNGUE, Chief.
An-oau-you-ah, Chief.
De-an-dough-so, Chief.
Ta-hc-waugh-ta-ro-de, Chief.
**Done in the presence and by
the interpretation of
William Walker, U. S. Interpreter.
Moses Henkle, Sen., Misdonari/.-'^
I could not meet this council on mv way back from
Detroit, as there M'as a great rise^in the streams from the
incessant rain that had fallen. When I came to Muska-
lunge creek, on my way to Detroit, it was over its banks,
and a]l tbe bottoms were covered with water. I came
113 HISTORY OF THE
back to Lower Sandusky, and hired a Frenchman to pilot
me throuo-h to Fort Meigrs. With him I made the second
attempt, but could not succeed. I then returned as far as
Fort Ball, where I left my horse, and hired two young
Indians to take me to Portland, in a bark canoe. We
started about noon, and the Sandusky river being very
full, our bark canoe went over the rapids almost with the
swiftness of a bird. But when we got down to eddy
water, which we reached a short distance below Lower
Sandusky, we met schools of fish, called sheep-head ; and
they much annoyed us, by sticking fast to the bottom of
our canoe. Once in awhile one of the Indians, who
steered for us, would take his butcher-knife out of his
belt, and slip down his arm into the water and stab one of
them, and it would almost jump on board. But they not
being good to eat, we cared not to take any of them.
We had no provisions with us, and depended on killing
deer. My comrades fired several times, but were not so
fortunate as to kill any. Night came on, and we had no
place to stop at until we got down into the great marshes,
at the mouth of the river. There was an old French-
man, Poskill by name, that lived in this marsh, and
caught muskrats. We arrived at his poor wigwam in
the night, and found nothing to eat but muskrats', and no
shelter scarcely. But O ! the fleas and musketoes !
This was one of the most disagreeable nights of my
life. As soon as possible in the morning, we set sail, and
soon got into the bay, Avhich is twelve miles long, and
from four to six broad. My Indians wanted to take the
middle shoot ; but the wind was blowing fresh from the
east, and I knew if it got much higher, it would capsize
our light vessel. So I prevailed on them to coast it
round the shore ; and often we had to run ta the land*
'CTYANDOTT MISSION. 113
snd pull our seani boat (as the Indians call it) out of the
water, and empty it. The wind increased as the day ad-
vanced, until, in doubling Nigro Point, opposite Goat
Island, our canoe sank, about two hundred yards from
the shore. We had now to swim, and take our canoe
with us. When we reached the shore, it took us some-
time to empty and fix up again. We carried our boat
across th« Point, and soon set off again.
In the evening we reached our place of destination,
hungry and much fatigued, having had nothing but two
small cakes among three of us, for one day and a half.
Next evening I got on board of the steamboat Walk-in-
the-water, and on Saturday morning arrived at Detroit.
Here I heard that brother Kent was sick at Fort Meigs,
and I had to hold the quarterly meeting alone, until it
closed on Monday morning.
There was a string of appointments made for me, up
the river Rouge. I obtained a poney, and on Tuesday
rode twenty-five miles, preached twice, and swam the
river three times. I passed over to Ecorse river and
Brownstown ; got back to Detroit on Saturday ; preached.
there on Sabbath ; set sail on Monday for Portland ; and
on Tuesday hired an Indian's horse to ride to Lower'
Sandusky. The Indian, who accompanied me, was a
little intoxicated. He ran before me, and would say to
me, " Good horse." " Yes," I would answer. " How
touch you give ?" I told him I did not want to buy; I
had no money. He said, " You lie — you cheat Indian —
you Kentucky." We had not traveled more than half
the distance until we came across a camp of Indians that
were drinking. Here my guide stopped to get a little
more stimulus ; but I rode on. I soon heard him yelling
behind me ; but I urged on his horse, and kept before
10*
114 HISTORY OF TWK
him until I arrived at Lower Sandusky, When he canie
up, he said to me, " You rascal — you steal Indian's
horse — you rascal— you Kentucky rascal." Here he
abused me until I gave him half a dollar, which cooled
him off. That evening I reached Fort Ball, and found
my fine horse so eaten with flies and musketoes, th^t I
could hardly get him home.
WYANDOTT MISSION. 115
CHAPTER IV.
The author m August, 1821, appointed missionar}' — Want of
missionary funds and resources — Preparations for his journey —
Arrives at the mission — Cordially received — Lives in a cold, open
cabin — Builds a new one — Works very hard, and prepares materials
for building the mission house — Suifcrings during the winter — Stew-
art teaches Indian school at Big Spring — Happy death of Monon-
cue's aunt — His speech at her funeral — Unformed state of the
Church — Organization of a class at Big Spring, and one at the
mission — Opposition to this course by the lukc-warm and irreUg-
■ ious — Unprincipled • conduct of the traders — Heads of a sermon at
the mission — Between-the-logs exhorts — Indian woman's dream —
Indians repair to their hunting ground, to hunt and make sugar —
Author visits their camps to hold a two day's meeting — Eats boiled
raccoon and molasses — The hunting camp — The houses, beds, and
fixtures — Mode of hunting raccoons — Bears — Their habitudes —
Mode of hunting them in winter — Young bears — Bear robbed of
her cubs — Bear's flesh and oil — Bear's oil, venison, sugar, and
parched corn — Account of the meeting — Return to the mission
house — Meeting among the whites on Tyamochte creek — Monon-
cue's address to them on drinking — Difficulties of regulating classes
and explaining Discipline.
The Indians, in their council, having officially ad-
dressed the conference, and made application for a resi-
dent missionary and school, designated definitely the
place and section of Itind chosen by them for that pur-
pose, according to the stipulations of the treaty of Fort
Meigs, in 1817. The conference accepted the proposal,
an answer was sent to the chiefs and nation, and I was
appointed to this work.
There was na plan of operation furnished me, no pro-
vision made for the mission family, no house to shelter
them, nor supplies for the winter; and there was only a
small sum of money, amounting to tAvo hundred dollars,
appropriated for the benefit of the mission. However, I
set about the work of preparation to move. I had a suit-
t%6 HKTORY OT THE
able wagon made, bought a yoke of oxen, and other
things necessary — took my own furniture and household
goods, and by the 8th of October, was on my way. I
had hired two young men, and one young woman, and
sister Harriet Stubbs volunteered to accompany us as a
teacher. These, with my wife and self, made the whole
mission family. We were eight days making our way
out. Sixty miles of the road was almost as bad as
it could be. From Markley's, on the Scioto, to Up-
per Sandusky, there were but two or three cabins.
But by the blessing of kind Providence, we arrived safe,
and were received by all with the warmest' affection.
There was no house for us to shelter in, on the section of
land we were to occupy ; but by the kindness of brother
Lewis, the blacksmith, we were permitted to occupy a
new cabin he had built for his family. It was without
door, window, or chinking. Here we unloaded, and set
up our Ebenezer. The Sabbath following we held meet-
ing in the council house, and had a large congregation.
Brother Stewart was present, and aided in the exercises.
We had a good meeting, and the prospect of better times..
We now selected the place for building our mission
house. It was on the spot called " Camp Meigs," where
Gov. Meigs had encamped with the Ohio militia, in time
of the last war, on the west bank of the Sandusky river,
about a mile below the post of " Upper Sandusky."
On this very spot, were buried many of my old ac-
quaintances, and some of my youthful companions, who
had died at this place. Here I had the following medi-
tations: "My dear companions are gone. They died
in the service of their country, in warring against their
fellow men. But I have come to make war on a differ-
ent enemy, and under another Captain, and with different
WYANDOTT MISSION. 117
weapons. I, too, may fall in this conflict; but if faith-
ful, it will be to rise again to certain victory."
We commenced getting logs to put us up a shelter for
the winter. The lirst week, one of my hands left me.
A day or two after, while we were in the woods cutting
down timber, a dead limb fell from the tree we were
chopping, on the head of the other young man, so that
he lay breathless. I placed him on the wagon, drove
liome half a mile or more, and then bled him, before he
recovered his senses. I now began to think it would be
hard times. Winter was coming on, and my family ex-
posed in an Indian country, without a house to shelter in.
For years I had done but little manual labor. But the
Lord blessed me with great peace in my soul. My wor-
thy friend, George Riley, recovered from his hurt, and
we worked almost day and night, until the skin came off
the inside of my hands. I took oak bark, boiled it, and
washed my hands in the decoction, and they soon got
well, and became hard. W^e built a cabin house, twenty
by twenty-three feet, and without door, window, or loft.
On the very day that snow began to fall, we moved into
it. The winter soon became extremely cold. We re-
paired one of the old block houses — made a stable there-
of for our cattle; and cut, hauled,^ and hewed logs to put
up a double house, forty-eight feet long by twenty wide,
a story and a half high. We hauled timber to the saw-
mill, and sawed it ourselves into joists and plank, for the
floors and other purposes. I think I can say that neither
brother Riley nor myself, sat down to eat one meal of
victuals that winter, but by candle-light, except on Sab-
bath davs. We always went to bed at nine, and rose at
four o'clock in the morning; and by day-light, we were
ready to go to work. In addition to this, I preached
118 HISTORY GF THE
every Sabbath and met class, attended prayer meeting
once every week, and labored to rear up the Church.
Brother Stewart assisted, when he was able to labor ; but
his pulmonary affliction confined him the most of his
time to the house, and I employed him to teach a small
school of ten or tAvelve Indian children, at the Big
Spring ; for these people were so anxious to have their
children taught, that they could not wait until prepara-
tions were made at the mission house, and they wanted
to have a separate school by themselves. To this I
would not agree; but to accommodate their wishes until
we were ready at the mission house to receive their chil-
dren, I consented that they might be taught at home.
On the first of January I was called to bury one of our
little flock, an aged woman, the mother of Jaco, and aunt
to Mononcue. She lived at the Big Spring reservation,
fifteen miles from the mission house. On the Sabbath
before her death, I conversed with her about her future
hopes. She rejoiced, and praised God that he had ever
sent his ministers to preach Jesus to her and her people.
" I have been trying," said she, " to serve God for years ;
but it was all in the dark, until the ministers brought the
light to my mind, and then I prayed, and found my God
precious to my poor soul. Now I am going soon to see
him in his house above, and I want all my children and
grand-children and friends, to meet me in that good
world." She died a few days after in great peace. I
was sent for, to go and bury her. Brother Riley and-
.myself rode there in the night, and early in the morning
•commenced making the coffin. It was late before we
could finish it, and consequently late before the funeral
was over. But I think I shall never forget the scene. I^t
was between sun-dowa and dark when we left with the
WYANDOTT MISSION. 119
corpse. The lowering clouds hung heavily over us, and
the virgin snow was falling. We entered a deep and
lonely wood, four men carrying the bier, and the rest all
following in Indian file. When we came to the burying
ground, the Indians stood wrapped up in their blankets,
leaning against the forest trees, in breathless silence ; and
all bore the aspect of death. Not one word M-as said
while the grave was filling up; but from the daughter,
and some of the grand-children, now and then a broken
sigh escaped. At last Mononcue broke out in the follow-
ing strains : " Farewell, my old and precious aunt ! You
have suffered much in this world of sin and sorrow. You
set us all a good example, and we have often heard you
speak of Jesus in the sweetest strains, while the falling
tears have witnessed the sincerity of your heart. Fare-
well, my aunt I We shall no more hear your tender
voice, that used to lull all our sorrows, and drive our fears
from us. Farewell, my aunt ! That hand that fed us
will feed us no more. Farewell to your sorrows : all is
over. There your body must lie until the voice of the
Son of God shall call you up. We weep not with sor-
row, but with joy, that your soul is in heaven." Then
he said, "Who of you all will meet her in heaven?"
This was a feeling and happy time, and we parted, I
think, fully determined to die the death of the righteous.
We rode home that night, fifteen miles, and felt greatly
comforted in talking of the goodness of God and the
power of his grace. " Blessed are the dead that die in
the Lord from henceforth."
In this mission there had not, as yet, been any regular
formation of a Church. All was in a kind of national
society ; so that when any one did wrong, he left without
any trial or censure ; and any one came in and enjoyed
120 HISTORY OF THE
the ordinances of the Church without any formal admis-
sion; and so they came and went at pleasure. I plainly
saw this would not do. I therefore resolved to form them
into classes, and bring them under proper discipline.
When I proposed this, at first it gave great offense to
many, and there was much remonstrance against it. The
putting their names on paper, and calling them to an ac-
count for their conduct, seemed too much like making
slaves of them. But I labored hard with the chiefs and
principal men, to show them the propriety of the meas-
ure, from the necessity of self-government, family gov-
ernment, and national government ; and with them I suc-
ceeded in a good degree. I read our General Rules, and
had them explained, and showed that the Bible and relig-
ion required that we must observe them ; and knowing the
great danger they were in, of being drawn away into sin by
drink, I made one positive condition on their joining the
Church ; which was, that they must totally abstain from
the use of ardent spirits ; that I would not suffer any per-
son to be in society that tasted it on any occasion. This
condition I found many objected to, and plead that if a
man did not get drunk, it was no crime. I told them this
was their greatest enemy, and had almost ruined their
nation already, and I thought strange that any one should
still plead for a little of this poison.
After laboring three months or more, to prepare the
way, I proposed first at the Big Spring, to strike the line
between those that were sincerely the lovers of God and
the good Book, and those that were only the outer-court
worshipers; and requested all that were determined to
serve God and forsake all sin, to come forward and give
me their names ; and only twenty came forward, out of
WYANDOTT MISSION* 121
the many at this place that had professed to turn from
their evil ways.
The next Sabbath we met for worship at the council
house, at Upper Sandusky, and I made the same propo-
sition there, insisting on the rule of total abstinence from
all kind of spirits that would make a man drunk. Here
there were but ten, and amongst these were four of the
chiefs, Between-the-logs, Mononcue, Hicks, and Pea-
cock, making thirty out of the whole nation. But
I was not at all discouraged. I appointed leaders for
these two classes, and their number increased almost
every Sabbath. Many, however, now left us altogether,
and became our most violent opposers, and did all they
could to prejudice the nation against me. But I held on
to my purpose ; for I well knew that if I relaxed, and
they could make me stagger, that my influence with them
was in a great measure at an end.
This opposition was urged on by a set of traders and
whisky sellers, that had settled around the Indian reser-
vation, for the purpose of making gain off" them. These
would occasionally attend our meetings ; and I made this
my opportunity of telling the Indians how wicked these
traders were, in selling them whisky and in making them
drunk: then robbing their children and wives of what
they ought to have to clothe and feed them. I knew it
would have a better effect to tell the Indians of these men
in their presence, than when they were absent. So that
I never failed, when one of them was present, to lift my
warning voice against them and their practices. For this,
they exerted all their malevolence against me ; and they
spared no pains to injure and oppose me. I was twice
cautioned by my friends to be on my guard, for that there
11
122 HISTORY OF TH£
were two drunken vagabond Indians employed to kill me.
But I had no fear. My trust was in God.
The offense that was given to many, by my forming
classes, greatly strengthened the hopes of the heathen
party ; and the head chief organized his band afresh, and
appointed Sci-oun-tah his high priest. They met every
Sabbath for meeting, and their priest related great things
of their Indian god; how he had commanded them not
to forsake their feasts and dances, and not to have their
names put down on paper, for this was a disgrace to an
Indian ; and he would not own those again that did it,
but cast thein off for ever.
A few Sabbaths after, I tried to preach from 2 Cor. iv,
3, 4 : "But if our Gospel be hid, it is hid to them that
are lost : in whom the god of this world hath blinded the
minds of them that believe not." 1. I described the
Gospel as being a message from God, of good news and
glad tidings to the world ; showed what the tidings were
salvation to all that will obey. 2. I described the god of
this world, the devil; and showed how he blinded' the
minds of men, and so hid the light and truth of God's
word from their minds.
When I concluded, Between-the-logs arose and said,
*'I have just found out who this Indian god is. He is
the devil ; for he blinds the mind, and hardens the heart,
and makes men get drunk, and commit murder, and every
evil. I prove this from the fact that the heathen party
say that they serve their Indian god, and worship him,
and do what he tells them. Now, they all get drunk,
and sometimes murder one another, and this in obedience
to their Indian god ! This is the conduct and practice of
all wicked men — white, red, and black. They all serve
the Indian god, and that god is the devil. Now, my
WYAXDOTT MISSION*. 123
friends, our God forbids all this evil, and we see and feel
its benefits here on earth, and shall feel them in heaven.
That party has told you if you set your name on paper,
that this Indian god will cast you off for ever. I could
wish this was true ; and although this is a public renoun-
cing of him and his worship, yet we see he follows us
stilly and some, in a short time, have been persuaded to
go back to him. But I feel determined, if all go, yet
will not I. Since the light of God's word has driven the
darkness from my soul, I have joy and peace that I never
felt before. A few weeks since, at a prayer meeting in
this place, I received this full light. I had some before,
Init it was not clear until then. Now it is like the sun at
noon-day.- Come, who will go ? Who will take hold of
God*s Avord of peace ? Let him get up, that we may see
who you are, and how many." At this, nearly all arose;
and there was a powerful shaking. Brother Armstronor
exhorted, and several joined the Church.
For sometime, our society did not increase fast in num-
bers, but gi'ew in grace, and firmness in religion. The
classes were well and constantly attended, and much of
the grace of God was enjoyed.
This winter, one of the principal Avomen, v/ho was
much opposed to the Gospel, was converted to God and
Christianity. *' One night, after being at meeting," she
said, " I lay down to sleep, and dreamed that I saw at
the council house, a high pole set in the ground, and on
the top of that pole there Avas a white child fastened, and
it gave light to all around, in a circle. At the foot of the
pole stood the missionary, calling the Indians to come
into the light, for they were all in the dark. No one
went. At last, I thought if it Avas a good thing it would
not hurt me, and I Avould venture. So I Avent; and from
124 HISTORY OF THE
the foot of this pole there were two roads started : the one
was a broad road, and it led down hill ; the other was a
narrow one, and led up hill. These roads, he said, were
the only two roads that lead out of this world. The
broad one leads down to hell, and the other leads up to
heaven. I looked in the dust, and saw that a,ll the large
moccason tracks were on the broad road, and the small
ones were on the narrow road. So I determined at once
to take the narrow road. I had not traveled far until I
found the way steep, and my feet often slipped, and I fell
to my knees ; but I held by the bushes, and got up again.
So I traveled on for sometime ; but the higher I gqt, the
easier I traveled, until I got almost to the top of the hill.
There I saw a great white house, and a white fence
around it. There was a large gate that led to this house.
At this gate stood a man, and his hair was as white as
snow. He held in his right hand a long sword, and the
point of it blazed like a candle. I was greatly afraid. I
heard in that house the most delightM singing I ever
heard before, and had a great desire to go in. When I
came up to the gate, the man spoke to me and said, ' You
cannot come in noAV. You must go back and tell all your
nation, that if they want to get to heaven they must take
this narrow road, for there is no other that leads here.'
Then 1 started back with a heavy heart ; and when I got
down near the council house I saw my people all in the
way to ruin, and began to call on them to stop. Here I
awoke." The next Sabbath this woman got up in the
meeting at the council house, and told all she had seen in
her dream ; while she wept bitterly, and exhorted all the
nation to turn to God and live. This had a good effect
on many.
In February, nearly :^1 of the Indian,? went \o the
r
WYANDOTT MISSION. 125
wood?, to trap and make sugar. They seldom return
from these expeditions until the first of April. I sent
with them an appointment to meet them at Between-the-
logs' camp, on their hunting ground, and hold a two
days' meeting. About the first of March, I left Upper
Sandusky in company with brother Armstrong, as inter-
preter, and brother Mononcue, to attend this meeting.
The morning was cold, and our course lay through a deep
forest. We rode hard, hoping to make the camps before
night; but such were the obstructions we met witii, from
ice and swamps, that it was late when we arrived. "Wea-
ry with a travel of twenty-five miles or more, through
the woods, without a path or a blazed tree to guide us,
and withal, the day was cloudy, we were glad to find a
camp to rest in. We were joyfully received by our
friends, and the women and children came running to
welcome us to their society and fires. The men had not
all returned from hunting, though it was late. But it was
not long after we were seated by the fire, until I heard
the well known voice of Between-the-logs. I went out
of the camp, and helped down with two fine deer. Soon
we had placed before us a kettle filled Avith fat raccoons,
boiled v»'hole, after the Indian style, and a pan of good
sugar molasses. These we asked our heavenly Father
to bless, and then each carved for himself, with a large
butcher-knife. I took the hind quarter of a raccoon, and
holding it by the foot, dipped the other end in the molas-
ses, and eat it oflf with my teeth. Thus I continued dip-
ping and eating until I had pretty well finished the fourth
part of a large coon. By this time, my appetite began to
fail me, and I was for leaving off; but my comrades said,
*'This is fine fare, do not quit yet." So I took a little
11*
126 HISTORY OF ffiW
more ; and thought it was a good ii'^al, without Ijreax!,-
hommony, or salt. ' '
Their winter hunting camps are much more comforta-
ble, and the scenery more pleasant, than those who have
never seen them would imagine. They are built of
poles, closely laid together, by cutting a notch in the up-
per part of the pole, and so laying the next one into it,
and then stopping all the cracks with moss from the old
logs. They are covered with bark, a hole being left in
the middle of the roof for the smoke to go out at. The
fire is in the centre, and the beds round three sides. These
are raised from the earth by laying short chunks of wood
on the ground, and covering them with bark laid length-
wise. On the bark is spread skins of some kind, and
these are covered with blankets. The beds are three feet
wide, and serve also for seats. These camps are always
pitched in rich bottoms, where the pasture is fine for hor-
ses, and water convenient. Around them you will often
find a flock of domestic fowls, Avhich are taken on horses
from the towns, for the purpose of getting their eggs ; and
to secure them from the dogs, which generally swarm
around an Indian camp, the Indian women make bas-^
kets of bark, and drive down stakes into the ground, on
which they hang their baskets. Perhaps there will be
half a dozen on one stake, one above another; and from
them they gather large quantities of eggs.
The troughs in which they catch their sugar water, are
made of bark, and hold about two gallons. They have a
large trough, made like a bark canoe, into which they
gather from the small ones. The women make the su-
gar, and stretch all the skins. The men trap and hunt.
One man will have, perhaps, three hundred raccoon
traps, scattered over a country ten miles in extent. These
i
Ir
WYANDOTT MISSIOX. 127
traps are " dead falls," made of two saplings, and set
over a log which lies across some branch or creek, or
that is by the edge of some pond or marshy place. In
the months of February and March, the raccoons travel
much, and frequent the ponds for the purpose of catching
frogs. When the raccoon has taken a frog, he does not
eat it immediately, but will carry it to some clean water
and wash it ; then lay it down on the leaves, and roll it
with his fore feet, until it is dead, and then he feasts on
his prey.
The hunter generally gets round all his traps twice a
week, and hunts from one to the other. I have known a
hunter to take from his traps thirty raccoons in two days,
and sometimes they take more. From three to six hun-
dred is counted a good hunt for one spring, beside the
deer, turkeys, and bears.
The bears, at this time of the year, are generally taken
from the hollow trees or rocks, where they have lain for
a month or two. During the winter, these animals sleep
with little intermission, for three months, and receive no
nourishment,, except what they suck out of their paws.
I have taken them out of their holes, when there has
been from one to two gallons of clear oil in the intestines,
and nothing else that could be perceived by the naked
eye. In hunting bears at this season, the Indians search
for them in the hollow trees and rocks. When they find
a tree that looks likely to lodge a bear, they examine the
bark to see if one has gone up. If there are fresh signs,
and the scratches are not long, but just sunk in, this is a
good sign. But if there are long marks made with the
hind feet, it is supposed that he has been up and come
down again. And if the thing is doubtful, they cut a
brush, and with it scrape the tree on the side opposite the
128 HISTORY OF THE
hole, and cry like a young bear ; and if there be one in^
side, he will either come and look out, or make a noise
so as to be heard. If it is ascertained that there is one
inside, then, in order to get him out, one climbs up a tree
that is convenient ; or, if there is not such an one, they
cut one so as to lodge it near the hole. Then he fastens
a bunch of rotten wood to the end of a pole, sets it on
fire, and slips it off the end of his pole into the hollow
of the tree, where it soon sets fire to the rotten wood.
At first, the bear begins to snuff and groMd, and strike
with his fore feet, as if he Avould put it out. But the
fire, steady in its progress, soon routs him, and he comes
out in great wrath. By this time, the Indian is down,
and has taken the most advantageous position with his
rifle, and. when the bear is fairly out, he fires at him. If
he does not succeed the first shot, his comrade fires, whilst
he re-loads ; and so they keep up the fire until bruin
yields up his life.
These animals seldom have more than two young ones
at a time. The cubs are small at first, without hair,
blind, and exceedingly ugly. The dam is very careful
of them, and will fight desperately to protect them, and
is very dangerous when the cubs are either taken or
w^ounded. Young bears are easily tamed, but they are
very troublesome, and of no profit. Their flesh is most
delicious, and is found to be very healthy, and easy of
digestion. The oil of a bear fattened on beech nuts, is
the most diffusive and penetrating of all oils. The Indi-
ans eat it until their skin becomes as greasy as if it had
been rubbed on externally. It is preserved for summer
use by frying it out, and putting it into a cured deer skin,
with the hair grained off when the skin is green. Deer
meat is sliced thin, and dried over the fire» until it can be
r
WYANDOTT 3IISSI0N 129
easily pounded in a mortar. This, mixed with sugar and
dipped in bear's oil, is the greatest luxury of an Indian
table. This, with corn parched in a kettle, and pounded
to meal, then sifted through a bark sieve, and mixed with
sugar, makes the traveling provision of an Indian in time
of Avar.
f*' But to return to my meeting. We arrived at the hunt-
ing camps on Friday evening. This night was mostly
spent in laboring with an Indian man, who was of the
heathen party, and a brother to An-daw-yaw-wa, the
chief of the Beaver tribe, and called by the whites, James
Washington. Brother Armstrong commenced, and was
soon aided by Between-the-logs, and the chief, his broth-
er. Some matters were occasionally referred to. me,
which I decided and explained. At length I lay down^
and fell asleep. I awake two or three times during the
night, and found them still at the controversy ; and he
yielded so far as to make trial of prayer during the meet-
ing. Next morning you would have been pleased to-
hear the voice of singing from many tents, and then the
fervent prayer of all, for the presence and power of God.
Many came in this morning, and pitched their tents. At
eleven o'clock we commenced our worship, at a fire kin-
dled for that purpose, in the open air. I tried to preach,
and ]Mononcue exhorted ; and the Lord was with us of a
truth. In the evening, we had a congregation of about,
one hundred and fifty. I took for my subject the narrow
and broad ways : the one that leads to life, and the other
to death. I showed that there were but two places in the
other world, to hold all people. The one a place of pun-
ishment for the wicked, and the other a place of happi-
ness for all the good. The one was hell, and the other
heaven ; and that the broad way led to hell, and the nar-
130 HISTORY OF THE
row way to heaven; that the broad way was just as wide
as sin, and that all sinners w^ere walking in it; that a man
might commit any kind of sin, and still be in it ; that it
led down hill, and men went fast, and with some ease,
because it was agreeable to a wicked heart. But the road
to heaven was narrow ; for it was restricted from sin, and
those that walk in it must forsake all sin, and keep God's
holy commandments ; and this would be a great cross to
the flesh, but that they would at last reap the benefit of
having served God. This discour&e was much blessed,
I have no doubt, and our Indian exhorters made a firm
and successful application of it. We then called up the
mourners, and had a glorious time. Some that never be-
fore had prayed, now came forward, and some professed
to be converted.
On Sabbath morning, as soon as breakfast was over, we
held our love feast. This was a morning never to be for-
gotten. Only a few had spoken, until it seemed as if
every cup was full and running over. Some wept; some
exhorted their wicked friends to flee the wrath to come ;
while others shouted, "0-ra-mah, o-ra-mah! Ho-men-
de-zuel" Glory, glory ! be to the Great Spirit! Some
professed to be reclaimed, and some converted to God.
At eleven o'clock I preached again, on the kingdom of
Christ, and the power of his Gospel in ages past ; of the
persecutions and triumphant death of the righteous, and
of the glory that would yet come. This was, most of it,
new to them, and deeply interesting. Their souls were
strengthened with might in the inner man. Our night
meeting I gave up to brother Armstrong, and the Indian*
exhorters, and they managed it in their own way. I be-
Heve it lasted all night. In the morning I took several
WYANDOTT JIISSIOX. 131
into society ; and at ten o'clock they almost all went off
to their several hunting camps.
This meeting was a great blessing. I made strict in-
quiry how they attended to their duties in the woods,
such as family and private prayer, and especially how
they spent the Sabbath? Whether on that day, they
looked after their traps, or made sugar, or gathered the
water ? But I found that all their duties were most sa-
credly attended to ; and on the Sabbath, as many as could,
came together, and sung and prayed, and held class meet-
ing. I remained a day longer, and then returned to mv
station.
On our way to the mission we held a meetinof in a new
settlement of whites, on Tyamochte creek, in the house
of Mr. Carpenter. Here we had a good meeting. These
people seemed anxious to hear the word of life. After I
had tried to preach, brother Mononcue gave an appropri-
ate exhortation, which was interpreted by brother Arm-
strong. Mononcue spoke of the former wars and blood-
shed, that had taken place between them. "But now,"
said he, "the scene is changed. The scalping knife and
tomahawk are buried, not only in practice, but God has
taken away the disposition out of my heart, and I hope
out of yours also. Now you are my neighbors ; I want
to live in love and peace, and to be helpers to one another
for both v/orlds, that we may live in our heavenly Father's
house for ever. But one thing must be done, if this is
the case. You, my friends, must leave off brmging your
water of death, (meaning whisky,) and selling to my peo-
ple, or we never can live in peace, for wherever this
comes, it brings fire and death with it; and if you will
still give or sell it to Indians, it will take away all their
senses ; and then, like a mad bear, they may turn round
132 HISTORY OF THE
and kill you, or some of their squaws or children ; or if
you should escape, they will go home, and be very apt
to kill a wife, a mother, or a child: for whenever this
mad water gets into a man, it makes murder boil in his
heart, and he, like the wolf, wants blood all the time ;
and I believe it makes you white people as bad as it
makes us Indians, and you would murder one another as
we do, only that you have laws that put those people in
jail, and sometimes hang them by the neck, like a dog,
till they are dead: and this makes white people afraid.
We have no such laws yet; but I hope that by and by
we shall have. But I think -they ought first to hang all
people that make and send this poison abroad, for they
do all the mischief. What good can it do to men, to
make and send out poison to kill their friends ? Why
this is worse than our Indians killing one another with
knife and tomahawk. If the white people would hang
them all up that make it and sell it, they would soon leave
it oif, and then the world would have peace. Now, my
white friends, if you love us or yourselves — if you love
peace, I beg that you will not sell these fire waters to
our poor people. They are but children, many of them,
and you know that a child will just as soon take poison
as food. God is doing a great work for us at our town.
Many of our Indians ate embracing religion, and striving
to serve the Great Spirit. Many of those that used to
get drunk, and fight, and quarrel, and murder, are now
praying people ; and now, instead of the drunkard's song
and yell, you can hear in almost every cabin the sound
of prayer going up to heaven. It makes my heart glad.
I hope many of you are praying people, and striving to
serve the same God, and going to the same heaven. Go
on, go on — seras-qua, seras-qua,^^ said the noble chief,
1
WYAXDOTT MISSION. 133
^*ril meet you there." Then holding out his hand to all
that would meet him, some came and took hold, weeping ;
sinners trembled, and God was in the word. This place
was afterwards taken into Delaware circuit, and made a
preaching place, and many souls were converted to God.
At different times in March and April, all our Indians
got home from their hunting grounds. I now commenced
laboring to bring all that would join with the classes, un-
der proper government. I had formed one at the Big
Spring reservation, and another at the mission house.
This was the most difficult thing I had yet undertaken.
I used to spend whole days in reading and expounding
the Discipline to the leaders and the stewards.
The official members were four exhorters, four leaders,
two to each class, and three stewards. When they
would get to understand a part of the Discipline, they
would communicate this part to their classes. I was ask-
ed by one of them one day, why we white people had
so many laws — a law for every thing ? Why cannot we
go along, and do good without laws ? I told him that
witliout law there was no good or bad ; that without law
we could not know when we were doing good or evil,
but were left all the time in the dark. How, said I,
would we do without the sun or the light of it? How
could we see in the dark? "It would be very bad," said
he. " The sun points out all things around us, and helps
us against our enemies and dangers." The law, then, is
like the sun ; it tells us what is right and what is wrong ;
it shows us what we must do to be happy, or if we do it
not we must be miserable ; it makes the road to heaven
very plain. Although it is a narrow way, yet it is made
plain by the law ; and all that will, may walk in it, and
not stumble or fall. How would you know it was wrong
12
134 HISTORY OF THE
to get drunk and murder, if the law did not tell you so ?
How would you know it was right to pray, and if you
did pray, that God would hear you and bless you, if the
law did not tell you so? But suppose one steps out of
the road to heaven and gets drunk, what must we do?
Why this Discipline tells us what to do with him, and all
others that sin against God. We must first try to get
them to repent and forsake sin altogether, and if they
will not, we must then turn them out, and let them go
with their old companions.
I tried to show them the reasons of law, and that it
was right, and the duty of a father to prevent his children
from running into danger, and to prevent them from doing
evil to others. And if they would not take his counsel,
it was his duty, for their good, to correct them, and make
them obey; and if they were disposed to do an injury to §
others, it was his duty to restrain them, and protect the
innocent and weak from being injured by them; and that
to feed a child, and to correct it properly, came alike
from the same spirit of love : it was intended for good.
Just so God governed us out of love. He forbade us to
sin, but would punish us for it, if we committed it ; and
if we would not forsake it, he would banish us to hell
for ever.
WYANDOTT JIISSION*. 135
CHAPTER V.
Interesting ex animation of the lenders at the quai-terly confer-
ence— Cleanliness promoted — Better treatment of -women — Wicked
conduct of traders — Scruples of the chiefs respecting holding civil
ofrj(.eg — The author removes their doubts — His reasonmg on this
topic — Interesting camp meeting en Delaware circuit — Profitable
quarterly meeting at the mission — ^Meeting at the Big Spring —
Conversion of an Indian woman on the way, while riding to it —
Baptisms and marriages — Organization of two small schools — Erec-
tion of the mission house — Dangerous illness of the author, occa-
sioned by hard labor at the house — Illness of Mrs. Finley — Both
recover sbwly — Their great sufferings — Evil surmisings respecting
Stewart — Bishop M'Kendree purchases a farm for him, and pro-
vides for his family — 111 health of the author — Unable to receive a
re-appointment to the mission — Correspondence with Rev. J. Soule
and Rev. S. G. Roszel — Speech of Betwecn-the-logs at conference —
Bishop M'Kendree's reply.
When our official men became acquainted with tl^pir
duty, they were very punctual, and strict in watching over
one another I recollect well, that at the last quarterly
meeting we held this year, in the examination of char-
acters, I called the name of one of the chiefs, who was
a leader, and asked if there was any thing against him.
One rose and said "I heard that he cut wood on Sabbath
evening." He answered, " Yes, I did on one occasion;
but it was last winter, and it was exceedingly cold, and I
thought I must freeze or cut wood, and I chose the latter.
But I do not think there v\-as much harm in that." I
then asked him where he was the day before the Sabbath.
He said he was abroad. I asked him if his business was
not such that he could have been at home, if he had tried.
" 0 yes," said he, " it was not very pressing." I then
said, I think your neglect on Saturday made you break
the Sabbath, You ought to recollect the Sabbath is the
Lord's day entirely, and he has commanded us not to do
136 HISTORY OF THE
our own work. He then said, "I will remember this, ,
and do so no more."'
The next was accused with having sold a pound of
sugar on the Sabbath. He confessed the charge to be
true ; but said that he had forgotten entirely that it was
the Sabbath, and he would do so no more.
Another was accused of neglecting his class as leader ;
that he spent too much of his time in the woods hunting,
and neglected his work ; that he was too worldly to lead
people in the way to God ; that a leader ought always to
keep his eyes fixed on God and the road to heaven, and
walk in it, for if he stepped out of the way, his flo^k
v/ould all follow him-— then he must look to his feet.
Another was accused of being too dirty in his clothing.
"Look at his shirt," said his accuser, "it looks as if it
had never been washed. Now, if I know any thing
about religion, it is a dean thing. It certainly has made
our women more particular, and nice in their persons.
They now work, and clean themselves and their houses,
and all looks as if religion had been at that house. And if
religion cleanses the inside, will it not the outside? That
brother is too dirty to be a leader of a clean religion.
Look at his head — it has not been combed, nor his face
washed. I give it as my opinion, if that brother does
not mend in this, he must be no longer a leader. We
must set some better example before our people." The
accused arose and said, that he had no wife, and that he
was a poor hand to wash, and could not get it done ; but
hoped to do some better. His accuser said, " Your want
of a wife is no excuse. We have women enough in our
nation that have no husbands, and feel themselves lost for
want of a head. They would marry if asked, and will
make wives good enough for any of us. But some of
WYANDOTT MISSION. 137
our men are afraid to get wives now : tliey cannot throw
them away when they please, but must now stick to
them. Our women do not now cultivate our corn, cut
our wood, and do all our work as they used to do. This
falls on ourselves ; and I am afraid there are some who
are too lazy to provide for their wives, and would rather
live dirty, and lounge about other people's houses, than
to work a little." This was a word in season, and had
the desired effect, for in a week or two I was called on to
marry my old brother ; and afterwards he appeared like a
man that had a wife.
Through the spring our religious prospects improved ;
the nation became much more attentive to hear the word ;
our leaders and exhorters grew in grace, and became bet-
ter acquainted with the plan of salvation.
The heathen party made every exertion, however, to
keep up their old Indian religion, and were much en-
couraged to do so by the counsel of the wicked traders
and venders of spirituous liquors. Many things were
circulated among them unfavorable to religion, the Bible,
and to ministers. The heathen party were encouraged
to drink, and all advantages were taken of their intoxica-
tion to cheat them out of their property. Great exer-
tions were made by them to put down those chiefs, and
their influence, that had embraced religion ; but this was
not easily done. At length they made use of stratagem for
that purpose ; and no doubt they were induced so to do
by designing white men. It was stated to our chiefs that,
as they had now become religious and preachers, it was
wrong for them to hold civil offices ; and that, as they
had now engaged in a new business, of a holy nature,
they ought to give them up.
Sometime in June, we went, and many of the Indians
12*
138 KISTORY OF THE
with us, to a camp meeting on Delaware circuit, held by
the Rev. G. R. Jones and others. On the second day of
this meeting, the Indian chiefs, Between-the-logs, Mo-
noncue, and Hicks, took me into the woods, and, by the
interpreter, asked my advice on the subject: whether it
was incompatible with a reUgious life and the life of an
exhorter, to hold a civil office. I told them it was the
good men who ought to hold office, for it was the man
that feared God, only, that was likely to be governed by
proper motives in this great work ; that the greatest chief
we ever had in America, (Washington,) was a good
man; and that the first governor of our state, (Dr. Tif-
fin,) was a Methodist preacher ; and the world had always
done best under good kings and governors. They then
asked me if it was right for them to be chiefs and ex-
horters too. I told them it was ; and asked, " What will
now become of this nation, and your school and mission,
if you give up your authority into the hands of the sav-
age party ? Will not drunkenness abound, and your na-
tion go into ruin ? You have hard work, with all your
authority and wisdom, to get along now ,- and what will
it be if you give it up ? Wicked white men will manage
and govern your wicked Indians, for they will go togeth-
er; and you will soon be driven from your homes."
They said they plainly saw it; but were told that as re-
ligious men, they must lay down the one when they took
up the other. I told them it was a trick of some wicked
men, to get the power out of their hands ; that they must
do as they pleased, but that they should by no means
think of giving up their place as chiefs in the nation.
After counseling with one another, they sent me word
that they would hold on.
This camp meeting was a good one. Some of ihe
WYANDOTT MISSION. 139
savage party were convinced and converted, and nine of
them joined society. The Sabbath following was our
quarterly meeting at the mission. The Sun of Right-
eousness rose upon us, with healing in his wings. We
met on Saturday, about noon. Some had collected, and
encamped on the ground. We commenced by preach-
ing, and afterwards a prayer meeting was held. By the
time of the evening meeting, our company had increased
to several hundreds. This was a solemn and impressive
scene. The tents were stretched around to the number
of sixty or seventy. The dim light of the Indian fires ;
the tinkling of the numerous horse-bells, (for almost eve-
ry Indian has a horse, and every horse a bell ;) the hor-
ses feeding on the blue grass plain ; the candles fixed on
sticks, stuck in the ground ; the light reflecting from the
green boughs that hung over us; the soft and mellow
voices of three or four hundred Indians, rising and seem-
ingly filling the blue vault with heavenly echoes ; and the
grove made vocal with the praises of the Great Spirit,
formed a scene delightfully interesting and sublime.
Here the red men prostrated themselves-, and in fervent
prayer to God, called for mercy, in the name of " Shasus,"
(Jesus ;) while others, M'ith hearts filled with penitential
sorrow, cried with loud voices, "Tamentare, tamentare^
Homendezue!" (Take pity on us, take pity on us! O
Great Spirit 1) After preaching an exhortation was giv-
en ; when we called up the mourners, and many came,
whose faces were suffused with tears. This meeting
lasted nearly all night. On Sabbath morning was our
love feast, which commenced with great solemnity and fer-
vent prayer. After the bread and water were distributed,
we commenced speaking of the goodness of God : and I
am sure this scene cannot be described. Here I fully
140 HISTORY OF THE
realized the saying of the prophet Isaiah xxxv, 1,2," The
wilderness and the solitary place shall be glad for them ;
and the desert shall rejoice, and blossom as the rose. It
shall blossom abundantly, and rejoice even with joy, and
singing." The red men and women rose in quick suc-
cession, and^told of the gi-ace of God, through Christ Je-
sus, in their awakening and conversion to God, until we
were overwhelmed with his goodness, and all united in
giving glory to God in the highest. After a little respite,
a sermon was delivered on the subject of the sacrament,
as an institution to be observed by the disciples of Christ.
Then we proceeded to the administration of the Lord's
supper. The humble believer felt he had not followed
cunningly devised fables, but that the Gospel and its ordi-
nances, are the power of God to all that believe in
Christ. Here many that were enemies to the cross of
Christ, by wicked works, stood amazed and trembled,
wept and cried for mercy, while others shouted for joy.
This scene is properly represented by Ezraiii, 12, 13,
"They wept with a loud voice, and many shouted aloud
for joy; so that the people could not discern the noise of
the shout of joy from the noise of the weeping of the
people : for the people shouted with a loud shout, and
the noise was heard afar off." A number were convert-
ed and joined the Church. This quarterly meeting was
the beginning of good times in this nation.
The Sabbath following we had our meeting at the Big
Spring, and many 'went from the Great reservation. As we
were riding through a low swampy piece of road, we saw
an Indian woman riding alone before us, wrapped up in
her blanket. She was seeking religion, and praying as she
rode along. All at once, she let go the bridle, and began
to clap her hands and shout, " Oramah, oramah ! Ho-
WYANDOTT MISSiaX. 141
mendezue! (Glory, glory! to the Great Spirit!) Her
horse set off on a gallop ; but she paid no attention to it.
One of our company rode after her, overtook her, and
stopped her horse ; and when we came up, we had ai
joyful time.
This meeting was excelled by none that we ever had.
It seemed as if all came together in the spirit of prayer;
and such a travail of soul for the conversion of sinners, I
have seldom if ever seen ; for we had not been more than
an hour upon our knees, until the Holy Ghost fell upon
us. Sinners fell — mourners were converted — parents and
children, husbands and wives, embraced each other, and
gave praise to God, who, by sending his servants and
Gospel among them, had saved them from their darkness,
and that death that never dies. Ten joined class.
Through the course of this year I baptized a number
of adults, and many children. I also joined many of
them in matrimony, some of whom had children and
grand-children ; and among the Christian party a general
disposition prevailed to comply with all the institutions of
the Gospel.
It was impossible for us to do much in the school this
year, for the want of proper buildings; We took into
our family six children, whom we kept and taught
through the winter ; and when spring came, we took a
few more: in all ten. They were taught by sister H.
Stubbs, who had volunteered to leave her comfortable
home, and go with us to the wilderness. She taught
them sometimes in the house, and sometimes in a bower,
or in the woods, under the shade of the trees. Brother
Stewart also taught a small school of twelve scholars, at
the Big Spring, through the winter. All these children
made good progress in learning. The old people were
142 HISTORY OF THE
much pleased ; and though our success was doubted by
some at the commencement of this work, I now found
that we could have as many as could be accommodated.
In the mean tune, we were not inattentive to the improve-
ment of the farm. Arrangements were made to build a
double house, forty-eight feet long by thirty-two feet
wide, including the porches. The materials for this
building brother Riley and myself prepared through the
winter ; and by spring, we had all ready on the ground,
except lime. We commenced putting up the building,
and by the last of July it was nearly finished. We now
prepared to burn lime ; and in this work I labored too
hard, frequently having to pull off my shirt, and wring the
sweat out of it. Here I laid the foundation of much fu-
ture suffering. On the 14th of July, the day I was forty
years old, I was taken sick, for the first time in my life.
This affliction confined me a long time. My wife was
taken sick the next day, with the same complaint, and no
physician was near to prescribe for us, nor scarcely any
medicine wherewith to relieve ourselves. There were
but two girls and brother Riley to take care of us. For
two Aveeks I lay in this situation ; and I do not believe
my fever abated in the least degi-ee. It was expected we
should both die; and my dear wife was speechless for
sometime. One of the girls said to me, "Your wife is
dying." I rose from the bed to take my farewell. Some
of the Indians were standing at the door. I said to her,
" Are you happy in God ? Do you feel that you are
near your home ? I expect to follow you in a day or
two ; and then, glory be to God, we shall cease from our
labors, and our souls will be at rest." I saw by her eyes
and countenance, that her soul was happy. The big
tears rolled down her pale and death-like cheeks. At
WYA.NDOTT MISSION. 143
lenofth the love of God in her soul, so overcame the
weakness of her body, that she began to whisper, " Glo-
ry, glory !" She spoke louder and louder, until you
could have heard her ten rods. We all caught the fire,
and I too shouted aloud. Brother Riley, the girls, and
the Indians, came in, and brother Gray-eyes ran and fell
down at the bed-side, and shouted, "Glory to God!"
O ! what a heaven we had here in the midst of our sick-
ness. I felt that if it had been the will of God, I should
like to die. From this time my wife began to mend a
little ; but my fever continued. At midnight I called up
brother Riley, and requested him to go to the spring, and
bring me two buckets of cold water. This he did, and I
got him to pour them slowly upon me, and then to wet a
sheet and put it on my head, and pour cold water on it
plentifully. This application, with the blessing of God,
was the first thing that gave me relief, and cooled my
fever. The next day Dr. Sabin came from Urbana, and
most affectionately waited on us several days. But it
was a long time — not until sometime in the fall — before
we recovered, so as to be able to do full work.
Stewart was my colleague in this work, all this year ;
and although he was deeply afflicted, yet he did what he
could. Some of the wicked whites had prevailed on the
Indians, the fall I was appointed to the mission, to turn
him away, and not to have him as their preacher. They
said that as he was a colored man, the whites Avould not
have him to preach for them, although they considered
him good enough to teach Indians ; and that it was a
degradation to the nation to have' a colored man for their
preacher. And, indeed, they had nearly gone so far as
to discharge him in form. But when I came, I told them
it would never do. He was their first teacher, and good
i44 HISTORY OF THE
white men. would look upon them as ungrateful ; and fur-
ther, that John Stewart had been appointed to help me,
and if they turned him away, they must send me also.
I heard no more of this ; but it seemed as if the devil and
his agents could not be quiet.
The next report that was put in circulation, was, that
we had come and entered into Stewart's labors, and had
thrown him off without any support. Nothing was ever
more false. The first appropriation that was made to
brother Stewart, was money to purchase a horse, and to
pay for clothing he had bought. This was made in 1820,
besides which he received many presents from friends in
and about Urbana. He married that year a woman of
hi^ own color, and wished to have a place of his own.
The venerable Bishop M'Kendree, of blessed memory,
collected one hundred dollars to purchase a fraction of
land adjoining the Indian reservation, of upwards of
sixty acres, on which there were some improvements
made by the Indians. This money was remitted to me,
and was paid for Stewart's land; so that the patent was
obtained in his own name. Thus, through the Bishop
and his friends, John had, in the spring of 1821, a good
farm given to him ; and I was ordered by Bishop M'Ken-
dree, to furnish his family with provisions : which I did
when I could get them for myself; and so I continued to
do, as much as he would take. I mention this to show
the world that the statement was unfounded. On this
place John Stewart resided until he died ; and then his
wife and brother sold it, and appropriated the money to
their own use.
For a more full account, the following letter, printed in
the Methodist Magazine, for January, 1822, page 29,
will be read with interest. It is a letter from the Rev.
WYANDOTT MISSION. . 145
Joshua Soule, (since Bishop Soule,) inclosing a letter from
the autiior:
*'T0 THE EDITORS OF THE METHODIST MAGAZINE.
^^ New York, Xovember 29, 1821.
"Dear Brethren: — Hoping that the following ex-
tract of a letter from Rev. James B. Finley, missionary
*to the Wyandott and other Indians, may be a source of
satisfaction and encouragement to the friends of Christian
missions, I have thought proper to submit it to you for
publication in the Magazine. • J. Soule." .
''^ Upper Sandusky^ November 4, 1821.
"Dear Brother: — Before these line^ reach you, it
.is probable you will have information of my appointment
as missionary to the Indians the present year. I left my
dwelling on the 8th of October, with two wagons, loaded
with our household goods, farming utensils, and other
needful apparatus, to commence a missionary school
among the Wyandott Indians, with a design to embrace
any of the neighboring nations to which we may obtain
access. After driving hard for eight days, I arrived at
this place on the 16th, and immediately commenced build-
ing me a small house fbr present accommodation, as a
shelter jrom the storm and cold. By constant labor, I
have already made this habitation pretty comfortable:
and although I am in the midst of savage men, and very
much fatigued by hard work, yet the Lord is with me,
and I have enjoyed some precious moments, both in pub-
lic and private. I feel much drawn out in prayer to God
for the universal conversion of this people. I have tried
to preach to them three Sabbaths, and our meetings have
been gracious seasons. Scuteash, a chief of the Big
13
146 • HISTORY OF THE
Turtle tribe, is our class-leader ; and last Sabbath, while
he was speaking to the class, the Lord poured out his
blessed Spirit, and we had a season of sweet refreshing
from his presence. One of -the old sisters, who has been
much afflicted, said to me, 'Dear brother, I thank the
Lord that you have come to us once more ; and I thank
the Great Spirit that he serit you, that I might hear once
imore the blessed word. It has given me much strength ;"
and now my soul is full of love to Jesus and his people.
My sickness is all nothing, and I am now ready to die.
All that hinders me is my children : I am afraid they will
be lost for ever.' She then began to exhort them to seek
the Lord 7ioiv ; for now, saidshe, is the best time.
"Through bad management, some difficulties have
arisen ; but I have no doubt but I shall be able to have all
difficulties adjusted and amicably settled. The prospect
of being extensively useful to these children of the forest
is truly pleasing. They are prepared to receive the in-
structions of religion, and almost universally willing that
I should have their children to instruct. I have no doubt,
but if I had the means to commence with, I could, within
two months, have fifty scholars. I have commenced a
small school with fourteen of .these native children*
They learn fast, and can speak the letters 'plainly, atid
will soon be able to speak English. , •
*' The Senecas wish to put under our care and tuition,
fifteen or twenty of their children ; and some of the Wy-
andotts, who are poor, and living in Canada, wish to send
theirs also. Four of the chiefs have given me liberty to
inclose as much ground for a farm as I please, and I can
have the use of their saw-mill to cut plank, or any privi-
lege I want, for the benefit of the institution. In a word,
my dear brother, I believe the Lord has opened a great
I
WYANDOTT MISSION. 147
and effectual door to the Methodist Episcopal Church to
do this people good, and to extend its missionary labor,
and the knowledge and praise of the Savior's name.
"To put this establishment into complete operation, it
will require for the first year, between two and three
thousand dollars. But probably after the first year, one
third of this sum will support the institution. It is my
most ardent desire and prayer to God, that he would open
the hearts of our brethren and friends to lend Him this
small sum. If I had only the money which even the
Methodists in your city, not to say in America, consume
in smoking segars, chewing tobacco,' and in other unneces-
sary expenditures, how many of these poor little naked
savages could I feed and clothe, and learn to read the
M'ord of God ! 0 send over and help us ! For the sake
of Christ, and the souls of this people, get help from
• those who have to spare I Dear brother, I shall depend
much on your exertions. Your last letter to me was one
of the instruments that placed me in this forest. I am
now in need of funds ; but am still pressing on. I want
to grasp all these children ; and learn the girls to knit,
sew, spin, weave, and the art of housewifery; and the
boys agriculture; and all of them to read the Holy Scrip-
tures, and serve the true God. This I know is a hard
task ; but by the grace of God, and the help of his
friends, I shall succeed. • I know I have the confidence
of these Indians. God has opened my way, and I now
see nothing to hinder my success, but a failure of means
and labor. I am determined, by the help of God, not to
stop at this nation, but to visit the Delawares, Senecas,
Tawwas, and Chippewas. The two last live at Chi-
cago, three hundred miles from this place. My inter-
preter can talk all the tongues, and the Lord has convert-
148 - ■ HISTORY or THE
ed his soul, and he is willing and wants to go. I feel the
heavenly flame run through my soul. I have confidence
in God, that he will be with me in this important under-
taking. Our conference is much in the spirit of the work.
Clothes and food can be amply supplied in this country";
but money is scarce, and the people are much in debt. I
have confidence that you will do all for us that lies in
your power. Your extensive acquaintance with the
preachers may afford you the means of aiding us, which
others do not possess. I pledge myself that whatever
may be collected for this purpose, shall be faithfully ap-
propriated to the best' advantage. My intention is to in-
close a large pasture, and plant fifteen or twenty acres of
corn, and sow as much wheat, if I can. This will ena-
ble me to support the institution the next year without
purchasing provisions at a very dear rate, or conveying
them through very bad roads from eighty to one hundred
miles.
" Dear brother, pray for me and my family, which nov/
consists of myself and wife, two young men, and two
young w^omen ; but must be increased by two additional
teachers, as soon as our school house is finished. Fare-
well. Write to me, and give all the instniction and eiir
eouragement you cani
"I am sincerely thine in *he Lord, ,
• '^J. B. FlNLEY."^
" We may consider the op>ening of this mission among
tlie aboriginals of our own country, as an auspicious
prelude to the conversion of thousands and tens of thou-
sands of these children of nature. After so long a
time, the Christians of this happy land are waking up
to the spiritual and eternal interests, of theii' fellow men.
WYANDOTT MISSION. 149
who, although inhabiting the same country, have nev-
er heard of salvation by the Son of God. Is it not
remarkable that vast sums have been expended in this
country, for the establishment of missions iii India,
while the numerous tribes of savages in our own neigh-
borhood, have been almost entirely neglected? As all
souls are of equal value in the sight of God, being
all* purchased by the blood of Christ, it should seem
that, on this general principle, the heathen on our own
continent, have an equal claim on the exertions of
Christians. But there are various considerations which
give the Indians of this country a claim on American
Christians paramount to all others; Missions and schools
may be established among the American tribes of Indians,
with a trifling expense, when compared with those estab-
lishments in India or Africa.
. *' The friendly relation existing between many of these
tribes and the United States, is a circumstance peculiarly
favorable to^the introduction and establishment of religion
and civilization. But at the same time that I consider
these relations favorable to missionary enterprise, I am
fully persuaded that the conversion of these Indians, un-
der God, depends almost entirely vpon the exertion of
individuals. State policy has seldom embraced the con-
version and salvation of the souls of men. In every age
of the world, the prevalence of true religion has depend-
ed more upon the zeal of individuals, than upon national
iiuthority and influence. The history of the Church will
afford abundant proof of this. Nearlj'" every missionary
establishment in the world, at the present time, is sup-
ported by individuals. Perhaps our government has
done more to encourage and support such exertions,
than any other under heaven ; and if, as Christians, we
13*
■% •
150 HISTORY OF THE
do not avail ourselves of this aid, we shall be doubly
culpable.
*' While writing these remarks, I have received infor-
mation that delegates from a number of tribes of the
western Indians, are now on a visit to the seat of our
national government, with the most friendly dispositions
toward the United States, and desirous to see their Great
Father, (the President,) as they are pleased to call him.
Happy Mali it be for them, and for us, if their friendly
visit prepares the way to introduce them and their respec-
tive tribes to the blessing of civilized life, and the light
and comfort of the Gospel. I confess I feel an honest
blush at the consideration that the Methodists should be
behind any religious community in a work which is wor-
thy of the zeal of apostles. It is deeply to be regretted
that the intercourse of the Indians with the citizens of
the States, has generally proved unfriendly to their relig-
ious, if not their civil, improvement. The reason is ob-
vious. Such intercourse has furnished the Indians with
opportunities to. witness those vices which would disgrace
savage life, and at which the child of nature would blush.
Ardent spirits, equally hostile to religion and civilization,
have been made one of the principal articles of trade
with these poor, untaught creatures.. By this means, alf*
most every disorder has been introduced among them.
This tremendous engine of death, more destructive than
weapons of war, has scattered its deadly venom into the
abodes of savage life; domestic quietude, perhaps the
greatest enjoyment of the Indian, is disturbed: in the
fatal moment of intoxication, the parents rise against
their children, and the children against their parents.
Acts of violence and death follow in their train. Tribes
Jice involved— -war ensues— and slaughter,, famine ^nd
WYAXDOTT MISSION*. 151
desolation, like ferocious beasts, roam abroad through the
wilderness. All these evils may be travel to their cause.
To what? Ardent spirits 1 How will the dealers in this
mortal poison answer at J,he righteous tribunal of their
eternal Judge^ for all the evils which result to the poor
Indians from this deplorable traffick? Already the Indi-
ans have suffered irreparable injury; for it is much to be
feared that many of them have been ruined for ever. Ii\
consequence of this ruinous course, the work of the mis-
sionafy and of the civilian, has become doubly difficult.
Measures must be adopted to stop the progress of this
destructive traffick, or to counteract its pernicious influ-
ence. Already thousands of Christians are presenting
their petitions to the national authorities, praying for the
arm of civil power to be stretched out, and for law to in-
terpose between the Indians and destruction. We have,
indeed^ no expectation that civil authority will make them
Christians, but we desire it may prevent unmerciful spec-
ulators from making them devils. The most effectual
method of counteracting the pernicious influence of this
practice, where it cannot be prevented, is to establish
missions and schools amongst them : to instruct them in
the useful arts, and bring them to the knowledge of the
Holy Scriptures. If St. Paul cmild say, ' I am debtor
both to the Greeks and to the barbarians, both. to the
wise and to the unwise,' how much more are we debtors
to the Indians of our own country ? We are in posses-
sion of the soil, which, by the laws of nature, belonged
to them.. The same God hath created us. We are chil-
dren of the same Father. What would our condition
have been better than theirs, if others had not labored
for our instruction and salvation? The time has come
for the light of the Gospel to shine in the dark corners of
152 HISTORY OF THE
the earth. It is ardently to be hoped that American
Christians wilBn^t sit all the day idle, while such a vast
field lies before them, white and ready for the harvest.
"J. SOULE."
The following letter from the Rev. Stephen G. Roszel,
will also aid in showing the state of things at this time :
^^ Baltimore, January 21, 1822.
" My Dear Brother : — Some of our young sisters
are zealously engaged in this city, raising a juvenile so-
ciety, the funds of which are to be* applied to the educa-
tion of the Indian children under your care. They give
themselves the name of The Finley and Juvenile Society.
This may satisfy you of the estimation in which they
hold your laudable exertions to 'civilize and evangelize
the savages of the west.
*' The object of this letter is to obtain direct from you,
what will be the probable expense of educating one In-
dian child per annum. Direct to me, to the care of the
Rev. Abner Neal, No. 174, Market-street. I hope the
good Lord will be with you, and give you great success
and abundant fruit in your arduous labors ; and although
I cannot join you in the active business in which you
are engaged, I assure you, you have my prayers ; and I
shall always feel a pleasure in raising all 1 can to aid you
in your mission.
" We are progressing in our missionary societies,
though we have but recently begun. In this conference
we have already five or six promising societies. I shall
not be surprised, if our preachers are active in this good
Avork, if our conference, in a few years, should raise a
thousand dollars per annum for missionary purposes.
1
"Sme
WYAXDOTT MISSION'. 153
Should the cause suffer or languish, it will be for want of
zeal in the ministry ; and if all our superintendents were
as much in the spirit of the work as Bishop M'Kendree,
they would inspire the preachers on this subject.
" Yours, in much love, ' ■
. "Stephen G. Roszel."
The next letter from Mr. Soule will also present the
views entertained at that time, by this distinguished man,
concerning the evangelization of the heathen :
'• ,
* ''Neio York, March 15, 1822.
"My Dear Brother: — Your letter, giving an ac-
count of the state of the Wyandott mission under your
care, was duly received, and such extracts from it as
were thought proper were published, both in the Maga-
zine, and in a separate missionary notice. This notice
.has been sent into almost all parts of the Atlantic states,
and I am happy to say, has been productive of the most
blessed consequences. Many ha.ve been stirred up to
zeal and activity in the blessed cause of missions ; and
especially in Baltimore a juvenile. society has been re-
cently formed, the funds of M'hich are to be exclusively
appropriated to the support of the Wyandott mission.
"I took the liberty to represent to the bishops, bv let- ^
ter to Augusta, the seat of the South Carolina Confer-
ence, the situation of that mission, ^nd the necessity of
making appropriations accordingly; at the same time-,
informing them that there were three thousand dollars iii
the treasury, subject to their order.
" In answer to this letter I received an order to par
over to you, for the benefit of the missionary establish-
ment under your care, one thousand dollars. At the
154 HISTORY OF THE
same time, Bishop George desires me to request you, in
his name, to write to him to meet him at the Baltimore
Conference, and let him know whether this sum of one
thousand dollars will answer your purposes. I have
thought it proper to write to you before T made any re-
mittance, that I might receive, such information from you
as would enable me to remit to you with the greatest safe-
ty. If you could draw on me, and sell the draft there, at a
considerable premium for such money as would answer,
your purposes, perhaps it would be the best, as.it would
certainly be the safest way. j
"Should you be unable to sell drafts on me ift this
way, write to me, and let me know particularly what
kind of money to send to yoa ; (perhaps notes of the
United States Bank would be as good as any for you ;)
and what quantity at a time, as it will be the safest to
send it in perhaps three or four remittances ; also give
me particular information how to direct.
*'I desire to kno\'^ the state of the mission in general,
especially of the school, and whether any of the convert-
-ed Indians are learning to read. I have a particular de-
sire to make a present of a large quarto Bible to one of
the Christian chiefs of the Wyandott nation, with his
name printed on the cover, in golden capitals. If such a
present would be acceptable and useful, let me know,
and name in your next letter the chief to whom it will be
most proper to make the present. Be careful to have
the name spelt right and plain.
*' The great Head of the Church- is marching in majes-
ty through our land. Blessed be .God, the western wil^
derness begins to bud and blossom like the rose. Fare-
well, my brother. The Lord give thee the souls of the
Indians as thy hire. Joshua Soule,
J
WYANDOTT MISSft)X. 155
"N. B. Your proposed history of the Indians, 1
think, would be highly interesting. I should be glad to
contribute all in my power."
As soon as the health of my wife Avould admit, we
started for the settlement ; and after much and deep afflic-
tion, we reached Urbana, and were kindly received by
our friends, brother Reynolds and wife, and many others.
This year our annual conference was held in the town of
Marietta. Three of our chiefs were appointed by the
quarterly meeting conference to attend the annual con-
ference, and were conducted there by brother Jacob
Hooper. It was with great difficulty that I reached it;*
and had it not been for the kindness of brothers A. W.
Elliott, Wright, and Strange, I could not have got along.
They once took me out of the carriage, and laid me on
the ground to die. Brother Elliott took off his hat, and
brought me a little water from a small stream, Jo cool my
parched mouth; and my good brother Wright staid and
conveyed me to the place where conference met..
Three chiefs, as above stated, and an interpreter, (Wil-
liam Walker, Jr.,) attended the conference, held August,
1822. The following is the address of Between-the-
logs, followed by those of Hicks and Mononcue, as de-
livered to the conference, interpreted by the interpreter,
and taken down as uttered, by the Rev. Cornelius Spring-
er, secretary of the conference. Bishop M'Kendree's
reply is also added:
*' Brothers, we have all met here in peaceful times, and
feel happy to see you all well ; and your business seems
to go on in good order and peace. This being the day
appointed to hear us speak on the subject of our school
and mission, which you have established among us, we
156 HISTORY OF THE ' |
•
think" it proper to let you knoAV that when our father, the
President, sent to us to buy our land, and we all met at
Fort Meigs, that it was proposed that we should have a
school among us, to teach our children to read ; and many
of the chiefs of our nation agreed that it was right, and
that it was a subject on which we ought to think. To
this, after consulting, we all consented. But government
has not yet sent us a teacher. Brothers, you have, and
we*are glad and thankful the mission and school are in a
prosperous way, and we think will do us much good to
come. Many ministers of the Gospel have come to us
in our land, who seemed to love us dearly, and offered
to send lis ministers and teachers to establish missions
arid schools among us ; but we always refused, expecting
government Avould send us some, which they promised
to do, and which was most consistent with the wishes of
our chiefs : but when you sent our first brother to preach,
we were jpleased, and listened with attention. Then
when you sent our good brother Finley, we rejoiced, for
we all thought he was a good man, and loved our nation
and children, and was always ready to do us good ; and
when he moved out, all our chiefs received him with joy,
and our people Avere all very glad. Brothers, we are
sorry to tell you that this is not so now. Since that
time some of the chiefs have withdrawn their warm love,
and this influences others to do so too. Brothers, they
have not done as well as we expected, and we feel aston-
ished at the conduct of our chiefs : they have backslidden.
But there are some of us yet in favor of this mission, if
the rest have gone backwards ; and we still wish to have
the mission continued, and school also. Though the
chiefs have mostly left us, yet there are four faithful ones
among us, (viz., Between-the-logs, Hicks, Mononcue,
WYANDOTT MISSION. 157
and Peacock,) "Brothers, we know the cause why
they have withdrawn. It was the words of the Gospel.
Brothers, it is too sharp for them: it cuts too close. It
cuts all the limbs of sin from the body, and they dont
like it ; but we (meaning the other four) are willing to
have all the limbs of sin cut from our bodies, and live
holy. We want the mission and school to go on, and we
believe .that the great God will riot suffer them to fall
through ; for, brothers, he is very strong, and this, broth-
ers, is our great joy. The wicked that do not like Jesus,
raise up their hands and. do all they can to discourage and
destroy the love of the little handful ; and with their
lands" they cover over the roots of wickedness. But,
brothers, they may do all they can to stop it, the work
will go on and prosper, for the great God Almighty holds
it up with his hand. When you placed my Finley
amongst us ih our own country, we rejoiced; and we
ha^ve been much pleased with his living amongst us evei^
since. He is a plain man : he does not flatter our peo-
ple: he preaches plain truth. He says to them, this is
the wav to life, and this is the wav to damnation. Broth-
ers, we suppose this is the reason why some have turned
enemies to our brother ; but he pleases all those who are
willing ro serve God, and love his ways ; therefore, we
have nothing to fear concerning the ipission and school.
They are built on a solid rock, and look like prospering.
For our parts, we have no learning, and we are now get-
ting old, and it is hardly worth our while to trouble our-
selves about learning now ; but we want very much our
children learned, and we hope our school and mission
will do great good for them.'*
Here Between-the-logs stopped, and John Hicks arose
and said, "Brothers, I feel great thanks toward ourheav-
U
158 HISTORY OF THE
• II
enly Father, for keeping us and bringing us here. Not
long ago one of my brethren asked me my opinion of
the school. I told him I would send all my children, for
this reason : Not a great while ago I stood in darkness,
and knew but little of God, and all I did know was dark ;
so that I could not see clear.- But I heard our brethren
preach out of the good Book of God. This word waked
up my mind, and cut niy heart. Brothers, it brought me
to pray, and seek, and love the great God of heaven and
his ways. This is the reason I want my children to
learn to read the great Book of God, and understand it,
and get religion, that they may be happy in this world
and the next. Brothers, I dont want to be long on the
subject, but will let you know that I am of the same
opinion with my brother that spoke before me, with re-
spect to our brother Finley. I hope you will still con-
tinue him with us; he has done us much ^ood; he has
been the means of converting souls ; so that many bad
men have become good men, and very wicked sinners
have turned to the Lord, and now keep his good words.
May the Great Spirit keep him amongst us, and bless
his labors." ' > >
Then he took his seat, and brother Mononcue spoke
as follows: " Brothers, I have not much to say. You
see us all three here to-day, in health and peace, for
which we are very thankful to God. You will not ex-
pect much from me on the subject of the mission and
school, as my brothers have spoken. before me all that is
necessary. I wish just to say, we want our brother Fin-
ley still to live amongst us. For my part, last year I
expected he would come amongst us, and it turned out
so, and I was very glad, and I am still much pleased with
him. The conference made a good choice ; it was our
WYANDOTT MISSION. 159
choice ; and the Good Spirit was pleased to give it to us.
He has a particular manner of teaching and preaching to
us, different from other teachers Avho have been amongst
us; and God owns and blesses his labors. May he still
go on and prosper. We want him amongst u^ still. I
know that the words he speaks are of God. When he
preaches, I feel his truth in my heart — in my 3pul. O
brothers ! it makes my soul happy. All of us want him
with us : his life amongst us is very useful, because it is
straight. He was very industrious all the time he has
been with us, and learns our people to work ; and since
he has left us, we have been lost, though it has been but
a few days. We have felt as if our oldest brother was
taken from us, and the place where he lived all looked
sorry. But what feelings of joy did w^e feel in our hearts
when we met our brother at this place, and took him by
the hand ! We thank the Almighty God M'ho has spared
our brother. The great objections that our chiefs have
against out brother Finley is : A colored man that
preached to us used to feed them on milk. This they
liked very well ; but our brother Finley fed them on
meat. This was too strong for them, and so they will
not eat. But those that, want to love God and his ways,
could eat both milk and meat; it does well with us, and
we feel always h^ingry for more." After requesting the
conference to employ a steady interpreter for the use of
the school and Gospel, he sat down.
Bishop jVrKEXDREE replied in sutJstance as follows :
" We are glad — we are exceedingly joyful, to see this
day ; for we have long been anxious to see the time when
our red brethren of the west would embrace religion. •
Our joy is abundantly increased when we see you face to
face, and hear the Gospel from your own mouths. We
160 HISTORY OF THE
are well disposed towards yon. In us you have real
friends ; and you may be well assured that our kindness
will be continued. We will make every 'exertion possi-
ble to educate and instruct your children. These men
(alluding to the conference) are not the only friends 'you
have. You have many throughout the country in gener-
al. In, the great cities, the white people feel for their
, red brethren, and are forming societies to send them help.
The Great Spirit has come, not only on the old men, but
also on the little children. In Baltimore, there is a soci-
ety formed for the purpose of sending help to educate
your children. If you will stand by us, we will stand
by you. We will unite with you in prayer for j^our suc-
cess, and for the conversion of your brethren who have
backslidden and left you ; and if you continue faithful,
God will convince them, and they will return to you
again. But in all -this let us look up to God for success.'*
•. I
WYAXDOTT MISSION'. 161
CHAPTER VI.
The author is appointed to the Lebanon district, and superinten-
dent of the mission — ^Charles Elliott is appointed missionary — Ar-
rives at Sandusky'early in October — A school committee appointed —
A school opened, and becomes very large — Two teachers, viz., Wil-
liam Walker, Jr., and Lydia Barstow, appointed — Revival amonc:
the children — The author quits the district, and takes charge of the
mission — Brother Elliott is employed in making collections for the
mission — Opposition of the heatheii party — Bloody-eyes determines
to kill his brother, Between-the-logs — Tile author's rencounter with
the head chief, De-un-quot, and his party — Their dress — The chief
maintains that there are two gods, one of the vdiites, another of the
red men — The author's reply to this theory — Pertinent remarks of
Between-the-logs — The head chief dies shortly after — His wife
joins the Church — Difficulty in exercising Discipline — A curious
case between a trader and Between-the*logs.
Such was the state of mv'own health and that of mv
wife, that at the conference held at Marietta, in August,
1822, it was thought doubtful whether I could take my
stand again at the mission. Therefore, my name was
set down to the Lebanon district, and superintendent of
the mission, with the understanding that if my health re-
turned, I was to go back, and brother John Strange was
to take my place on the district. . Brother Charles Elliott
was .appointed missionary, and also to take charge of the
school. Brother Elliott arrived at the mission house on
the 1st of October, an^ commenced his labors. The
house now being in a state of readiness to receive schol-
ars on a larger scale than before, the school increased
rapidly. I did not reach the place until the last of Octo-
ber. We then held our sacramental meeting, and a coun-
cil with the chiefs. We fixed on a time to commence the
school ; and lest some difficulty might take place to the
disadvantage of the institution, we appointed a school
committee, consisting of five persons, who were consid-
14^
162 HISTORY OF THE
ered-the most substantial members of the Wyandott so-
ciety, four of them being chiefs of the nation, viz., Be-
tween-the-logs, John Hicks, Mononcue, Peacock, and
Squire Gray-eyes. These were to oversee the conduct
of the children, and if any difficulty should arise between
the teacher and the parents or guardians of the children,
or should any of the children misbehave or become un-
ruly, the matter was to be submitted to the committee,
who, after the parties were heard, should determine what
was to be done in the case. And if any evil report should
be raised against the school, and should the parents or
guardians become uneasy, this committee was to examine
into it, and make it plain and satisfactory to the nation.
Having thus agreed on the plan of gpverning the school,
I returned to the district. A short time after this, brother
Elliott wrote to me that the school had increased beyond
all expectation, and that the children were much in need
of clothing. As soon as possible, I went to their relief
with a supply, which lasted until spring. The school be-
came so large^hat it was now thought necessary to em-
ploy a male and female teacher. William Walker, Jr.,
was employed to good advantage, as he belonged to the
nation, and could speak their language ; and sister Lydia
Barstow was their female teacher.
This winter the work of Go^ commenced in the mis-
sion family, and many of the children embraced religion.
It was not unusual for them in the evening, to sing and
pray together, and sometimes they would meet each oth-
er in class meeting. Before they lay down to sleep, I
have stood in the evening, and heard them in the bushes
at secret prayer, and so much engaged that they would
break out into shouts. First one, and then another^^
would go. and join in singing;, and others collecting: tor
WYANDOTT MISSION. 163
fether with , them, they would have a prayer meeting.
Sister Barstow was well calculated to watch over and
teach them in their spiritual interests, and frequently held
pray^ and claiss meetings with them. Wm. Walker, Jr.,
the school teacher, sought and found the •Lord, and be-
came very zealous in the cause. We formed a clas» at
the mission house, of the children, boys and girls, and
appointed him leader. While God thus blessed us at
home, the work soread throuo;]! the nation, and our meet-
ings were almost every one crowned with the conversion
of souls, so that the society grew from sixty-five to up-
wards of two hundred. ^
Circumstances made it necessary for me to quit the
district, and stay all the time at the mission, and brother
Elliott spent much of his time in collecting things for the
mission.
The prosperity ^f the Church excited a great opposi-
tion m the heathen party, so that we had some long com-
bats on the subject of religion. Bloody-eyes, the brother
of Between-the-logs, went to his brother's house one day
to kill him for departing from their Indian religion. He
seized him by the hair, and' stood with his tomahawk
drawn, while Betweeh-tlie-logs said, "Brother, have I
done you any harm? am I not as kind to you as ever I
was? If you will kill*me for loving you and my God,
you may, but I will -not hurt you; and I know if you do
kill me, I shall go straight to heaven, for I feel the love
of God now in my soul." This caused Bloody-eyes to
desist, saying, '* I will give you one year to think and
turnback;" and so he left him. Sometime after this,
Between-the-logs sent for me one evening. I went, and
to my surprise, found there his brother. Bloody-eyes, the
interpreter^ and anothei- person. After supper and a
m.
164 HISTORY OF THE
smoke of the pipe of peace, he commenced on the sub-
ject of religion, and soon got the old man and myself en-
gaged in a conversation, which lasted until nine o'clock
next day. Ke agreed that he would try and reform his
life, and seek- the salvation of his soul. This he did,
joined society, and died afterwards in great peace.
Sometime after this, the head chief, De-un-quoti, and
his party, came one Sabbath to the council house, where
we held our meetings, dressed up and painted in real
savage Indian style, with their head bands filled with sil-
ver bobs, their head-dress consisting of feathers and
painted horse' hair. The chief had a half moon of silver
on his neck before, and several hangings on his back.
He had nose-jewels and ear-rings, and many bands of
silver on his arms and legs. Around his ankles hung
many buck-hoofs, to rattle when he walked. His party
were dressed in a similar style. The likenesses of ani-
mals were painted on their breasts- and backs, and snakes
on their arms. When he came in, 'he addressed the con-
gregation in Indian style, with a polite compliment; and
then taking his seat, struck fire, took out his pipe, lighted
it, and commenced smoking. Others of his party fol-
lowed his example. I knew this was done by way of
opposition, and designed as an insult. Soon after, I took
my text, John v, 16, " Wilt thoube made whole ?" &c. ;
and commenced on the diseases of man's soul, and sliow-
ed from history, the injustice of one nation to another;
the treatment of the white people to- the natives of North
and South America ; the conduct of man to his brother,
and his conduct to himself, his drunkenness, &c. ; and
that all the good we have comes from God, to make us
happy. But that we, from the badness of our hearts,
use these blessings to our own hurt; and that all evil
WYAXDOTT MISSION. 165
proceeds out of the heart: therefore, all our hearts
must be evil, and that continually ; that we are proud,
and of this we have an example before us, in our g-rand-
father, the head chief. Surely these things can do him
no good, but to feed a proud heart. They will not warm
his body when cold, nor feed him when he is hungry.
As soon as I sat down, he aitxse with all the dignity of
an Indian, and spoke as follows : " My friends, this is a
pretty day, and your faces all look pleasantly. I thank
the Great Spirit that he has permitted us to meet. I have
listened to your preacher. He has said some things that
are good, but they have nothing to do with us: we are
Indians, and belong to the red man's God. That Book
was made" by the white man's God, and suits them.
They can read it — m'O cannot; and what he has said, will
do for Avhite men, but with us it has nothing to do.
Once, in the days of our grand-fathers, many years ago,
this white 'man's God came himself to this country and
claimed us. But our God met him somewhere near the
great mountains, and they disputed about the right to this
country. • At last they agreed to settle this question by
trying their great power to remove a mountain. The
white man's God got down on his knees, opened a big
Book, and began to pray and talk, .but the mountain stood
fast. Then the red man's God took- his magic wand,
and began to, pow-wow,* and beat the turtle shell, and the
mountain trembled, shook, and stood by him. The white
man's God got scared, and ran off, and we have not heard
of him since, unless he has sent these men to see what
they can do." All the time he was speaking, the heath-
en party werQ on tiptoe, and often responded, saying,
*' Tough gondee,^^ that is, true or right; and seemed to
think they had won the victory. ^ .
166 HISTORY OF THE.
•
As soon as he sat down, I arose and said, " Our grand-
father is a great man-— he is an able warrior, a great hun-
ter, and a good chief .in many things; and in all this, I
am his son. But when it comes to matters of religion,
he is my son, and I am his father. He has told us a
long and queer story. I wonder where he obtained it?
He may have dreamed itj or he has heard some, drunken
Indian tell it; for you know that drunkards always see
great sights, and have many revelations, which sober
men never have." (Here my old friend Mononcue said,
" Tough gondee.^'') " But my friend, the head chief, is
mistaken about his gods ; for if it requires a God for
every color, there must be many more gods. This man
is black, (pointing to Pointer,) I am white, and you are
red. Who made the black man? where is his God?
This Book tells yon and me, that there is but one God,
and that he made all things, and all nations of the earth
of one blood, to dwell together; and a strong evidence is,
that the diflerence of color is no obstacle to generation.
God has diversified the color of the plants. Go to the
plains, and see how varied they are in their appearance.
Look at the beasts : they are of all colors. So it is with
men. God has given them all shades of color, from the
jet black to the snow white. Then your being a red
man, and I a white man, is no argument at all that there
are two gods. And I again say^ that this Book is true,
in what it states of man having a bad heart, and being
wicked ; and that my friend has a proud heart, is evident
from liis dress, and painting himself. God made me
white, and that man black. We are contented. But my
friend does not think the Great Spirit has piade him pret-
ty enough — he must put on his paint to make himself
look better. This is a plain proof that he is a proud
r.
WYANDOTT 3IISSI0N. 167
mnn, and has an evil heart." Seeing that the chief was
angry, I said, " My grand-father will not get angry at his
son for telling him the trnth, but he might if I had told
him a lie." * »*_
He then rose, considerably excited, saying, "I am
not angry ; but you cannot show in all your Book, where
an Indian is forbid to paint. You may find where white
people are forbid, but you cannot show where an Indian
is." I then arose, and read from the third chapter of
Isaiah, at the sixteenth verse ; and told him that these
people were not white men, as the Americans, and yet
were forbidden to use those foolish ornaments. He arose
and said I had no.t read it right. I then handed the Book
to one of the Mr. Walkers, and he I'ead and interpreted
it ; so that the old man was at last confounded, and said
no more.
Then Between-the-logs rose and said, "I am glad that
this day has come, and we have all heard for ourselves."
Then turning to the head chief, he addressed him thus :
"You ought to examine your religion well, and see that
It be true ; for if you are lost, you will take with you all
these men,* and many others. The strength and truth of
religion, are known by its fruits. Has your religion
made you better men? I know the strength of both. I
followed yours to the end, and it never did me any good;
but I still was a bad man, with a bad heart. I have tried
the religion of this Book. I have prayed to God as it
told me, and he has answered me from- heaven, and made
my heart better. I have ceased getting drunk, anfl laid
aside all other bad practices ; and now I have peace. I
will make a bargain with you this day. You go on your
own way, and take all that company with you ; and if
you are all lost, you shall bear the whole blame and pun-
i
168 HISTORY OF THE
ishment; and I will take these, (pointing'to the Christian
party,) and if they will walk according to this Book, I
will take the blame and punishment, if they are lost."
But De-un-quot said, " No — I am the head of the nation,
and the head ought to be belie ve^. With these arms I
can take hold of both parties, and try to keep you both
steady."
This ended the controversy, and I believe I was never
again attacked in public. But on one occasion, when
there was a great and good work, and several had joined
society, the head chief said, "This religion may go into
all the hquses on this reservation, but into mine it shall
not come." In less than a year, th^ ol^l-man was called
away by death. A short time after, Between-the-logs, at
a meeting, called the attention of the congregation to
what De-un-quot had said. Said, he, "God has taken
him out of the door, and now let his wife and children
take in Christ. He has taken Winnetauke, and others,
that stood in the door, and he wijl soon take away all
that stand in the door ; for you might as well stop the
roaring thunder-storm, by lifting up your hand, as to stop
this religion. God has said it shall go unto all nations ;
and who can overconie God? None." The head chief's
wife- then came forward, joined the Church, and asked
them to come and hold prayer meeting at her house. So
the Lord got into the head chief's house, and his family
embraced religion. Reader, are you standing in the
door? Take care that you are not taken out of it, to
admit ^the Lord into your family. >
We hud some difficulties arising from the administra-
tion of Discipline. The total ignorance of the Indians
respecting Discipline was the cause. It was a hard tasld
for them to learn the reason for, and the object to he ob-
■WTAXDOTT MISSION. 189
tained, by a wholesome government. Here I will relate
a case. Charges were brought against Between-the-logs
for the non-payment of a debt, contracted with an Indi-
an trader some years before. The circumstances were
these: Between-the-logs took between three and four
hundred raccoon skins to market, and went to a trader to
sell them. The trader offered twenty-five cents per skin,
part in goods and part in money, Between-the-logs re-
fused it, saying he must have fifty cents. The ti*ader
said that the price of raccoon skins had fallen, and none
were giving more than twenty-five cents. After much
persuasion, and declaring that he had told him the truth,
thq trader offered, in addition to the twenty-five cents, a
small premium, so that he obtained the old man's winter
hunting at that price. Between-the-logs then went to
cinother trader, who asked him what he had done with
his winter's skins ? To this he replied, that he had sold
them to Mr. . " How much," said the trader, " did
you get for them ?" " Twenty-five cents," said Between-
the-logs — " half in cash and the rest in goods." " Well,"
said the trader, " if you had come to me, I would have
given you fifty cents ; for skins here bear a good price
this year." From this place Between-the-logs went
to Urbana; and, on inquiring, ascertained that he had
been deceived both in the price of the skins and of the
goods also ; for the goods were much dearer than he could
have purchased them in Urbana. This raised his Indian
temper. But while he remained at Urbana, the trader to
whom he had sold his skins, came, with a wagon load of
fur, to get more dry goods. "Now," said Between-the-
logs, "I will trap him, if I can." He wanted saddlery ;
and as he requested the trader to go his security, which
he readily did, Between-the-logs purchased, on his credit,
15
IfO HISTORY OF THE
the amount out of which he had cheated hira. He then
said, "You have set your trap and caught me: now I
have caught you in mine, and we are even." When the
saddler called for his money, the trader had to pay it.
Between-the-logs refused to pay the trader, saying,
"You have cheated me by lying, and I have now
caught you." This trader complained of Between-the-
logs to the other Christian chiefs, and they would not
rest, for they thought it a disgrace to religion. I, there-
fore, called a committee, and the trial commenced. This
produced great excitement. To try an Indian chief was
an unheard of thing. I labored all night to convince him
that he must not do evil that good might come by it; for,
said I, if my neighbor does wrong, I must not do wrong
to match him. But he insisted that on the principles of
sheer justice to himself and his family, he had done no
wrong ; that the trader had put his hand into his pocket,
and all he had done was to put his hand into the trader's
pocket, and take his own back. He could see no crime
in that. As the trader had got his money, he was not
the sufferer, and he thought it was just. I then labored
to persuade him to compromise the matter; but he said
he would have nothing to do with the man, for he was a
notorious cheat. But he would make a proposition to his
accusers, if they would accept of it. He said he would
be perfectly satisfied to leave the whole business to me.
He said furthermore, that he had a steer, which I might
take, and do Avith it in the case as I thought best and
right ; for he was confident that I knew more about the
principles of justice between man and man, than he did.
But his mind was fixed, and he thought it would never
alter. So all the parties agreed to leave it to me. With
the steer I paid the trader, and so the thing was adjusted.
WYANDOTT MISSION. 17^
CHAPTER VII.
The author visits neighboring tribes — Conversation with the
chiefs on the difference between Methodist and Presbyterian doc-
trine— Visit to the Mohawks — Dangerous passage over Honey
creek — Interesting meeting and formation of a class among the
Mohawks — Visit to the Senecas — The Seneca feast — Reception of
the Wyandotts — Speech respecting the Seneca prophet — Prelimi-
nary answer of Betwecn-the-logs — Commences a religious meet-
ing— Admirable speech on the superiority of the Christian over
the Indian religion — Answers and objections — Speech of Hicks —
Speech of Mononcue — His description of the judgment — Effect
on the heavers — Closing inters'icw of the Seneca and Wyandott
chiefs — The author renews his acquaintance with Wiping-stick, a
chief — Good effects of their visit upon the Senecas.
About July I visited some of the neighboring tribes,
in company with Between-the-logs, Mononcue, John
Hicks, M'ith Jonathan Pointer for interpreter. The riv-
ers and creeks were very full, and, in the very outset, we
had to swim our horses over the Sandusky river. We,
ourselves, however, crossed in a canoe.
After we had caught our animals and adjusted our bag-
gage, we set out, cheerfully conversing on the subject of
religion. I was asked by Mononcue wherein the Pres-
byterians and Methodists differed in their views of relief-
ion. I told him the principal difference was briefly this :
The Methodists believe that all men may obtain religion,
if they will seek it ; and persevering, may be finally saved ;
but that if unfaithful after they have obtained religion,
they will lose it, and perish for ever. The Presbyteri-
ans believe that none can experience religion but the
elect, or those whom God has made for the purpose ; and
that when they have obtained religion they cannot lose it*
" And what becomes of the rest ?" said Hicks. " Why,"
said I, ^'they are left to perish — the devil gets them.'*
172 HISTORY OF THE
" This cannot be right," said Between-the-logs. "God
is too good a being to do sov Now," said he, " suppose
I had two boys, and I take a tug and tie one of them fast,
and say to the boys, ' If you will come with me, I will
hunt and find you meat to keep you from starving.*
This would be a useless offer to the one whom I had
tied so fast that he could not go, while I left him to
starve because he did not follow me. Would that be
right?" "No," said Mononcue, " you would be a bet-
ter father to take your tomahawk and kill him, than leave
the poor fellow to starve. I dont believe a word of such
doctrines," said he; "nor do I believe that a man cannot
lose his religion. I feel that I can hardly keep it at all.
It seems to me that I have to hold on all the time, or it
will steal off and leave me. I know it is not true. I
feel it every day. I must hold fast, or I am gone. It
will not stay, except by prayer. Quit this and it is
gone. By this means we get it, and by this only we can
keep it."
By this time we had reached Honey creek, near a
small village of Mohawks, composed of the Brants and
my old friend, John Yanmetre's family. This creek
was very full, so as to overflow its banks, and there was
no way of crossing, but to drive in our horses, and to
wade to a large tree fallen across the main bed of tlie
creek, over which the water poured like the breast of a
mill dam. At length it was concluded that Between-the-
logs, myself, and Jonathan, should take over the saddles
and blankets on our shoulders, and try the water. We
did so, but it was with great difficulty we could walk the
log. Yet we got safe over, and then waded out to dry
land, in order to dispose of our baggage. I then waded
back to the edge of the creek to catch our horses. Hicks
I
WTANDOTT MISSION. 173
and Mononcue drove them in, and the water carried them
down to some young sycamores that were near to the
side we were on. There the four horses lodged on the
bushes, and for sometime struggled to free themselves.
At length a sapling gave way, and three of them swung
off. But Mononcue's horse hung, and was in the^ very
act of drowning, when Between-the-logs threw off his
coat, and plunging into the stream, swam up and took
hold of the bridle, and held his head out of the water,
but could not release him. Then Pointer plunged in ;
and as he could not swim, he cautiously caught hold of
a young sycamore, and bent the bush down and let the
horse swing off, when Between-the-logs swam back. By*
this time Hicks and Mononcue had arrived, and all were
safe but Jonathan, who was still hanging on the young
sycamore. To relieve him, we took off the strips of
bark we had peeled to hobble our horses, tied them to-
gether, and made a rope. This we fastened to a stick,
and threw it into the stream above him, which he caught.
He then tied the bark around him, and Mononcue and
myself towed him to the shore. So we all crossed with-
out any material injury, and in a short time found our-
selves housed with our friend Vanmetre. We were soon
furnished with a good dish of venison, and some spice-
wood tea, with which we satisfied our craving appetites.
We then sent out a runner to notify all the village to
come to meetino^ that nis^ht.
In this meeting I led the way by asking the question,
^^Wilt thou he made whole?''^ I first pointed out the
disease ; secondly, the physician ; and thirdly, the cure.
The Lord was with us indeed. All the chiefs exhorted,
and then we joined in a prayer meeting; and we have
cause to believe one or two were "made whole." We
15*
174 HISTORY OF THE
had meeting next morning, formed a small class, and I
appointed my friend, Vanmetre, to be their leader. I
believe that he and his wife Susan, persevered until death.
We then set off for another Mohawk town. But when
we arrived, we found that they had all gone to the great
Seneca feast. We now directed our course to Fort Ball,
the residence of the sub-agent, J. Montgomery. Here
we staid all night. On Sabbath morning we went to the
Seneca council house. Here there were from fifty to one
hundred Indians playing ball. Their shouts were truly
terrifying. The three Wyandott chiefs, the agent, and
myself, went up near the council house, and seated our-
selves on a log, to wait an invitation to come in, for on
such occasions they are very ceremonious. There we
waited for two hours. This delay was occasioned by
the absence of one of the principal chiefs. At length
we heard the wished for invitation. When we went in,
we found the chiefs all seated, with their head chief in
the midst of them. We took our seat on the opposite
side of the house. Soon the pipe c^ peace was lighted
up, and sent by the chiefs to us, and we all smoked.
When this was over, the chief woman brought a small
kettle of hommony, and we all took a ladleful as it pass-
ed. Then their head chief arose and addressed us as
follows :
" Brothers, we are thankful to the Great Spirit that he
has appointed this day for us to meet again in this world ;
and we thank him that we are all in good health. We
are happy to inform you that the Great Spirit has ap-
pointed four angels to take care of our nation ; and that
our old prophet (meaning the far-famed Seneca prophet)
does not forget to visit us once in awhile, and tell us
what to do* He was seen by one of our young men the
WYANDOTT MISSION', 175
Other day, and he told him we must hold our great feast
for him, which we have done these last four days. Now,
brothers, we are glad you have come again to see us, and
to speak to us. We will hear what you have to say."
Between-the-logs then arose, and after returning his
grateful acknowledgements to God for his mercies, said,
"Dear brothers, we have long had a desire to see you,
and to speak with you. But we have not had this op-
portunity until now. We thought that as our business
was from the Lord, we would come on his day, appoint-
ed from the beginning of this world, on which to worship
him. We expected to find you at your homes, or in
some good employment, on this day of rest; but we
were disappointed, for we found many of you playing
ball. But we will now commence this meeting with
singing and prayer." He then commenced singing a
hymn in Wyandott, upon which many were so offended
that they left the house ; and when we knelt down to
pray, some of them raised the Indian yell, and before he
was done praying, few were left in the house, except the
chiefs and women ; but when he commenced his speech
they returned. He spoke as follows: "Fathers and
brethren, from you I came out, (for the father of Be-
tween-the-logs was a Seneca;) and as children some-
times may find a valuable thing, and bring it and show
it to their parents, that all may reap the benefit of it — so
I have found a most valuable treasure, rich in a great
many blessings, and blessings that you all need, and can-
not get any where else. They are free, because they are
as abundant as the Avater of your river. All may go and
drink, and wash and swim, if they choose ; and I thought
that it was my duty to come and show you this rich
treasure — I mean the religion of Jesus Christ. This
176 HISTORY OF THE
religion is new to us, but it is not new in this world. It
has been in progress many hundred years, and the Great
Spirit has said it shall go into all nations before it shall
stop. It differs from our old Indian religion : for it has
power and strength in it, and it is like the cool spring
water to the thirsty traveler. It makes him feel good all
over. Especially it affects the heart, and settles it, and
gives us a solid peace and comfort. It is strong — it helps
the men and women to leave off all their wicked habits,
and especially drunkenness. You know that our people,
the Wyandotts, were almost all drunkards — men, women,
and children. We were feasting, and dancing, and drink-
ing, and killing one another. But since this religion has
come amongst us, we are reformed. A great many of us
now live soberly, attend meeting on the Sabbath, and
pray in our families. Our children have become tame,
and are learning to read God's holy word; and promise
to be useful men and women to our nation. Now you
know that our old Indian religion could do nothing like
this ; for we all continued to get drunk, and persist in
every evil practice. Every thing belonging to it was
guess work ; and all the revelation which we ever had,-
was made by some drunkard, whom nobody believed
when he was sober. Such was the laste revelation coR"
cerning the four angels to take care of your nation, and
the appearance of your old Seneca prophet. This is all
guess work, and is not to be trusted; for you and I
both know that it is all in the dark. But the strength
and truth of religion are to be found in its effects. Has
your religion made you better men and women? Do
you not feel that your minds are yet unsettled ? And do
you not fear that the Great Spirit is angry with you, and
that he will punish you for your crimes ? Now the re-
WYANDOTT MISSION. 177
ligion of Jesus Christ takes all this away, and it makes
good husbands, good wives, good children, and good
neighbors. It can be felt in the mind as certainly and
truly as cold or heat, health or pain, sorrow or joy; and
it is the only religion that can do man good." He then
exhorted them to lay hold of it now, for this was the
best time. He here anticipated some of their objections,
and one was: "That if God had intended them to be
taught by that Book, he would have sent it to them^ and
learned them to read it. It i^;as sent," said he, "to all
nations, and if they were a nation, they must be intend-
ed. Many of the white nations could not read it when
it first came to them ; and all men must learn to read it,
for no man was born with that poAver. All the whites
have to learn to read it to this day ; and you can learn as
well as they. Some of our children have already learned
to read the good Book. Your children can also learn.
Now they have the opportunity, and if they refuse, it
will be their own fault. If they are now lost, it will be
your own fault ; for we have showed you this great treas-
ure. Do not dash it from your lips and perish."
P" Next brother Hicks arose and said, " Brothers, I am
this day confused and astonished. I think you ought to
have treated us with more respect; for when you came to
our town w^ith your old prophet, we sat down and heard
all you and he had to say with patience. Some of our
people believed him, and joined him, thinking all he said
was true ; but it turned out to be a falsehood. We have
now come, in our turn, to you, and brought our preacher
with us. He is able to explain to you the religion of the
good Book. All we have to say, is to ask for him the
privilege to preach one time." This w^as not granted.
However, through the whole course of these exercises.
178 HISTORY OF THE
there \vas an unusual degree of le^dty, and some disorder,
for an Indian assembly: such as I never saw before nor
since.
Brother Mononcue now rose up, and with thunder
hanging on his brow and countenance, with a command-
ing voice, ordered silence, and said, "When you meet to
worship God and to hear from his word, shut up your
mouths, and open your ears to hear what is said. You
have been here several days and nights, worshiping
your Indian god, who has no existence, only in your
dark and beclouded minds. You have been burning
your dogs and venison for him to smell. What kind of
a god or spirit is he, that can be delighted with the smell
of a burnt dog? Do you suppose the great God that
spread out the heavens— that hung up the sun and moon,
and all the stars to make light, and spread out this vast
world of land and water, and filled it with men and beasts,
and every thing that swims or flies, is pleased with the
smell of your burnt dogs? I tell you to-day, that his
great eye is on your hearts, and not on your fires, to see
and smell what you are burning. Has your worshiping
here these few days made you any better ? Do you feel
that you have gotten the victory over one evil ? No !
You have not taken the first step to do better, which is
to keep this day holy. This day was appointed by God
himself, a day of rest for all men, and a day on which
men are to worship him with pure hearts, and to come
before him, that he may examine their hearts, and cast
out all their evil. This day is appointed for his minis-
ters to preach to us Jesus, and to teach our dark and
cloudy minds, and to bring them to the light." He here
spoke of the Savior, and his dying to redeem the world ;
that now life and salvation are freely offered to all that
WYANDOTT MISSION. 179
will forsake sin and turn to Ood. He adverted to the
judgment day, and the awful consequences of bemg found
in sin, and strangers to God. On this subject he was.
tremendously awful. He burst into tears: he caught
the handkerchief from his head, and wiped them from
his eyes. Many in the house sat as if they were
petrified, while others wept in silence. Many of the
females drew their blankets over their faces and wept.
*' Awful, awful day to the wicked !" said this thundering
minister. "Your faces -will look much blacker with
your shame and guilt, than they do now with your
paint." I have no doubt but God was with Mononcue
on this occasion, and that many were convicted of sin
and a judgment to come.
The head chief then said a few words.
Between-the-logs requested them to give us an answer
on this great and important subject, but not now. Said
he, " If you do give it now it will be a weak one. You
ought to study it well, and think seriously. It is of great
moment; and afterwards we will hear your answer."
The head chief then said, " We all speak one word-
that is, we all believe in our old Indian religion. But we
will hold a council on your words, and call you again to
this place, to hear our reply." All the chiefs then came,
with many others, and shook hands with us ; and our
meeting for the present ended.
When we first entered the council house, I saw sitting
among the chiefs a man with whom I had been acquaint-
ed twenty-five years before, at the first settling of the
Scioto valley, in 1797. I told the interpreter that I could
make him remember me by circumstances that he could
not well have forgotten. My father and others had lost
their horses, and he was employed to go with another
I BO HISTORY OF THE
man and myself to hunt them. We had not proceeded
more than four miles until he was bit by a rattle-snake
between the heel and ankle, his leggin not being tied
down to his moccason. He immediately killed the snake,
and then went a few steps and pulled up a weed resem-
bling a flax stalk, only not so tall. He took the root,
and chewed and swallowed some of it. The rest he ap-
plied to the wound. In a few minutes he became very
sick, and began to vomit, and throw up something green
and stringy, like poison. He then made the second ap-
plication, and the third; and in an hour went on his
journey without any difficulty. The bite did not swell
more than if he had been stung by a wasp or bee. This
herb has a yellow root, about the thickness of a darning
needle. The stalk is single, about nine inches long, and
its leaves resemble those of the flax stalk. As soon as
the interpreter told him this circumstance, he sat and
looked at me for sometime, and at last came and shook
hands with me, saying, "I now see in you the active
boy, who was our companion in early life, all of which I
well remember." He manifested great friendship for me.
After this meeting was over, we returned to the agent's
house. Brother John Hicks said to me on the way, " I
have come all this distance to see myself, or what I once
was. I have seen it in these poor Senecas; and hate
myself and my former life, worse than I ever did before. i
I am, however, much more determined to forsake sin,
and hold fast to the religion of Jesus Christ and his
Book."
Between-the-logs remained behind; and in the evenin
brought with him one of the chiefs, my old acquaintance
AViping-stick. From that time until late at night, thes
chiefs taught him Christ and him crucified. I confirmed
WYANDOTT MISSION. 181
all they taught, from the Bible. This man appeared to
be perfectly convinced of the truth, and said he believed
it was truth ; and left us, weeping and with a heavy heart.
Between-the-logs told us that after we left, a Seneca
chief came to him and told him that the head chief had
not told the truth. "For he said, the chiefs all speak
one word, and believe in the Indian god and religion. I
do not ; and there are many others that do not believe it.
We believe what you say is true ; and we want you to
tell us more, that we may understand it."
Sometime after I got home, T received a letter from the
agent, stating that Wiping-stick, the chief, believed in the
Christian religion. He gave as his opinion, that if the
Wyandott chiefs would repeat their visits, the Senecas
would yield and embrace the Gospel.
We frequently visited the Delawares, on the Sandus-
ky river, and labored with them. One of their chiefs,
and some other individuals, embraced Christ and him
crucified.
16
182 HISTORY OF THE
CHAPTER VIII.
Quarterly meeting held July 26tli, 1823, in the woods — Love
feast — Speech of Between-the-logs — Good effects of the meeting —
The school — Formed on the manual labor plan — Classification and
employ of the boys — Of the girls — Bishop M'Kendree's visit — He
teaches the boys to hoe — His letter to T. Mason — Mr. Johnston's let-
ter— The Bishop visits and instructs the Indians at their houses —
Interesting conversations with them — Religion can civilize savage
men — Attempts of the government agents to purchase the Wyandott
reservation — Speech of a chief on the occasion — The whites steal
their horses — Expedient to remedy this — Journal of their doings in
council kept in writing — Regulations concerning marriage and di-
vorce— Extract fi'om their journal — Laws respecting drunkenness —
Case of a young man — Good effects of religion on its professors —
Treatment of the children — Manner of convincing the Indians of
the truth of religion — G. R. Jones' letter.
On the 26th of July, 1823, we held our quarterly-
meeting at a place previously prepared in the woods,
near the mission house. On Saturday about two hun-
dred Indians were encamped on the ground. We com-
menced our meeting without much prospect of success.
On the morning of the Sabbath, at 8 o'clock, the people
surrounded the stand; and I read and had interpreted the
fourth chapter of the first epistle of John. We then
bowed before the throne of God's mercy, and implored
his blessing. After the bread and water were distributed,
we commenced the exercise of telling what God had done
for us. Amongst the rest, brother Between-the-logs also
arose, and with a countenance beaming with joy, spoke
in the following eloquent strain, which had an astonish-
ing effect on the congregation :
" My brothers and sisters, I do not rise this morning
to tell you the feats of my past life as a warrior or hun-
ter, or the feats of my ancestors : but I rise to tell you of
WYANDOTT MISSION. 183
the sweetness of religion, and the unspeakable joy I feel
in laboring in its cause. Here, under these lofty oaks,
(for here once stood an Indian village,) is the place that
gave me birth. They are my fostering parents ; for un-
der their lofty and spreading branches I spent my juve-
nile years, in all the vanities and follies of Indian youth.
Among the groves of this forest, I have spent the whole
career of my life. But in all this time, I was ignorant
and in gross darkness. I had not at that time heard the
name of Jesus, nor did my tongue learn to lisp his praise.
My mind had not conceived an object so dear — a name
so precious — the sound of which now makes my soul
expand, and warms my heart with a flame of love.
Brethren, my feelings overwhelm me at this time — they
will not allow me to say much. But suffer me to add,
that under these shady groves I am determined to finish
my course, laboring in the cause of my Divine Master.
I humbly confess my life is not perfect ; that I am still
liable to err, and feel a proneness to evil. But I desire
to do my Master's will, and meet you and all the friends
of Jesus in our Father's home above."
This was truly a time of God's mercy. The whole
assembly were over-awed by the power and glory of God.
About one hundred came forward to the communion ta-
ble ; and there, in the most humble and solemn manner,
partook of the emblems of Christ's body and blood.
The heathen party stood and wept, while they looked at
their friends thus piously making a dedication of them-
selves to God. At night, we invited the mourners to
come forward, and be prayed for. Many came, and with
strong cries and prayers, plead the merits of Jesus Christ.
Some experienced salvation through his name. The next
morning, after breakfast, the trumpet summoned us again
184 HISTORY OF THE
to the place of prayer. We then administered baptism
to the new converts and some infants. Several were ad-
mitted on trial ; and after an exhortation, we parted, with
fresh resolutions to try to live more for God than we ever
had done. _
This was a season never to be forgotten. Here in- '
deed, the wilderness blossomed, and the solitary places
were made glad : while the Spirit of God, like a well of
living water, was springing up in every renewed heart
unto eternal life. The work was carried on in the prayer
and clsss meetings, and in private families : so that in al-
most every cabin was heard the sound of prayer and
thanksgiving. Sinners were converted — backsliders re-
claimed, and some that had grown lukewarm revived.
It will now be expected from me to state something of
the school. This was founded on the system of manual
labor; and we used our best exertions to make it accom-
plish the purposes for which it was established. The
boys that were old and large enough, were taught the art
of farming, and the girls house-work, sewing, knitting,
spinning, cooking, &c. For this purpose, as well as for
order, every child was put in a class. The eighteen
oldest boys were put into six classes of three in each.
Through the winter, each class worked one day in every
week on the farm, with the work hands : so that each
boy worked one day in every week, besides many other
duties ; such as cutting wood, making fires, and feeding
stock. The smaller boys were classed also, and had to
carry water, help to feed, and take care of the cows and
calves. The very small boys were employed in getting
chips for the fires. The girls were also classed to do the
work of the family, with a white girl at the head of their
class. These classes changed weekly, and were engaged]
I
WYANDOTT MISSION. 185
in cooking, washing, sweeping the house, making beds,
spinning, knitting, weaving, &c. All knew in the morn-
ing, without being told, what was their employment for
the day, and what would be expected from them. The
Indian boys did not like to labor at first; but instead of
force, stratagem was used. When I went out to work, I
almost always divided the hands and the work. Then I
had no difficulty, for each would do his best to excel the
others. This I did in rolling logs, and hoeing corn. We
had now about sixty in the school.
Bishop M'Kendree paid us a visit in June, 1823, an
account of which is contained in his letter, dated at Chil-
licothe, Ohio, August 13, 1823, in the Fifth Annual Re-
port of the Missionary Society, for 1824. There is also
one from Col. John Johnston, Indian agent, in the same
report. Both are given hereafter.
The great interest taken in the mission and school, by
this wise and good man, Avas most manifest in the manner
in which he accommodated himself to the Indians and
their children. It was the season when we were busilv
engaged in cultivating our corn, of which we had about
fifty acres; and besides three plows, we could furnish
twenty-one hoes. Never did I see boys more elated
than when the worthy Bishop took up his hoe, and start-
ed for the field, saying, "Boys, come on." He marched
before, and we followed after him. When we got out,
he chose his Indian boy, called William M'Kendree, and
put him on the row next to himself, that he might, by
example, teach him to work within bounds. Never did
I see Bishop M'Kendree more in his element than when,
in person, he was teaching those Indian boys to work,
although I was afraid he would do too much. He fre-
quently gave them lectures on the economy of human
16*
186 HISTORY OF THE
life ; and many interesting motives he set before tliem to
induce them to be religious and industrious.
The following is the letter from Bishop M'Kendree.
(See Methodist Magazine, vol. vi, p. 393.)
*'T0 THE REV. THOMAS MASON, CORRESPONDING SECRETA-
RY OF THE 'MISSIONARY SOCIETY OF THE METHODIST
EPISCOPAL CHURCH.'
" Chillicothe, Ohio, August 13, 1823.
"Reverend and Dear SiR:-^Being persuaded that
I could render more effectual service, by visiting the
frontier settlements in the western country, and especially
the Indian mission, than by continuing my tour to the
north, I availed myself of the company of the preachers
from the Baltimore Conference, who were going west of
the mountains, and accordingly set out with them, having
no one to travel with me, and my afflictions rendering it
improper for me to travel alone.
"I reached the state of Ohio on a lame horse, unfit to
carry me farther. However, a worthy friend, brother
John Davenport, of Barnes ville, furnished a horse, took
the expense of the journey on himself, and accompanied
me to the mission and back to New Lancaster, a journey
of about three M^eeks.
"Our missionary establishment is at Upper Sandusky,
in the large national reserve of the Wyandott tribe of
Indians, which contains one hundred and forty-seven
thousand eight hundred and forty acres of land ; being in
extent something more than nineteen miles from east to
west, and twelve miles from north to south. Through
the whole extent of this tract, the Sandusky winds its
course, receiving several beautiful streams. This fine
tract, with another reservation of five miles square at the
I
WYANDOTT MISSION. 187
Big" Spring, head of Blanchard's river, is all the soil that
remains to the Wyandotts, once the proprietors of an ex-
tensive tract of country. The mission at Upper Sandus-
ky is about sixty-five or seventy miles north of Columbus,
the seat of government of Ohio. To the old Indian boun-
dary line, which is about half way, the country is pretty
well improved. From thence to the Wyandott reserve,
the population is thinly scattered, the lands having been
but lately surveyed and brought into market.
"On Saturday, the 21st of June, about ten o'clock in
the morning, we arrived safe, and found the mission fam-
ily and the school all in good health; but was much
fatigued myself, through affliction and warm w'eather,
which was quite oppressive to me in crossing over the
celebrated Sandusky plains, through w^hich the road lies.
"In the afternoon, we commenced visiting the schools,
and repeated our visits frequently during the five days
which we staid with them. These visits were highly
gratifying to us, and they afforded us an opportunity of
observing the behavior of the children, both in and out of
school, their improvement in learning, and the whole or-
der and management of the school ; together with the
proficiency of the boys in agriculture, and of the girls in
the various domestic arts. They are sewing and spin-
ning handsomely, and would be weaving, if they had
looms. The children are cleanly, chaste in their man-
ners, kind to each other, peaceable and friendly to all.
They promptly obey orders, and do their work cheerful-
ly Avithout any objection or murmur. They are regular
in their attendance on family devotion and the public
worship of God, and sing delightfully. Their proficien-
cy in learning was gratifying to us, and is well spoken of
by visitors. If they do not sufficiently understand what
188 HISTORY OF THE
ihey read, it is for the want of suitable books, especially
a translation of English words, lessons, hymns, &;c., into
"their own tongue.
" But the change which has been wrought among the
adult Indians, is wonderful ! This people, * that walked
in darkness, have seen a great light. They that dwelt in
the land of the shadow of death, upon them hath the light
shined.' And they have been 'called from darkness
into the marvelous light' of the Gospel. To estimate
correctly the conversion of these Indians from heathen-
ish darkness, it should be remembered that the Friends
(or Quakers) were the first to prepare them in some de-
gree for the introduction of the Gospel, by patiently con-
tinuing to counsel them, and to afford them pecuniary aid.
*' The first successful missionary that appeared among
them, was Mr. Stewart, a colored man, and a member of
our Church. The state of these Indians is thus descri-
bed by him, in a letter to a friend, dated in June last:
"*The situation of the VVyandott nation of Indians,
when I first arrived among them, near six years ago,
may be judged of from their manner of living. Some of
their houses were made of small poles, and covered with
bark: others of bark altogether. Their farms contained
from about two acres to less than half an acre. The
women did nearly all the work that was done. They
had as many as two plows in the nation; but these
were seldom used. In a word, they were really in a
savage state.'
" But now they are building hewed log houses, with
brick chimneys, cultivating their lands, and successfully
adopting the various agricultural arts. They now mani-
fest a relish for, and begin to enjoy the benefits of, civili-
zation; and it is probable that some of them will, this
WYANDOTT MISSION. 189
year, raise an ample support for their families, from the
produce of their farms.
" There are more than tivo hundred of them who harve
renounced heathenism, and embraced the Christian relig--
ion, giving unequivocal evidence of their sincerity, and
of the reality of a divine change. Our missionaries have
taken them under their pastoral care, as probationers for
membership in our Church; and are engaged in instruct-
ing them in the doctrine and duties of our holy religion ;
though the various duties of the missionaries prevent
them from devoting sufficient time for the instruction of
these inquirers after truth. But the Lord hath mercifully
provided helpers, in the conversion of several of the in-
terpreters, and a majority of the chiefs of the nation.
The interpreters, feeling themselves the force of divine
truth, and entering more readily into the plan of the Gos-
pel, are much more efficient organs for communicating
instruction to the Indians. Some of these chiefs are men
of sound judgment and strong penetrating minds; and
having been more particularly instructed, have made
great proficiency in the knowledge of God and of divine
truths; and being very zealous, they render important
assistance in the good work. The regularity of conduct,
the solemnity and devotion of this people, in time of di-
vine service, of which I witnessed a pleasing example, is
rarely exceeded in our own worshiping assemblies.
" To the labors and influence of these great men, the
chiefs, may also, in some degree, be attributed the good
conduct of the children in school. Three of the chiefs
officiate in the school, as a committee to preserve good
order and obedience among the children. I am told that
Between- the-logs, the principal speaker, has lectured the
school children in a very able and impressive manner, on
190 HISTORY OF THE
the design and benefit of the school, attention to their
studies and obedience to their teachers. This excellent
man is also a very zealous and a useful preacher of right-
eousness. He has, in conjunction with others of the
tribe, lately visited a neighboring nation, and met with
encouragement.
" On the third day after our arrival, we dined with Be-
tween-the-logs and about twenty of their principal men,
six of whom were chiefs, and three interpreters; and
were very agreeably and comfortably entertained. After
dinner we were all comfortably seated, a few of us on
benches, the rest on the grass, under a pleasant grove of
shady oaks, and spent about two hours in council. I re-
quested them to give us their views of the state of the
school; to inform us without reserve of any objections
they might have to the order and management thereof,
and to suggest any alteration they might wish. I also
desired to know how their nation liked our religion, and
how those who had embraced it were prospering ?
" Their reply was appropriate, impressive and digni-
fied, embracing distinctly every particular inquiry, and in
the order they were proposed to them. The substance
of their reply was, that they thought the school was in a
good state and very prosperous ; were perfectly satisfied
with its order and management, pleased with the superin-
tendent and teachers, and gratified with the improvement
of the children. It was their anxious wish for its perma-
nence and success. They gave a pleasing account of
those who had embraced religion, as to their moral con-
duct and inoffensive behavior, and attention to their relig-
ious duties. They heartily approved of the religion they
had embraced, and were highly pleased with the great
WYANDOTT 3IISS10N'. 191
and effectual reformation which had taken place among
them.
** In the close, they expressed the high obligations they
were under to all their kind friends and benefactors ; and
in a very respectful and feeling manner, thanked their
visitors, and the superintendent and teachers, for their
kind attention to themselves and to their children ; and
concluded with a devout wish for the prosperity and eter-
nal happiness of them and all their kind friends. It was
an affecting scene ; and tears bespoke their sincerity.
*' In this school, there are Indian children sent to it
from Canada. Others, which were lately sent, were de-
tained and taken into another school, at the Rapids of the
Maumee, under the direction of the Presbyterians. An
apology was written by the superintendent thereof to
ours, stating that the detention was made on the pre-
sumption that our school was full, &;c.
" AY hen we reflect upon the state of the Wyandotts,
compared with their former savage condition, we may
surely exclaim, * What hath God wrought !' ' The
parched ground hath become a pool, and the thirsty
land springs of water, the wilderness and the solitary
place is made glad, and the desert blossoms as the rose.'
The marks of a genuine work of grace among these sons
of the forest, accords so perfectly with the history of the
great revivals of religion in all ages of the Church, that
no doubt remains of its being the work of God.
*' That a great and effectual door is opened on our
frontier, for the preaching of the Gospel to the Indian
nations which border thereon, and that we are providen-
tially called to the work, I have no doubt. The only
question is : are we prepared to obey the call ? The suc-
cess of our missionary labors does not depend on the in-
192 HISTORY OF THE
terference of miraculous power, as in the case of the'
apostles, but on the ordinary operations and influences o
the Holy Spirit, through the instrumentality of a Gospel
ministry, supported by the liberality of a generous people.
"We have lately received an invitation from a distin-
guished officer of the government, to extend our mis-
sionary labors to a distant nation of Indians. A gentle-
man of this state, (the late Gov. Worthington,) who has
visited New Orleans, has taken a deep interest in its fa-
vor ; and from the great increase of population from oth-
er states, and the great probability of doing good at least
among them, he urges another attempt. And from his
influence, his ability and disposition to minister to its
support, we entertain a hope of success.
*' From a general view of our missions, and of what
the Lord is doing by us, we certainly have abundant
cause to ' thank God and take courage,' and to persevere
faithfully and diligently in the great work ; looking to the
great Head of the Church, that he may bless 'our labors
and crown them with success.
" Yours in the bonds of the Gospel of peace,
"William M'Kendree."
The following letter from Mr. Johnston, the Indian
agent, will furnish a strong argument in favor of the
mission. It is copied from the Methodist Magazine, for
October, 1823, p. 396:
"EXTRACT OF A LETTER FROM JOHN JOHNSTON, ESQ.,
AGENT FOR INDIAN AFFAIRS, TO BISHOP m'kENDREE.
" Upper Sandusky, August 23, 1823.
" Sir : — I have just closed a visit of several days, in
attending to the state of the Indians at this place, and
I
m
WYANDOTT MISSION'. 193
have had frequent opportunities of examining the pro-
. gress and condition of the school and mission, under the
management of the Rev. James B. Finley. The build-
ings and improvements of the establishment, are substan-
tial and extensive, and do this gentleman great credit.
The farm is under excellent fence, and in fine order ;
comprising about one hundred and forty acres, in pasture,
corn, and vegetables. There are about fifty acres in corn,
which, from present appearances, will yield three thous-
and bushels. It is by much the finest crop I have seen
this year, has been well worked, and is clear of grass
and weeds. There are twelve acres in potatoes, cab-
bages, turneps, and garden. Sixty children belong to the
school, of which number fifty-one are Indians. These
children are boarded and lodged at the mission house.
They are orderly and attentive, comprising every class,
from the alphabet to readers in the Bible. I am told by
the teacher, that they are apt in learning, and that he is
entirely satisfied with the progress they have made.
They attend with the family regularly to the duties of
religion. The meeting house, on the Sabbath, is numer-
ously and devoutly attended. A better congregation in
beha\dor, I have not beheld ; and I believe there can be no
doubt, that there are very many persons, of both sexes, in
the Wyandott nation, who have experienced the saving
efi'ects of the Gospel upon their minds. Manv of the
Indians are now settling on farms, and have comfortable
houses and large fields. A spirit of order, industry, and
improvement, appears to prevail with that part of the na-
tion which has embraced Christianity, and this consti-
tutes a full half of the whole population.
"I do not pretend to offer any opinion here, on the
practicability of civilizing the Indians under the present
17
194 HISTORY OF THE
arrangements of the government; but having spent a con-
siderable portion of my life in managing this description
of people, I am free to declare, that the prospect of suc-
cess here is greater than I have ever before witnessed ;
that this mission is ably and faithfully conducted, and has
the strongest claims upon the countenance and support of
the Methodist Church, as well as the Christian public at'
large.
*'I am authorized and requested, by this nation in
council, to present to the conference, and through them,
to the members of the Church, their thanks for the aid
and assistance rendered unto them, by the mission fami-
ly, in their spiritual and temporal affairs. From personal
observation, together with the opinion of the sub-agent
and interpreters, I am induced to request, that the con-
ference will be pleased to continue Mr. Finley and fami-
ly in the superintendence of the school and mission. ]
Let it not be believed that I make this request from any
partiality, favor, or affection. It arises from a conviction
of his qualifications for the duty.
" I am, &c., &c., John Johnston,
** Agent for Indian Affairs.^^
The Bishop spent part of his time in visiting the Indi-
ans at their houses, instructing them, and inquiring into
their spiritual and temporal affairs. By these means he
made himself acquainted with the state of the mission,
and was the better able to give advice concerning what
was best to be done. He also endeared himself to the
Indian families, by eating at their tables, and conversing
with them on experimental religion and their progress in
godliness.
On one occasion, in conversing with one of them, the
WYAXDOTT MISSION. 195)
Bishop asked, " Have you any temptations to go back
to your former course of life ?" The answer was, " Yes,
I have many : both from within and without. Often the
devil throws many in my way, but I resist them by pray-
ing to God. A few weeks ago, just as I was starting
for meeting, a large hawk came and made an attack on
my chickens. I took down my gun to shoot him, but re-
membered that it was the Sabbath, and that if I shot him
it would be a bad example. I then took my bow and
arrow, and shot him. The next Sabbath, another hawk
came in the same way, and I killed him likewise. The
third Sabbath the devil sent a third one, and I began to
think that it might be a temptation to break the Sabbath.
So I let that one alone, and there has been none since.
I found it was no matter what means the devil employed,
provided he can but get us to do wrong."
On another occasion, the Bishop asked him how he
obtained religion. "Why," said the Indian brother, '* I
always thought I had religion, until I went to hear tlie
missionary preach, and his words made nie very uneasy
in my heart. But he told us we must pray to the ' Great
Spirit' for help, and not rest until we felt that our hearts
were made happy. "When I came home, I sat down in
my house, and thought if I die, where shall I go? My
heart got very sick, and then I went into the woods and
prayed to God for help. All at once my heart got easy ;
I felt no pain, and I found out what was the matter :
My heart was hungry, and when it was fed it got quiet,
just like a little child. I then went home and sat down,
and said to my heart, ' You will not get hungi-y soon.'
But it was not a long time until I felt bad again. I then
went to the same place, and prayed for God to feed my
poor hungry heart again. He did so, and I went away
K
196 HISTORY OF THE
easy. But it soon became hungry again. I went back,
as before, and said, ' I have the most hungry heart of any
man;' but thanks to the Great Spirit, he feeds it for noth-
ing whenever I go to him. He makes me happy, and
feeds my heart whenever it wa»ts to eat ; and I find I
grow stronger and stronger. At first I could take but
little milk ; but now I can take both milk and meat, so^
that I hope at last to get to heaven."
Another one, being asked how his religion wore, re-
plied, "Why brother, religion wears better than my
coat, and is made of more lasting stuff: for my coat
wears out, and gets into holes ; but the longer I wear re-
ligion the better it is. It gets thicker, warmer, and
stronger, and I think it will last me through this world
of sin and trouble, and help me into a better one than
this."
The Bishop left us in good spirits, and, I believe, well
satisfied with the success of the mission.
This was a very prosperous year fOr the missionary
establishment, and fully proved that our present plan was
the most successful one in bringing these peopie of the
forest to a state of civilisfation. The theory of past years
was, that Indians could not be christianized until they
were civilized, and that they must first be ta«ght the art
of agriculture, and be brought to its habits, before it waa
of any use to try to teach them the doctrines of the Gos-
pel of Christ. But all attempts of this kind have failed;
for after all the expense of labor an<l money, which was
not a little, thev remained savasfe still. But let an Indian
be converted to God, and then he is civilized. There is
nothing that can civilize a man but religion and its influ-
ence. So far as my experience has gone in this matter^
it leads me to believe that ther^ i^ as m.uch eucwwaffeaieft^
WYANDOTT MISSION. 197
to preach the Gospel to Indians, as to a people that have
sat under its sound, and have rejected its offers, and re-
fused to obey its precepts ; for when the Indian has
been brought to feel and experience the benefits of the
grace of God in conversion, he is, in general, as faithful
and conscientious in his obedience to its precepts, as
white men are, and much more docile and peaceable •
The only important difficulty in making all Indian mis-
sions successful, wdll be the want of proper and easy
means of communicating instruction. We want an in-
terpreter of their language, fully capable of translating:
from ours to theirs, which want is the greatest obstruc-
tion to the universal spread of the Gospel amongst the
American Indians. The proof of this is fully given in
the extensive revivals of religion amongst them at San-
dusky. White men have done more to prevent the con-
version of the Indian nations than all their habits, or
ignorance, or prejudice have done. The influence of
traders and agents has been, in many instances, exerted
against their becoming Christians, or even adopting the
habits of civilization, for fear of losing their source of
gain.
I once heard an agent of the government trying to per-
suade the Wyandotts to sell their homes. He told them
how much their Great Father, the President, loved them,
and what he Avould do for them, if they would but con-
sent to sell or exchange their land for land west of the
Mississippi ; that he would give them land the white
men would not want, and then he would spread a belt of
land sixty miles wide, between them and the white men,
so that they should never come over to them ; and that
he would move them to it, and it should be theirs for ever.
One of our chiefs, who had been accustomed to these
17*
198 HISTORT OF THE
fair promises, told him that he did not believe any thing-
the President said, for he had told them so many lies al-
ready. "He promised the same thing to us at our last
treaty : that if we would sell all but this reservation, he
would protect us from the encroachments of the whites,
and keep us in peace, and never ask us to sell another
foot of our land. This was not ten years ago ; and now
you are at your old trade of trying to drive us away
again. Besides, it would be no better if we were yon-
der ; for there is no land or swamp so poor, but white
men will want it ; and if the President did not fulfill his
word here, will he do it yonder? No ! You white men
never will be satisfied until the blue water of the great
lakes, in which the sun sets, has drank the last drop of
Indian blood. Here are our homes; and we are now
beginning to live comfortably. The Lord has begun a
good work amongst us. Our children are learning to
read, and we hope will make good men. Here, too, are
the graves and bones of our fathers, our wives, and our
children ; and we may as well die and be buried with
them, as to go back into the woods, and again sink into
savage life, from which we have emerged a little. The
Half of our weakly women and sickly old folks would
die on the road ; and we should have to bury them before
we could reach the new country. Then we should be
without food, for there is not much game ; and we should
nearly all perish."
The expense of the mission this year was sustained
partly by the Missionary Society of the Methodist Epis-
copal Church, and the balance was made up by the Phil-
adelphia Missionary Society, and other societies, and in-
dividual collections. The total amount of expenditures
this year, including improvements on the farm, the pay-
I
WYAXDOTT MISSION. 199
ment of missionaries, and all the expense of clothing and
feeding between fifty and sixty children, was two thous-
and two hundred and fifty-four dollars and fifty-four cents.
The total received was two thousand one hundred and
sixty dollars and seventy-six cents ; leaving a deficiency
of ninety-three dollars and sixty-eight cents.
This year I made application to the Secretary of War,
for an appropriation of part of the sum of ten thousand
dollars, put at his disposal by Congress for the improve-
ment of the Indians, and received an order to draw on
him for five hundred dollars, in quarterly installments, to
be applied to the benefit of the school ; but no part of it
was received for this year's appropriation. By referring
to the letter of Bishop M'Kendree, and that of John
Johnston to him, it will be seen what the prospect of this
mission was at the end of the conference year for 1823.
It was a prosperous year, every way, to the nation ;
but difficulties arose from the want of civil regulations to
adjust difficulties, and to give every man his due. In or-
der to prevent disputes about their cattle and hogs, I pro-
posed to make a book, and keep a record of all their ear
marks. This being agreed to in council, they brought
their ear marks, and I recorded them in the book of
record.
Much trouble arose from the straying of their horses.
Many were stolen also, and it was difficult to prove them,
as an Indian was not allowed by his oath or affirmation
to prove his own horse, when either strayed or stolen ;
so that they suffered great inconvenience and loss of
property. The laws of the United States forbade any
person to buy an Indian horse without the consent
of the Indian agent. But the difliculty was to prove
that it was an Indian horse. To remedy this, I proposed
200 HISTORY OF THE
to the council that they should have a national brand ;
that every Indian horse should be branded with it, and
this would prove, without any other evidence, that the
horse bearing it was theirs. So they adopted as their
brand a large "O," with a "W" in the middle of it,
which brand was made upon the left hip. This was ad-
vertised in all the papers near, as the national brand of
the Wyandotts. This was a great relief, for we could
tell a Wyandott horse wherever he was seen ; and if any
one traded with an Indian for a horse without the certifi-
cate of the agent, he made himself liable to a prosecu-
tion in the United States District Court.
I then proposed to the council to have a journal kept
of their acts in council, and published to the nation.
To this they also agreed. I kept this journal for every
council which I attended in person. This I thought
"Would be the means of introducing something like rule
and law among them, and of teaching them the notion
of government. A book was also kept for the record of
marriages.
It was not long after the introduction of these regular
tions, until a woman and her husband fell out and parted.
She was not a member of the Church, and soon took up
with another man, according to the former Indian usage ;
but as the deserted husband belonged to the Church, I
was called on to know what he must do : whether he
must remain without a wife, or have the privilege of
marrying again. I now saw this was the time to take a
stand against their old Indian habits; and also to do jus-
tice to the injured person. Therefore, I called a council
of all the chiefs, leaders, and official men in the Church,
and others who were in good standing in the nation, and
laid the case of young Punch (for this was his name)
WYANDOTT MISSION'. 801
before them. I then took my Bible, and showed them
that marriage was appointed by God ; that a man should
have but one wife, and they were bound by the law of
God to live together until death parted them. I then
gave the reasons for this law: 1st. It was for their own
good, because a number of wives would create jealousy
and cause quarrels. 2d. For the purpose of raising their
families, the helpless children being dependent on their
parents, and God saw that for this purpose, it was best
for man to have but one wife. 3d. For the good of so-
ciety. I showed also that there was but one crime for
which a man could put away his wife with the approba-
tion of God, or a woman her husband : and that crime
was adultery. I told them as this was the first case of
the kind that had occurred, it was best for us to make a
proper rule by which all future cases might be determin-
ed. My advice was, that the chiefs and leaders of the
Church should appoint a day, to hear this young man in
his complaint against his wife ; and that she should h&
notified to appear and defend herself against the crimes
charged upon her, in the presence of the council; and if
he should prove that his wife had committed adultery, or
had gone ofi* with another man, and lived with him, thev
should give him a written certificate that he was free from
his marriage contract, and that he might marry again.
But that neither she, nor the man with whom she lived,
could have any privileges in the Church, or be lawfully
married by any minister in the Church, for the Scriptures
forbid it ; and unless she separated from him and all oth-
er men, and repented of the former crime, she and her
paramour must be lost for ever, for his guilt was con-
demned in the same way, as the word of God express-
ly says that none such shall enter the kingdom of heav*
202 HISTORY OF THE
en. The subject being new, was entered upon with care
and close examination. But after they had the word of
God on the matter, they agreed that it was just and right.
^They proceeded and examined the case, found the young
woman guilty, and granted the young man a divorce.
This circumstance was of much benefit to the marriage
institution. The woman afterwards made application to
be married, but was refused; and then to join the
Church, but was also refused. This was the only di-
vorce which was granted, there being no other applica^
tions during my stay with them.
For the purpose of showing their views and proceedings
in the council for governing their people, I will give the
following transcript of the Journal of the Council, as it
now lies before me :
*'At a council of the chiefs of the Wyandott nation,
held May 2d, 1825: present, Warpole, Between-the-
logs, John Hicks, Mononcue, Peacock, and George
Punch :
^* A request was made to the chiefs, by many of the
men of the nation, to have seventy thousand bricks made,
for the purpose of giving those who wish to build good
houses and chimneys, the opportunity of doing so; and
after taking the subject under consideration, it was—
" 1. Resolved, by the Chiefs in Council, That J. B.
Finley be authorized to employ some person to make
and burn seventy thousand bricks : Provided, he can
have them made at a cost not exceeding three dollars per
tliousand, in the kiln.
"2. Resolved, That J. B. Finley is hereby authorized
to make the best contract he can with some competent
person, to attend the Indian mills for two years : Provi-
WYANDOTT MISSION. 203
ded, the expense of wages shall not exceed three hun-
dred and seventy-five dollars per year.
*' 3. Resolved, hy the Chiefs in Council, That we will
not divide our annuities to any one that is less than quar-
ter blood AYyandott.
"4. Resolved, % the Chiefs of the Wyandott nation
in Council, That, whereas, some of our people are still
in the practice of getting drunk, and the lives of some of
our white neighbors have been put in jeopardy, as well
as the lives of our own people : Therefore, to put a stop
to this great evil, we are resolved, after the full publica-
tion of this resolution, that if any person belonging to
this nation shall be found in a state of intoxication, and
shall put the life of any person in jeopardy, or shall
draw any unlawful weapon on them, or threaten or dis-
turb any family, or any individual, upon the complaint of
such injured person, and proof of the fact, the person so
offending shall forfeit his share of the annuities, or any
part thereof, as the council may direct or think proper,
or such other punishment as their crime may deserve ;
and the money so forfeited shall go into the public fund
of the nation."
These are some of the first regulations entered into by
the chiefs, and they were approved of by the better part
of the nation ; but some of the drunken, savage party
made strong objections to them, because they were like
the white man's laws, and did not suit Indians. I was
present when this last regulation was made public. The
cause that produced this regulation, as stated by the
chiefs, was this : One of their young men became in-
toxicated, and committed some depredations on a white
family on the Maumee river, and stole a horse, which
204 HISTORY OF THE
they made him give up, and pay the damages. The
chiefs insisted that if they did not do something to pre-
vent these things, the whites would put their laws in
force, and then they would have to go to the Penitentiary
or be hung ; and it was best for them to try and prevent
such evils, by taking the law into their own hands.
This conference year closed at the sitting of the Ohio
Annual Conference, held in Urbana, in September, 1823.
Much good was effected this year by the Rev. Charles
Elliott, who spent the last six months in traveling through
the districts and circuits, awakening in the minds of the
preachers and people a missionary spirit. Rev. Jacob
Young, and many others, did much, and manifested a
laudable zeal for the prosperity of this mission.
The labors of this year, and the improvement made
in this nation, both in a temporal and moral point of
view, clearly proved that Christianity must always pre-
cede civilization; and the great question, '* Can the abo-
riginals of this country be civilized?" was pretty well
settled ; for surely no people ever made greater advances
in the same length of time. A spirit of industry and
laudable emulation to build good houses, and improve
their farms, and to increase their stock, seemed to prevail
through the nation. Several good hewed log houses,
with shingled roofs and brick chimneys, were erected
this season ; and the habit of drinking spirits was very
much diminished. Peace, with her balmy wings, seem-
ed to hover over this once sunken and ruined people.
The influence of religion never was more clearly seen in
all its saving influence : and the God of Jacob seemed to
dwell again in the tents of Israel. Those very Indians,
who were considered the outcasts of the earth, who
lived in the benighted forest, where superstition, ignor-
I
WYANDOTT MISSION. 205
aiice, and heathen barbarity, have, from time immemo-
rial, held their gloomy sway: these have seen the light
of the Sun of Righteousness. They hear and bless the
name of Jesus, so precious to all believers. Here is a
small cloud of witnesses that God has power on earth to
forgive sins. See the man of the forest, who but a short
time since, was sacrificing his dogs, venison, corn, tobac-
co, &c., now preaching Jesus and the resurrection. Hear
him teaching his children to pray, and love God and all
men ; and see the altar of family prayer erected in almost
every cabin and wigwam.
We found in the Indian character a great sense of in-
dependence, and a strong opposition to any thing that
looked like slavery or subjugation. They glory in their
native liberty ; and for a person to show any thing like a
feeling of superiority, was the most effectual way to bar
all access to them. This principle is even cultivated and
strongly felt in their children. They seldom use corpo-
real punishment, believing it to be too great a degrada-
tion; and those that patiently submit to it are counted
no better than a dog. When they chastise their chil-
dren they most generally dip them in the water, or else
pour water on them until they submit. All the time I
had the charge of these children, I never used the rod
but once. Others differed from me in their method of
governing, by chastising with the rod ; but I believe it
never had any good effect. I used to take them by
themselves, with the interpreter, and set before them
their crime ; tell them how much it grieved me and their
parents and teacher, to see them so bad ; that their course
of conduct w^ould always have a tendency to make their
good comrades think less of them, and the nation would
hold them in contempt; that when they grew up to be
18
206 HISTORY OF THE
men and women, they would be thought nothing of, but
always be treated as vagabonds ; and that if they continu-
ed to disobey, I should be under the necessity of calling
the school committee together, and laying their cases
before them, they having the full power to expel them
from the school ; and this expulsion would be a disgrace
to them as long as they lived, and they would be re-
proached w ith it, even when they grew up to be men and
women ; that they were too bad to live in society, and
would be driven, like dogs, out of it; and last of all, I
told them the Great Spirit would be angry with them,
and bring them to an account for such bad conduct; and if
they persisted in such a course, they would finally be pun-
ished in hell, with all the disobedient and wicked, for ever.
I do not now recollect that this course was ever unsuc-
cessful, but it often brought the transgressor to penitence
and tears ; and I am fully persuaded that I could do more
with these boys and young men than any other person.
They looked upon my course with them as the fruit of
my love and esteem for them, and the great interest I had
in their welfare. But a contrary course only excited a
spirit of obstinacy and revenge, and had a very bad effect
on the older ones. It gave the savage party room to talk
and say, "See! your children are beat like dogs ; and
they intend to make slaves of them." This course of
whipping was not often pursued, and it never did any
good.
It is impossible for any man, no matter what his abil-
ities are, to have access to, or exert any good influ-
ence amongst the Indians, unless he can come down and
associate with them in a very friendly way ; for if he
keeps at a distance, or shows any coldness or reserve of
friendship, he can have no access to them. They v.ill
I
I
^rv:A^-DOTT aiissiON. 207
say, " He is proud, and thinks himself above us." They
will pass him by, and laugh at his talks. If the Indian
is benefited by the missionary, and opens his ear to hear
the Gospel, he must first have confidence in the preacher,
as a good man. The minister must be one that does not
waver. He must be firm in purpose, yet mild, humble,
and fervent. No people are more honest to yield to the
truth, when they are convinced of it; and thev become
convinced, if you can answer all their objections until
they can offer no more. Then they will give up and
embrace the truth. I have witnessed this in many in-
stances ; and the result has proved the sincerity of their
conduct and repentance. Indians, in general, stand firm
to their promise or word ; and it is considered an act of
great meanness to falsify a promise. Great integrity has
been manifested, even in many of those who were what
would be called confirmed drunkards. But when they
renounced their sins, they have refused, on any occasion,
to taste ardent spirits; and have continued firm, until
they closed their earthly existence. They exhibited the
power of religion on their hearts, in life and death; and
are, no doubt, this day receiving their reward in a bet-
ter and happier world.
We will conclude this chapter by inserting tiie follow-
ing communication from Rev. G. R. Jones, published in
the Methodist Magazine, for November, 1823, p. 436:
"TO THE REV. THOMAS MASON, CORRESPONDING SECRETARY
OF THE MISSiOl^ARY SOCIETY OF THE METHODIST EPISCO-
PAL CHURCH.
"-West Union, Ohio, September 18, 1823.
"Dear Sir : — I feel a degree of hesitancy in attempt-
ing to sketch the history of a scene of which I was, in
208 HISTORY OF THE
part, an eye and ear witness ; and which excited a deep
interest in my own, and I believe, in the minds of all
present. Conscious of my incompetency to the task,
for indeed human language fails, had I any assurance
that the matter would be furnished by other hands, I
should willingly decline.
"A desire to furnish my mite to enrich missionary
reports, and thereby circulate useful information, and
strengthen the hands and encourage the hearts of those
actively engaged in missionary labors, and add to the
number of its friends and benefactors, is my only apolo-
gy for troubling you on this occasion. You are at liber^
ty to make "vvhat use you may think proper of this.
" Yours respectfully, G. R. Jones.
"At our late Ohio Annual Conference, held in Urbana,
there were several of the red, and one or two of the col
ored brethren present, from the VVyandott mission at U
per Sandusky. Several interviews took place between
our General Superintendents and them, during the sitting
of the conference, at Bishop M'Kendree's room, at one
of which I was present part of the time.
*'A few friends were invited to be present at the in-
terview. As breaking bread together has been a token
of hospitality and friendship among most nations, a cup
of tea was prepared by the family, and at a suitable time
they were waited on with it. Bislwp M'Kendree, with-
out any previous arrangement or design, appears to have
been made a kind of master of ceremonies. He was
waited on first. The sagacity of the red brethren was
quite observable — they kept their eye on him, and con-
formed in every particular. Jonathan, a man of color,
(who has serv^ed the mission from the beginning as an
interpreter, and who, while engaged in this work* he*
la,
4
i
WYANDOTT MISSION. 200
HLras one of the company. He modestly declined par-
taking with them, but being pressingly solicited by Bish-
op M'Kendree, yielded. After the repast was over, the
red brethren joined in sin^ng several hymns in their
own tongue, during which a jiumber in the house within
hearing, crowded into the room, until there might have
been as many as forty present. Mononcue, a chief, rose,
and approaching Bishop M'Kendree respectfully, held
out the hand of friendship, which was cordially received,
and a warm embrace took place. This appears to have
taken off all restraint. Between-the-logs, another chief,
followed his example, and they proceeded round to all in
the room, while sighs and tears witnessed the feelings of
most who were present ; but they were sighs of gratitude
and astonishment, and tears of joy. The spirit of hostile
foes in the field of battle was lost in the spirit of harmo-
ny and Christian k)ve, which appeared to fill the room.
I have witnessed few scenes which carried stronger con-
viction to my heart of the truth and excellency of the
religion of the meek asad humble Jesus. I was ready to
-cry out and say, ' What hath the Lord wrought?'
"A worthy gentleman, high in office and respectabili-
ly, had received an invitation, and was present at the in-
terview. It seems he had imbibed an opinion which is,
perhaps, prevalent among politicians, that it is impracti-
cable to christianize the aboriginals of our country. He
was placed in a part of the room farthest from the door.
When the chiefs approached him, all his unbelief appears
to have given way, his arms were open to give the friend-
ly embrace, while the flowing tear bore witness to a re-
ciprocity of feeling. He was heard to exclaim a day or
two afterwards, *I am fully converted.' At the close
18*
210 HISTORY OF THE
of the singing by the red brethren, Bishop Roberts made
a few appropriate remarks, and we all joined him in sing-
ing, at the close of which, from the fullness of his heart,
he offered up a fervent prayer. We again joined in
singing, and one of the chiefs, (Between-the-logs,) being
called on, prayed in a very feeling manner, while every
heart appeared to respond the hearty amen ! The meet-
ing was tlien closed.
" From the various accounts of individuals, as well as
from the report laid before the conference by brother
Finley, the superintendent, the Sandusky mission ap-
pears to be prospering beyond any former example.
May the great Head of the Church hasten the time when
' the kingdoms of this world shall be converted, and be-
come the kingdoms of our God and his Christ.'
"I am requested by Bishop M'Kendree, who is now
in this town in good health, to inform you that the Meth-
odist Missionary Notice, No. 5, came to hand in this
place, and was thankfully received.
'* At our late annual conference, the superintendents;
present divided the important business between them.
The stationing the preachers devolved on Bishop Rob-
erts. The missionary business, it seems, was committed
to Bishop M'Kendree. He reported a plan to establish,
a mission among the Chippewa Indians, about eighty oi
ninety miles from Detroit ; two missionaries to be sent to
Michigan territory, to the Rapids of St. Mary's in par-
ticular ; and another plan to establish a mission in New
Orleans, was recommended. These, with the reasonsj
which influenced the attempt, the probability of success,
the ways and means by which the objects might be ac-
complished, together with arrangements for the Wyan-
dott mission, were laid before the conference, in order]
I
WYANDOTT MISSION. 211
to secure its approbation and co-operation. The plan
was thought to be judicious, and the preachers resolved
to use their influence to support the undertaking. How
it will eventuate will be seen hereafter."
I
S12 HISTORY OF THE
CHAPTER IX.
The year 1823-24 — The author re-appomted, and with him the
"Rev. Jacob Hooper — Letter from Hon. Lewis Cass — Last illness
and death of John Stewart — The author sets out for the north, to
visit other tribes, accompanied by two Indians — Incidents on the
way — The ring hunt — A Wyandott hymn — Sin of selling ardent
spirits — Lodging at a Frenchman's — Meeting at the house of Hon-
nis — Description of this venerable man — His speech — Roman Cath-
olic priests among the Wyandotts — Mouth of the Detroit river —
Maiden — Brownstown — Detroit — Interview with Governor Cass —
Crosses to the Canada side of the river — Forms the first Indian
class ever formed in Canada — Return to Detroit — Revival there.
At the conference held in Urbana, Ohio, September^
1823, I was re-appointed to the superintendency of the
Wyandott mission, with the Rev. Jacob Hooper and his
wife. Brother Hooper was to have the supervision of
the farm, and his wife was to take charge of the Indian
girls, as teacher. This was a great relief to us, for our
cares were more than we were able to bear. Brother
Hooper well understood the business of farming, and it
prospered greatly under his care. He labored with his
own hands daily, and improved the farm greatly. Sis-
ter Hooper was well qualified for her department, and
by her amiable disposition, won the affection of all
the children and family. Her piety was conspicuous^
and shone as a light in this dark and benighted land.
Our burden was made much lighter by this appointment.
Brother Hooper was an old and well-tried friend. We
had been fellow-laborers in another field, in former years.
At this conference I was instructed to extend my la-
bors to the Ottowas and Chippewas, at Saginaw Bay.
After we 'arrived at our station, and entered upon our
work, as soon as possible, I made preparation for the
journey. I wrote, previous to the annual conference, to
WYANDOTT MISSION. 213
Gov. Cass, chief agent of the Indian department for all
the west, in reference to the situation of the Saginaw
Indians, and the probability of establishing a mission
among them. To my letter I received the following
answer :
''Detroit, October 22, 1823.
"Dear Sir: — Your letter of July 22d, was received
here during my visit to Ohio, where I was detained bv
sickness, and whence I have but recently returned. This
circumstance will account to you for the delay, which has
taken place in answering your letter.
"I rejoice that such success has attended your zealous
labors among the Wyandotts. I do not doubt the truth
of your statement, for it is corroborated by information
which has reached me from many quarters. Your plan
has been well matured, and what is more important, it
has been faithfully executed.
"With respect to the establishment of a mission at
Saginaw, I will state the facts, and you must determine
for yourself the propriety of making the experiment.
The Chippewas, who live there, are the most trouble-
some Indians in this quarter. They are in the lowest
state of moral degradation. More savage and indolent,
and less tractable than the Wyandotts : any comparison
between them will result greatly to the disadvantage of
the former. The^e considerations, while they show the
difficulties which must be encountered by a missionary
establishment, show also the immense benefits which
must result from such an institution, properly directed.
"The means which I could apply in aid of this at-
tempt, are the application of the sum of two thousand
dollars, appropriated by an act of Congress, in confer-
214
HISTORY OF THE
mity with a stipulation in the treaty of Saginaw, for the
support of a blacksmith, and for the purchase of horses,
cattle, and farming utensils, and for the employment of
persons to aid the Indians in their agricultural labors. I
should be well satisfied to leave the expenditure of thisi
sum to any respectable missionary establishment, re-
quiring only, that it should be faithfully and judiciously
applied to the objects expressed in the treaty.
" What would be the views of the Indians towards
such an experiment, I do not know. Heretofore, they
liave not been favorably disposed; and, in one instance,
the attempt has failed- But so much depends on the ex-
perience and personal character of those appointed to
conduct such a work, that the failure of the first experi-
tnent furnishes no proof that a future one would fail also.
**I am, dear sir, with sincere regard, your friend,
"Lew. Cass.
*'J?et'. James B. Finley, Upper Sandusky, O."
Perhaps this will be a suitable place for me to say
something of brother John Stewart, who was the first
instrument to introduce evangelical religion into this na-
tion. He had been associated with the mission from the
time he was licensed to preach, and drew the most of his
support from it, for himself and family.
John's health had been poor from the first; and it is
confidently believed that his afflictions and feebleness of
body were the result of his intemperance before he em-
braced religion. He told me that his former habits had
ruined his constitution. He was affected with the con-
sumption the first time I saw him ; and this insidious
<lisease continued to undermine his health, until at last,
ke fell a prey to it; but he continued his labors among
WYAXDOTT MISSION. 215
US until the summer before he died. He was visited by
some of the colored preachers belonging to the AUenites,
which separated from the Methodist Episcopal Church.
He attended their conference, and joined with them at
that time. He said to me on his return, that he had
done it, believing he could be more useful among his
own people than among the whites ; and that he had to
make no sacrifice of principle in so doing, for they held
fast to the Methodist doctrine, and, with but little altera-
tion, to the Discipline. Yet, notwithstanding he had
withdrawn from the Methodist Episcopal Church, for
the sake of what he had done among the Indians, I al-
ways treated him as though he had not; and so long as
he lived, he received support.
In the fall of 1823 he grew worse, and soon was con-
fined to his house. As the winter set in, he was confined
to his bed. I visited him frequently, and had many se-
rious conversations with him. He always spoke with
strong confidence of his future state, and said he had no
doubt of his acceptance with God, through faith in
Christ. I visited him a short time before his death. As
I was about to start on a journey to the north, and ex-
pected to see him no m.ore, we parted with the hope of
meeting in a better world. He died in his own house,
December 17, 1823, in great peace. His funeral was
attended by my worthy colleague, Rev. Jacob Hooper.
Having made arrangements for our journey to the
north, we started December 10th, 1823. Our company
consisted of Mononcue, Squire Gray-eyes, and Jonathan
Pointer, for interpreter. Mononcue and Jonathan went
by Stewart's, to take their farewell of him, the rest of us
having done it previously, and were to meet us at the
Big Spring reservation. Gray-eyes and myself took the
216 HISTORY OF THE
packs and horses, and went a nearer route across the
plains. This day was cold, the wind blowing from the
north, and the snow driving in our faces. After travel-
ing several miles, we stopped at a cottage, warmed our-
selves, and made a repast on bread and meat. We then
started, and entered a gloomy forest. The snow hang-
ing on the bushes across our path, and the dark, lower-
ing clouds suspended over us, led us to serious reflec-
tions on death and the grave. While solemn meditations
were passing- through our minds, the clouds were dis-
persed, and the cheerful sun shone brilliantly upon us.
The thought of the second advent of Christ, in all his
splendor, and a redemption from the grave, followed; and
we felt a prelibation of the raptures of that day when
clouds and storms should cease for ever, and the light of
God's countenance shine upon us all.
The great contrast between the darkness and the light,
made us remember the poor, benighted Indians we were
going to visit. They were living in the gloom of death ;
while the hateful superstition of past and present delu-
sions, had buried all their comforts. Crime of all de-
scriptions, as the fruit of the intoxicating draught, had
polluted every fountain of happiness; and witchcraft,
with its midnight enchantments, girded all the other
evils, and fastened them firmly on the poor Indian's soul.
No cheerful ray of hope, breaking through the darkness
of the future, came to bless or comfort him. All was a
dark and dreary uncertainty. But the darkness will soon
give way, before the glorious light of the Gospel of
Christ. We are his embassadors, and bring good news,
and glad tidings of great joy. *' How beautiful upon the
mountains, are the feet of him that bringeth good tidings."
After traveling several miles, and the shades of night
WYaXDOTT 3IISSI0N. 217
had began to inclose us, Ave came to some Indian houses,
the inhabitants of which were wandering in the forest,
in quest of game. Here we concluded to stay for the
night, xifter making a good lire, feeding and securing
our horses, my comrade made search for, and procured a
root of sassafras, of which we made tea; which, after
riding in the cold, was very refreshing. After having
supped, we commended ourselves to God, by prayer and
thanksgiving, imploring his blessing on our journey and
its objects, and spread our blankets and lay down to rest.
The night being cold, we had frequently to rise and re-
new our fire. In the morning, we had prayer, fed our
horses, and while eating our breakfast, our two friends,
Mononcue and Pointer, joined us. We set out through
a thick forest, and traveled a small Indian trail, our way
being obstructed by logs and swamps. This momino-
our pack horse got scared, and ran off with our camp
equipage; but w^e soon caught him, and but little damage
was done.
Our conversation this day, was varied, comprehend-
ing many topics. One, however, seemed to interest my
companions ; which was, the providence of God over the
world. There were many things that seemed dark to
their minds, and which they could not solve. For in-
stance, we were passing through a great wind-fall, where
every tree was either blown down or broken off. Now,
what purpose God could have in sending so strong a
wind into this wilderness, or what purpose it was design-
ed to serve, was to them a mystery. I said, " My broth-
ers, if you knew all God's reasons why he does so, you
would be as wise as God himself. This we cannot know
now, but we may know hereafter." "But has God the
right to break down all these trees, when he pleases ?"
19
218 HISTORY OF THE
" 0 yes, he has the right, for he made them ; and he has
the right to kill and make alive." *' There," said Mo-
noncue, pointing to one which had been broken off,
"there is one that is like me. Almost all my friends
are dead, and I am broken off at the top. Many win-
ters have blown on my head, and the frosts of years have
whitened it. These saplings fitly represent my children
and grand-children. They are growing aromid my roots,
and soon I shall fall into the ground, and they will cover
me with earth."
We had translated a hymn into Wyandott, and em-
ployed ourselves in learning to sing together —
" Hail thou blest mom, when the Great Mediator,
Down from the regions of glory descends," &c.
I
This day my two companions and Pointer learned to
sing the translation tolerably well, and we made the
swamps vocal with our songs. ^j
After toiling hard, we reached the west branch of For- '
tage river. The sun had sunk behind a cloud. We
stopped under the branches of a beech tree, cut wood
for the night, scraped away the snow, stretched our
tents, and Mononcue soon prepared some supper, by
roasting our meat on a stick, and boiling some spice- j
wood twigs. We then engaged in a long conversation i
about the former wars of their nation, and the success of j
the different parties. i
He related one case, in which a whole party of their
enemies were entirely cut off. Some years previously,
they had taken a Wyandott woman, and made a slave of
her. On a war excursion they took her Avith them, prob-
ably to mend their moccasons and make their fires. At
or near where we were then encamped, they stopped for
WYANDOTT MISSION. 219
the night, and sent her for wood. While she was thus
wandering, she fell in with a party of her own people,
and they agreed with her, that as soon as the Indians fell
asleep, she should tie their feet together, and if they
should awake while she was doing it, she was to fly to
them for protection. She succeeded, and the Wyandotts
fell upon them, and destroyed them all, so that none
escaped.
The country through which we passed was flat and
swampy land, interspersed with some of the finest sugar
trees I have ever seen in the northern part of the state.
Among these are many sugar camps, where the Indians
make sugar and catch raccoons. This is their spring
employment, from the first of February to the first of
April. The men take several hundred raccoons in one
of these hunts, and the women are employed in making
suorar.
o
On the morning of the r2th, yve set out at an early
hour. Our path led through a part of the Black Swamp,
lying between the west and north fork of Portage river.
The swamp was, almost impassable. As the ice was not
strong enough to bear our horses, they were continually
breaking through. One of our horses was twice mired.
This swamp extended about eleven miles. We reached
the north fork, where we entered the plains, which con-
tinued to the Maumee river.
These plains are, for the most part, thin land, and
interspersed throughout with bogs, or low wet places,
and often covered with water for half a mile. Our trav-
eling now being more pleasant, my friends conversed
with me about the country, and I learned that this tract
of land, lying between Portage river and the Maumee,
which w<ns all plains, interspersed with ^oves of timber,
1
22Q HISTORY OF THE
covered a large extent of country, and was used every
fall for their ring hunt. This is made by setting fire to
the leaves and grass in a circle of fifteen or twenty miles;
and the fire drives all the game into a pound, where they
are shot down in immense quantities. Sometimes as
many as five hundred deer have been killed, on one of
these occasions. The raccoons climb the trees in the
groves of timber, and are caught in great abundance.
One of our party said he had killed as many as fifty in
one day. These are most generally shot with the bow
and arrow. The product of the hunt is equalh^ divided
amongst the individuals who compose the party.
This day was dark and cold. Sometimes the snow
fell so fast that we could hardly discern the trace. Late
in the evening, we reached the Lower Rapids of the
Maumee river, and forded it just above the principal
rapid. The ford was seemingly dangerous, on account
of the fissures in the rocks, some of which were deep
and narrow. The swiftness of the stream was such,
that it seemed almost impossible, should the horses
stumble and fall, that we could escape drowning. But
v.e had no other way to get across ; and protected by a
kind Providence, Ave passed in safety. That night we
rode ten miles, and put up at a public house kept by a
man who made a profession of religion.
As the snow Avas deep, and the day unfavorable, we
v.'ere the only travelers, and were permitted to occupy
the bar-room. A^iev we had partaken of some refresh-
ments, (the first we had received since morning,) we
were invited to have prayer with the family ; and in this
we enjoyed oui^elves Avell. I asked Mononcue to sing,
who was aided bv the other Lidians ; and after singinsf.
WYANDOTT MISSION'. 221
to join in prayer. They sang in sweetest strains, in In-
dian, the following hymn :
" Come thou Fount of every blessing,
Tune my heart to sing thy grace," &c. ;
and I sang with them in English, which seemed to have
a powerful effect on the man of the house and his family,
it being a strange thing to them to hear Indians thus sing
and pray. My old friend's soul was fired with his
theme, and he prayed as if the heavens and the earth
were coming together. When we arose from our knees,
he and Squire Gray-eyes went and shook hands with all
in the house, weeping and exhorting them in Indian to
turn to God, believe and live. We had a good meeting,
for many of the family wept.. Here I will give a few
verses of the hymn before mentioned, in the Wyandott
language :
Yar-ro-tawsa shre-wan daros
D u-saw-shaw-taw-tra- war-ta
Di-da-sha-hoo-saw-ma-gawrah
Dow-ta-ta ya-tu-haw-shu.
Chohus. — Durah-ma-yah ! durah-ma-yah !
Ded-so-mah-ras qui-hun-ca.
ENGLISH. — Halleluiah! halleluiah!
We are on our journey home.
Yar-ro-tawsa shre-wan daros
Shasus tatot di cuarta
Scar tre hoo tar share wan daro
Sha yar ne tshar see sentra.
Durah-ma-yah ! durah-ma-yah, &c.
On-on-ti zo-hot si caw-quor
Sheat un taw ruh de Shasus so
You yo dashar san de has lo
Dishee caw quar, na ha ha.
Durah-ma-yah ! dura-ma-yah ! &c.
19*
222 HISTORY OF THE
After we retired, brother Mononcue asked me, "la
this man religious?" I said, "Yes, I believe so."
" How can that be," said he, " while he keeps and sells
the fire waters ? (meaning ardent spirits.) I thought that ,
religious men were to love God and all men, and not do
any evil ; and can there be a worse evil than the keeping
and measuring out this destructive thing, which makes
men crazy, and leads them to commit any crime, even
murder?" I told him it was a great evil and sin, and I
could not see how any man could be good and practice
it; that it never did any good, but was always productive
of the worst crimes. He then replied that all such ought
to be kept out of the Church, or turned out if they were
in and would not quit it. I agreed with him in senti-
ment; so, after prayer, we spread our blankets, and com-
mitted ourselves to sleep.
We made an early start on the 13th. Our road was
much better, and lay, principally, through a rolling,
sandy country of plains, interspersed with groves of
white-oak. About an hour before sun-set, we crossed
the River Raisin. This is one of the most beautiful pla-
ces I have ever seen. The river and the lake afforded a
delightful prospect, even at that dreary season of the year.
We turned into a French settlement on Sandy creek, (the
prairies being all burned,) and obtained lodging for the
night in a small hut. The family was quite large, and
the hut, with the accession Ave made, was literally filled.
Sometime after, our landlord came home with a keg of
whisky. He put it under his bed, and soon was engaged
in a conversation with our interpreter, ai;id through him
with the chiefs. Being tired and weary, I got my blank-
et, and took one corner of the hut for my bed. After
the man and his wife had crossed themselves, and said
MYANDOTT MISSION. 223
some kind of prayer in French, they lay down. Then
Mononcue asked Pointer if we were to have prayer to-
night. His reply was, "I do not know. The preacher
has gone to bed, and so have all the family." " Well,'*
said he, "we will pray notwithstanding." So he began,
and the other two joined in. He prayed with great fer-
vor. This alarmed the Frenchman and his wife, so that
they could scarcely stay in bed. I kept my position un-
til it was over, and then we all went to sleep. But the
weather being extremely cold, we could not rest long ;
and about four o'clock, all arose. Here our host pro-
posed making a present to the chiefs, and spoke to them
to that effect. Mononcue asked him what he had to give.
The reply was, " A good dram of whisky." Mononcue
exhibited the greatest disdain and contempt, picked up
his bridle and hat, and said, *' We will now go." We
followed, got our horses ; and dark, snowing, and bloAV-
ing as it was, we set off through a plain country, without
a road or path. We followed Mononcue as our guide ;
and about two hours after, we were glad to see the day
break on us. At sun-rise we reached the woodland on
Stony creek. Here the snow had drifted until it was
near two feet deep. When we came to the creek, our
guide seemed determined to proceed. I said, " Monon-
cue, are we to have nothing to eat? I am hungr}."
"Well," he said, "let us stop." We commenced scra-
ping away the snow, and shortly had a fire. I made the
coffee, and Mononcue broiled the meat. Before we be-
gan our repast, he said we must have prayer. I asked
him to pray. We kneeled down in the snow, which
was almost, to our arms when on our knees, and he pray-
ed until I was almost frozen, and with a zeal and devo-
tion peculiar to himself.
224 HISTORY OF THE
After we had refreshed ourselves, and the horses had
browsed, we passed the creek with some difficulty, and
continued our journey along a blind Indian path, over
which hung bushes heavy laden with snow. This, to-
gether with fallen timber, rendered our way almost im-
passable ; so that it was late in the afternoon when we
arrived at the Huron river, in the Wyandott reserve of
eight sections. Here we had a very formidable difficulty
to encounter. The river was just fordable, and frozen
on both sides for two or more rods. We alighted, took
our tomahawks and cut the ice ; then jumped our horses
down into the water, got on, and rode to the ice on the
opposite shore. Here we sat on our horses, and cut the
ice, when the water was more than midsides deep ; and
I think a colder day I hardly ever experienced. After
staying in the water nearly half an hour, we got on the
ice, and whipped our horses upon it. We were not out
of the water ten minutes before our clothes were frozen
stiff; and then we had two miles to go before we should
arrive at any house. We set off at full speed, and ar-
rived at sun-down at the residence of our old friend Hon-
nis, where we were most cordially and heartily wel-
comed, and our wants were comfortably supplied. How
good it is, even in a land of savages, to find a friend and
a welcome in the hour of need ; and never were men
more kindly received than we were on this occasion.
This being the Sabbath, (though it had been our in-
tention to reach this place on Saturday, but the roads
and weather had prevented,) we immediately sent forth
word in the village that we would hold meeting at night.
All were in attendance. I tried to preach, and brothers
Mononcue and Gray-eyes exhorted. Then we invited
such as were seeking religion to come forward to be
WYANDOTT MISSION. 225
prayed for. Several came, whom v,e enJeavored to
point to the Lamb of God, who taketh away the sin of
the world. Some of them believed with tlie lieart unto
righteousness. The next morning we liad meeting again,
and formed a class of twelve members. This was the
first Indian class formed in the Michigan territory.
We found a friend and great advocate of religion in
brother Honnis. I was remarkably struck with the ap-
pearance of this man. His frame was large, his fac^
resembled that of the German : hicrh forehead and cheek
bones, his nose aquiline, and his hair as M^hite as wool.
He sat on a deer skin, willi his le^s crossed. His eves
were dim, and almost sightless. His Kimiekinick poucli,
in which he kept his pipe and tobacco, with a knife that
was nearly worn to the back, whicli he used for cutting
his tobacco, was on one side, and a pair of crutches on
the other. I think I have never seen a man more digni-
fied in his appearance. His countenance was calm and
serene. After the usual ceremonies of smoking were
over, he addressed us in the following manner : " Broth-
ers, I am glad that the Great Spirit has given me this op-
portunity of seeing your faces once more before I die.
He has always been kind to me. I have heard what the
Great Spirit has done for you and many of our nation,
by his word and ministers, and I have rejoiced in it; but
my age and alllictions have prevented me fiom getting up,
and ffoinof to see and join voii in it. I have waited until
God has sent you to my cabin, for which I thank him."
I then told him that I liad come to bring him the glad
tidings of salvation ; that Jesus, his Savior, had died to
save all the world, and that whosoever believed on him,
and broke off from their sins, should certainly find mer-
cy. While I spoke to him, the tears fell in streams from
226 HISTORY OF THE
his almost sightless eyes, and his swelling soul was big
with gratitude and praise to God for his redeeming love.
He said, " I have always prayed to the Great Spirit, and
I know he has heard me and protected me, in the battle-
field, and in the hour of sickness, and he has kept me
from the sin of drunkenness ; but I have done many oth-
er things, that were contrary to his mind, and I am very
sorry. I have been looking up for help in my old days,
and have often felt happy in my soul; but this news of a
Savior makes my heart more glad, and I will now look
to him as my great help in these days of my great weak-
ness. I must soon go the road of all the earth. I can-
not walk without these sticks, and the sun is hid from
my eyes. But I hope my children and grand-children
will take hold of this great word, which God has spoken
to all nations, and now to us, and hold it fast until they
shall be called upon to go to their Father's house above."
This man was taken prisoner when he was so young
as not to recollect any thing, but that his name was Hon-
nis, and that he crossed very high mountains. At this
time he supposed himself to be over eighty-iive years
old. He was one of the principal chiefs for many years,
and was very highly esteemed as a man. He was well
acquainted with the history of the Catholic priests and
their religion ; and told us that there was a great diifer-
enc8 between the conduct of the first priests and those
that had last lived among them ; that the first were sober,
praying, good men, but the last would say one thing and
act the contrary way, so that the Indians had not much
confidence in them. He gave me a history of the wars,^
customs, and manners of the Indians, which will be
found in another part of lliis work.
The Indians on this reserve were a mixture of the
WYANDOTT MISSION. 227
Shawnees and Wyandotts, by intermarriages. Their
lands were, good, and their situations comfortable.
On the 15th we rode to the mouth of the Detroit
river, and put up with Mr. John Walker, a son of Wil-
liam Walker, of Upper Sandusky. This is a most beau-
tiful part of the country. Here the Detroit river pours
the water of the upper lakes into Lake Erie, on its way
to the great Falls of Niagara, and thence to the ocean.
Here the view to the eye is extended, until the blue
etherial and the blue wave seem to meet. The heavens
above, and the waters of the lake below, seem to unite
together, and vision cannot penetrate farther. The wind
was blowing almost a gale, and the mountain waves were
breaking on the sandy beach, with the sound of many
waters. The distance across the mouth of the river is
computed to be about five miles. Above the mouth, the
river is divided, and runs on each side of the Grosse
Island, which is eight miles long, and about three miles
wide. The largest body of water, and the most naviga-
ble branch, lies on the British side. Opposite the lower
end of the island, on the Canada side, is the British fort,
Maiden, a noted place in the late war. On the river,
two miles above this, is the Indian reservation, on which
some of the Wyandotts live. This extends seven miles
on the river, and nine miles back. Near to the mouth of
the river, on the American side, is the Indian town called
Brownstown, near which a severe battle was fought in
the late war. This took its name from a man who was
taken prisoner when young, from Greenbrier, in Vir-
ginia, a brother of General Brown, of that country.
He married an Indian woman, and raised a large family.
He was remarkable all his life for sobriety and rectitude
of conduct ; was gi-eatly esteemed, and the influence of
238 HISTORY OF THE
his example was great through his whole life. In 1800
this village contained many inhabitants, who treated
strangers and travelers with great hospitality. I staid
two days and two nights with them, and found them
very kind. But this land has since been ceded to the
United States, and the Indians have all left it.
After tarrying for the night on this delightful spot, we
set off next morning for Detroit city. Here we were
joyfully received by my old friend, brother Dean. The
news got out that some of the Christian Indians were
with me, and this called together some who were scepti-
cal on the subject of the possibility of Indians being re-
ligious. They conversed with them on that subject, and
found that they were not at a loss to give a reason of the
hope that was in them. They could tell of their convic-
tion, conversion, and progress in godliness, as well as
though they had been taught to read, or were brought up
by Christian parents.
After the conversation ended, in which I took no part,
but left them to make the examination for themselves, I
asked the Indian brethren to sing a hymn in Wyandott,
which they did, to the astonishment of the company.
Then I asked Mononcue to pray, which he did with
great fervor and zeal ; and before he was done, the com-
pany were affected to tears, to hear a poor Indian pray
with such power. When we arose from our knees, they
sung again, and, with their faces wet with tears, went
around the room, and shook hands with all present.
This put an end to all their unbelief, and they most
cordially received and embraced them as children of
God, born of his Spirit, and bound for the land of Ca-
naan. It was a blessed evening to me and all present.
WYANDOTT MISSION. 229
We continued to hold our meeting for sometime, and
then parted, in hope of meeting in a world of glory.
The next morning we visited Gov. Cass, and were re-
ceived with great kindness, and obtained from him all the
information he was in possession of, in reference to the
situation of the Indians in that region of country.
We were referred by the Governor to Major Baker,
commandant of the garrison, who had recently built the
military works at Saginaw. Brother Mononcue and my-
self dined with the Governor, who treated us with the
greatest respect. I tried to preach at candle-light, from
Romans vi, 23, "The wages of sin is death," &c. ;
and God owned his word. Many were cut to the heart,
and inquired the way of salvation.
On the morning of the 18th we took breakfast with
brother Lockwood, and waited on Major Baker for in-
formation, and met with a kind reception. He told us
that the Indians were, at that time, principally in the
woods, hunting, except the old chief, Kish-a-kauk-o, and
that he was violently opposed to missions and to religion
of every kind ; and at that time, particularly, he was much
exasperated and very wicked, on account of an attempt
made by the Indians to put him down from being chief.
He was so wicked, and such a murderer, (for he had re-
cently killed two Indians,) that they were determined he
should exercise his authority as chief no longer, and he
was determined not to be deposed from office. He was
one of the worst savages in the country. This chief af-
terwards died in prison at Detroit, where he had been
confined for misdemeanors against the government.
Our prospects were now rather unfavorable, in rela-
tion to the accomplishment of our present purpose ; and,
after maturelv considering the whole, we concluded to
20
230 HISTORY OF THE
go no farther for the present; but to await the return of
the Indians, and see what the consequences would be ;
and if a favorable change could be effected, to prosecute
our purpose.
In the meantime, Mononcue, Gray-eyes, and Pointer,
had crossed over the river, and gone to pay a visit to the
Wyandotts on the Aux Canards river. At the e*nd of two
days I followed them, after leaving some appointments
to fill on my return. The first night I passed out of my
own native country, was with Adam Brown, son of the
man of that name at Brownstown, before spoken of.
Here we found his mother, a very aged native woman,
and one that walked in the light for years, and was a
praying Indian. I found her confidence was strong in
the goodness of the Great Spirit; yet she did not know
Jesus, and seldom heard his name. I talked with her
freely, and taught her the plan of salvation by faith in
Jesus. She listened with the deepest interest, received
the word in faith, and blessed God for the light which
had fallen on her path, which was now more clear, so
that she should be able to travel it with more confidence,
and with a stronger step. Here I met three persons who
had been at the mission at Upper Sandusky, and who had
obtained pardon through the mercy of God. Brother
John Gold and his wife w^ere happy in the knowledge of
ffins. forgiven. Our brethren had been holding a meeting,
and- exhorting their friends to flee the wrath to come.
The next day, being the 24th of December, 1823, we
met at the house of Mr. Clarke, who was married to a
daughter of old Adam Brown. The house was full, and
I commenced preaching from Luke ii, 10, *'And the an-
gel said unto them, fear not," <fec. In this discourse I
gave a history of the creation, of man and his fall, &c. ;"
WYANDOTT MISSION. 231
the promise of God that he should be redeemeed by the
seed of the woman, and the renewal of this promise to
succeeding generations, to the patriarchs and prophets ;
of the birth of Christ at the time appointed, and its an-
nouncement by an angel ; the doctrine of his atonement ;
his sufferings, death, resurrection, ascension and present
intercession; of sending his apostles, and afterwards
ministers, to preach the gospel to every creature on the
face of the earth. I then showed that God required men
everywhere to repent ; and those who did forsake their
sins, and seek God faithfully by prayer, and keeping his
commandments, should find mercy.
This discourse lasted, perhaps, three hours. The con-
gregation listened with deep and silent attention, and of-
ten tears streamed from their eyes. At the close of the
sermon, we commenced singing and praying ; and after
prayer meeting, I opened a door for members, and or-
ganized a Church among this people. Nine came for-
ward, and one of that number was the acred widow
Brown, bending over the grave, laden with the weight
of threescore years and ten, giving glory to God, and
exclaiming, "I will go." This was an indescribable
time. Brothers Mononcue and Gray-eyes told their ex-
perience in the most pathetic manner, and were joined
by brother Gold and his wife. The whole congregation
was melted into tears. Even To-morrow and Split-log^
two of the oldest chiefs, were filled with wonder and
amazement. I also added to the nine, who had just
joined, the three who had joined at the mission, which
made twelve, whom I formed into a class, and appointed
brother Gold leader. Among those who joined were
Samuel Brown, (afterwards an interpreter to the mission,
232 HISTORY OF THE
and a licensed preacher,) MucUeater and his wife, Mrs*
Clarke, and Ma gee.
This was the first Methodist Indian society formed
in the Canadas ^ and it was a wonder to all who heard
of it; but God was in the work, and inspired them to
keep up their prayer and class meetings, a»d I instructed
them to go and get the preachers who traveled on that
circuit, to whom I also Avrote on the subject, to come
and take them into their regular work, which they did.
But this little class felt that it was a branch of the San-
dusky mission ; and as many as could, would come over
once or twice a year, to our quarterly meetings ; and our
Indian exhorters would visit them several times in the
year, and hold two and three days' meetings with them.
The work spread, and the class was greatly increased.
I returned to the American side, to fill my appointments
there, and left the brethren Avith this new class, for a few
days, to insti'uct and build them up in their most holy
faith.
On the 26th, I preached on the Rouge rivey, at broth-*
er Robert Abbott's, from Ephesians v, 15, 16, "See
that ye walk circumspectly, not as fools, but as wise, re-
deeming the time, because the days are evil." We had
a time of feeling; ma»y wept, and a few joined class.
Next day I rode nineteen miles^ to a new settlement, and
preached from the fifth chapter of John, and part of the
sixth verse, "Wilt thou be made whole?" These peo-
ple seemed as though they were not sensible tljiat they
were sick, and manifested no concern about a physician^
and I fear I left them in the same state.
Next day I rode five miles, and preached in the even-
ing to a very attentive and weeping congregat^on.^ H^re^
"WYANDOTT MISSION. 233
I think, the seed fell in good ground, and I hope it will
bring forth fruit abundantly to the glory of God.
On Sabbath I rode to Pontiac, and preached to a large
congregation, considering the sparseness of the popula-
tion, for some came fifteen miles. I preached from the
first three verses of the first Psalm, with much liberty in
speaking; and God owned and blessed his word. I rode
seven miles, and preached again at night to many, who
devoured the word of life with an appetite that spoke the
state of their hearts.
Here, in this wilderness, were scattered some thirty
Methodists, who hungered for the word of life. There
were also a few Presbyterians and Baptists, who were
much more friendly, and united in worship, and every
good work with us, much more cordially than they were
in the habit of doing in the older settlements; and, I
have no doubt, but the time will soon come, when this
wilderness shall blossom as the rose.
I returned to Detroit, and preached at night from Rev.
XX, 12, " I saw the dead, small and great, stand before
God, and the books were opened," &c. This night will
be remembered in eternity. Such were the cries for
mercy, that my voice was drowned. More than forty
came forward to be prayed for, and several experienced
the pardon of their sins, while many others resolved nev-
er to rest until they found redemption in the blood of
the Lamb. This city seemed now to be visited with a
cloud of mercy, and it appeared the next day as if all
business was suspended. I went from house to house,
and exhorted all to turn to Christ. I went into the bar-
racks, among the ofiicers and soldiers, and preached to
them Jesus and the resurrection. I prayed in every
house which I visited, and there was an awful shaking
20*
234 HISTORY OF TTiE
among the dry bones. About sixty joined the Churchv
as the fruit of these meetings; and, if I could have staid,
I have no doubt that many more would have joined;
but it was imperiously necessary for me to return home.
WYANDOTT MISSION. 235
CHAPTER X.
The author^s return home from Detroii — Preparations for the
journey — Incidents on the way — Sleeps on the ground — Pjissing
the Maumee — He and liis companions come to an Indian camp-
Spoons of lynn bark — Return to the mission — Attempts of the
heathen party to re\-ive their old religion — Their curious notions
respecting the Bible — The chiefs accuse the sub-agent — His trial
before Mr. Johnston — Unfounded allegations against the author —
His manner of defense — Mr. Johnston's letter — The author's life
threatened — ^He employs no means of offense or defense — Respect
shown to him by the wicked Indians.
■■ The next day we bid our friends at Detroit adieu, and
set our faces toward home. It rained, and was very disa-
greeable. For our journey I procured a few pounds of
sea biscuit, which was so hard that we could not use it
until it was soaked in water. We also purchased the
half of a deer from an Indian. When we pitched our
camp, all was wet. Some went to stretch our tent, oth-
ers to kindle the fire, and the rest went into the bog to
gather grass for us to sleep on. About dark we found
ourselves seated under our tent cloth, our fire blazing,
and our meat stuck upon a stick roasting. Then brother
Mononcue got out our bread, and found it quite too hard
for his teeth. He called out, *'My friend, what sort of
bread is this? It is as hard as a stone." I said, " It is
sailor's bread, and must be dipped in the water to soften
it." " Wen," said he, *'it may do for men on the water
or in the water, but it is not good for dry land." After
our repast, we turned our horses out into the woods ; and
then, after committing ourselves to God's protection, we
lay down on the wet grass, in our half-dried blankets,
and soon fell asleep. A merciful Providence protected
236 HISTORY OF THE
US until we awoke in the morning, to prepare for our
journey.
We arrived late in the evening of this day at the Rap- ^
ids of the Maumee. The river having become a little
swollen by the rains, it Avas dangerous to cross. But
there was no alternative : Ave must ride through it, or
remain where we Avere ; so, trusting in a gracious Provi-
dence to direct the footsteps of our horses, w^e set for-
ward, every one taking his own route. Neither we nor
our horses could see the fissures in the rocks. Only one
horse stumbled, and the rider did not fall ; but the rapidi-
ty of the stream carried them both within less than four
feet of where the water commenced its most precipitous
descent. The horse, however, recovered, stood trem-
bling for awhile, and then made his way out. Having
all got safe over, I said, " My friends, for this Provi- \
dence, we ought to give praise to God." We joined,
and sung a hymn as we rode along; and within a mile of
the river, we again encamped for the night. Here we
received some kindness from a backwoods settler. He
gave us corn and milk, and some potatoes.
The next morning we set off early, and did not stop
our pace until just before sun-down. We heard the crack
of a rifle a short distance from the road. Mononcue said
to me, ^^ Taw-wa Indians!" We turned off to a little
branch and found them there encamped. We went to a
large bottom about a quarter of a mile above, and turned
out our tired animals to a fine blue grass pasture. I said
to Gray-eyes, " Go and buy us some bear meat for sup-
per." So he went, and soon returned with some. The
rest cooked, and I lay down to rest, tired and hungry. I
said to myself, " Some would think this hard fare ; but I
rejoice that God has counted me worthy even to be a
WYANDOTT MISSION. 237
teacher and guide to the poor Indian." Here my soul
■was filled with glory and with God. I could hardly re-
frain from shouting. I continued these sweet meditations
until brother Mononcue aroused me to supper. He had
made soup, and in order to use it, he also made spoons
out of lynn bark. We took a hearty meal, said our
prayers, and slept sweetly beneath the protection of God.
The next day we reached the Big Spring reserve.
Here we had a good prayer meeting; and then found
our way to the mission.
On our return, we found that brother Stewart had gone
to his reward ; and no doubt he rests in Abraham's bosom.
Ih the meantime, the adversary had been at work, and
great efforts had been made by the heathen party to op-
pose our religion, and to establish their own. They now
became organized, so as to have meeting every Sabbath,
in order to keep any of their party from going to hear
the Gospel, and to draw off all that were weak and wa-
vering. De-un-quot, the head chief, and AVar-pole, were
the principal men— both of the Porcupine tribe. With
them they connected the old Cherokee-boy, and made
Scionta their high priest. He appointed some others as
his assistants, to sing and dance, and narrate their tradi-
tions, and to exhort them to be faithful in holding on to
their fathers' religion. They taught that the Great Spirit
would be angry with them, if they should quit it, and
join the white man's Book. This Book was not sent
to them, nor for them, or else they would have had it
sent in their own language, and they would have been
taught to read and understand it. They said, '• It liad a
great many things that did not suit people that hunted,
but those that worked the earth, as its figures were suited
to them and not to us. When it speaks of plowing, and
238 HISTORY OF THE
sowing, and reaping, the whites understand these things,
and the language suits them. But what does an Indian
know of this ?" These, and many other such arginnents,
were brought to dissuade and draw off those that were
only half awakened. Feasts and dancing were held al-
most every week. The drunkard's yell and the Indian
flute were frequently heard. The young men and women
painted, and employed themselves in riding to and fro.
The chiefs and nation had become dissatisfied with the
sub-agent, and thought him unfit to manage their con-
cerns. During my absence, Between-the-logs, Hicks,
Peacock, Punch, and others, had preferred charges
against him, to Col. Johnston. He had written to them
that he would come in March, and see them face to face.
This excitement had cooled the flame of the revival. I
plainly saw that there was a storm ahead. I made use of
every exertion to prevent it, by keeping up our prayer
and class meetings ; and was fully and ably sustained by
the mission family, especially by brother Wm. Walker
and Robert Armstrong, who now to me were as armor
bearers. We strove to keep things in as cool a state as
possible. At length I found that the traders, (who were
in the habit of selling liquor to the Indians,) and the sub-
agent, were combined against me and the mission. They
asserted that I was at the bottom of their dissatisfaction,
and that it was through me the charges were preferred
against the sub-agent. But at this I felt no alarm, for I
was conscious that I was innocent.
The day of trial came on, and the parties met at the
mission school house. I was not present, nor had I any
intention of attending, unless in self-defense. A vast
number were gathered ; and when Col. Johnston had
opened the council by reading the charges, the Indians,
WYANDOTT MISSION. 239
by their speaker, Between-the-logs, said that they were
unaccustomed to the form of trial, and would not be able
to do themselves justice, and asked leave of Col. John-
ston to select a man who would conduct the trial for them.
To this Col. Johnston readily agreed ; and, after some
little counseling amongst themselves, I was chosen by
them for that purpose. I was accordingly sent for ; and
although I saw plainly the delicate situation in which I
was placed, I agreed to act for them. This trial lasted
three days.
In the meantime, the sub-agent and his party were tri-
umphing in the prospect that they would be able to in-
volve me, and so strike a fatal blow at the mission. But
after the business of examination was over, and the plead-
ings finished, to await the decision of the judge, I arose
and requested the liberty to speak. I then stated that I
had learned that the accused and his party, intended to
report that the opposition of the chiefs and the charges
originated with me ; and, as I was there as the organ of
the Methodist Episcopal Church, and an agent for the
general government in the application of the money ap-
plied by the Secretary of War, and held a very responsi-
ble relation to both, I would claim it as a privilege to de-
fend myself and the mission family, from any imputation
in this case. I knew that it was not my place to prove a
negative, but that it was the place of my accusers to prove
that I had actually been guilty. Nor is it often in the
power of the accused to prove the negative ; but I think,
on this occasion, I am able, and will do it, with your
permission.
Col. Johnston readily granted my request, and said it
was of importance to me and my work that I should do ,
so, if I could.
*i40 HISTORY OF THE ||
I then proceeded, "Sir, you and my accusers kno\v
that I cannot converse in the Wyandott language, and
that, in conversing, I have to use an interpreter. Now,
sir, here they all are. I wish you to swear them all, to
answer the agent any questions that he may propose to
them on that subject. If they all clear me, I shall be
clear indeed." This was done; and he examined them
all under oath, and they all acquitted me. One, only,
said that in the summer the chiefs mentioned it to me,
through him, and that I dissuaded them from any such
course. Those men were more disappointed than any
men I ever saw. They were confounded, and their
looks spoke fully the sensations they felt.
I then asked Mr. Johnston to give me a certificate of
this investigation, that I might be able to meet any re-
ports on the subject, which he readily did ; and it is in
the following words :
"Complaints having been made to me by the Wyan-
dott chiefs, against John Shaw, sub-agent at this place, a
public investigation of the charges was held and termin-
ated on yesterday ; and, "as it appeared in the course of
the inquiry, that some insinuations had been made that
the Rev. James B. Finley, or persons connected with the
missionary establishment here, under his care, might have
countenanced, aided or encouraged the Indians in making
those charges against Mr. Shaw : Therefore, I hereby
certify that in the course of the whole investigation,
which continued for several days, there were not any
facts or circumstances developed that could be construed
in any degree to implicate Mr. Finley, or any of the per-
sons belonging to the mission. On the contrary, the
most clear and satisfactory testimony was produced to
> WYAXDOTT MISSION. 241
show that Mr. Finley, or the persons attached to the
mission, never interfered, in any way whatever, to en-
courage the Indians in their opposition to Mr. Shaw.
From my long experience among Indians, and an exam-
ination of the testimony and information derived from
other quarters, I pronounce the aforesaid suspicions to
be groundless, and without any support whatever.
'♦ Given under my hand at Upper Sandusky, the 27th
day of March, 1824. (Signed,)
"John" Johnston,
^^ Agent for Indian Sffairsy
Having passed through this fiery ordeal without being
burnt, I felt thankful to God. In the midst of all the op-
position of the savage party, and the Indian traders and
whisky sellers, the Church was firm and cleaved close
to God and one another. The work of God greatly
revived.
Many hard and evil reports were raised against me ;
and letters were written to Mr. Calhoun, Secretary of
War, stating things that were false, and every effort was
made to remove me out of the way. I was twice told by
the Indians, my friends, that I must be on my guard, for
there were men employed to seek my life ; yet I harbor-
ed no fears, nor did I stop a moment from the discharge
of my duty to the Church, poor or sick. But often I
have rode at the hour of midnight from the sick bed of
one patient to another, through those plains, without
arms or dread; believing firmly that Daniel's God would
preserve and deliver me from my enemies. I have often
been made to praise him, from the great peace I felt in
my soul. Casting my care on him, and trusting him for
all things, I have frequently met the drunkards alone ; and,
21
242 HISTORY OF THE
instead of insulting or threatening me, they would mostly
say, ''^ Reivowwowah,''^ (My father.)
I do not now recollect that I was ever insulted by an
Indian, drunk or sober, during all the time I was with
them ; nor did any of them ever manifest any unkindness
towards me. The heathen party did not like my relig-
ion, nor my course in establishing a Church ; but still I
was respected, for I treated all with kindness and hospi-
tality. Indeed I do not believe that there are a people on
the earth, that are more capable of appreciating a friend,
or a kind act done towards them or theirs, than Indians.
Better neighbors, and a more honest people, I never lived
among. They are peculiarly so to the stranger, or to the
sick or distressed. They will divide the last mouthful,
and give almost the last comfort they have, to relieve the
suffering. This I have witnessed again and again.
i
WYAXDOTT JIISSIOX. 243
CHAPTER XL
The year 1824 — A class formed of the school children — Their
religious exercises — Their Christian behavior — Death of Hannah
Armstrong, in May, 1824 — The Indians go to White river to hunt
during the winter — Between-the-logs has charge of the party —
They all obse^^'e the Sabbath, and hold religious meetings — White
persons coming to trade on the Sabbath, are reproved — Admirable
exhortation of Between-the-logs on one of these occasions — Their
return to Sandusky — Sum-mun-de-wat and the unknown preacher —
Unprincipled conduct of the traders — Attempt of the heathen party
to restore their religion — Manner in which the author restored those
who had been led astray by the heathens — Kindness and revenge of
the Indian — Instance in the case of Adam Poe and Rohn-yen-ncss —
The Indians turn their attention to agriculture and domestic im-
provements— They receive much aid from the example and assis-
tance of the missionaries — Erection of a meeting house — Interview
of the author with President Monroe — Also with Mr. Calhoun —
Letter from Mr, M'Kenne\' — Form of a report for an Indian
school — Objections to this by some — Efficiency of the Gospel to
civilize maru '
After our return home it pleased the Lord to pour out
his Spirit upon the mission family, ^nd upon the nation.
Within one month twenty-seven adult Lidians were con-
verted to God, and joined the Church. Prayer meetings
were held at the different Lidian houses three times every
week ; and at almost every meeting, some were awaken-
ed and converted. We had formed a class among the
school children, and brother William Walker was their
leader. They met in class once a week in the school
house, and the most of them experienced religion. One
evening I went into class, and w^e had not been there very
long w hen one of the young Indian boys was called upon
to pray ; and such was the fervency of every child, that
there was almost a universal cry for mercy. Several
came and caught me around the neck, when on ray
244 HISTORY OF THE
knees, and praised the Lord for redeeming" grace and dy-
ing love. In the evening, between sun-down and dark,
these small children would retire into the bushes for pri-
vate prayer; and they would get so happy that they
would shout the praises of God. Others would go to
them, and join with them in singing and praying, until
we would have to carry some of them to the house, for
they had not strength to walk.
I have noticed that the girls, before they retired to
sleep, employed themselves in relating their religious
experience. Frequently one of them would rise and re-
late what she had felt during the day, and encourage the
rest to follow her example. They would talk over their
trials, and encourage each other to be faithful in the ser-
vice of God. They would then kneel down, and pray
privately, before they went to bed. They were taught
the Lord's, and other short prayers. Religion seemed
to be their constant theme ; and when they went home
on a visit to their parents or friends, they pursued the
same pious course. Very often their parents were re-
formed by their pious conduct. Singing was a delight-
ful employment to them, and they very frequently eU'
gaged in it. Their mellow voices, and the animation
with which they sang, were delightful. The influence
that religion had on their conduct was easily perceived.
They were afraid to do any thing wrong, lest they should
be reproached by others, or be called to an account before
their teachers and leaders. 1 speak advisedly when I
say, that I never saw a group of children so obedient
and peaceable.
This spring we lost, by death, one of our favorite girls,
Hannah Armstrong. She was always kind and agreea-
ble in her manners ; had a mind of the first order > and
Hasily' learned whatever was required of her, either in
Hitters or domestic economy. When Hannah was under
■onviction, it was deep and evangelical. She saw herself
a ruined creature ; and that witliout a saving interest in
the blood of Jesus, she must be lost for ever. Her teach-
er, sister Barstow, (now Taylor,) watched over her with
the kindest attention, and took a great interest in her
situation. Seeing that Hannah could not eat or rest, she-
asked her what was the matter ; when the girl suddenly
threw herself into her lap, and exclaimed, " O, my soul!
O, my soul ! I want a Savior, or I shall die." Sister
Taylor then instructed her in the way, and taught her
how to repose her soul upon the Corner-stone. It was
not long before this dear girl found Jesus precious to her
soul. Her joy was greater than her former grief.
Reader, have you found this Christ? You who have^
been born of Christian parents, and brought up at the al^-
tar of prayer, have you resisted the Holy Spirit, and
are you in the way to hell and ruin? while these poor In-
dian children, just emerged from the wild woods, seek
and find the Savior?
Hannah's race was short, but it was brilliant. Grace
sweetened all the charms that nature had bestowed upon
her. She shone with uncommon lustre, and departed
this life while I was absent at the General Conferencer
held in Baltimore. The following is an extract of a let-
ter from AVilliam Walker, dated —
^^ Mission House, Upper Sandusky j
''April 25, 1824.
"■ On my return home, I found, with great pleasure,
affairs in their usual prosperous situation. Nothing ex-
traordinary had transpired in our charges, but all was per-
21*
246 HISTORY OF THE
feet harmony. But, alas! death, stern death! has robbed
the mission of one of its brightest ornaments. I can an-
ticipate your feelings, Avhen I announce to you the death
of Hannah Armstrong. On Monday, the 19th inst., at
11 o'clock, A. M., her fluttering spirit took its flight to
mansions in the skies. 0, what a situation the bereft
parents are in ! I have seen brother Armstrong ; and if
ever sympathy filled my heart, it was for him.
"While the eager parents were watching the hand of
death cutting down the most beautiful flower in their
garden, Hannah saw their exceeding grief; and, although
in the pangs of death, yet the kindness of her heart
would cast the last drop of comfort into their sorrowful
bosoms. She beckoned for her father to come near to
her. He did so. She then laid her arm, already palsied
in death, around his neck, and said, ' 0, father, I have
been praying all the time, and all is well with me ;' and
repeated, 'All is well with me now : weep not.' The
agonized parents stood over her j looking to see her latest
breath;, and^ in a few minutes, she breathed no more, but
winged her mystic flight to worlds where pleasures never
die. Her funeral was attended by brother Hooper and
the mission family, with others.."
If my memory serves me now, this was the first of
our mission children that died, and the first fruit of our
labors among the children, who entered into heavenly
glory. Halleluiah to God and the Lamb ! If I should
never have any other reward or comfort for all my toil
and labor, my beloved Hannah is in Abraham's bosom.
Reader, do not view this scene as transpiring among those
who have had all the means of grace ; but view it as
occurring in an Indian wigwam, where many hardened
I
WYANDOTT MISSION. 247
white people think Christ can never come. Blessed be
the God of Jacob, for he is no respecter of persons ; but
all that do his will, fear him, and work righteousness^
shall be accepted of him.
In the fall after our conference in Urbana, Between^
the-logs came to me and said, that he and some others
had got in debt, and they could see no way of extricating
themselves, without taking a winter's hunt; and asked
my advice what they should do. I told him that I should
be very unwilling to part with him and them so long, in
consequence of their services in the Church ; and I was
much afraid that they would grow cold m religion, and
be tempted to do some e-vil that would bring a reproach
on the good cause of God, and throw down what we
had been so long trying to build up ; for to scatter the
wood, would put out the fire. He replied, "That is
true of some kinds of wood, but there are other kinds
that will keep the fire until it is all burned up ; and, I
hope, we are of that kind.. As to myself and others, I
can see no way that we can meet the demands against
us, unless we can make it in the woods." He'' added,
that the party had concluded to go to AVhite river to
spend the winter; an<l, in the spring, they would come
nearer home, to trap and make sugar.
I gave Between-the-logs the charge of the party, to
watch over them, to hold their meetings every Sabbath,
and,, by no means, break the Sabbath in any way what-
ever; to see that family prayer be always kept up iu
every tent, morning and evening, and that private prayer
be not neglected. I told them, "The whites will, if
they can, get you to sin some way, that they may laugh
and say, ' These Indians are hypocrites, and Itave no re-
ligion.' Be always on. your guard. It may be,, that you
248 HISTORY OF THE
1
will meet with some of your Methodist brethren, ancP
other Christian friends. I will give each of you a cer-
tificate of your good standing in the Church at the mis-
sion. This will give you admittance to Methodist)
meetings; but if any of you forfeit his claim ,to this
certificate by sin, Between-the-logs has the poWer, and'|
will take it from you, and hold it until you return home. |
Then you must answer for your conduct."
This being adjusted, I wrote a letter of recommenda-
tion, and gave it to brother Between-the-logs, stating that
he was a correct man, a chief of his nation, and an ex-
horter in the Methodist Episcopal Church at the Upper
Sandusky mission ; and that if any difficulties should be-
fall any of the party, he was the proper person to adjust
them.
1 Avell knew that the white settlers on the frontiers had
great objections to the Indians hunting and killing the
game in their vicinity, and would often do them mischief.
This was my greatest fear in reference to this party.
Strangers, and far from home, they might be made to
suffer for depredations committed by other Indians ; for,
in retaliation, the Indians sometimes killed the hogs aad
cattle of the whites, and it would often terminate in mur-
der. But knowing the prudence and purity of Between-
the-logs, I felt as if those Indians would be the means of
doing some good.
These arrangements being made, the party set out for
their hunting ground. They had not been long there
imtil it was rumored abroad that there were religious In-
dians hunting on AVhite river,. Every Sabbath, as many
as could, would meet at the camp of Betwefen-the-logsj
for meeting, which was public for all. They sang a'
WYAM>OTT MISSION. 249
hymn, prayed, and then exhorted. The class then met,
and the congregation dispersed.
Many white persons were led from curiosity to go on
Sabbath days, to Indian meeting in the woods ; and the
Lord convicted some of their sins. They could not
move them from the strictest observance of everv Chris-
tian rule and duty : especially to keep the Sabbath holy.
They frequently came to trade on the Sabbath, for meat
and other things ; but could not induce them in any way
to barter. A company came one Sabbath, as I was after-
wards told by one of the party, and insisted on trading.
Between-the-logs went to his saddle-bags, and pulled out
his Bible ; and, although he could not read one word of
it, yet he said it was always good company, if a man
could not read, to have the word of God with him, and,
perhaps, he could get some one that could read it. He
had marked the chapter which contained the ten com-
mandments. He opened at the place, and asked one of
them if he could read, and handed him the book. At
this, the man turned pale, and did not wish to touch it;
but at the urgent request of the other, read the fourth
commandment.
**Now," said the Indian chief, "you w^hite men have
read this book all your lives, and are taught to read it,
and understand that you must keep God's day holy.
Here you are trying not only to break this law of God,
but to get us poor Indians to do so too. Of this you
ought to be ashamed ; and never do so again. Your ex-
ample to your families and friends is bad ; and you will
have a great deal to answer for at God's judgment, if
you keep on in this course. Now we wish you, and all
our friends, to know that we have learned better. AVhen
we were in the dark, we did not know one day from
250 HISTORY OF THE
another. But the light of heaven shined on our path,
and has shown us that it is good for our souls, and
bodies, and horses, and all, that we should stop one day
in seven, and think and pray, and look to our hearts, to
untie them from the things of this world, for they are
naturally much inclined to stick fast to this world. God
saw it was best to take one day to loose them, and keep
them right. If this is not done, they will soon grow
fast. Then nothing will do but tearing, and this is hard
work. I believe God is right, and he has done it for the
good of us all; and we ought to keep his good word, so
that it will be well with us ; for I am told that this book
says, if we do not keep his commandments, we shall
never enter into his house above. My white brothers,
go home, and never go to trade again on the Sabbath.
You will find it better with you in this world, and in the
world to come."
It was said by one of the party, that he never was so
astounded in all his life, as when thus reproved by a
poor Indian. Soon the Indians commenced their usual
public meeting. Their white visitors staid until all was
over; and went away determined, by the grace of God,
to lead new lives, and keep the Sabbath, and teach others
to do so. It is believed that many of the settlers in this
new part of the world, were aroused to reflection and re-
pentance, when they saw their conduct reproved by the
piety of these Wyandotts.
They remained there hunting, until spring ; and I nev-
er learned there was a just complaint, or, indeed, any
complaint at all, alledged against them during the time.
Many were convinced that even the Indians may receive
the Gospel of Jesus, and obtain religion.
Sum-mun-de-wat amused me after he came home, by
I
WYANDOTT MISSION. 251
relating a circumstance that transpired one cold evening,
just before sun-down. "I met,*' said he, *' on a small
path, not far from my camp, a man who ask me if I
could talk English. I said, ' Little.' He ask me, * How
far is it io a house?' I answer, *I dont know — may be
ten miles — may be eight miles.' ' Is there a path lead-
ing to it?' 'No — by and by dis go out, (pointing to the
path they were on,) den all woods. You go home me —
sleep^me go show you to-morrow.' Then he come my
camp — so take horse — tie — give him some corn and
brush — then my wife give him supper. He ask where I
come. I say, ' Sandusky.' He say, ' You know Fin-
ley ?' ' Yes,' I say, ' he is my brother — my father.'
Then he say, * He is my brother.' Then I feel some-
thing in my heart burn. I say, ' You preacher ?' He
say, * Yes ;' and I shook hands and say, ' My brother!'
Then we try talk. Then I say, * You sing and pray.'
So he did. Then he say to me, * Sing and pray.' So I
did; and I so much cry I cant pray. No go sleep— -I
cant — I wake — my heart full. All night I pray and
praise God, for his send me preacher to sleep my camp.
Next morning soon come, and he want to go. Then I
go show him through the woods, until come to big road.
Then he took me by hand and say, 'Farewell, brother;
by and by we meet up in heaven.' Then me cry, and
my brother cry. We part — I go hunt. All day I cry,
and no see deer jump up and run away. Then I go and
pray by some log. My heart so full of joy, that I can-
not walk much. I say, ' I cannot hunt.' Sometimes I
sing — then I stop and clap my hands, and look up to
God, my heavenly Father. Then the love come so fast
in my heart, I can hardly stand. So I went home, and
said, * This is my happiest day.' "
252 H1ST0!IY OF THE
This party retuiJned home after sugar-making, in the
spring ; and brought with them the same holy flame of
love they took away. Perhaps no people enjoyed more
of the comforts of divine grace, according to the number
of professors, than these Indians. They were faithful in
all the means of grace, and were alive to God in their
souls, both old and young. The conversion of their
friends and relations to God, always added a new spring
to their zeal and comfort.
But while the cause of religion was advancing, the
enemy was not asleep. Great exertions were still made
to keep all the nation from being converted to God. The
wicked traders in ardent spirits, around the reserve, found
that their craft was in danger; and the pagans, to keep
up an appearance of good, on their part, came out against
drinking whisky; and taught in their meetings, that eve-
ry man and woman of their party should quit it entirely,
as it did not belong to the religion of the Indian god, but
was reserved for the white man, by whom it was devis-
ed, and their God, who brought it amongst the Indians ;
that their fathers never knew it, until the white man,
and his religion and Book, were brought among them.
The two parties seemed to be agreed in denouncing
the Christian religion, though from diflerent motives :
the heathen from the love of sin, and the whites from the
love of gain. The traders aff*ected to ridicule all relig-
ion, and laugh at the Indians for their credulity in believ-
ing things because the preachers told them so. They
said there were no such things as commandments in the
Bible; for God gave them to Moses on two stone slates,
and Moses, being mad with the children of Israel, threw
them down, and they were broken to pieces ; and God
would not give any more. All the lies that could be ut-
J
I
WYANDOTT MISSION. 253
tered by the tongue of slander, were heaped on the mis-
sionaries and the ministers of religion. Some joined in
this malicious outcry, who would be much ashamed now
to see their names in public print, associated with these
misrepresentations.
The Indian dances were revived, and three or four
were held each week. Some of the weakest of the
flock were led to them, which made the savage party re-
joice, believing I would take their names off the Church
book, and expel them from the Church, and that they
would have them at their will ; but I chose another
course. Instead of using any harsh means, I was more
kind to them than ever ; and when a proper opportunity
offered, I wotild tell them how sorry I was that they had
taken this misstep. I endeavored to convince them that
they were wrong, and that they must not be discouraged
at this fall ; for it is common with children, when they
begin to walk, to stumble, and sometimes fall and hurt
themselves much ; but still they were not discouraged
so as not to try to walk again. "Now, your friends
have used their influence to get you away ; but I forgive
you, and hope you will do so no more." Then I would
appeal to themselves, if they did not feel better when
they prayed, and were at a good prayer meeting, than
they did when they were at a feast or dance. Some-
times I asked, "At which would you rather be found when
you come to die?" "Prayer meeting," was always the
reply. " Then do you not see it is the best ; and why
do you not follow it?" I seldom failed to get them back,
and foil the others in their purposes.
There are no people that appreciate kindness more
than Indians ; and the man who expects to do any thing
with an Indian, must do it by kindness. There is no
22
254 HISTORY OF THE
Other avenue to his heart. To force an Indian into
measures, is to compel him to dissimulation. If he
thinks he is not able to withstand your power, he will
wait until he has the vantage ground. Then you will feel
the force of the revenge that has burned in his soul. It
will burst like a volcano,' when you are least aware of it.
But kindness works on their feelings, and unstrings all
their fierce passions of soul. Friendship will never be
forgotten. " My friend,'''' is an endearing title amongst
savage tribes ; and unless willfully and wantonly broken
off, will last in the midst of the greatest dangers and tri-
als. It is not an empty sound, as with the civilized
world in general, to last as long and no longer than it
can be used for personal advantage. But kindness has
often disarmed the savage, and made him lay down his
instruments of death when the blow was ready to be
struck.
I will here give an instance, as related by the man
himself, to me and others. The reader will easily recol-
lect the great conflict of Adam Poe, in 1782, with the
Wyandott Indian, Big-foot, and the victory he then
achieved. The Wyandott nation's loss in this conflict,
was two of their greatest warriors ; and knowing that
Adam Poe was the man who killed them, they always
meditated his destruction. Poe then lived on the west
side of the Ohio river, at the mouth of Little Yellow
creek. The Wyandotts determined on revenge. They
chose Rohn-yen-ness as a proper person to murder him,
and then make his escape. He went to Poe's house,
and was met with great friendship. Poe not having any
suspicion of his design, the best in his house was fur-
nished him. When the time to retire to sleep came, he
made a pallet on the floor for his Indian guest to sleep.
WYANDOTT MISSION*. 255
He and his wife went to bed in the same room. Rohn-
yen-ness said they both soon fell asleep. There being
no person about the house but some children, this afford-
ed him a fair opportunity to have executed his purpose ;
but the kindness they had both shown him worked in
his mind. He asked himself how he could get up and
kill even an enemy, that had taken him in, and treated
him so well — so much like a brother? The more he
thought about it, the worse he felt ; but still, on the other
hand, he was sent by his nation to avenge the death of
two of its most valiant -warriors ; and their ghosts would
not be appeased until the blood of Poe was shed. There,
he said, he lay in this conflict of mind until it was about
midnight. The duty he owed to his nation, and the
spirits of his departed friends, aroused him. He seized
his knife and tomahawk, and crept to the bed side of his
sleeping host. Again the kindness he had received from
Poe stared him in the face ; and he said, it is mean, it is
unworthy the character of an Indian warrior to kill even
an enemy, who has so kindly treated him. He went
back to his pallet, and slept until morning.
His kind host loaded him with blessings, and told him
that they were once enemies, but now they had buried
the hatchet and were brothers, and hoped they would al-
ways be so. Rohn-yen-ness, overwhelmed with a sense
of the generous treatment he had received from his once
powerful enemy, but now his kind friend, left him to join
his party.
He said the more he reflected on what he had done,
and the course he had pursued, the more he was con-
vinced that he had done right. This once revengeful
and powerful savage warrior, was overcome by the kind-
ness of an evening, and all his plans frustrated.
256 HISTORY OF THE
This man was one of the most pious and devoted of
our Indian converts. Although a chief, he was as hum-
ble as a child. He used his steady influence against the
traders and their fire water.
The Indians turned their attention this spring to the
improvement of their farms, and to the building of com-
fortable houses. A number of hewed log houses were
put up, with brick or stone chimneys ; and great exer-
tions were made to inclose large fields, for raising grain
and grass. Many purchased sheep ; and means were ta-
ken to improve their breed of cattle and hogs. With the
means in their hands, I believe they did do all they could
to provide for the future, without following the chase ;
for they clearly saw, that the vast influx of white popu-
lation would soon fill up all their hunting ground ; and
that they must starve, unless they could procure the
means of living at home. The mission furnished all the
means in its power to facilitate this good work. Their
wagons, oxen, plows, and all that could be spared, were
lent freely ; and the missionaries themselves took all the
pains they could, to show them the best methods of cul-
tivation. They even went in person to house raisings
and log rollings, and took hold and said, " Come on, my
friends.''^
This course gave great encouragement. When they
saw a man in a pinch, they would help him out, and
manifest an interest in every thing that had a tendency
to promote their welfare. They did not affect any su-
periority, but came doAvn to a perfect neighborhood and
citizenship. They borrowed and lent, ate and drank,
visited and lodged together as one family. This identifi-
ed the whole missionary establishment with the Indian
and his interests. To this establishment they looked for
WYANDOTT MISSION. 35T
help and instruction in all things appertaining to their
spiritual and temporal concerns. My colleague gave
himself almost wholly to the farm ; and he conducted
*it in such a way as to set the whole nation a good
example.
In the meantime, the internal arrangements of the mis-
sion family were so conducted as to furnish a pattern of
piety— of usefulness and industry. The girls made good
proficiency in the art of housewifery, and in learning to
read, write, knit, sew, spin and weave. All within was
peace and prosperity.
We were much in want of a place of worship, as there
was no proper meeting house. Sometimes we worshiped
in the old council house, as the largest and most roomy.
This was an open building, made of split slabs, laid be-
tween two posts stuck in the ground, and covered with
bark peeled from the trees. No floor but the earth — no
fire-place but a hearth in the middle, and logs laid on the
ground on each side for seats. In the winter, we met in
the mission school house, which was much too small.
On my tour to the east, I visited the City of Washing-
ton, in company with the Rev. David Young. Here I
had an interview with President Monroe, and gave him
such information as he wished, as to the state of the mis-
sion and Indians in general. I had also an introduction
to John C. Calhoun, Secretary of War. This gentle-
man took a deep interest in Indian affairs, and gave me
much satisfactory information respecting the different
missions in progress among the Indians ; the amount of
money expended on each establishment, and the probable
success. I made an estimate of the cost of our build-
ings, and he gave me the government's proportion of the
expense, which amounted to one thousand three hundred
22*
258 HISTORY OF THE
and thirty-three dollars. I then asked him if it would
be improper to take that money, and build a good church
for the benefit of the nation. His reply was, that I
might use it for building a church ; and he wished it
made of strong and durable materials, so that it might
remain a house of worship when both of us are no more.
This work was performed, and the house was built out
of good limestone, thirty by forty feet, and plainly fin-
ished. So these people have had a comfortable house to
worship God in ever since. It will stand, if not torn
down, for a century to come.
I was treated with the greatest kindness by this hon-
orable man. He told me that many heavy complaints
had been written against me as a bad man. I told him
that I had made some sacrifices to meet the wishes of
the Church and the general government, in civilizing and
christianizing the Indians, and had done what I thought
was right ; and it was my deliberate opinion, that it was
of little use to spend money on Indian schools, where
they were not established on the manual labor system,
and attended with religious instruction; and, as to my
character, referred him to the Governor of Ohio, mem-
bers of Congress from Ohio, or Judge M'Lean.
He said, in reply, that he had formed a plan to sys-
temize this part of the department. His plan is indicated
in the following copy of a circular, from Mr. M'Ken-
ney. Superintendent of Indian Affairs :
"circular.
*' Department of War, Indian Office,
''May 22, 1824.
"Sir:— In order to obtain the information in relation
to the several schools in the Indian country, in a more
i
WYANDOTT MISSION. 259
uniform and condensed mode, the inclosed printed forms
have been adopted for the annual returns of the respec-
tive superintendents or persons in charge of the schools.
These should be filled up with great care, and forwarded
to the department annually, on the 1st of October, accom-
panied by a report, setting forth, in detail, the prospects
of the school; the dispositions of the Indians, whether
more or less favorable to it ; the names of the teachers
and other persons ; and the kinds of property belonging
to the institution. Also noting any thing remarkable in
the progress of any Indian child, accompanied by his or
her age, and the tribe to which he or she belongs ; the
general health of the children; their advances in the
work of civilization, with such remarks as may be deem-
ed useful, as to the climate, soil, and productions of the
surrounding country.
" Any specimens of birds, minerals, Indian costumes,
or other curiosities, which you can conveniently and
without expense, command and forward, (also seeds of
indigenous plants, with their names and virtues,) will be
very acceptable.
" Very respectfully, I am, sir, your ob't servt',
»'Tho. L. M'Kenney.
" Rev. J. B. Finleyy SupH of the School among
the WyandottSy near Upper Sandusky, 0."
That my readers may have a proper understanding of
this regulation of the War Department, in reference to
the schools in the Indian country, I will give them a
draft from one now before me, for 1826.
260
HISTORY OF THE
m
00
O
CO
i«0
ST'
g
s
IS
>5
00
^
Name of the Site or
Station.
Wyandott Mission School, Up-
per Sandusky.
By whom estabUshed.
By the Bishops of the Methodist
E. Church, with the consent of
the Ohio Annual Conference.
When.
October 16, 1821.
Name of Superinten-
dent.
J. B. Finley.
Number of Scholars.
Sixty-nine.
Number of Teachers.
One male and one female teach-
er, principals — ten others — in
all, twelve.
The number who have
completed their
course and left, Oct.
1, 1826.
One.
Number entered since
Oct. 1, 1825.
Twelve.
Amount of funds, in-
cluding annual al-
lowance of govern-
ment.
Two thousand four hundred and
fifty-four dollars forty-seven
and a half cents.
Amount of Disburse-
ments.
Two thousand six hundred dol-
lars.
Deficiency.
One hundred and forty-five dol-
lars fifty-two and a half cents.
Surplus.
Amount of property
belonging to the es-
tablishment.
Improvements and all other prop-
erty, ten thousand dollars.
Remarks.
I have put here the amount for
1826, as this is the only one I
have at hand, at present ; but
this will show with what a
watchful eye government in-
spected the mission schools.
WYANDOTT MISSION. 261
These requirements of the government formed a new
era in Indian missions. The public are now made ac-
quainted with the amount collected for all these institu-
tions. The expenses may be compared with the proba-
ble amount of good done, and the number of children
taught. There were some complaints against this meas-
ure ; and some said they would rather do without the
aid of government funds, than have -such strict inquiry
made into their private concerns. The department fa-
vored me with the amount of every establishment in the
United States for one year, and I should give it now, but
it is mislaid, and I cannot find it ; but the reader will not
think me vain when I say, that our school and mission
was the most prosperous one under the government. I
attribute its prosperity to the account of faithfully preach-
ing the Gospel of Jesus Christ to these Indians, and its
blessed effect on the hearts of those that believed. Nor
do I believe that any mission can be successful to any
extent, unless the power of the Gospel of Jesus makes
it so. All these preliminaries to the civilization and
christianization of the heathen world, are the inventions
of man : the Gospel is God's own institution. All that
is necessary is to preach the Gospel to every creature.
It is adapted to his condition; and God has chosen it as
the great means of saving the world. To human policy
this plan is contemptible, and is judged quite inefficient;
but it is the power of God unto salvation, to all who
believe.
262 HISTORY OF THE
CHAPTER XII.
May, 1824 — Missionarj' meeting at Baltimore — Anecdotes and:
address by Summerfield — The aunt and her niece — Mr. Wirt taken
for an Indian — Note from Rev. Richard Reece — Influence of relig-
ion in civilization — Impulse given to missionaiy exertions — Letter
of T. Jackson, Philadelphia — Also of L. Dorsey, Baltimore — Mr.
M'Kenney's letter — Contemplated division of their lands — Mr.
M'Kenney's letter on this point — State of the mission at the close
of the year — Bishop Soule's letter — State of the Wyandott mission
in Canada.
■ ■- During the session of the General Conference in Bal-
timore, in 1824, the "Baltimore Missionary Society"
held its anniversary, on the 11th of May, to which I was
invited by a note from William Brown, Corresponding
Secretary. It was expected that some of the chiefs of
the Wyandotts would have been present ; but from cir-
cumstances which they could not control, they were pre-
vented. Nevertheless, the assembly was large, and the
venerable M'Kendree presided. With him sat on the
platform, his worthy colleagues. Bishop Roberts and
Bishop Soule, elect, the Rev. Richard Reece, delegate
from the British Conference, with his colleague, the Rev. fl
John Hannah, the Rev. John Summerfield, of precious
memory, the Rev. William Capers, of the South Caro-
lina Conference, with many other ministers of the Meth-
odist Episcopal Church. Bishop Kemp, of the Protes-
tant Episcopal Church, was present; also, the Hon.
William Wirt, with many others, too numerous to be
named, graced the platform.
This was a meeting of the greatest interest I had ever
seen. Addresses were delivered by Messrs. Reece,
Hannah, and Capers. I was called up to tell about the
work of God amongst the Wyandotts. I felt confound-
I
WYANDOTT MISSION. 263
ed, to speak after the thrilling addresses that had pre-
ceded me ; and indeed should not have been able to say
any thing, but from the encouragement of my English
friends.
I commenced telling how we preached, and what effect
it had produced ; how we lived, and what pleasure we
had in the prosecution of our labors ; that the Gospel of
Jesus Christ was adapted to the condition of men in any
situation ; and the only means to be successfully employ-
ed in the civilization of man, wherever he lived, whether
in the city or in the wilderness ; and that missionary so-
cieties and missionaries promote civilization.
These remarks opened a fine field for the eloquence of
Summerfield, and the narration of appropriate anecdotes,
which I shall never forget. First, he told us he was, in
company with another Methodist preacher, sent as a mis-
sionary to some uncultivated district of Ireland. They
traveled on foot — preached in the market places, and then
from house to house. They cried, "Behold, behold the
Lamb of God, that taketh away the sin of the world."
In one of these little towns, after they had preached,
they looked for somebody to invite them home. He got
an invitation ; but his colleague stood on the street for
sometime. At length a poor woman came, and asked
him to her hovel. It was thatched with straw; and
there was a table, and a stool, and some straw in the cor-
ner, on which the family slept. They accommodated
their preacher with the best they had. In the morning,
the poor woman thought she must get the preacher some
breakfast before he went. She made a bannock (cake)
of oat meal, and put it to bake. Then she went out to
buy a half-pennyworth of tea. While she was gone, a
poor woman, who had been convicted under the word
264 HISTORY OF THE
they had pti'eached, came to be prayed for. They both
kneeled down by the stool, and while the missionary was
praying, the landlady came in. She laid down her tea,
and kneeled down too ; and they were all soon praying.
The women wept and prayed so loud, that they waked
the child in the straw. The missionary took up the
child, and pacified it. He looked towards the fire, and
saw the bread burning. He then walked on his knees,
and turned the cake. The women still prayed on, until
God blessed them both. Then the woman gave the min-
ister his breakfast. *' Then," added this eloquent man,
*' the missionary hushed the child — turned the bread, and
God converted the mourners. He ate his morsel, and
went on his way rejoicing. This is the glory of God's
ministers, to suffer, and see the poor converted to God,
through the powerful Gospel."
He then proceeded to take up the collection, and ob-
served that although many present had paid for tickets of
admission, yet he would not dismiss the congregation
without giving all an opportunity to be the happy par-
ticipants in so glorious a work. He said, that on a cer-
tain occasion, he was at one of the missionary meetings
where Dr. Clarke was, and there happened to be in the
congregation an old aunt with her little niece, to whom
she had given a shilling for a pocket piece, and a penny
to throw into the collection. While the Doctor was
speaking of the schools in India, and how the children
were opposed by their parents from going, so that they
often had to take off their clothes, and swim the creeks
to get to school, the little girl would look up and say,
*' Aunt, may I not throw in the shilling." The aunt
would reply, " A penny is enough for a little girl. Keep
your shilling for a pocket piece." But she would ask
WYANDOTT MISSION. 265
again, " Aunt, may I not throw in the shilling?" but the
aunt's reply was still the same, "A penny is enough for
a little girl to throw in." Soon the plate for collection
came round, and the little niece let fly her money into
the plate, and then looked up into her aunt's face, and
exclaimed aloud, "Aunt, the shilling would go in."
*' Now," said he, *'let fly your dollars, and keep your
cents." It seemed as if all the money in the house
would go in.
This was a meeting of great interest. Mr. Wirt, who
was a swarthy looking man, was sitting on the platform.
Two ladies, who expected to see an Indian chief, select-
ed him for one. The one said to the other, " That is
Between-the-logs." To this the other replied, "He has
ruffles in his bosom ; and a Christian Indian would not
wear them." "Yes," replied the other, "I have no
doubt, but on such an occasion as this, he would."
They were overheard by a person, who next day in-
formed Mr. Wirt of the circumstance. He said that
he would give any sum, in reason, for such a meeting
once a week ; for he had never seen one of so much
interest.
The next day I received the following note from the
Rev. Richard Reece:
"My Dear Brother Finley: — I beg your accept-
ance of the inclosed mite, (five dollars,) towards the
Christian education of a fine, tall, ingenious Indian boy.
Requesting an interest in the prayers of my red broth-
ers in the wilderness, I am your affectionate friend and
brother in Christ, " Richard Reece."
Through what God had wrought at this mission, and
what had been published of this revival amongst the na-
23
266 HISTORY OF THE
tives, a missionary spirit was awakened in many parts of \\
this continent, especially amongst Methodist preachers. ,i
The flame was greatly increased by the zeal and example ^
of the Bishops, so that missions were commenced in ij
Canada, in Georgia, and in the Tennessee and Missis- ^
sippi Conferences, with great success. Ministers, whose |
hearts burning with love to God, sallied forth into the f
wilderness, and entered the red man's wigwam, preach- jj
ing Christ and the resurrection. Thousands of these
wanderers were speedily converted to God. It is most
obvious that prejudice and unbelief had prevented this
work. It was argued that it was impossible for Indians
to embrace the Gospel and become religious ; that they
were too bad, and too deeply sunk in vice and ignorance ;
and before they could be brought to a state of moial
health through the means God has appointed, they must
be civilized : that is, tamed and taught the arts and agri-
culture. Then ministers may be sent to teach them the
lessons of salvation. This was the doctrine of the day ;
and many long lectures were given, and thousands spent
to accomplish this work. But the Indian remained un-
reformed ; and what is wisdom with man is foolishness
in the sight of God. So soon as the laborers entered
this vast field, according to God's instituted plan of grace,
it was found that the preaching of the Gospel is the only
plan to christianize and civilize men ; and until men be-
come religious, or are brought under the influence of
Christianity, they will be savages. This is the nature of
fallen man. It now seemed as if the scales had fallen
from our eyes, and the forest was entered with the ut-
most confidence of success. These revivals among the
jorest Indians very much increased missionary zeal
throughout the eastern states. In the great Atlantic
WYANDOTT MISSION. 267
cities, thousands were induced to come forward and lend
their assistance to the great work of spreading Bible
knowledge and holiness over these and other lands. So-
cieties were formed, and being formed, all over the coun-
try, and commenced sending their much needed aid to
those engaged in this glorious work.
Our correspondence with these societies had now
become pretty extensive, and cheering to our hearts.
Among the communications received, were the follow-
ing from the Philadelphia Missionary Society :
" Philadelphia, Septe?nber 23, 1823.
*'Rev. Sir: — By a resolution of the Managers of the
* Missionary Society of the Methodist Episcopal Church,
within the bounds of the Philadelphia Conference, for
promoting Domestic and Foreign Missions,' passed on
the 12th day of May last, it is made my duty to address
you on their behalf, and to request of you to be so kind
as to furnish the Board, through me, from time to time,
with all the information you may deem proper and find
convenient to communicate, respecting the state of the
mission under your superintendence ; your own labors
and privations ; the improvement, moral, intellectual and
mechanical, that may have taken place among the chil-
dren under your charge: and also, what success may
have attended your labors among the adults, together
with the prospect of doing good to our red brethren.
" The Second Annual Report of the Managers, which
I learn has been forwarded to you by our President, will
furnish you, no doubt, with information very gratifying
to your feelings, and cause our hearts, though at such a
distance from each other, to vibrate in unison with grate-
ful emotions of love and gratitude to Him who hath done
268
HISTORY OF THE
SO great things for us ; and who has graciously conde-
scended to do so great things by or through us, unwor-
thy as we are. Here, I know, you will join me in say-
ing, with unfeigned sincerity, ' Not unto ««, O Lord !
not unto us, but unto thy name be all the glory.' Mayi
the sweet influences of the Holy Spirit, wherewith our
hearts have been warmed and cheered since we engaged
in this good work, and which, I humbly trust, will ever'
be afforded, prove such a stimulus as to induce us to per-
severe to the end in well doing: then shall eternal life,i
with all its glorious fruition, be ours.
"I remain, reverend and dear sir, with much esteem,
your friend and brother in Christ,
" Thos. Jackson, Cor. Sec'y.
*'Bev, James B. Finley.''*
*''' Philadelphia, June 25, 1824.
" Rev. and Dear Sir: — At the last stated meeting ofl
the Board of Managers, held on the 15th inst., it Avas en-
joined on me to forward to you a copy of our Third An-
nual Report, which, I hope, will get safe to hand, arid!
afford some consolation, and much matter for praise.
** What is it, my brother, that the omnipotent power'
of grace Divine cannot accomplish? How little did yoi
or I think, a few years ago, that we should ever have beei
made glad by such good news ; how much less, that w(
should have been made so happy as to be humble instru*
ments in effecting so much goodl O, may we be evei
willing to ascribe the praise to Him, to whom alone it ii?
due. O, may we ever be found willing to give — to d(
to suffer in His cause, to whom we owe so much!
"I can only, with you, regret sincerely, that we have
not been able to obtain copies of the four addresses al|
WYAXDOTT MISSION. 269
luded to in the preface to the report. They would cer-
tainly have been a great acquisition.
*'We truly regret, as the disappointment was great,
our not seeing you, with your two Indian friends, at our
late anniversary.
"I know not that I have any thing to add, worthy
your attention. However, I please myself with the hope
that your soul — your society— your whole charge is
greatly prospering, under the smiles of a gracious God.
*' With much esteem, I remain, dear brother, yours in
Christ Jesus, Thos. Jacksox,
«« Cor. Sety 31, S. M. E. C.
*'Bev. Jas, B. Finley:'
In January, 1822, there was a society organized in the
city of Baltimore, under the title of the Juvenile Finley-
an Missionary Mite Society', composed mostly of chil-
dren, consisting at first of one hundred, which increased
to seven hundred and seventy members. The contribu-
tions were six and a quarter cents, and two cents per
month. This noble company of children did much to-
wards the cause of missions, both by their example and
their pecuniary aid. According to the treasurer's report
for the first year, they raised the sum of two hundred and
eighty-seven dollars seventy-four and a quarter cents, and
the second year, two hundred dollars sixty-seven and a
half cents, making in all, four hundred and eighty-
eight dollars forty-one and three-quarter cents. This
money was appropriated to the education of four Wyan-
dott children in the mission school, to be called Francis .
Ashury^ Mary Fletcher, John Summerjield, and Rich-
ard Whatcoat. These were to receive instruction and
support for four years ; and after Francis Asbury had
23*
270 HISTORY OF THE
been to school one year, it was thought by some of his
friends that he ought to be sent to Augusta College, to
receive a liberal education. I accordingly wrote to the
society on the subject, requesting their advice ; and
whether the money given by them for his education at
the mission, might be appropriated toward his education
at the college ; and whether they would be willing to
make any further appropriations towards his education
at college. To these inquiries I received the following
answer :
''''Baltimore, September 16, 1824.
"Rev. James B. Finley: Dear Sir — In answer to
yours of July 9th, I have to state, that if you allude to
the money that has already been appropriated to Francis
Asbury, the society can have no objection to its being
used for his maintenance at the Augusta Academy ; but
if more is requisite, you will see a difficulty by a refer-
ence to our constitution, which can only be removed by
an alteration of its provisions ; before which, we should
be glad to know what sum would be sufficient, as our
funds, at present, are low, having, previous to the re-
ceipt of your letter, appropriated one hundred dollars for
the maintenance and education of a female child for four
years, to be called Hester Ann Rogers. But, is it not to
be feared, that the introduction of the boy among the stu-
dents of a college, who are sent from various parts of the
country, and who almost universally carry with them the
prevailing vices of their neighborhoods, might not only
make him liable to injury from the continual example
about him ; but, in all probability, would give him unfa-
vorable impressions as to the effects of Christianity on
society. It would be a natural conclusion in the mind of
WYANDOTT MISSION. 271
an intelligent boy, that these Christian people have im-
parted to tiieir children with as much assiduity as my
parents have to me, the sentiments they hold in respect
to religion and morality. But you, who know how to
appreciate religion by an experimental acquaintance with
the Redeemer, are well aware that they are ' not all Is-
rael who are called Israel.' This distinction is not like-
ly to be made by a person, and he only a boy, emerging
from the darkness of superstition. Then, with respect
to his acquaintance with the manners of the whites,
should he ever enter on the ministerial duties desired, he
will no doubt have that kind of affectionate intercourse
with the best of our people, so congenial with the first
impressions that he received of us, and which are correct
ones, so far as they apply to the true Christian, that he
will readily imbibe their spirit and manners. These con-
siderations are, however, stated rather as mere sugges-
tions than as insurmountable obstacles, for, we presume,
you have weighed these difficulties.
"Eliza Jane Hyam, who you will see by the reports,
has been a very active member of this society, died on
the 22d of August, after an illness of only two days.
She was ten years and four months old. A short time
before she was taken sick, she commenced the custom of
retiring to her room to read her Bible. We believe the
Lord was preparing her for another and better world;
and has now taken her from the tears of her doating pa-
rents to himself.
" We intend having a public meeting the last of Octo-
ber or the first of November; and we should be glad to
hear from you before that time, if the letter comes to
hand.
"Pray for us, that we may grow in grace daily, and
272 HISTORY OF THE
that at last we may be brought to praise God eternally
in heaven. Very respectfully yours,
"Lorenzo Dorsey,
''Cor. Sec. of the J. F. M. M. S., of Baliimorer
My readers cannot help but admire the prudence, judg-
ment, and piety, manifested in this letter of my young
correspondent. Indeed it would do honor to the head
and heart of riper years. What endless blessings flow
from an early pious education ! The dear Eliza Jane, at
ten was a zealous actor in promoting the Redeemer's
cause. Let parents consider and feel the importance of
the Scripture injunction, " Train up a child in the way
he should go." No greater curse can be inflicted on a
child than to bring it up in ignorance. Reader ! is this
your crime ? Do you live an irreligious life ? and are
you not bringing up your children in the same certain
way to ruin ? Wake up, before the God of heaven pro-
nounces an anathema against thee for thy negligence to
thy family! The chained thunders of his wrath are
struggling to be loosed, to execute the vengeance ^f eter-
nal justice against thee ! Fly this momentr— begin to re-
pent and pray to God for forgiveness ! Mercy weeps
over you— the Savior stoops to save I Cry, "Lord, save
or I perish!" If you sleep on a little longer, death and
hell will suddenly overtake thee !
In August of this year, I received the following com-
munication from the Superintendent of Indian Afl"airs :
" War Department, Office Indian Affairs,
''August 9, 1824.
"To Rev. James B. Finley: Sir — With the view
of preserving in the archives of this government, wliat-
WYANDOTT MISSION. 273
ever of the aboriginal man that can be rescued from the
ultimate destruction which awaits his race, I have to beg
the favor of you to prepare and forward to the Depart-
ment, as soon as you conveniently can, an alphabet and
grammar in the language of the tribe or tribes among
whom you and your associates are located. I would
like to have this neatly penned, on sheets of octavo size,
and put up between thin boards, or well secured between
thick paper, and forwarded as directed. Whatever may
strike you as worthy of preservation, in this or any sim-
ilar way, I will thank you to possess me of.
"I am, dear sir, very respectfully, your obedient ser-
vant, Thomas L. M'Kenney."
In reference to the information called for in the above
letter, I aided a Mr. Stickney, Avho was appointed by the
government to this work, the following winter.
The following encouraging letter was also received
from Mr. M'Kenney:
"TO THE REV. JAMES B. FINLEY, SUPERINTENDENT OF
THE MISSION SCHOOL AT TPPER SANDUSKY'.
" War Department, Office Indian ^Sffairs,
''August 9, 1824.
"Dear Sir: — Your letter to the Secretary of War, of
the 27th ult., is received, together with the talk of Be-
tween-the-logs and others. I am directed by the Secre-
tary of War, to convey to you his high approbation of
your zeal and industry in the cause in which you are
engaged ; and to express his regrets that the almost ex-
hausted state of the contingent fund of the Indian De-
partment will not authorize any drafts upon it for expen-
ses, other than those which are in the way of being met.
274 HISTORY OF THE
Otherwise, he would cheerfully, on your recommenda-
tion, and from his own views of the propriety of the
visit, authorize the coming to the seat of the general
government of the four Indians you recommend, and
yourself as their leader.
"A letter has just been received from Mr. Johnston,
of the 27th ult., from which it is hoped the difficulties in
regard to Mr. Shaw, will be overcome ; but should they
recur, the Department is determined to maintain the au-
thority and preserve the influence of the missionary
establishment.
"In the talk which accompanies this, and which you
will present, the Indians are requested to express, in
writing, what they want; and, if it is possible, their
wishes will be complied with ; but such is the reduced
state of the fund, that nothing can be promised until the
estimate is made, and its amount ascertained.
" They will be particular on the subject of their lands.
There is no doubt but a proper location of families upon
fixed premises, would tend very much to their harmony
and prosperity.
"Very respectfully, I am, reverend sir, your obedient
servant, Tno. L. M'Kenney."
This summer the division of the Indian lands was
much agitated ; and it was believed that such a division
would very much increase the industry and civilization
of the nation. Every man would be encouraged to la-
bor, if his property were set off to himself. The Indian
chiefs wished to counsel with the government on this
subject. So I wrote on to the Department of War, to
permit four of them to go on to the City of Washington,
wyandott mission. 275
and have this business settled on a permanent and lasting
foundation.
On the subject of dividing the land, I received the fol-
lowing letter from the Superintendent of Indian Affairs :
"TO THE REV. JAMES B. FINLEY, UPPER SANDUSKY.
" War Department i Office Indian ^fiffairs^
''August 17, 1824.
"Sir: — The Secretary is highly pleased with your
2eal, and has entire confidence in your judgment, and
has no doubt you will use every effort to make the ex-
periment successful. He approves of the suggestion of
dividing the land among the Indians, and establishing
suitable regulations for them. If you should choose to
make a division, with the entire consent of the Indians,
and to establish, in like manner, regulations for them,
and transmit the same to the Department, the Secretary
will lay them before the President for his consideration
and direction. It will be proper to accompany the divis-
ion with a map of the reservation, marked with the lots
laid out to each family. The suggestion relative to the
smith keeping a book of accounts, is judicious, and in-
structions will be given to Gov. Cass on the subject.
"Very respectfully, I am, sir, your obedient servant,
"Tho. L. M'Kenney."
In closing the history of the mission this year, it will
only be necessary to say, that great have been our con-
flicts of body and mind, and great have been our com-
forts. This first Indian missionary establishment under
the care of the Methodist Church, rising by the blessing
of God, triumphed over all opposition. The society has
grown, and waxed stronger and stronger. Many have
276 HISTORY OF THE
been converted, and added to the Church of Christ.
The means of grace have been generally well attended —
our congregations large, and attentive, and orderly. Our
camp meeting was a time of great grace. At this time I
had no help but the Indian brethren. Every day the
cloud gathered thicker, and hung over us, portending
great good. On Sabbath and Sabbath night, and on
Monday morning, the heavens poured righteousness on
the congregation. All were preachers and exhorters, for
all tongues were fired with the love and praise of God.
Some of the most hardened sinners fell like men slain in
battle, and cried for mere v. Others were so overwhelm-
ed with the love of God that they were not able to stand,
but lay and praised God with the voice of thanksgiving.
The school prospered exceedingly, under the labors of
Mr. Walker. No man could be more devoted to his
Avork than this young man; and his heart was made
glad to see this mighty reformation in his nation. The
female department was formerly committed to my wife
and sister Hooper, who were well calculated for the
work. Many of the largest girls had learned to sew,
knit, spin and weave. Under their care 'there was man-
ufactured at the mission house, by the girls, upwards of
two hundred yards of linsey, flannel, and linen.
Under the direction of brother Hooper, the farm had
produced corn and vegetables sufficient to meet the de-
mand of the next year.
It was the will of a kind Providence, that we should
be visited by our beloved Bishops, M'Kendree and Soule,
this year. Their visit proved a great blessing to the
mission family and nation.
We shall here copy Bishop Soule's communication to
WYANDOTT MISSION. 277
the editors of the Methodist Magazine, as contained in
that periodical for the year 1825, p. 32:
** LETTER FROM BISHOP SOULE, GIVING AX ACCOUNT OF A
VISIT TO THE INDIAN MISSION AT UPPER SANDUSKY.
" Gallatin, Tenn,, November 13, 1824.
*'Dear Brother: — Shortly after the close of the
General Conference, I left Baltimore and proceeded to
Sharpsburgh, where I met Bishop M'Kendree, who had
set out a week before me. Since that time, we have
generally traveled in company, visiting the churches an^
preaching on our way. We have been mercifully pre-
served in safety and in health, in a sickly country, and
at the season most subject to the prevalence of disease.
In the path of duty we walk unhurt in fire. To God be
all the praise.
"Saturday, August 14, we left the Wyandott mission,
at Upper Sandusky, after having spent a week with the
mission family, and in visiting and receiving visits from
the Indians. The change which has been produced,
both in the temporal and spiritual condition of this peo-
ple, is matter of praise to Him, * who has made of one
blood all nations of men, to dwell upon the face of the
whole earth ;' and cannot be viewed but with the most
lively pleasure by every true philanthropist. Prior to
the opening of the mission among them, their condition
was truly deplorable. Their religion consisted of Pa-
ganism, improved, as they conceived, by the introduc-
tion of some of the ceremonies of the Roman Catholic
Church. Hence, although they were baptized, they
kept up their heathen worship, their feasts, their songs,
and their dances : sad proofs of their deep ignorance of
God, and of that worship which he requires. Jn this
24
278 HISTORY OF THE
State, the belief in witchcraft was so strong and preva-
lent, as to produce the most melancholy consequences.
Numbers have been put to death as witches, under the
influence of this belief. Their morals were of the most
degraded kind. Drunkenness, with all its concomitant
train of vices, had overrun the nation. Poverty, and
nakedness, and misery, followed in their desolating
course. In this condition, the chase was their chief,
if not their only resource. The cultivation of their
lands, although among the most fertile and beautiful in
the western country, was almost entirely neglected. To
the comfort of domestic life, they were consequently
strangers. Such Avere the Wyandott Indians, when the
missionary labors were commenced among them.
*' Their present situation presents a most pleasing con-
trast. A large majority of the nation have renounced
their old religion, and embraced the Protestant faith ; and
they generally gave ample proof of the sincerity of their
profession by the change of their manner of life. Those
especially who have joined the society, and put them-
selves under the Discipline of the Church, are strictly
attentive to all the means of grace, so far as they under-
stand them, in order to obtain the spiritual and eternal
blessings proposed in the Gospel; and the regularity of
their lives, and the solemnity and fervency of their devo-
tions, may well serve as a reproof to many nominal
Christian congregations and churches. As individuals,
they speak humbly, but confidently, of the efficacy of
divine grace in changing their hearts, and of the witness
of the Spirit, by which they have the knowledge of the
forgiveness of their sins, and of peace with God, refer-
ring others to the outicard and visible change which has
taken place, as the evidence of the great and blessed
WYAXDOTT MISSION.
27D
work which God has wrought among them. The hap-
py effects of the Gospel are becoming more and more
obvious. Their former superstitions have almost entire-
ly yielded to the force and simplicity of truth. The
wandering manner of life is greatly changed, and the
chase is rapidly giving place to agriculture, and the va-
rious necessary employments of civilized life. The
tomahawk, and the scalping knife, and the rifle, and the
destructive bow, are yielding the palm to the axe, the
plow, the hoe, and the sickle.
" It is delightful to notice their manifest inclination to
the habits of domestic and social life. If we may de-
pend on the correctness of our information, and we re-
ceived it from sources which we had no reason to dis-
pute, those of tlie Indians who have embraced the
Protestant religion, are generally, if not unanimously,
in favor of cultivating the soil, and of acquiring and pos-
sessing property on the principles of civilization. This,
with suitable encouragement and instruction, will lead to
a division of their lands, personal possession of real es-
tate, and laws to secure their property. The national
government, in its wisdom and benevolence, has adopted
measures for the instruction and civilization, not only of
the Wyandotts, but also of many of the Indian nations
on our vast frontiers ; and the Christian missionary, ani-
mated with the love of souls, Avhose gi-eat object is to do
good on the most extensive plan within his power, will
rejoice to contribute his influence to promote the success
of these measures. Such are the relative condition, the
education, and the habits of the Indians, that much de-
pends upon the character of the government agents, the
missionaries, and the teachers employed among them.
They must be instructed and encouraged both by precept
280 HISTORY OF THE
and example. Happy M^ill it be for the Indians, when
the efforts of their civil, literary, and religious agents are
thus harmoniously united. "With such a joint exertion,
there can be but little doubt but the VVyandott nation will,
at no very distant period, be a civilized, religious and
happy people. It is to be feared that a number of tra-
ders near the boundary lines of the Indian lands, have,
by supplying them with whisky and other articles, con-
tributed in no small degree, to prevent the progress of
religious influence and civilization among them. This
destructive traffick calls the Indian to his hunting ground
to obtain skins to pay his debts, and, at the same time, it
affords the means of intemperance and intoxication, from
whence arise quarrels and sometimes blood-shedding.
Will not this be required in the great day of righteous
retribution, at the hand of the white man? The reform-
ed among the Indians see and deplore the evil, but have
not the means of removinof it.
*' Having, thus far, taken a general view of the former
and present state of the Wyandotts, 1 now proceed to a
more particular narrative of our visit to the mission.
We arrived at the mission house on Friday evening, and
found the family and school children in tolerable health.
Saturday we visited the farm, the location of which is
delightful and convenient. They ^ave reaped a small
crop of wheat and oats, and have about sixty acres of
corn growing, as fine in appearance as any I have seen
in the westerit country. They have also raised a fine
crop of flax, and have a great variety and abundant sup-
ply of vegetables. Three very important purposes are
answered by this department of the missionary establish-
ment. The family ai=Hi school are supplied with bread
by their own labor ; th.e boys are* furnished with aa op-
WYAXDOTT MISSION. 281
portunity and the means of acquiring a practical knowl-
edge of agricnlture ; and an example is exhibited to the
Indians, M'ho frequently visit the farm, and observe the
manner of cultivation, and the advantages arising from it ;
and nothing is more obvious than their disposition to
imitate. Hence their fields are opening, and in many
instances, present the most pleasing and promising ap-
pearances. The buildings on the farm are neat and con-
venient, but not sufficiently roomy for the accommodation
of the increasing household. They v/ill, therefore, be
under the necessity of enlarging. They milk ten cows,
and make plenty of butter for the use of the family,
which is composed of about seventy persons.
*' Sabbath we attended public worship with them. A
large number of the Indians assembled, some of whom
came sixteen miles, which is their regular practice on the
Sabbath. Bishop M'Kendree preached to them by an
interpreter, and I addressed them after him through the
same medium. Prior, however, to the opening of the
meeting in English, Mononcue prayed, and they sang a
hymn in their own language. After the regular exerci-
ses were closed, they held a prayer meeting, in which a
number of the Indians prayed in the most solemn, im-
pressive, and affecting manner. It was truly delightful
to notice the solemnity, attention, and pious feelings of
this assembly, so recently emerged from the ignorance
and stupidity of their Pagan state. After four or five
hours employed in devotional exercises, it was with
manifest reluctance that many of them retired from the
house of prayer. Devotion appears to be their delight.
In view of such a scene, my heart kindled with gratitude
to the Father of mercies, and I was ready to exclaim,
with pleasing admiration, ' What has God WTOught !'
24*
2S2 HISTORY &F TJtE
♦'Monday we visited the school, and e-xamined mto'
the progress of the boys and girls ire their learning ; and
the result was most encouraging. They spell and read
with great propriety. Several classes are reading in the
Testament, and one large class in the Preceptor, or Eng-
lish Reader. They are also making great proficiency in
writing. Of their native genius and vivacity, they give
demonstrative evidence. Indeed, I am persuaded that I
never saw an equal number of children together in any
school, where there was a greater display of intellect, or
a more obvious capacity of iraprovenvent : and I am cer-
tain I never saw a school where there was equal subordi-
nation, peace and quietness. The boys engage in the
various labors of the farm v,rith readiness, cheerfulness,
and propriety ; and we had the pleasnre of seeing the
girls sew, spin and weave, and variously employed in the
business of the family ; in all which, considering their
o-pportunit}^ tl^iey certainly excelled.
"Tuesday we met, a'greeably to previous invitation, a
number of the Indian leaders, among whom were several
of the chiefs, and the moderator in the national councils,
together with two interpreters. After opening the meet-
ing with prayer. Bishop M'Kendree informed them that
we should be glad to hear from them how the Church
was prospering, the state of the school, and wliether any
thing more could be done for its prosperity : with any
other matters which they might wish Xo communicate ;
assuring them that we were their friends, and would be
glad to do them all the good in our power. After the in-
terpreter had fully informed them of our wishes, a mo-
mentary pause ensued, when they arose and spoke in
succession, as follows :
♦* Mononcue. — ' My old brothers, I have many reasons
WYAXDOTT MISSION. 283
to praise God for myself and for my nation. I believe
that God has begun a great work, and hope he will carry
it on. I have tried to talk to my people, and to pray for
them. If I know my own heart, it is my intention to be
wholly for the Lord. I believe that religion is in a pros-
perous state ; that those who have professed are general-
ly steadfast. The wicked have been taught that there is
no half-way place for them. I often feel infirm and
weak, but I trust in God. My constant prayer to God
is, that his work may revive, that his people may be
blessed, and that the wilderness may flourish. I am sor-
ry that some of the older brethren are absent, who could
speak better, and could give you more information. 1
am not able to communicate my own mind. Brother
Finley will be able to give you better information than I
can. Last spring, when brother Finley was gone, there
was some difficulty. We seemed to be discouraged, and
were like children without a father; and some were dis-
posed to go away. The wicked Indians were encouraged
by his absence, and did all they could to turn away oth-
ers who were weak, from the right way ; but since his
return things have become better, and are now nearly as
prosperous as they were before. I believe that God has
appointed our brother Finley for this mission. All those
who are religious in the nation, if they were here, would
speak the same thing. The people, in general, are at-
tentive to the word ; and many come a great way to meet-
ing; and I believe there will be a great work of God. I
am thankful that my old brothers have sent brother Fin-
ley, and hope they will not take liim away. They might
send a better man, but they cannot send one so well ac-
quainted with the affairs of the Indians. We know him,
and he knows us, and can live like us. I believe every
284 HISTORY OF THE
brother in the nation is praying for brother Finley to
stay. Many of our old people are rejoicing for the bles-
sings of the school ; for the great change which has been
produced by it. Before the school was set up, our chil-
dren were wild, like the beasts of the wilderness. They
are not so now; but are tame and peaceable. I have
seen many of the children on their knees, praying in se-
cret. We old people cannot expect much benefit from
the school ourselves ; we are too old to learn ; we shall
soon go to rest. But the children will rise up improved;
and the school and religion will improve and benefit the
nation in future generations.'
"jPimc^.— 'I wish to say a few words to our brothers.
I am weak ; but God requires no more than he has given,,
and I have great encouragement when I consider the
many promises of God, and the poAver he has to fulfill
his promises. There is a great change in the nation
since the word of God came among us. Our people are
very diiferent from what they were before. They do not
speak as they did, nor act as they did. The work speaks
for itself. The people are more industrious and attentive
to their business. They used to live by hunting in the
wilderness, and were wild; but now they work with
their hands to provide comfortable things for the body.'
^^ Peacock. — 'I thank God for the privilege of meeting
with our old brothers to-day. I have but a few words to
speak. God has done great things for us. The people
are greatly changed in their way of living. I was a long
time between two opinions, whether I should hold on ta
the old way, or embrace the new. But God directed me
to the right way, and since that I have always been de-
termined to hold on. I shall not live long, and can do>
but little. But I hope the young ones, who are spring-;
WYANDOTT MISSION. 285
ing up, will carry on the work. I am much attached to
our brother Finley; and I suppose the reason is, because
it was under his prayers and exhortations that I was
brought to know the truth. And this is the case with
many of the nation.'
^^Sum-timn-de-wat. — '1 am thankful to God that he
has been so kind as to bring our old gray headed brother
to us again. I will inform our old brothers, that though
I am young in the cause, I enjoy the love of God. My
tongue is too weak to express what God has done for me,
and for my people. The providence of the Great Spirit
was wonderful in sending the Gospel among us, in pre-
paring the way before it came, that it might be under-
stood. No longer ago than I can remember, and I am
young, we had a way of worship. But it was all out-
ward, and there was nothing in it to reach the heart.
Those who taught us would say good things, and say and
do bad things. But now they live as they speak, and
the people are affected. They weep ; and their hearts,
and words, and actions are changed. The school will
be a great blessing. The children learn to read the word
of God, and to work with their hands, and to be good.
Some day they will rise up to preach the word, and
teach the nation. It is impossible to describe the mighty
change which has taken place. Go into families morn-
ing and evening, and you hear them praying for the
spread of the Gospel in the wilderness ; and many weep-
ing and rejoicing for what God has done. This is all
God's work. He will continue it. We must be faithful,
and leave it all to him. My word is very feeble ; but my
brothers can draw out my mind, and know what I mean ;
and they will excuse the weakness of my speech.'
" Gray-eyes. — *My language is weak, and I have not
286 HISTORY OF THE
much to say. My brothers will excuse the weakness of
my words. My heart rejoices every day for what God
has done in the wilderness, and I believe he will carry
on the work. Some are too much inclined to go away
into the wilderness to hunt, and this weakens their relig-
ion ; but this is wearing away, and the people are more
disposed to work with their hands, to make fields and
houses, and have things comfortable. The providence
of God is wonderful in providing before, two men, by
whom we could understand the good word when it came
among us. We thank God for what he has done. He
has done all — he has provided all.'
^^ Big-tree. — 'I am young, but I wish to say a few
words. God has done a great work in this wilderness,
which but a short time past was in great darkness.
There is now much zeal in his ways. When you go
into families you hear the old people and the young peo-
ple talking about this good work, and what God has done
for them. When our brother was preaching last Sab-
bath, and telling what effect the good word had Avherev-
er it M'ent, I looked back and remembered what we
were before the word of the Lord came among us, and
what effect it had. Many witnesses were there of the
truth of our brother's word. The school is a great bles-
sing. Wlien my little children come home from the
school they talk about the good things they have learned.
They are very much altered — much better than they
were. I have been a very bad man, but God has
changed my heart, and I now love God, and wish to do
right, and do good to my people and to all men.'
" Washington. — 'This has been a very wicked place.
Much wickedness has been committed here. And I have
been a very wicked man; but now, when I go round
WYANDOTT MISSION'. 287
among those who were very bad, I find them sober, and
praying, and weeping, and striving to serve the Lord,
and live well. Religion is sometimes high, and some-
times low. They do not always get along alike. But
God is carrying on his work, and I believe it will pros-
per. Some people ask why we are so fond of our broth-
er Finley ? I suppose it is because we have been blessed
through his labors.'
^^ Driver. — 'I wish to speak a few words. I am like
one set out to follow a company which had gone before.
But I have much cause to bless God that I have set out;
and since I started, I have been always determined to
hold on, and live according to the good word. Some-
times there are little jars in the Church, as there will be
among children. But when these jars take place we
pray to God, and peace is restored. God has done a
great work for me, and for the nation. Sometimes,
tlirough the eye of faith, I can view the beauties of
heaven; and I rejoice in the prospect of it. I believe
God, who has begun this work, will carry it on ; and
that the school is the place from which the word of God
v/ill start out. And I pray God to bless the children,
and make them teachers and leaders of the nation.'
*' Two-losrs. — ' Brothers, I am thankful to vou for
coming so far to see us, and to know what God is doing
for us : and I thank God for sending you, and preserving
you on your way. Brothers, you desire to know our
state. But to let you know what our present state is, I
must go back and tell you what we were before the word
of God came among us. Brothers, it is not a great while
ago that we were a very wicked people — we were lost,
and in darkness in the wilderness. We were bad, and
doing every thing that was bad : but then we were bap-
288 HISTORY OF THE
tized, and sung, and danced, and pretended to be relig-
ious. But the religion we had then did not make us bet-
ter men. Here you see us — we were all wicked men —
we got drunk, and did every bad thing. Our wickedness
was too bad to describe ; but we did not do all these things
with a wicked design. We did not know that all this
that we did was wrong. We hope the Great Spirit will
excuse some things, because we were ignorant. Broth-
ers, I have told you what we were : I will now tell you
the change. The Great Spirit sent a good man among
us to teach us the true religion of the word. He was
taken away, and another was sent. The word took hold,
and the old practices were given up, and bad men be-
came good men. In the old state, the men and women
lived almost like the beasts ; but now they are married,
and live according to the word. And the men love and
keep their wives, and the women love their husbands ;
and they live together in peace, and love and take care of
their children. Brothers, you can now judge for your-
selves. The work speaks for itself. Blessed be the
Great Spirit, for all he has done for us.'
''''Joseph Williams. — 'I wish to speak a few words.
My brothers have spoken of the work. I believe that
all the members would speak and say that the Lord has
done wonders. The darkness has given way, and the
light of heaven shines. The work is 'its own evidence,
and God will carry it on.'
^^ Mononcue then rose, and closed the communications
on the part of the Indians, as follows : — ' My old broth-
ers, you have heard your young brothers of the wilder-l
ness in their way. You can now judge for yourselves
what the state of the Church is, and what is necessary
for us. Brothers, we are weak and helpless in every
WYANDOTT MISSION. 289
thing, and need help and advice from you. I am sorry
our older brothers are not here ; but I will make one re-
quest, and I am sure the whole nation would speak the
same : let our brother Finley continue with us. If he
should be taken away, the wicked would grow strong,
and the weak members would be discourao-ed. The
school would be weak; and the little children would
come round him and weep, as if their father was leaving
them. We ask that he may be continued with us.
Death will soon part us — we shall not live long ; but I
hope we shall all meet in heaven, and be happy for ever.
I thank the good people everywhere, who have been
kind in helping us, and sending the good word to us ;
and those who have fed, clothed, and taught our chil-
dren. And I pray that the work of the Lord may con-
tinue and increase, and that all the children of the wil-
derness mav receive the blessed word.'
" Here closed this dignified chief; but his noble soul
was full and overflowing with his subject. Never did
feelings more pure animate the heart of man, for they
were evangelical. With a countenance beaming with all
he felt, and with eyes flowing with tears, he left his seat,
and flew to embrace us. The scene was indescribable.
After they had closed their talk, we addressed them col-
lectively, expressing our satisfaction and pleasure in
meeting them, and in hearing from them the things
which they had communicated, and especially in visiting
the school, and noticing the improvement of their chil-
dren. At the same time, they were encouraged to perse-
vere both in religion and civilization. This truly inter-
esting and profitable interview being clojsed, we dined
together in the dining room of the missionary family,
and then parted with those feelings of Christian fellow-
25
290 HISTORY OF THE
ship, which are not often experienced in the circle of the
rich and the gay. It is the order in the missionary estab-
lishment, for the missionaries, their wives, the hired men
■ and women attached to the mission, the Indian children,
with visitors of every color and every rank, to sit down
at table together; and no subordination is known but
what arises from age or office.
"Wednesday we commenced visiting private families,
and were not a little gratified with their cleanliness, or-
der, and decorum in their domestic affairs.
" Thursday Bishop M'Kendrce continued visiting from
house to house, attended by an interpreter. In these vis-
its, experimental and practical religion were the subjects
of inquiry and conversation. Questions, embracing con-
viction, conversion, and the evidence of acceptance with
God, were answered clearly, readily, and satisfactorily.
In several of the families thus visited, there Avere sick
persons. In these the blessed effects of the grace of
God, in changing their hearts, were clearly manifested.
Patience, confidence, and peace in their afflictions, with
humble triumph in prospect of death and immortality,
were as evident in these Indians, so recently converted
to the Christian faith, as in others who have lived and
died happy in God, in lands long illuminated by the light
of the Gospel. They appear to have embraced the Gos-
pel in its simplicity and purity, uniting faith, experi-
ence, and practice. Considering the circumstances un-
der which they have been placed, it is matter of pleasing
astonishment, that they have so clear and consistent ideas
of the fundamental doctrines of the Gospel, as, -from va-
rious sources of evidence, we found them to possess. Of
the Trinity in unity ; of the fall and depravity of man ;
of redemption by the death of Christ; of justification
1
WYANDOTT MISSION. 291
01% the pardon of sin by virtue of the atonement through
faith, and of regeneration and sanctification by the agen-
cy of the Holy Spirit ; of all these they have such ideas
as, associated with the effects, authorize the belief that
the Spirit of God has written them on their hearts. In
their religious conversation, in their public instructions
and exhortations ; but especially in their prayers, they
use the names of the three persons in the Trinity with
peculiar solemnity, offering their petitions to each. ' 0,
Ho-men-de-zue ! O, Jesus.' 0, Suck-ccirsahr frequently
occur in their prayers. The true import is, ' 0, God the
Father! O, God the Son! 0, God the Holy Spirit!'
These titles do not often occur united, but various peti-
tions and thanksgivings are addressed to each.
" This may be considered as a digression from the
path of narrative, but I thought it too important to be
overlooked, and knew not where to introduce it more
suitably. To return. While the Bishop was employed
in visiting and instructing the Indians, I visited, accom-
panied by brother Finley, a new settlement of whites,
about ten miles from the mission establishment, near the
western boundary of the reservation. Verily these peo-
ple were like sheep without a shepherd. About sixty
collected to hear the word, and I have seldom preached
the Gospel with greater satisfaction to my own soul, in
the spacious churches of our most splendid and populous
cities. They seemed to be hungry for the bread of life.
The old and young appeared to wait on the lips of the
speaker with fixed attention, while tears and sighs evin-
ced the interest they felt in the subject. 0 what a field
for the missionary of Jesus ! Calls are repeated from
the white population of these vast frontiers, as well as
from the Indian tribes, to come and help them. Lo! the
292 HISTORY OF THE
fields are ripe, and ready for the harvest ; but where are
the willing- laborers ! Lord raise them up, and send them
forth into thy harvest ! O, that the spirit of Wesley, of
Coke, of Asbury, names of precious memory, may re-
main with us, their sons in the Gospel !
" Friday was chiefly employed in conversations with
the family, and with visitors, and in making necessary
preparations for leaving the establishment.
" Saturday morning we set out, after an aifeetionate
parting with a family rendered dear to us, not only by
the importance of the work in Avhich they are engaged,
and their truly laudable zeal in the prosecution of it, but
also by the kindness and cordiality with which we were
received, and which seemed to increase with our continu-
ance with them.
*' After spending such a week, every day of which de-
veloped new and interesting subjects — a week in which,
for the first time, I became an eye and ear witness of the
power of the Gospel over savage man — in which, for tlie
first time, I heard the praises of Jehovah from lips which
had never pronounced a written language — I shall never
think of Sandusky without pleasing recollections.
"Before I close this already protracted communication,
I will observe that the talk of the Indians, as previously
noticed, was taken down as the interpreter gave it, and as
nearly in his words, as his imperfect knowledg-e and use
of the Eno-lish lano^uao-e would admit. The whole talk
of Su-mun-de-wat, of Driver, and of Two-logs, is almost
verbatim as delivered. After the talk \vas closed, the two
interpreters were invited to a room, and the whole was
carefully read over to them for the purpose of examina-
tion, and they pronounced it to be correct. I am, how-
e\e\\ confident that many valuable ideas and figurative
"WYANDOTT MISSION. 293
beauties are lost by the translation, especially as the in-
terpreters have but a very imperfect acquaintance with
our language. If the whole> or any part of this commu-
nication, shall be thought of sufficient importance to ap-
pear before the public, it is cheerfully submitted.
"Yours in the Gospel of Christ, J. Soule."
Our small society in Canada still prospered, as will be
seen from the extract of a letter from a young man ap-
pointed to visit them, in company with some others :
'* August 29, 1824.
*' One of your spiritual children in this country, has
been called home to her blessed Lord and Master, to in-
herit a crown of everlasting life. Her last words were,
*I see my way clear to Jesus;' and then added, 'I have
not one doubt.'
'* The brethren and sisters are doing well here. We
have visited another settlement of Wyandotts, in Michi-
gan, and tried to preach to them Christ and him crucified.
O, that the Lord may gather all the tribes into his fold I"
25*
294 HISTORY OF THE
CHAPTER XIII.
Conference year commencinj^ 1824^The author anJ J. Hooper
re-appointed to the mission — Division of the Indian lands consider-
ed— Proposal to remove west of the Mississippi — Letter from Mr,
M'Kenney — Letter to the War Department, on the state of the
school — Mr. M'Kenney's reply — Gov. Cass' letter — The author's,
letter to the War Department on the removal of the Indians — An-
noyance of the whites, and the remedy — Gov. Cass'' letter — Black-
hoof's view on removing by the government — Mr, M'Kenney 's let-
ter— Removal of the Indians — Religious state of the mission —
Letter from the Female Missionary Society of New York, accom-
panying a donation of books — Mr. Dando's letter — Letter of the
chiefs — Letter of Methodist Female Missionary Society of Phila-
delphia— The author's reply.
Conference was held this year (1824) at Zanesville.
Brother Hooper was returned, with me, to the mission.
As soon as we could, we resumed our labors; and the
work went on with the same success as formerly : al-
though as soon as one difficulty was overcome, another
presented itself. Great uneasiness was felt on account
of the late project of removing the Indians'west of the
Mississippi. Our chiefs thought it was necessary for
them to address the War Department on the subject, and
remonstrate against any farther attempts to effect this
end. In their communication they stated that it was not
their wish to remove, and reminded the Secretary that at
the last treaty (the treaty of Fort Meigs) they were told,
and most sacredly promised, that if they would cede
all their lands, except the present reservations, they
would never be spoken to again on this subject; that
Gov. Cass promised, in the most solemn manner, that
the President would make a strong fence around them,
and maintain them in the peaceable and quiet posses-
sion of that spot for ever ; that now they were makingi
WVAND9TT MISSION. 295
progress in religion, and in the cultivation of their lands ;.
their children were at school, and promised to make good
citizens; that they were now happy, and well satisfied..
To this letter the following answer was received :
^^Department of TJ'ar, Office of Indicni ^^ffairs,
''March 24, 1825.
"Friends and Brothers: — Your talk to your Great
Father, the President of the United States, of the 7th of
this month, has been received, and read by him.
"Brothers, your Great father takes his Wyandott
children bv the hand. He thanks them for their ffreet-
ing of health and peace, and offers you, in return, his
best wishes for your prosperity and happiness.
" Brothers, your Gi*eat Father is very much pleased to
hear of your improvement, and especially that you are
learning to reverence the Great Spirit^ and to read his
word, and obey its directions. Follow what that word
directs, and you will be a happy people.
"Brothers, your Great Father takes a deep interest, as
you do yourselves, in the prosperity of your children.
They will be certain to grow up in wisdom, if you con-
tinue to teach them how to serve the Great Spirit, and
conduct themselves well in this world. In all this the
word of the Great Spirit should be your guide. You
must teach them to love peace; to love one another; ta
be sober. You must instruct them how to plow the
ground, sow the seed, and reap the harvest; you must
teach them how to make implements of husbandry, and
for all the mechanic arts : your young women you must
teach to spin and weave, and make your clothes, and to
manage your household : your young men to labor in the
shops, and in the fields; and to bring home all that you
296 HISTORY OF THE
may need for the support of your families. Add to all
this, the fear and love of the Great Spirit, and obedience
to his Avord, and be at peace with one another, and yow
will be a happy people.
" Brothers, your Great Father is glad that you have so
good a man as the Rev. Mr. Finley, among you. Lis-
ten to his words. Follow his advice. He will instruct
you in all these things.
''Brothers, your Great Father will never use force to
drive you from your lands. What Gov. Cass told you,
your Great Father will see shall be made good. The
strong fence which he promised you at the treaty of Fort
Meigs, should be put around your lands, and never be
broken down, never shall be, by force or violence. But
your Great Father will not compel you to remain w^here
you are, if you think it better, at any time, to settle
elsewhere.
"Brothers, on this part of your talk, your Great Fath-
er directs me to send you a small book, which Mr. Fin-
ley will read and explain to you. You will see from it
what his views are on the subject of making the Indians
a great and happy people. But he will never force you
into the measure, but will leave it to your own discretion.
As reasonable children, he thinks you will see a great
deal of reason in this small book, and that your best in-
terests are connected with a compliance with what it
recommends. But be happy, and fear nothing from?
your Great Father. He is your friend, and will neve?
permit you to be driven away from your lands. He
never will fall upon a poor, helpless, red child, and kill
it, because it is weak. His heart is not made of such
cruelty. He would rather protect and defend it, and care
the more for it, because of its helplessness.
■ WYANDOTT MISSION. 297
*' Brothers, your Great Father greets you as his chil-
dren, and bids me tell you, you will find him in all things
kind and merciful to you. He sends you his best wishes
for your improvement and happiness.
"Your friend and brother,
(Signed,) ''Th. L. M'Kenney."
In February, 1825, I addressed a letter to the War De-
partment, on the state of the school and mission ; and to
know how much the government would appropriate for
the support of the school the present year : stating that
the Wyandotts would soon be a civilized and happy peo-
ple ; and that, so far as they were concerned, the long dis-
puted question about civilizing the savages, was settled.
To this I received the following answer :
*'T0 THE REV. JAxMES B. FINLEY, SUPERINTENDENT OF
THE INDIAN SCHOOL, TPPER SANDUSKY.
'•^Department of War^ Office Indian ^^ffairs,
''February 22, 1825.
"Dear Sir: — I have been gratified by the receipt of
your letter of the 1st inst. There can be no doubt as to
the result of your labors. The intelligence and industry
which you keep in such perpetual operation, cannot but
produce a rich reward for your toils.
" It has ceased to be a matter of doubt among intelli-
gent people, that Indians can be civilized and christian-
ized. The proofs have multiplied so of late, as to con-
vince the most sceptical. The system of education now
in operation among the Indians, is, I think, more effec-
tual in qualifying them for practical usefulness, than
those systems w^hich have obtained among us. The In-
dians have (so far as they are embraced by it) all the
298 HISTORY OF THE
practical parts of learning, with fine examples of morali-
ty; and, at the same time, they grow up practical far-
mers, mechanics, &c. ; and these, after all, constitute the
strength and the wealth of every country.
"The allotment for the year 1825, for your school,
will be the same as last year.
" I wish you a continuation of your successful efforts
to benefit the poor, and otherwise friendless unfortunates,
who have been, or who may be placed under your care.
*'I am, very respectfully, your obedient servant,
" Tho. L. M'Kenney/*
The division of their lands, at this time, was much
agitated. I wrote a letter to Gov. Cass, on the subject,
and received the following answer :
''Detroit, June 8, 1825.
"Dear Sir: — Your letter of May 11th, arrived here
wliile I was absent at Waghpaghkonetta, in Ohio. I
embrace the first moment in my power to answer it.
*'I think the contemplated measure of dividing a por-
tion of the Wyandott reservation among the several fami-
lies, is a very judicious and proper one. By securing to
each the products of his labor, enterprise and industry
will be stimulated and rewarded. A community of prop-
erty, unless under very peculiar circumstances, is unfa-
vorable to permanent and valuable improvements.
"I shall spend the next winter in Washington, at
which time I shall not fail to urge upon the government
the strong claims of the Wyandotts. I shall be glad to
have you write me, at that time, fully and freely. The
state of the appropriation this year will not enable me to
afford them any more aid.
WYAXDOTT MISSION. 299
** You have doubtless, ere this, learned that the Shaw-
nees were not disposed to sell their reservations. It is
a subject the government would not urge too strongly, al-
though satisfied they would do better by migrating to the
west of the Mississippi.
♦' I shall leave here next week for Prairy du Chien,
where a great council will be held with the Indians. I
regret that I shall not be at home when you visit here.
" I am, dear sir, your obedient servant,
"Lew. Cass.
^*Ji€v. /. j5» Finhy^ Upper Sandusky..''''
The next winter I wrote the following letter to Wash-
ington City, exhibiting the claims of the Wyandotts, and
the reasons why I thought they should not be removed :
^* Upper Sandusky, December 15, 1825.
"Honored Sir: — I take this opportunity of writing
to you on the claims of the Indians under my care, at
this place ; and am happy to state to you that the work
of civilizing this nation is progressing as fast as can be
reasonably expected. The Indians, in general, and the
chiefs particularly, are using every exertion to improve
their lands, and to follow the instructions of the general
government, especially the advice given by yourself, to
divide the lands, agreeable to the provisions made in the
treaty of Fort Meigs. This plan of division, I think, is
fully agreed on by the whole nation ; and last summer
they employed a surveyor to lay off a certain portion
into sections and half sections. And it is the request of
tlie chiefs, that you would use your influence to obtain
some aid to finish this work ; as it is agreed to by all,
that individual possession wil} facilitate the great work
300 HISTORY OF THE
we are engaged in. In making these people an agricul-
tural people, it is to be hoped that all the necessary aid,
both in money and advice, will be furnished. And, I
think, it will not be doubted or disputed that this hand-
ful of Indians have great and lasting claims on this
government.
*' 1st. As a conquered, subdued enemy, who were once
a strong and powerful nation, to whom the pleasant
homes we now enjoy, once belonged, they have strong
claims on our generosity. They contended for their
country (as we would have done had we been in their
places) as long as they could. But the overwhelming
population of whites has well nigh swallowed them up.
They have given up their whole country, except a small
reserve on which the bones of their fathers sleep. This
they have never done willingly, but because they could
not help themselves ; and it would seem as though we
were making a contract with them, but they must submit
to our proposition in view of their helpless, forlorn, and
dependent state. In view of what they have been, they
possess some strong claims.
*'2d. Since Wayne's treaty at Greenville, the Wyan-
dotts have been faithful friends to our government; and,
in the last war, did their part in resisting, as agents, the
combined power of Indian and British warfare. Many
of their men fell in battle, or died with sickness, and left
their families and friends destitute.
" 3d. They have claims from this consideration, 'Bless-
ed are the merciful, for they shall obtain mercy.' The
Wyandotts, although not behind the first in battle, were
more merciful than their neighbors. They saved more
prisoners, and purchased many from other Indians, and
adopted them into their families, until they are much
WYANDOTT MISSION. 301
mixed with white blood, and some of the best famihes in
our country are allied to them, viz., the Browns, an old
Virginia family, the Zanes, another well known family,
Walker, of Tennessee, Williams, Armstrong, M'Cul-
lough, and Magee, of Pittsburgh. This handful of In-
dians are mostly the descendants of our own people.
Their fathers were citizens, and why not their children ?
Shall we not show mercy to our own?
" 4th. Their present prospect for civilization is very
promising ; and little doubt can be entertained, but in a
short time, these people will be well prepared to be ad-
mitted as citizens of the state of Ohio ; and to remove
them at this time, contrary to their wishes, would be, in
my judgment, a most cruel act. It would be undoing
what has been done, and throwing them again into a sav-
age state.
" 5th. The promises made by the commissioners, in
the name and faith of the President and government, that
if they would cede all their fertile lands but this spot,
the government never would ask them for a foot more,
or to sell it and move ; but that the government would
build a strong fence around their land, which should
never be broken ; and this promise was one strong in-
ducement to them to sell their lands. Such strongly
plighted faith ought to be most sacredly observed.
*'My dear sir, these are some of the reasons why I
think these Indians have strong claims on the govern-
ment. I have done as you requested. I have spoken
fully and freely my mind. May the blessings of Heaven
rest upon you and your labors for the good of the red rtian.
'*I am, respectfully, dear sir, your obedient servant,
"J. B. FiNLEY.
^^ Hon, Lewis Cass.'"
26
302 HISTORY OF THE
Our white neighbors now began to be very troublesome
to the Indians, hoping that they w^ould so annoy them as
to render their situation so disagreeable as to make them
sell, and remove hence. They commenced by extending
their laws over the reservation, and taking Indian proper-
ty, and driving off their cattle for debt, &c. I wrote im-
mediately to Gov. Cass, who was our chief agent, and
requested his advice; w^hen I received the following
reply :
''Detroit, October 2Q, 1825.
"Sir: — Your letter, post-marked October 22d, reach-
ed me to-day. I imagine there can be little doubt, but
that the laws of the state of Ohio do not operate in any
of the Indian reservations, and that, consequently, who-
ever attempts to execute process there, either mesne or
final, must be a trespasser. In the circumstances you
state, respecting the driving away the cattle, it appears
necessary to apply some immediate remedy; and, there-
fore, if time will not permit you to consult Mr. John-
ston, you are at liberty to employ some able lawyer,
at the public expense, to conduct any proceeding which
may be necessary. But if the case be not too urgent, I
wish you to correspond with Mr. Johnston on the sub-
ject, sending him a copy of this letter, and taking his
advice respecting the proper person to be employed.
"I shall, this day, write to the War Department in
fiill, requesting that the District Attorney may be in-
structed to take this subject up, and to apply such a rem-
edy as the case may require. I agree with you fully,
that if you are to be subjected to the operation of all the
state laws, your prospects are wholly blasted, and the
sooner you abandon your station the better. But I trust
AVYANDOTT MISSION. 303
this will be decided otherwise, and that you will be freed
from this inquietude, as well as from all claims for militia
services and taxes.
"I shall leave here about the 10th of December, for
Washing-ton.
*' I inclose you a copy of the act of Congress of 1802,
with some sections of subsequent acts.
"Very respectfully, sir, I have the honor to be your
obedient servant, Lew. Cass.
''^ Rev. Jas. B. Finley, Act, Sub-Agent, Upper
Sandusky. ^^
My readers will see from the correspondence with
Gov. Cass, that he is not only the gentleman, but the
counselor, and the vigilant officer. I have no doubt but
that he was a firm friend to the Wyandotts, and rejoiced
in their prosperity. At the same time, he was the offi-
cer of the government, and must do as directed. I have
also reason to think that others in the employment of the
government, firmly believed that it would be greatly to
the disadvantage of the "Wyandotts to be removed. Yet,
when government gave instructions, they were compel-
led to act.
This reminds me of an anecdote of old Black-hoof,
the Shawnee chief. After the Shawnees had sold their
land at Waghpaghkonetta, being asked if he was agreed
to it, he said, "No." "Why then did you sell?"
" Why," said he, " because the United States govern-
ment wanted to buy and possess our lands, and remove
us out of the way. I consented because I could not help
myself; for I never knew them to undertake any thing,
but that they accomplished it. I knew that I might as
well give up first as last, for they were determined to
304 HISTORY OF THE
have it." So, it seems this poor savage thought that
promises and pledges of the public faith will not prevent
those who have the power from wresting out of the pos-
session of poor and defenseless Indians, their property
and homes, and with these all their earthly comfort.
In the month of September, 1825, I received the fol-
lowing from the War Department :
'"TO THE REV. JAMES B. FINLEY, UPPER SANDUSKY.
^^ Department of War, Office Indian Affairs,
" September 10, 1825.
"Dear Sir: — I have received your letter of the 25th
ult., on the subject of the removal of the Indians. I
have only to repeat to you that this will, no doubt, be
provided for by the next Congress, and in accordance
with the plan submitted by the late Administration to the
last Congress; and in which the present Administration,
I have every reason to believe, coincides. But no steps
will be taken to compel the Indians to emigrate. Believ-
ing, however, as I do, that their future happiness and
prosperity depend very much upon their having a coun-
try of their own, in which they will be free, and for ever,
from the encroachments and injuries to which experience
demonstrates they are now constandy liable. I think
it advisable to prepare them to receive the proposition in
the spirit in which it will be made. It is a plan conceiv-
ed in the utmost kindness towards their race, and cannot,
I think, but eventuate in making them an enlightened and
prosperous people.
" In regard to your improvements, meanwhile, I should
think that such as are really necessary, ought not to be
dispensed with, under the prospect of the contemplated
change. But as there is only a short time before the
WYA.XDOTT MISSION'. 305
meeting of Congress, when the question will be settled,
I should think it advisable to suspend any extensive im-
provements involving heavy disbursements.
*' You are to expect persecution in the discharge of the
delicate and responsible trusts which arise out of your
agency, in seeing justice done to the Indians. The In-
tercourse law of 1802, you will take for your guide, and,
in all respects, act upon and conform to it. As to the
fretfulness of those who may heedlessly and wickedly
place themselves within its provisions, and become sub-
ject to its penalties, you will not regard it. Do your
duty. No man has any thing to fear while in the hon-
est discharge of it.
*'It will be necessary for you to make your report of
the condition of your school, as usual. Judge Leib's re-
port has not yet been received. When it is, I will have
a copy made, and forwarded to you, as you request.
"Your proceedings appear to be judicious; and, judg-
ing from the past, I can have no doubt that the benefits
conferred by your agency upon those Indians who are
within it, will continue to be multiplied.
" I am, very respectfully, your obedient serv^ant,
" Tho. L. M'Kenney."
My readers will easily perceive that it was the design
of the government to remove the Indians, if it could be
done peaceably. They can see the effect it must have
on our infant establishment. It was calculated to dis-
courage and throw all our plans and prospects to the
ground. I had taken this project under a careful investi-
gation, and had fixed in my mind what course to pursue.
I could very easily see that all the fair prospects held out
were for mere effect. To remove the Indian where he
26*
306 HISTORY OF THE
would be free from the encroachment of white men, was
a flimsy vailing of the real object. "Who can stop the
march of the white population? Neither mountains,
deserts, seas, rivers nor poles. To talk, therefore, of
giving the Indian a country where he will be delivered
from the advances and impositions of the lowest and
worst class of our citizens, is chimerical. Did it ever
enter into the waking thoughts of the wise politicians of
the day, that this could or would be the case ? The an-
swer is obvious. But there must be some pretext for
moving, and these moonshine pretensions will do to al-
lure ; but men of sober sense will view the whole as ques-
tionable. If the good of the red man was their object,
is there not a much better opportunity to counteract the
evils to which he is exposed, where the laws of the gov-
ernment can be enforced ; and where morals and religion
will come to the aid of the civil laws ; where they can
have the practical example of farmers and mechanics,
and the blessings of religious society ? If the race must
become extinct, as has always been prophesied, is it not
better to keep them where they can enjoy the greatest
share of privileges and blessings, than to throw them
again back into a state of savage life, without game in
the country to support them and their families, and again
expose them to the impositions and vices of the worst of
our race ? I have always been opposed to the removing
plan, and have honestly told my sentiments to Indians
and others. I used my influence to persuade the Indians
not to sell, but remain where they were ; for if they were
removed to the base of the Eocky Mountains, or beyond
them, the white population would follow them. That,
as they were now setded on a small tract of land, which
by treaty and by nature was their own, they would do
WVANDOTT MISSION. 307
well never to leave it, for their condition would always be
rendered worse by removal. This was, and still is, the
honest conviction of my mind. 1 believe the Indians see
and feel the truth of my sentiments. Notwithstanding
this and other perplexities to prevent the progress of the
mission, the work still went on and prospered.
In June of this year the government appointed Judge
Leib to examine into the state of the schools at the mis-
sion, who bore the following note from Gov. Cass :
"'Detroit, June 8, 1825.
"Sir: — I have been instructed by the Secretary of
War to authorize the bearer, Judge Leib, to examine and
report the state of the establishment under your superin-
tendency. I M'ill thank you to afford him any aid which
may be necessary to carry into effect the view of the
government upon this subject.
" I am, sir, very respectfully, your obedient servant,
"Lew. Cass.
"jffer. James B. Finley, Superintendent of the
Missionary establishment, U. Sandusky, 0."
We had no objection to be inspected, but rather court-
ed it; for as the children were used to answer questions,
the work would speak for itself. Judge Leib made us a
visit, but I was not at home. However, my colleague
was, and gave him all the information he wanted. He
was well pleased, and made a favorable report.
It is a very difficult thing for a man, who has such
cares, and is watched for evil, by almost all that he has
intercourse with, always to stand guarded as he ought to
be ; and nothing but divine grace can support and direct
under such a mass of cares and anxieties. But conscious
308 HISTORY OF THE
purity of intention, the protection of Providence, and
the support of his grace, are sufficient, under all cir-
cumstances.
I must now turn the attention of the reader to the re-
ligious department of this year, and our correspondence
M'ith the different missionary societies. I received a let-
ter from the Secretary and Managers of the Baltimore
Conference Missionary Society, requesting me to furnish
them with an account of the state of the mission, to be
communicated to the society when it met. I also receiv-
ed one from the Philadelphia Missionary Society, to the
same purport. Both of these societies have afforded us
timely aid in our arduous undertaking, and deserve the
thanks of all concerned in missionary labors. We hum-
bly trust that they will receive their full reward in a bet-
ter and happier world. This year we received a letter
from the Secretary of the "Female Missionary Society
of New York," accompanied by a box of books.
The following is the correspondence of the mission^y
societies, above alluded to ;
COPY OF A LETTER FROM THE FEMALE MISSIONARY SOCI-
ETY OF NEW Y'^ORK.
" Dear Sir : — This being the centenary of the ordi-
nation of the Rev. John Wesley, our brethren in Eng-
land regard it as a jubilee, and intend to celebrate the
auspicious time (19 th September) as a day of thanksgiv-
ing, &;c. They also inquire if any of their friends in
America are disposed to join them. The Female Mis-
sionary Society answer that they do thank the Lord for
his distinguished blessings bestowed upon them, through
this great event, and would unite some useful work with
the voice of praise and thanksgiving.
WYAXDOTT MISSION. 309
»' We have, therefore, collected books, to assist in
forming a circulating library among the Wyandott Indi-
ans, with whom you have so successfully labored. The
affecting accounts we have repeatedly heard respecting
tl;eir obedience to the faith, have very much interested us
in their behalf; and we desire they will regard this pres-
ent as a token of our Christian affection for them.
" As some pains have been taken to collect the books,
we are aware that some pains and method will be neces-
sary to preserve the collection.
*' We have sent you copies of some of our circulating
library regulations here, Avhich you may adopt or amend,
to suit circumstances, &c. W^e would, however, suggest
that you have a large book-case made for the reception of
these books, and for any that may be forthcoming: for
we are persuaded that from various quarters you will be
frequently receiving accessions to your stock. One
method will be necessary to adopt at the beginning of
your operations, viz., to have each book with a uniform
ticket inside the first cover. We have, therefore, for
your convenience, printed one thousand, which are for-
warded with the books.
"Thus, having freely received the Gospel as preached
by Mr. Wesley, we are endeavoring to send it westward,
and to the ends of the earth.
" We pray that you, sir, may long be preserved as a
burning and shining light in the world ; then, in a good
old age, be gathered to your fathers, and so be for ever
with the Lord : where may we be so happy as to meet
you, and all the faithful Wyandotts.
"By order, Susan Lamplin, Sec^y.
"P. S. — We have also accompanied the whole with a
catalogue in a bound book, and began by numbering
310 HISTORY OF THE
them ,- but being packed up sooner than one of the
friends expected, the tickets or labels are only attached
to a few volumes, which is left for yon to complete.
The book containing the manuscript catalogue is large
enough to contain one thousand volumes, which we hope
will soon be made up. The number we have put up is
(besides some hundred tracts and pamphlets) two hun-
dred and fifty-six volumes. S. L."
''New York, September 3, 1825.
" Rev. J. B. Finley : Dear ^Sir— The idea of send-
ing books to the Wyandott Indians arose simultaneously
in the minds, it seems, of several friends, on hearing
what Rev. Joshua Soule related of the improvement they
were making in reading, writing, &c., especially the
former; but he observed, 'They have but few books.'
"I hope this endeavor of our Female Missionary So-
ciety to be serviceable to the Indians, may be truly appre-
ciated by them, and by all who have the guidance of that
truly good mission.
" I hope this assortment of books will be found such
as will suit the taste of those for whose benefit they are
intended. A number of books have been rejected, which
were presented, on account of their Antinomian tendency.
You are at liberty, of course, to make what further selec-
tions you may deem meet.
" The tune books, of which you will receive a number
of copies, will afford fine scope, in their rich variety of
tunes, for the exercise of the talents of those among
your companions, who have good voices. The Bishop
(Soule) says he never heard melodious singing to surpass
the female voices among the Wyandotts. I really hope
these natural qualifications may be made subservient to
I
WYANDOTT MISSION. 311
tli8 best of purposes ; and here I would suggest the im-
portance of their being now taught to sing according to
our Discipline, Let all, men, women and children, sing
one part, (that is, generally speaking,) and when a tune
has a repeat in it, let the measure be what it may, let the
women sing that part alone, unless a man, or a few men
of good judgment and a good voice, shall have learned
the base. I could tell you the names of persons now
living, and now members of our Church, who have been
present when Mr, Wesley and Mr. Bramwell, (two of
the best of men,) have stopped the men when they,
perhaps owing to fervency of mind, intruded into the
women's part of this delightful exercise. I have heard
it observed that, * The female voice is an instrument of
the Almighty's formation ;' and yet some of our males
appear to be as indifferent to it as the deaf adder.
"If, on examination, you find any error in the cata-
logue, you will please to correct it.
" I should be much gratified if I heard these books had
met a favorable reception from you, and that your charge
is still in a flourishing condition, in every sense of the
M'ord. I am, respectfully, yours,
" Stephen Dando.
"P. S. — A.S the final closing of the case for the books
has been assigned to me, I thought proper to address the
above to you. S. D."
''TO THE FEMALE MISSIONARY SOCIETY IN NEW YORK
" Upper Sandushj, Ohio., January 13, 1826.
"Sisters: — It is with great pleasure that we inform
you that the valuable present you made us has arrived
safe to hand. We delayed expressing to you our grati-
tude in consequence of the sickness of our friend and
312 HISTORY OF THE
brother, Finley, through whom we intended to make
this expression.
" We accept of the gift with grateful hearts, and, at
the same time, praise that God who, by his Spirit, moved
your hearts to bestow on us this great favor.
" We hope that these books will be the means of direct-
ing the minds of our children to that Savior who died to
redeem a fallen and lost world.
*' We are still striving, through the blessing of God, to
build up the Redeemer's kingdom in this once dark part
of the earth, and are still endeavoring to have our chil-
dren educated, and brought to an experimental knowledge
of the sublime truths of the Gospel.
"Dear sisters, we live far from each other, and, in all
probability, we shall never have the pleasure of seeing
your faces in this land of sorrow and affliction ; but,
blessed be God, we hope we shall one day see each
other's faces in that kingdom where all shall speak one
language, and all shall understand each other.
" We avail ourselves of the present opportunity of re-
turning you our grateful acknowledgements for all the fa-
vors we have received from your society.
" Sisters, we salute you in the bonds of Christian af-
fection. (Signed,) Between-the-logs,
John Hicks,
mononcue,
Matthew Peacock,
School Committee, and Chiefs of the Nation.
Esq. Gray-eyes, Class-leader.
James Big-tree, "
James Harryhoot, "
Joseph Williams, "
Geo. Punch, Chiefs
WYANDOTT 3IISSI0N. 313
^'•Philadelphia, September 12, 1825.
*' Agreeably to the wishes of the Female Missionary-
Society, attached to the Parent Society of this confer-
ence, I now address a few lines to you, respecting the
success of the mission in which you are engaged. In
February last we were favored with a visit from Mr.
Johnston, who gave lis a very pleasing account of your
family. Shortly after we sent a small parcel, and in-
closed two letters, to which we requested an answer.
We again solicit a few lines from you. We know your
time is very precious ; but as our annual meeting will be
held on the first Monday in December, hope you will ex-
cuse the liberty we now take. The missionary cause,
with us, is yet in its infancy. We wish to arouse the
minds of our subscribers and others, to a sense of the
great benefits arising from such a work among the chil-
dren of the forest; and, as we find by past experience,
nothing operates so powerfully upon the mind, as an ac-
count of the great things God has done among our red
brothers and sisters, M'ill thank you to favor us with an
account of the success the Gospel of Christ has had
among them, during the past year. We do anticipate a
great and glorious work. Tell them we do rejoice to
hear that the Lord has done such great things for them ;
and our sincere prayer for them is, that He who has
opened their eyes to see the light of the Gospel, and giv-
en them grace to close in with the offers of divine mercy,
will strenofthen them to run tlie race that is set before
them, not turning to the right nor to the left; but in the
strength of the Lord, go on conquering and overcoming
every thing that may present itself to stop their progress ;
for they may rest assured, that the enemy of souls will
not be wanting in wicked devices to insnare them, and
27
314 HISTORY OF THE
turn them back to the pit from whence they have been
taken. But if they continue fervent in spirit, serving the
Lord, as he caused his love to take possession of their
hearts, he will, in every temptation, make a way for their
escape. In a little time, I trust, we shall meet them in
the kingdom of their God and ours, and together unite in
singing, to Him that hath loved us and washed us in his
most precious blood, be glory and honor for ever and
ever. Amen.
* There all the ship's company meet,
Who sailed with the Savior beneath,' &c.
♦' How it would delight my heart, could I be permitted '
to unite with them and their squaws in prayer and praise
to him who is the God of the Indians, and whose ear at-
tends the softest cry. I should feel much satisfaction in
surrounding the same table with you and them, and in
assisting in your school; but as my lot is not thus cast,
I feel myself bound by the love 1 feel for the missionary
cause, to do all in my power to promote its prosperity.
AVhen I call to mind the years of my childhood and 1
youth, and think of the pleasant hours I have spent in
the company of those eminent servants of God, Mr. j
John Wesley and Dr. Clarke, and witnessed their zeal
and unwearied diligence to plant the standard of the
cross in every part of the world, my soul catches the
sacred flame, and all my powers cry out, ' Lord make
me useful in my station, to help on such a great and
mighty work !'
" You, my dear sir, are called to fill an important post.
You have many privations to experience — many hard-
ships to encounter, and frequently have to labor hard ;
but when you see souls coming home to God, I have
^VYAXDOTT MISSION. 315
no doubt but, like a good soldier of Jesus Christ, you are
willing to fight on the good fight, looking at the great
recompense of reward that awaits the faithful. It will
be but a little while, and you will have done with all
trials and diflieulties, and enter that rest prepared for the
people of God. Think what a bright crown awaits the
faithful missionary. There you shall meet Wesley,
Coke, and Asbury, and all the saints of God, who have
finished their course and kept the faith, and dwell where
they are —
• Free from a world of grief and sin,
With God eternally shut in.'
*' Uniting in our sincere prayers for you, and all your
fellow laborers, in time and eternity, we remain yours.
*' By order of the Board of Managers,
Ann Chubb, President.
Catharine G. M'Nair, Sec'yr
To this letter I returned the following answer:
*' Upper Sandusky, 3rissio}i HousCt
''November 18, 1825.
"Dear Sisters: — Sometime has elapsed since I re-
ceived your aflfectionate letter, in behalf of your inter-
esting society ; and, until this moment, I have not had
time to answer it deliberately. I do assure you that the
Lord God of Israel is still with us in the wilderness, and
we sit together in heavenly places in Christ Jesus. Our
work is still progressing, although we meet with opposi-
tion at almost every step. But hitherto the Lord and
his children have helped us. We have had some pre-
cious seasons lately ; and for three Sabbaths past, there
316 HISTORY OF TliE
has been symptoms of a gracious revival. '■Lord let i(&
have it,'' seems to be the cry of every soul. This fall
we had a quarterly camp meeting in the woods ; and the
Sabbath evening was the most blessed I have seen for
years. There were more than forty mourners came to
be prayed for, at the invitation of brother Mononcue.
This old Indian chief seemed as if he could not live, he
was so overwhelmed with the love of God. I think he
coLild say with the poet —
' 'Tis grace that supports me,
Or glory would crush nic'
A ofood number exoerienced the blessinfj of forfriveness
that night, and some the next morning. The parting
exceeded all that I have ever seen. Their prayers,
groans, and shouts, were all mingled together, all over
the camp ground. Here were the parents and children
folded in eacli other's arms, and giving glory to God for
the gift of Jesus Christ and his blessed Gospel, that had
pierced their ignorant and guilty souls. One of our sis-
ters, being filled Avith the love of God, came and took
me by the hand, and said in lier own language, (for few
of them speak English,) ' I thank the Great Spirit with
all my heart for Jesus : I thank Jesus for you. He sent
you, and God's children sent you, to tell us about heaven.
I thank God my children have heard it, and some of them
are in heaven already, and I too shall soon be with them.'
''Indeed, sisters, it is not uncommon to hear more or
less of this every Sabbath at prayer meetings, and espe-
cially at class meetings. Thanks be to God and his
children, for the benefit of the Gospel! Now I dpij
know, that if any member of your society could stan
without the walls of the meeting house, and hear these
'"4
WYANDOTT MISSION. 317
children of the forest chanting their soft and holy lays in
songs of praise for redeeming grace ; could you see
them sitting wrapped up in their blankets, listening to
the Gospel with streaming eyes, and thanking the Great
Spirit for the good news of salvation, you would never
think of becoming lukewarm in so glorious a work.
You would labor for the sake of the thousands that yet
are starving for the lack of knowledge, and the thousands
that may yet be born to God, and will make vocal the
solitary places with his praise. These you may never
see, until you meet them in glory. Never think of re-
laxing your zealous labors. I often have felt as if I could
throw my last coat into God's treasury.
"We have upwards of two hundred in society —
twelve leaders, and three exhorters, all men of the wood.
The classes are regularly attended and profitable. On
the Sabbath day our house of worship is crowded, and
great attention and the best order generally prevail.
"Our school, at present, contains fifty-seven native
children ; and we expect, by Christmas, to add a few
more to the number.
"We are still scarce of beds and bed clothes, and the
winters are excessively cold. About twenty of the chil-
dren belong to class, and some of them are truly pious.
They are peaceable and quiet; and many of them learn
fast. The last annual conference passed a resolution
for the traveling preachers, or as many as could find
g-ood places, to take each one of the largest boys for six
or eight months, to learn the English language more per-
fectly. There would be but little difficulty to christiai>-
ize and civilize these wild men, if the Christian wovid
acted towards them as they ought. But this, I am per-
suaded, will never be the case.
27*
3lg HiSTdftv d^ THE
*' I am authorized to state to you, and thfciilgli you tO
your respected society, that your children in this place,
whom yours, and other societies with you, have taken
out of the dark and cold, and brought to your fire-side,
and warmed, and fed, and clothed, all return you their
warmest thanks for having taken pity on them and their
children ; and they hope you will help them by your
prayers and otheir means, until they cart stand alone, and
help themselves. Then they will try tO help others, as
you have helped them.
*'They thank you, and I join in thanks to God and
his Church, for all the benefits, temporal and spirit-
ual, which have been bestowed on these, my Indian
brethren* Indeed. I would think it no shame to begf for
them orl my knees.
" I hope you will still hear the voice from the wilder-
tiess, ' Help us,^ not only with your goods and money,
but with yoUT' fervent prayers. However it may appear
to others, it seems clear to me, that if God's people
would perseveringly ask, the time has dome when he
will give the heathen to his Son fof an inheritance, and
the utmost pafts df the earth for his possession.
"You may wish to know how I fdel in my own souU
1 bless God^ though t am unWdfthy* I love God; and,
although Cut ofiP from many privileges, 1 have happy mo-
Inents arid joyful seasons in this place. My cares, tears,
and trials, are almost without number; but glory be to
Jesus, he is with me. He is my unchangeable friend,
when my way seems stopped up. I think the Lord's
people are praying for me ; and though I have never seen
you in the flesh, yet God knows I love you for Christ's
sake, and hope to meet you in our heavenly Father's
kingdom.
WYANDOTT MISSION. 319
•' My love to all who love the Lord Jesus Christ and
missions.
"I am, with every sentiment of respect, yours sin-
cerely, J. B. FlNLF.Y.
"3/r5. Ann Chubb, Pre.s't, and Mrs. Catharine
G M'Nair, Sec'y F. M. S., PMlalelphiar
320 HISTORV OF THE
CHAPTER XIV.
Robert Armstrong — -His capture when a child- — Brief notice of his
life — His character— Usefuhiess — Death — Author appointed Sub-
Agent for the Wyandotts— Correspondence on that subject— Dis-
charges it» duties gratuitously— Letter from a Juvenile Missionary
Society — Reflections — Exhortation to the young— Condition of the
mission — Efforts of tradets to entice the Indians to intemperance — -
Severe reproof to makers and venders of ardent spirits — Scuteash
seduced by the traders, and led into incurable drunkenness — ^Unsuc-
cessful attempts of the author to reform him.
The mission suffered great loss this year in the death
of Robert Armstrong, one of its best interpreters. This
man was taken prisoner by the Indians about the year
1786, when a boy about four years old. His parents
resided a few miles above Pittsburgh, on the bank of the
Alleghany river. On one Sabbath morning, when nature
was spreading forth her glory, and all the feathered tribes
were basking in her zephyrs, and warbling their melodi-
ous notes in praise to the Father of mercies, a young
man, with little Robert, took the canoe, and crossed the
river to visit a camp of Corn-Planters, (Indians,) and then
return. This camp was supposed to be four miles from
the river, on a path leading farther into the forest. On
their journey they were dubious of the wild Indians, (as
they called them,) for they were constantly watching for
their prey. But softly did they tread the path until they
gained the camp. It seems that these friendly Indians,
who resided on the Alleghany, were down at Pittsburgh,
trading for flour and other articles, and the man that took
Robert with him, had some, which he wished to trade*
After they had made their visit, and were returning
home, in passing a thick brush, through which the path
led, they heard a noise, and stopped to look ; and to-
WYAXDOTT MISSION. 321
their great surprise and terror, four Indians rose up, and
ordered them to stop. The young man attempted to
make his escape by running, but had made a few steps
only, when the Indians fired, and he fell dead. Robert
said, that he ran a few yards, but one of the Indians
overtook him, and picked him up. Said he, " I was so
scared to see the young man tomahawked and scalped,
that I could hardly stand, when set on my feet, for I ex-
pected it would be my lot next. One of the men took
me on his back, and carried me for several miles, before
he stopped. The company divided. Two men took
the scalp, and the other two had charge of me. In the
evening they met, and traveled until it was late in the
night, and then stopped to rest and sleep. The next
morning, I had to take it afoot as long as I could travel;
and although they treated me kindly, yet I was afraid
they would kill me. Thus they traveled on several
davs, crossincr some larffe rivers, until they ffot to an In-
dian town, as I learned afterwards, on the Jerome's fork
of Mohickan creek, one of the branches of Muskingum
river. Here they rested awhile, and then went on until
they came to Lower Sandusky."
This little captive was now disposed of according to
the customs of war. He was adopted into the Big Tur-
tle tribe of AVyandotts, and his Indian name was 0-no-
ran-do-roh. But little more is known of his history un-
til he became a man. He learned to be an expert hunter.
When he grew up, he married an Indian woman. He
had become a perfect Indian in his feelings and habits of
life; and had so far lost the knowledge of his mother
tongue, that he could speak or understand but little of it.
After Wayne's treaty he associated more with the
whites, and conversed more in the English, and learned
322 HISTORY OF THE
to talk the language as well as any of us. He became
an excellent interpreter; and was employed in trading
and interpreting the rest of his life.
He married a daughter of old Ebenezer Zane, a half
Indian woman; and raised some interesting children.
He settled at Solomonstown, and afterwards moved to
Zanesfield, on Mad river. Thence he moved to Upper
Sandusky, where he died.
Robert Armstrong possessed a good mind naturally, but
his want of learning, exposed him to many impositions.
He was easily misled by those he thought to be his
friends. He had a strong inclination to be wealthy, and
would devise many ways to accumulate property ; and
was frequently imposed upon and injured in his pecunia-
ry circumstances, by buying goods, the remnants of old
stores, then trading them off for peltry to the Indians,
so that he was frequently involved. He also had to pay
considerable sums of security money. Indeed, to my
own knowledge, deep and ruinous schemes were laid by
some of his white relatives, to strip him of all he had ;
but they did not quite succeed, being preserved by some
of his other relations by marriage, who interfered.
He embraced religion in 1819. He had become alarm-
ed at his condition by interpreting for John Stewart, and
said the words he spoke to others, fell like lead into his
own heart. He was so deeply convicted that he joined
himself to the Church, in the then Mad River circuit; but
he did not experience the witness of his acceptance with
God until the fall of 1819, at a camp meeting; and he
never doubted the genuineness of the work afterwards.
Brother Armstrong was a zealous Christian, and loved
the work of God. He was one of the best interpre-
ters; and when his soul was fired by the Spirit, he was,
I
WYANDOTT MISSION. 323
ill the Wyandott tongue, a most powerful exhorter. In-
deed, he was one of the instruments that carried on, and
maintained the work of religion in the nation, and an im-
movable friend to the school. His usefulness in that
station will not be known until the great day of reckon-
ing. In making his new settlement at Upper Sandusky,
he labored hard, and exposed himself much ; and in the
winter of 1824-5 he was very feeble. In the spring his
disease more fully developed itself to be the consump-
tion. It progressed rapidly; and although he was some-
limes flattered with hopes of recovery, yet he looked on
himself as winding up his course in this world. I at-
tended him through all his illness, and we conversed fre-
quently of the goodness and providence of God. He
always was filled with gratitude to God, that he was ta-
ken by the Indians when a child, and providentially
preserved in many instances from death, that he might be
one of the humble instruments of conveying the word of
salvation to the Indian nation, and had enjoyed such com-
fort as we had experienced together, when employed
in this work. Sometimes clouds obscured his spirit-
ual prospects for a short time ; but they were soon dis-
persed, and the closing scene of his life was peaceful and
triumphant. He died on the 20th of April, 1825, aged
about forty-two years. I preached his funeral sermon
from Cor. xv, 26, "The last enemy that shall be de-
stroyed is death," to a large and weeping congregation
of Indians. We laid his body by the side of his be-
loved daughter, to rest until the resurrection of the just.
O, blessed day ! the hope of which softens the bed of *
death, destroys the gloom and terror of the grave, and
cheers the soul of man with the prospect of immortality
and eternal life.
324 HISTORY OF THE
The prosperous state of the mission establishment, and
its salutary influence upon the nation, had inspired not
only its friends, but the g-overnment, with entire confi-
dence in its management and final success. The more
cfTectually to accomplish the humane purposes of the
government and the Church, the Secretary of War was
pleased to commit to the Superintendent of the mission
the management also of the secular concerns of the na-
tion, by appointing him Sub-Agent of Indian Affairs at
Upper Sandusky. The following correspondence relates
to this subject:
"TO HIS EXCELLENCY, GOV. LEWIS CASS.
^'■War Department, August 17.
*'Sir:— I inclose a copy of a letter to Mr. Shaw, Sub-
Agent, from which you will see his duties as such will*
terminate at the end of the present quarter. It is believ-
ed that where there are few Indians, as in Mr. Shaw's
sub-agency, among whom is a well organized establish-
ment, under the act of Congress providing for the civ-
ilization of the Indians, no sub-agency is required. In
fact, it is thought that the presence of such an officer,
under such circumstances, operates rather unfavorably
than favorably to the views of the government and the
interests of the Indians. The department has entire
confidence in Mr. Finley, who is superintendent of the
establishment on the Wyandott reservation, and has no
doubt that he will readily execute any of the orders or
requests of the government or the superintendent gra-
tuitously, as he is devoted to the improvement of the
Indians.
" Very respectfully, I have the honor to be your obe-
dient servant, (Signed,) J* C. Calhoun.'
)?
'XVYANDOTT MISSION. 325
*^T0 MR. SHAW, SUB-AGEXT, UPPER SANDUSKY.
^^War Department^ August 17, 1824.
*'Sir:— It is believed that the duty of sub-agent is not
so much required among the Indians attached to your
sub-agency as at other points^ and as the appropriation
iixes the number of sub-agents, your functions, as such,
will terminate at the end of the present quarter.
*' Gov. Cass is apprised of this decision, and will
give you instructions previous to the termination of your
sub-agency, should any be required.
** I am, sir, very respectfully, your obedient servant,
(Signed.) *'J. C. Calhoun."
'^Detroit, September 2, 1824.
*' Sir:— The Secretary of War has thought it unneces-
sary that a sub-agent should be longer employed at Up-
per Sandusky, and has, therefore, informed Mr. Shaw
that his term of service will expire on the 30th inst.
•'I shall be at Upper Sandusky in the course of a
short time, to arrange the affairs of the sub-agency. In
the mean time, I have written to Mr. Shaw, requesting
him, at the expiration of his term, to deliver to you the
public property in his hands, and also the instructions he
lias received for the government of his conduct.
** You will please to discharge such duties as have
heretofore been performed by Mr. Shaw, and as circum-
stances may render necessary, before I can have an
opportunity of making the linal arrangements on the
subject.
" You will give such instructions as you may think
necessary, to the interpreters and other persons employ-
ed in the department at Upper Sandusky. These instruc-
28
326 HISTORY OF THE
tions will, of course, be inoperative until the expiration
of Mr. Shaw's term of service.
"I am, sir, very respectfully, your obedient servant,
" Lew. Cass.
"•Rev. James B. Finley, Upper Sandusky.''''
" Upper Sandusky, September 24, 1824.
" Sir: — You are hereby appointed to execute the duty
of Sub-Ag-ent of Indian Affairs at Upper Sandusky, from
the 30th inst., until this authority shall be revoked by the
directions of the Secretary of War.
"You will report yourself to John Johnston, Esq.,
Indian Agent at Piqua, Ohio, and will receive instruc-
tions from him.
"In the execution of your duty, you will be governed
by the laws and such instructions as have been transmit-
ted to the present sub-agent, Mr. Shaw.
" As it is understood that your services in this capacity
will be gratuitous, I am not authorized to hold out to you
the expectation of any pecuniary compensation.
" Respectfully, sir, your obedient servant,
"Lew. Cass,
" Superintendent of Indian Affairs.
"i?eu. James B. Finley, Upper Sandusky.''''
The duties of this agency added some to my already
arduous labors. Nevertheless, for the sake of the nation,
and the work in which I was engaged, I accepted it, and
to the utmost of my ability, I discharged its duties ; al-
ways exerting myself to defend the Indians from the im-
positions of some ill-disposed white men near the reserva-
tion, and in laboring to regain the property which was
stolen from them. In this labor, I increased the hatred of
WYAXDOTT MISSION. 327
this class of men against me, as might naturally be ex-
pected. But my trust was in God, and the justness of
the cause in which I was employed ; and I continued to
perform the duties of sub-agent with great pleasure, and
without any reward.
I received many letters on business, from various mis-
sionary societies, the most of which I have heretofore
spoken of; but I received one from Samuel Chubb, Jr.,
as Secretary of the Juvenile Missionary Society of the
Union Church, Philadelphia, which I shall place before
my readers. I do this with the more pleasure, as it may
be read with interest by the young and rising generation ;
and even by those yet unborn, who will see that the
young people and children of the nineteenth century,
were enofasfed in devotingr their labors and monev, and
otfering up prayers to evantrelize the heathen world.
May the srreat Head of the Church make tlie youth of
eacli succeeding generation more zealous in this blessed
work than the past I
''Philadelphia, February 19, 1825.
**Dear Brother: — I avail myself of the favorable
opportunity now oflered to consfratulate you on the suc-
cess that has attended the preaching of the Gospel, and
the diffusion of civil and relisfious knowledofe among tlie
C CO
Wyandott Indians. It is a source of pleasure to us, who
are blessed with the benefits of Christendom, that those
who have been considered a savage and barbarous race,
have been made the subjects of Gospel grace, and are
enabled to participate in the pleasures of religion and
piety, by becominor members of the spiritual Church of
Christ, and being adopted as his children.
In the year 1822 a juvenile missionary society was
k
328 HISTORY OF THE
founded within the bounds of the Philadelphia Confer-
ence. Since that time the society has be«^n slowly pro-
gressing, and although still small, we hope it will be
somewhat instrumental in spreading the knowledge of
Christ, and improving the present and eternal condition
of our fellow creatures. We have hitherto raised, on an
average, about forty-five dollars per year, which has been
paid into the hands of the ti-easurer of the parent society,
to be appropriated to missionary purposes. From the
increasing interest felt for the inhabitants of the wilder-
ness, and the favorable accounts received, we hope our
little efforts will become more successful; that we may
help forward the ark of the Lord, till Zion shall h^ en-
larged, the sons of the forest become the worshipers of
our Lord, and the desert places be made temples for the
Holy Spirit to dwell in.
*' We have a meeting of our society once a montli, at
each of which the members are addressed by one of the
managers of the parent society, and some missionary in-
telligence is read, when it can be procured. Should you
favor us with communications, as often as it will be con-
venient, containing accounts of the progress of the chil-
dren, and any thing suitable to be read on the occasion,,
it would be a source of encouragement to us, and might
be productive of good effects in the minds of our mem-
bers, who are all young.
"Wishing you all the pleasures of Gospel grace, a
successful ministry, and a happy entrance to eternal fe-
licity, I am truly yours, Samuel Chubb, Jr.,
" Sec'ij J. 31. Society J Union CImreh.'''
This, with the other correspondence of the societies
of the yoirth, augurs well fo^r the riext age. It is pleas-
WYASDOtt MISSION. 3*29
in^ to see in our young friends such laudable zeal and
anxiety to assist in the great and glorious work of saving
a lost and wicked world, and especially to redeem the
savage man from his prison of death, by unloosing his
bonds, and giving him the candle of the Lord, that he
may find the narrow path for his feet to walk in, that
will terminate in eternal life.
My young reader, are you thus engaged ? or are you
not spending your precious youth in neglecting God, and
forming habits of wickedness that will confine you like
a yoke of iron, which you cannot break off*? You are
spending the morning of your life in idleness and some
foolish plays and pastime, or in reading novels instead of
storing your minds with the germs of science, virtue, and
religion. Why not take on you the yoke of Christ, which
is easy, and bear his burden, which is light? You may
be an idiot, when you get old, or a hardened drunken sot.
You may die in your sins, and be eternally lost^ The
promise of God to you is, " They that seek me early
shall find me." There is a time coming, and a period to
be arrived at in wickedness, when the prayers of Job,
Noah, and Daniel, will not be heard. Turn, therefore,
and seek the salvation of God. Fly while it is calkd to-
day, for to-morrow may never come to you.
Through this year we had a growing prospect of ac-
complishing the purposes of charity to those aboriginals,
and their condition in morals and temporal circiimstanceft
was very much changed and ameliorated. Their old
habits were giving way, and their new religion, (as they
called it,) and the cultivation of the soil, very much im-
proved their condition and comforts. Yet the enemies
of the cross of Christ, and of the Indians, were not
asleep, but had their fatal poison in almost every house
28*
S30 HISTORY OF THE "
around the reservation; and whenever practicable, they
set the Indians " on fire of hell" with it. There were not,
nor are there any means, by which the devil, or his angels,
the grog sellers, can so effectually destroy the happiness
of man, in time and eternity, as with the fatal poison.
How many thousand ruined families and individuals
shall live to prove the terrible doings of this fell monster?
and how many are in hell now, that have found their
way thither through its means ? Yet it is still tolerated
in a religious community, and upheld in- its use by those
that call themselves friends to their country and to their
neighbor! Reader, are you a maker or vender of this
"accursed thing?"" Have you increased your goods by
this means ? Remember, you have built your house
with your neighbor's substance, and cemented every
brick vyitk his blood and the tears of his widow and or-
phans ! Your carpets and side-boards are the price of
blood, and have been obtained at the expense of the
groans and tears, and poverty and wretchedness of the
innocent and helpless child and mother! and if the
beams in your dwelling, and the dollars in your coffer,
coidd testify against you,, the cry of murder would never
be out of your ears ! But you shall hear and feel the
weight of your crimes in hell ! The cries of the damned,
that you have been the wicked instrument of sending
there, wdll sound in your ears with an eternal wail that
my pen cannot describe! Murderer of men, women,
and children ! desist immediately from your cruel prac-
ticej and by a timely repentance, undo, as far as you
can, the evil you have done, restoring the pledge to
the injured, and then seek forgiveness in the blood of
the covenant! I do not hesitate to say your crimes are
\\:orse than stealing or robbing. If you were to steal
WYANDOTT MISSI&N. 33 J
a horse worth sixty dollars, it would be but that loss to
the family. But you have made the husband and father
a drunkard, and now count the loss ! But it stops not
there ; it reaches beyond the grave. You are like your
father, the devil. You hold the poisonous fruit to your
neighbor's lip ; and although God and man, and the expe-
rience of all ages, prove that the day they eat thereof they
shall die; yet you say, "Not so — it is good to take a lit-
tle." You entice the wretch to drink ; and when smitten,
then turn round and say, "It was his own fault — he had
no business to take it." O thou, child of the devil, cease
to destroy, or you shall be destroyed ! for with the meas-
ure you mete, it shall be measured to you again..
It is impossible to tell all the wickedness that has been
committed on the Indians of North America^ by the in-
fernal practice af selling to them intoxicatiDig liquors ;
but they are all registered on high, and will not be for-
gotten in that day when God v/ill j,udge the world in
righteausness. Tremble for the consequences, ye men
who have caused nearly a million of human beings to be
swallowed up in- this vortex of destruction!
" Far in the deep, where darkness dwells,
The land of horror and despair,
Justice has built a dismal hell,
And laid her stores of vengeance there..
Eternal plagues, and heavy chains,
Tormenting racks, and fiery coals.
And darts t' inflict immortal pains,
Dyed in the blood of damned' souls !*^
Dh. Watts.
This year Scuteash, one of the first converts, and a
chief of the Big Turtle tribe, was seduced by those
whisky traders, to take again to his former habit of iiv
k
832 HISTORY OF THE
temperance. So soon as I heard of his fall, I went
directly to him, and in the kindest manner, said, "My
brother, I hear with a sorrowful heart that you have fal-
len by your old enemy, and as soon as I heard of it, I
ran to help you up ; for I was afraid you would be so
discouraged you w^ould not try. Now, my brother, you
must not be discouraged, for although you have given
the enemy of your soul the advantage over you, yet the
Lord can break his snare ; and although you gave me
your hand not to taste the dram, and have broken that
promise, and inflicted a wound on my heart that bleeds,
yet I have not thrown you away, nor is my confidence
in you lost. You must have been off your guard at this
fatal moment. Now, brother, I hope you will rise up
and stand on your feet, and walk in the same path you
have walked in for sometime past. You was one of the
first, and one of the strongest men of our little band;
but when we give way to sin, it is then we are weak and
stumble in the way. You must have slackened your
hold of the Savior, or you could not have fallen in this
way."
"Brother," said the afflicted man, "all you say is
true. I was amongst the first that took hold of this new
way, and I was not long in it until I had more peace of
mind than I had enjoyed all my life before. I was happy
wherever I went, and all my temptations were weakr
They could not make me move. I did give you my
hand not to take the first drop, and then I was strongs;
but since then, I have been much discouraged and c^st
down. My path grew dimmer and darker. It seemed
as if the sun had gone down, and I could not pray, and
it all became a burden to me, and every day I got weak-
er, until at last I fell in with the traders, and they told
WYAXDOTT MISSION. 333
me that it was all nothing, and that very few people were
religious ; and all that was necessary for a man was to
eat and drink, and be merry, for Me must soon die, and
then it was all over. They then gave me the bowl, and
I drank, and was soon a fool. I did not know what I
said or did."
" Well, brother," said I, *' what do you think of their
doctrine, that after death there is nothing? Do you not
feel guilty before God for getting drunk?" "O yes,"
said he. "Well now, if there was no life, or punish-
ment for sin hereafter, why do you feel guilty ? Does
not your soul say you must give an account to God^ for
your conduct? These men are your enemies, and will
ruin your soul if you listen to them, and follow their
counsel. You know you were happy once and misera-
ble now. What makes it? You have been negligent,
and have loitered behind until the enemy has taken you
prisoner. But greater are they that are for you, than
those that are against you. You must pray and seek
the Lord until he forgives your sin, and then you will
feel as well as ever you did."
This he promised me to do, and said I had opened up
the path to him again, and that now he would try not to
loose it. " But it is narrow," said this weeping and pea-
itent chief. " Yes, brother," said I, " and that is the rea-
son why we must always keep in the light, if we would
walk in it; for you know that it is impossible to walk in
a narrow path in a dark night. We must have the light
of the Spirit to guide us into all truth ; for the good Book
says, that it is only * as many as are led by the Spirit of
God' that 'are the sons of God.' The Lord will give
us light if we walk in the light ; but if we sin, it will
make all cloudy, and we will get so weak that we cannoli
334 HISTORY OF THE
walk in it. But if we continue praying, we may grow
stronger and stronger, until the last loud trump shall
sound."
I parted with the old man in great hopes that I had
gained my brother. He was perfectly sober and good
for awhile, and promised much usefulness to the nation ;
but it was not long until the same set of men got hold of
him, and he fell the second time. I went, as before, but
found him sullen, and not penitent, and not disposed to
hear any counsel or advice on the subject. I then
thought I would use some stratagem to awake up honor
in his bosom. I said, " Scuteash, you have told me
of your manhood and your prowess, as a warrior and
hunter, and how much you could endure ; but I am dis-
posed to believe that you are not half the great man or
chief that the people say you are, A.lmo8t every body
thousfht you was a great man, and that nothing could
stand before you ; but I think old Molly (an old woman
who liad been proverbial for drunkenness and lewdness,
and who, from the day of her conversion until her death,
which was six years, never stepped aside from the true
path of piety and holiness) is a much stouter man than
you are, and has much more courage to resist than you
have. You must be a perfect sqitaw, and worse, if you
cannot quit getting drunk, and prevent whisky from over-
coming you."
This piqued the old man. I said, "Many women
have set out, and are still going on, and not falling
down, and turning aside like you." After sometime he
said, "I Avill let you see that I have strength enough to
keep from falling." For a long time he was sober ; but
never regained his first love. He fell again, and, I think,
he never was reclaimed, unless it was on his dying pil-
WYANDOTT MISSION". 335
low. Then I did not see him ; but only heard that he
was stupid, and in a great measure insensible. O how
dreadful is the state of the backslider from God! and
especially when he is so lost as to deny that he has fal-
len, or that he ever was purged from his old sins.
336 HISTORY OF THE
CHAPTER XV.
Conference year commencing in 1825 — The authcr and Rev. J.
C Brooke appointed missionaries — Twelve of the largest Indian
bo^'s spnt to live among the whites — The author's exposure in lying
out all night — -His dangerous sickness — A good quarterly meeting —
Conversion of Scionta, the high priest of the heathen party' — Letter
of the author— He and Between-the-logs, Mononcue, and others, set
out to visit the eastern cities — Voyage to Buffalo — Religious exer-
cises on the canal' — Arrival at Schenectady — At Albany- — At New-
burgh — At New York — They lodge at Dr. Pitt's — Are disturbed
with drays and carts passing before day — Mononcue's opinion of
sea crabs— They arc amused with the curiosities of the city — School
of colored children — Museum — Gas lights — The chiefs speak in the
congregation — Rev. H. B. Bascom's admirable missionary sermon —
Slissionary meeting — Speech of Betwecu-the-logs — Of Mononcue —
Of Rev. J. P. Durbin— Letter from Bishop Soule— They visit Phil-
adelphia— Occurrences there — Proceed to Baltimore — -Received by
Bishop Soule and others at the wharf — Lodged at his house — Kind-
ness of his family — Bishop M'Kendree — Great curiosity to see the
chiefs — Favorable impression made by their visit — The Baltimore
camp meeting — Address of Between-the-logs — He addresses the
congregation by signs — Good effects — The Severn camp meeting-
Anecdote of a German — Visit to Washington — The author and the
chiefs return home — Their report to their people — Letter from Sa-
rah B. Sargent — Reflection — Judge Leib's Report to the Secretary
of War.
The conference, in 1825, appointed the Rev. John C.
Brooke and wife, to take charg-e of the mission, farm,
and family; and passed a resolution that twelve of the
largest bovs should be taken on to the circuits or sta-
tions, where provision could be made for them, and sent
to school, that fhey might acquire fully the use of the
English language; and that, if any of them should
choose to become mechanics, they might have the op-
portunity.
According to this resolution, I started with them in a
WYANDOTT MISSION. 337
wagon, sometime in December, 1825. The weather
was cold; but without any difficulty, I arrived safe with
them at Urbana, distant sixty-five miles, mostly through
a wilderness. On my return, the weather grew extreme-
ly cold, and not being able to reach a house, I was oblig-
ed to lie out without any bed-clothes, except a thin quilt,
and with very little fire. Here I was very near freezing
to death, and it was with the utmost exertion that I saved
my life. The next day I reached the mission ; but such
was the injury I received, that I never afterwards recov-
ered my former state of health. I was taken suddenly
ill, and the whole labor fell on my colleague. But God
still prospered his own work, and every thing went on
encouragingly. Our meetings were Avell attended, and
some of the Pagan party were occasionally converted.
The failure of my health forbade my longer discharg-
ing the duties of Indian Sub- Agent. This fact I commu-
nicated to Gov. Cass; and in February, 1826, I received
the following letter from the Indian office at Washington ;
"TO THE REV. JAMES B. FINLEY.
^'■Department of War, Office of Indian Affairs,
"'February 6, 1826.
"Dear Sir: — The Secretary of War has learned,
witli regret, that you are not in good health ; and sup-
posing your duties, which have been 'gratuitously and
very satisfactorily rendered, as Sub-Agent, may be op-
pressive, he has appointed Charles L. Cass to succeed
and relieve you from the duties of that office.
"Wishing you a speedy relief from the affliction
which has overtaken you, and^ much health and happi-
ness, I am, reverend sir, your most obedient servant,
" Tho. L. M'Kenney."
29
338 HISTORY OF THE
I had served the government from October 1st, 1824,
until February 6th, 1826, about sixteen months. In
May following, I received a communication from Gov.
Cass, requesting me to take charge of, and conduct the
affairs of the sub-agency, during the absence of his
brother.
Our second quarterly meeting was held in our new stone
church, in the month of April, 1826. At this meeting
God poured out his Spirit on the people. Scionta, an old
heathen, who was high priest of the heathen party, was
converted. This man had served Deunquot, the head
chief, in this office, and used to hold his meetings, and de-
liver long lectures on the Indian religion and traditions.
He was a sober and respectable man, and was consider-
ed an honor to his profession and party. He had often
been convinced of the truth, and much shaken in his
heathenish belief; but his pride of character and office
deterred him from yielding. At length the truth of the
Gospel, conveyed to his heart by the blessed Spirit, was
sharper than a two-edged sword. It found way to his
soul, and he fell, with many others, to the floor, and call-
ed aloud for mercy. He then abjured his heathenism
and its practices ; saying, that he now would take Jesus
Christ for his God, and his word for his guide, and fol-
low him as long as he lived. He made an humble con-
fession of his sins, and asked all to pray for him. This
we all did heartily. The conversion of this man made
a great stir in the heathen ranks, and brought many of
them out to see what was done, and what was doing.
On the Sabbath evening we held our love feast ; which
was a time long to be remembered. The power of God
filled the whole house, and many were struck down to the
floor like Saul of Tarsus, and cried for mercy. Many
WYANDOTT MISSION. 339
of them experienced the pardon of their sins ; and
among them was Scionta, the high priest. He shouted
and praised God for redeeming grace and dying love ;
which convinced others that there was a divine reality in
the work. This man has been a pious, devoted saint
ever since. I do not believe there has been one hour
from that time to this, that he has not enjoyed the love
and presence of God in his soul. I saw and worship-
ed with him in June, 1837, which Mas eleven years
after his conversion ; and he told me he was deeply af-
flicted in body, but his soul was still filled with the love
of God, and that he expected soon to mount up on high,
to see Jesus, and rest with him for ever.
God owned that house, and there gave peace to all
who truly called upon him. Thirteen professed re-
ligion at this meeting, and joined the Church. The
meeting lasted all night. Brother Brooke made an at-
tempt, after midnight, to dismiss the meeting, but it
could not be easily done. The holy fire was now kin-
dled afresh in the hearts of many of the members.
The next morning sister Hicks, the wife of one of our
chiefs, while preparing breakfast for those friends who
had lodged with them during the quarterly meeting, was
so filled with the love of God, that she broke out into
raptures of praise, and the rest caught the flame. The
work commenced in the old class house ; and, with but
little intermission, lasted all day.
I insert the following extract of a letter dated Upper
Sandusky, April 21, 1826, which I wrote for the Maga-
zine, and which was published in 1826, vol. ix, p. 275:
"For the encouragement of your most useful and be-
nevolent society, I give the following brief account of
340 HISTORY OF THB
the progress and present state of the work of God among
this people, taken from our Church records. In January,
1821, the first class was formed. Since that time two
hundred and ninety-two have been received on trial, two
hundred and fifty of whom now remain on our class pa-
pers^—sixteen have died, I trust, in the Lord, and twenty-
six have been expelled, discontinued, and have moved
away. The two hundred and fifty now in the Church are
divided into ten classes, each having a leader of its own.
There are four licensed exhorters, godly and zealous
men, moving regularly in a circuit among their brethren,
and doing much good. They all manifest a disposi-
tion to improve in the arts of civilized life; and as relig-
ion increases among them, so does industry, cleanliness,
and all the fruits of good living. There are on our
school list the names of sixty-five children, most of whom
are now regular attendants, and are doing well — ^learn-
ing the English language, and other useful knowledge,
In,deed, I have no doubt, if these people are not disturb-
ed by factions, but are left to pursue the course they
have begun, * the whole lump will be leavened.' Their
improvement,, in every respect, is very great."
This spring I received a letter from brother Bangs, of
New York, inviting me, with two of the chiefs and an
interpreter, to visit the- eastern cities, and attend the an--
niversary of the Missionary Society. At first, such was
the state of my health, that I doubted whether I should
be able to perform sujch a journey, I consulted my
friends, and we conchaded tbat it might be beneficial
both to my health and that of Between-the-logs, who
was laboring under a pulmonary affection. After ma-
king it a matter of prayer, aij4 it beijug consideiied Jiidxaa-*
WYANDOTT MISSION. 341
tageous to the missionary cause by our venerable Bishops,
M'Kendree and Soule, we agreed to undertake the jour-
ney, and, with all possible dispatch, made preparations.
I wrote to brother Bangs, at Palmyra, the seat of the
Genesee Conference, whither he had accompanied Bish-
op M'Kendree, that we would be at the anniversary of
the Female Missionary Society, of New York, on the
14th of June, 1826.
On the 5th, Between-the-logs, Mononcue, and myself,
set out from Upper Sandusky, with Samuel Brown for
our interpreter, and rode to Portland on horse-back.
We sent our horses home from thence, and took passage
in a steambeat on the 8th for Buffalo. Nothing unusu-
al happened, except a very high wind, which made my
comrades very sea-sick, and affected me some. We had
many questions asked us : who we were ? where we
were going? and what our business was? &;c., &c.
To all these inquiries we gave the following answer :
** We are Christians, going on a visit from the woods
to see Christian friends in the cities of the east, and
to learn of them the ways of God more perfectly."
Traveling on a steamboat was a novelty to my com-
rades, and yet they expressed no astonishment, nor man-
ifested any curiosity in examining the works. This an
Indian would consider an exhibition of weakness, and a
want of self-command.
When we landed at Buffalo, it seemed as if the people
would tear us to pieces ; such was the anxiety to get us
aboard their canal boat. But I said to them all, " Stand
off — I will take my own time, and make my own choice
in this matter." So I drove off these birds of prey, took
our things, placed them on the bank, and left my friends
to watch, until I went and looked for myself. I went
29*
342? HISTORY or the-
from boat to boat, looking into all, and found them' sup-
plied with whisky and rum. I saidy "Here is the devil
I want to shun." Some were drinking, playing the fid-
dle, dice, checkers, and cards.- At length I met a Capt.
Smith, who looked like a ten^perate man. I said, "It
may be, this man keeps a good boat." I went with him
to his boat, which was nearly ready to start, and saw no
whisky or bar. AH the company looked grave and so-
ber. I told him who I was, asnd who my comrades
were, and that I wanted to get into some boat under the
protection of some master who respected himself and
religion. When he found that religion was the object of
our journey, he said he would take us, and do it half a
dollar less than his accustomed charge. By a gracious
Providence we were soon aboard, and on our journey.
This man, I learned, was a member of the Presbyterian-
Church; and we were permitted to enjoy our religious
privileges, and were treated in character.
On Sabbath, we had meeting three times. It was
agreed that in the morning Between-the-logs should offi-
ciate, at noon I would preach, and in the evening brother
Mononcue. Our morning exercise commenced soon af-
ter breakfast, and was introduced by the chiefs and the
interpreter singing in Wyandott — ^M
" Come thou Fount of every blessing," &c.
I sung with them in English. Then Between-the-logs
prayed with great fervency. The passengers in the boat
"were literally astonished. When we arose from our
knees, I perceived that some had been weeping. Our
preacher from the woods then commenced, and preached
many things in his exhortation. He told us of his birth
and early life, of his Indian religion and of his Catholic
I
WVANDOTT MISSION. 343
religion. *'But I saw in all this," said he, "that I had
only an outside religion, which never reached my heart,
but was worn only when I went to meeting. When I
left meeting, it was all gone until I went back again. I
was just as wicked as before; antls this was all I thought
necessary. So I felt at peace. Biat some years aj^,
there came a colored man to our nation, and he told of
another way : that we must have the religion of Jesus,
and this was the religion of the heart. I listened to hini,
and thought it might be the truth; yet I was still in the
dark. So I listened, and, after sometime, I took hold.
I went to a gi*eat eamp meeting, (below Lebanon, in
Warren county, Ohio.) There I saw the mighty power
of God ; and then I felt it was not altogether well with
me. I prayed and went to meeting, but did not feel as I
wanted. The Lord sent our brother here, to be our mis-
sionary, and he fed us with meat. Strong words came
from him, and I was much stirred up to seek the deep
things of which he spoke. At a prayer meeting in our
town, God opened my heart to feel his love and power ;
and it seemed as if it burned in every breast. I could
not keep my tongue still. All was changed. I loved all
men, and hastened to tell all the world how good the
Lord was to me."
He then exhorted all to come to God ; and said, *' You
(the whites) know the way. You have the good Book,
and can read it. This shows the way. Let a poor In-
dian, brought up in the darkness of the woods, who
never could read a word, and never, until the other day,
heard of the blessed name of Jesus — that name so sweet
and precious to my soul — let his feeble voice reach your
heavy ears, and wake you up." By this time Between-
the-logs was in such a rapture, and the tears were rolling
344 HISTORY OF THE
down many cheeks, that he left his place, and walked to
the weeping captain, took him by the hand, and talked to
him ; and so he did to all in the boat. There was not
one dry eye — all wept, and some could scarcely refrain
from crying aloud.
I then called on Mononcue to pray; and like Bridaine,
his thundering voice and his holy eloquence in prayer,
put the climax on our exercises. Never was an audience
more astonished. There was present a trader from the
Rocky Mountains, going to Boston on business, who,
more than all the rest, appeared astonished ; for he had
never before dreamed that, if there w^as any such thing
as religion, an Indian could be made the subject of it ex-
perimentally. He afterwards took me up on the top of
the boat, to inquire about these men : where they were
from ? and how they came to know these things ? I gave
him their history in a few words. He was utterly con-
founded, and during all the remainder of our journey,
the conversion of the Indians seemed to be all his talk.
I preached at eleven o'clock, from Acts xiii, 41, "Be-
hold, ye despisers, and wonder, and perish : for I work a
work in your days, a work which ye shall in no wise
believe, though a man declare it unto you." I first de-
scribed the work. I showed it was, in these days, be-
fore their eyes, and yet they would not believe it, al-
though those men declared it unto them ; and then the
application, " Behold, and wonder, and perish."
Brother Mononcue exhorted and prayed with great
energy, and then our meeting concluded. I have no
doubt, but that the exercises of this Sabbath left a deep
impression on the minds of all.
We were treated with great respect the remainder of
our journey. We landed at Schenectady, and took stage
WYANDOTT MISSIOX. 345
for Albany. Here I called upon the preacher in charge
of the station. We had meeting that night, and the
chiefs addressed the congregation. Next day we pro-
ceeded down the river to Newburgh, and were received
with great cordiality by brother Mason. It was thought
best for us to remain here, and rest over tlie Sabbath, and
then proceed on Monday to New York. I wrote a note
to brother Bangs, informing him of the arrangement.
Many came to see us, and asked many questions. On
the Sabbath we had a profitable meeting; and on JNIon-
day we went to the city.
We were most kindlv received, and conducted to the
residence of Dr. Pitts, on Fulton-street, wliere we were
comfortably situated, in a large and airy room. Be-
tween-the-logs was much fatigued, from the heat, exer-
cise, and travel. Here we all took our lodgings on the
floor. Not being accustomed to soft beds, we could not
sleep on them, but rested much better on our blankets.
I shall not pretend to give the reader all the circum-
stances which transpired with us in this city, but only a
few of the most prominent. Just before day, we were
waked up by the noise of carts and drays going to mark-
et. This was so different from the silence of the
woods at that hour, where the wolf steals in tlie twilight
to his den, and the deer rises from liis lair to crop the
verdant grass, made soft by the dew of the morning, and
the sweet songsters of the forest tune their warbling notes
of praise from nature's ten thousand altars, to IIi>i who
made the sun to gild the day, and the moon the night,
we could not sleep. Brother Mononcue Mas the first at
the window, to see what all this meant. Soon I heard
him call for me to rise quick, and tell what these things
were. When I approached the window, I saw carta
346 HISTORY OF THE
loaded with crabs. I told him they were craw-fish from
the sea. *' What do they do with them ?" added he.
*'Eat them," I replied. Then he gave an expression of
contempt, *' VuteJ'^ and said, "The hogs do this in our
river."
We visited the Book Room in the morning, and found *
from our own country brother Durbin, who informed us
that brother Bascom was also in the city. The chiefs
were much pleased to find brother Durbin, whom they
had seen but once at a camp meeting near Delaware, in
this strange land. Brother Durbin supposed they would
not recollect him ; but Mononcue, as soon as he got
the first sight, exclaimed, "Here is my friend!" and
took him in his arms. Such is the acuteness of their
observation and memory, that they can always recognize
a person whom they have once seen.
We remained here through the week, caressed by our
friends, and seeing all that was curious in the city. We
visited the Poor House, Penitentiary, House of Refuge,
and many of the schools; but with none were the chiefs
more delighted, than with the African Free School, taught
on the Lancasterian plan. There were two hundred black
boys, or upwards, under good discipline; and to gratify
the chiefs, the master put them through all the exercises
of marching, clapping of hands, and treading with their
feet ; all of which was done with much regularity and
precision, and that without one word, except one of the
largest boys, who acted as a fugle-man. The boys pre-
sented my comrades with paintings done by them, which
were well executed.
When we visited the Penitentiary, we saw the prison-
ers working on the tread-wheel. This was, without
doubt, a severe exercise, and was rather calculated to
I
WYANDOTT MISSION. 347
excite pity. One of the company said, ** Poor men, you
liave great punishment for your crimes ;'* and they were
disposed to turn away from such a sight.
Between-the-logs continued feeble, and went out but
little. I wanted to take them to the Museum, but wished
to do it privately; for if it was known, there would
be such a crowd that we could enjoy no satisfaction.
However, after dark, we went up to the Park, and en-
tered one, where we found a few visitors. The first
thing, after entering, that attracted our attention, and par-
ticularly the notice of Mononcue, was the great sea tur-
tle. " Why," said he, "here is my grand-mother! (He
was of the Turtle tribe.) I have seen many of her chil-
dren, but never have seen her before." He began to
measure with his arms, by fathoms, to know how high
she was, that he might tell his tribe, when he returned
home. He measured the circumference, the breadth
across the back, and then the length. He said to me,
*'I never knew that these grew so large." I told him it
was from the sea, and that all water animals grew lar-
ger there, than in our lakes and rivers. We spent an
hour at this place, looking at all the different curiosities
of animals, birds, and fishes, from other countries, and
talking about them.
We received an invitation to go to Peale's Museum,
across the street, where there was to be an exhibition of
gas-lights. Accordingly we went, and seated ourselves
in a box. Soon after, the lights were extinguished.
There soon appeared, however, a wheel, with a small
gas-light, which was enlarged or depressed, at pleasure,
according to the will of the wire-workers. Here many
pictures passed in review before us. At length, there
came up one which represented the devil, having hold of
348 HISTORY OF THE
a drunken man by the wrist, and there appeared a great
conflict between them. The devil pulled, and the man
pulled, and success seemed alternately to incline, first
in favor of one, and then in favor of the other. At
last the light was suddenly much enlarged, to give a full
view of the scene. The devil knocked up the feet of
the drunkard, and whirled him heels over head, and all
disappeared. The light was then wholly excluded, and
all was dark and silent. Mononcue was sitting on my
left, and he exclaimed, " TFaughr^ and then we retired.
We were invited to come again the next evening. I
said to him who had given the invitation, that if it was
considered best, we perhaps would, but that I would let
him know by note, on the morrow. In the morning pa-
pers it was advertised that I, with the Indian chiefs,
would be at his Museum m the evening. This offended
my moral sensibility, for I discovered it was a catch-
penny manoeuvre. I sent him a note that one of the
chiefs was unwell, and we declined the invitation. But
this did not prevent his gain, for the public notice was
not recalled, only by a note stuck up on the door, in the
dark, where, in all probability, none would notice it.
Brother Brown and myself, however, went into the Park,
to see if there was much stir. The street was complete-
ly filled with carriages. The crowd was so great that a
large number could not get in, as they expected, to see
the Indian chiefs. I now plainly perceived, that we
were to be made gain of, and we accordingly took our
leave.
I received many notes of invitation to gardens and
public places of resort; but we kept ourselves as retired
as possible, until the Sabbath ; when we repaired to the
crowded churches, and worshiped with the great congre-
WYANDOTT MISSION. S4Q
^tions in this American London. Our chiefs spoke to
the congregations, by their interpreter, with good effect.
How striking the contrast between the great metropolis,
its splendid buildings and costly attired thousands, and
the humble retreat of the forest, whero the ambassador
of Jesus meets his flock in a house made with slabs, and
covered with bark from the forest trees, without win-
dows or shutters to the door — ^his humble auditory seat-
ed on the ground, or on logs split and arranged for
seats — their blankets round them, either for ornament or
covering; and yet God is in the forest waste, as well as
in " the city full." In the former, there is no parade, no
show : all is nature in her simple state ; and without smile
the worshipers present an humble heart at the throne of
grace^ Here, perhaps, all is right; but it is not like
home, to the humble missionary, who has been accus-
tomed to preach to the poor in their western cabins, or
to the Indian in his bark wigwam. His message from
heaven is perfectly adapted to all, and is designed to meet
the wants of all, in every condition. O how good is
God, who has given us such a Gospel, and such a dis-
pensation of mercy, which embraces all mankind, from
the beggar at the gate, to the monarch on his throne, with
every rank between them. Its fullness is most beautiful-
ly expressed by the poet, when he sings—
** Rivers of love and mercy here,
In a rich ocean join ;
Salvation in abundance flows
Like floods of milk and wine.
" The happy gates of Gospel grace,
Stand open night and day ;
Lord, we are come to seek supplies,
And drive our wants away.''
30
350 HISTORY OF THE
After the labors of the day, we retired to repose, with
thankful hearts, that we had seen and felt the preseii^ of
the Lord manifested in the gi-eat congregations.
The missionary anniversary was held on Wednesday
of this week. Brother Bascom, at my request, preached
the missionary sermon from Matthew, the twenty-fourth
chapter and fourteenth verse, " And this Gospel of the
kingdom shall be preached in all the world for a witness
unto all nations ; and then shall the end come." His
propositions were, 1st. To show the Gospel of the king-
dom. 2d. The field of its operation : all the world, and
all nations. 3d. Its triumphs and end.
Although I have been in the habit of hearing him fre-
quently, ever since he commenced preaching, I think on
this occasion, he was almost inspired. I felt, and I
thought all felt, as if the day had arrived when the head-
stone was to be '* brought with shouting, crying, Grace,
grace unto it!" when the Savior was to be crowned Lord
of all. O, how my soul burned with missionary fire !
I felt then that I wanted to be on the top of some of the
peaks of the Rocky Mountains, with a voice suitable,
that I might say to all the inhabitants on each side, and
along its ruggid summit, in the language of the inspired
prophet Isaiah, *' Let the inhabitants of the rock sing,
let them shout from the tops of the mountains."
Between-the-logs followed. He gave a history of the
introduction of the Roman Catholic religion into his na-
tion, and the influence it had on his people. "It is
true," said he, "we went to church on the Sabbath day,
and then the minister preached ; but we did not under-
stand one word he said. We saw he kneeled down and
stood up, and went through motions with his great dress
on ; and when church was out, we all went to a place
WYANDOTT MISSION'. 351
where they sold rum and whisky, got drunk, and went
honfife drunk. He would tell us we must not get drunk;
but he would drink himself, and frolic and dance on the
Sabbath. We counted our beads, and kept our crosses
about our necks, or under our pillows, and would some-
times pray to the Virgin Mary. But we were all as we
were before. It made no change on us, and I began to
think it was not as good as the religion of our fathers ;
for they taught us to be good men and women, to wor-
ship the Great Spirit, and to abstain from all evil. Soon
after, the Seneca Prophet came to our nation, and he told
us that he had found the right way ; that he had a reve-
lation, and had seen and talked with an angel, and was
directed to teach all the Indians ; that they must quit
drinking, and must take up their old Indian religion, and
offer their constant sacrifices, as their fathers had done,
which had been neglected too much, and on account of
this, the Great Spirit had forsaken them. But if they
would come back and follow him, that he would yet
drive the white man back to his native home. We all
followed him until we saw he went crooked, and did not
do himself what he taught us to do. Then we followed
him no more, but returned to our old course. Sometime
afterwards came the Shawnee Prophet, the brother of
Tecumseh ; and he told us that a great many years ago
there lived a prophet that had foretold the present state
of the Indians, that they would be scattered and driven
from their homes; but that the Great Spirit had said,
that he would make them stand on their feet again, and
M'ould drive the white man back over the waters, and
give them their own country; that he had seen an angel,
and he told him that all the Indians must quit drinking,
and all turn to their old ways, that their grand-fathers had
352 HISTORV OF THE
followed, and unite and aid to drive the whites from out
country. Many believed and followed him. But I had
got tired, and thought it was the- best for me to keep on
in the old way, and so we contrnued. Then the war
came on, and we all went to drinking and fighting.
When the war was over we were- a nation of drunkards,
and so wicked, that the chiefe thought we must try and
get up our old religion: of feasting and dancing. "We did
our best to get our pef^ie to quit drinking. But while
we were trying ta reform, God sent a colored man, nam-
ed Stewart, to us, with the good Book. He began to
talk, and sing, and pray ;• but we thought it was alL noth-
ings and many n>ade fui¥ of him, because he was a black
man. The white traders told us we^ ought ta drive him
away, for the white people would not let a Mack man
preach for them. We, however, watched his walk, and
found that he walked straight, and did as he said. At
last the word took hold, and m/any began to listen, and
believed it was right, and soon we began to pray, and
we found that it was of G'od. Then others came, and
they told us the same things. The work broke out, and
God has de'Se- great things for us. I was among the first
that took hold, and I found it was the religion of the
heart,, and from God. It made my soul happy, and does
yet. The school is doing well. Our children are learn-
ing to read the good Book, and promise fair to make
good and useful men. We thank you, our friends, for
all the kindhess and< help you have shown us, and hope
you will continue- to help us, until we can stand alone
and walk. We will da oirr best to spread this religion
at home, and send it to all nations. When at home, I
am accustomed to hear my brothers talk ; but since I
came here> I cannot understand- whgbt i& said. I wandei?
WYANDOTT MISSION. 353
if the people understand one another ; for I see but little
effect from what is said," (meaning that the Gospel
preached had but little visible effect.)
I then followed, and gave some account of the mis-
sion, the work of God among the Indians, the school,
farm, and our prospects generally.
Brother Mononcue, next in order, addressed the au-
dience; but our interpreter was too much fatigued to
give his speech a regular interpretation. It was conclu-
ded that he should go through, and then he, the interpre-
ter, would give the substance. This Mononcue did with
all the thundering eloquence of a Demosthenes ; and,
although none could understand, yet all were surprised
to see a man of the woods speak with so much natural
gesture. I have no doubt, if the audience had under-
stood his address, that it would have had a very fine
effect.
Brother Durbin closed the exercises ; and stated that
he was brought up with strong prejudices against the In-
dians, for some of his relations had fallen under their
tomahawk, and he could scarcely believe that it was pos-
sible for them to be brought under the influence of the
Gospel. But at the camp meeting before spoken of, he
had determined to make the proof, and placed himself
where he could see them, while his friend (pointing to
me) was preaching to them by an interpreter. Said he,
»* I selected this man (pointing to Mononcue) as my sub-
ject ; and while the speaker was pointing out sin and its
dreadful effects on the heart of man, I saw a gloom cover
the countenance of my tawny friend, as a thick cloud,
and despondency was pictured in every feature of his
face. But when the minister spoke of the love of God
to man, fin the gift of Jesus Christ, and redemption
30*
35i HISTORY or THF
from all sin, through his blood, this gloom was dispersecf,
as the heavy fog before the rising sun. When he spoke
of conviction and conversion, then the tears began to
flow freely from his joyful eyesy and a flam€ was kindled
up in his soul, shiaing with a brightness that spoke the
state of his mind. All my prejudices fled from me, and
I felt as if I wanted to take him in my arms ; for my
feelings mingled witli his, and I said, '// is true that God
has- also called these natives of the foxest to be- heirs of
his kingdo^i.' "
Brother Durbkr, with- his ihrillmg eloquence-, soon had
his auditory on the wing, and he feasted them with the
sweiets that flow from the truths of the Gospel. This
was a happy night, and there are many who will never
forget it. The collection which was taken on this occa-
sion was a liberal one, amounting, if 1 remember right, ta
about seven hundred dollars. Between-the-logs closed
with prayer, which was responded to with many aniens.
I was no little gratified in the thought that we were all
from '^the west," and had been enabled to entertain our
city friends.. All. the speakers acquitted themselves in Of
manner worthy of the occasion.
We now made preparations to leave our dear friends-
for Philadelphia. In the meantime, the Managers had all
our likenesses taken by brother Paradise*
While here I received the following letter from- Bishop
Soule, at Baltimore, which will show how much care
this teacher in Israel had for his brethren of the forest,
and in what light he viewed our visit to the eastern cities :
'' Baltiraore, July 22, 1826.
"Dear Brother: — A letter from brother Bangs in-
forms us of your arrival in New York, and of the time
WYAMWTT MISSION'. 355
when you intetid to visit Philadelphia and this city*
Bishop M'Kendree and myself will bo4h be here, to
•meet you on your arrival.
" I expect you have provided suitable clothing for th«
Indian brethren, so that th^y may appear in our cities in
plain and decent apparel ; or if you have not, as yet,
been able to do it, that you will feel no delicacy with
respect to the necessary means of doing so. We wish
to see them in Baltimore, in a plain, decent, and comfort-
able English habit in full.
** I cannot but coiisider their visit to the Atk«tic states
and cities as a very auspicious event,, and trust that it will
be productive of great good. More when I see you.
"I advise you to take the day line of steamboats from
Philadelphia to this city, leaving Philadelphia at 5 o'clock
on Monday morning. You will then arrive in Baltimore
tlie same evening, before sun-set. You will be met at
the wharf, and directed to your lodgings.
" Remember me affectionately to the- chiefs, and lei
tliem know how much I want to see them.
" Yours in much affection,
"J. SOULE..
"i?et'. J.B. rinleyr
We left our New York friends with feelings of deep
gratitude, and made our M^ay to Philadelphia. Here we
were received with great satisfaction and friendship, by
the late Dr. Thomas- F^ Sargent, of blessed memory.
We were conducted to the house of brother Samuel
Merwin, then preacher in charge, where we staid during
our visit. This family endeared themselves to us, by
tlieir unremitting kindness. We held several meetings
in the city, and attended a camp meeting below it, wh£ca
356 HISTORY OF THE
the (?hiefs spoke to the people with much effect. Our
friends in the city took great pains to show us all the
public works. Dr. Sargent, brothers Merwin and En-
gles, with others, took us to see the Water Works ; and
after having surveyed them, we all sat down in the shade
to rest. Dr. Sargent said to Between-the-logs, " Are not
these works wonderfully constructed?" (seeking to draw
from these men some expression of astonishment at what
they had seen.) "Yes," he replied, " the Great Spirit
has given you white people great power to know and do
things ; and if you make a good use of it, it will be well
with you ; but if you do not, it would have been better
for you to be as poor and as ignorant as we." This an-
swer rather surprised the Doctor. We returned to our
lodging places, and remained with these benevolont peo-
ple until after the Sabbath, and spent a day of peaceful
worshiping with them, to the comfort and edification of
all ; and left them on Monday morning with grateful im-
pressions that will never be erased, and proceeded on to
Baltimore.
We were met at the wharf by Bishop Soule, and many
friends. The Bishop conducted us to his own house,
where we remained as at home, in the bosom of his kind
family, who did every thing to make us comfortable and
happy. Traveling, as we had been, in the midst of a
community, who, either from religious motives, was de-
sirous of seeing us, or led on by curiosity, our company
incessantly increased. This, together with the heat, had
worn down my companions, until they were fatigued, and
longed for the cooling brooks and shades of the forest.
But the company of their favorite friends, Bishops
M'Kendree and Soule, cheered them very much. Our
WYANDaXT MISSION. 357
dear old father M'Kendree did us much good, by his
patriarchal advice and kindness.
We had several meetings in Baltimore ; and such were
the crowds that thronged the streets near the churches,
that it took us a considerable time to get through them ;
and so many persons wished to shake hands and speak
with the chiefs, that frequently it took half an hour to get
into the carriages. Great interest was excited, and strong
impressions were made in this city, in favor of misc-ions,
and of evangelizing the Indians. Hundreds of good peo-
ple, who had only heard, now saw the power of the
Gospel manifested in the conversion of those chiefs, and
heard from their lips the wonderful ihingfs of God.
The Baltimore camp meeting was held during o^irstay
in that city, in July, at which we attended. On Sabbath,.
at 11 o'clock, Between-the-logs and myself were to ad-
dress the congregation. I led the way by preaching,
from Rom. i, 14, " I am not ashamed of the Gospel of
Christ," &e.
After I had concluded, Between-the-logs took the stand,
and commenced his address by stating that he was a
child, born and raised in the Avoods, and tliat he knew
nothing of the true religion; "nor had I," said he, " un-
til lately, ever heard the name of Jesus — that name so
precious — that name which kindles a fire in my heigrl
that burns on every breath. I was taught to warship
the Great Spirit by feasts, dances and rattles ; and when
that was done, I thought all was well. I pursued the
game through our. deep forests with great delight? but
then there was not the sound of a white man's ax ta be
heard on the other side of the Ohio. The French Xhe-n
sent a Catholic priest, and he taught us to worship God
by wearing a cross and coimting our beads, and praying
358 HISTORY OF THE
to the Virgin Mary to take pity on us ; and then we
thoiif^ht all was well, although we continued to drink as
before. But a few years since, the Gospel which God
had appointed to go into all nations, came to our nation ;
and although the instrument was weak, yet the word was
powerful, and took hold of our hearts, and showed us
what we were. These ministers pointed us to Jesus,
the Savior of sinners, and the Savior of the whole world,
and directed us '^to pray to him. We did so, and God
had mercy on us, and forgave our sins. Many of my
nation are this day rejoicing in the love of God. This
Gospel is a spirit of peace. It has made peace between
us, who were once great enemies, and shed each other's
blood. But the Great Spirit has taken the tomahawk out
of our hands, and his love has taken it out of our hearts,
and buried it so deep that it will never rise again ; and
this peace shall go to all people, and it will bury all war,
and make all the world love like brothers ; for Jesus died
Iiimself to make peace. Yes, my brothers, he diedT^
Here he commenced giving a description of the cruci-
fixion ; but brother Brown, the interpreter, became so
sick that he could not proceed. Between-the-logs told
him to sit down, and he would proceed without him.
Now, this high-souled woods preacher knew that he
must make himself understood chiefly by signs. He
spoke the name of Jesus plainly, which was a great help
to understanding his signs. In showing how Jesus pray-
ed for his enemies, he fell down upon his knees and lift-
ed up his hands and streaming eyes to heaven. This
sign was understood and felt throughout the whole as-
sembly, of, perhaps, ten thousand people. He then
rose, and placing his left hand against the post that sup-
ported the stand, with his fore-finger he placed the nail,
WYANDOTT MISSION. 359
and then with his hand closed, he drove it, exclaiming,
"Jesus! Jesus!" He then showed how his feet were
nailed to the tree. This scene was so descriptive that I
believe all understood it. Thousands were lifting up
their voices in praises to God. Looking up to the sun,
he put his finger on one of his eyes and said, " Now
that sun closes his eye to sleep — this earth trembles, and
Jesus the Son of God dies !" At this moment the con-
gregation manifested great emotion — a high state of feel-
ing was shown — the weeping and shouting was very
loud. To close his description of the scene, this elo-
quent chief then leaned his head on his left shoulder,
signifying that Christ had dismissed his spirit. Then
he turned his right side to the congregation, and with his
left hand pulled up his vest ; and with his right hand, re-
presenting a spear, he struck his side as though he had
pierced to his heart, and drew it back quick with a whiz-
ing noise, as if you had heard the blood streaming, and
held his hand out, as though the blood was dropping from
it as from the point of the spear.
This was a scene beyond description. The whole
congregation was in a flood of tears, and expressed their
feelings by shouts of joy. Bishop Soule and, perhaps,
twenty preachers, were sitting in the stand behind ; and
while they were filled with astonishment, their souls
were kindled into flames of joy. After the extraordinary
impulse had a little subsided, Between-the-logs commen-
ced talking to the Bible, which lay on the stand before
him. He turned it over, while the great drops of tears
fell from his eyes upon it. At last he took it up and laid
it on his breast, and clasped both his arms around it, and
lifting up his eyes towards heaven, he exclaimed, " Du-
ramaya! duramaya! Homendezue ! (Halleluiah! hallelu-
360 HISTORY OF THE
iah to the Great Spirit!) Dezamah! dezamah, JesusI"
' He then turned to Bishop Soule, and handing the Bible
to him said, "Here, take this good word of God, and
give it to your preachers, whom God has sent, and tell
them to go quickly, and carry it to all nations, for God
hath sent you."
I have often heard this great unlettered man of the
woods, in his most eloquent strains of heavenly love, but
never before saw him so overwhelmed with the love and
power of God. Nor did I ever witness such effects on
an audience. Many who were present will read this
very faint description of the scene, but will have to say
that the half has not been told.
Good was done this day by the Holy Spirit, and thous'
ands were satisfied that this man had been converted to
God ; for no man could speak and act as he did, without
supernatural aid. This meeting waked up in many the
missionary spirit and zeal for the conversion of the
world, and for sending the Gospel to every creature.
On this and other occasions, I had a clear demonstration
of the different effects produced by hearing and seeing.
Many had heard of the conversion of this savage race,
but doubted the possibility of the untutored Indian being
made the subject of God's converting grace; but now,
like Thomas, they saw and believed, and wondered at
the mighty power and grace of God.
We attended another camp meeting in Severn circuit,
not far from Baltimore. Here both our Indian chiefs
spoke with great advantage to the missionary cause ; and
many were this day awakened to the great and important
work of sending the Gospel to all the world. Brother
B. Waugh made a powerful appeal to thousands in be-
iialf of the poor Indians and the millions of the human
WYANDOTT MISSION. 361
race who were perishing for the bread of life. But these
transient convictions dying away, how soon do we fall
into a sleep, and dream of the world — its riches, its hon-
ors, its pleasures ? But death will soon knock at our
doors, and say, " Give an account of thy stewardship,
for thou mayest be no longer steward." Then it will be
too late, and we shall say in despair, *' The harvest is
past, the summer is ended, and we are not saved."
I will here entertain the reader with an address which
I heard on a certain occasion, (in a love feast, in De-
cember, 1837.) A good, simple-hearted German arose
in the love feast, and, after a brief introduction, said,
** I am very bad man. I have vowed to the Lord, but
I have not paid my vows. When I did read de' counts
of de missions, I did bromish mine Got I vould give
'im den thallers a year for dem missions; but I did
not do it. Den de Lord did take from me eight hunder
thallers ; and I went to de glass meetin', and de breacher
did aks me, * Vot is de matter?' and I did say, *I am a
bad man. I did bromish de Lord den thallers a year for
de missions, and I did not do it. And now dare is ray
pocket-book — dake it out, for I am 'fraid I vill not pay
mine vows.' Every year since, I has paid de Lord de
den thallers ; and he has given me back mine money,
and more too, and he has, last night, conwerted my two
childer."
How much is lost by covetousness, and by not laying
up in the Lord's treasury ! It is in that bank only that
deposits are perfectly safe, "Where neither moth nor
rust doth corrupt, and where thieves do not break through
nor steal."
From this meeting we returned to Baltimore, and in a
few days took leave of our friends in that city, and in
31
362 HISTORY OF THE
company with the venerable Bishop M'Kendree, we vis-
ited Washington City. Here we were met by the Hon»
Judge M'Lean and others, and took lodgings at the
Judge's, by arrangement and previous invitation. We
spent a few days in the city, and visited Alexandria, and
from thence set out for the west.
The hope of soon reaching home gave us a cheerfulness
we had not felt for sometime. Bishop Soule and brother
Durbin accompanied us, as they were bound westward,
so that we had a very pleasant trip ; and after an absence
of nearly three months, we all arrived safe at home.
It was very obvious that the health of Between-the-
logs was declining fast, from a consumption that had been
progressing for sometime. Although he was scarcely
able to attend meeting, yet he did so until a short time
before his death, which occurred on the 1st day of Jan-
uary, 1827. ' '
On our arrival at home, our brethren gave an account
of their journey, and of the great things they had seen
and heard of religion ; what a great number of good peo-
ple they had seen ; and how much they were engaged
to send the Gospel into all the world. They exhorted
their people to feel the same spirit, and to hold fast their
Christian profession, without wavering, to the end, that
they might at last be brought to meet their brothers and
sisters in heaven above.
That our visit was attended with good to the mission-
ary cause, will be seen by the following extract of a let-
ter from an association of ladies in Philadelphia :
^^Philadelphia, September 20, 1826.
"Rev. Mr. Finley: Sir — Immediately after you left
this city, a society of young ladies was formed for the
WYANDOTT MISSION. 363
purpose of assisting to clothe the children of the mission
school under your superintendence. On me devolves the
pleasure of announcing to you, that they have so far suc-
ceeded in their exertions as to be able to send a box of
goods. We have endeavored to select such articles as
\r3 thought would be most useful during the winter
season.
"The following is an inventory of the articles contain-
ed in a. box which we have consigned to the care of Mr.
Hall, of New York, to be forwarded to you immediately:
" Sixty-one and three-fourth yards cassinet, one hun-
dred yards scarlet flannel, thirty-five yards linsey, eighty-
one yards unbleached domestic muslin, sixty-one and a
fourth white muslin, fifty-eight colored cotton handker-
chiefs, thirty-two pair woolen stockings, forty-two pair
of boots and shoes, fifty-three New Testaments, (a dona-
tion from the Bible Society of Philadelphia,) thirty-eight
and a fourth yards of cotton check, fifty-six and three-
fourth yards of domestic gingham, forty-one yards twill-
ed domestic stripe, two pounds of yarn, one and three-
fourth pounds of thread, (red and blue,) thread, binding,
tapes, pins, sewing cotton, buttons, scissors, sewing and
knitting needles, thimbles, combs, eight boy's waistcoats,
and three pair of striped blankets.
♦' The books with * Wyandott mission,' and John and
Sarah Gilder's names in them, were sent to Mr. Mer-
win's, after Mr. Finley had left the city. They were
sent to Us with a request that we should forward them
with the goods.
" A bundle for Mr. and Mrs. Finlev, and Mr. and Mrs.
Brooke ; a small parcel for Mononcue, Between-the4ogs,
and Mr. Brown, and their wives.
** Ours is an infant society, which received its first
364 HISTORY OF THE
impulse from your visit to our city, accompanied by our
Wyandott brethren. It is now about six weeks since it
was first organized ; and we feel that the blessing of Heav-
en, thus far, has accompanied our labors.
" The separate parcels, which we have taken the liber-
ty of sending, we hope will be accepted as a small token
of our respect and remembrance.
" We should be gratified to hear from you when the
goods are received, as our anxiety will be great until
we are informed of their safe arri^-^l. We should also
be glad to kaow what articles are most needed, as we
hope to be able to send something- annually.
" I remain yours respectfully, m behalf of the Mana-
gers, Sarah B. Sargent, Scc'y,
^^ Rev. James B^ Pinky. ^^
Nothing can give the missionary more pleasure, amidst
the sufferings and privations of his life, than to be sus-r
taine{J by the virtuous ; and especially to see the young
and rising generation employed m promoting the inter-
ests of Christ's kingdom among> men. How much bet-
ter this, and how much more promising for the next
generation, than to see them spending their precious
time in the morning of life, in attending theaters,, balls,
and other fashionable amusements and diversioiis of the
cities, which
" Widen and strew witli flowers the way
Down to eternal ruin."
We found that during our absence on this journey, the
work had still progressed, under the watchful care and
faithful labors of the Rev. J. C. Brooke and wife. The
mission school was in the full tide o| successful operation^
WYAXDOTT MISSION. 365
How far this mission had succeeded in bringing this
nation of Indians under the influence of Christianity and
civilization, will appear by the following extract from
the Report of Judge Leib to the Secretary of War, made
in 1826. The Judge was the government agent to visit
all the Indian mission schools to which the government
had made appropriations of money to aid the work :
" On Tuesday, the 10th of November last, I left De-
troit for Upper Sandusky, where I arrived on the r2th,
and found this establishment in the most flourishing state.
All was harmony, order, and regularity, under the super-
intending care of the Rev. Mr. Finley. Too much praise
cannot be bestowed on this gentleman. His great good
sense, his unaflfected zeal in the reformation of the Indi-
ans, his gracious manners, and conciliating disposition,
fit him, in a peculiar manner, for the accomplishment of
his purpose ; and the fruits of his labors are everywhere
visible : they are to be found in every Indian and Indian
habitation. By Indian habitation here is meant a good
comfortable dwelling, built in the modern country style,
with neat and well finished apartments, and furnished
with chairs, tables, bedsteads, and beds, equal, at least,
in all respects, to the generality of whites around them.
The Wyandoits are a fine race, and I consider their civ-
ilization accomplished, and little short in their general
improvement to an equal number of whites in our fron-
tier settlements. They are charmingly situated in a most
fruitful country. They hunt more for sport than subsis-
tence, for cattle seem to abound among them, and their
good condition gives assurance of the fertility of their
soil and the rich herbage which it produces; for the
land is everywhere covered with the richest blue glass.
31*
366 HISTORY OF THE
They mostly dress like their white neighbors, and seem
as contented and happy as any other portion of people I
ever saw. A stranger would believe he was passing
through a white population, if the inhabitants were not
seen ; for beside the neatness of their houses, with chim-
neys and glazed windows, you see horses, cows, sheep,
and hogs, grazing everywhere, and wagons, harness,
plows, and other implements of husbandry, in their
proper places. In short, they are the only Indians with-
in the circle of my visits, whom I consider as entirely
reclaimed, and whom I should consider it a cruelty to
attempt to remove. They ought to be cherished and
preserved as the model of a colony, should any be plant-
ed and nurtured in remote places from our frontier settle-
ments. They are so far advanced, in my opinion, as to
be beyond the reach of deterioration. The whole settle-
ment may now be looked upon as a school. Two- acres
of the missionary farm have been cleared and inclosed
since last year, and sown with timothy seed, and about
eighteen acres cleared which were before inclosed and
sown with wheat. There is but one male teacher, who
instructs the children in spelling, reading, writing, arith-
metic, and grammar. There are seventy children from
four to twenty years of age — thirty-four boys and thirty-
six girls. The wife of the school-master assists her hus-
band, and instructs the girls in knitting, spinning, (fee.
The children are contented and happy. There are two
men regularly hired, who work on the farm under the
direction of the Rev. Mr. James Gilruth, who appears to
be an able and experienced husbandman. The boys as-
sist in the farming operations. A good and handsome
stone meeting house, forty feet in length by thirty in
breadth, has been erected since last year. It is hand-
WYANDOTT MISSION. 36T
somely and neatly finished inside. There are of the
Wyandotts two hundred and sixty who have become
members of the Church. They are divided into ten
classes, in which there are thirteen leaders, five exhort-
ers, and five stewards. Some of the largest boys belong-
ing to the school are about learning trades. Forty-three
acres of ground have been sown in corn, ten laid down
in grass, and three appropriated for a garden, since my
last visit. The farm is well supplied with horses, oxen,-
cows, and swine, and all the necessary farming utensils.
I cannot forbear mentioning a plan adopted by this tribe,
under the auspices of the superintendent, which promises
the most salutary effects. A considerable store has been,
fitted up on their reserve, and furnished with evevy spe-
cies of goods suited to their wants, and purchased with
their annuities. An account is opened with each indi-
vidual who deals thereat, and a very small profit required.
Mr. William Walker, a quadroon, one of the tribe, a
trust-worthy man, and well qualified by his habits and
education to conduct the business, is their agent. The
benefits resulting from this establishment are obvious.
The Indians can at home procure every necessary article
at a cheap rate, and avoid not only every temptation
which assails him when he goes abroad, but also great
imposition. Wliat he has to sell is here purchased at a
fair price. The profits of the store are appropriated to
the general benefit. This plan, it seems to me, promises
many advantages. The merchandise with which thi^
store is furnished, was bought in New York, on good
terms."
368 HISTORY OP THE
CHAPTER XVI.
Conference year commencing^ in 1826 — Rev. Jan>es Giiruth ap-
pointed missionary to the Wyandotts — Death of Between-the-logs —
Bishop M'Kendree's last visit to the mission — Rev. John P. Fin-
ley — The Bishop's pastoral care of the mission — Holds a council
with the chiefs — His address to them — Their reply — Notes of this
council, taken by the Bishop — His notice of some of their peculiar
customs — Scionta, formerly high priest of the heacthen party — His
conversion noticed — ^The Bishop's valedictory — Affecting parting
scene — The Bishop, tlie author, and atheis,, set out for Urbana —
Indian provision for the journey— Incidents on the way — Reflec-
tions concerning the Bishop's plainness and humility — ^Indian " cold
coffee" — ^Arrival at Urbana — Bishop's letter to Editors of the Meth-
odist Magazine — Slander against the author investigated and refu-
ted— Certificate of the chiefs in his favor — Young Ladies' Wyan-
dott Missionary Society of Philadelphia — Letters from same.
At the conference held at Hillsborough, October 4th,
1826, the health of the author was such, that it was
deemed inexpedient for him to be returned again as mis-
sionary ; and the Rev. James Giiruth was appointed to
take charge of the Wyandott mission, whilst I remained
as superintendent.
This year the mission sustained incalculable loss in the
death of that distinguished and useful chief, Between-the-
logs. A letter from Upper Sandusky, dated December
22d, 1826, gives the following information respecting his
illness and approaching death :
" Before this reaches you, I have no doubt we shall
lose our excellent chief, brother Between-the-logs. He
will, in all human probability, have bid farewell to the
shores of mortality, and will have gone to enjoy that rest
which remains for the people of God. He is now lying
very low with that merciless destroyer, the consumption ;
WYASDOTT MISSIOX. 369
and his recovery is entirely hopelesis. We have no
doubt our brother's end will be triumphant."
The mournful event of his death, "trhich occurred ors
the first of January, 1827, Is announced in the following
extract of a letter from the Rev. James Gilruth, to a gen-
tleman in Philadelphia, dated Upper Sandusky, January
20th, 1827:
"When I commenced this letter, I had no thought of
saying any thing with respect to the mission; but believ-
ing that you, as a friend of Zion, wonkl take pleasure in
every thing that relates to the advancement of the Re-
deemer's kingdom, I shall give you a succinct account of
the work of the Lord, and the state of things. Our
meetings are large : the trickling tear, and expressive
gesture, often bespeak a heart under the inlluence of di-
vine grace. Four have joined society since I came to
the mission,
*' Brother Between-the-logs is gone to rest. He died
in the Lord, on the 1st day of January, 1827? but as
brother Finley intends writing for the Methodist Maga-
zine an account of the life and death of this excellent
chief, I shall not enter into particulars.
"Our school is, perhaps, larger at this time- than it has
ever been. Our children are, at present, very healt^hy
in general, though about a month ago they were Bancbt
afflicted with colds, of which, together with worms, ono"
(Richard Whatcoat) died.
*' There is some reason to believe that the Lord has a
people even among these children. At a prayer meeting,
sometime ago, there was evidence of several being con-
verted, and. others deeply affected. In short, it was a
370 HISTORY OF JIIE
season of heavenly joy to our souls. The children have
regular prayer meetings on Wednesday and Sunday even-
ings. Sabbath mornings are devoted to reciting cate-
chism, in which there is much emulation and correctness.
In fine, I am happy to state, that at present, things move
well. Among our greatest troubles is the want of house
room and bedding, our houses being too small and uncom-
fortable; but notwithstanding, we are not discouraged.
''- We hope that the friends of Zion will remember us,
that the God of all grace may be with us. I beg an in-
terest in all your prayers."
In June, this year, (1827,) Bishop M'Kendree mad.e
his last visit to the Wyandotts. Perhaps no man ever
took a deeper interest in Indian missions, or the welfare
of the Indians, than Bishop M'Kendree. He was the
first person I ever heard suggest- a Methodist mission
among them. In the summer of 1817, at a camp meet-
ing held in Jefferson county, Ohio, he made an engage-
ment with my brother, the Rev. John P. Finley, to go
to the Wyandott nation as a missionary and school
teacher. But the uncertain possession of their lands,
and their unsettled condition, prevented this contemplated
plan from being put into operation at that time ; and be-
fore the circumstances of the Indians would seem to jus-
tify the commencement of a school, my brother was em-
ployed at Augusta College.
From the commmencement of a regular mission at
Upper Sandusky, the Bishop not only used all his in-
fluence to sustain and encourage it, but with his pres-
ence and advice, afforded the mission great help. Tho
establishment and the Indians, looked up to him as the
Mi-a-wah-na-zes-^toi-sce^ (the head preacher, or father
WYAXDOTT MISSION. 371
of U8 all.) He visited the mission three times in per-
son, examined all our plans of operation, as well as
the progress of the children in learning to read, write,
Slc.j and their advancement in the arts of husbandry and
housewifery. He set the example of industry, and gave
them many interesting lectures. He visited from house
to house, and ate at their tables, conversed freely on all
subjects that pertained to their spiritual and temporal
welfare, and gave such advice as his best judgment dic-
tated. The whole nation venerated and loved him, and
when he made a visit, it was a time of rejoicing with
us all. The last visit he made was a most interesting
one, and especially the council he spoke of in his letter,
with twenty of the chiefs and principal men.
This council was held near the house of An-daw-yaW'
way^ (or Peacock,) under the shade of some wild cherry
trees. When all were assembled, the Bishop, and the
whole assembly with him, bowed before the throne of
grace, and he offered up prayers to God for the mission,
school, nation, and for the universal spread of Christian
principles, until all the world should embrace the Gospel
of Christ and the blessings of civilization, and for God's
blessing on the deliberations of the council.
After prayer, he addressed them in the following man-
ner:— "Bear brothers, God, in whose hands are all our
lives, and all our blessings, has brought us together this
day, in health and peace ; and it has been with some pain
and affliction that I have got here, to see and speak to you
once more. I am getting old. My head is white, and
my limbs are stiff. I cannot walk or ride, as I once
could. I am drawing nigh to my grave. But although
my body is old and almost worn out, yet my soul feels
as young as ever, and I still feel as if I wanted to travel
872 KISTORY OF THE
to the ends of the earth, to preach Jesus as the Savior of
qU men. I have called you together at this time, to hear
from you what your enjoyments are, and to know how
your school and societies prosper ; what your national
concerns are, and whether you could suggest any thing
that would be of advantage. I also wish some account
of your history, customs, or manners."
After some deliberation, one of the chiefs arose and
etated that, so far as he was able to judge, the Church
was doing well; that all who had families, kept up prayer
night and morning; and it was now delightful to hear,
instead of the drunkard's song and yell, the sound of
the Indian flute, and the beat of the turtle shell, rolling
from every house, almost down the plains of the San-
dusky. Instead of the yell of the murderer, flying, af- ■
ter having given the fatal stab or blow with his knife or
tomahawk, to some one af the nation, and the cries of
his weeping wife and children, peace now covers every
wio'wam and house, and the songs of the pious, and the
prayers of the father and mother are rising up to the
Great Spirit. "O father," said he, "this makes our
hearts rejoice greatly. Our children now join with us
in these exercises; and when they come home from
school, they sing of Jesus, and talk of Jesus, and tell us
tliey are happy. This makes the tears flow from our
eyes, and our poor hearts are made glad. We often
thank God and his good people, for sending this blessed
Gospel to us, teaching us and our children the way to be
happy. Our class meetings are well attended; and when
we meet together, if there are some of us dull and heavy,
there are always some who are not; and when they
speak, those that are dull soon catch the flame, and be-
fore our meetings are over, we are all made strong again
WYANDOTT MISSION; 373
in the love of God. This meeting is very good for us,
for it keeps us up, and brings us nigh together. Here
we renew our acquaintance every week, and feel like
helping one another on the way to the good world above.
Our leaders are faithful in their work : they are always
first, and at the time, and inquire into our state. If any
one should stumble and fall, they are first to help to lift
them up. Father, we are a weak people, and are just
like children beginning to walk, and sometimes we stum-
ble out of the way, and sometimes fall down. But our
ministers and leaders watch over us ; and if any one falls
and gets discouraged, and thinks he must give out, then
they run and help him, so that we are well taken care of.
Our prayer meetings are good, and well attended; the
Gospel is preached to us, so that we have meat for the
weak, and meat for the strong. Religion has done much
for us in another way. It has made us more industri-
ous. In old times our women had to do all the work :
raise our corn, cut our wood, and carry it; dress our
skins, make and mend our moccasons and leggins ; cook
our victuals, and wash our clothes. The men did noth»
ing but hunt and drink, and feast and dance. But now
men have seen it was their duty not to make pack-horses
of their wives and children, but to work themselves. So
you see, father, since you first came among us, how our
houses have changed. Instead of the wigwam, we have
hewed log houses, shingled roofs, and good brick chim-
neys. We have beds to sleep on at night, and chairs to
sit down on, and tables at which to eat ; and these are
kept clean by our wives. They now work in the house,
and we work out in the field. Now religion has done all
this for us ; and as it is a clean thing, and a working
thing, it makes all clean where it comes, and sets all to
32
374 ' HISTORY OF THE
work right. Before it came among us, we were a lazy
and dirty people. You see our fields are made large,
and well fenced with good rails, instead of brush. We
have horses, and oxen, and plows, to work them with,
instead of our squaws and their hoes. You see that our
plains have much increased in stock, which we used
to starve to death in winter; but now we cut and make
hay for our cattle, and we have a great increase. We
are a happier people now than we ever were; and we
think we are a much better people now than we ever
were." [Here the speaker was reminded by the rest of
another topic, which he was likely to forget, and he con-
tinued.^ " There is another thing we were accustomed
to do in our dark state. We used to change our wives
whenever we chose so to do ; sometimes for the slight-
est offense, and often to gratify our evil passions. Some
men and women changed their wives and husbands often-
er than they did their dirty clothes. This we did ignor-
antly, for then we did not know it was any harm. But
it was a great evil, and brought great distress sometimes
on our women and children, and often great quarrels
among men. We now see plainly that those who ran
about so, and were not contented with any one but for a
few weeks or days, never raised any children. They
always died when they were j^oung. Now this practice
is almost entirely done away with, and our people get
lawfully married, and live happy. We now see why
God gave man this good law of marriage. But there is
another thing which speaks for itself, and that is : before
God sent us these ministers and the Gospel, we were a
nation of drunkards — ^both men and women, and children,
with but few exceptions. This was the worst of all our
sins; for as soon as whisky and rum got into us, it
WYANDOTT MISSION. 375
brought murder into our hearts ; and when drunk, we
were all out of our senses. Sometimes we killed our
wives, children, and friends. It made us poor, starved
our wives and children, made us beggars and thieves,
and brought the worst of evils upon us. Many of our
people, by running their horses Avhile drunk, have been
thrown off and killed. Many others have been frozen
to death when drunk. Some have fallen- into the fire,
and were burned to death. We call this fire water the
destroyer of our nation. Yet the whites brought it in
barrels all around us : almost in every house, and gave it
until we got a taste ; then there was no stop until all we
had was taken from us.
"Now, brother, we are much indebted to brother Fin-
ley for the victory we have obtained over this dreadful
enemy. He lifted up his warning voice, and showed us
this great evil. He did not go behind the trader's back,
but to his face told him and us of this great sin. The
traders and the drinking Indians hated him, and tried
every way to put him down. They strove too to turn
us against him. Yet he never minded, but kept at us,
day and night, to leave it off, and we could not withstand
his words. They were good and strong words. Many
of our chiefs joined in with him; and they all took fast
hold of this evil, and cast it out. The traders used to
send for some of our drinking Indians, and give it to
them until they would get drunk, and then send them to
quarrel with the rest. At last, brother Finley proposed
that we should have a store of our own for the nation ;
and he showed us that it would be much better for us.
Our goods would not cost us half so much as they did
now, and then we could always get a fair price for our
own fur and skins; then our people would not be ex-
376 HISTORY OF THE
posed to this great evil, and to the impositions of the
traders. He proposed that we should set apart a portion
of our annuities for this purpose, and that the store should
be the common stock of the nation, and the profits should
be equally divided. After much deliberation, we thought
it would be a good plan, and we agreed to it; and when
brother Finley and the chiefs went to the great city, the
arrangements and the oversight of this store was com-
mitted to him and the agent, and one of our young men,
William Walker, who was eminently qualified to take
the charge of it. We have found this to be one of the
best things for us ; so that we are now supplied with our
goods at half what they used to cost us. Now this great
temptation is somewhat removed from us, so that there
is now not more than fifteen persons, or thereabout, in
our nation, that will drink at all. From a nation of
drunkards^ we have become a sober people. ^^
I have before me notes taken at this council, in Bishop
M*Kendree*s hand writing, respecting some of the tradi-
tions of this people, from which I extract the follov,fing :
i
"The Wyandott nation is divided into t^^n tribes-.
Formerly, these tribes were very numerous. Each tribe
had its head chief, or ruler, who possessed high authori-
ty, and lived in the confidence of his tribe. There is a
tradition among them, that there were originally twelve
tribes ; but two of them are said to be lost, and they have
no remaining account of them. The tribes are now very
much reduced; and twt) of them are nearly extinct, be-
ing so few in number that they have no chief. There
are, therefore, now but eight tribe chiefs to this nation,
seven of whom were present at this council, and all pro-
fessors of religion. The other thsrteeo were priiieipai
WYAKDOTT MISSIOX, 3t7
men of the nation. Their tribe law is kept up by the
mother's side. All her children belonor to her tribe ; and
the reason assigned for this is, that if it was kept up by
the man's side, there would often be confusion and de-
ception, so that the thing could not finally be settled.
But now there can be no dispute in setding the matter
respecting the members of the different tribes. Of the
origin of this custom, they have not the most distant
knowledge, but* suppose it was so from the beginning,
and that the Great Spirit directed it to be so. There is
no crime or offense that can be committed among them,
that is so heinous, and so much reprobated, as the viola-
tion of this law : that men and women of the same tribe
shall not marry among one another, or have any sexual
intercourse ; and for its violation they have sometimes
been put to death."
Among the chiefs present, the Bishop notes the War-
pole, (or Secretary of War.) This man continued long
in opposition to Christianity, but at length yielded to be
saved by grace. When the late chief, Deunquot, died,
his office was to be filled by the Warpole, until another
one was chosen or set up. On this occasion, there was
great anxiety manifested by the heathen party to have
one chosen to fill Deunquot's place, who should hold the
same heathen principles. Hence his tribe met, and set
up his nephew, Sa-ra-has — a fine young man, but not
religious. The rest of the tribes paid no attention to
this selection, for it was not their prerogative to nominate
the successor. It belonged to the Bear, the Deer, and
the Big Turtle tribes to nominate, but all voted in the
election. The principal part of the chiefs and head men
of the nation, now wanted to change their old Indian
32*
378 HISTORV OF THir
custom of being obliged to take their head chief out of
the royal tribe, and, therefore, delayed their nomination,
and let the Warpole act as head chief. After counseling,
they agreed to have the head chief and eight counselors
chosen by election, every year, on New Yeas's day.
Thus they have changed their form of government, and
the mode of choosing their governors. Their first head
chief elected accordinrg to the ne\T plan, was the Warpole.
This man was wise in counsel; and, after he joined the
Church, was a faithful Christian, humbly walking in the
ways of piety. He was appointed a leader and an ex-
horter in the Church, and was chosen as a depu-ty to- at^
tend the annual conference once or twice-.
The Bishop, in his notes, makes mention o( another
person of distinction, w~ho was present at the council —
Scionta. He was the high priest of the heathen party,
and used to keep regular meetings on the Sabbath, and
expound the Indian religion, and exhort them to faithful"
ness in their worship of the Creat Spirit. This m^n
was present at the fii*st quarterly meeting- held in the
new stone chapel built for the nation, and was there
awakened, and fell to the floor under the power of God,
and cried for mercy, and found it. He has, ever since,
been an ornament to his profession.
In this intei-view the chiefs spoke of the schools with-
great modesty, saying that we were the best judges of
their utility — that we could see and judge for ourselves,
but that they calculated to derive great benefit from
them.
The Bishop then aro^e, and gave them his valedic-
tory, telling them' that they should see his face no more,
and that he wished these, his last words, to sink deep
itnto their hearts, so that t^ey might never let go theiy.
WYAXDOTT MISSION. *371)
present religion and its enjoyments. "You see and ac-
knowledge," said he, " that it has done great good for
you and your children. It has driven away your dark-
ness, and opened up your minds to God your Father,
shining on you through Jesus Christ your Savior, and
you can thus read your title to heaven. This glorious
hope swells your bosoms with peace and heavenly joy.
The Holy Spirit bears witness with your hearts that yoit
are born of God; and if you hold fast, I shall meet you
in that happy world, never to part more. Let the chiefs
and leaders keep up a faithful watch over the Church
and nation; and exert yourselves, like good men, to put
a stop to all vice. Keep your children at school, and set
a good example before them, and they will grow up to
be good men and women, and bless your nation when
you are gone. If you should see any thing wrong, you
can correct it, by writing tO one of the Bishops, or by
<tttending one of the annual conferences of the preachers,
and making it known to them. They all love you and
your nation. Be industrious. Treat your wives with
great tenderness and kindness. God gave them to you
for your comfort and help ; and if your property should
increase, do not set your hearts upon it. Live in peace,
and the God of peace shall preserve you unto eternal
life."
We then again addressed the throne of grace. All
were much affected at this solemn parting season." After
prayer, every man went forward, shook hands with this
blessed servant of God, asked an interest in his prayers,
and promised to meet hrm in heaven. The Bishop then
lifted up his hands to heaven, the tears flowing from his
eyes, and pronounced his last benediction. It is beyond
380" HISTORY OF THE
the power of ray pen to give an adequate description of
this scene.
When we left the mission house, on this occasion, an
Indian sister brought me two small bags of provisions,
for our sustenance through the wilderness, until we
should reach the settlement on the waters of Mad river.
One was filled with parched corn, pounded into meal and
sifted, then mixed with sugar; .and the other contained
dried venison, pounded fine in a mortar, and also mixed
with sugar. These I put into my saddle-bags ; and when
we had journeyed eighteen or twenty miles, to the cross-
ing of the Scioto river, we stopped to rest; and our ven-
erable Bishop, being much fatigued, spread his sheep
skin down at the root of a tree, on which he lay down
to rest. Dr. Soule and myself went in quest of spring
water, and soon found some. Here I introduced my bag
of parched corn meal, and poured some into a tin cup,
stirred it with a stick, and drank it off. The Doctor
asked me what it was, as I -w^as smacking my lips,
after the delicious draught. I told him I was taking a
cup of cold coffee, and asked him if he would have one.
After telling him what it was, he followed my example,
and said it was fine. I then mixed one for Bishop
M'Kendree; and when we returned, found this great
and good man of God, now old and worn out with the
toils of life, sleeping sweetly at the root of a beech tree.
How very different the condition and appearance of
this itinerant, apostolic Bishop, from those mitered heads,
who enjoy all the luxuries of life, and lord it over God's
heritage ! His pillow was the root of a tree, his bed the
sheep skin on which he rode, his curtains the friendly
boughs of the spreading beech, heaven his canopy, his
coffee water, corn meal, and sugar, and his meat dried and
I
WrAXDQTT MISSION. 381
pounded venison. When he awoke, I asked him if he
would take a cup of our missionary coffee. After telling"
him what it was composed of, he took it, and, with the
rest of us, thought it excellent and refreshing. I then
produced our other bag, of venison and sugar. We all
sat down together on the ground, and partook of a good
meal, which very much refreshed us. Then the Bishop
returned thanks to Almighty God, for spreading such a
table for us in the wilderness.
We then caught our horses, that were feeding on grass
and brush, and went on our way rejoicing. The old
gentleman often had a cup of this coffee, on our journey,
and said it agreed well with his dyspeptic condition. He
and the Doctor philosophized on its medicinal, as well as
its nutritive properties. This is the kind of provisions
the Indian mostly carries when he is on a long journey,
and on a war expedition.
When we arrived at Urbana, we were safely housed
at the dwelling of our beloved friend. Judge Reynolds.
At dinner, the Bishop asked me to prepare a glass of our
cold coffee, which he exhibited as a curiosity, and of
which all at the table tasted. The general conclusion
was, that it was excellent.
While at Urbana, the Bishop addressed a letter to tlie
editors of the Methodist Magazine, an extract of whicli
was published in the Christian Advocate and Journal, of
July 20, 1827, and is as follows:
" Urbana, O., Jime 16, 1827.
"Yours of May 31st was received while we were at
Sanduskv. Your account of the Sunday school and tract
affairs is gratifying. I recommend all our societies of
this description, to unite in our general union, and en*
382 HISTORY OF THE
courage the introduction of all such societies everywhere,
but am sorry to find so little life in this part of our mis-
sionary work.
" We reached New Lancaster, in this state, with a
foundered horse. To continue our journey with him
was improper. I could not obtain one to answer our
purpose, either by purchase or for hire, at that place.
My mind was set upon visiting the mission, unless prov-
identially prevented, which could not be determined with-
out resorting to the last means. Nor was I willing to
disappoint the expectations of those who were looking
for me. Therefore, on the 4th inst., I left the foundered
horse and carriage in care of my kind and attentive friend,
Crist, borrowed a saddle and bridle, took Dr. Joshua
Soule, Jr., with me, and set out on horseback for San-
dusky. My infirmities rendered the undertaking doubt-
ful, but it was necessary to satisfy my own mind. In
the evening of the same day arrived at Columbus, and
met brother J. B. Finley, according to previous arrange-
ment. On Wednesday preached at Idleman's meeting
house, and on Thursday, the 7th, arrived at Sandusky,
and found the mission family and school children in good
health. The next morning, brother Gilruth conducted
us over the farm.
"It is supposed they have about one hundred and
thirty acres under cultivation, fifty-three of which are in
corn, twenty-five in wheat, and the balance in oats, flax,
potatoes, and a variety of useful vegetables for the use of
the family, all in good order, and promising the husband-
man an ample reward for his labor. In the afternoon we
received visits from Capt. Cass, the agent, Mr. Lewis,
and some of the Indians, and, with the assistance of
brother Finley, attended to the examination of the schol-
WYANDOTT .MISSION. 383
ars, both male and female. Many of the children who
were at school three years ago, have finished their edu-
cation and retired, and their places are filled by another
set of younger children, so that there were but few pres-
ent whom I saw three years ago ; but those who were at
school then are now considerably advanced, and the
young scholars are progressing as well as could be ex-
pected under existing circumstances. The mission has
labored under some inconveniences this year. In conse-
quence of a very severe winter they suffered unusually.
This suggested some improvements, but from want of
funds, they have not been completed ; however, two
large stoves have been purchased, and placed in the mis-
sion house. It is hoped that these, in addition to the
large fire places, will render them comfortable, and that
they will still pursue their accustomed course of success.
"On Saturday morning, Dr. Soule, accompanied by
Capt. Cass, the agent, whose humane and kind attention
to the afflicted natives deserves the M'armest praise, and
Mr. Walker, an interpreter, visited an Indian M'ho had
broken his thigh bone and two of his ribs, and was oth-
erwise much injured, by being thrown from his horse
while in a state of intoxication. It has been ascertained,
that not more than fifteen or sixteen of the Wyandotts
are addicted to intemperance, and this tmfortunate crea-
ture was of the number. Myself and brother Finley
visited Capt. Cass and some of the natives at the garri-
son; and, upon the return of the Doctor, dined with Mr.
Lewis, in company with several of the chiefs of the na-
tion, with whom we had a conversation preparatory to a
general interview, which was appointed to be held on
the following Tuesday.
** On the Sabbath we preached to a large Indian con-
384 HISTORY OF THE
gregation. Some white people from the settlements at-
tended. Brother Finley spoke to great advantage* It
had a powerful effect. The Indians, old and young,
especially the school children, were much affected, and
hung around him as their spiritual father and particular
friend. It was a good meeting, and I hope its beneficial
effects to that people will neither be forgotten nor lost.
*' On Monday, accompanied by brother Finley, Dr.
Soule and an interpreter, visited six families of the na-
tives, observed their farms, entered their houses, con-
versed freely on civil and religious matters, and dined
with Mononcue, where we conversed with ten or twelve
of his acquaintances, principal men of the nation, and
returned to the mission highly gratified with our visit.
Their improvements are considerable, their houses com-
fortable, and their manners quite respectable.
" On Tuesday, the 12th, we had a very interesting and
profitable interview to ourselves, as also to the nation and
school, with twenty principal men of the nation. All the
chiefs of the nation, except one, who still retains his
heathenish practices, were present. All the natives, who
were officers of the Church, were present. From these
we obtained a very pleasing and encouraging account of
the Church, their moral conduct, the attention of the
members to the duties of their respective relations as
members of families and of the Church, from w^hich
their attainments in vital religion appear to great ad-
vantage.
" From this council we obtained an account of the
"Wyandotts, setting forth their heathen state, the intro-
duction of the Gospel among them, and its influence
and effects on their civil, religious, and social character.
They modestly alledged their want of qualification as a
WYANBOTT MISSION^ 3&5
reason for saying but little with respect to the school,
yet spoke of its utility and their future prospects result-
ing from it, in a very pleasing manner. We had two
interpreters, and pains were taken to obtain the correct
ideas of the Indians. This document will be prepared
and sent to you as soon as possible.
" For some years, materials have been collecting to
bring this unfortunate people more fully to public view,
which, when connected with this official account from
the Indians, may form outlines for the history of that
people.
" On Wednesday we visited ten families, and dined at
the house of John Hicks, in company with some of the
chiefs, where we were handsomely entertained. In the
afternoon took leave of the mission family, preached to
the Indians, and bade them farewell. I have never seen
more punctuality and faithfulness among preachers and
leaders, than among these Indians.
"On the 14th we left Sandusky, and on the 15th ar-
rived here, at least sixty miles. To me this has been
a very fatiguing and somewhat afflicting journey; but
the Weather has been favorable, and I ?iave been support-
ed far beyond my expectation. I am much indebted to
brother Finley and Dr. Soule, not only for their attention
to my person, but for the use of their saddles and horses,
which were far more pleasant than my own. By chang-
ing at pleasure, and resting frequently, I have been sup-
ported, and trust no material injury will result from my
laborious visit to the mission. •
" Yours respectfully, W. M'Kendree.'*
In the course of the last year some of my enemies,
who never slept, tried to arouse the Indian nation against
33
S86 HISTORY OF THE
me ; and after I had left for conference, with the chiefs
whom the Church had sent to represent their nation, two
others followed, with charges against me. These char-
ges were investigated before Bishop Hedding, by the mis-
sionary committee, David Young, Jacob Young, and Jas.
Quinn. They were found to be nothing but some tales
that had been put into circulation by some fellows of the
baser sort; and when I was there with the Bishop, the
council voluntarily made the following communication to
him, and without my saying a word in reference to the
subject. I copy it from the Bishop's certificate, which
lies before me :
" At the house of our friend, John Hicks, Sandusky,
June 13th, 1827: Jonathan Pointer, the interpreter, in-
formed me that Sum-mun-de-wat desired to have an inter-
view with brother Finley and me. We retired, and Sum-
raun-de-wat informed us, through the interpreter, that the
leaders who complained to the conference last fall, against
brother Finley, had held a counsel on the subject, and
had sent him to tell us their minds; and state, as the re-
sult of their deliberations, that their letter to conference
was written in a dark hour, after brother Finley was
gone; that they were influenced to write it, not from
their own knowledge, but from evil reports. He said
their minds had been uneasy ever since that letter was
written. They thought the devil was at the bottom of
it. They confessed they did wrong in writing the letter,
and felt guilty for what they had done, asked his pardon,
and hoped he would forgive them, and relieve their
minds ; and furthermore requested that I should inform
the next conference of this communication, in order to
remove improper impressions from their minds. Sura-
^^
WYANDOTT MISSION. 387
mun-de-wat wished to say something for himself on this
subject, and added, 'I put my mark to that paper, not
from any thing I knew about it, but because others did
so. I never had any thing against brother Finley. I
never saw him do any thing wrong.' He concluded
with some of the most pathetic expressions of Christian
friendship.
" Instead of granting pardon, Finley assured them
that he had never been offended. He had too much
confidence in them to believe the thing originated with
them. The business was concluded in a very affection-
ate manner. W. M'Kexdree.
'' Ridgeville, June 25, 1827."
As I had been most bitterly persecuted, and many re-
ports put in circulation respecting me — such as, that I
had taken the chiefs to the eastern cities, and showed
them for twenty-five cents a sight, and put the money
into my own pocket ; and that afterwards, when I left
the mission, I had robbed it of valuable property to the
amount of three wagon loads of goods, and made my
escape to Kentucky — I now beg leave, for the sake of
the cause I was engaged in^ and to guard my own reputa-
tion from future defamers, to record here the following
certificate, given voluntarily by the chiefs of the nation,
without seeking for it, on my part:
*' We, the chiefs and leaders of the Wyandott nation,
Jiave been acquainted with the Rev. James B. Finley for
seven years — two years as presiding elder, and five years
as missionary in our nation— and as such, the chiefs
thought proper to give him a name in the Wyandott
tongue, which is Re-ivaw-wciw-ah ; and we do say, that
398
HISTORY OF THE
we, as a nation, have been much benefited by his labors
as a minister of the Gospel ; and he has done us much
good, and we do not know that he has done wrong.
*'Mr. Finley's conduct was good, as a minister and
missionary among us. We, the chiefs and leaders, say
this from our hearts: that the conduct of our friend, Mr*
Finley, is that of an honest and good man ; and he has
done much good for ws, an-dv we think, he cannot be
guilty of a mean thing. We have all confidence in him.
*' Given under our hands at Upper Sandusky, January
31st, 1826. Between-the-logs, kis^ X mark.
John Hicks, his X mark.
MoNONcuE, his X mark.
RoHN-YEN-NEss, his X m.ark.
Little Chief, his X mark.
Big River, his X mark..
James Big-tree, his X mark^
Joseph Williams, his X mark..
J. Harrihoot, his X mark.
SuM-MUN-DE-wAT, Ms X mark.
Sqin-da-tee, his X mark.
^' Signed in presence of Isaac Walker, United
States Interpreter."
I think it due to the Young Ladies' Wyandott Mis-
sionary Society of Philadelphia, to recordi their laud-^
able zeal for the promotion} of the cause of Ctod among
these people.. This wil^ abimdantly appear frona the fol-
iawii^ letters addressed to me by that society :
''Philadelphia', August 17, 1827.
"I have the pleasure to address Mr. Finley on behalf
of the *Yaung I^adie*' Wyai^ott Missiostaxy Saciety^*
WYANDOTT MISSION. 389
In a former letter, we requested to be informed what de-
scription of goods were most needed, that we might
make our purchases accordingly. The object of my
waiting, at present, is to reiterate this request. I pre-
ferred making our communication to Mr. Finley, as we
consider him the father of the nation, and the one most
deeply interested in their concerns. We wish to know
the wants of the children for the ensuing winter. Mr.
Finley would oblige U5 by writing immediately, as, by
that time, our moneys will be collected, and we can send
the goods, that some, at least, may be converted into
comfortable clothing ere the winter season commences.
We feel deeply interested in the situation of our *red
brethren;' and to contribute, in the smallest degree, to
their comfort, is a source of unfeigned pleasure to us.
Their claims on us seemed to be brought nearer to our
hearts by the visit of the chiefs with Mr. Finley, last
year, than by the most eloquent appeals, unaccompanied
by their presence. One of them has since entered into
rest, and now an ' angel's wing,' a seraph's tongue are
his, to soar through all the host of heaven, and to ascribe,
' Blessing, and honor, and glory, and power, to Him that
^tteth upon the thrane, and to the Lamb for ever.'
*'If Mr. Finley could spare the time, it would gratify
us to have some account of the present situation of the
mission and school. Many of our subscribers are entire-
ly ignorant of the missionary exertions at Sandusky, ex-
cept such accounts as we Avere able to give them ; and< it
would add greatly to the success of our exertions, if we
could give them some information on the subject from
Mr. Finley. H, B. Comegysv Pres't..
S. Br Sargent, Sec*y,.
"i?ci'. James B. Finley.'*'
33*
390 HISTORT OF TITE"
''Philadelphia, October 'iS^, 1827.
*♦ We had the pleasure to receive your very interesting
communication, dated September 11th ; and the informa-
tion contained in it, respecting the mission, has increased
those feelings of zeal and interest with which our hearts
have long been burning. We feel ourselves honored in
being enabled, in some siiaall degree, to contribute to the
comfort of so interesting a portion of the Lord's vineyard.
But it is a soti-rce of sorrow and mortification to us, that
so littte is in our power. Owing to iHiavoidable circum-
stances, our collections were not made as early this year
as the last.. Neither did we experience the same liberal-
ity of spirit among some of our contributors. Conse-
quently, the goods will be later m reaching you, and the
supply will not be so plentiful. We did hope to have
had it in our power to have sent a supply of blankets
with the clothing, but our funds were small. Perhaps
another year will increase the number of our subscribers,
or something may occur to give a fresh impulse to their
benevolent feelings.
*' We found it impossible to procure second-hand cloth-
ing. Almost every family has a little band of pension-
ers, to whom every thing in that line is given; and this is
the season in which the poor of our city arc looking out
for their supplies, from the superfluities of their wealthy
b^rethren.
** We have done what we could, and we feel a satis-
faction in knowing that it is not in consequence of any
negligence on our part, that we have sent so small a sup-
ply where we had hoped to have been most bountiful.
•• Your Christian advice has made a deep impression
on our minds ; and we do hope and do pray that it may
be of lasting benefit to uso.
WYANDOTT MISSIOX. 391
*'Oiir parents, and the members of our little society
generally, unite with us in the sincerest and most affec-
tionate remembrances to Mrs. Finley and yourself.
Sarah B. Sargent.
H. B. C0ME.6YS.
''Rev. J. B^ Finley r
This excellent association of young ladies rendered us
great service, in clothing the children; and "vsill be a
laudable example for other young ladies to engage in so-
benevolent, noble, and interesting an enterprise. Their
donations this and the previous year, in garments and
cloth, were among the most useful gifts received. May
the Lord make their bed in affliction, and bring them to
fest with the good Wyandotts, who have gone to heaven'.
392 HISTORY 0? THE
CHAPTER XVII.
The Wyandotts want their lands divided — Letter from Gov. CatSB
on the subject' — The division made — Good effects thereof — Letter
from Mononcuc — Case of cruel murder among the Indians — Death
of the murdered man — The murderer's life purchased by presents to
widow of deceased' — Her conversion — She returns the price of her
husband's blood, and marries — Stricture on the manufacture and
Sale of ardent spirits— Publishers' notice — Letter from Kev.. James
Gilruth..
Our Indiass were very anxious to have their lands
divided, in order that they might the more e:^ect«ally
promote the arts and habits of agriculture. On the 23d
of October, 1827, I wrote to Gov. Cass, requesting him
to lay down some principles by which we might settle
this important matter; for we found it very difficult to
adjust it, so as to suit the convenience of all. I imme-
diately received the following in reply :
''Detroit, October 30, 1827.
"Dear Sir:-; — I have received your letter of the 23d
inst., respecting the proper mode of dividing the Wyan-
dott lands ; and fully coincide with you in opinion. In
fact, it appears to me, that there is no other plan by
which the object can be effected in any reasonable
manner.
"As soon as the subdivision has taken place, I should
recommend that a tract of suitable size be assigned to
each family. I doubt whether a larger tract than one
hundred and sixty acres will be useful to any family ; but
if doubts should be entertained on that subject, the tracts
might be apportioned to the size of the family, exceedi-
ing, in no case, a half section. But it is much better,
that they should content themselves with moderaCe sized
WYANDOTT MISSION.
393
farms, which they could manage, than that they should
be anxious for large tracts, which they W'ould never
cultivate.
" So far as improvements have been made by individ-
uals, it would be proper to assign to them the tract upon
which such improvement is made ; and, in all cases, to
gratify the wishes of each in the selection, as far as pos-
sible. Where there are irreconcilable claims of two or
more individuals to the same tract, there will be no rem-
edy, but to decide the question by lot.
"After each family is supplied, let the remainder be
considered as a common stock, out of which each new
family, as they are formed in succession, shall be sup-
plied upon the same principles, until the whole reserva-
tion is occupied. As this will require a long time, we
need not speculate upon what course circumstances may
then render it necessary to adopt.
•n»»* It should be distinctly understood, that the riglit of
property of all the tracts is in the Wyandott nation, and
that individual families have only a right of possession.
This right must, however, be sacred, so long as any
branch of the family continues in the occupancy. But
there should be no authority to sell ; for if there is, the
improvident will soon divest themselves of all property,,
and it will be accumulated, as it is among us, by a por-
tion of the community. This principle should be rigidly
observed ; and no family should own more, nor any less,
than the quantity assigned to it.
** No objection, very material, occurs to me against the
exchange of farms ; only I am inclined to believe, that if
it is distinctly understood, at first, that no change, either
by purchase or exchange, will, under any pretense, be
permitted, that it will repress much of that ficklenesa
394 HISTORY OF THE
which is too often occasioned by the mere power to in-
dulge it.
"I think' this division of property is important to the
improvement of the Wyandotts. Until men are assured
that they will receive the product of their own labor, it
is vain to expect any efficient exertions from them. I
tliink these people are now very eligibly situated, and it
depends upon themselves, whether they i'hall be respec-
table and happy. I am glad to iSnd that they are im-
proving in theif moral, as well as their physical condi-
tion. They owe every thing to the establishment which
you have founded among them, and to which you have
so ably and zealously devoted your time, health, and
worldly prospects. Your reward you must expect here-
after. You never can receive it here.
*'I am glad to learn that my brother's course is accept-
able to those who know it best, and are most interested
in it. Your information is corroborated by Mr. John-
ston's report; and, I think; the same prudence will con-
tinue to characterize him..
" With sincere regard, I am, dear sir, your friend,
"Lew. Cass.
"^ey. Janie3 B. Finkyy
This letter vras read in a council of the chiefs, and was
highly approved of; and they agreed that the division
should be made on this plan, and strictly adhered to.
This gave a good impetus to improvement, and the in-
crease of stock. New places were now selected, and
every man commenced operations for himself. Houses
now went up in almost all directions ; and it was done
without any altercation. Villages were evacuated, and
industry greatly promoted. Stock was increased, and
WVAXDOTT MISSION. 395
much iinproved in a short time ; and religion and civiliza-
tion went on, hand in hand.
As I am recording letters of interest, I now liave in my
possession one received from my old and well tried
friend, Mononcue, Indian chief, which I will here lay
before the reader:
" Upper Sandushj, Odoher 29, 1830.
"Dear Sir: — Your letter by brother Harrihoot is re-
ceived; and I was happy to hear from you, and to hear
that you were well, and to hear what the Lord has done
for you, in your present field of labor. It always re-
joices my heart to hear of poor sinners coming home to
Jesus, from the darkness of sin, and the power of the
devil. God grant that the religion of Jesus may progress
more and more, till all nations and people may be ac-
quainted with his great salvation.
"Sister Big-tree is gone to rest. She died on the 13th
inst., in great peace; and we have no doubt but she en-
tered her everlasting home — the bosom of God, in the
kingdom of heaven.
"One of our young men was killed by another, about
two or three weeks ago. The murdered was John Bar-
net's half brother — the murderer, Soo-dee-nooks, or
Black Chief's son. The sentence of the chiefs was,
the perpetual banishment of the murderer, and the con-
fiscation of all his property. When the sentence was
made known to the nation, there was a general dissatis-
faction ; and the sentence of the chiefs was set aside by
the nation. On Thursday morning, about day-light, he
was arrested and brought before the nation assembled,
and his case was tried by all the men (that vote) over the
affe of twentv-one, whether he should live or die. The
396 HISTORY OF THE
votes were counted, and there were one hundred and
twelve in favor of his death, and twelve in favor of his
living. Sentence of death was accordingly passed against
him ; and on the second Friday he was shot by six men,
chosen for that purpose — three from the Christian party,
and three from the heathen party. The executioners
were Francis Cotter, Lump-on-the-head, Silas Arm-
etrong, Joe Enos, Soo-cuh-guess, and Saw-yau-wa-hoy.
The execution was conducted in Indian military style ;
and we hope it will be a great warning to others, and be
the means of preventing such crimes hereafter.
"I remain yours affectionately, Mononcue.
**i?ey. J. B, Finleyr
Reader, if you have never seen any account of those
private murders, here let me give you a faint description
of one that came under my notice. One night, when I
was first among these people, lying on the floor in a
cabin, not far from the big road, I heard, about midnight,
the piercing yells of an Indian, riding as fast as his horse
could go ; and every few jumps his horse would take, he
uttered a singular whoop or yell. I thought it was a
drunken Indian ; but it B,larmed the Indians, and some of
them arose and said, " Somebody kill." They under-
stood the sound — it was the scalp yell.' In the morning
we heard that one of our neighbors was stabbed by the
half drunk Indian that passed down the road. We went
up to see, and found an Indian called by the name of Big
George, badly wounded. He told us that he did not
know that the Indian who stabbed him had any spite at
him. "He came," said he, "last night about. midnight,
and talked very kind, and asked me to let him in. I did
so. I then wanted him to lie down, but he said no. I
WYANDOTT MISSION. 397
then sat down on the bed by my wife, and he said, ' I
must go.' As he was going out, I rose ; and as he passed
me, he struck back with his butcher knife, and drove it
into my side. Then he jumped out, got on his horse,
and fled. I then opened and looked at the wound. I
think I could have put three fingers into it. It looked as
if the knife had been drove up to the handle."
I felt gieat sympathy for this poor man. On the
third day he died ; and in his dying moments, charged
his friends not to kill his murderer, for that the judgment
of the Great Spirit had come upon him, for having him-
self, in his drunken hours, killed two persons. 1 labored
to direct him to Jesus, and exhorted him to forgive his
murderer, and seek pardon for all his sins. He did
pray, and although his agony was great, yet he manifest-
ed a patience and a resignation that astonished us.
After his burial, the old head chief and his family held
a council with his wife and friends ; for the murderer was
the head chief's nephew. He presented his wife with a
string of wampum, some other presents, and satisfied her
friends, so that the murderer was protected from the
avenger of blood.
A year or two after, this woman embraced religion, and
I received her into the Church. Her conversion was
clear and powerful. A few months after her union with
the Church, she came to me in great distress, and told
me she had a great load on her mind. I asked her to tell
me what it was. She said, that ever since God had
opened her eyes, and changed her heart, she had felt bad
to see those things which she had received in exchange
for her husband's blood, and she could not rest while she
had them in her possession. She asked me what she
should do with them. I told her to call the head chief
34
S9S HISTORY OF THE
and his family, and then tell him, that since God had
changed her heart, she was convinced that she had done
wrong in taking any thing as the price of her husband's
blood, and that she would now give them up : not that
she, or any of her friends, intended to kill the young
man, but that they would give his case into the hands of
God, to settle it. This she did with great mildness ; and
with tears exhorted them to seek the Lord, that they
might find forgiveness of him. After this she had great
peace of mind, and married Sum-mun-de-wat; and died
in the full faith and triumphs of the Gospel.
This simple narrative will give the reader some idea
of those horrid murders. Committed, as they are,
through the wicked practice of making aind vending
ardent spirits, I am almost brought to the conclusion that
every man who makes and sells this destructive fire of
hell, ought to be punished as a heinous offender ; and be
confined to the walls of a penitentiary, until he will re-
form, and cease to murder the souls and bodies of his
fellow men.
Here the Narrative of the Rev. J. B. Finley ends,
and with the Biographical chapter that follows, we must
close the volume.
The publishers deeply regret that they have not the
means of continuing the History of this interesting mis-
sion down to the present time. The Wyandott mission
is still in existence, and has been regularly supplied every
year with missionaries, whose labors have been crowned
with success. The last report represents the state of the
WYANDOTT MISSION. 399
mission as prosperous; and we can but hope, that in
another edition of this work, arrangements will be made
to meet the reasonable expectation of the public, to fur-
nish a detailed account of its history from the year 1827
to the time of publication.
We close this chapter with an extract from the last re-
port of the Rev. James Gilruth, for 1827:
'* The state of religion is still prosperous. The ma-
jority of the members are uniform and pious Christians.
There have been about fortv added to the society this vear,
ten have been expelled, two discontinued, and two have
withdrawn. At our camp meeting, on the 5th, 6th, and
7th of August, we had a good time. There were some
converted, and several reclaimed from a backslidden
Btate. In point of behavior, the Indians far exceeded
iheir white neighbors in general.
" The Wyandotts are thinking of adopting a system
of written laws, for the government of the nation. If
this can once be carried into effect, their entire civiliza-
tion will be completed in time.
"The principal part of the young men and women
who were scholars, have received their education, and
gone home — some of whom promise to be ornaments to
society. Those that now remain are promising chil-
dren ; and what is a most pleasing circumstance connect-
ed with these children, is, that many of them are the
subjects of a gracious work in the soul.
" There was a pleasing circumstance took place the
other evening. A poor afflicted little girl, so covered
with scrofulous sores, as scarcely to be able at times to
-walk, obtained a manifestation of grace, and exultingly
rejoiced in God her Savior. The fire ran; and, blessed
400 HISTORY OF THE
be God, the whole school seemed to partake of the heav-
enly repast.
•* Although the voimff men and women have left the
school, there are numbers waiting to fill their places.
The. Delawares are also talking of sending some children
to this school, if all things are agreeable.
'♦ Our class-leaders and exhorters are catching the mis-
sionary fire. They are talking of forming a kind of
itinerancy among the Senecas, Shawnees, and Ottowas.
How they will succeed is only known to God ; but they
appear, at this time, determined to make the attempt.
The Seneca chiefs (I was informed by their agent) have
held a council among themselves, and have determined
to abandon drunkenness. The thing was proposed to
the tribe, and about thirty entered into the measure. The
agent says, he has more hopes of these people receiving
the Gospel, than he has ever haid.**
WYANDOTT MISSION. 401
CHAPTER XVIII.
OBITUARIES.
Between-the-logs — Big-tree — Jos. Williams — ^Cu-an-da-ma Hicks
— Maurice — Man- — Wah-shu-ta-mah — An-daw-ya-wah — Thomas
Mason — Isaac Walker — Co-ban — Hannah — Eliza Jane Hansberger
— Sister Frost — Two Feathers — Maurice — Ken-taugh-que — Susan
Brant — In-cats-see — Cu-ah's wife — John Brant — Eli Pipe — Ta-zuh
— Nau-gah-hat^ — Mary Fighter — Sy-on-to's wife — None-way-sa —
Yas-yah — Sister Jaco — Men-da-za — Tar-un-ene — Polly Zane —
Ya-men-dash — Ta-sa-tee — Sister Jacques — Tay-how-wa-ha — Tar-
e-sha — Tar-he-too — Maurice Big Spoon — An-da-wiz-u — Peter War-
pole — Jesse Lee — Jacob Hooper — Men-sa-noo — May-yat-ta-hat —
John Coon- — John M'Lean — Ya-zhe-ah — Charlotte Barnet — Eliza-
beth Mononcue — Tom Long — Mariah — Rhon-yan-ness — Conclu-
ding remarks.
I. Betweex-the-logs was bom near Lower Sandus-
ky, about the year 1780. His father was a Seneca, and
his mother a Wyandott, belonging to the Bear tribe.
When he was about eight or nine years old, his father
and mother parted — a thing very common among the
heathen Indians. After this he lived with his father,
until the old man's death, by which time he had nearly
arrived at manhood. After the death of his father, he
lived with his mother, among the Wyandotts. Of the
particulars of his life, previous to this time, there is but
little known. Not long after his return to his mother,
he joined the Indian warriors; and with them suffered a
defeat by the army under Gen. Wayne, in the decisive
battle at the Rapids of Maumee. He then lived at
Lower Sandusky. His good sense, persevering and en-
terprising disposition, with his prompt obedience to the
commands of the chiefs, and faithful discharge of what-
ever duty was assigned him, began to call him into pub-
lic notice in the nation, and laid the foundation for his
34»
402 HISTORY OF THE
being promoted to the office of a chief; and because of
his retentive memory, and ability in discussion, he was
constituted chief speaker of the nation. He soon be-\
came the intimate friend and counselor of the head
chief. When he was about twenty-five years old, he
Avas sent to fathom the doctrines and pretensions of a
celebrated Seneca Prophet, whose fallacy he soon detect-
ed. About two years afterwards, he was sent on a like
errand to a noted Shawnee Prophet, (Tecumseh*s broth-
er,) with whom he staid nearly a year, and then return-
ed, convinced, and convincing others, that'the Prophet's
pretensions were all delusive, and destitute of truth.
Shortly after his return from this Prophet, the late war
commenced. On the part of the Wyandotts, he and the
head chief attended a great Indian council (of the northern
nations) at Brownstown, in which he firmly rejected all
overtures to join in the war against the Americans, al-
though surrounded by warrioi*s attached to the opposite
interest. They left the council; and on their return
to Sandusky, immediately joined the American cause.
When Gen. Harrison invaded Canada, Between-the^*
logs, in company with a party of Wyandott chiefs and
warriors, attended him. But the principal object of the
chief, at this time, was to detach that part of the Wyan-
dotts from the British interest, Avho, by the surrounding
Indians, had, in a measure, been forced to join the Eng-
lish. Tills was effected.
After the v/ar he became permanently settled in the
neighborhood of Upper Sandusky. He nov/ sometimes
indulged in intemperance to excess, on which occasions
unbridled passion got the better of his natural good sense.
In one of these drunken fits he killed his v/ife. As well
as I now recollect, Between-the-logs was excited to this
WYANDOTT MI9S10X. 403
deed by a wretch who owed her some ill will, and took
the opportunity of his drunkenness, and insisted that she
was a bad woman, a m itch, &c., and that he ought to kill
her. For sometime he maintained that she was a good
woman, and refused; but was, at last, overcome, and
stabbed her. When he became sober, the horror of
this deed made so deep an impression on his mind, that
from that day forth he measurably abandoned all use of
ardent spirits. Being deeply impressed with a sense of
the necessity of a preparation for another world, and
having a strong regard for his countrymen, he frequently
besought them to forsake drunkenness, and pursue a
righteous life.
In 1817 a new fi'jld opened for the exercise of his wis-
dom and courage. The United States having made ar-
rangements to extinguish the Indian title to the lands
claimed by them in Ohio, commissioners were sent to
treat with them. The "Wyandotts refused to sell their
land; but the Chippewas, Potawatomies, and Ottowas,
without any right, laid claim to a great part of their land.
Gabriel Godfroy and Whitmore Knaggs, Indian agents
for these nations, proposed in open council, in behalf of
the Chippewas, &c., to sell said land. The commis-
sioners then declared, that if the "Wyandotts would not
sell their lands, they would buy them of the others.
Between-the-logs firmly opposed all these measures ; but
however just his cause, or manly his arguments, they
were lost upon men determined on their course. The
Wyandotts, finding themselves so circumstanced, and not
being able to help themselves, were thus forced to sell on
the terms proposed by the commissioners. They did the
best they could, and signed the treaty ; but only from a
strong hope, that by representing to the President and
404 HISTORY OF THE
the government the true state of things, before the treaty
was ratified, they should obtain some redress from gov-
ernment. In resorting to this course, Between-the-logs
acted a principal part. Accordingly he, with the Wyan-
dott chiefs, and a delegation from the Delawares and Sen-
ecas, immediately proceeded to Washington, without
consulting the Indian agents, or any other officer of gov-
ernment. When they were introduced to the Secretary
of War, he remarked to them that he was surprised that
he had received no information of their coming by any of
the agents. Between-the-logs answered with the spirit
of a free man, " We got up, and came of ourselves.
We believed the great road was free for us.^^ He so
pleaded their cause before the President, Secretary of
War, and Congress, that they obtained an enlargement
of their reservations, and an increase of annuities.
About a year afterwards, the Gospel was introduced
among the Wyandotts, by a colored man, named John
Stewart. Between-the-logs was decidedly in its favor,
and maintained its cause in the national council; and
when the Rev. J. B. Finley, sometime afterwards, form-
ed a Church amongst them, he was the first man who
joined society — the first who turned his back on their old
heathen traditions.
After he embraced reliction, and his understanding be*
came enlightened, he earnestly pressed upon his people
the necessity of faith in Christ, and a life of righteous-
ness. Soon after this, he was regularly appointed an
exhorter in the Church, in which station he remained till
his death — a devoted friend and advocate of the cause of
God. • He also watched with unremitting diligence over
the temporal interests of the nation ; enduring the fa-
tigues of business, and of the longest journies, for the
M'YAXDOTT MISSION. 405
welfare of his people, withoiU complaint. He was uni-
formly an attendant upon the Ohio Annual Conference,,
before which he made some of the most rational and elo-
quent speeches ever delivered by an Indian before that
body. He felt, and always manifested a deep interest in
the welfare of the mission and school.
In his last illness (pulmonary consumption) I had the
pleasure of visiting him. On my first visit, I strove to
be faithful. I asked him of his hope. He said it was,
"The mercy of God in Christ.'* I asked him of hi»
evidence. He said it was, "The comfort of the Spirit."
I asked him if he was afraid to die. He said, "I am
not." I inquired if he felt resigned to go. He said, " I
have felt some desires of the world, but they are all gone.
I now feel willing to die or live, as the Loid sees best."
Some days afterwards I visited him again. I found lii.s
mind still stayed on God ; but he was evidently approach-
ing his dissolution. I informed him that there were some
evidences that his son (Richard Reese, his only child)
had experienced religion. He rejoiced, and said, " I
wish you to keep him at the mission. It is the best
place for him. Keep him at school — keep him out of
bad company." A few days after this he closed his life,
in peace with God and man, on the 1st of January, 1827,
about the forty-sixth year of his age; and was buried in
the grave-yard by the meeting house, (a little May soiUli-
east from the house.) The Rev. J. B. Finley preached
his funeral sermon, to a large, attentive, and weeping
company of his people, the mission family, &;c.
Betvveen-the-logs was rather above the common stat-
ure ; broad and thin built, but otherwise well proportion-
ed, with an open and manly countenance.
Through his life he had to contend with strong pas-
406 HISTORY OF THE
sions, wliich, through grace, he happily overcame in the
end. His memory was so tenacious that he retained
every matter of importance, and related it, when neces-
sary, with a minute correctness that was truly astonish-
ing. And such was his natural abilities otherwise, that
had he received a suitable education, few would have ex-
ceeded him, either as a minister of the Gospel, or as a
statesman or politician.
P. S. The particulars of the foregoing narrative (ex-
cept what relates to his attending conference, his death-
bed, (fee.) were told me by Isaac Walker and John Hicks.
I wrote them down at the time, as related, and have giv-
en them substantially as I received them.
The foregoing biography of Between-the-logs was fur-
nished by Rev. J. Gilruth, and is, as will be seen, merely
a brief notice of some points in his history. Many oth-
er important and interesting particulars will be found in
the preceding History of the mission ; which, in some
sort, is, itself, a history of the life of this distinguished
Indian chief and faithful servant of God.
2. BiG-TREE. This Indian was of the Bear tribe.
He was more than six feet high, and possessed great
strength and activity. When I first knew him he was
about eighty years of age. The rims of his ears were
bent round; and by hanging weights of lead to them,
they were so stretched that they hung down on his
shoulders. The inner part of the ear was perforated
with holes, for the purpose of w^earing silver ear-bobs.
There was a hole through the inner gristle of the nose,
to which he hung his nose-jewel. His hair was cut off
close, excepting a small portion on his crown. This
was long and plaited, and drawn through a silver tube.
His face was large, with aquiline nose, and high forehead
WYANDOTT MISSION'. 407
aiid cheek bones. No person could look at this venera-
ble man without feeling a reverence for him. His whole
person was dignified, and his manners were friendlyj
open, and affable. He lived on the river bottom, in a
small field, containing about one-third of an acre, which
he had fenced with brush and tree-tops. He cultivated
tliis in corn, beans, squashes, and some other vegetables.
In the middle of this patch he had a house, made of
corn-stalks, setup on end like a shock, but larger; in
the middle of which, and at the top, he had his chimney,
made of bark, peeled from a tree. The chimney was
set on a frame of poles, supported by four forks, which
were set so as to brace against each other. Bark was
wound round each of these forks, and extended from one
to tlie other, so as to keep them in their right place, and
to sustain the corn-stalks. The blades of the stalks were
all carefully peeled oif on the inside ; and on the outside
die tops were turned down. This was all done with so
much exactness and regularity, that it was water-proof,
and perfectly warm. The door was small, and was the
only place to admit light or air. This was shut with a
piece of bark drawn over it. The fire was in the mid-
dle. His bed was raised ten inches, by laying three
sticks of wood, say three feet long, cross-ways, and then
Bpreading his bark, peeled from the tree, then his skins,
and last his blanket. His pillow was a small bundle of
clothes, with his tobacco-pouch. He had a small ket-
tle of brass ; a gun, tomahawk, and a butcher-knife ; a
wooden tray, and bark spoon. He had several horses,
which got their living in the woods, summer and winter;
an old saddle and bridle, with some bark ketdes. Such
is a description of his house, property, and person.
This man had, perhaps, passed through as many vicie-
408 IIISTORV OF THE
situdes as any other person. When young, he used to
hunt on the skirts of the Alleghany mountains, at the
head of the Monongahela river ; and has often drawn for
me a very correct map of the country, on a piece of bark,
with coal. He was at Braddock's Defeat, when a boy.
He was in the wars with the southern Indians, and was
once taken prisoner by the Cherokees, in a battle which
was fought on the Kentucky river. He told me this was
a bloody contest; so much so, that the Indians laid down
their guns, and bows, and arrows, and fought with their
war-clubs, and knives, and tomahawks. So closely en-
gaged were the combatants, that they did not know their
friends from their enemies. At last, night separated
them, and both parties retired from the field. Big-tree,
however, was made prisoner, and carried away, with
others, to the Falls of Ohio, where they got their canoes,
and went down to the mouth of a great river, probably the
Tennessee, from his description of a broad shallow place,
supposed to be the Muscle shoals. Ascending this river
tliey came to the forks, and took the right hand fork,
which led in a south vvestern direction ; and after going
up this some distance, they left their canoes and traveled
by land, until they arrived at their towns. All this time
he had to work hard all day at the paddle, and at night
was tied fast with tugs, and pinioned to the ground by
strong stakes driven into the ground for that purpose.
He also got very little to eat. Although they claimed
the victory, it was a mournful one, for not one-third of
the warriors that went out ever returned. Many of the
wounded died on the journey. The old man said, " We
all expected to die, to satisfy the revenge of those that
had lost their friends ; but we were all parted, and not
tw 0 of us left together. I fell to the lot of a family that
WYANDOTT MISSION. 409
iiad lost three young men in the battle. A council ^a«
Iield over me, and I was at first condemned to be burned*
But the mother of the young men that were slain came
up and claimed me in their place. She said, * You took
all my sons with you. Now they are all dead, and I am
left without any help, and I nov/ claim this young man
in the place of my sons. You will pity my age and
helplessness, and release him to me.' After some alter-
eatioQ, my sentence was reversed, and I was given up to
the widowed family. When I recovered from ray weak
and reduced state, brought on by starvation and anxiety
of mind, I got a gun, and went to hunting, in company
with my new relations We traveled a good way, to
where the buffalo had gone to feed on the cane-brakes.
I gave up thinking of making my escape, for winter had
now set in. So I staid contented for the winter. But
when the time of sugar-making came in the spring, I
meditated my escape, and privately made some prepara*
tion. I durst not ask which way my nation lived, for
fear of being suspected ; though I could not certainly
say respecting the right direction, but I knew if I could
reach the Ohio river, I could find my way home. About
the time the dog-wood blossoms, I set out one mornin?
to hunt, and took a new pair of moccasons ; which led to
the suspicion that I was going, and was watched. I
started, and had not been long gone until I was followed ;
and although I took a short course for the river, yet in
the afternoon I found I was pursued. I then knew if
taken it was death, and I set forward, with all speed, to
baffle my pursuers. They followed me three days and
nights, in which I never stopped to eat, but carried my
gun loaded all 'the time. On the third day, awhile be-
fore sun-down, I got to the Ohio river, where it was very
35
410 HISTORY OF THE
wide, and I was so weak and faint for the want of food
that I was afraid I could not swim over it. But I thought
the Great Spirit, that had spared my life, would help me ;
and I lifted up my prayers to him and said, ' O Great
Spirit, help a poor prisoner to swim* this river, that I
may get home to my own country.' Then I tied my
gim on my head, and put in, and got over; but I was
ready to sink several times. Then I looked up for help,
and he did help me over. Here my enemies left off fol-
lowing me ; and I went out some distance, and killed a
deer. A part of this I offered to the Great Spirit for his
goodness to me. I cooked the rest; and then went off,
and lay in a thicket for two days, until I got rested. Af-
ter this I then started home ; and after three moons' trav-
eling, I got back to my own nation."
He was in all the wars with the Americans; but was
preserved from being killed, although he was wounded
several times, and made very narrow escapes. He was
a humane man ; and no doubt but the promise of God
came upon him, "Blessed are the merciful, for they
shall obtain mercy." This man had several children,
and amongst them three sons that grew to manhood ; but
in a drunken frolic, one of his sons drew a tomahawk,
and struck it into the brains of an older brother, and kill-
ed him on the spot. The old man told this circumstance,
while the tears rolled down his furrowed cheeks, and
said this was the greatest affliction that had ever befallen
him. His enmity and opposition to the deadly and fatal
poison was implacable. His two surviving sons became
relisfious ; and the offender became one of our exhorters
and leaders.
Big-tree was the first man that fell in with the Gospel,
and was one of the two persons that heard Stewart
WYANDOTT MISSION. 411
preach his first sermon in Pointer's cabin. He then em-
braced religion, and never forsook the good way until he
was called from this to a better world. He was always,
when able, in his place at the house of worship. He
was much afflicted with the rheumatism, and sometimes
so that he could not walk. I used to visit him every day
in his corn-stalk hut, and carry him food, and frequently
shoot squirrels for him. I never found him but in a
praying frame, and always rejoicing in God. I had him
frequently brought to the mission house, and sometimes
he would stay a week. The Indian boys were delighted
with his company. They would gather around him, and
for hours, at night, hear this sage relate the adventures of
his life, or tell them the history of their nation, tradi-
tions, laws, &c. ; and would frequently show them the
advantages the Great Spirit had given them over their
fathers, by sending the good Book and ministers, to
preach and furnish them a school to learn to read.
*' Now," said this venerable man, •• doiit let one bles-
sing go by ; but treasure all up, and you will be rich in
good things." His Christian experience was related to
me at one time, a few months before his death. He
said, "When young, I took no thought but to eat, aifd
drink, and play; yet when I did any thing that was
wrong, T felt something in my heart that made me
afraid and ashamed, and I felt bad until it wore off. At
last I listened to the old people talking about the Great
Spirit, and how we must worship him. Yet I did not
know how, unless it was to give him the best I had.
When it thundered, I was afraid the great Man in the
clouds was angry. I followed this religion until the
Prophet arose. I heard the Seneca Prophet, and believ-
ed he was rieht. All the Indians, also, followed him for
412
HISTORY OF THE
awhile, but turned back. Then the Shawnee Prophet
came, and we listened and followed him ; and soon we
found out he was for war, and we quit him. Then all
turned to the religion of our fathers. We sang, and
feasted, and danced on until the last war. Then came
the whisky, and the drunkard's song, and mui'dering one
another, and poverty. Our women and children were
almost naked and starved.
"At last Stewart, a colored man, came with the good
Book, and said he would teach us the good and right
way, I resolved to go and hear him. I did so; and he
told me I must pray to God, and keep away from all sin ;
and that God, by his Spirit, would drive all darkness
from my mind, and fill me with peace and love. I said,
* I will try this way, and see if it will do any better than
my old way.' So I went home, and got down on my
knees, and said ' 0 Hoinendeziie, tamentare, tamentare.
0 Great Spirit, take pity on me, take pity on meT I
felt better in my hear* bofoi-» \ got up. So I continued
to pray every day, three and four times a day, until one
day in the woods I felt a great weight on me, as if it
would crush me. I got down on my knee^ and said,
* O Father, take pity on your child, that you have kept
till his legs and arms are stiff with pains, and his whole
body is worn out. Now his load will throw him down.
Then he can never get up. Again help him. Now
take this load out of his heart, so that he can walk again.*
1 had not prayed long until I felt every thing gone ; and
the first I knew was that I was on my feet ; and I felt as
young as ever. My heart was emptied ; and I now felt
so light that I thought I could run and fly."
-From this time, this son of the woods was a faithful
follower of his Savior ^ Keligiop. wa^ his ^jnly ai\d coi);-«
WYANDOTT MISSIOX. 413
Slant theme. He pressed forward after holiness, which
he no doubt obtained. This aged man continued to re-
joice in hope of eternal life until the winter of 1824, and
died in the full triumph of faith. It fell to my lot to bury
him. This I did in a plain and decent manner. I
preached his funeral sermon. He was much lamented
by us all.
The old man was hard of hearing ; and when he came
to church, if the speaker spoke too low for him to hear,
he would call out, " Speak louder — / cannot hear. I
had hard work to get here, and you must .speak out.^^
When any person prayed, the old man would kneel
down, or lay across a bench, for he said he could pray
best when he could get down low in his body and soul.
Gentle reader, have you not had many more privileges
than this Indian? Have you improved them, or are you
yet in your sins ? Wake up, for now is the day of your
salvation, and your accepted time.
3. Joseph Williams was a half Wyandott, of the
Land Turtle tribe, then nearly extinct. His father was
an Indian trader. He was a man of a meek spirit, and
much good nature, and somewhat inclined to be indolent.
He joined the Church in 1823, and found peace with
God a few months after. In the first love feast after he
experienced religion he expressed great joy in believing,
and praised God that he was delivered from the guilt of
sin. He was able in prayer, and zealous in the cause of
religion. He was appointed leader, and sustained this
relation to the mission for sometime, and was useful ;
but he never acquired tlie influence he might have done,
had he not been indolent. Yet he persevered until his
death, which was sudden and unexpected. He rested
from his afflictions, December 2d, 1827.
35*
414 HISTORY or THK
4. CurAN-DA-MA HicKS was the daughter of brother
John Driver, and belonged to the Big Turtle tribe. She
joined the Church, January 25th, 1824. This child 'of
the forest was quite young when the sound of the Sa-
vior's name charmed her heart; and after shedding many
tears, she yielded herself to be saved by grace. This
modest, retiring Indian girl had many charms of youth
about her. Among them, and not the least, was her en-
tire obedience to her parents. Her pious parents prayed
much for her ; and at a quarterly meeting held at Negro-
town, she obtained religion. I have known her mother
and her, when they could not get their horses to ride, to
walk fifteen miles, and wade Tyamochtee creek, in win-
ter, to meeting — such was her regard for the word of life.
She married a pious Indian youth in 1827 ; and in the
following year was called away. She died in peace, ex-
horting her husband and friends never to depart from the
true and right way, buft to meet her in heaven. I have
no doubt but that Cu-an-da-ma now shouts with the hosts
above.
My youthful reader, this poor Indian girl had not the
advantages you now have ; and are you not in the gall of
bitterness and bonds of imquity ? Will you be at last
consigned to that place where weeping and wailing will
be for ever, for the abuse of so many Christian privileges,
■while the poor out-east Indian girl will shout in glory?
5. Maurice, or wife of the Little Chief . This woman
embraced religion in the winter of 1823 ; and to the day
of her death, was an exemplary Christian*. And although
she had some dark hours, and severe conflicts in her
Christian warfare, yet she was constant m her religious
duties; and as a wife and mother, was faithful. She at
last conquered through faith, and her last moments were
WYANDOTT MISSION. 415
peaceful and triumphant. She dwells, we trust, where
the weary are at rest. She departed this life, August
30th, 1828.
6. Mary was the daughter of Big-nver. When a
child she sought and found the Savior. Her conversion
was a matter of great joy to her parents. AVhen grown
to a yoifng woman she married Daniel Williams, son of
Abram Williams, a pious young man. Mary continued
faithful, and was steadfast in her Christian course, until
her spirit took its flight to mansions of bliss. She died
of consumption, December 23d, 1829, in great peace.
7. Wah-shu-ta-mah, or Queen of the Bear tribe.
She was among the first who sought and found mercy,
and experienced religion at Mt. Tabor camp meeting, a
few miles above Urbana; and here she publicly re-
nounced all her heathen religion, and fully embraced the
Lord Jesus Christ, as her only Savior ; and promised the
Lord that she would, as far as her health and circumstan-
ces w^ould admit, go to all camp meetings within her
reach. Until her death, she was a constant and zealous
follower of the Redeemer. She never missed her class
or other meetings, unless hindered by sickness. A few
days before her death, although in great weakness, she
attended a two days' meeting; and on the return of
another Sabbath, her immortal spirit took its flight to
the realms of eternal day, on the 30th day of January^
1829.
8. An-daw-ya-wah, or Peacock's mother, was a very
aged woman when the Gospel first began to be preached
in the nation ; and had some severe conflicts in giving up
her former belief in her religion. But it pleased God,
who will not have one wretched sinner die, to send the
word of truth to her heart, by the agency of the Holy
416 HISTORY or THE
Spirit, so that she was constrained to cry out for mercy ;
and after many prayers and tears, and desperate strug-
gles, she obtained the pardon of her sins. Her joy was
now full. Her expressions of gratitude were constant,
and sometimes rapturous. She now awaited the day of
her transfer to heaven with great solicitude; and, at
length, the joyful messenger came. She bid her- friends
and earth adieu, and by angels was carried to Abraham's
bosom, March, 1829.
9. Thomas Mason. This Indian boy was named
after the Rev. Thomas Mason, of New York. He was
one of the mission school scholars, and was a very
promising boy. He joined the Church, and gave proof
of the sincerity of his profession. He was much belov-
ed ; but his stay was short. He exhibited in his last
moments the power of divine grace, and left his earthly
for a heavenly school. My young readers, you have
much greater privileges than this poor Indian boy.
Have you embraced Jesus ? O what will be your por-
tion if you continue to reject him !
1.0. Isaac Walker was the son of William Walker,
Sen., who was made a captive when a child by the Indi-
ans, and married a Miss Rankin, a half-blood Wyandott.
Isaac was a pretty good English scholar; and although
he had this advantage, he was raised with the Indians, in
their customs and manners. Naturally he was intelli-
gent, active, generous, and warm-hearted. He was a
good interpreter, and acted as such for the government
some length of time ; and was often employed in inter-
preting the Gospel to the wanderers of his own nation,
when his own heart became filled with its important
truths. Brother Walker joined the Church, and was a
worthy and an acceptable member for some years, always
i^'i
WYAXDOTT MISSION. 417
using the means of grace, more or less, but without the
enjoyments of religion, until the sickness which termin-
ated his life. Ten days before his exit, he obtained the
pardon of his sins; after which he manifested an unsha-
ken confidence in God to the last moment; and died
peacefully and triumphantly, on the 27th day of May,
1829.
11. Co-BAX, or Tall-man. This man was, perhaps,
as great a miracle of mercy, as any who have been
brought from darkness to light. He M^as addicted to in-
temperance from his youth, and it had become a settled
habit with him, so that he was a common drunkard. I
have heard him recite the mercy of God to him, in love
feast, in thiswise: "He preserved me when drunk,
and lying in the mud holes, and my horse tramping over
me, wiien neither men or devils had pity, and both would
have been glad to have seen me killed. Then, O then !
"when I had no friend on earth, God pitied my poor soul,
and kept it out of the lake of fire. And when no one
had either love or hope for me, God sent his Son after
me ; and his voice waked me up, and his Spirit showed
me the hell I was staggering over. It smoked and burn-
ed with awful horror. But his word was not to be shut
out. I went home and tried to hide it, and shake it off;
but it took faster and still faster hold, until I thouglit my
heart would break down my body. \i got so big and so
hard, that I felt like dying. I then prayed and cried to
God for mercy. I went and joined meeting ; when all
joined in prayer and prayed all night; and in the morn-
ing, God took away that old hard and drunken heart, and
gave me a new one, full of peace and quietness. O how
much I owe to God and his ministers, for saving my
soul, and opening my blind eyes to see, and then to fill
418 HISTORY OF THE
my soul with love." This man was one of the most
uniform, devout, and holy men I ever knew ; and for
many years lived to enjoy religion, and to show forth its
power. After his conversion, he was never known to
taste a drop of any kind of ardent spirits, cider, beer, or
wine, except on sacramental occasions. He died on the
2d of June, 1829; and his death was marked with tri-
umphant joy and peace. He sent for brother Thompson,
a short time before his death, and related to him his
Christian experience, which was sound and rational.
He manifested great anxiety for the conversion of his
relations. He requested brother Thompson to write his
will ; and he bequeathed all his property (except some
presents to his relatives) to his wife, of whose faithful-
ness he bore testimony for thirty years ; and by this act
he showed the victory of Christianity over heathenism —
it being their custom to let the property that ought to
support their widows and children, fall into the hands of
their relatives.
12. Hannah, the Avife of Sen-ta-mas^ or Long-sides,
This woman was converted to God in 1824, and fully
embraced the religion of the Lord Jesus. She was anx-
ious to have her children educated; and brought them,
and gave them up for that purpose. She departed this
life in great peace on the 13th day of June, 1829.
13. Eliza Jane Hansberger, (so called, after the
name of a worthy female friend to the mission,) was
daughter of Hannah^ above mentioned, and one of the
school children. She was early taught the fear of God,
and to seek and serve him ; and although at first she did
not acquit herself so as to meet the wishes of her teach-
ers, or the hopes of her pious mother, who expressed
great anxiety for her on her dying bed, ^he was taken
WYANDOTT MISSION. 419
sick soon after the death of her mother, and died happy
in the Lord. He took her, perhaps, to save her from
future evils. Her last words were, *' Jesus has come for
me." She was buried one week after her mother.
14. Sister Frost, died, November 2d, 1829, in the
woods, at their hunting camp on Blanchard's fork. She
was a woman of uniform and deep piety, and persevered
through great difficulties. Her. path was a thorny one;
but Jesus kept her, and finally took her to himself, to
rest from all her sorrows, in heaven's sweet abode.
15. Two Feathers. This man long halted between
two opinions ; and although he was convicted as to what
was his duty, yet he never yielded, until death laid its
icy hand on him. Then he renounced his old tradi-
tions, and requested to be admitted as a probationer into
the Church, and died soon after. In this man's example,
reader, you perceive the great risk you are running if you
are not in the Church of God, and in the way of duty.
O let not another opportunity pass by before you take up
your cross !
16. Maurice was an orphan girl, raised by the wife
of Between-the-loffs, and was one of the first scholars at
the mission school. She made some progress in learn-
ing, and especially in housewifery. She joined the
Church when young, and afterwards professed religion.
She married Ta-ha-men-toot, and was a faithful wife.
Her death was sudden and unexpected — only seven days
fiickness. Her class-leader visited her, and found her
resigned and happy. She departed this life, August 30th,
1830.
17. Ken-taugh-que, OT^Big-tree's wife. This most
excellent woman lived near the mission family from its
first establishment. She was an early subject of the
4^0 HISTORY OF THE
grace of God, and of pardoning mercy. The evidence
of the knowledge of sins forgiven she never lost, but
grew in grace and in the knowledge of her Savior. She
appeared always deeply interested for her children, and
her constant and earnest prayer was well calculated to
show them the path of life; and it was her joy to see
some of them filled with the same blessed hope. She
was a kind neighbor, a good, humble wife, a devotedly
pious and loving mother, and a consistent and cheerful
Christian; and this was the result of the mighty grace
of God. She died on Monday morning, October 18th,
1830, in the blessed and joyful triumphs of Christian
faith, universally lamented. Her last words were, ^^ My
work is done.''^
18. Susan Brant was a Mohawk, and soon after the
establishment of the mission joined the Church; but hav-
ing a husband who led a dissipated, wandering life, she
was not received in full connection. But she^ united her-
self aofain to the Church in 1830 ; and in the March fol-
lowing, she departed this life. After her second admis-
sion into the Church she lived exemplary, and died
happy, exhorting her friends to be faithful, and meet her
in heaven.
19. In-cats-see, or wife of Jas, Washington. This
woman was brought to the knowledge of God through
the preaching of the Gospel, in 1823. She was a good
woman, and a faithful attendant on the means of grace.
She died in the full hope and prospect of eternal life, in
May, 1831; and left her pious husband and children to
mourn their loss.
20. The wife of Cu-ah, died, July 24th, 1831, in great
peace. She had embraced religion, and bore the cross
MYANDOTT MISSION. 421
of Christ from her youth. She enjoyed peace at her
death, surrounded by her friends and relations,
21. John Brant was a Mohawk, and was brother-in-
law to John Vanmetre, who was taken by the Indians
when a boy. Brant joined the Church on Honey creek,
in the house of his brother-in-law, in 1824. He ran
well for a season ; but got into bad company, and forfeit-
' ed his membership. He remained out until the summer
before he died. He died without that full confidence
which faith in Christ inspires ; yet it is hoped he was
saved, for he was truly penitent.
22. Eli Pipe was a Delaware, and a descendant of
Captain Pipe, the chief of the Delawares, who took (and
was the principal agent in burning) Col. Crawford, to
avenge the death of the Delawares, who were massacred
on the Tuscarawas, by Williamson and his party— the
most barbarous of all murders. He married a Wyandott
woman; and became a member of the Church in 1824.
He was a moral man, and in the first of his religious
profession did not manifest much zeal ; but his afflictions
made a deeper impression on his mind, and he was more
engaged. On the 7th of July, 1831, he died; and it is
hoped he died in peace.
23. Ta-zuh departed this life, November 2d, 1831.
Though for sometime after joining the Church, he was
at times unstable ; yet, for the last years of his life, he
gave evidence of enjoying a happier state of mind ; and
strong hopes are entertained that he has exchanged this
earthly for a heavenly state.
24. Nau-gah-hat was the daughter of a widow, and
was the first Indian child that was admitted into the mis-
sion family. She was baptized, and called Eliza Brooke,
pIter my only daughter. She was among the first of our
36
422 HISTORY OF THE
children that embraced religion. She made good pro-
gress in her learning ; and after she left school, she was
married to young Warpole, and continued steadfast in her
high and holy calling till death. She died, April 28th,
1832, in the triumphs of faith, leaving two children, who
have since followed her to her happy home.
25. Mary Fighter was a Seneca, and embraced re-
ligion in the winter of 1823. She was a quiet and
peaceable woman, and died in the faith of the Gospel,
June 2d, 1832.
26. Sy-on-to's wife was the sister of Between-the-
logs, and embraced religion at an early period of the
mission. She was a woman of great piety, and was a
uniform member from her conversion to the day of her
death. She, it is confidently believed, has gained the
blessed shore of eternal bliss.
27. NoNE-wAY-SA was the wife of the far-famed
White-eyes^ who resided in the plains on the Tusca-
rawas river, and now called after his name. He was
shol; by a boy whom, in a fit of intoxication, he attempt-
ed to stab with a knife. After his death, she became the
wife of brother Mononcue, with whom she lived till her
death. She was converted in the winter of 1822. Her
convictions were deep and pungent, and her conversion
clear and powerful ; the truth of which she never after-
wards doubted. It might be said of her truly, that she
was a mother in Israel ; and to the mission family she
was peculiarly kind. She visited us often, and seldom
came without bringing something to add to our comfort.
She was a lively and a shouting Christian. I have often
seen her feasting on Gospel food, until her soul Would be
filled to overflowing with the love of God ; when she
would praise God aloud for redeeming mercy. Her af-
WYANDOT*! MISSIOX. ' 423
fliclions were great, but she bore them all with great pa-
tience until her change came, and in joy and peace she
slept in Jesus the 15th day of August, 1832.
28. Yas-yah was the only person that attended John
Stewart's first meeting, and to whom he preached Jesus
and him crucified. The next day herself and old Big-
tree were all who came to hear the joyful sound. She
received Jesus the first offer that was made of him to
her. She maintained her integrity, and was faithful to
her Lord until she was taken to her rest. Her life had
always been uniform ; and though she met with great
opposition at first from many of her relations, yet she
never wavered, but continued to fight the good fight.
She fought and conquered, kept the faithj^and laid hold
on eternal life, June 23d, 1832.
29. Sister J ago, wife of Tar-i-un-ta^ was a woman of
piety, and died as she lived, in peace, February, 1833.
30. Men-da-za died in peace, July, 1833.
31. Sister Tar-un-ene died in peace, October, 1833,
32. Polly Zane was the daughter of William Zane,
and grand-daughter of Ebenezer Zane, who was taken
prisoner near Wheeling, by the Indians, and lived with
them, and raised a large family. Polly was pious. The
Lord called her in the morning of life, and took her away
from the evil to come, in the year 1831.
33. Ya-men-dash departed this life in 1832. She was
received as a probationer on the 2d of May, 1832, but
did not stay long to enjoy the communion of saints be-
low, in the Church militant; but we trust she has been
hailed by the Church triumphant, in the realms of end-
less bliss.
34. Ta-sa-tee, or Samuel Brown ^ was the oldest son
of Adam Brown, Sen,, after whom Brownstown, in the
424 HISTORY OF THE
State of Michigan, is named.. He was awakened, and
attached himself to the Methodist Episcopal Church, in
Canada, the first visit I made to the Indians in that coun-
try ; at which time I formed a class there, of which
brother Gold was leader. He soo>n after obtained reliff-
ion, and began to exhort„ and was licensed as such. He
had a tolerable education, and was capable of reading the
Bible for himself, and expoimding it to others. He be-
came useful, and was successful in his labors. He was
an humble man, and had been solicited to apply for a
regular license to preach ; but this he refused, saying,
that he wished not to rise higher than his brethren.
He was a good interpreter, and ac<Jompanied me and the
chiefs in that capacity to the eastern cities. He inter-
preted on the Sabbath before his death. He was taken
on the Monday evening following with an inflammation
of the brain, which deprived him of hearing and reason
on the following day ; and on Thursday, December 5th,
1833, he exchanged this suffering and uncertain state for
a crown of rejoicing in the mansions of bliss. His re-
mains were deposited in the grave-yard on the follow-
ing Saturday. A funeral sermon was preached to a
large and weeping congregation.
35. Sister Jacques departed this tife^ D^ceiaftber 8th,.
1833, after lingering for so-me months with a eonisump-
tion. She was an amiable woman, exemplary in her
character, modest and unassuming in her manners, faith-
ful as a Christian,, and affectionate as a wife and raother.
In her the Church had to mourn the loss of one of her
brightest ornaments; but is consoled in believing their
loss to be her eternal gain.
36. Tay-how-wa-ha had lived all his life attached to
the h.eathen party; but when he was seized with his last
WYANDOTT MISSION. 426
sickness (like all other stubborn sinners) his fears came
upon him mightily, and he renounced his heathen tradi-
tions and worship, and was admitted on trial in the
Church, December 28th, 1823, and was truly penitent.
He made application to be married to his wife according
to the Gospel institution, and the time for performing this
duty was fixed on; but ere it arrived, he took his depar-
ture to another and, we humbly trust, to a better world.
We believe his penitence was genuine, and that his suf-
ferings ended in eternal life.
37. Tar-e-sha, or Big-lake, was a moral person in
his character, and serious in his deportment, from a
child. He became a probationer, February 2d, 1833;
but did not live long to enjoy the privileges of the mili-
tant Church. He was engaged, however, during his
short warfare. In the succeeding fall he departed this
life to join the family above.
38. Tar-he-too was a sister of Between-the-logs.
She was blind, and had been so from her childhood.
This woman did not hesitate to embrace the Savior at
the first offer made; for she said, "I want just such a
friend and Savior to keep and comfort me." She sought
him as directed, and soon found him, and remained stead-
fast until her death. It might be said of this poor, blind,
heathen woman, as of one of old, " Her soul continually
magnified the Lord." Her communion with God was
deep and constant ; and from her Savior she never stray-
ed, but '* closer and still closer cleaved to his beloved
embrace," until her warfare ended; when she left a most
soul-cheering testimony that she had gone to the Chris-
tian's home. "O sweet, sweet home!" To this rest
she took her departure, April 1st, 1834.
3d. Maurice Big-spoon was the daughter of James
36*
4iSQ HISTORY OF THE
Big-tree, and was among those children who were, firs^
admitted into the mission school. Her father and moth-
er were both religious, and she had their example and in-
fluence to aid her early piety.. She appeared to be about
ten years old when she, with many others of our school
childreni, sought and found a Savior's love. One night,
while I was at famiiy prayer, this child rose from her
knees, a-nd carae and eaught me round' the neck while I
was yet praying, and a&ked me to continue in prayer fm
their souls. O how affecting wa& this scene I No?
would they be comforted until God had blessed them
with his pardoning love^ And I can, with others, bear
testimony to their faith fulnes*^ in the service of &od^
She was a €ne singer, and soon learned all the hymns
that were sung in their language, and could sing delight-
fully ; and almost every evening they would sing before
going to bed.
One night sister Lydia Barstow (now sister Taylor)
came to me, and asked me to step in and see the little
girls in their evening religious exercises. AVhen I went
down, and looked through a hole in the v/all^ Manrice^
was meetiiig the real in class, and calling oix them, one
by one, to tell how they felt; and then they would sing a
verse. While in this exercise some wept aloud, and
others praised God for hia redeeming grace.. After they
were tlirough, they sung in Indian,
" Jesu^ my all to heaven is gone," &c..
Then she prayed, and, all went to- rest for the night, m
calm resignation to God.
She made good proficiency in her education ; and after
she left school she was married to Big-spoon ; whick
ntJiwn, like all other unequal matches, was a great bin-
WYATVDOTT MISSION. 407
derance to her in the divine life. She, however, continu-
ed to bear her cross ; and toward the close of her life,
while yet in good health, the work of the Lord was
greatly revived and deepened in her soul. At the last
class she attended, a few days before her death, she
seemed to have some presentiment of her near approach
to eternity. Her soul was in a flame of love. She went
home in health: was suddenly seized with an affection
of the brain, which terminated her life in two days, on
April 10th, 1834 ; and no doubt slie has joined her pious
mother and grand-mother in paradise.
40. An-da-wiz-u, or Bi^-river. Of this man I can
say, he was ray bosom friend. I have seldom found his
superior. He was among the first fruits of the mission.
He was much interested for the welfare of his children-,
and was ably assisted by his pious wife. Eagle. Their
souls were both formed in the Gospel mold. I appoint-
ed him class-leader; which office he faithtiiUy filled.
Sometime after he was noniinated and elected steward in
the Church, and remained faithful in this relation, until
death. In all things, he lived in reference to the future ;
and the text from which the missionary, brother Thomp-
son, preached his funeral sermon, was descriptive of his
life, " Set thy house in order," &c., Isaiah xxxviii, 1.
I here quote the wtwds of the speaker: " This text was
applicable to his case — to his farm, house, cattle, family
circle, economy, unembarrassed circumstances, and state
of mind, which enabled him to con-verse with death, and
welcome his approach as a friend. His disease was con-
sumption; and a few days before his death he sent for a
white man to come and take the measure for his coffin,
and to return with it in two days ; which was attended to»
When the maker laid it dawa by his bed^ he tliea asked
-f^S HISTORY OF THE
the price, and directed his wife where to get the money
and pay for it. Then he said, 'Call in all my family^
and I will rest, to gather strength to talk a litde to you be-
fore I go.' He first addressed his wife, and said, ' When
I am gone I fear you will cry and feel lonesome. But
you must not. I am going home to God, and you must
be glad. You will soon come after. Jesus will still be
with you. Keep up prayers in the family, and let the
children be kept at school, that they may learn to read
God^s Holy Book. Attend to your meetings, trust in
Jesus, and all will be well.' He then charged his chil-
dren to be good and obedient to their mother, to go to
School and to meeting, to work and raise enough to live
on, to serve God and meet him in glory. He then kiss-
ed the infant babe, and without a sigh or groan, bid this
world a final farewell on May 4th, 1834."
41. Peter Warpole departed this life, after lingering
several months with the consumption, on the 2d day of
January, 1835. He had been a professor of religion for
several years ; and though, in some degree, unstable part
of the time, yet in the last two years of his life he evin-
,ced more stability and devotion.
42. Jesse Lee was one of the boys who attended the
mission school ; and though he made but little proficien-
cy, yet there is no doubt but his stay with the mission
family was a blessing to him. It was there he learned of
the Savior; and though he did not comply at first, he
joined the Church afterwards, (March 1st, 1834,) and in
September following was unanimously admitted into full
membership. He was deeply afflicted, and- those afflic-
tions doubtless were sanctified to him.
43. Jacob Hooper was at the mission school but a
short time. He embraced religion when young, and
WYANDOTT MISSION. 429
proved faithful to the end of his earthly journey. He
died, February 2d, 1835, and we trust he now wears a
crown of life.
44. Men-sa-noo was admitted on trial, June 1st, 1834,.
and was continued on trial to the close of life, not being-
able to prevail on her husband to get lawfully married.
But amidst her embarrassments she strove to be faithfuL
She died, January 2d, 1835.
45. May-yat-ta-hat, or Standing-icater^ the oldest
son of old Big-tree, and brother to James Big-tree, one
of the native speakers. He was one of the first to join
the Church, in the early history of the mission. He ex-
perienced religion at a memorable meeting, and one of
the first that I held in the council house, at which Be-
tween-the-logs and Matthew Peacock, then a chief, with
several others, experienced religion. He was exemplary
to the close of his life. When he prayed in public, or
spoke in class or love feast, his words had a warning in-
fluence, and melted the whole assembly. His farm was
well regulated, and gave evidence that he had learned to-
be diligent in business, as well as fervent in spirit. He
died in holy triumph, on the 7th day of February, 1835..
Being asked by his younger brother. Big-tree, how mat-
ters stood between his Maker and his soul, he replied, " I
am ready to go. I have been waiting for sometime, andi
now have no fear of death." He repeated the same to
the Little Chief, and thanked him for his faithful labor*
as his leader — exhorted his wife and the bystanders to be
faithful to God, and commended his youngest son to the
care of his brother, to raise and send him to school. He
spent his last moments in praising God ; and undismayed
and tranquil, resigned his spirit into the hands, of hia
Maker.
-■9^
430 HISTORY OF THE
46. John Coon, died, in peace, after a short illness,
on the 2d of March, 1835. He was many years waver-
ing between heathenism and Christianity; but appeared
to become established for the last twelve months. In
his last moments he expressed his confidence in his Sa-
vior, and only lamented that he had to leave his four sons
strangers to religion and Christian fellowship.
47. John M'Lean was the only son of Rhon-yan-ness,
and was educated at the mission school. John was a
good boy at school, and was good to work ; and in his
deportment and manners he was agreeable. He joined
the Church while at the mission school, though he did
not manifest much zeal until after he closed his studies.
He then became an exemplary member, and was ap-
pointed to assist his father in meeting his class, and
afterwards was licensed as an exhorter, in which office
he grew to be a strong man in Israel. His powerful ex-
hortations toward the close of his life will not soon be
forgotten. His death was unexpected, but he was pre-
pared to meet it.
48. Ya-zhe-ah was an old member, and was faithful
for many years. She died full of faith, and in prospect
of glory, in April, 1835.
49. Charlotte Barnet, died on the 10th of August,
1835, having passed through several months of affliction.
She had several times attempted to live a Christian life,
but as often failed, havinof a husband who was always
ready to discourage her. But affliction was the means
of bringing them both to the fold of Christ, and we
doubt not they both sleep in Jesus. He departed this
life in April, 1836, having joined with his wife on pro-
bation the 10th of January, 1835.
50. Elizabeth Mononcue was one of the mission
^TYANDOTT MISSION. 431
school children, embraced religion when young, and was
uniform in all her deportment, from the time she became
serious. She became the wife of George Mononcue,
lived four years of trouble and affliction, and died in
great peace.
51. Tom Long was, for several years, the chief of the
heathen party. He was a man of a strong mind, and a
good counselor, but a great drunkard. He was often
convicted of his sinful ways, and would weep bitterly ;
but his habits and associations were too strong for his
convictions, until his last illness, when he positively re-
fused to touch any intoxicating drink whatever. He was
a great penitent, and was very solicitous to show his
change and his sincerity of mind, by being received into
the Church ; which request was granted him two days
before his death.
52. Mariah was the daughter of ^AoM-?/«n-ne55. She
was sent among the very first to the mission school ; and
among all our children, she was one of the best. She
made good progress in her studies, while at school. She
embraced religion, and grew in grace — was afterwards
married to John Brown, and lived an example of piety.
She died triumphantly, April, 1835.
53. Rhon-yan-ness was the oldest man in the nation
when he died. He was a professor of religion, and had
belonged to the Church for sixteen years. For thirteen
years he professed to enjoy the blessing of perfect love.
He was a chief of his tribe, and had been for many years
a class-leader and steward. He walked with God al-
ways. His life was unblamable and unreprovable. He
continued in the faith, and was settled and grounded in
love. He attended [quarterly meeting on the Sabbath ;
and being steward, he waited on the brethren, spoke in
432 HISTORY OF THE WYANDOTT MISSION.
love feast, told the wonders of redeeming grace, clapped
his glad hands, and looked up to heaven, as his future
and blessed home, and on the following Thursday died,
full of faith and of the Holy Ghost.
Now, dear reader, I have related to you the glorious
effects of redeeming mercy on the hearts and lives of a
few of the Indians that embraced religion through the
preaching of the Gospel at this mission ; and more than
double the above number might be given, who were saved
from the wrath to come, by " the foolishness of preach-
ing" Christ and him crucified. These notices were ta-
ken from the Church book at the mission. In some I
have added a few things from my own knowledge ; and
might say much more. These Indians were in a most
degraded state when the Gospel reached them. How
many thousands, in similar circumstances, are asking for
the bread of life I And here are the laborers, waiting to
be employed, saying, " Here I am — send me." But who
will help? Need I exhort you, after having read the
facts here stated ? No ! The love of God and worth of
souls will constrain you to aid with your money and
prayers, in evangelizing and bringing to God those poor
wanderers; and where you have heretofore given one
dollar, now give two. It wdll be well laid up in heaven.
But if you w^ithhold your aid from the missionary cause,
and lay up treasure on earth, it will soon be taken from
you ; or it will, perhaps, be the curse of your family,
when you are taken from it. Let the Indians have the
Gospel; let them all have it, and let them have it note J
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