Library of 
 The University of North Carolina 
 
 COLLECTION OF 
 
 NORTH CAROLINIANA 
 
 ENDOWED BY 
 
 JOHN SPRUNT HILL 
 of the Class of 1889 
 
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 "Casklawi." Baptizkd "Iskael." 
 Ripe Fruit of the Moravian Mission Among the Cherokees. 
 
HISTORY 
 
 OF THE 
 
 Moravian Missions Among 
 Southern Indian Tribes 
 
 OF the 
 
 UNITED states 
 
 BY 
 
 THE REV. EDMUND SCHWARZE, Ph.D., 
 
 Pastor Calvary Moravian Church, Winston-Salem, N. C. 
 
 Transactions of the Moravian Historical Society. 
 Special Series. Vol. I. 
 
 BETHLEHEM. PEXXA. 
 ncs Piilillshlni; ComiJanv. Prin 
 
TO THE SOUTHERN PROVINCE OF THE MORAVIAN CHURCH 
 IN AMERICA 
 
 where, through the last decade, the remarkable growth 
 of the interest in Moravian missions seems the bright 
 beginning of the renewal of our days as of old, 
 
 THIS WORK IS AFFECTIONATELY INSCRIBED WITH THE 
 
 ARDENT HOPE THAT INTEREST IN MISSIONS 
 
 BY PRAYER, MEN AND MEANS WILL 
 
 STEADILY INCREASE. 
 
 
PREFACE 
 
 History or fiction of which the American Indian is the subject 
 has a peculiar fascination for many people. Those who remem- 
 ber the high privilege, while at school, of taking out a library 
 book on Friday afternoons will, most likely, have a picture in 
 their minds of the shelf upon which stood the ' ' Leather-Stocking 
 Tales" or other Indian books. Places made historic by having 
 been haunts of the Indian or scenes of his special activity, good 
 or evil, are invested with an unfailing glow of romance and 
 Indian names are retained in spite of difficult spelling and pro- 
 nunciation. The Indian's arrowheads and other relics never 
 cease to charm. 
 
 The writer has experienced all these thrills, but wishes to 
 record that, for him, the greatest interest attaching to the Indian 
 has been to observe him responding to the Gospel. This is the 
 best part of Indian lore. 
 
 Moravian mission history is particularly rich in this field, for 
 the Indians ever lay near to the hearts of the Moravian Breth- 
 ren — hearts filled with the great love of the Saviour. Histories 
 of the labors of the Moravians among the northern tribes in the 
 United States and Canada have been written, and it is fitting 
 that this story of the Moravian missions among southern Indian 
 tribes of the United States should be added, a history which has 
 never before been written, except in outline. This mission, also, 
 is a finished work of the Church, and, from that viewpoint, de- 
 serves to be written and read. 
 
 This story forms part of the early history of AVachovia, the 
 Moravian settlement in North Carolina, which, in turn, is one 
 of the main chapters in the history of that State. 
 
 The primary work of the Church of Christ is the spreading 
 of His Gospel. Methods do and should change ; people change ; 
 times change. Fifty years ago, the farmer plowed his field with 
 an old-fashioned plow, drawn by a team of horses or a yoke of 
 oxen. He reaped the grain with a cradle, bound it by hand, and 
 separated the grain from the chaff with a flail. The grain was 
 ground between two millstones, and then the dough was baked 
 in the fireplace. The result of this difficult process was BREAD. 
 
Today, the farmer plows with a tractor, reaps his g-raiii with a 
 binder, threshes the wheat in a modern threshing machine, has 
 it ground in a modern mill, and the housewife bakes it in an 
 electric range. But note again, the result of this new process is 
 BREAD. Thus, spiritual truth abides unchanged and man's 
 need of this Bread of Life is exactly the same as ever it has been. 
 This work, therefore, is not a mere recital of the past, but lays 
 claim to be an inspiration for the present and the future. What 
 the Cherokee and the Creek needed was the Gospel ; what every 
 human heart today needs is the Gospel ; the same Gospel in 
 both cases — there is but one Gospel — the Grace of God in Christ 
 for all men. 
 
 The composition of this work has been extended over several 
 years, the most laborious part being the translating of the Diary 
 and correspondence of the mission through the many years dur- 
 ing which these were written in the German. The increasing 
 demands of a busy city pastorate crowded this work into the 
 hours of the night, when, in the quiet, it seemed as if the scenes 
 of the history which follows were being re-enacted. The writer 
 asks considerate judgment because the work could never occupy 
 the main line of thought, time or strength. 
 
 Grateful acknowledgment for assistance received is heartily 
 made to Miss Adelaide Fries, Winston-Salem, Archivist, Ameri- 
 can Moravian Church, South, for constant courtesy in granting 
 access to the archives and much valuable help given ; to Col. 
 W. A. Blair, Winston-Salem, for securing books on general 
 Cherokee history ; to Miss Sarah A. Vogler, Winston-Salem, Mr. 
 J. D. Bishop, Georgia, and Mr. Amos Clauder, New York, for 
 kindness in submitting personal diaries of missionaries, of whom 
 thej' are descendants; to Mr. E. J. Bishop, Bethlehem, Pa., for 
 annotating, from the records of the Boards of the Northern 
 Province of the Moravian Church in America, items pertaining 
 to the Cherokee mission for the years 1892-1899, when the mis- 
 sion was under the care of these Boards; to Miss Lettie E. Green, 
 Winston-Salem, who has spared neither pains nor time in care- 
 full}^ typewriting the book. 
 
 That the work ma}', though in an humble manner, glorif}' God 
 and, in some measure, help forward His cause, is the earnest 
 wish of the writer. E. S. 
 
 Winston-Salem, N. C, 1922. 
 
BIBLIOGRAPHY 
 
 1. "The Indians of North America in Historic Times," by Cyrus 
 Thomas, Ph.D., being Vol. 2 of "The History of North America," 
 by G. C. Lee, Ph.D., 1903. Geo. Barrie & Sons, Philadelphia. 
 
 2. "Historical Sketch of the Cherokee," by James Mooney; 19th 
 Annual Report of the Bureau of American Ethnology to the Secre- 
 tary of the Smithsonian Institution, 1897-1898. Washington, 1900. 
 
 3. "Travels," by William Bartram. London, 1792. 
 
 4. "Memoirs of Henry Timberlake," secured for the use of the 
 writer from the Congressional Library, Washington, D. C, through 
 the kindness of Col. W. A. Blair, Winston-Salem, N. C. 
 
 5. "The Encyclopedia Brittanica." 
 
 6. "The New International Encyclopedia." 
 
 7. "History of the United States," by George Bancroft, 1885. 
 
 8. "History of the North American Indians," by David Zeisberger, 
 edited by Hulbert & Schwarze. Ohio State Archaeological and His- 
 torical Society, 1910. 
 
 9. "History of the Missions of the United Brethren Among the 
 Indians in North America," by George Henry Loskiel. Barby, 1789. 
 Translated from the German and published in London, 1794. 
 
 10. "The Moravians in Georgia," by Adelaide L. Fries, 1905. 
 Edwards & Broughton, Raleigh, N. C. 
 
 11. The Springplace Diary, 1801 to 1836, and papers relating to 
 the beginning of a mission among the Cherokees, together with all 
 the correspondence between Springplace, Ga., and Salem, N. C, being 
 the original manuscripts in the Archives of the Southern Province of 
 the Moravian Church in America. 
 
 12. Letters and Reports from the missionaries in Indian Territory. 
 Archives. 
 
 13. Minutes of the "Heifer Conferenz," Salem, N. C, for the years 
 during which the Cherokee mission was carried on. 
 
 14. Minutes of "The Provincial Elders' Conference," for the same. 
 
 15. Minutes of "The Provincial Elders' Conference," and of the 
 "Board of Church Extension," of the Northern Province, Bethlehem, 
 Pa., for the years when the mission was carried on under the direc- 
 tion of these Boards. 
 
 16. "Gemein Nachrichten," Germany, for the years under review. 
 
 17. "Periodical Accounts Relating to the Missions of the Church 
 of the United Brethren," London, for the years under review. 
 
18. "The Moravian Church Miscellany," America, for the years 
 under review. 
 
 19. "The Moravians in North Carolina," by the Rev. Levin T. 
 Reichel. Lippincott & Co. 
 
 2 0. "A History of the Moravian Seminary for Young Ladies, at 
 Bethlehem, Pa.," by William C. Reichel and William H. Bigler, Beth- 
 lehem, Pa., 1901. 
 
 21. "History of Wachovia in North Carolina," by J. H. Clewell, 
 Ph.D. Doubleday, Page & Co. 1902. 
 
 22. "A History of the Moravian Church During the Eighteenth 
 and Nineteenth Centuries," by J. Taylor Hamilton, D.D. Bethlehem, 
 Pa., 1901. 
 
 23. "The Case of the Cherokee Nation Against the State of 
 Georgia," argued and determined at the Supreme Court of the United 
 States, January term, 1831. R. Peters. Philadelphia, 1831. 
 
 2 4. "Niles' Weekly Register, containing Political, Historical, 
 Geographical, Scientifical, Statistical, Economical, and Biographical 
 Documents, Essays, and Facts, together with Notices of the Arts and 
 Manufactures and a^ Record of the Events of the Times." Vol. 42, 
 March to September, 1832, Baltimore. 
 
 25. Copies of "The Moravian," for the years under review. 
 
 26. Diary of the Rev. H. G. Clauder, missionary among the Chero- 
 kees. By kindness of the family. 
 
 2 7. Diary of the Rev. Gilbert Bishop, missionary among the Chero- 
 kees. By kindness of the family. 
 
 28. Diaries of the Revs. John Renatus and D. Zeisberger Smith, 
 missionaries among the Cherokees. By kindness of the family. 
 
 29. Incidents in the life of Mrs. Miles Vogler, wife of missionary 
 Vogler among the Cherokees, as pehned by her own hand in her 80th 
 year. Through kindness of Miss Sarah A. Vogler, Winston-Salem, 
 N. C. 
 
 3 0. Reminiscences of her father and mother and their service 
 among the Cherokees, written and related by Miss Sarah A. Vogler, 
 Winston-Salem, N. C. 
 
 31. "History of the Cherokee Bible," by Geo. E. Foster, Ithaca, 
 N. Y., 1899. 
 
 32. An account of the labors of a Danish Lutheran Missionary, the 
 Rev. N. L. Nielsen, serving for many years and at the present time 
 among the Cherokees in the field formerly occupied by the Moravian 
 Church, around Oaks, Okla. Kindly written by the Rev. Nielsen for 
 the writer of this history. 
 
TABLE OF CONTENTS 
 
 Page 
 
 Introduction xiii 
 
 Chapter I 
 The Creeks 1 
 
 Chapter II 
 The Mission Among the Creeks 5 
 
 Chapter III 
 The Settlement in North Carolina Becomes the New Base 
 for Missions to the Southern Indians 15 
 
 Chapter IV 
 
 The Cherokees 19 
 
 Chapter Y 
 The First Fruits of the Cherokee Nation for Christ, as Those 
 ' ' Born Out of Due Season " 30 
 
 Chapter VI 
 The Brethren Take Steps to Begin a Mission Among the 
 Cherokees 32 
 
 Chapter VII 
 The Beginning of the Mission Among the Cherokees, or, 
 "They That Sow in Tears" 61 
 
 Chapter VIII 
 The Establishment of the Mission Among the Cherokees, or, 
 "They Shall Reap in Joy" 82 
 
 Chapter IX 
 The Moravians ' Renewed Effort Among the Creeks 88 
 
 Chapter X 
 Progress Among the Cherokees, ' ' Joy of Harvest " 100 
 
 Chapter XI 
 August 13, 1810 : 105 
 
 Chapter XII 
 Progress of the Mission School at Springplaee to 1819 107 
 
 IX 
 
Chapter XIII 
 Events in the Mission Leading up to and Including the Re- 
 markable Year of Grace for the Cherokees, 1819 116 
 
 Chapter XIV 
 Important Events of 1819-1821 in the Mission 135 
 
 Chapter XV 
 The Cherokees Read in Their Own Tongue the Wonderful 
 Works of C4od 145 
 
 Chapter XVI 
 Oochgelogy, the Second Mission Station 156 
 
 Chapter XVII 
 Springplace, 1821-1829 170 
 
 Chapter XVIII 
 Gathering Clouds, Followed by the Storm of the Expatria- 
 tion of the Cherokee Nation 185 
 
 Chapter XIX 
 The Missionaries' Journey Westward and a Brief Descrip- 
 tion of Indian Territory 219 
 
 Chapter XX 
 The Renewed Mission up to the Civil War 223 
 
 Chapter XXI 
 The Civil War: Its Effect Upon the Cherokees and Upon 
 the Moravian Mission 283 
 
 Chapter XXII 
 Rehabilitation of the Mission After the Civil War 288 
 
 Chapter XXIII 
 
 The Final Chapter 308 
 
 Conclusion 320 
 
 Index 325 
 
LIST OF ILLUSTRATIONS 
 
 Page 
 
 "Caselawi," baptized "Israel" Frontispiece 
 
 Map of Springplace 134 
 
 Sequoyah 146 
 
 Sequoyah's Alphabet 147 
 
 Cherokee Bible: Transfiguration 151 
 
 Moravian Litany in Cherokee 152 
 
 "Sing Hallelujah, Praise the Lord" 154 
 
 Oochgelogy Mission Premises 15 9 
 
 Henry Gottlieb Clauder 168 
 
 Charlotte (Ruede) Clauder 169 
 
 Miles Vogler 209 
 
 Sophia (Ruede) Vogler 211 
 
 Herman Ruede 212 
 
 David Zeisberger Smith 234 
 
 Samuel Stotz Warner 236 
 
 Gilbert Bishop 246 
 
 Clarissa (Warner) Bishop ; 247 
 
 Alanson Welfare 248 
 
 Edward Jacob Mock 249 
 
 Church at New Springplace 250 
 
 Chapel and School at New Springplace 251 
 
 Parsonage at New Springplace 252 
 
 Principal Chief John Ross 291 
 
 Mrs. Jane (Ross) Nave 293 
 
These pages lay claim to a purpose beyond the historic 
 interest of the subject-matter. They have been written 
 with the profound and growing conviction that the great 
 needs of man are the things of the spirit ; and that beneath 
 the civilization, progress and prosperity of today, lie spirit- 
 ual fundamentals which are in the greatest danger of 
 being overlooked in our materialistic age. In some measure, 
 the peace, the safety and beauty of our life are due to that 
 spiritual work, done by our forefathers, herein recorded. 
 The pioneers of the Christian religion laid the spiritual 
 foundation for humanity — the foundation is Christ — and it 
 is the Christian Church which has ever held up before the 
 world the essential needs of life, which are spiritual. The 
 Church has looked to the foundation which, failing, would 
 topple the whole superstructure man has built into ruin. 
 Obedience to Christ's command to go into all the world 
 with His message is, at the same time, the strongest safe- 
 guard for a sound church at home which, in turn, under- 
 girds and makes safe social and economic life of any com- 
 munity. Lest the Church lose her vision in the blinding 
 glare of materialism; lest God's children, following the 
 fashion of the world, pile up THINGS so high that they 
 cannot see GOD ; ' ' His ' '-tories such as this should con- 
 tinue to be written and read, and above all, missions — 
 home and foreign — must continue to be the very life of the 
 Church ; for, ' ' Lord, by these things men live. ' '* 
 
 * Isaiah 38:16. 
 
INTRODUCTION 
 
 This narrative is part of a continued story which goes back to 
 the Moravian settlement of Wachovia in North Carolina in the 
 year 1753. It goes back to the first settlement of Moravians in 
 America in the colony of Georgia, in the year 1735. It goes back 
 to the missionary impulse felt by the spiritually awakened Mora- 
 vian congregation of Herrnhut, Saxony, whose first missionaries 
 had been sent to the Island of St. Thomas in 1732. It goes back 
 to the baptizing of the Brethren of Herrnhut* with the Holy 
 Spirit, August 13, 1727, on which day the hearts of adherents 
 of man}' different phases of religious truth, previously attracted 
 to Herrnhut, having heard of a living church there, flowed to- 
 gether in true brotherly love, founded on a new kindling of love 
 to the Saviour, and the Moravian Church was renewed by Divine 
 power. It goes back to the movement of Pietism in Germany 
 and spreading to other countries, in the latter part of the 17th 
 and early part of the 18th centuries, in which was manifested 
 that longing for personal godliness and genuine spiritual life 
 which came like God 's springtime upon an age made cold, spirit- 
 ually, first, by a dead orthodoxy, which was self-sufficient, and, 
 later, by a wave of rationalism which spread its barren doubt 
 over these countries, completely paralyzing missionary activity 
 and even the missionary idea, both of which were revived in the 
 warm fervor of Pietism and could take deep root in this con- 
 genial soil. The story goes back to the "Hidden Seed" of the 
 Ancient Moravian Church, when this church was seemingly 
 extinct after the terrific convulsions of the Anti-Reformation in 
 Bohemia and Moravia and the decree that all adherents of 
 evangelical truth must leave these countries. It goes back to the 
 widespread and influential Moravian Church in Bohemia, Mora- 
 via and Poland, dating from 1457, whose members, awakened 
 by the evangelical testimony of John Hus, were reformers be- 
 
 * A colony of a large number of refugees from Bohemia and Mora- 
 via and Christian people from elsewhere seeking religious freedom, 
 who had found a welcome on the Berthelsdorf, Saxony, estate of 
 Count Zinzendorf. Count Zinzendorf was a young man of fervent 
 spirituality and zeal for God to Whom he had consecrated his life 
 in early childhood. 
 
 xiii 
 
fore the Reformation. It goes back to the introduction of Chris- 
 tianity into Bohemia and Moravia. It goes back to the banner 
 of the Cross established over the Roman Empire. It goes back 
 to the Apostles and their companions on their missionary 
 journeys. It goes back to the first church at Jerusalem which 
 had all the marks of a true church — founded on the Rock ; true 
 in doctrine ; separation from the world and association of its own 
 members ; service of mutual helpfulness ; fervent worship and 
 the powerful presence of the Holy Spirit — lacking only one 
 mark of a true church, the missionary spirit, which was divinely 
 supplied in the first persecution, when "they were scattered 
 abroad went everywhere preaching the word. ' '* This wonderful 
 story goes back, finally, and rests upon the words of the Lord 
 Jesus Christ in the meeting with the eleven disciples which Jesus 
 had appointed upon the mount in Galilee, where He spoke as 
 follows : 
 
 "All power is given unto me in heaven and in earth. 
 
 "Go ye therefore, teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost: 
 
 "Teaching them to observe all things whatsoever I have com- 
 manded you: and, lo, I am with you alway, even unto the end of 
 the world. Amen."t 
 
 Going back thus far, and based upon the whole sufficient work 
 of Jesus, the Christ, for the salvation of the whole world, the 
 story, of which the following pages are but the smallest part, 
 goes forward and is continued from age to age, until "the king- 
 doms of this world are become the kingdoms of our Lord, and of 
 His Christ; and He shall reign for ever and ever."$ 
 
 That such a history as follows is part of the story of the 
 Kingdom of God is the genius of the Moravian Church and the 
 secret of her remarkable vitality — a small, seemingly weak 
 church — which has carried her through vicissitudes and hours of 
 trial which would have wrecked any other organization. The 
 Moravian Church has been and is a real church of God, owned 
 and used as such by her Lord. As such, the missionary motive 
 has alwaj's run parallel with her own spiritual experience. That 
 experience, spiritual life genuine and deep, has the inherent 
 tendency to propagate itself. The Moravian Church has never 
 been atrophied because she has always been missionary. 
 
 * Acts 8:4. t Matthew 28:18-20. t Rev. 11:15. 
 
 xiv 
 
Further, this narrative is based on the fact that the Moravian 
 Brethren had a religious experience calculated to fit the real 
 need of the world. The reason they did help in all parts of the 
 world was because they could help. Their faith brought them 
 and could bring others into that relation with Jesus Christ which 
 elevates man temporally and spiritually. It was capable of pro- 
 ducing a civilization which is the salt of the earth ; it would lift 
 men into a higher usefulness and that enlargement of their 
 powers which rendered them valuable to the community. Chief 
 and above all, the faith which the Brethren had experienced 
 could bring souls to Christ and train them for eternal companion- 
 ship with God. 
 
 From the beginning, the Moravian Brethren were conscious 
 of and gave place to Jesus Christ as the Divine Head and Leader 
 of the Church. Therefore, His unmistakable "go" was to them 
 not a possibility, nor a suggestion, but a command to be obeyed ; 
 the obligation to which was undertaken when He was received 
 as personal Lord and Saviour. Real fellowship with Him made 
 devotion and duty real. Humble as this narrative may be among 
 the chapters of that great story of the Kingdom ; meagre as may 
 seem, though they are not, the results of the extraordinary self- 
 sacrifice and consecration of the servants in this field ; let every 
 line glow with the truth that this is a real church in the real 
 business of her Lord. And may it be borne in upon us Moravians 
 of a later date, that only a church so alive and so fruitful, bears 
 the Divine stamp of reality. 
 
 That there were mistakes in the administration of these In- 
 dian missions and errors of judgment and of action by the mis- 
 sionaries themselves, it is hardly necessary to state. Some phases 
 of the project were undoubtedly mismanaged. In other cases, 
 the distinctive organization of the Moravian Church, with one 
 far-distant executive center through which local machinery had 
 to work, rendered a movement so slow that a strategic situation 
 could not be grasped at the right moment. Possibh', methods of 
 procedure in the care of souls were so thorough as to be over- 
 weight and in the way of quicker progress : while other denom- 
 inations seemed to be running, we were following on a slow walk. 
 For all that, the fact remains, that this story, truthfully drawn 
 from the actual records themselves, shows defects and errors and 
 mistakes of the human instruments far in the background and 
 
graciously overruled in the development of a meritorious work 
 among- the aborigines of America. A work, to be sure, that is 
 largely past and over, as our years run ; but an accomplishment, 
 nevertheless, whose results are permanently conserved and will 
 be plainly visible in our Father's House. 
 
 Comes to all this the question which can never be answered 
 finally to satisfy every opinion. What are the real objectives of 
 Christian missions? 
 
 One method of work for and with souls in the foreign field 
 may be carried on as is sometimes done in the church at home. 
 Itinerant missionaries may establish preaching places; the 
 Gospel may be preached with a consequent emotional stirring of 
 the people ; apparent results may be* checked up. If this be 
 meant as the aim of Christian missions, we of the Moravian 
 Church have been slow of method and wasteful of means. But 
 this method is superficial : often there has been no real change 
 of heart in the ' ' convert. ' ' Comes the time of temptation and 
 the falling away. 
 
 If the aim of missions be not merely the evangelization of the 
 heathen, but to live Christ among them so faithfully and preach 
 Christ to them so intelligently that they will accept Him as their 
 personal Saviour; if it include the careful instruction, training 
 and grounding of converts in the Christian life, together with 
 the establishment of the native church and the church school ; if, 
 likewise, the temporal interests and needs of new-born souls are 
 added ; in a word, if a mission is to build up the physical, moral 
 and spiritual life of the native community and make its good in- 
 fluence contagious ; then the missionary aims and general methods 
 of the Moravian Church are correct and the following incidents 
 are worthy mission annals. The thoroughness of Moravian mis- 
 sion work has already had the Divine seal of approval in the 
 nature of its converts gathered from among the heathen. Pre- 
 eminently, they have been of the type of Christian who '^en- 
 dureth to the end." A given community may be evangelized in 
 several months' time; the Christianizing of it must be the toil- 
 some and unfinished process of years. Often, a practicable com- 
 bination of both methods would seem the most fruitful. 
 
 It must be admitted, that evangelistic journeys as mentioned 
 in the preceding paragraph, in our judgment would have greatly 
 
increased the usefulness of the Creek and Cherokee missions 
 The people were scattered and needed the outposts with stated 
 preaching and visitation. Hampered as our Brethren were, with 
 a large farm and an establishment that took nearly all their time 
 and streng-th, the best they could do was simply to look after the 
 station itself, and the opportunity for the aggressive pushing of 
 the Gospel and reaching many ears was lost. Of a working mis- 
 sion combining both valuable ideas and reaching many souls out- 
 side of the regular stations through missionarj^ journeys, native 
 helpers, etc., the present Moravian mission in Nicaragua, Central 
 America, is a notable illustration. 
 
CHAPTER I 
 
 The Creeks 
 
 Broadly considered, the Creek Nation of Indians was a con- 
 federacy of tribes all belonging to the general family of the 
 Muskhogee. The Uchees, Choctaws, Chickasaws, Natches and 
 others, were all of this stock. The Creeks proper were the most 
 populous and important of the Muskhogee family and second in 
 importance only to the Cherokees among the southern Indian 
 tribes. The name "Creeks" was given to this Nation by English 
 traders because of the large number of creeks in their country. 
 This tribe was located chiefly in northern Alabama and along 
 the upper and middle valley of the Chattahoochie River in 
 Georgia. They occupied a central position among the Indian 
 tribes in the Gulf States, and their custom was to incorporate 
 bands or parties from other tribes or entire tribes, when these 
 were small, with themselves. These would drop their own 
 peculiar customs and adopt those of the Creeks. Thus the Nation 
 was continually strengthened. 
 
 One of these smaller tribes of Muskhogean affinity comes into 
 prominence in connection with the earliest labors of the Mora- 
 vian Brethren among the Creeks. It was the Yamacraw tribe, 
 of whom Tomo-tschat-schi was Chief. Their location was on the 
 banks of the Savannah River, near the site of the present city of 
 Savannah. When found here by General James Oglethorpe, they 
 appear to have come to these seats from beyond the Mississippi 
 only a few years previous. Tomo-tschat-schi was the firm and 
 true friend of the whites and was especiall}- devoted to Governor 
 Oglethorpe. When Oglethorpe undertook a journej- into the 
 heart of the Creek country, Tomo-tschat-schi, although unable to 
 accompany him on account of advanced years, obtained for the 
 Governor, beforehand, the assurance of a favorable reception by 
 the Creek Chiefs. Tomo-tschat-schi died in 1739 at the age of 
 97. His death was mourned by both Indians and whites. After 
 his death, his little tribe seems to have been absorbed by the 
 Creeks. 
 
2 Moravian Missions Among 
 
 As to the original home of the Creeks, their tradition* pointed 
 to the country west of the Mississippi River as the primeval seat 
 of this Nation. The Muskhogee, along with other tribes west of 
 the Mississippi, were mound-builders. The building and occu- 
 pancy of these structures was still going on at the time of de 
 Soto's expedition and some mounds were still occupied when 
 the French appeared on the scene. The Creeks had stories of a 
 long and arduous journey incident to their emigration from the 
 ancestral home and said they were opposed by numerous valiant 
 tribes of Indians and had to fight their way through to their 
 present abodes. 
 
 The Creeks were an agricultural people but warlike at the 
 same time. Among the stories of the Cherokees was one to the 
 effect that when they, the Cherokees, were driven farther south 
 by the northern tribes, they found the Creeks in desperate strug- 
 gle with the Shawanose, originally in Florida, whom they utterly 
 vanquished, some of the remnants of the Shawanose fleeing to 
 the north where they sought and obtained the protection of the 
 Delawares. 
 
 There were Upper and Lower Creeks. The former inhabited 
 the highlands in which their creeks and rivers found sources ; 
 the latter living on the lowlands nearer the seacoast. All of 
 them lived in well-constructed log houses, "chinked" or plas- 
 tered and provided with wooden chimney's lined with clay to 
 prevent their burning. 
 
 Villages were permanent and arranged in a rectangular group- 
 ing of the log houses around a central space reserved for public 
 gatherings and ceremonies and, especially, their annual "green- 
 corn dance, ' ' of which we will record more later. 
 
 The Creeks lived on a comparatively high moral plane. The 
 grosser forms of vice are not found among them until they have 
 been corrupted by intercourse with wicked and unscrupulous 
 whites. They were among the first of the Indian tribes to attain 
 civilization, taking their place among the ' ' five civilized Indian 
 tribes." Their ideas of a Supreme Being were vague and their 
 language destitute of any words properly to express spiritual 
 conceptions. They held the immortality of the soul, though 
 on a low and material basis. Conjurers, pow-wow physicians 
 
 * See Bibliography No. 1. 
 
Southern Indian Tribes 3 
 
 and charms were prominent in their religion. Eagerness to learn 
 was a distinguishing feature of this tribe coupled with great 
 ability to master arts and crafts taught them. 
 
 This tribe was given to hospitality and only in later years, 
 through wrong dealings of the white people with them, became 
 suspicious and unapproachable. Then they drew the lines against 
 the white man even more strictly than the Cherokees, refusing 
 permission for any whites to live among them save when white 
 men married Creek women, or in case the full consent of the 
 National Council for residence among them had been secured. 
 This consent it was almost impossible to obtain. 
 
 When the English were establishing the Carolina colony, the 
 Creeks sent envoys to Charleston with offers of friendship and 
 alliance, which alliance was made and kept inviolable until 1773. 
 Up to this time, the Creeks appear to have been generally quiet 
 except for tribal wars with the Cherokees on one side and the 
 Choctaws on the other. They had a curious custom of dividing 
 their towns into two groups, white towns and red towns — marked 
 by poles of the respective colors set up in the public square — 
 the white denoting peace, the red, war towns. This division was 
 of great importance in deciding the policy of the Nation. When- 
 ever an occasion for war was brought before the Council, it was 
 the duty of the white towns to bring forth all the arguments in 
 favor of peace to be maintained, while the red towns would pre- 
 sent all the arguments for war. Detailed information is wanting 
 as to the actual working of this Creek Hague Tribunal ! 
 
 When the English occupation began and calls were made for 
 additional cessions of land, the usual results followed. In 1773, 
 the Governor of Georgia succeeded in obtaining from the Chero- 
 kees and Creeks a large tract of land situated on the headwaters 
 of the Ogeechee River. Creeks attacked settlers in this new terri- 
 tory and killed many. Punitive expeditions were sent against 
 them. 
 
 During the Revolutionary War, the Creeks were generally 
 hostile to the Americans. Parties of them would join their form- 
 er enemies, the Cherokees, and make common cause against a 
 new foe, and terrible attacks were made on the settlements in 
 Georgia, Carolina and Tennessee. When Tarleton with his 
 British forces prepared to invade North Carolina, he was joined 
 
4 Moravian Missions Among 
 
 by a party of Creeks under McGillivray. Peace between the 
 United States and the Creeks by treaty came in 1795. 
 
 For several years they were at rest, but, roused by Tecumseh, 
 the discomfited and disappointed Shawnee Chief, at the instiga- 
 tion of the English, the Creeks plunged into the War of 1812 
 under Weatherford, a young Chief of outstanding ability, but 
 of very bad moral character. They perpetrated the fearful 
 massacre at Fort Mims, on Lake Tensas, Alabama : the men of 
 the garrison, being surprised by the Creeks, were killed in the 
 desperate struggle in which the Indians outnumbered them ten 
 to one, and the women and children, having taken refuge in a 
 block house, were burned. In a sanguinary campaign for the 
 Creeks, they were completely crushed by General Jackson, 1200 
 warriors having been slain in three battles. The Creeks were 
 glad to sue for peace, in which contract they were obliged to give 
 up about one-half of their former territory. Submissively, they 
 retired to the reservations assigned them, and were ultimately 
 removed to the west of the Mississippi. 
 
Southern Indian Tribes 
 
 CHAPTER II 
 
 The Mission Among the Creeks 
 
 This story introduces the beginning of the Moravian Church 
 in America. Considered by itself, this attempted mission is 
 merely a worthy enterprise that had, in time, to be abandoned ; 
 in reality, this movement, under the Providence of God, was the 
 Moravian seed-plot of the whole North American field, develop- 
 ing into two Provinces of the Moravian Unity, thus providing 
 the base for widespread missionary activitj^ to the present day. 
 
 The events leading up to the beginning of this mission seem 
 almost accidental ; but, looking more deeply into the following 
 incidents and the development which came, one sees the finger 
 of God at work on a wonderful plan for the wider extension and 
 usefulness of the Brethren's Church. 
 
 Some Schwenkfelders, followers of Caspar Schwenkfeld, a Sile- 
 sian nobleman, contemporary with Luther, but whose doctrines 
 on the Lord 's Supper and other points were at variance with the 
 teachings of that Reformer, seeking asylum from the persecutions 
 of Lutherans and Jesuits alike, appealed in 1725 to Count Zin- 
 xendorf, upon whose estate around Ober Berthelsdorf, Saxony, 
 some thirty families were given refuge. 
 
 Preceding the coming of the Schwenkfelders to his estate, a 
 small company of descendants of the Ancient Brethren 's Church 
 had, in 1722, been hospitably received by Count Zinzendorf. 
 Their numbers were greatly augmented by other Moravians who, 
 hearing of the place of safety, left the lands where once the 
 Unitas Fratrum had flourished, but where they could no longer 
 worship God under the dictates of their conscience. The village 
 of Herrnhut in Saxony, on the good Count 's territory, was estab- 
 lished for these exiles, and others who came seeking true religious 
 liberty. Count Zinzendorf earnestly devoted more and more of 
 his attention to these refugees and was providentially led to be- 
 come the instrument for the resuscitation of the Brethren's 
 Church among the settlers of Herrnhut, some of whom had come 
 to the place of refuge with a vision of a renewed church in their 
 hearts and had earnestlj^ prayed God to accomplish this end. 
 
6 Moravian Missions Among 
 
 On August 13, 1727, a wonderful outpouring of the Holy Spirit 
 in connection with the celebration of the Lord's Supper divinely 
 marked and sealed the Renewed Moravian Church. It was the 
 birthday of the Moravian Church of modern times. 
 
 In April, 1733, an edict of banishment was issued against all 
 Schwenkfelder living in the Kingdom of Saxonj^, and four men, 
 representing those families which had been befriended by Count 
 Zinzendorf, besought him to enter into negotiations with the 
 Trustees of Georgia for a place of permanent refuge for them. 
 
 Georgia was that tract of land in North America, situated in 
 the southern portion of the Carolina grant, between the Savannah 
 and Altamaha Rivers, put at the disposal of General James Ogle- 
 thorpe and twenty other English noblemen and gentlemen as 
 a corporate body entitled, "The Trustees for establishing the 
 Colony of Georgia in America. ' ' The purpose of the corporation 
 and its liberal grant of land was to provide a place for a new 
 beginning of life for imprisoned, insolvent debtors in England 
 and for those on the continent enduring persecution, for con- 
 science' sake, in their religion. 
 
 Count Zinzendorf, accordingly, sent detailed proposals to the 
 Trustees in behalf of these exiles, which proposals to the Trustees 
 already contained petitions for wider privileges than the needs 
 of the Schwenkfelder required, indicating that the plan was even 
 now forming in the Count's mind for a Moravian settlement in 
 Georgia. The colonists were to build a town ; they were to 
 preach the Gospel to the heathen; they were not to bear arms 
 but were to be willing, if necessary, to pay a double war tax. 
 Count Zinzendorf 's proposals met with a favorable reply and the 
 Schwenkfelder left Berthelsdorf in May, 1734, for England by 
 way of Holland, intending to sail for Georgia. In Holland, due 
 to persuasion bj^ another Protestant body of Separatists, they 
 changed their minds and sailed under new offers for Pennsyl- 
 vania instead, arriving in September, 1734. 
 
 This change of affairs did not defeat, but rather carried for- 
 ward the plans of Count Zinzendorf and the Moravians, anxious 
 as they were to make Christ known wherever in the w^orld there 
 was an open door. Missionary zeal was the characteristic trait 
 of this Spirit-filled people. Seventeen Hundred and Thirty-two 
 marks the beginning of Moravian missions : the Brethren Leon- 
 
Southern Indian Tribes 7 
 
 ard Dober and David Nitschmann carrying the banner of the 
 Cross to St. Thomas, West Indies, in that year. Three messen- 
 gers of Christ from among the Brethren went to Greenland in 
 the following j^ear. And now here, in Georgia, was a door open 
 to the Creek and Cherokee Indians. Some Brethren at once 
 started a movement to send several of their number thither. In 
 1734, Divine approbation was given, through the lot, to go to 
 Georgia as missionaries and, also, as colonists, to insure a home, 
 should an edict of banishment ever be issued against the Mora- 
 vians. Accordingly, Count Zinzendorf appealed again to the 
 Georgia Trustees and received the promise of land. August 
 Gottlieb Spangenberg was sent to London in the fall of 1734, as 
 Zinzendorf 's agent, to arrange for a grant of 500 acres. 
 
 The whole colonization project of the Moravians was not with- 
 out bitter opposition. From the University of Halle, once the 
 center of Pietism, and its adherents, what was considered a rival 
 movement at Herrnhut and the possibility of a new church, was 
 viewed with utter disfavor. Spangenberg, prior to 1733, a warm 
 friend of the Moravians, some of whom he had learned to know 
 while a student at Jena, was required either to quit his chair of 
 professor of theology at Halle or to sever his connection wdth 
 the Moravians. He did the former and became one of the ablest 
 leaders of the Moravian Church; the leader, also, of the first 
 expedition to America. 
 
 While Spangenberg was carrying on negotiations with the 
 Trustees of Georgia and awaiting the arrival of General Ogle- 
 thorpe from America, a party of ten Moravian colonists arrived 
 in London, under the leadership of David Nitschmann, Syndic. 
 (This Nitschmann and John Toeltschig, another member of the 
 party of ten, were two of the five young men from Zauchtenthal, 
 Moravia, who, in 1724, had resolved, God willing, on the resusci- 
 tation of the Moravian Church.) Nitschmann was to return to 
 Herrnhut, once this company had set sail for Georgia. This 
 group of Moravian Brethren were introduced to Oglethorpe and 
 the Georgia Trustees, and after careful examination of tlie 
 scheme and questioning of these men by them, on January 10, 
 1734, the grant of 500 acres of land was made to Zinzendorf. 
 Fifty acres each were given to Spangenberg and Nitschmann 
 personally, parts of which tracts \ay in the town of Savannah. 
 
8 Moravian Missions Among 
 
 General Oglethorpe, their warm friend, arranged for a loan of 
 sixty pounds for the company; ten pounds for supplies bought 
 in London and fifty pounds for passage-money. In addition, he 
 collected as a gift for them, twenty-six pounds, five shillings, to 
 help them buy the necessarj- supplies on their arrival. The 
 Moravian colonists made mam- friends while in London. Their 
 meetings — for they were a little congregation — attracted many 
 visitors. Good seed was thus sown for the future Moravian 
 Church in England. 
 
 February 3, 1735, this company of ten Moravian men, Span- 
 genberg their leader, embarked on the ship, "The Two Broth- 
 ers." Besides Spangenberg, there were John Toeltschig, gard- 
 ner; Peter Rose, gamekeeper; Gotthard Demuth, joiner; Gott- 
 fried Haberecht, weaver of woolens; Anton Seitfert, weaver of 
 linen; George Waschke, carpenter; Michael Haberland, carpen- 
 ter; George Haberland, mason; Friedrich Riedel, mason. April 
 8, the}' disembarked at Savannah, the capital of Georgia, a town 
 with a population of about 600. The Brethren had letters of 
 introduction to one of the Magistrates there and were well re- 
 ceived. 
 
 The town lots in the tracts given to Nitschmann and Spangen- 
 berg were at once assigned to them. Their belongings were 
 moved into a cabin hastily erected and the first night in the new 
 land found them holding a service of praise and thanksgiving. 
 Soon the five-acre garden plots in Spangenberg 's and Nitsch- 
 man's tracts were surveyed and planted and by the middle of 
 April a small house stood finished on the town lot of Spangen- 
 berg 's grant. Later on, the tract of 500 acres on the Ogeechee 
 Eiver was surveyed, as agreed on in London. Owing to later 
 adverse developments, this tract was never improved and occu- 
 pied by the Moravian Brethren. 
 
 During the time of their strenuous labors to get settled, our 
 colonists had several friendly visits from Indians. They were 
 made more friendly by simple presents and by their gestures 
 indicated that they wished the Brethren to visit them. 
 
 February 17, 1736, the second company of Moravians arrived ; 
 twentj'-five persons under the leadership of Bishop Nitschmann, 
 another one of the five Zauchtenthal young men who had left 
 their ancestral homes with the burning desire for the renewal of 
 
Southern Indian Tribes 9 
 
 the Moravian Church. He was Dober's companion in the West 
 Indian mission of 1732. The face of the good Bishop* was to the 
 members of the first company ' ' as the face of an angel. ' ' Among 
 those in the second company with Nitschmann were Martin Mack, 
 later missionary among the northern Indian tribes, and the par- 
 ents of that Moravian Apostle to the Indians, David Zeisberger. 
 
 The congregation was now fully organized and Anton Seiffert 
 was ordained by Bishop Nitschmann as chief elder or minister. 
 The congregation worked in common and had their living in 
 common and had a common purpose : to preach the Gospel to the 
 Indians. 
 
 ■ Spangenberg left Georgia in March, 1736, having been com- 
 missioned to make a visit to the Schwenkfelder in Pennsylvania. 
 Bishop Nitschmann followed him to Pennsylvania a little later, 
 and both Brethren spent several weeks getting acquainted with 
 the spiritual and material conditions there. Nitschmann sailed 
 for Germany, June, 1736. 
 
 Having followed these companies of Moravian Brethren to 
 their Georgia home and seen them settled there, living in their 
 first homes, having completed the organization of their congre- 
 gation, w^e must now turn to the main object for their coming, 
 namely, mission work among the Indians. 
 
 The second band of Moravians to Georgia had among their 
 companions on board the ship the Wesleys, John and Charles, 
 and Benjamin Ingham, a clergyman of the Church of England, 
 but a member of the "Methodist Society" as this movement was 
 then called. The Wesleys had induced Ingham to accompany 
 them to Georgia to engage in mission work among the Indians. 
 From the first, Ingham was very anxious to begin work among 
 the Cherokees and his inclination moved the Brethren likewise to 
 think of that tribe as the object of their first efforts among the 
 Indians. After careful consideration, it developed that a long 
 journey would be required to reach the Cherokees as they were 
 situated in the mountains at a considerable distance from the 
 
 * Nitschmann was ordained to the Episcopacy on March 13, 1735, 
 by Bishop Daniel Ernst Jablonski, one of the last surviving Bishops 
 of the Ancient Moravian Church, and at this time, Court-preacher 
 at Berlin. 
 
10 Moravian Missions Among 
 
 Moravian settlement. Such an undertaking was deemed danger- 
 ous. 
 
 Attention was then directed to the Creek Indians. In Janu- 
 ary, 1737, after deliberation and prayer, the lot did not yet give 
 the approbation of the Lord for a mission among the Upper 
 Creeks. In June of the same year, the lot was again appealed to 
 as to whether work among the Indians should now be begun. 
 The answer received was, that the language should be learned. 
 Ingham, their friend, already had some knowledge of the Creek 
 language and more could be learned as the visits to the settle- 
 ment by Creeks were frequent, especially by the friendly Chief 
 Tomo-tschat-schi and his Yamacraw clansmen who lived around 
 Savannah. 
 
 In July, 1737, Peter Rose* and his wifet went to live among 
 the Lower Creeks with the intent to learn the language, and tell 
 the Indians what they could about their Saviour. Then came 
 another opening among the Creeks, described so particularly in 
 another work J as to call for the quoting of several paragraphs 
 here: 
 
 "On August 9, Mr. Ingham went to the Moravians with a new 
 plan. General Oglethorpe had agreed to build a schoolhouse for In- 
 dian children, near Tomo-tschat-schi's village, with the idea that it 
 would give opportunity also to reach the older men and women with 
 the Gospel message. The house was to contain three rooms, one for 
 Ingham, one for the Moravian missionaries, and one to be used for 
 
 * Gamekeeper by occupation, member of first company from 
 Herrnhut to Georgia. Missionary among the Creeks 1737-1739. 
 Settled at Germantown, Pa., 1739, where he died March 12, 1740. 
 
 t Sister Rose before her last marriage was Catharina Riedel, wife 
 of Friedrich Riedel, mason, of the first company to Georgia. She 
 had come with Bishop Nitschmann's, the second band of colonists, to 
 join her husband, but found, instead, his grave in Savannah! After 
 her marriage with Rose, she labored with him among the Creeks 
 until 17 3 9, when the Moravians had to quit Georgia. The Roses then 
 left for Pennsylvania, and settled in Germantown, where Peter died 
 March 12, 1740. Catharina married John Michael Huber in 1742. 
 He died, 1747, while on a voyage to the West Indies. For the third 
 time a widow, she became one of the first occupants of the Widows' 
 House in Bethlehem, Pa., and served as Deaconess for many years, 
 dying in 1798. 
 
 t See Bibliography No. 10. 
 
Southern Indian Tribes 11 
 
 the school, and it was suggested that the Moravians undertake the 
 erection of the building, the Trustees' fund to pay them for their 
 labor. The proposition was gladly accepted, and preparations were 
 at once made to send the necessary workmen. 
 
 "On Monday, the 13th, Toltschig and five others went to the spot 
 which had been selected for the Indian Schoolhouse, usually called 
 Irene. The site of this schoolhouse has been considered uncertain, 
 but a short manuscript account of 'the Mission among the Indians in 
 America,' preserved in the Herrnhut Archives, says distinctly that it 
 stood 'a mile above the town (of Savannah) on an island in the 
 Savannah River which was occupied by the Creeks.' 
 
 "When the carpenters arrived the first act was to unite in prayer 
 for a blessing on their work, and then they began to fell trees and 
 cut down bushes, clearing the ground for the hut in which they were 
 to live while building the schoolhouse. The hut was placed on the 
 grave of an Indian Chief. 'The Indians are accustomed to bury their 
 Chiefs on the spot where they died, to heap a mound some 24 feet 
 high above them, to mourn them for a while, and then to abandon 
 the spot,' and this little elevation was a favorable site for their hut. 
 Until the hut was finished the men lodged with the Indians, Tomo- 
 chichi himself taking charge of their belongings. Toltschig returned 
 the same day to Savannah, going back later with a supply of pro- 
 visions. The Indians made them heartily welcome to their neighbor- 
 hood, and the Moravians, even in the midst of their building opera- 
 tions, began to teach them the English alphabet, at the same time 
 putting forth every effort to learn the Indian tongue, in which Rose 
 was rapidly becoming proficient. 
 
 "By the 20th of September the schoolhouse was finished, and 
 Ingham and the Moravians held a conference to plan the future 
 work, and decide what duties each should assume, as he proposed to 
 move thither at once, and, with the approval of the lot, Rose and his 
 wife were to do the same. Morning and evening they were to read 
 the English Bible, accompanied by silent prayer; morning, mid-day 
 and evening an hour was to be given to the study of the Indian 
 language; and Rose and his wife were to have an hour for private 
 devotions. Mrs. Rose was to teach the Indian girls to read, and the 
 boys, who had already begun to read, were to be taught to write. In 
 their remaining time they were to clear and plant some land, that 
 they might not be too long dependent on the Congregation at Savan- 
 nah, and on the friendly Indians, who were giving them much. 
 
 "The next day Mr. and Mrs. Toltschig escorted Rose and his wife 
 to their new home, and at Ingham's request united with them in a 
 little prayer service. Four days later fourteen of the Moravians 
 went to the schoolhouse, which was solemnly consecrated by Seifert, 
 the Chief Elder. That evening, in Savannah, Rose and his wife were 
 formally set apart for their missionary work, and the next day they 
 
12 Moravian Missions Among 
 
 returned to 'Irene,' as the school was called, to enter upon their 
 duties. 
 
 "At first everything was encouraging. The children learned read- 
 ily, not only to read but some to write; they committed to memory 
 many passages of Scripture, and took special delight in the hymns 
 they were taught to sing. 
 
 "The older Indians looked on with wonder and approval, which 
 stimulated the missionaries to new zeal in mastering the language, 
 and in taking every opportunity to make the 'Great Word' known to 
 them. Zinzendorf wrote a letter from Herrnhut to Tomochichi, com- 
 mending his interest in their message, and urging its full acceptance 
 upon him; the Indians gave some five acres of land for a garden, 
 which Rose cleared and planted." 
 
 On October 7, 1737, Seiffert and Bohner moved to Tomo-tschat- 
 schi's village further to learn the language and begin their mis- 
 sionary work, these Brethren having been designated by the lot 
 for this service. Peter Rose and wife w^ent with them. The 
 work was kept up until January, 1739, but under very dis- 
 couraging conditions as the minds of the Indians were restless 
 and they were indifferent and given to drunkenness, all these 
 disorders growing out of rumors of war between Spain and Eng- 
 land. 
 
 Already in the latter part of 1737 the threatened invasion of 
 Spaniards from Florida called everybody to arms in Georgia, 
 and when the Brethren insisted on their previous agreement 
 with the Trustees, namely, not to be required to bear arms, 
 troublesome times began for them; resulting, finally, in the 
 declaration against them that if they would not remain in 
 Georgia as citizens — i.e., do military duty if necessary — they 
 might not remain as missionaries. The Georgia Trustees took the 
 position that to allow the Brethren when they were not citizens, 
 to send missionaries to the Indians, would be construed to mean 
 that the English had no one to preach the Gospel. Thus, un- 
 expectedly, the open door was shut. England declared war on 
 Spain in 1739. Spain- had long been jealous over English 
 possessions in America, especially her southern colonies, and 
 here the whole burden of the war in America fell. 
 
 Already the Moravian colony in Georgia had been decreased 
 by death and removals due to disagreements or dissatisfaction 
 and the remaining members were glad for the opportunity to 
 sail for Pennsylvania with George Whitefield who had offered 
 
Southern Indian Tribes 13 
 
 them free passage thither on his sloop "Savannah" sailing April 
 13, 1740. Possibilities for Moravian settlement and missionary- 
 labors were opening up in Pennsylvania through the evangelistic 
 labors of Spangenberg. 
 
 Thus the first labors of the Moravian Brethren among the 
 southern Indians came to an end. 
 
 The Brethren wished to preserve, if possible, some of the in- 
 fluence the}' had gained among the Indians, and an effort to this 
 end w^as made by John Hagen who arrived in Savannah, May, 
 1740. He had come over from Germany desiring to go as a mis- 
 sionary among the Cherokees, not knowing the Moravians had 
 abandoned Georgia. He was kindly received at Whitefield's 
 house, where he worked about the establishment. He was much 
 impressed with the prospect for the Lord's work in and around 
 Savannah, for the people had been deeply stirred by Whitefield 's 
 preaching. Hagen wrote to Herrnhut urging that two married 
 couples be sent to help reap the harvest, which was also the wish 
 of Whitefield. Unfortunately, these cordial relationships be- 
 tween Whitefield and Hagen and the Moravians in Pennsylvania 
 did not long continue, disputes over doctrinal differences having 
 arisen. 
 
 Hagen went first to visit the Creek Indians at Irene, with 
 whom the Brethren had lived, but found only the women at 
 home. The men were all gone with General Oglethorpe to fight 
 against the Spaniards. Tomo-tschat-schi had died the year pre- 
 vious. 
 
 The Cherokees never left Hagen 's heart and mind, but the 
 opportunity of going to them did not present itself. First of all, 
 the Cherokees were still living far away from Savannah — the 
 same difficulty which had hindered the first Brethren from going 
 to them. Also, an account had been received that the small-pox 
 had played havoc among them and in a short time destroyed a 
 large part of the Nation. The survivors were much dejected, 
 believing this calamity to be a punishment for having suffered 
 themselves to be seduced by the whites to drink brandy, and on 
 that account, they now abhorred all white people. Under these 
 circumstances, Hagen reflected that even if he could go to them 
 he would not be welcome nor could he accomplish anything. 
 However, his ministry to Indians came about in another way. 
 
14 Moravian Missions Among 
 
 Of the many Indians who had gone to war, numbers were brought 
 to Savannah in a wounded and dying condition. These he visit- 
 ed, preached the Gospel to all who understood English and en- 
 deavored, even, to learn their own language for that purpose. 
 Hagen* remained in Savannah until February, 1742, when he 
 went to Bethlehem, Pa. 
 
 * Hagen was appointed Warden of the Nazareth congregation 
 when it was organized. He went with Joseph Powell to Shamokin 
 (Sunbury), Pa., June, 1747, to help in the establishment of a mis- 
 sion there at the request of Chief Shikellimy, after Martin Mack had 
 aroused interest by preaching at this place. Hagen died at Shamokin, 
 June, 1747. 
 
Southern Indian Tribes 35 
 
 CHAPTER III 
 
 The Settlement in North Carolina Becomes the New Base 
 FOR the Missions to the Southern Indians 
 
 The determination to gather precious souls for the Saviour 
 among the southern Indian tribes did not die out with the un- 
 avoidable abandonment of the first Moravian project in America. 
 A new door was opening for the carrying out of the Brethren's 
 cherished ideal to serve the Red man in the things of Christ. In 
 the year 1749, negotiations by the leaders of the Moravian Church 
 with England, which gained for the Brethren 's Church its recog- 
 nition by the British Government as a Protestant Episcopal 
 Church and guaranteed for its members liberty of worship and 
 service throughout Britian and her possessions, led, also, to the 
 making of several influential friends for the church; notably, 
 Lord Granville, Speaker of the House of Commons. Upon 
 reasonable terms, he offered for sale to the Brethren a large tract 
 of land which he held in North Carolina. 
 
 Meanwhile, the Moraivian Church in the new world had come 
 to a cross-roads. Was the Church to grow and develop in its 
 own way on the new continent, by the preaching of the Gospel 
 in various places in the colonies as hitherto, receiving those who 
 were awakened, and desired admission into Moravian fellowship ? 
 This was one possibility. The other alternative was the system 
 which had been begun on the continent of Europe, namely, Mora- 
 vian retreats, or exclusive settlements, cut off from the world and 
 even from other branches of the Christian Church ; with a view 
 to the development of spirituality in its members and a holy 
 brotherhood sealed for service at home and abroad and each 
 settlement closely linked up to and governed by the mother 
 church in Herrnhut. The Brethren chose the latter plan, be- 
 lieving this to be the Lord 's will for the Moravian Church. Be- 
 yond this statement of the policy adopted for the spread of 
 Moravianism in other parts of the world, it is not within the 
 province of this narrative to go. Reference is made to this Mora- 
 •vian mode of settlement in America because of the two funda- 
 mental ideas with which such a community was planted : holiness 
 
16 Moravian Missions Among 
 
 of life and separation for mission service, both of which are 
 back of the Indian mission. Certain it is, in passing be it 
 remarked, that here is to be found the initial and perhaps the 
 main reason for the Moravian Church as a small church among 
 the other branches of the great household of the Christian faith. 
 
 In line with this policy, the purchase of one hundred thousand 
 acres of land from Lord Granville by Count Zinzendorf was con- 
 summated. The land was selected in the Piedmont section of 
 North Carolina and the survey was finished in January, 1753. 
 Thus, in the wilderness of North Carolina, there was now room 
 for a settlement of the Brethren to work out several distinct 
 aims : mission work among the southern Indians, Creeks, Chero- 
 kees, Chickasaws, etc. ; evangelistic work among the colonists of 
 North Carolina; a large territory or home where the Brethren 
 might have undisputed authority and liberty to live and develop, 
 to the highest degree possible, a Christian community. This 
 tract w^as named "Wachovia;" the tine meadows reminding of 
 the valley of the Wacli in Austria, formerly in possession of the 
 Zinzendorf family. 
 
 Necessary preparations having been made for the first begin- 
 ning in Wachovia, a company of twelve single Brethren set out 
 from Bethlehem, Pa., October 8, 1753, to establish a settlement. 
 They arrived November 17, and Bethabara was begun. The 
 settlement at Bethania followed in 1759, and Salem, the prin- 
 cipal and central town, was built in 1766. In the year 1771, 
 Salem became the seat of a distinct Moravian center and govern- 
 ment of the Church in this southern section of the country. For 
 the story of the development, through the years, of the Wachovia 
 settlements into the Southern Province of the Moravian Church 
 in America, the reader is referred to another work.* 
 
 One of the main objects of a Moravian settlement anywhere, 
 i.e., missions to the heathen, w^as never forgotten with the settle- 
 ment of Wachovia. The spiritual needs of the Creek and Chero- 
 kee Indians were ever carried in heart and mind. Parties from 
 both tribes frequently passed through the Bethabara settlement 
 and were well treated by the Brethren. In consequence, Betha- 
 bara became a place noted among the Indians as the "Dutch 
 Fort, where there are good people and much bread." 
 
 * See Bibliography No. 21. 
 
Southern Indian Tribes 17 
 
 The Rev. John Ettweinf who came to Bethabara on a visit in 
 1758, took an especial interest in the Indians, and asked a party 
 of them in a meeting held at Bethabara, whether they would like 
 it if some of the Brethren should come to their country to learn 
 their language ; to which they replied that they would be proud 
 of it, it would be a very good thing. In 1757 and 1758 more 
 than tive hundred Indians passed through the settlement at 
 various times. 
 
 To be sure, nearness to the southern Indian tribes, for the 
 Brethren's purpose one of the main advantages in the situation 
 of Wachovia, was very dangerous during the years 1759 to 1761, 
 as the Creeks and Cherokees were on the war path, embroiled in 
 the French and Indian War. Bethabara had been stockaded 
 already in 1756, so that there might not be here a repetition of 
 the dreadful massacre in the north at the Gnadenhuetten mission 
 station on the Mahoni, in 1754. Many refugees came to Betha- 
 bara and some of these were accommodated in the Bethania 
 settlement. Every precaution was taken in each settlement, and 
 by those who, almost daily, rode from one place to the other. 
 Often, in the morning, the traces of Indians were found quite 
 near the settlements and it was afterward ascertained, through 
 some whites who had been prisoners among the Indians, that one 
 hundred and fifty of their warriors had encamped for nearly 
 six weeks about six miles from Bethabara. whilst a smaller camp 
 was only three miles distant. They had planned, on a number of 
 occasions, to attack and destroy the village. When approach- 
 ing the fortifications, they heard the ringing of the bell and con- 
 cluded that they had been discovered and withdrew. The bell, 
 however, had been rung only for the customary evening service. 
 Again, an attack had been planned, in the night, and, when the 
 Indians were surrounding the fort, they heard a trumpet blast, 
 
 t Consecrated Bishop in 1784. First President of Society for 
 Propagating the Gospel Among the Heathen, when organized, 1787, 
 at Bethlehem, Pa. Ettwein was life-long friend of the Indians and 
 may be classed as one of the missionaries among them, although his 
 life was spent mainly in the administration of the Brethren's affairs, 
 south, 1758-66 and, after that, in Bethlehem, Pa. In 1772, Ettwein 
 conducted a company of Delawares from Friedenshuetten, northeast- 
 ern part of Pa., to Friedenstadt, on the border of Ohio. 
 
18 Moravian Missions Among 
 
 and. thinking their plans had been exposed, they hastily re- 
 treated. The night watchman, on this occasion, was merely an- 
 nouncing the hour with his horn. Thus did the Lord use "the 
 things that are not as though they were" in keeping this settle- 
 ment and Bethania, also, from all harm. A sharp watch was 
 kept in Bethabara from the vantage-point of the burying ground, 
 a very steep hill to the rear of the church. 
 
 With the year 1760, the danger increased ; Cherokees in strong 
 numbers having invaded many parts of North Carolina, and en- 
 camped in two parties, three and six miles from Bethania, so 
 that for some time none ventured to attend the daily meetings 
 unarmed. In a short space of time no less than fifteen persons 
 were murdered in the neighborhood. 
 
 "In 1761, the war with the Indians was brought to a close. The 
 South Carolina Militia having entered, near Fort Prince George, the 
 country of the Cherokees east of the mountains, burnt about eight 
 hundred houses, and laid waste thirteen hundred acres of Indian 
 corn. The Indians were forced to sue for peace, while, at the same 
 time, the transmontane Cherokees were subdued by the Virginians. 
 The latter were assisted by North Carolina troops, and supplied with 
 large quantities of flour from the Bethabara mill."* 
 
 Brother John Ettwein, who had been called to Wachovia and 
 served seven years up to 1766, — -when he was appointed a mem- 
 ber of the General Conference at Bethlehem, — continued to be 
 deeply interested in the Creeks and Cherokees, and made several 
 evangelistic journeys into South Carolina, preaching in the 
 vicinity of the Congaree, Saluda and Broad Rivers, itinerating 
 even as far south as Georgia, getting into frequent touch with 
 the Indians. 
 
 * See Bibliography No. 19. 
 
Southern Indian Tribes 19 
 
 CHAPTER IV 
 
 The Cherokees 
 
 This name of the largest and most important of the Indian 
 tribes of North America, or in the form employed by themselves, 
 "Tsaraghee" or " Chera-taghe " has no meaning in their own 
 language and seems to be of foreign origin, though the tribal 
 name may possibly be derived from the Choctow "ehiluk-ki" — 
 cave people— in allusion to the numerous caves in their mountain 
 country. The proper name by which the Cherokees call them- 
 selves is Ani-Yun'wiya, signifying "real people," the word be- 
 ing closely related to " Onwe-honwe, " the name by which the 
 Cognate Iroquois know themselves. "Ani-Yun'wiya" properly 
 denotes "Indians," as distinguished from people of other races, 
 but in usage it is restricted to mean members of the Cherokee 
 tribe. 
 
 The Cherokees have been styled "the Mountaineers of Abor- 
 iginal America, ' ' and it is quite reasonable to suppose that they 
 were the original inhabitants of the southeastern portion of the 
 United States, in the upper valley of the Tennessee River, (com- 
 monly known in early days of American history as the Cherokee 
 River), and among the mountains of Georgia, western North 
 Carolina, Tennessee, with large sections of country in South 
 Carolina and Alabama. 
 
 Scientific research testifies to the antiquity of the Cherokees, 
 and by some they are believed to be direct descendants of the 
 Mound Builders. It is a curious fact that mounds are numerous 
 in that portion of the country once inhabited by the Cherokees. 
 While the Cherokees claimed to have built the mounds on the 
 upper Ohio, they yet expressly disclaimed the authorship of the 
 numerous mounds in their later home territory, and, although 
 sometimes utilizing the mounds for their own town houses, they 
 were as ignorant as the whites of their origin or purpose, having 
 only a general tradition that their forefathers had found them 
 in much the same condition on first coming to the country.* 
 
 See Bibliography No. 3. 
 
20 Moravian Missions Among 
 
 The Cherokees could not tell, when first found by the white man, 
 whether the}' owned their land by right of discovery or by con- 
 quest : so long had been their occupancy. The Cherokees have 
 seven clans, viz., Ani-Wa-ya (Wolf), Ani-kawi (Deer), Ani-Tsi- 
 skwa (Bird), Ani-Wadi (Paint), Ani-Saha-ni, Ani-Ga-Tagewi, 
 Ani-Gi-lahi. The last three cannot be translated with certainty. 
 The Wolf clan is the largest and most important. The seven 
 clans are frequently mentioned in the ritual prayers and are 
 even in the printed laws of the tribes. They seem to have had a 
 connection with the seven mother towns of the Cherokees, de- 
 scribed by Cuming in 1730, as having each a Chief whose office 
 was hereditary in the female line. 
 
 Not all the Cherokees lived in the mountainous sections of 
 their ancient territory. They are distinguished into two great 
 divisions : the Ottare, or Upper Cherokees, and the Airate, who 
 inhabited the lower grounds and were known as the Lower 
 Cherokees. They were lower than the Ottare, not only in situa- 
 tion, but likewise in intelligence. While the Upper Cherokees 
 had a well-defined mji;hological account of their origin, the 
 Lower Cherokees believed they had come from a hole in the 
 ground ! Intermarriage between the Upper and Lower Cherokees 
 was strictly prohibited. 
 
 Great interest attaches to the Spanish expeditions in search of 
 gold and their conquests in America at the opening of the 16th 
 century, which constitute the first invasion of the Indian 's terri- 
 tory by the white man and which brought the Spaniards into 
 touch with the Cherokees. Even before de Soto came through 
 the Cherokee country in 1540, a band of Spaniards made an ex- 
 pedition into what is now Florida. This company, under the 
 command of Pamphilo de Narvaez, had obtained from Charles V 
 the contract to explore Florida and reduce that country to Spain. 
 In April, 1528, his fleet anchored near the outlet of what is now 
 Tampa Ba}'. The natives having shown samples of gold and in- 
 dicated, by gestures, that it had come from the country farther 
 north, Narvaez directed his ships to meet him at a harbor with 
 which the pilot pretended acquaintance and, having mustered 
 300 men, the march inland was begun. For the first time, Florida 
 was traversed by white men. Scouring the country round for 
 many days, in quest of silver and gold, the party were stricken 
 
Southern Indian Tribes 21 
 
 with fever, their progress delayed, and they began to perish with 
 hunger. Not until August, 1528, did the}- find the sea and came 
 upon a small bay. Here they finished five boats and embarked 
 for the Rio Grande. For four days the half-famished adven- 
 turers kept their course to the west when a storm overtook them 
 and one of the boats, commanded by Cabeza de Vaca was thrown 
 on the beach near Galveston. Subsequently, all the adventurers 
 in the other boats perished and only Cabeza de Vaca with three 
 companions survived, as prisoners of the Indians. For eight 
 years Cabeza lived among the southern Indians, 1528-36. He was 
 a devout Catholic. The Indians did not treat him like a common 
 prisoner, but regarded him as divine. When he returned to 
 Spain, he wrote an account of what he had taught the Indians, 
 and said, among other things, he had taught them the stories of 
 the Book of Genesis. It is not impossible, taking into account 
 tribal migrations and the official story-tellers of the Indians, 
 handing down these stories from one generation to another, that, 
 when a century- later the Cherokees were first heard of through 
 the English settlers, and several centuries later when mission- 
 aries came to them, the traditions and legends of the creation, 
 etc., found among them, so strikingly similar to those of the Book 
 of Genesis, were a survival of this devout Catholic's teachings. 
 Many of these traditions are preserved among Cherokee an- 
 tiquities. 
 
 The Cherokees believed that there is an Almighty Being who 
 created all things; among others, he built the first man of red 
 clay, hence the red man ! Yet they had no real word to express 
 the Deity and their lang-uage, in general, is barren of expressions 
 for any ideas outside the range of the five senses. They believed 
 in a life after death ; its nature, whether blessed or unhappy, de- 
 termined by a good or evil life lived on earth. The Supreme 
 Being was considered as good and merciful and could be pro- 
 pitiated when wrong had been done. Both good and evil spirits 
 are recognized by the Cherokees and these may, and do operate 
 in human beings. Sacrifices were made and religious festivals 
 held among them, in charge of their sorcerers, who had the 
 Cherokees very much in their power. Like other Indian tribes, 
 the Cherokees had well-defined traditions of the Deluge. 
 Whether these go back only to the days of the Spanish invasion, 
 
22 Moravian Missions Among 
 
 as above noted, or to remote antiquity, forever hidden with other 
 mysteries about the origin of these children of the forest, is a 
 matter of conjecture. 
 
 The Cherokees were a powerful people, but had many enemies 
 among the Indian Nations and of these, the Delawares were most 
 to be dreaded. The following is related of the contests between 
 these Nations :* 
 
 "Years ago, the whites being already in the country and many of 
 the Delawares having moved far up the Delaware River, a party of 
 these Indians, with the cousin of a chief as captain, went on a hunt. 
 They were attacked by Cherokees, at that time dwelling along the 
 Allegheny and its branches, and some of them were killed, the 
 captain among the rest. The survivors fled to their homes, related 
 to the Chief what had happened and suggested that he give them 
 more men in order that they might avenge themselves on their 
 enemies. The Chief, however, put them off, and did not let them go, 
 even though he sorrowed over the loss they had suffered. After the 
 lapse of a year, the Chief sent out several hundred men to avenge 
 themselves on the Cherokees (the Delawares at that time already 
 having European arms). When they arrived at the enemies' first 
 towns along the Allegheny, they found no one, for all had fled at the 
 news of the Delawares' approach. The latter pursued, the Cherokees 
 constantly retreating until they were overtaken at the great island 
 ('Neville's Island? This is clearly the Delaware tradition.' — Ed.) 
 at the fork where Pittsburg is now situated. Perceiving that the 
 Delawares were strong in number, they had no heart to fight, though 
 they stood ready with bow and arrow in hand; instead, their Chief 
 called to the Delawares to rest their arms and not fight. Afterwards 
 they had an interview with the Delawares and surrendered them- 
 selves as prisoners. About half of them, however, dissatisfied with 
 the capitulation, refused to surrender and escaped during the night, 
 going down the river to the mouth of another river, now named the 
 Cherokee River (the Tennessee), where they landed and afterward 
 settled along this stream, in the region in which they still live. After 
 the Delawares had finished with the Cherokees, the Six Nations 
 arrived, having heard of the expedition of the Delawares. When 
 they realized that the Delawares were masters of the situation, they 
 professed satisfaction and said that they had come to assist them, 
 but recognized that their aid was not now needed. Thereupon the 
 Delawares gave them some of their prisoners as a present for their 
 trouble and suffered them to go to their homes." 
 
 As already stated, when found by the white man the Chero- 
 kees had numerous and populous towns in the mountains of Vir- 
 
 * See Bibliography No. 8. 
 
Southern Indian Tribes 23 
 
 ginia, western North Carolina, Tennessee, etc. Itsati, or Echota, 
 on the south bank of the Little Tennessee, a few miles above the 
 mouth of Tellico River, in Tennessee, was commonly considered 
 the capital of the Nation. The Holston River and its tributaries 
 formed the water-courses along which these towns were built. 
 Here the}' were attacked by the tribes from the north and driven 
 to the Little Tennessee where thej- established themselves per- 
 manently. A large branch of the tribe, hailing from the neighbor- 
 hood of South Carolina, settled upon the main Tennessee but 
 the greater body occupied northwestern Carolina and northern 
 Georgia. While the Upper Cherokees were thus engaged in war- 
 fare with the Delawares and other tribes of the north, the Lower 
 Cherokees on the Oconee and Savannah Rivers were harassed by 
 the Creeks. The last war of the Cherokees with the Delawares 
 lasted until 1766 or 1767, when the Cherokees sought the friend- 
 ship of the Delawares who had done them much harm. Accord- 
 ingly, peace was made and the Cherokees recognized the Dela- 
 wares as their grandfathers.* • Through the intervention of the 
 Delawares, the Cherokees secured peace with the Six Nations and 
 others. 
 
 In 1700, the Cherokee Nation consisted of sixty-four large 
 towns. Due to the almost continuous warfare, as noted, their 
 numbers greatly decreased. At different times, too, they had 
 to fight the French and English. The terrible scourge of small- 
 pox likewise took a large toll from this tribe, so that in 1740, they 
 numbered only 5,000 warriors. 
 
 The Cherokees themselves claim remote affinity with the 
 Iroquois, who called them Oyata-ge-ronon, "inhabitants of the 
 cave country." Linguistically, the Cherokees belong to the Iro- 
 quoian stock, though grammatical differences indicate that the 
 separation must have occurred at a very early period. Some 
 claim relationship with the Powhatans. 
 
 In physical appearance, the Cherokees were a splendid race, 
 tall and athletic. Their women, especially, differed from those 
 of other tribes, being tall, erect and of a willowy, delicate frame, 
 with features of perfect symmetry and complextion of olive. 
 The warriors' heads were shaved, except a patch on the back 
 part which was ornamented with plumes. Their ears were slit 
 
 * Note letter of Chief Charles R. Hicks to the Delawares, page 140. 
 
24 Moravian Missions Among 
 
 and adorned with large pendants and rings. The Cherokees en- 
 joyed greater longevity than any of the Indian Nations owing, 
 no doubt, to the pure mountain air they breathed and the clear 
 mountain streams from which they drank. Their locations were 
 generally high and healthful. 
 
 They lived in permanent villages of substantially-built log 
 houses, and depended for a living chiefly upon agriculture, rais- 
 ing large crops of corn, beans and pumpkins. 
 
 Warrior was the highest title and honor they could confer 
 apart from the Chiefs, and was obtained by merit. Besides this, 
 they had some head men in each town who, by dint of eloquence 
 or superior knowledge and ingenuity had obtained some influ- 
 ence among them, though the power of these head men never 
 went further than to get their brethren by persuasion and repre- 
 sentation, to do what they wanted them to do. Of all the Indian 
 tribes, the Cherokees were the most proud and disdainful. 
 Especially was this trait exhibited in their early intercourse 
 with the Europeans, the soldiers and the lower class of whom 
 they despised most cordially. The warriors would not associate 
 themselves with anyone less than superior officers and generals 
 of the English and French armies ! 
 
 Unlike other Indian Nations, the Cherokees had no laws 
 against adultery, and both sexes being unrestrained in this par- 
 ticular, marriage was frequently of short duration. 
 
 The idea that all Indian women were almost the slaves of their 
 husbands is erroneous so far as the Cherokees were concerned. 
 Possibly the difference between them and the other tribes in the 
 matter of standing of the women was due, largely, to the fact 
 that the Cherokees subsisted not by the chase, but by the tilling 
 of the soil. Their women practically ruled the men and some of 
 them did so with a rod of iron ! This power rested chiefl}' upon 
 their ancient customs : 1. Marriage could be dissolved when one 
 of the partners so wished. 2. Man and wife did not have pro- 
 perty in common; each kept what was his own and tried to in- 
 crease it. 3. Children belonged to the mother and were connect- 
 ed with her clan ; therefore, if husband and wife disagreed, his 
 own children as well as his wife's tribe were against him and 
 he could do nothing. 
 
Southern Indian Tribes 25 
 
 The Cherokees observed some singular rites in connection with 
 the burial of the dead. When a patient was pronounced past 
 recovery, his hair was anointed and his face painted ; and, the 
 grave being prepared beforehand, he was interred as soon as the 
 breath had left his body. 
 
 It was in one of the mother settlements of the English, in 1730, 
 that the first political convention between the Cherokees and the 
 English was held and a treaty concluded. The English were 
 especiallj' eager for an alliance, it having become known that the 
 French were planning to unite Canada and Louisiana, which 
 plan Great Britain wished to counteract and, therefore, was 
 anxious to enlist the Indians. Sir Alexander Cummings was the 
 agent of King George II, and through him the alliance was 
 brought about. He had traveled extensively among the southern 
 Indians, but just how he won them over is not clear. On the 
 day when they swore allegiance to Great Britain, there was a 
 mighty gathering of the Cherokees and they seated Sir Alexan- 
 der on a stump; well covered with furs. Then, with the same 
 number of eagles' tails as there are stripes today on the Ameri- 
 can flag, they began to stroke Sir Alexander and sang around 
 him from morning to night, at which time the Cherokee warriors 
 bowed on their knees and declared themselves to be dutiful sub- 
 jects of His Majesty, King George. A special agreement of this 
 treaty provided that the Cherokees should not trade with any 
 other people than the English. On the occasion of this meeting, 
 also, by suggestion of the English, Moytoy was appointed head 
 Chief and designated "Emperor" of the entire Cherokee Nation. 
 In 1755, the Nation further ceded part of its territory to the 
 English and consented to the erection of English forts within its 
 domain. 
 
 This comity between Cherokees and English was interrupted 
 during the French and Indian war, when in 1759, under the 
 leadership of Aganstata, the Cherokees began war with the Eng- 
 lish of Carolina. But after the decisive victory of Colonel Grant 
 over the Cherokees at Echoee, peace was again restored in 1761 
 and, in the following year, Henry Timberlake, a lieutenant in 
 the British service, in order to cultivate friendly relations with 
 the Cherokees, visited the towns on the Tellico and Tennesee 
 Rivers and persuaded three powerful Chieftains to accompany 
 
26 Moravian Missions Among 
 
 him to England. These were Ostenaco, a Chief famous through 
 many wars and a man of uncommon sagacit}-; Collauna (the 
 Raven) and his nephew, Oconnestoto, Chief of the long-hair 
 clan and great war Chief of the Cherokees, famous for having, 
 in all his expeditions, taken such prudent measures as never to 
 have lost a man. They were presented to King Geroge III, be- 
 ing introduced at Court by Col. Beamer. Before the King they 
 exhibited a dignity and bearing in keeping with their rank and 
 influence as representatives of a great Nation. 
 
 Timberlake's acquaintance with the Cherokees was extensive 
 and his description of them goes back to the years when they had 
 scarcely any contact with the whites : 
 
 "The Cherokees are of a middle stature, of an olive color, though 
 generally painted; and their skin stained with gunpowder, pricked 
 into it in very pretty figures. The hair of their head is shaved, 
 though many of the old people have it plucked out by the roots, 
 except a patch on the hinder part of the head, about twice the big- 
 ness of a crown-piece, which is ornamented with beads, feathers, 
 wampum, stained deer's hair, and such like baubles. The ears are 
 slit and stretched to an enormous size, putting the person who under- 
 goes the operation to incredible pain, being unable to lie on either 
 side for forty days. So soon as the patient can bear it, they are 
 wound with wire to expand them, and are adorned with silver 
 pendants and rings, which they likewise wear at the nose. 
 
 "They that can afford it wear a collar of wampum, which are beads 
 cut out of clam shells, a silver breast-plate, and bracelets on their 
 arms and wrists of same metal, cloth over their loins, a shirt of the 
 English make, a sort of cloth-boots, and mockasons, which are shoes 
 of a make peculiar to the Americans. A matchcoat thrown over all 
 compleats their dress at home; but when they go to war they leave 
 their trinkets behind and the mere necessities serve them. 
 
 "The old people still remember and praise the ancient days, be- 
 fore they were acquainted with the whites, when they had but little 
 dress, except a bit of skin about their middles, mockasons, a mantle 
 of buffalo skin for the winter, and a light one of feathers for the 
 summer. The women are remarkably well-featured, and both men 
 and women are straight and well-built, with small hands and feet. 
 
 "They are of a very gentle and amicable disposition to those they 
 think their friends, but as implacable in their enmity, their revenge 
 being only compleated in the entire destruction of their enemies. 
 
 "They are very hardy, bearing heat, cold, hunger and thirst, in a 
 surprising manner; and yet no people are given to more excess in 
 eating and drinking, when it is conveniently in their power; the 
 follies, nay mischief, they commit when inebriated, are entirely laid 
 
Southern Indian Tribes 27 
 
 to the liquor and no one will revenge an injury, murder excepted, 
 received from one who is no more himself. 
 
 "They are particularly careful of the superannuated, but are not 
 so till of great age. Ostenaco's mother is an instance. Ostenaco is 
 about 60 years of age, and the youngest of four; yet his mother still 
 continues her laborious tasks, and has yet strength enough to carry 
 two hundred weight of wood on her back near a couple of miles. 
 
 "They seldom have their eyes on the person they speak of, or ad- 
 dress themselves to, and are always suspicious when people's eyes 
 are fixed upon them. They speak so low, except in council, that they 
 are often obliged to repeat what they were saying, yet should a per- 
 son talk to any of them above their common pitch, they will im- 
 mediately ask him if he thought they were deaf? 
 
 "They generally concur in the belief of one superior Being, who 
 made them, and governs all things, and are therefore never discon- 
 tent at any misfortune, because they say, the Man above would have 
 it so. They believe in a reward and punishment, as may be evinced 
 by their answer to Mr. Martin, who, having preached the Scripture 
 till both his audience and he were heartily tired, was told at last, 
 that they knew very well, that, if they were good, they would go up; 
 if bad, down; that he could tell no more; that he had long plagued 
 them with what they no ways understood, and that they desired him 
 to depart the country." 
 
 Here follows : 
 
 "A translation of the War Song: Caw Waw noo dee, etc.: 
 'Where'er the earth's enlightened by the sun, 
 Moon shines by night, grass grows, or waters run, 
 Be't known that we are going, like men, afar. 
 In hostile fields to wage destructive war; 
 Like men we go to meet our country's foes. 
 Who, woman-like, shall fly our dreaded blows; 
 Yes, as a woman, who beholds a snake, 
 In gaudy horror, glisten through the brake. 
 Starts trembling back, and stares in wild surprise. 
 Or pale through fear, unconscious, panting, flies. 
 Just so these foes, more tim'rous than the hind. 
 Shall leave their arms and only cloaths behind. 
 Pinched by each blast, by every thicket torn, 
 Run back to their own nation, now its scorn; 
 Or in the winter, when the barren wood, 
 Denies their gnawing entrails nature's food. 
 Let them sit down, from friend and country far, 
 And wish, with tears, they ne'er had come to war.' " 
 
 . There are some honorary titles among them, conferred in re- 
 ward of great actions ; the first of which is ' ' Ontarity ' ', or Man- 
 
28 Moravian Missions Among 
 
 Killer; and the second "Colona", or The Raven. Old warriors 
 likewise, or war-women, who can no longer go to war, but have 
 distinguished themselves in their younger days, have the title of 
 Beloved. This is the only title females can enjoy, but it abun- 
 dantly recompenses them, by the power they acquire by it, which 
 is so great, that they can, by the wave of a swan's wing, deliver a 
 wretch condemned by the Council, and already tied to the stake. 
 
 At the time when Moravian missionaries came to the Cherokees 
 during the latter part of the 18th century, this tribe had ad- 
 vanced in a remarkable degree to civilization. In great part this 
 was due to the intermarriage among them of white men, chiefly 
 traders of the ante-Revolutionary period, with a few Ameri- 
 cans from the back settlements. The families that have made 
 Cherokee history were nearly all of this mixed descent. 
 The Doughertys, Galpins and Adairs were from Ireland; the 
 Rosses, Yanns and Mclntoshes were of Scottish origin ; the Waf- 
 fords and others were Americans from Carolina or Georgia. 
 Most of this white blood was of good stock. Those of mixed 
 blood who could afford it usually sent their children away to be 
 educated, while some built school-houses upon their own grounds 
 and brought in private teachers. Influential mixed bloods, in 
 the course of j'ears, came to places of influence in almost every 
 town except in the middle towns, which, shut in from the out- 
 side world by high mountains, remained a stronghold of Chero- 
 kee conservatism. 
 
 During the Revolutionary War, the Cherokees remained faith- 
 ful and were powerful allies of the British until the year follow- 
 ing the Declaration of Independence, when they ceased hostil- 
 ities and sued for peace, having been completely defeated, suc- 
 cessively by troops from South Carolina, North Carolina and 
 Virginia. They entered into a formal treaty with the United 
 States Government in 1781. 
 
 To this interesting Nation at about this time in their history, 
 the Moravian Brethren felt constrained to come as messengers of 
 Christ. The story of the Moravian mission and of the missions 
 of other Christian denominations which followed many years 
 after the Brethren as pioneers had begun work among the Chero- 
 
Southern Indian Tribes 29 
 
 kees, is inseparably connected with and principally responsible 
 for the rapid and remarkable rise of this Indian Nation in en- 
 lig-htenment, civilization and prosperity. The espousal of Chris- 
 tianit.y by the Cherokees brought them out as the most highly 
 developed of all the Indian Nations. 
 
30 Moravian Missions Among 
 
 CHAPTER V 
 
 The First Fruits of the Cherokee Nation for Christ, as 
 Those "Born Out of Due Season'^ 
 
 A Cherokee Indian and his wife were baptized by Moravian 
 missionaries twenty-eight years before ever the mission to that 
 Nation was undertaken. It is not known whether the Brethren 
 who labored for years among the Cherokees without seeing re- 
 sults knew of or remembered the first fruits gathered out of this 
 tribe before their first fruits ripened for the harvest. The fact 
 of the baptism of a Cherokee Indian and his wife by Moravian 
 missionaries on July 4, 1773, is mentioned in an early history of 
 Moravian missions among the Indians* 
 
 All this is explained in a letter of David Zeisbergert to Bishop 
 Nathanael Seidel,$ dated Schoenbrunn,§ August 26, 1773. Ac- 
 cording to this letter, the Cherokee Indian and his wife, by their 
 baptismal names, were Noah and Wilhelmina.|| Taken prisoner 
 in the Delaware-Cherokee war, Noah had been brought into the 
 Schoenbrunn neighborhood. Noah had received permission to 
 return to his own Nation after peace had been concluded, but 
 did not wish to do so at the time and had, consequently, remained 
 in this vicinity and had married. Now he believed his remaining 
 among the Delawares had been overruled by the Lord, so that 
 he and his wife could hear the Gospel, through the Moravian 
 missionaries, and be saved. The missionaries at Schoenbrunn 
 baptized him and his wife on the date named. 
 
 Noah was familiar with the section of country in North Caro- 
 lina wherein lay Wachovia, the tract of the Brethren. He said 
 
 * See Biblography No. 9. 
 
 t Moravian missionary to Indians in New York, Pennsylvania, 
 Ohio, Michigan and Canada for over 60 years, 1746-1808. 
 
 t Member of the Governing Board or Provincial Helpers' Confer- 
 ence, American Province, North, Bethlehem, Pa., at this time. 
 
 § Settlement of Moravian Christian Delawares, Tuscarawas Val- 
 ley, Ohio. 
 
 11 Wilhelmina was a Delaware. 
 
Southern Indian Tribes 31 
 
 it was in the neighborhood of the Pilot Mountain. Though a 
 long time among the Delawares, he spoke Cherokee more fluent- 
 ly than that language. He said his tribe could be reached by 
 going down the Ohio and up the Kanawha Rivers. Zeisberger 
 wrote that he seemed anxious to make a visit to his Nation, 
 accompanied by one of the missionaries. He thought the Chero- 
 kees would accept the Gospel if they had the opportunity to 
 hear it. 
 
 Doubtless the confusion of the Revolutionary War made this 
 intended, promising visit come to naught. 
 
32 Moravian Missions Among 
 
 (CHAPTER VI 
 
 The Brethren Take Steps to Begin a Mission Among the 
 Cherokees 
 
 The efforts of the Moravians to keep in touch with the south- 
 ern Indians have already been noted. After Hagen had visited 
 them in 1740, they were not heard from further until after the 
 settlement of Wachovia began from Bethlehem, Pa., in 1753. 
 
 In a Helpers' Conference held in Bethlehem, September, 1755, 
 when another band of colonis^ts were making ready to leave for 
 Wachovia, this settlement was again talked over and regulations 
 to be established there were set down. Among other items, the 
 minutes record that Christian Heinrich, probably in charge of 
 the party, is asked to visit among the Cherokees, Catawbas, etc., 
 when his duties permit him to leave the settlement. Further, 
 the Moravian colonists are asked not to be afraid of the Indians 
 but to treat them kindly and show them favors. 
 
 Next, we find Brother John Ettwein in 1759 holding a con- 
 ference with several Cherokee Chiefs in Bethabara, when these 
 Indians declare their approbation, in the most friendly manner, 
 of a mission of the Brethren among them. Before Ettwein left, 
 in 1766, for Bethlehem, Pa., to assume his executive duties there, 
 he wrote for further information about the Cherokees and the 
 likelihood of an opening for mission work among them to John 
 Daniel Hammerer,* stationed at Fort Prince George, Cherokee 
 
 * John Daniel Hammerer, native of Strassburg, Alsace, a Lutheran 
 who, under stress of civil and religious oppression, left his country 
 and came to England. After living there for ten years, he became 
 interested in the civilization of the American Indian. His scheme 
 attracted the favorable attention of the Earl of Hillsborough, Com- 
 missioner for Trades and Plantations, and of Charles Witworth, 
 M.P., of the Society for Promoting Arts and Manufactures, and a 
 subscription was raised for the undertaking. 
 
 In 17 65, Hammerer read in the papers of some Cherokee deputies 
 who had come to England and in an audience with the Board of 
 Trade had expressed the desire of their Nation to have some persons 
 sent among them capable of instructing their youth in reading, 
 writing and useful arts. He accompanied these deputies on their 
 
Southern Indian Tribes 33 
 
 country. The following reply was received by Frederic "William 
 de Marshall, Superintendent of the Brethren's affairs in Wach- 
 ovia, under date of September 26, 1766. 
 
 "Dear Sir, Mr. Ettwein in his letter of thie 7th ol; August tells me 
 to write to you, as he is going to Pennsylvania. Mr. Ettwein ex- 
 presses a desire to know 'something certain of the ways and manners, 
 towns and dispositions of your neighbors, the Cherokees; how they 
 would treat strangers that live among them still and quiet, only to 
 learn their language and preach unto them without words.' Mr. 
 Ettwein adds that he believes the Overhills are more engaged in 
 wars, but perchance, the Lower Towns are more spoiled by their 
 more frequent connection with the white people. To which several 
 particulars I shall endeavor to give that gentleman all the satis- 
 faction I am able, from my own knowledge and observation. 
 
 "First as to their towns. The whole Nation of the Cherokees is 
 divided into four settlements; namely, the Upper or Overhill; the 
 Middle, the Lower settlements, and the Valley, which lie in a kind 
 of a cross.* These settlements are separated from one another by 
 such craggy mountains and bad roads that it will ever be imprac- 
 ticable to make any communication by wagon-roads from one to an- 
 other. On the other hand, communication between the Overhills 
 and Virginia is easy and a wagon road might be made without great 
 expense. There is one, also, between Charlestown and this place. 
 The Valley, I believe, is surrounded by hills on all sides and the 
 Middle settlements, if they have any opening, it must be towards 
 your Province. Their towns consist of from 20 to 60 houses. 
 
 "Their number cannot be ascertained. They were thought, a few 
 years ago, to have among them about 2,000 men capable of bearing 
 arms and to amount in all to upwards of 16,000 souls; but the losses 
 
 return to America, arriving in Virginia on June 24, 1765. The 
 Governor of Virginia encouraged Hammerer's plan, bestowing upon 
 him a bounty of £40, and recommending him to Cherokee Chief Alta- 
 kulla-Kulla or "Little Carpenter," who wished instruction for his 
 people and who promised to take Hammerer under his protection. 
 In his company Hammerer went into the Cherokee Nation. Already 
 in August, 1765, he wrote to the Moravians at Bethabara asking 
 their interest in his undertaking and offering any assistance he could 
 render to Moravian missionaries who might be sent to the Chero- 
 kees. Later notices as to Hammerer's success are wanting. 
 
 Upper Settlements 13 towns. 
 Lower Settlements 9 towns. 
 Middle Settlements 5 towns. 
 Valley Settlements 5 or 6 towns. 
 
34 Moravian Missions Among 
 
 they have sustained must have diminished that number; and as 
 their propensity for strong drink, in gratifying which they are but 
 too much encouraged or indulged by the white people, and some 
 other bad customs they are given to are too apt to prevent their 
 recovering from these losses, they seem to me to be a fast-decreas- 
 ing people unless they mend. 
 
 "They love strangers among them and are hospitable, but poor. 
 However, a man who does not know their language is subject to 
 many inconveniences. What I, therefore, would suggest to any 
 person or persons from among you who should have it at heart to 
 make a trial whether they could promote the knowledge of Christ 
 and His Kingdom among these people, is, to come and live some 
 time with me, where they shall be as welcome as I am able to make 
 them, and apply to the learning of the Cherokee, in which I myself 
 am yet but a small proficient. However, they might avail themselves 
 of the small progress I have made, and they might, by the assistance 
 of those youths who are to live with me soon, obtain a sufficient 
 knowledge of it to venture to live afterwards in the midst of the 
 people. 
 
 "I cannot think but that the Overhills are as much, if not more, 
 corrupted than these Lower inhabitants. They have had a much 
 larger garrison for several years among them and many of the 
 traders and most of their packhorsemen are the worst sort of people 
 for morals that breathe the vital air. They have too frequent op- 
 portunity to corrupt the manners of the Indians without being 
 checked so much as those in these Lower towns. Add to this the 
 natural ferociousness of the Overhills which has never been tamed 
 as that of these Lower towns has by the last war, and the evil dis- 
 position of many of them toward the white people. It will make 
 this part, — Lower — appear much more eligible for the purpose of 
 instruction and reformation than the other. 
 
 "With sentiments of esteem, I am your most obedient, humble 
 servant, "John Daniel Hammerer." 
 
 Continued troubles between the French and English kept the 
 Indians stirred up and at war among themselves, and the good 
 intentions of the Brethren toward them had to be postponed to 
 better times. In the meantime, Salem was built as the central 
 town of Wachovia and became a flourishing settlement. 
 
 In 1775, a Cherokee Chief passing through Salem, assured the 
 Brethren that missionaries would be welcome among them, pro- 
 vided they would instruct their children. 
 
 Then the Revolutionary War broke out and it was to be 
 ascribed to God's merciful Providence alone that the settle- 
 
Southern Indian Tribes 35 
 
 ments of the Brethren were not destroj'ed, nor could the mission 
 be thought of during that disastrous period. 
 
 Peace having been concluded and the Government entering 
 into negotiations with the Indians in 1783, the Brethren remem- 
 bered the visit of the Cherokee Chief in 1775, and resolved upon 
 an official inspection of the Cherokee villages along the Tennes- 
 see Kiver. Brother Martin Schneider* volunteered for this 
 journej^, which was carried out from the middle of December, 
 1783, to January 24, 1784, From his account of the visit, en- 
 titled, "■Journey of Martin Schneider from Salem to Long Island 
 on the Uolston Biver and from there to Tow7is of the Upper 
 CheroJcees on the Tennessee Biver," we glean the following in- 
 teresting and important particulars : 
 
 "I received instructions December 6, 1783, to travel with Col. 
 Martin Armstrong who would shortly leave for the Holston River 
 to make a treaty with the Indians, to ascertain more about those 
 regions and the needs of the Cherokees, so that the Brethren could 
 plan something definite about establishing a mission among them. 
 
 "On December 14th, I was commended to the Lord and blessed by 
 the congregation for the trip, and on the 15 th, left by way of 
 Bethauia and reached Col. Armstrong that night." 
 
 Armstrong decided he could not go on the journey because 
 all his family were down with the measles. He advised Schneid- 
 er to return home, but Schneider, true Moravian that he was, 
 told him he had a commission from the Lord to go and go he 
 would! So Colonel Armstrong gave him a pass and a recom- 
 mendation to Col. James Martin. Schneider found several com- 
 panions going in the same direction. They found great difficulty 
 in crossing the Blue Ridge Mountains on account of depth of 
 snow. (They were on horseback.) On the third day out from 
 Col. Armstrong's, they crossed the New River, 80 miles from 
 Salem, and reached Col. Martin's house on December 26, and 
 found that ' ' no signs of holding a meeting for a treaty existed. ' ' 
 
 * Martin Schneider was born December 18, 1756, at Friedensthal, 
 near Nazareth, Pa. He was married December 3, 1786, to Elizabeth 
 Dixon at Salem. Bro. Schneider was ordained a Deacon of the 
 Moravian Church and served the Friedland, N. C, congregation, 
 1787-1791; Friedberg, N. C, congregation, 1791-1804. His wife 
 died November 3, 1805, and on September 10, 1806, he was married 
 to Anna Williard, of Friedland. Bro. Schneider died November 14, 
 1806. 
 
36 Moravian Missions Among 
 
 Col. Martin had gone to the Cherokee towns. Schneider decided 
 to follow. He met a young Indian trader who told him Col. 
 Martin's Indian name and the names of the towns, so that 
 Schneider could tell Indians whom he wished to find. 
 
 By this time Schneider had no companions and his instruc- 
 tions from Salem said he should not travel unaccompanied, but 
 he resolved "the Saviour should be his companion," and went 
 on! He arrived at Col. Smith's establishment and hired a man 
 and horse for $3.00 to accompany him to Island Ford on the 
 French Broad River. (Joins the Holston River three miles above 
 Knoxville, Tenn.) He and his companion forded this river on 
 January 3, 1784, and reached the first house on this side of the 
 Tennessee River. Here his guide left him and an Indian showed 
 Schneider where he could cross the Tennessee. Once across he 
 soon met Col. Martin who accorded him a very friendly reception 
 and promised to render every assistance possible. Martin in- 
 quired about the Brethren in Salem and said he thanked God for 
 bringing Schneider safely through the wilderness in the interest 
 of the poor Indians. A call was sent out at once by Col. Martin 
 for the Principal Chiefs to come to a Council at Chota, one of 
 the principal towns of the Upper Cherokees. 
 
 Meanwhile, Schneider went up the Delequay River in a canoe 
 and visited a Cherokee settlement. He met with a friendly re- 
 ception, the Indians showing their hospitality by asking him 
 to eat. They had bread made of broken corn, beans and roasted 
 pumpkin. "The more thrifty Indians sifted their corn through 
 a sieve of reeds and made real fine flour." They also gave 
 Schneider some hominy ' ' which was very bad as they allow it to 
 sour. ' ' 
 
 "On January 5, about 2 Cherokee Chiefs assembled at a Mr. Mc- 
 Cormick's house. First of all, other business was discussed by Col. 
 Martin with these Indians who sat in a circle. Then he said to them 
 that now he wanted to tell them why they had been called. (Mc- 
 Cormick was interpreter.) Col. Martin said he had a letter from a 
 man who belonged to the Assembly and had much to do with the 
 Governor who said that this man (Schneider) had been sent by the 
 chief ministers of certain people who wished to know whether the 
 Cherokees wished to be instructed about their God and Creator and 
 whether for this purpose a few of these good men could live among 
 them and be given some land for cultivation?" 
 
 The Head Chief, Tayhill, answered by asking time to con- 
 
Southern Indian Tribes 37 
 
 sider the proposition. After two hours, he got up and said he 
 remembered that their Father — the King of England — years 
 ago sent two men as ministers to them. One died and the other 
 did not remain long as the war broke out. He — the Chief — was 
 sorr}- about this and believed that this man— Schneider — w^as 
 a good man sent by higher men to tell them about God, the Great 
 Man who lives above. He was glad about this and the other 
 Chiefs also. But he could give no definite answer until the 
 other Chiefs returned from the hunt. There would be a big 
 Council meeting, to be held on Long Island, about the treaty, 
 and then they would take this matter up and give their decision. 
 "McCormick encouraged the Indians to accept and held them 
 a real sermon. McCormick is a good and righteous man." (Mc- 
 Cormick was an old man at this time. Schneider found him 
 sickly and cupped some blood after which McCormick felt 
 better.) 
 
 Schneider then did some more visiting in the Cherokee houses 
 and, although he could not talk with them, the people were all 
 very friendly. He found their houses, on the average, about 
 14 X 10 feet, 7 feet high. The doors were very small and chim- 
 neys were attached to the houses on the outside. 
 
 "Every family has, besides the dwelling, a 'hot' or 'sweat-house,' 
 built tight with only a small opening to creep in. This is used in 
 cold weather. Fire is made in the center of the floor, and, after it 
 is burned out, ashes are raked over the glowing embers. Bunks are 
 built around the walls in which they sleep till 9 a.m., the next day." 
 
 Schneider says these houses are necessary in cold weather be- 
 cause the adults have little and the children no clothing ! 
 
 "Each town has a little house elevated on a hill of earth, where, 
 in time of work in the fields, the Principal Chief calls the people to- 
 gether with their corn-hoes and they begin work in common. Al- 
 though each family has a field of its own, the work is done by all 
 together and, since all must work, there is seldom any want to any. 
 They stay in the fields until night — the women bring out the mid- 
 day meal. At night, especially in time of war, the Chief calls all to- 
 gether and asks each what he has done or heard during the day and 
 what he wants to do tomorrow."* 
 
 * Paragraphs in quotation marks in Schneider's account as well 
 as in other documents which follow — except letters from Govern- 
 ment officials — are translated as literally as possible from the Ger- 
 man. Shortly after the removal of the mission to the Indian Terri- 
 tory, the records began to be written in English. 
 
38 Moravian Missions Among 
 
 Each house, Schneider found, had, also, a small orchard, 
 though these were in a very neglected condition. 
 
 The Cherokees have no expressions of profanity, but must 
 borrow English words ! 
 
 They do not make much ado with their dead. If the deceased 
 is poor and has not much house, the body is put in and the 
 house set on fire. For a Chief, a coffin of tightly-woven reeds is 
 made and set up on posts 10 feet above the ground where it 
 stands until it falls together. 
 
 After a strenuous return journey, Schneider reached Salem 
 January 24, 1784. 
 
 Before the expiration of the year, new disputes arose involving 
 the Cherokees in war with the neighboring States. The towns 
 where Schneider had visited were destroyed and negotiations 
 with the Cherokees were broken off for another long interval of 
 15 years, during w^hicli time, after peace was concluded. North 
 Carolina and Tennessee became separate States, and the care of 
 Indian affairs devolved upon the Government of the United 
 States. White people were strictly forbidden to settle among the 
 Indians — this had been the occasion of so many disturbances — 
 except upon special license from the G-overnment. Regulations 
 were made to promote peace and quietness ; others prohibited the 
 introduction of strong drink and contained provisions to prevent 
 the further corruption of the Indian. The Indians now looked 
 upon the President of the United States as their ' ' Father. ' ' 
 
 In 1787 there had been reorganized in Bethlehem, Pa., "The 
 Society for the Furtherance of the Gospel," dating from 1745, 
 into "The Society of the United Brethren for Propagating the 
 Gospel Among the Heathen," having in view, more especially, 
 the Indians of North America. Many Brethren from Salem 
 joined this Society and thus the interest in the Indian mission 
 was kept alive and fostered for more favorable times. As Bishop 
 Ettwein, friend of the Indians as we have seen him, and first 
 President of this reorganized Society, said of its object : 
 
 "Every member of the Brethren's Unity is bound to take part in 
 furthering the missionary work of the Church; but those who join 
 this association pledge themselves in a particular manner to do all 
 within their power to further Christ's Kingdom among the heathen 
 nations, and confess before the world that they love the whole human 
 
Southern Indian Tribes 39 
 
 race and take a deep interest in the eternal salvation of such as still 
 sit in the darkness of heathenism." 
 
 The Brethren in Salem communicated with David Zeisberger, 
 Apostle to northern Indians, in 1797, seeking his advice as to 
 the best manner to enter in among the Cherokees for the begin- 
 ning of a mission. He wrote to Frederic Wm. de Marshall from 
 "Fairfield, Upper Canada, Sept, 22nd, 1797," in answer to the 
 questions laid before him, and extracts of his letter follow : 
 
 "I do not consider it best to seek to gain entrance to the Indians 
 through whites who are living among them or are dealing with 
 them. Even if such whites seem friendly and show themselves will- 
 ing to aid our purpose to preach the Gospel to the Indians, they are 
 not the people to render the proper assistance nor is it to their in- 
 terest in trading, etc., to have the Indians converted. Towards us 
 they may be very friendly, but among the Indians they may work 
 against us all the while we are thinking they are with us. A certain 
 English preacher came to the Shawanose and wished to preach to 
 them, but came in jeopardy of his life over it and sought protection 
 among the traders who were around and found out they would have 
 helped to get him out of the way had he not secretly left. 
 
 "Since the Brethren in Wachovia live far away from the Indians 
 and are little acquainted with them, their customs, habits and 
 government, but yet would gladly bring them to Christ their Re- 
 deemer, I think one should not start hastily with preaching before 
 seeing that there will be an audience, for by nature, there is a 
 thorough and strong antipathy among the Indians to the preaching 
 of the Gospel. Their idea is that the Gospel is only for whites and 
 that God has destined the Indian for something different and intends 
 that they should bring sacrifices and not forsake the customs of 
 their fathers. Just as a fish cannot live on the ground and birds 
 cannot live in the water, so the Indian should and could not adopt 
 the white man's manner of living. 
 
 "My advice would be, if one or several Brethren are willing, first 
 to learn the language of the Cherokees. The Indians are always 
 agreeable to a desire to learn their language and like to see it writ- 
 ten down. This would give opportunity to become acquainted with 
 them, win their confidence and tell them of the love of Christ. 
 
 "I cannot remember that the Brethren ever asked permission of 
 the Chiefs to preach the Gospel. If one begins with the Chiefs, the 
 answer may be known in advance: 'We will think about it, and, if 
 we agree, we will let you know.' That will never happen. But 
 Brethren have often done this: when they came to an Indian town, 
 they went to the Chief's house — that is the place for everyone who 
 has something to say to go — the Chief called together the Indians 
 without knowing what they would hear and, when they were gath- 
 
40 Moravian Missions Among 
 
 ered, the Brother preached a sermon which the Lord accompanied 
 with blessing, without danger and attracting attention. The Indians 
 would then meditate upon what they had heard." 
 
 A mission among the Cherokees was considered, also, by Dart- 
 mouth College* about the year 1799. The Conference in Salem 
 had a copy of a letter from Captain Edward Buttler, written 
 July, 1799, from Tuskegeef to "The Little Turkey," Principal 
 Chief of the Cherokee Nation, in part, as follows: 
 
 "Friend and Brother, A number of good men from the eastward 
 have formed a plan to have a number of your young men taught our 
 language and to read and write without putting them to any expense. 
 
 "Indeed, they wish to have an opportunity of doing it amongst 
 yourselves, that, in arriving to necessary information your young 
 people may not entirely forget the simplicity of their own manners 
 nor inculcate the depraved habits of bad white people. 
 
 "Their friendly disposition towards you has been communicated 
 to me by a man sent especially for that purpose. Being a stranger, 
 he has requested me to secure of you your opinion, and that of the 
 Nation generally, respecting the business, and to write him what you 
 will answer me on this subject. 
 
 "For my part, I cannot help but believe that the Great Spirit has 
 directed them to offer you this humane service, and I cannot help 
 recommending to you to think seriously of it and write me all the 
 minds of the head men." 
 
 The good offices of the Rev. Wheelock for the Cherokees did 
 not materialize. However, this school did train many valuable 
 native Indian missionaries, notably Occam and Kirkland, who 
 achieved permanent results among the Six Nations. 
 
 The annual meeting of the Society for Propagating the Gospel 
 Among the Heathen, held in Bethlehem, Pa., in August, 1799, 
 recorded in its minutes an item which was transmitted to the 
 members of the Society in Salem and there aroused great in- 
 terest. The Rev. Joseph Bullen, from Vermont, had been sent 
 
 * Dartmouth College originated in Moor's Indian Charity School 
 for the teaching of the Indian youth. Organized about 17 5 at 
 Lebanon, Conn., by the Rev. Eleazar Wheelock, Puritan Clergyman, 
 and endowed, at first, by Joshua Moor. This school was soon en- 
 larged so that both whites and Indians might be taught, was further 
 endowed and placed upon a legal and permanent basis in 17 69 by 
 Charter from King George III and named in honor of the Earl of 
 Dartmouth, a liberal patron. 
 
 t Now in Macon County, Ala. 
 
Southern Indian Tribes 41 
 
 on a missionary journey to the Chickasaw Indians by the New 
 York Missionary Society in March of that year. He wrote under 
 date of April 24, 1799, from Knoxville, Tenn., being on his return 
 journey, "That the Cherokees who reside in the vicinity of 
 Tennessee are desirous of having missionaries among them." 
 
 This portion of Kev. Bullen's printed report to his Society, 
 when it reached the Brethren in Salem had an immediate effect 
 on them in kindling the old-time interest in a mission among the 
 Cherokees. On October 17, 1799, came the annual meeting of 
 the Salem branch of the S. P. G., at which several members ex- 
 pressed their warm disapproval, because there was business of 
 no more importance than some questions relating to the Society's 
 land on the Muskingum River. Speeches were made to the effect 
 that Salem had Indian tribes nearer, yet no attempt had been 
 made from Wachovia to bring the Gospel. Among those who 
 expressed themselves in this manner, Brother Abraham Steiner* 
 
 * The Rev. Abraham Steiuer was born in Bethlehem, Pa., 1758, 
 and educated in Nazareth, Pa. After he had attained his majority, 
 he went to Bethlehem and was employed for some time as teacher 
 in the Boys' Day School. Next, he was called to Hope, N. J., to take 
 charge of the Church store for several years. From childhood 
 Brother Steiner had been greatly interested in the Indians and it was 
 a great joy to him to be allowed to accompany the Rev. John Hecke- 
 welder, Moravian missionary to the Indians, on a missionary tour 
 along the Muskingum in 178 9. After this, Brother Steiner was 
 called to Bethabara, N. C, to take charge of the Church store there. 
 In Salem he married his first wife, Christina Fisher, who died after 
 a short married life of 16 months. Steiner's second wife, Catherine 
 Sehner, was also of Salem. In 179 8, Bro. Steiner felt a great desire 
 to serve the Indian mission on the Muskingum, but the lot did not 
 give approbation for this. In 1799 he was deputed to make the first 
 visitation among the Cherokees and later went out again to begin 
 the mission. His health was in very precarious state in the Chero- 
 kee country, due to repeated attacks of fever. Finally, he was com- 
 pelled to leave this work, so dear to his heart, in other hands. 
 
 He was ordained a Deacon of the Moravian Church in 1801 and 
 took charge of the congregation of Hope, N. C. From here he was 
 called to be Principal of Salem Academy, which position he filled 
 with great ability for 10 years. Declining health made him resign 
 his position in 1816, but he still assisted in the work. In 1822 he 
 took up the work of the Negro congregation of Salem. He was con- 
 tinually active in Church and community until his life drew to a 
 close in 1833, when he passed away at the age of 75 years. He lies 
 buried in Salem Graveyard. 
 
42 Moravian Missions Among 
 
 was particularly insistent. He was told in the meeting that 
 there must be some cause for going and to wait for an opening. 
 Steiner answered this by saying that the Lord's command, "Go 
 ye into all the world," etc., did not have the extra clause, "if 
 they call you." The Rev. Bullen's statement about the Chero- 
 kees was read in the meeting. This had, as Steiner writes, the 
 effect of an electric spark upon the Brethren assembled, going 
 through many at one and the same time. More earnest talks 
 followed with the purport that the Moravians had not done the 
 duty for which originally they had settled in these parts, and 
 that now an effort should be made to work among the Cherokees 
 under such favorable circumstances. 
 
 The upshot of the meeting was a recommendation to the 
 Helpers' Conference to consider the matter and to act. The 
 Conference met and called to mind the incidents of Martin 
 Schneider's visit sixteen years previous; the fact, also, that 
 several Moravian families now lived in the Cumberland settle- 
 ments in Tennessee, not far removed from the Cherokee country, 
 and these should be visited. After thorough discussion, it was 
 resolved that the best and only way to obtain more information 
 was to send one of the Brethren on a reconnoitering journey 
 across the mountains into the neighborhood around Knoxville, 
 Tenn. Then the Brethren, according to their custom, having 
 deliberated as best they knew how, laid the matter before their 
 dear Lord in the lot and received His approval for the proposed 
 journey. Available Brethren for this business were likewise put 
 before Him in the lot but none had the approbation until some- 
 one suggested to place before the Lord the Brother who had 
 spoken most warmly in the meeting. Accordingly, Abraham 
 Steiner was proposed and the lot answered in the affirmative. 
 Christian Frederic de Schweinitz, of Salem, volunteered to ac- 
 company him. 
 
 At this time, 1799, the situation of the Cherokee Nation was 
 this : only a few years ago, the Cherokees had been at war with 
 the United States along the frontiers, especially around the 
 Carolina territory in the section which North Carolina, under the 
 name of Southwest Territory, ceded to the United States. (Now 
 the State of Tennessee.) Everything was upset with the Lidians, 
 until by formal treaty, made first at the place where Knoxville 
 
Southern Indian Tribes 43 
 
 now stands and ratified two years later at Tellico, a military 
 station on the Tennessee River, all hostilities were laid down 
 and boundaries were fixed. The United States adopted the 
 Cherokee Nation; appointed an Agent among them; started a 
 factory at Tellico and did many other things for their civiliza- 
 tion. In 1787, Col. Benjamin Hawkins came through Salem. He 
 was special Government Agent for the Creeks and had the over- 
 sight of Agents of Government among other southern Indian 
 tribes. He was on his way to the frontiers as one of the Com- 
 missioners to measure and designate the boundary lines of the 
 Cherokees, Creeks, etc., and had a chart of that region with him 
 which he permitted to be copied in Salem for use in missionary 
 enterprises. 
 
 It was a memorable service, held in the Salem church on the 
 night of October 28, 1799, in which the two Brethren designated 
 for the missionary journey were solemnly set apart for this ser- 
 vice before the congregation and the blessing of God was invoked 
 upon them! As in Apostolic days, when "the Holy Ghost said, 
 Separate me Barnabas and Saul for the work whereunto I have 
 called them,"* those of Antioch prayed and laid their hands on 
 them, so did the Brethren in Salem bless their deputies to the 
 southern Indians and sent them away. 
 
 The journey was begun early the following morning on horse- 
 back. Several Brethren accompanied Steiner and de Schweinitz 
 as far as Bethania and there bade them an affectionate farewell. 
 The missionaries carried the following paper by way of creden- 
 tials : 
 
 "Salem, N. C, Oct. 28, 1799. 
 
 "To David Henley, Esq., at Kuoxville, 
 "Supt. of Indian Affairs. 
 
 "Sir: Supposing that you are not unacquainted that the United 
 Brethren, otherwise called Moravians, have a mission among the 
 Delaware and Mohican Indian Nations in the Northern States, which 
 has been of happy effects, both for their civilization and to render 
 them Christians, for which they are respected in that whole country, 
 I take the liberty to address you upon a similar occasion. 
 
 "Sixteen years ago, one of our ministers, the Rev. Martin Schneid- 
 er made a visit from hence to the Cherokee Indians living at Chota 
 and the neighboring towns, who signified a desire that he should 
 
 Acts 13:2. 
 
44 Moravian Missions Among 
 
 come and live among them, but the war which since broke out pre- 
 vented its taking place. 
 
 "Some accounts lately received mentioning their having still a 
 desire to be instructed and that somebody might come to live among 
 them, the bearers of this, Abraham Steiner, Esq., and Frederic de 
 Schweinitz, Esq., going to Tennessee and perhaps further to Cumber- 
 land, will be glad to see some of them or to go to their towns, to be 
 more particularly informed of their mind. 
 
 "The importance to this whole country of the Indians being 
 brought to a true knowledge of Religion, whereof civilization is a 
 necessary consequence, seemeth to be particularly noticed by the 
 Government of the United States, and that the endeavor of the 
 United Brethren have met with the approbation of the different 
 legislatures is sufficiently evidenced by the Acts of Incorporation 
 passed in the States of Pennsylvania and New Jersey, in favor of 
 their Society for Propagating the Gospel among the Heathen. 
 
 "The bearers of this, members of said Society, not doubting your 
 best wishes for the matter, will make free to apply to you for advice 
 and protection and I beg leave to recommend them to you for that 
 purpose. 
 
 "I am, very respectfully. Sir, 
 
 "Your obedient, humble Servant, 
 
 "F. W. Marshall." 
 
 The Brethren arrived in Knoxville, Nov. 6, after a journey 
 particular!}- hard on the horses. On the next day they intended 
 paying their respects to Col. Henley. They had spoken to people 
 on the way of Christ but found those along the road too much 
 occupied with temporal concerns. (The old difficulty the sower 
 experienced with the seed which fell b}^ the w^ayside!) De 
 Schweinitz likewise wrote to Marshall — his grandfather — of his 
 experiences. He had much trouble with his horse which stumbled 
 often, even on good road, and threw him. The horse has no 
 virtue except a good appetite ! Fine weather attended the 
 Brethren all the way from Salem and both were in excellent 
 health. As yet they had seen no Indians. ' ' Col. Henley, ' ' both 
 wrote, ' ' has a good name all through this section of the country. ' ' 
 
 The next news from the travelers came on Nov. 19, and was 
 written from Tellico Blockhouse. Col. Henley had received them 
 with great kindness ; had given them a pass through the Chero- 
 kee Nation ; written a letter of recommendation to Captain But- 
 tler, commanding officer at Tellico, also, one to Major Lewis, an- 
 other Agent of the Cherokees. At Tellico, they were received 
 
Southern Indian Tribes 45 
 
 most kindly hy Captain Biittler who made their stay with him 
 exceedingly pleasant. But, alas, they found they had come their 
 long journey to their destination about three weeks too late! 
 Three weeks before there had been about four thousand Chero- 
 kees at Tellico to receive their annual presents, (which had not 
 yet taken on the form of an annuity) . Now all the men were on 
 their hunt and would not return until the end of winter. 
 
 Much disappointed, Steiner and de Schweinitz, nevertheless, 
 resolved to ''spy out the land." They made a considerable tour 
 in the Cherokee country, over one hundred miles in the circuit, 
 visiting the towns Toka and Chota and got along famously ex- 
 cept that they had no interpreter and had to use signs exclusive- 
 ly. Everj'where they were well received and remarked on the 
 good order kept among the Indians by the Government — no dis- 
 orderly conduct and no strong drink imported ! Also, they 
 found the Cherokees instructed in spinning and weaving and 
 learning other useful arts. However, they were unacquainted 
 with Eeligion and both missionaries felt that the Moravians had 
 come to a time like this for their evangelization. 
 
 One Indian Chief, (Kulsatahi,) entertained them for supper 
 and then accompanied them to a trader, there through interpre- 
 tation, to learn the exact purpose of their visit. After Steiner 
 had rehearsed their errand and his words had been interpreted, 
 Kulsatahi expressed himself that he was glad the Great Spirit 
 had prevented him from going on the hunt up till now so that 
 he could hear these words. He would tell them to all he met 
 while hunting. He was sure their old Chief, Little Turkey, 
 would be very well satisfied if Brethren would settle among 
 them. 
 
 Before their departure. Captain Buttler desired Steiner and 
 de Schweinitz to express their mission in writing and was handed 
 the following paper, under date of Nov. 19, 1799 : 
 
 "The undersigned, members of the Society of the United Brethren 
 for Propagating the Gospel among the Heathen, having been sent by 
 the Directors of said Society into this country to enquire into the 
 present state and circumstances of the Cherokee Nation; and, 
 
 "WHEREAS the said Society hath got advice by their friends, the 
 Missionary Society in New York that the Rev. Mr. Bullen, whom 
 they had forwarded into the Chickasaw country, in a letter to his 
 Society expresses himself thus: 
 
46 Moravian Missions Among 
 
 " 'That the Cherokees who reside in the vicinity of Tennessee are 
 desirous of having missionaries among them,' and 
 
 "WHEREAS, the Society of the United Brethren is desirous that 
 the Gospel of the grace of God might be propagated among all the 
 heathen nations and particularly among the Cherokees, but have as 
 yet been quite unconnected with the Cherokees and ignorant of their 
 present situation, as to their manners, customs, state of civilization 
 and their relation with the Government of the United States, etc., the 
 Directors of said Society have thought proper to send the under- 
 signed to inquire into all the above matters and, more especially, to 
 see what can be done among the Cherokees in preaching the Gospel 
 and, at the same time, in teaching their children to read and write 
 and to turn their education, by the grace of God, into a moral and 
 Christian life. Whether the said Directors shall think proper actu- 
 ally to send missionaries among them, or how soon, the undersigned 
 cannot say, and it will probably depend on circumstances, but the 
 undersigned pledge themselves, should such missionaries be sent, 
 that they will always cheerfully conform to the Rules and Laws of 
 Government as good and peaceable citizens ought to do. 
 
 "In the meantime, the said Society of the United Brethren will 
 take it as a favor and be particularly thankful to Captain Buttler if 
 he will condescend, from time to time, as he thinks proper, to com- 
 municate to them what he finds proper touching said subjects and 
 about the desire of the Indians to be instructed in Christianity as 
 likewise of their next meeting at Tellico or other grand meeting. 
 
 "The undersigned beg leave to take this opportunity to give their 
 warmest thanks and acknowledgments to Mrs. Buttler and Captain 
 Buttler for the kind reception and particular attention paid to them, 
 which they are not able to reciprocate but by praying God to pour 
 His blessings upon them and their family. 
 
 "With great respect, we are Sir, 
 
 "Your very humble Servants, 
 
 "A. Steiner, 
 
 "Fr. de Schweinitz." 
 
 This rather unfruitful visit among the Cherokees, due to the 
 absence of the Chiefs did not deter the Salem Society and the 
 Brethren who had made the tour from pursuing their object. In 
 the spring of 1800 we find Steiner in charge of the Bethabara 
 store, temporarily, from which place he writes to Col. David 
 Henley at Knoxville asking whether the Cherokees are at peace 
 with the neighboring Nations? Whether they would be likely 
 to consent for several missionaries to live among them to preach 
 the Gospel and instruct their children? Would they be apt to 
 disturb preaching by force ? Would the sending of missionaries 
 
Southern Indian Tribes 47 
 
 be agreeable to the wishes of the officers of the Government in 
 charge of Indian affairs? Would a piece of ground for cultiva- 
 tion be assigned such missionaries? Must the consent of the 
 Chiefs of the Nation be obtained for the residence of missionaries 
 among them or is the consent of the Agent sufficient? Steiner's 
 letter closes with the following paragraph : 
 
 "The happiness of the poor Indian is a weighty matter to our 
 Society and the establishment of a mission among them to teach them 
 the Way of Salvation is seriously thought of. With that view, Sir, 
 the above questions are made to you and permit me to confide in 
 your goodness that you will answer them and add what other in- 
 formation it may be in your power to give concerning Indian affairs." 
 
 Brother Steiner directed a similar letter to Captain Buttler* 
 at Tellico. To both Col. Henley and Captain Buttler, he trans- 
 mitted, at the direction of the Society in Salem, copies of the 
 history of the missions of the Brethren among the northern 
 Indian tribes. Captain Buttler evidently ready his copy care- 
 fully, referring to it in his "Talk" to the Principal Chiefs which 
 will be found farther on. 
 
 Col. Henley replied, April 23, 1800, in a very friendly and 
 encouraging letter, to Brother Steiner 's series of questions which 
 we have noted. The following extracts are important : 
 
 "The Indians do not appear to be in perfect peace and the Chero- 
 kees threaten war against the Chickasaws respecting the right to 
 the Muscle Shoals, which, I believe, the four southern Nations claim 
 each as their exclusive property. 
 
 "I do believe the Cherokees would consent to one or more mission- 
 aries among them and would be glad to have their children iustruct- 
 
 * Captain Buttler, who showed the Brethren every kindness, con- 
 sidered himself under obligation to the Moravians as indicated in 
 the following extract of a letter to Steiner: 
 
 "I promise, should you proceed with the contemplated mission and 
 we tarry in the neighborhood, we will try, at least, to pay the in- 
 terest of the debt of gratitude I owe the Brethren of Salem for 
 assisting me when I was sick, poor, and a stranger among them." 
 
 Also, Brother John Heckewelder, Moravian missionary among the 
 Delawares, had one of the children of Captain Buttler and a child of 
 Col. Thos. Buttler, of Southwest Point, with him for education and 
 training, when he left for the new settlement of Moravian Christian 
 Indians on the Muskingum, middle of the year 1800. Little Caro- 
 line, Captain Buttler's daughter, is much attached to Heckewelder 
 and has written her father for a Cherokee pipe to present to him. 
 
48 Moravian Missions Among. 
 
 ed in Reading, Writing, etc., and I have no doubt they might, after 
 that, be brought to like the preaching of the Gospel, and that the 
 teachers would be undisturbed. 
 
 "The sending of the missionaries would, I have no doubt, be agree- 
 able to the officers of Government in this District. 
 
 "I also am of the opinion that they would live in peace and that 
 a piece of ground would be allotted them for cultivation, the situa- 
 tion and distance made convenient. 
 
 "I am of the opinion that the Chiefs should be consulted because, 
 whatever is their own act, like other people, they would be most 
 likely to be satisfied, or in any disappointment, more patient with. 
 
 "To seek the happiness of the savage nation is certainly humane 
 and laudable, more so, because in such an undertaking those that 
 persevere therein are not to look so much for the praise of men as 
 for the approbation of the Supreme Being and an approving mind." 
 
 In sending copies of liis letters to Col. Henley and Captain 
 Buttler and the reply received from Henley, to Christian Lewis 
 Benzien* in Salem, Brother Steiner makes some interesting 
 comments on paragraphs quoted above. The fact that the Chero- 
 kees threaten war on the Chickasaws does not seem very alarm- 
 ing to him as the Muscle Shoals lie about 300 miles southwest of 
 Tellico. He feels, also, that the respective Indian Agents will 
 not permit this dispute to result in actual warfare. However, 
 it would be well not to go too far south or west in settling for the 
 mission. 
 
 The point which Henley makes, that the instruction of the 
 children should come first and "they might, after that, be 
 brought to like the preaching of the Gospel," brings this illum- 
 inating remark from Steiner: 
 
 "We should not think hard of people nor argue with them over 
 the notion that heathen nations can grasp the conception of the 
 Gospel only after they have learned to read and write. If the 
 Saviour commands us something, we should do it in simplicity, with 
 the grace, insight and experience which he has given us." 
 
 Steiner agrees with Col. Henley that the consent of the Chiefs 
 must be secured, and, also, the approval of the Agent. They 
 may preach anywhere without asking for permission but no one 
 can dwell in any locality without the consent of those in author- 
 ity. As to the selection of a site for the proposed mission, Stein- 
 er is uncertain whether this consideration is to be left to the 
 
 * Successor to F. W. de Marshall as Administrator of Wachovia. 
 
Southern Indian Tribes 49 
 
 direct leading of the Lord* or whether it is to be picked out "by 
 good judgment." In the latter event, someone should soon be 
 sent to view the countr3\ 
 
 Captain Buttler 's reply to Steiner 's letter of inquiry — a dupli- 
 cate of the one sent Col. Henley— is dated May 11, 1800, from 
 Tellico, and is attached to a copy of a "Talk" given by Buttler 
 to the Principal Chiefs of the Cherokee Nation which is here 
 given first before noting some comments of Captain Buttler: 
 
 "Talk from Captain Edward Buttler, Commandant at Tellico, to 
 the Principal Chiefs of the Cherokee Nation, delivered to 'Little 
 Turkey' and 'Bloody Fellow' at Tellico, 9th of May, 1800." 
 
 "Friends and Brothers, I am happy to see you, my friends, Little 
 Turkey, Principal Chief of the Cherokee Nation, and you, my friend, 
 the Bloody Fellow, whom I know to he a principal man in your 
 
 * Upon the promise of Christ, Mark 11:24, and the practice of the 
 Apostles, Acts 1:23-26, in selecting one witness of Christ to be num- 
 bered with the eleven, in the place of Judas, the use of the lot in 
 the Moravian Church was founded. This institution, in its correct 
 use, was never allowed to displace careful consideration and the use 
 of good common sense and sound judgment in deciding any question 
 of Church government or problem of individuals. The guidance of 
 God through His Holy Word, His Holy Spirit, His general and par- 
 ticular Providence was to the Brethren pre-eminent and the lot 
 never ran counter to these great sources of guidance. Nevertheless, 
 there were cases when, after the best deliberation, the Brethren felt 
 convinced of the insufficiency of their own insight and, therefore, 
 they referred the matter directly to the Saviour through the lot, 
 using slips with "yes" or "no" or other words, or sentences stating 
 the affirmative or negative of the matter in question, these usually 
 accompanied by a blank. Requisites for the legitimate use of the 
 lot were prayer, childlike faith that the Lord would thus express 
 His direction, and cheerful and implicit obedience to the result. 
 
 "We regard the lot with thankfulness, as a means granted to us 
 for the time, by the Lord, for learning His mind, and acting under 
 His direction, when He does not give us to know His will in any 
 other way. Should filial confidence in this special guidance of our 
 Lord become more and more weakened among us, it would be time 
 to lay aside a usage, which must be devoid of blessing, as soon as it 
 ceases to be grounded on the innermost conviction of the heart." 
 (Results of General Synod, 1857, Par. 41.) 
 
 Through the years, the use of the lot, at first very general, as 
 illustrated in the inception of the Cherokee mission, became more 
 and more restricted and was at last used only in the selection of 
 Bishops and, finally, abolished many years ago. 
 4 
 
50 Moravian Missions Among 
 
 Nation. I am sincerely glad to see you both as friends whom I have 
 long known and respected. You know I have always received you 
 both as friends, and have still endeavored to assist and accommodate 
 you in your little wants, as well as in giving you my opinion on your 
 great National concerns whenever you asked me. I thank you for the 
 confidence you have put in me by calling for my friendly advice in 
 sundry instances. Having now the pleasure to see you in my 
 quarters which I purposely built large for the reception of my 
 friends, I have a serious business to communicate to you, and which. 
 I hope, will greatly tend to the civilization and well-doing of your 
 people; and I now call on you, as old and experienced men, who, I 
 know, wish well to your children, the Cherokees, to hear favorably 
 what I have to offer and to communicate the good tidings to your 
 Grand Council so soon as it convenes and after having their explicit 
 answer to everything I shall propose, that you will write me a full 
 account of the same, in order that I have it in my power to put the 
 good work in train, through the Commanding Officer, in Tennessee, 
 as quickly as possible. 
 
 "Friends and Brothers, I have received a letter from a number of 
 good men who wish to know if the Cherokees would receive one or 
 more of them, favorably, into the Nation, to teach the young people 
 to read and write, to be industrious in farming, etc., and above all, 
 to teach both young and old, to know the goodness of the Great 
 Spirit, and what He can do for them if they will follow the straight 
 path which He will tell His servants to point out to them all. I 
 have received a large book from these good people which has told me 
 of much good they have done amongst your Red Brethren in the 
 North. Indeed, I have been a witness to much of their good deeds 
 myself and, therefore, believe you ought to be very glad to receive 
 them among you. They wish to come and live at some distance from 
 any town where those who come to have their Instruction and hear 
 their good talks may not be interrupted by great numbers of your 
 people who might not wish to follow their sober, beneficient and 
 plain manners. 
 
 "They wish to know if you will grant them a sufl^cient piece of 
 ground to cultivate, in order that they may, occasionally, work there- 
 on, raise food for themselves, and to assist the needy, and in doing 
 of which they will set a pattern of industry to your young people. 
 They must have the promise of perfect protection to themselves. 
 You are to understand that they will come to live by their industry; 
 therefore, they will have no presents to make to your people. They 
 will come to do you service, by educating your children, by telling 
 you good tidings from the Great Spirit, by setting your people an 
 example of honesty, sobriety, and brotherly love. I am not disap- 
 pointing you when I tell you these things of those people because I 
 known them and know that you will thank me ere long for having 
 even a small share in bringing them to you. And I now advise that 
 
Southern Indian Tribes 51 
 
 you, Little Turkey, you Bloody Fellow, my brothers, The Glass, 
 Doublehead, Dick Justice, etc., be the first to encourage these people 
 coming amongst you and that each of you send a son to them as 
 soon as they arrive and are fixed to receive them. My friend. The 
 Little Turkey, is very old and he has been so much employed in do- 
 ing public business that I fear his circumstances are not very good. 
 I, therefore, promise while I stay in this country, to assist his son all 
 in my power. 
 
 "Friends and Brothers, I will thank you to be particular on every 
 subject I have mentioned to you that I may not deceive my good 
 friends who have employed me to speak to you. The good men from 
 the east (Dartmouth) who formerly offered you their assistance, 
 which you agreed to receive, may probably continue in the desire to 
 assist you. I do not think your receiving these good men I have now 
 told you of ought to form any objection to receive both as they will 
 all labor for your good. 
 
 "I am your sincere friend and Brother, 
 
 "Edward Buttler." 
 
 "Note: You may expect that any persons who may come to settle 
 amongst you for the purpose above mentioned, will come with the 
 knowledge and approbation of the President, your father, and will 
 be amenable to the Laws and his orders." 
 
 This "Talk'' all through reveals the man whose heart is in 
 sympathy with the undertaking of the Brethren ; a man who is 
 interested and highminded as to the temporal and eternal w^el- 
 fare of his Indian charges. The "Talk" shows he has modified 
 some of Steiner's queries but only to gain a more favorable ear 
 for the whole project as his experience in dealing with the 
 Cherokees would teach. 
 
 Captain Buttler writes Steiner, on the same sheet with the 
 "Talk," that it was well received by the two Chiefs, who ac- 
 quiesced in the desires of the Brethren and faithfully promised 
 to lay the business before the General Council, strengthening 
 Buttler 's points with all their rhetoric. They promised to re- 
 port the reception the plan would receive and did not hesitate 
 to say beforehand that it would be favorable. Major Lewis, the 
 Agent, told Buttler the Brethren might count on his exertions 
 in their behalf as did also Col. Buttler of Southwest Point. The 
 good Captain finally advises the Brethren of Salem to apply to 
 the Secretary of War for the President's approbation and per- 
 mission for their undertaking. This would probably be answered 
 by the President's orders to the Commanding Officer in Tennes- 
 
52 Moravian Missions Among 
 
 see — Captain Buttler — in which case he would be under orders 
 to render everv^ possible assistance which, already, it is in his 
 heart to give, and which his own wishes would dictate. 
 
 Correspondence between Steiner and Buttler was kept up dur- 
 ing the sujumer of 1800, the latter advising that the Brethren 
 who came on the first visit, a year ago, should by all means be on 
 hand when the next annuity would be distributed at Tellico in 
 September. The Helpers' Conference considered another visit 
 to the Cherokees and the proposition received the affirmative 
 through the lot. 
 
 Thus Steiner and Frederic de Schweinitz again set out, arriv- 
 ing in Knoxville on September 3. Brother Steiner had repeated 
 attacks of malarial fever on the journey and was obliged to keep 
 his bed for several days after arriving in Knoxville. September 
 7th, the missionaries went on to Southwest Point, M^hither Cap- 
 tain Buttler had gone on business, and here they met both him 
 and Col. Thomas Buttler. Together, they journeyed to Tellico 
 where Agent Major Lewis received the Brethren very kindly and 
 said they had come at the right time as he had called the Chiefs 
 to gather for a Council in a few days. While they were waiting. 
 Major Lewis rode about with Steiner and de Schweinitz viewing 
 sites for a settlement. He advised them to locate among the 
 Upper Cherokees as the lands of the Lower were very unhealth- 
 ful for white people; fever appearing among white settlers al- 
 ready early in the spring. Among the Lower Cherokees, also, 
 were more half-breeds, more whiskey and more disorder! 
 
 The Chiefs began to arrive on the 18th — Doublehead, Little 
 Turkey, Glass, Bloody Fellow, Boot, etc., and on the 23rd the 
 Council was held. Dick Fields was interpreter. The meeting- 
 place was one mile below Tellico across the Tennessee River. 
 About thirty Chiefs were present and the Council "sat" in the 
 form of a square, on fence rails, under the open sky. The 
 Brethren's business was taken up first. Doublehead asked to 
 know their errand and by M'hose authority they had been sent. 
 Steiner answered that they had been sent by their Society and 
 with the consent of the Government — which Major Lewis affirm- 
 ed — and that their object w^as to speak with them about the 
 Great Spirit, to instruct them in the Word of God, and then to 
 teach them and their children Reading, Writing, and useful arts. 
 
Southern Indian Tribes 53 
 
 Finally, Steiner requested to know if they would permit mis- 
 sionaries to live among them on a plot of ground assigned them 
 by the Nation for this purpose and where such Indians also 
 might live M^ho, after the example of the Delaware, would accept 
 the Word of God and desire to live thereby. 
 
 In their answer, the Chiefs said nothing about the Word of 
 God — naturally — but wanted to know whether the Society which 
 sent them would board and clothe the children sent to school. 
 Steiner said: "No! we will instruct them gratis, but no board 
 and clothes ! ' ' Said the Chiefs : "Go home, ascertain the mind 
 of the Society about this, and come back. ' ' Steiner pointed out 
 that it was not necessary to do this for they knew the ' ' mind of 
 the Society" perfectly well, and, to as many Nations as the 
 Society had gone, this had never been expected of them; the 
 Society could and would not do it ! Finally, after much palaver, 
 Steiner asked whether, if he and another Brother would come 
 next year, they would allow them to settle among them and 
 make a trial according to their principle. Doublehead said, 
 "You are welcome, make a trial." To this, all agreed. 
 
 On the 24th, when the Brethren and a Mr. Carey were ready 
 to set out to look over locations, they were told that another 
 Council was being held, probably to determine where they should 
 settle. Steiner went to the meeting and told the Chiefs they 
 were about to cross the river to look for a place and asked had 
 they anything further to say ? The Chiefs said they should not 
 go across the river and their father, the President of the United 
 States had forbidden them to receive whites among them. Steiner 
 said he had the permission of the President* and also a pass 
 from the Agent, whereupon the Chiefs answered that they pro- 
 hibited their going. After much confused talking. Bloody Fel- 
 low began again to talk about board and clothes for the children ! 
 
 .* This was true. Although Steiner had no direct paper from the 
 President, Congress, already in 17 85, had passed an Act in favor of 
 the Society for Propagating the Gospel Among the Heathen in re- 
 serving the sites in Ohio, where flourishing missions of the Brethren 
 among the Indians had been destroyed, for the benefit of the Chris- 
 tian Indians and their children forever. Also, by 1788, the Society 
 had been incorporated in the State of Pennsylvania. Steiner there- 
 fore, as a deputy of the Society which had the recognition of Federal 
 and State Government, was correct in this statement. 
 
54 Moravian Missions Among 
 
 In vain, Steiner reminded them of yesterday 's decision that they 
 might come and live among them ; the Chiefs averred that must 
 be a misunderstanding! Even Steiner lost his calmness at this 
 and said if they could not get clear on this point they would go 
 home! With all serenity the Indians replied, "All right, no 
 damage has been done." Agent Lewis advised waiting for a 
 few days, because, as so often the case, the minds of the Indians 
 might change completely within a short time. So the Brethren 
 composed themselves with the best grace they could and com- 
 mended themselves and the whole matter to the Lord. To be 
 obliged to stay at this place, where the cost of living was high, 
 at the expense of the Society w^orried them not a little. De 
 Schweinitz drew portraits of several Chiefs and soon everyone 
 wished to have a sketch made of himself ! Steiner asked Double- 
 head when the Brethren might talk to the Chiefs again and he 
 said that in two nights they would be willing to listen to them 
 once more. Col. Buttler, at Southwest Point, to whom Steiner 
 had written of their predicament, wrote sympathetically: 
 
 "I assure you that I am disappointed in finding the Cherokees so 
 indifferent as to the future welfare of tlieir children and Nation. 
 The idea of your being obliged to feed and clothe the children is out 
 of the question. I assure you I am quite at a loss how to advise." 
 
 At the same time, he cautioned the missionaries not to attempt 
 a settlement without the full approbation of the Chiefs. 
 
 Came another Council, September 30. Col. Henley who had 
 arrived at Tellico and Major Lewis had long conferences with 
 the Chiefs. At the close of their discussion, Henley said, "Now 
 I have another matter to talk over with you," and spoke of the 
 Brethren's mission. He told them much of the Society's work 
 among northern Indians ; but the Chiefs brought out con- 
 tinual objections and excuses. Col. Henley continued : "I earn- 
 estly advise you, as an honest man as you know me and know I 
 would never advise you but for your best, receive these people 
 among you. You will not soon again have such offers for your 
 best w^elf are. ' ' 
 
 Doublehead answered, "There is no hurry, let us wait until 
 the other Chiefs are here." 
 
 At this point, Charles Hicks, a half-breed, who was Interpreter 
 at this meeting, asked Steiner to tell him the connection of the 
 
Southern Indian Tribes 55 
 
 whole matter and Steiner carefully explained that the Brethren's 
 main object was to preach the Gospel to the Cherokee Nation. 
 
 "If that is the case," said Hicks, "I will help you all I can." 
 
 Hicks lived in Oostanaula among the Upper Cherokees. At 
 supper he said, "If the Lower Towns will not take these people, 
 we 'pipemakers' will receive them." 
 
 Steiner replied that he would as lief go to the "pipe-makers" 
 and "frog-eaters" as to the others. (These nick-names were 
 given by the Lower Cherokees to the Upper because the Upper 
 Cherokees made long clay pipes and were said not to be averse 
 to eating frogs.) 
 
 During the time of these parleys, the Brethren also met with 
 another encouragement. A man named James Vann asked 
 whether the main object of their coming was to teach Religion. 
 
 "Yes," said Steiner. 
 
 "Then come to me in my section among the Upper Cherokees," 
 Vann invited, "j^ou can accomplish more among them than in 
 the Lower Towns." 
 
 At last on October 6, after the annuity had been distributed, 
 the last Council was held and the Brethren were invited to sit 
 with the Chiefs. Again, Lewis laid the matter of the mission be- 
 fore them. Chief ' ' Gentleman Tom ' ' was speaker for the Upper 
 Cherokees ; Doublehead, the spokesman of the Lower. Gentleman 
 Tom addressed Little Turkey as follows : 
 
 "From what has been said respecting the missionaries of the Mora- 
 vians, we consider their intention as laudable. Let them come and 
 make the trial; we hope it will prove beneficial. We ask our be- 
 loved man, Little Turkey, his sentiments on the occasion." 
 
 Answered by Doublehead for Little Turkey : 
 
 "Respecting those missionaries, it has been nearly twelve months 
 since they paid us the first visit. Now I address myself to the Chiefs 
 of my Nation. I hope it will be well understood. I have already 
 mentioned these gentlemen have been here some time. Their de- 
 sire appears to be good, to instruct us and our children and improve 
 our and their minds and Nation. These gentlemen, I hope, will 
 make the experiment; we will be the judge from their conduct and 
 their attention to us and our children, this will enable us to judge 
 properly. Should they not comply as now stated, the Agent will be 
 the judge for the Red people. 
 
 "We advise them to live at Mr. McDonald's and, that both Upper 
 and Lower may have the benefit, we think it best if one goes to Mr, 
 McDonald's; the other, to James Vann." 
 
56 MoRAviAx Missions Among 
 
 Steiner thanked them heartily and said the Society had not, 
 as yet, empowered them to accept a location. Hereupon, all the 
 Upper Chiefs came and shook hands with both Brethren" as a 
 token of friendship and the sign of reception into their country. 
 The Lower Chiefs remained seated and our missionaries had to 
 go to them to shake hands. After another address by Little 
 Turkey, the Council came to an end. Doublehead came up to 
 Steiner and demanded a bottle of whiskey because he helped get 
 the proposition through Council. (It is not said that Steiner 
 complied with the request ! ) 
 
 Bloody Fellow said, "All this talk and trouble could have been 
 saved it you had had a paper from the President." 
 
 Steiner and de Schweinitz now determined, as the Chiefs were 
 breaking up to return to their homes, to accompany one or the 
 other into their country to become better acquainted in the land. 
 James Vann was very willing for them to go with him and waited 
 for them to have their horses shod, etc.. Although Vann was a 
 wdld and dissipated man, he showed the missionaries every kind- 
 ness and charged them nothing. At his place in the Upper 
 Cherokee country they stayed several days. Vann took them to 
 Oostanaula, on the Chickamauga, and other places where they 
 explored the territory and made notes about suitable localities ; 
 then the Brethren went back alone to Tellico on October 19. The 
 end of the month found them safely in Salem to the great joy 
 of their loved ones and of the congregation which had sent them 
 forth. 
 
 The following extracts, commenting on locations for a mission 
 settlement they looked over, are taken from their report : 
 
 1. James Vaiui's place. About 80 miles form Tellico, not far from 
 the Connesauga River, a branch of the Coosa. This place lies on 
 the trail between South Carolina and Georgia and is counted in with 
 Oostanaula, which belongs to the Upper Towns. The Connesauga 
 River is the boundary between the Upper and Lower Cherokees. 
 Here in this locality lives James Vann, a half-breed with two wives, 
 very dissipated and drunken, yet kind and hospitable. He is a 
 trader going often to Charleston and Augusta; is wealthy, has much 
 land, cattle and many negro slaves. The soil is good; there is much 
 limestone and many fine springs. The woods abound with Oak, 
 Hickory, Chestnut and Pine trees. Two miles south of James Vann's 
 is a large plantation occupied by a Mr. Brown who wishes to move 
 away. Vann thinks he could buy Brown's improvements for about 
 
Southern Indian Tribes 57 
 
 $20. Indian Towns near are: Sumach Town, 7 miles; Rabbit Trap, 
 15 miles; Coosawattee, 17 miles; Oostanaula, 15 miles. 
 
 Steiner objects to this plantation near Vann's because it lies too 
 near the road and they would be troubled by traveling Indians who 
 would help themselves to what was in the fields. There is too much 
 whiskey in the neighborhood and immorality and drinking around 
 Vann's. Also, the Indians in this section are very much scattered, 
 living on large plantations. 
 
 2. Mr. ^IcDonald's place at Chickainauga is 100 miles southwest 
 of Tellico and 1.3 to 15 miles south of the Tennessee River. Mc- 
 Donald is a white man with an Indian wife and a large family; is 
 wealthy and influential with the Lower Cherokees. The land is 
 good. 
 
 Steiner's objections: The missionaries should locate on no man's 
 property but should be independent. This section is not healthful, 
 the Agent Lewis having contracted fever thrice in one season. Mc- 
 Donald does not seem very anxious to have them near. Major 
 Lewis advises, also, that this place is too far removed from the 
 frontier. He thinks the missionaries should not be too far from 
 Tellico. 
 
 3. A section not far from the Hiwassee Kiver, located 40 miles 
 south of Tellico, 40 miles north of James Vann, 60 miles east of 
 Chickamauga and 5 miles west of a long chain of mountains in which 
 are nestled the Valley Towns of the Cherokees. Steiner and de 
 Schweinitz were much impressed with this section, a high and seem- 
 ingly healthful country. Good water and real good soil. Mr. Bur- 
 gess, who lives here, a nice man, acquainted in Salem. He is a great 
 enemy of Tom Paine's writings. 
 
 AVhat commends tills locality to Steiner is the fact that it lies 
 about equidistant from Upper and Lower Cherokees. Also, the 
 whites and half-breeds seem to be better and Burgess would like to 
 have the mission near. There is easier correspondence with Salem be- 
 cause only one stream, the Tennessee, need be crossed, while from 
 Vann's there are several. Already a year ago Steiner and de 
 Schweinitz had viewed this location and were drawn to it. 
 
 4. A place hard by the main trail, somewhat nearer Tellico and 
 four or five miles north of Mr. Burgess' improvements. A splendid 
 spring there, good land and a better site for a building. Steiner 
 would choose this if a congregation already existed; now there were 
 two strong objections: it was too near the main highway and too 
 far from the Indians. 
 
 The Helpers' Conference in Salem met on November 17, and 
 the report of the two deputies was thoroughly gone over. The 
 plans above mentioned were carefully considered. and Steiner's 
 
58 Moravian Missions Among 
 
 statements about each, pro and eon, were duly weighed. The 
 location at the Hiwassee River which Steiner particularly recom- 
 mended did not receive the approbation of the Lord and when 
 the Conference, in full assurance of faith, submitted the next 
 question, whether the place should be definitely fixed after the 
 Brethren had arrived in the Cherokee country, they received in- 
 struction that the place should be decided on before. Thus each 
 of the situations in the report was laid before the Lord and the 
 lot affirmed that in the neighborhood of James Vann a beginning 
 of a mission among the Cherokees should be made, and the Text 
 for the day was especially suggestive and comforting to Confer- 
 ence : "I will instruct thee and teach thee in the way which 
 thou shalt go : I will guide thee with mine eye. ' "* 
 
 The Indians being desirous that the consent which they had 
 given might be confirmed by the President of the United States, 
 applications were accordingly made to him as follows, dated: 
 "Salem, in North Carolina, 18th Nov., 1800. 
 "Samuel Dexter, Esq., Secretary of War. 
 
 "Honored Sir, The undersigned beg leave to lay before your 
 Honor a matter virhich is to them of importance and which, in their 
 humble opinion, may become so to the public. 
 
 "Probably your Honor is not unacquainted that the Church of the 
 United Brethren in America has missions among the Indians, and 
 that Congress has granted to their 'Society for Propagating the 
 Gospel Among the Heathen,' working among the Indians, the tracts 
 where the three towns lay which their Indians formerly inhabited 
 and now are settled again by an Act, entitled: 'An Act regulating 
 the Grants of Land appropriated to military service and for the 
 Society of the United Brethren for Propagating the Gospel among 
 the Heathen.' Also, that the States of Pennsylvania and the Jerseys 
 have, by Acts of Assembly, incorporated the said Society. 
 
 "Prom the first arrival of said Brethren in North Carolina, the 
 conversion of the Cherokees was one of the chief reasons for their 
 settling there, the execution whereof was, however, delayed by the 
 wars and similar obstructions that happened since, until last year, 
 as well as this, they deputed two of their members, who, under favor 
 of Mr. Henley, Agent of the War Department, and Mr. Lewis, Agent 
 of Indian Affairs, informed themselves concerning the mind of the 
 said Indians, at their great meeting near Tellico, when in Council 
 their Chiefs consented to their living among them if properly author- 
 ized — as they express it — by their Father — meaning the President 
 of the United States — with his seal to it. 
 
 *Psalm 32:8. 
 
Southern Indian Tribes 59 
 
 "Not doubting that the same has already been mentioned to 
 Government, we make bold to beg of you, Sir, to procure the said 
 Society leave to send, from time to time, persons upon such mis- 
 sion as may be wanting for it, whereto, for the present, we propose 
 the Rev. Abraham Steiner, who would be willing to go with his 
 family and such assistants as may be required to instruct them and 
 their children in the principles of our Holy Religion as well as in 
 useful arts, whereby it is hoped that their real happiness may be 
 effected. 
 
 "The Government of the United States having already taken such 
 ample measures for the civilization of these people and, we flatter 
 ourselves, the endeavors of the said Society, for the improvement 
 of the poor heathen will be correspondent to the same, we are the 
 more encouraged to urge this matter which has been of anxious con- 
 cern to us these many years. 
 
 "Not doubting that your Honor will view the premises in the same 
 salutary light, we trust that you will recommend it to the President 
 of the United States, on whose paternal care the Indians make so 
 great dependence, to grant the sanction to the undertaking in the 
 manner which they wish for. The Indians expecting our final de- 
 termination concerning the place where a beginning may be made, 
 we shall be much obliged to you for a favorable answer. 
 
 "Please to accept the assurances of our respect and best wishes 
 as, Honored Sir, 
 
 "Your most obedient and humble servants, 
 
 "Frederick Wm. de Marshall, 
 "Christian Lewis Benzien, p.t.. 
 Directors of the Society for Propagating the 
 Gospel Among the Heathen." 
 
 To which came the following reply under date of December 9, 
 1800, from the War Department : 
 
 "Messrs. F. W. Marshall, 
 
 "Christian L. Benzein, Gentlemen, I have received your letter of 
 the 18th ulto., and submitted it to the President of the United States. 
 Under his direction I enclose a permission for the Rev. Mr. Steiner 
 to reside among the Indian tribes for the purpose of diffusing a 
 knowledge of Christianity as well as of the useful Arts. 
 
 "Wishing you success in your laudable undertaking, I remain, 
 Gentlemen, 
 
 "Very respectfully, your most obedient servant, 
 
 "Samuel Dexter." 
 
60 Moravian Missions Among 
 
 The document read as follows : 
 
 "To All to Whom These Presents Shall Come, Greeting: 
 
 "Frederick William Marshall and Christian Lewis Benzien, the 
 present Directors of the 'Society of the United Brethren for Pro- 
 pagating the Gospel among the Heathen,' having represented to me 
 that the Rev. Abraham Steiner is desirous of being permitted, under 
 the direction of the said Society, to reside with his family among 
 some of the Indian tribes within the United States, to instruct them 
 and their children in the principles of Christianity as well as in use- 
 ful Arts, and the President of the United States approving of the 
 intentions of the said Society, as above cited; 
 
 "These are to enjoin on all Officers, Civil and Military and all 
 other, the good citizens of the United States, to permit said Abraham 
 Steiner to pass and repass on the objects of his mission; he, on his 
 part, well and truly observing the Constitution and Laws of the 
 United States and, particularly, the provisions of the Law entitled: 
 'An Act to Regulate Trade and Intercourse with the Indian Tribes.' 
 "Given under my hand and the Seal of the War Office of the 
 United States, this, the 9th day of December, in the year of our 
 Lord, One Thousand Eight Hundred, and of the Independence of the 
 United States the Twenty-Fifth. 
 
 "Samuel Dexter, Secretary of War." 
 [SEAL] 
 
 Tims after years of waiting and months of special effort which 
 often seemed worse than useless; after strenuous and fatiguing 
 journeys amidst sickness and difficulty; after long interviews 
 and consultations with Government officials and the Chiefs them- 
 selves, the Brethren received full consent of the Cherokee Coun- 
 cil, in the presence of Officers of the United States, for their 
 Society in Salem to send one or more missionaries to live among 
 the Cherokees. The return journey seemed easier to Steiner and 
 de Schweinitz because they were glad of heart ; they were carry- 
 ing careful reports showing the object of their journey accom- 
 plished : the way to the Cherokees was open for the Gospel. 
 
Southern Indian Tribes 61 
 
 CHAPTER VII 
 The Beginning of the Mission Among the Cherokees, 
 
 OR 
 
 "They That Sow in Tears" 
 
 The year 1801 marks the reestablishmeut of the Moravian 
 mission among- southern Indian tribes of America which mission, 
 as we have seen, was begun in 1735, disrupted in 1739, re-at- 
 tempted in 1753 and re-agitated in 1784. 
 
 Abraham Steiner, whose heart was ever warm for the Indian, 
 is to be considered the first missionary of the reestablished work, 
 though his actual time of service in that field was not long. 
 
 The first problem confronting: the Brethren in entering the 
 newly opened door to the Cherokees was the finding of another 
 missionary. In casting about for available men, the Conference 
 deliberated over Gottlieb Byhan.* He was a young, unmarried 
 Brother and "a good spirit was in him," also, he had proficiency 
 in weaving and baking and some knowledge of music. His name 
 was taken into the lot which affirmed that the call should be 
 extended to him to serve the Lord wdth Steiner among the Chero- 
 kees. Byhan accepted the call with humility of heart, trusting in 
 Divine grace, and was at once ready to go. 
 
 At eight o'clock on the night of April 12, 1801, an inspiring 
 service was held in the Salem church at which all the members 
 of the congregation who could possibly attend, were present, 
 for the solemn sending forth of the Brethren Abraham Steiner 
 
 * Gottlieb Byhan was born at Herwigsdorf, near Herrnhut, Saxony, 
 on August 4, 1777. His parents were Frederick Byhan and Eliza- 
 beth, m.n., Ay. He arrived at Salem in 1796. in 1801, he accom- 
 panied Bro. Abraham Steiner on a mission to the Cherokees and on 
 Nov. 10, of that year was married to the Single Sister Dorothea 
 Schneider at Salem. Their first term of service among the Chero- 
 kees was 1801-1812. Returned to Salem, Byhan served the congre- 
 gation there, first as keeper of the Hotel and then as Warden of the 
 Congregation. Their second term of service among the Cherokees 
 was during the years 1827-1832. After this Byhan served as pastor 
 at Bethabara and Friedland, N. C, successively, and in 1842, took 
 charge of the colored congregation at Salem, which charge he 
 served until declining health in 1853 compelled him to retire. He 
 died Oct. 17, 1861, at Salem, aged 84 years. 
 
62 Moravian Missions Among 
 
 and Gottlieb Byhan to the Indian country. Brother Benzien 
 led the meeting. In his address, he stressed the fact that the 
 Brethren and Sisters of this day were not the first to have a 
 desire to preach the Gospel to the Cherokees, for 60 years ago 
 the same desire had existed in the congregation, namely in 1740, 
 when the sainted John Hagen had come to Georgia with a view 
 to going into the Cherokee country. At that time, he could not 
 carry out his desire. An epidemic of smallpox was raging which 
 carried away about one-half the tribe. He ministered to the 
 sick and dying and spoke the Gospel to as many as understood. 
 There seemed little response, although the Cherokees believed the 
 smallpox had come on account of their evil life. 
 
 Brother Benzien referred to the last visit of Steiner and de 
 Schweinitz to the Nation, the approval of the Chiefs to live 
 among them, and the permission for this from the President of 
 the United States. He said, further, that he did not know 
 whether the mission could be started at once but that the 
 Brethren who had accepted the call should go and make ready 
 by preparing a dwelling and planting the fields. 
 
 Next, in the service, came Byhan 's reception as an Acolyte of 
 the Moravian Church with prayer and the Right Hand of Fel- 
 lowship, marking his entrance into this particular service of the 
 Brethren's Church. 
 
 Both Brethren were admonished by Brother Benzien carefully 
 to nurture their own spiritual life and to hold their united de- 
 votions dail3\ Steiner was charged particularly with the preach- 
 ing the Gospel, wherever he found an opening, to both Indians 
 and negroes on Vann 's estate. 
 
 Whereupon all knelt in prayer and asked of the Lord the 
 Spirit's anointing of the two Brethren and that He would be 
 their guide and stay in all the labors and difficulties of the new 
 undertaking. For the Cherokees, the petition was, that He, the 
 Saviour of all men, might now let this be the time of visitation 
 for this poor people; to save them from all bonds of the arch- 
 enemy and receive them into His Kingdom of Grace, and to 
 this end, to give them open ears and willing hearts to hear and 
 receive the Gospel. 
 
Southern Indian Tribes 63 
 
 A hymn and the Old Testament benediction closed this service, 
 after which the members of the Helpers' Conference, several 
 Brethren in the service of the congregation and the two mis- 
 sionaries had another meeting, uniting themselves around the 
 Cup of Covenant in the resolve ever to remain servants of the 
 Lord and to carry on His work in spite of all difficulties and to 
 remain united in deepest bonds of love. At the close, they gave 
 one another the kiss of peace. 
 
 Accordingly, the Brethren Abraham Steiner and Gottlieb 
 Byhan set out on horseback and w^th one pack horse April 13, 
 1801, "to prepare for the settlement of a mission,' by planting 
 some ground with provision and providing an habitation." In- 
 structions were given them by Conference to begin their Diarj' 
 at once. A letter of credit was given them to Mr. Hooker, in 
 Tellico. They reached Tellico in safety and spent several days 
 there. Major Lewis loaned them another pack horse and Captain 
 Buttler gave them a pack-saddle and thus outfitted they left 
 Tellico on April 28th with an Indian guide, reaching Yann 's two 
 daj's later. They found he had gone on a journey to the frontier 
 of Georgia, and Brown, whose improvements Vann had promised 
 to buy for them, had not yet moved. 
 
 The only thing to do was to stay at Vann's, awaiting develop- 
 ments. They learned that Vann had cultivated Brown's planta- 
 tion himself, leaving one field for the missionaries. While wait- 
 ing for Vann to return, Steiner contracted malaria and lay ill 
 for several days, Byhan nursing him faithfully while much kind- 
 ness was shown by the members of Vann's household. When he 
 was better, both began to clear their field of stubble and stumps. 
 They had left their plow in Tellico awaiting an opportunity to 
 have it sent with other freight and thus could not begin the 
 cultivation of their garden immediately. 
 
 On May 10, the first service in the Cherokee country was held 
 for the blacks on Vann's plantation. A good company listened 
 with great interest to Steiner 's sermon on First John 4 :9-10. 
 
 Vann returned Ma}- 11, and assured them they should have 
 Brown's plantation, " Springplace, "* for the same amount he 
 would have to pay for it. He generously insisted that they 
 
 *Springplace was built on the site of the present town of that 
 name in Murray County, Ga. 
 
64 Moravian Missions Among 
 
 should stay with him until Brown had gone, working meanwhile 
 on their field of nine or ten acres, ground enough for their first 
 season. 
 
 May 12, Little Turkey arrived with a letter from Captain 
 Buttler who wrote that he had recommended the missionaries to 
 the protection of Little Turkey and told him to speak a good 
 word for them at the coming "Talk" to be held at Oostanaula. 
 Steiner showed Little Turkey the pass from the Secretary of 
 War and was invited to come to the "Talk" which would take 
 place in six nights. 
 
 May 20, they had finished planting their field with corn. James 
 Vann rend'ered them splendid assistance in this work, coming 
 with six teams and many negroes, so that it was accomplished 
 in a short time. 
 
 On that day Steiner left with Vann to attend the "Talk." 
 going a distance of 18 miles to destination. The Talk was held 
 in the Indian Tow^n House of Oostanaula — an open shed with 
 scats of plank — and when the proceedings were about to begin, an 
 Indian stood by a high pole and beat on a drum for a long while 
 until all the Indians had gathered and were seated, fanning 
 themselves — great heat prevailed — with turkey Mangs. About 
 seventy Chiefs of the Upper Cherokees w^ere present. Charles 
 Hicks was Interpreter. 
 
 After their other business had been attended to, which con- 
 sumed much time, Little Turkey made an address, and, pointing 
 to Steiner, recommended him and his family to the friendship 
 and protection of the assembly. Steiner expressed his thanks 
 and had occasion to use the title: "Society for Propagating the 
 Gospel among the Heathen." Hicks had a terrible time trying 
 to interpret this ; finally, he put ' ' Indians ' ' for ' ' Heathen ' ' and 
 made a long detour around the rest ! One of the Chiefs came 
 from the center of the group and gave Steiner his hand. With 
 these friendly overtures the "Talk" came to an end. 
 
 Came Whitsunday and Steiner preached to half-breeds, blacks 
 and whites. The Brethren lost no opportunity to speak of Christ 
 to individuals of the tribe who were continually coming and go- 
 ing at Vann's. More and more they realized the almost in- 
 superable difficulties connected with the learning of the 
 language. Most of the half-breeds understood English but the 
 
Southern Indian Tribes 65 
 
 Brethren noted with heavy hearts how indifferent they and all 
 the Indians were. In personal conversation on spiritual themes 
 they would say "yes" just to evade the issue. During preaching, 
 the Indians, espiecially,:WX)uldi stay a, while, then walk away. Vann, 
 too, showed the greatest indifference to the object of the 
 Brethren's presence. Sundays at his house were usually given 
 over to drinking. All these discouraging features the Brethren 
 laid before the Throne of Grace with man}' a sigh and tear ; their 
 only comfort being mutual encouragement of one another before 
 the Lord. 
 
 In June, the missionaries had begun to fell trees, splitting 
 them into boards for a hut on Brown's plantation which Vann, 
 meanwhile, had bought for them. Three months after leaving 
 Salem they moved into their little cabin. That same day Brown 
 left with his family, his possessions loaded on many packhorses. 
 At night, July 13, after the missionaries had lit their pine torch, 
 they dedicated the place and themselves anew to the Lord. The 
 Text for the day, "I will make thy name to be remembered in 
 all generations; therefore shall the people praise thee for ever 
 and ever,"* was a great comfort to them. 
 
 Let us look about a little on the "mission premises." Spring- 
 placet is two miles east of the Connesauga River, two and one- 
 half miles south from Vann's, seven miles south of Sumach 
 Town, sixteen miles north of Oostanaula and on the road which 
 leads from Oostanaula to Tellico. Forty acres of the land are 
 clear, mostly bottom lands with red, fertile soil. The mission- 
 aries' field which has been cultivated for thirty years, still grows 
 fine corn. In the woods are pine, hickory, black, white, and post 
 oak, chestnut, walnut, mulberry, poplar and sourwood trees. In 
 the lowlands stand maple, beech, elm and sweetgum trees, with 
 a thick underbrush of sassafras and sumach. In the earlj' sum- 
 mer there is much grass and clover in the meadows. Three fine 
 springs flow out of beds of limestone. Brown's buildings are 
 in very bad repair and infested with fleas and vermin. In gen- 
 eral, Springplace is a camping ground for Indians. 
 
 * Psalm 45:17. 
 
 t Springplace was about 400 miles from Salem, by way of Knox- 
 ville, Tennessee. 
 
66 Moravian Missions Among 
 
 The Brethren lived, in the first months mainly on corn bread, 
 eggs and coffee; meat they had none. Once several Indians 
 came to remain over night and they shared with them what they 
 had to eat and it was only bread and water. They fared better 
 when their garden yielded an abundance of fresh vegetables. 
 Wayfaring Indians also made use of the garden, helping them- 
 selves to anything they pleased and the Brethren dared not speak 
 a word against it. 
 
 August 31st Steiner set out for Southwest Point where a 
 Treaty between the United States Government and the Cherokees 
 was to be concluded. He describes his experiences on the trip 
 very graphically; coming first to Tellico, then Trimble's Ferry 
 —where he found the Trimble family staunch Presbyterians and 
 held prayer for them at night — arriving in Southwest Point 
 September 3rd. Vann had already- come. Steiner was rejoiced 
 to find a package of letters from Salem, containing, among other 
 items, the advice for Steiner and Byhan to return to Salem as 
 soon as possible. 
 
 About 300 Indians had gathered for the Treaty proceedings. 
 Little Turkey did not come and for this reason : the President of 
 the United States did not come in person but sent deputies; 
 therefore. Little Turkey, the Head of the Cherokee Nation, did 
 not come in person, but sent deputies ! 
 
 Steiner and Vann paid a visit to the camp of the Commission- 
 ers, where ihey found General Wilkinson, Col. Hawkins, General 
 Pickens and the present Agent of Indian Affairs among the 
 Cherokees, Col. Return J. Meigs. All received Steiner in a very 
 friendly manner; Wilkinson and Meigs at once asking about 
 Heckewelder. Steiner "fell in love," as he puts it, with Col. 
 Meigs as a "brave, lovable man." Meigs knew Heckewelder, 
 having visited in Gnadenhuetten and Goshen ; he had been, also, 
 in Zeisberger's house. Steiner was introduced, likewise, to 
 Governor Roan of Tennessee and two gentlemen from England 
 who were with him; one of them, a Mr. Sharpe, knew Bishop 
 La Trobe personally. 
 
 The following day Steiner had an interview with Col. 
 Hawkins, Superintendent of Indian Affairs for the southern 
 States, and he told Steiner that never had he seen the Indians 
 so full of mistrust toward the Government of the United States 
 
Southern Indian Tribes 67 
 
 and all its laws and so full of bitterness against the white people. 
 They were very ungrateful for what the Government was doing 
 and were continually demanding more and Hawkins said he 
 would not be surprised, if the dissatisfaction continued, to see 
 them take up the Tomahawk if opportunity offered. In regard 
 to the Moravian mission among the Cherokees, Hawkins advised 
 to proceed in a small way and not to enlarge the plans without 
 the consent of the Chiefs. 
 
 At noon, September 4, the beginning of the Treaty proceed- 
 ings was announced by sixteen cannon-shots. The Commissioners 
 went into a large booth prepared for the meeting and soon forty 
 Chiefs came marching, single file, with ' ' The Glass ' ' at the head, 
 into the booth, shaking hands with the Commissioners as they 
 entered. All sat down in a circle on benches. Doublehead was 
 speaker for the Indians, General Wilkinson for the Commission- 
 ers. Charles Hicks was Interpreter. All smoted in silence for 
 a season then Wilkinson made an address in which he assured the 
 Indians of the protection of the President and told them to be- 
 ware of the talk of unscrupulous whites — traders, etc., — with 
 whom he urged them to deal honestly but not to heed their 
 advice. Thereupon he asked the Indians if they had any land 
 for sale? If so, the Government would buy it and pay them 
 faithfully; if not, no more should be said about it. Then he 
 mentioned the fact that the white people in the Mississippi Terri- 
 tory and in the States of Tennessee, South Carolina and Georgia 
 were complaining that they lived so far apart with no com- 
 munication as the trails were so narrow and often blocked with 
 fallen trees, etc. They wished to make the roads wider and 
 passable so that they could have more intercourse among them- 
 selves and their Red brethren. Doublehead answered, that the 
 Chiefs would give their replj^ tomorrow. 
 
 When they met again, Doublehead made a long declamation 
 against the injustice of the whites: they always wanted the In- 
 dian 's land ; only a short while ago an Indian woman had been 
 murdered by a white man. He flatly declined the road proposi- 
 tion and said, evidently the narrow trails were wide enough for 
 the white people to find the Red man 's land ! General AVilkin- 
 son, in reply, said only, that all they had spoken would be faith- 
 fully laid before their father, the President. Whereupon the 
 meeting broke up. 
 
68 Moravian Missions Among 
 
 On his return journey to Spring-place, Steiner had occasion to 
 hear from several quarters that the feeling of the whites against 
 the Indians was growing bitter ; one assertion predicted that the 
 Cherokees would be allowed to remain only ten more years in 
 their country. Little Turkey stopped at Springplace for a brief 
 visit right after the meeting and the missionaries learned from 
 him that there was to be held soon, a great meeting of Cherokees, 
 Creeks, Chickasaws and Choctaws and the Brethren could gather 
 that the plan was to make a confederation among them to oppose 
 any orders of the United States Government and to allow no 
 roads through their territory. 
 
 After Steiner returned to Springplace, preparations w^ere 
 made to journey to Salem whither they had been called to come. 
 Mr. Yann saw that Steiner was weak and made him accept a good 
 horse to ride to Salem. He also arranged that Ned, one of his 
 negroes, should live at Springplace in the absence of the 
 Brethren. In spite of Vann's personal shortcomings, he was 
 uniformly kind to the Brethren and it is hard to see how they 
 would have fared without his friendly assistance. The journey 
 was begun September 21, after the Vann's had loaded them with 
 provisions. They reached Salem, October 8, without any mishap 
 whatever. 
 
 Steiner 's health at this time was precarious; he was sick in 
 Salem for several weeks and very weak, so that it became evident 
 he could not at this time return to his post. Byhan signified 
 great desire to return, and Conference deliberated over a suit- 
 able Brother to return with him. Martin Schneider, who had 
 visited the Cherokees eighteen years before and was now Pastor 
 of Friedberg congregation, expressed a willingness to go but the 
 lot did not give approbation. This was the case with other 
 Brethren proposed. After much deliberation and prayer Con- 
 ference came to the conclusion that Brother Bj^han should marry 
 and he and his wife should be permanent missionaries among 
 the Cherokees. This plan seemed feasible inasmuch as Byhan 
 felt sure there was no danger for a couple to reside alone at 
 Springplace. This proposition was approved of the Saviour 
 and the Single Sister Dorothea Schneider,* when approached by 
 Conference with this call, found herself willing to follow the 
 
 * Born Jan. 6, 1769, died July 8, 1854, at Salem, N. C. 
 
Southern Indian Tribes 69 
 
 direction of the Lord. They were married, Nov. 16, 1801, and 
 preparations for the journey were made without delaj^ on account 
 of approaching winter. Brother Jacob Wohlfahrt, Pastor at 
 Friedland, was chosen to accompany them to Springplace and 
 to remain with them temporarily until the Byhans were well 
 established in their home among the Indians. Up to the last 
 moment, Steiner had hoped to be able to return, but about this 
 time became really dangerously ill. 
 
 Thus on November 24, 1801, Brother Gottlieb Byhan and wife, 
 Dorothea, and Brother Jacob Wohlfahrt left Salem for Spring- 
 place, undertaking the journey in a large wagon, driven by John 
 Krause. They were accompanied as far as Bethania by the 
 Brethren Benzien, Gambold, Pfohl, Eldridge, Fetter, Zevely and 
 Meinung. Arrived at Bethania, a little farewell service was held 
 at Peter Hauser's home; then the missionaries went on. They 
 crossed the Little Yadkin and came over the Blue Ridge and 
 New River, next to the South and Middle Forks of the Holston 
 River, reaching Abingdon on December 2 ; Knoxville was reached 
 December 9. At their next stop, Tellico, they were received with 
 much kindness by Mr. Hooker. The good road ended at this 
 place, hence the driver set out on the return journe}^ for Salem, 
 and the missionaries hired a packhorse and an Indian guide for 
 the rest of the way. The nights found them encamped in the 
 woods under the open sky, and several times they were thorough- 
 ly soaked with rain, having no tent for shelter. Coming to the 
 Hiwassee, they found the water very high. Wohlfahrt managed 
 to get across on his horse and the guide took Mrs. Byhan over 
 in a canoe. Wohlfahrt called to Byhan not to venture into the 
 flood with the packhorse and went back in the canoe and trans- 
 ferred the horse's load into it. This was a blessing, for when 
 Byhan, on the horse, was in mid-stream, the girth tore and the 
 pack-saddle went into the water. After a hard struggle B3^han 
 and horse landed safely and the saddle was rescued. 
 
 On December 16, the missionary party heard the sad news that 
 the Indians had driven away Ned, Vann's negro left in charge 
 of the Springplace premises, and had robbed the house. That 
 same day they reached their destination and found many articles 
 stolen and things generally in bad condition. One can imagine 
 somewhat how they felt, tired out from the long, arduous and 
 
70 Moravian Missions Among 
 
 most uncomfortable journey, arriving in the desolated cabin. 
 We would expect our fatigued missionaries to come down with 
 a heavy attack of the blues, but their diary records a praise ser- 
 vice held that yery night, thanking God for preservation on the 
 journey and praying for an open door for the Gospel among the 
 Cherokees ! Praying, too, to be given perseverance when no 
 results of their work could be seen ! This service of praise was 
 followed on each successive night during many years with a 
 similar meeting for prayer, praise and the study of the Word 
 of God. 
 
 Wohlfahrt preached at Vann's the following Sunday to 
 Indians and blacks on John 3:16. Also, on New Year's Day, 
 1802, a New Year discourse at the same place. A Mr. Austill had 
 invited the missionaries to come and preach at his house in 
 Oostanaula, which was done on January 2. Their host took them 
 into a cave, entering on one side of a mountain and emerging 
 from the other ; in this cave they saw many strange rock forma- 
 tions. 
 
 On January 26, after Wohlfahrt had rendered great help in 
 getting the Byhans settled, he began his return journey to Salem. 
 
 January 31, Nancy Vann, sister of James Vann, came to live 
 with the Byhans at Springplace. She brought with her two 
 cows, as the cows of the missionaries were still at large in the 
 woods. Vann's negroes built a cabin for her and her presence 
 soon became a great help to the missionaries as a companion 
 and, chiefly, because Nancy could speak with the Indians who 
 often came by. Nancy Vann had a cousin, likewise a half-breed, 
 and both came very faithfully to the devotional meetings in the 
 mission house, being especially delighted with the singing. 
 
 In February, something stirred in the consciences of certain 
 Cherokee Indians within the neighborhood. "Standing Turkey" 
 and two others came and brought back several of the articles 
 which had been stolen ; plates, spoons, etc. ! 
 
 March 17, 1802, Abraham Steiner arrived from Salem and 
 was received with unbounded joy at Springplace. On March 24, 
 the first official Mission Conference of the Moravians in the 
 Cherokee country was held. Present, Abraham Steiner, Gottlieb 
 and Dorothea Byhan. Resolutions were set down in the minutes 
 as follows : 
 
Southern Indian Tribes 71 
 
 "1. One of the houses is to be repaired and a floor laid in it. 
 This, in preparation for an additional missionary family. To be 
 done when the work in the fields is more slack. 
 
 "2. Re school. Scholars cannot be boarded, but such as would 
 come would be instructed several hours each day. Steiner will 
 communicate this to Vann and his sister. 
 
 "3. Since some of Vann's negroes usually stay around the mission 
 premises over night, decided to read something every night in their 
 hearing. Spangenberg's 'Idea Fidei Fratrum' chosen. 
 
 "4. Will preach at Vann's any time there is opportunity, but the 
 effort is to be made to hold more and more services at Springplace. 
 
 "5. When strangers are present the night meetings are to be 
 conducted in English. Tuesday, Prayer-meeting; Wednesday, Bible 
 study; Friday, Passion Litany. 
 
 "6. Several pastoral calls are to be made, especially to Nancy 
 Vann as she seems a little distant and suspicious." 
 
 A very cordial letter from Col. Eeturn Jonathan Meig's, South- 
 west Point, who was now United States Ag^ent for the Cherokees, 
 cheered and encouraged the missionaries. The good colonel 
 praised their undertaking and urged them to call on him for any 
 assistance in his power. He felt sure, though the beginnings of 
 the undertaking were discouraging, that the Cherokees would 
 eventually respond to the message of the Gospel. 
 
 School opened at the mission station March 26, 1802. Sally, 
 Vann's youngest daughter, was the first scholar; the second, 
 Polly Vann, Sally's cousin, came April 14. The first schedule 
 was one hour of instruction each day. 
 
 A final Conference was held before Steiner left for Salem. 
 The situation appeared very discouraging so far as the real 
 object of the mission was concerned ; not knowing their language, 
 it seemed that years must elapse before the Cherokees could be 
 reached, Steiner was requested to lay before the Conference in 
 Salem two suggestions to remedy this great difficulty: "Would 
 a young Brother volunteer to go and live in the Indian Towns 
 where he would hear only the Cherokee language ; or, should they 
 try to get an elderly, honest Indian and his wife to come and 
 live with them to give instruction ? 
 
 Steiner started back May 29, leaving the Byhans well supplied 
 with fine garden produce and the mission fields promising good 
 
72 Moravian Missions Among 
 
 harvests. The missionaries had two horses, six head of cattle, 
 eighteen hogs, twenty chickens and nine ducks! In the outer 
 circumstances, therefore, they were comfortable; but the fare- 
 well found both sides somewhat heavy hearted over meagre 
 prospects for the progress of the Gospel. Steiuer reached Salem 
 safelj", June 7. 
 
 Even before his arrival, Conference had considered the advis- 
 ability of sending one of their number to look over the field and 
 to cheer the missionaries. Brother John Gambold had been 
 designated for this official visit, largely because he felt a great 
 desire to be of service in the Gospel to the Cherokees. He was 
 to carry the heartening resolution of Conference to the lonely 
 Byhans, that another missionary couple would, ere long, be ap- 
 pointed for the Cherokee mission. Gambold awaited Steiner 's re- 
 turn, when the two suggestions he brought from the mission Con- 
 ference were duly considered. In their efforts to secure an Indian 
 or an Indian couple to live with them for the sake of the 
 language, the Byhans were to be encouraged. At the same time, 
 the suggestion that a single Brother be sent to live in the Indian 
 Towns for the same purpose, was deemed excellent. Every effort 
 was made to secure a fit subject. In Salem, at the time, there was 
 no man capable for this in the Single Brethren 's Choir ; hence. 
 Conference applied to Bethlehem. In due time came the answer 
 that the Brethren there could not even supply the same need 
 for the Fairfield, Canada, mission. Neither could the Unity's 
 Board help the Salem Brethren in this matter ; all of which did 
 not tend to brighten the prospects for the future of the Chero- 
 kee mission. 
 
 However, Gambold 's visit of about six weeks to Springplace 
 did inject new life and hope into the situation. He was a man 
 after God's own heart, combining whole-souled consecration and 
 devotion to the Lord's cause with a persistent optimism and 
 sound judgment. Also, he imbibed more and more love for the 
 Cherokees and on his return to Salem in August expressed a 
 desire to serve the Lord among them. His name was forthwith 
 taken before the Lord but the Saviour's sanction was, for the 
 present, not given. 
 
Southern Indian Tribes 73 
 
 Reinforcements to Spring-place came in the persons of Jacob 
 Wohfahrt* and his wife Elizabeth, December 19, 1802. Their 
 children were left behind in Salem, one married daughter and 
 three sons : the oldest to learn a trade, the others to be in school. 
 
 Previous to their coming and in preparation for the enlarged 
 missionary staff, important building operations were carried 
 out at Spring-place. The first cabin was sadly out of repair and 
 inconveniently located with regard to the spring. At first, one 
 large house, adequate for two families was considered, but this 
 plan M^as changed to two houses, each 20 x 24 feet, 9 foot ceiling, 
 built with the roofs in a straight line, but with a 20 foot space be- 
 tween, intended to be roofed over later for a meeting house. 
 
 Early in 1803, when the new missionaries were settled,! a 
 mission Conference was held in which arrangements were made 
 
 * John Jacob Wohlfahrt, born August 9, 1755, Broadbay, Maine, 
 died August 4, 1807, Hope, N. C. He was son of Johann 
 Jacob Wohlfahrt, and Sophia Barbara, m.n. Voight. He came to 
 Wachovia, in 1769, with his mother and stepfather, Adam Shu- 
 macher. Was apprenticed to the mill-wright, Jacob "Van Der Merk. 
 Settled in Salem in 1772. Married August 15, 1788, at Salem, to 
 Elizabeth Schneider (born September 30, 1759, Priedensthal, Pa., 
 died August 2 6, 1812, Salem, N. C). He was ordained a Deacon in 
 1788; served as Pastor at Hope, 1788-1792; pastor at Friedland, 
 1801-1802; missionary to the Cherokee Indians, 1802-1805; pastor 
 at Friedland 1805-1806; pastor at Hope, 1807. His Memoir says: 
 "His humble and unassuming character, his true and faithful heart 
 toward his Brethren, by which he became so generally beloved, and 
 what else adorned him amongst the children of God, will be long 
 remembered amongst us." 
 
 t Wohlfahrt was fitted out at Salem with the following articles 
 for the Cherokee mission: 
 
 5 9 lbs. iron and steel 1 draw knife 
 1 plowshare 1 wood saw 
 
 1 shovel 1 carpenter saw 
 
 1 tomahawk 3 taper bits 
 
 1 hatchet 1 doz. awls 
 
 1 hoe 1 mallet 
 
 6 lbs. nails 3 chisels 
 
 1 large butcher knife 1 plane 
 
 4 cabbage knives 1 harness 
 
 4 hanging locks 1 saddle 
 
 2 iron lamps 6 pack girths 
 
 1 grindstone 1 side saddler leather 
 
Moravian Missions Among 
 
 for the joint household and services were arranged for Sundays 
 and week nights. The Brethren no longer went to Vann 's house 
 to preach; there was little interest among the blacks there and 
 usually much disorder on Sundays with drinking, etc. 
 
 Nancy Vann was much impressed with a picture the 
 Wohlfahrts had brought with them. It represented the suffering 
 Saviour. As best they could, the missionaries tried to explain 
 to her the meaning of it and on one such occasion noticed tears in 
 her eyes. In other ways, she showed many hopeful signs of com- 
 
 4 lbs. glue 
 
 12 lbs. rice 
 
 2 large saddler needles 
 
 1 lb. indigo 
 
 1 doz. awls 
 
 2 lbs. gun powder 
 
 2 doz. shoe awls 
 
 10 lbs. shot 
 
 6 pr. men's shoes 
 
 1 gun 
 
 6 pr. women's shoes 
 
 1 bottle white drops 
 
 1 pkg. buckles 
 
 1 bottle mint extract 
 
 3 wool hats 
 
 1 syringe 
 
 7 yds. red flannel 
 
 1 bleeding instrument and sponge 
 
 2 blankets 
 
 3 Liturgy books 
 
 7 yds. cloth for overalls 
 
 2 Gregor "Prayers for Every Day" 
 
 7 yds. cloth for mantle 
 
 1 Dally Texts 
 
 1 doz. scarfs 
 
 1 "Word of the Cross," Rissler 
 
 45 yds. cotton strips 
 
 1 Life of Pastor Reichel 
 
 11 yds. muslin 
 
 1 Songs of Pastor Reichel 
 
 9 bolts tape 
 
 1 "Something for the Heart" 
 
 2 yds. dimity 
 
 1 pocket Dictionary 
 
 121 yds. fine muslin 
 
 1 North American Almanac 
 
 3 caps 
 
 i Ream writing paper 
 
 1 tin cream ladle 
 
 2 pkgs. ink-powder 
 
 1 tin blowpipe 
 
 8 window panes 7x9 
 
 1 large coffee pot 
 
 4 tin plates 
 
 1 tin sausage stuffer 
 
 4 cook pots 
 
 1 tin grater 
 
 1 lb. twine 
 
 2 tin snuff boxes 
 
 40 yds. rope 
 
 1 tin candle-mold 
 
 2 gross shoe binding 
 
 6 gal. Teneriffe wine 
 
 2 gross quality binding 
 
 1 bbl. flour 
 
 1 gross shirt buttons 
 
 20 lbs. butter 
 
 1 gross white corals 
 
 25 lbs. coffee 
 
 50 darning needles 
 
 60 lbs. sugar 
 
 1 gross sewing needles 
 
 4 lbs. chocolate 
 
 6 pkgs. pins 
 
 3 lbs. tea 
 
 6 thimbles 
 
 2 lbs. pepper 
 
 4 pocket knives 
 
 1 lb. pimento 
 
 4 pen knives 
 
 2 oz. cinnamon 
 
 2 razors 
 
Southern Indian Tribes 75 
 
 ing to the light and the missionaries began to entertain the hope 
 that she might be the first, under their ministry, to accept Christ. 
 Unfortunately, at this stage, she married a half-breed and moved 
 away to the town Coosewattee. However, the good impression 
 made on her was not lost. She begged the missionaries to come 
 to her house and hold a meeting for which she promised to 
 gather the neighboring Indians. To many other Indians who 
 came and went at Springplace, the missionaries by gestures en- 
 deavored to convey the idea of God's love for them. Their 
 ignorance of the Cherokee language was felt by them to be 
 tragic. 
 
 Imagine the consternation of the missionaries when on June 
 10, 1803, they received the following letter through Major W. L. 
 Lovely, Asst. Agent for the Cherokees, an outcome of a Talk held 
 at Oostanaula, June 5, and addressed to Wohlfahrt: 
 
 "Dear Sir, I have to inform you by the request of the Cherokee 
 Chiefs of the result of their Talk at Oostanaula, June 5th. 
 
 "They observe that a long time has elapsed since a school was 
 to be erected for the instruction of their youth in order to prepare 
 their minds to receive the doctrines of religious worship which was 
 proposed to be taught them, and they received the offer of the 
 friendly Society with much satisfaction. At that time some of their 
 people had children of a proper age to receive instruction, but are 
 now grown up and we now consider that the Society have fallen 
 through their good intentions towards us, as we discover no prospect 
 of such business going on. 
 
 "We have, therefore, thought it necessary to acquaint you through 
 our Agent that you continue in your present situation till the first 
 day of January next, as by that time you may know from your 
 people whether their friendly intentions toward us will be put in 
 execution. 
 
 "We are your friends and brothers in behalf of the Council, 
 
 "Chuleoa and 
 "The Sour Mush." 
 "Signed by Major Lovely." 
 
 The missionaries were greatly disturbed over this letter. It 
 seemed that everything in the Cherokee Nation was against them. 
 They told some of the Chiefs at Vann 's that they had not come to 
 teach school but to tell them the Word of God. The Chiefs 
 replied, they had no ears to hear it ! After conferring together, 
 it seemed best to send Wohlfahrt at once to Salem with the dis- 
 
76 Moravian Missions Among 
 
 tressing news that the Chiefs had all but told them to vacate the 
 Nation, having misunderstood the proposition about the school. 
 
 June 30, Conference had a long deliberation over this sudden 
 turn of affairs and it was decided to send several members of the 
 Society to the Chiefs with a message from the Directors remind- 
 ing them of their agreement to permit the Brethren to live in 
 the Nation without any obligation to board and clothe their 
 children when a school should be begun. The Chiefs' attention 
 was to be directed to the main purpose the Society had in mind 
 in sending missionaries to them. At the same time Conference 
 thought wise to begin school in a small way, that is, in addition 
 to the one or two scholars now in the missionaries' care, to 
 receive three or four sons of the Chiefs, to regain their good will. 
 Incidentally, the missionaries might learn some Cherokee from 
 their scholars. 
 
 Armed with a message of this purport, the Brethren Abraham 
 Steiner, Martin Schneider and Jacob Wohlfahrt set out for the 
 Cherokee country on July 24. On August 16, after a talk with 
 Major Lovely, it was decided to call together the Chiefs who had 
 sent the disconcerting message, to Oostauaula in ten nights. 
 Vann at once sent out a courier to notify them. Previous to the 
 meeting, Steiner went to Charles Hicks, the Interpreter, to give 
 him the message of the Directors for his careful study to get his 
 Cherokee words in line for unusual expressions in the message. 
 Colonel Meigs, who had been notified from Salem of the dilemma, 
 sent a splendid exhortation to be read at the Council. 
 
 August 27, the Chiefs arrived at the Vann house, led by Sour 
 Mush and Chuleoa. From a distance one could see Chuleoa 
 coming with large red feathers in his cap. In addition, he was 
 adorned with several hundred silver bracelets ! After they sat 
 around in order and had smoked in silence for a while. Major 
 Lovely read Col. Meig's letter, as follows: 
 
 "Southwest Point, July 22nd, 1803. 
 
 "Brothers, Mr. Wohlfahrt has been to see that good Society of 
 Christians who sent him first into this section; he carried your 
 message with him; he will now make you an answer by which you 
 will see that his powers are something enlarged with respect to the 
 education of children. That Society is not rich; they expend all 
 their money for the good of mankind. They will take as many of 
 your children as they can. 
 
Southern Indian Tribes 77 
 
 "Your old friend, Mr. Steiner, has come to speak to you from the 
 Society. You will see that they take great pains to do good where- 
 ever they can; they are not speculators, nor merchants; they do 
 not want your lands, nor your money; they wish to give that to you 
 which is worth more than lands or money. They want nothing but 
 your good will. 
 
 "Brothers, you know that it takes time to bring about any valu- 
 able thing. Brothers, we must plant and hoe the corn before we can 
 have the harvest; we must plant the tree before we can get the 
 fruit. I hope you will receive them with great good will. The Great 
 Spirit will be pleased to have his children treated kindly — they are 
 his children and you are his children, we are all brothers. Mr. 
 Steiner will explain everything better than I can; you may rely on 
 his words; what he tells you, he will tell his Society and will also tell 
 his Society what you shall say to him, that everything may be short 
 and plain. 
 
 "Your friend and brother, 
 
 "Return J. Meigs." 
 
 "P.S. — I hope you will not be hasty in what you do. Do not 
 refuse the good things they are sent to do for your Nation. Give 
 them time; in the course of a year or two years, you will be able to 
 judge better than you can now. I have been amongst the Delawares 
 who have been Instructed by these people. They have three towns 
 on the waters of the Muskingum River where they live very hap- 
 pily. I think if you should send some of your people to see the 
 Delawares they would return home much pleased and would not 
 afterwards be willing to part with the missionaries." 
 "To Chuleoa and Sour Mush." 
 
 The message of tlie Directors was next communicated, but the 
 Chiefs became impatient and said it was too long ! Steiner ab- 
 breviated it, whereupon Chuleoa and Sour Mush gave a com- 
 bined Talk, in part as follows : 
 
 "I shall now make proposals, that is to say, as our good friends 
 the missionaries have taken us under their consideration, they must 
 not think too hard of taking care of our people. (That is, board- 
 ing and clothing the scholars. The impression among the Chiefs 
 seems to have been that the missionaries were too proud to deal 
 directly with the Indians. — Writer.) 
 
 "This is now the second time we are to make a trial, and we hope 
 those who are now to be instructed by our Brother may be well 
 used, so that, when they return, they may be able to render a good 
 account. And as the Red People are slow in learning, we do agree 
 that one year from next Christmas shall be given to make a begin- 
 
78 Moravian Missions Among 
 
 ning by the teachers with four scholars, agreeable to the proposal 
 of the Society. 
 
 "Signed, 
 
 "Chuleoa, 
 "Sour Mush." 
 "Charles Hicks, Interpreter." 
 
 "I do hereby certify that the Talk as above was given by the 
 Chiefs in Council held at Oostanaula, August 27, 1803. 
 
 "Wm. L. Lovely, Asst. Agent for the Cherokees." 
 
 Almost endless discussion preceded this final decision; the 
 Indians, Major Lovely and even Steiner became heated at times 
 in the argument. The Chiefs adroitly avoided any reference to 
 the preaching of the Word of God which was reiterated in 
 the message of the Directors. When the Talk had been given, 
 the Chiefs came up to the Brethren and some of them shook their 
 hands, and others shook them by the arm, whereupon Council 
 broke up. 
 
 While awaiting the session of the Council at Oostanaula, lodged 
 with Standing Turkey near the Town House, the Brethren had 
 opportunity to observe some of the Cherokee dances. They saw 
 five different varieties of Indian dances, all very simple, but some 
 distinguished by great regularity. Each dance was accompanied 
 by the song of two men who also beat time with calabashes filled 
 with small stones. Their principal dance was the "Green Corn 
 Dance," really intended to be a religious exercise of Thanks- 
 giving to "the Man above," for the new crop of corn. Men and 
 women were decked out in their best for these dances, at which 
 good order prevailed. The dancing ground was in front of the 
 Town House, a large, level place swept clean. In the center 
 stood a high pole with green boughs tied to it to afford some 
 shade. At the pole stood a bench upon which were seated those 
 who beat time. One dance is carried out by two groups of men 
 who appear out of the bushes on opposite sides of the dancing 
 ground with loud shouts and advance towards the pole in the 
 center around which they dance in opposite directions. Another 
 dance is done by one group of men who are led by their singer. 
 They carry guns and after they march a little distance to cala- 
 bash time, the singer quickly turns and bows down to the earth. 
 The whole group then sing with him and likewise bow to the 
 ground and begin to dance around the singer; next, the guns 
 
Southern Indian Tribes 79 
 
 are fired and then they begin all over again ! A third dance, in 
 which men and women assist, is carried out in a slow movement 
 around the pole. The singers dance in front and somewhat to 
 one side of the ring, looking very serious and solemn. Another 
 dance employs about sixty Indians who start dancing at the 
 pole and then widen the circle more and more with an inter- 
 woven, spiral movement until they reach the limits of the ground, 
 then closing up to the pole again. The last dance the mission- 
 aries witnessed was done by women only, dancing around the 
 pole, the men beating time. The female leader of this dance 
 wore leather shoes with turtle backs fastened thereto with which 
 she mightil}' rattled! 
 
 Arrived at Spring-place August 28, the missionaries held a 
 praise service, thanking God for having delivered them out of 
 their difficulty. They determined to erect at once another house 
 near their present habitation. 
 
 In October, 1803, Byhan and Wohlfahrt felled trees and, with 
 the assistance of Vann's negroes, erected tw^o new houses at 
 Springplace with the aid of Schneider, a carpenter by trade, 
 who remained at Springplace until the houses were finished. 
 Meanwhile, Steiner had reached Salem in safety. 
 
 Vann's mother came, one day, to the missionaries and they 
 could see at once, from the expression on her face, that she had 
 something disagreeable to tell them. The Chiefs Chuleoa and 
 Gentleman Tom had visited her and said that all the Chiefs 
 wished to get the missionaries out of the country. They claimed 
 to have information that several other denominations had agreed 
 to send three or four teachers and that each one of them would 
 board and clothe 25 to 30 scholars.* The Chiefs were dissatisfied 
 because our missionaries had been there already four years and 
 had not yet fulfilled the promise about the school and now would 
 take only four scholars. This intelligence caused the good spirits 
 of the missionaries to descend to the depths, working hard as 
 they were on the new buildings. Chuleoa said to Mother Vann, 
 too, that it was all right for the missionaries to build busily, but 
 they would never live in the houses. 
 
 * The Presbyterians began a school under Rev. Gideon Blackburn 
 in 1803, on the Hiwassee River, with 21 scholars, and good progress 
 was made within one year. This school was abandoned in 1810. 
 
80 Moravian Missions Among 
 
 January 26, 1804, the first missionaries' child was born in the 
 Cherokee country to the Byhans, receiving the name Nathaniel. 
 
 Provisions were very low at Springplace during the winter 
 1803-4, and the Brethren decided that it was impossible to take 
 on four boarders before new corn came in. Those were dark 
 days for the missionaries. In their distress, they appealed to 
 Col. Meigs to reason with the Indians. Another Talk was to be 
 held April 4, at Oostanaula. From this their friend Col. Meigs 
 returned on April 10, stopping at Springplace, with the good 
 news that the Indians had relented somewhat, owing to circum- 
 stances ; whereas, they had stipulated the school must be in good 
 progress by Christmas, 1804, they now said that if the school 
 were actually begun by that time, the missionaries might remain 
 within their borders. 
 
 October 8, who should come to bring the first boy to school but 
 Gentleman Tom, who had expressed himself so bitterly against 
 Springplace ! The poor missionaries were considerably ' ' helped 
 up" over this. Another boy, nephew of Chief Bark, who had 
 been staying at Vann's came also; thus, with Sally Vann, three 
 scholars were in the mission school. Gentleman Tom stipulated 
 that his eight-year-old hopeful should be taught English, not 
 German, and that he was to be treated well. True, one of the 
 boys complained to passing Indians that he was not getting 
 enough to eat; the other ran away several times; nevertheless, 
 the school was under way ; the mission was saved ! In November, 
 "Big Half breed" brought his nephew, George Hicks, to school. 
 "Wohlfahrt taught the school in the morning and Byhan in the 
 afternoon. The scholars were at once taken to all the meetings, 
 except the Holy Communion, and the services were held for the 
 most part in English for their benefit. 
 
 George Hicks, their most promising scholar, could now help 
 them many times by interpreting messages about Gospel pictures, 
 etc., to visiting Indians of whom there were many warmed, fed 
 and lodged at the mission. 
 
 During these days their friend and benefactor, James Vann, 
 was rapidly traveling the downward road, with incessant drink- 
 ing. The Brethren visited him often, remonstrated with him 
 and told him of Jesus Christ, the Saviour both from the guilt 
 and power of sin, but seemed to make no impression upon him. 
 
Southern Indian Tribes 81 
 
 Vann did not believe in any such person as Jesus Christ ; the 
 Scriptures were fables to him. He was unspeakably sinful and 
 cruel when under the influence of liquor. When sober, he was 
 kind and generous; when intoxicated he was a veritable fiend. 
 One of his negroes he burned alive because he had robbed him; 
 another he shot, because he had heard that he was plotting 
 against his life. Vann got into trouble with his brother-in-law, 
 John Falling, the husband of Nancy Vann in whom we have 
 noticed gleams of the light of a new life. Falling sent a 
 challenge to Vann which he accepted. They met in the woods, 
 on horseback and both discharged their pistols. Vann's sleeve 
 was torn by Falling's shot, but Vann's bullet entered Falling's 
 breast and he dropped dead. The plot now thickens around 
 Vann. Falling's relatives, among whom there is an Indian 
 Chief, have sworn revenge. Finally, in February, 1809, came 
 the terrible news of Vann's murder while on a trip to punish 
 some thieves who were in the country at that time. He had had 
 several shot, including an Indian who would not surrender. All 
 the while, he was drinking heavily, and one day, standing in the 
 doorwa}' of a house, a shot was heard and he dropped dead. He 
 was forty-one years of age. Always he had been friendly to the 
 missionaries and had rendered them great assistance. During 
 one winter the missionaries could not have subsisted without his 
 constant aid for which he would accept no pay. Humanly speak- 
 ing, the mission could not have been started or continued with- 
 out him. The missionaries shed many a tear over his sad end 
 and there came into their hearts a quite natural fear as to the 
 future of the mission without their patron. However, before 
 this stay was removed God was Himself preparing the way for 
 other friends. To finish Vann's story we have run ahead several 
 years and said nothing of the mission. Brighter days were dawn- 
 ing, and we enter them with the next chapter. 
 
82 Moravian Missions Among 
 
 CHAPTER VIII 
 
 The Establishment of the Mission Among the Cherokees, 
 
 OR 
 
 ''They Shall Reap in Joy " 
 
 Ofttimes, God brings the brightest blessings to His children 
 out of the experiences of life they most dread. Thus it proved 
 in the Cherokee mission, when the school, which had been such 
 a bugbear to the apprehensive missionaries, turned out to be the 
 real means of the success of the work among the Cherokees. 
 Christmas Eve, 1804, when they met, ten persons in all, to cele- 
 brate the Saviour's birth, their scholars were able to sing some 
 English verses of Christmas hymns which they had learned dur- 
 ing the Advent season. The meaning of the Lovefeast was ex- 
 plained to them and the lighted Christmas taper was given to 
 each. They were very attentive and happy. This made the mis- 
 sionaries very thankful and happy! "A little child shall lead 
 them. ' ' 
 
 February 3, 1805, the, school children were able to pray the 
 Lord's prayer in the Litany for the first time. 
 
 The year brought changes in the personnel of the mission. 
 "Wohlf ahrt and wife having asked to be released from the service 
 among the Cherokees, Brother John Gambold* was again brought 
 
 * John Gambold, born June 16, 1760, at Shechem, State of New 
 York. Parents labored in the church there. At age of four he was 
 brought to Nazareth Hall. The work of the Spirit in his heart began 
 at a tender age and he often prayed for forgiveness of sins. In 1773, 
 he came to Bethlehem to learn the hatter's trade. He retained the 
 tender heart that dreaded sin. In 1782, he returned to Nazareth, 
 worked several years at his trade, and then removed to Bethlehem 
 as master of the hat-making establishment of the Brethren's House 
 there. 
 
 In 1790, he was called to Lititz as leader of the Single Brethren 
 and next year called to the same office in Salem. In 1802, June, he 
 was commissioned by the Helpers' Conference to make a visit to the 
 mission among the Cherokees. He stayed until August and said this 
 was one of the happiest times of his life. Became "Mitgemeinvor- 
 steher" in Salem. 1802. He then married Catharina Lanius. They 
 were called to Friedberg in 1804, where she died of fever. One day, 
 a letter came from Salem inviting him to come thither. He said he 
 felt it was for a call to the Cherokee mission which is turned out 
 
Southern Indian Tribes 83 
 
 into consideration for the place and received a call to the field 
 Avhieh he at once accepted. October 19, 1805, Brother Gamhold 
 arrived with his wife, Anna Rosina Kliest,t having come from 
 Salem in a covered wagon. John Hartman and Jacob Lanius 
 were teamsters. There was unbounded joy in the little mission 
 house at Springplace when the party arrived. The Gambolds 
 brought with them a negress, named Pleasant, who had been 
 bought for service in the mission. • This relieved the mission 
 Sisters of much of the hard manual labor incident to caring for 
 the ever increasing number of passing Indians. 
 
 to be, and he accepted the call with joy. He was married in 1805 
 to Anna Rosina Kliest in Bethlehem and came to Springplace in 
 October of the same year. Dark time then among the Cherokees! 
 The Moravian mission was the first among them. The mission 
 existed Ave years and no fruits were visible. First church at Spring- 
 place dedicated by him in 1819. In 1821 he was called to Oochgelogy 
 and while preparing to move his wife died. Yet he went and 
 with the assistance of his brother Joseph, got settled as well as 
 possible. In April, 1823, he married the widow Anna Maria Schultz, 
 nee Grabs, in Bethania, and went back to his post. In 1825, the 
 meeting hall was finished in the second story of the dwelling and 
 another house finished for the Indian school. In 1827, he baptized 
 the first Indian woman at Oochgelogy and this was his last official 
 act. Dropsy of the heart set in from which he was released Novem- 
 ber 7, 1827, aged 67 years, 4 months. He had been for 22 years 
 in the service of the Cherokees. Always cheerful, always trustful 
 and restful in faith, steadily he labored on with no sign of complaint 
 in his long and interesting letters to Salem. 
 
 t Mrs. Gambold, nee Anna Rosina Kliest, was born May 1, 1762. 
 She was married late in life, having served for many years, 1788- 
 1805, as principal tutoress in the Boarding School tor young ladies 
 in Bethlehem, Pa. She was remembered in love by many students 
 all over the country. Her interest and love for the Indians she 
 probably imbibed when she accompanied George Henry Loskiel — 
 historian of Moravian missions to northern American Indians — on a 
 visit to the Indian mission on the Muskingum. "She connected her- 
 self with Mr. Gambold chiefly from a willingness to assist him in 
 missionary labors among the Cherokees." Her eminent talents and 
 gifts were of particular benefit to the Springplace scholars. With 
 her coming to Springplace the school at once moved up to a high 
 level which was maintained for many years. Mrs. Gambold died in 
 1821 at Springplace, Cherokee Mission, where her mortal remains 
 rest beside those of her first Cherokee Sister, Margaret Ann Scott, 
 who was brought to the Saviour largely through her efforts. The 
 
84 Moravian Missions Among 
 
 Mrs. Gambold at once began her labors in the school with 
 much enthusiasm. Frail in physique, she was, nevertheless, in- 
 defatigable among her Indian children. For this work she was 
 especially gifted and could make little desert hearts blossom like 
 the rose. The number of scholars had now increased to six. 
 
 On the first Sunday in Advent they sang "How Shall I Meet 
 My Saviour?"* with splendid effect. For Christmas, the room 
 was prettily decorated and a gilded inscription said "Christ is 
 Born ! ' ' For the Lovef east, they had real wax tapers and when 
 the children sang, 
 
 "Praise the Lord, for on us shineth 
 Christ the Sun of Righteousness ;"t 
 
 following is a tribute to her genius as a teaclier which made her so 
 valuable at Springplace: 
 
 "Gifted with talents of a high order, of amiable and winning 
 manners, a deep sense of the responsibility of her calling prompted 
 this lady to devote the powers of a versatile mind to the welfare of 
 her charge, among whom her memory is cherished to the present 
 day. Sprightly in person as well as in fancy and imagination, she 
 was the genial spirit of the institution — ^( Bethlehem) — in which she 
 dwelt, — willing at all times to vary the monotony of its routine by 
 the offerings of her fertile inventions. To plan an island excursion, 
 a ramble on the mountain, or a moonlight transit across the ferry, — 
 complete with all their attendant circumstances, — was with her only 
 an exertion of thought. The details were no sooner conceived than 
 executed. Her willing muse, ever at hand, was invoked, and granted 
 the desired boon. As she walked out in the fields, she taught her 
 joyous flock the lessons of wisdom from the great book of nature 
 spread open before them. The flowers, the trees, the stones, the 
 clouds, the stars, — these were chapters in the manual she consulted 
 in her teachings. When in the class-room, she gave from the stores 
 of her mind the knowledge she would have her pupils retain, in a 
 happy manner, leading them unconsciously into the secrets of science 
 by practical and familiar illustration. 
 
 "In 1805, Sister Kliest was married to Brother John Gambold of 
 the Cherokee mission, and entered on a new sphere of usefulness 
 with faithfulness and marked success. 
 
 "In 1821, she finished her earthly career, to the sorrow and regret 
 of her beloved Indians, many of whom now risen to eminence in their 
 nation, ascribe their standing and usefulness in civilized Society to 
 the instruction received at her hands." 
 
 See Bibliography No. 20. 
 
 * J. Mueller. 
 
 t Paul Gerhardt. 
 
Southern Indian Tribes 85 
 
 the missionaries felt amply repaid for all trials and tribulations 
 they had undergone during the dark days of the beginning of 
 the mission. 
 
 New life and joy in service was in the air in the mission house- 
 hold. Great spiritual fervor was manifest in the Sunday and 
 week day services, and, through the school, the mission's circle 
 of influence was widening. Indians had frequently attended 
 the meetings in former years but walked and talked in and out 
 indifferently w^hile the service was in progress; now they sat 
 quietly through the entire service, reverent in prayer and awed 
 when the children sang. 
 
 Yes, the missionaries were beginning to see that their labors 
 were not in vain in the Lord. They were comforted and strength- 
 ened to persevere in their work and, especially in their instruct- 
 ing the children, took great pains to acquaint them with Christ 
 and His love. Of the Christmas of 1806, the following paragraph 
 from Gambold's letter will bear witness to the new day which 
 had come : 
 
 "Even in this dark region the Day Spring from on higli has visited 
 us, during this festival season, with rich grace and unction. Our 
 children sang the Christmas hymns they had learned in school with 
 cheerful voices, and we doubt not but that Jesus, who was made 
 partaker of flesh and blood and appeared as a child in the world for 
 their sakes, graciously heard and received the praises of these little 
 ones. Brother Byhan had put together a small organ which accom- 
 panied the voices and pleased the children very much." 
 
 Also of the Passion and Easter season they write : 
 "We celebrated these solemn days with our school children in 
 blessed contemplation on the sufferings of our Saviour. When we 
 read to them on Maundy Thursday, the story of his agony in the 
 garden of Gethsemane, they were so much affected that many tears 
 were shed." 
 
 During the summer no week night meetings were held. They 
 were resumed on October 1. Scholar Tommy heard of it and 
 asked, ' ' Will there be meeting tonight ? ' ' Answer, ' ' Yes. ' ' Said 
 Tomijiy, "0, that's good; I love the meetings, good meetings." 
 
 The mother of John Gut-Se-ye-di, one of the Springplace 
 scholars, with her daughter, visited for several days at the mis- 
 sion. She was much delighted with the singing. The mission- 
 aries told her, by interpretation of the children, that they did 
 
86 Moravian Missions Among 
 
 not sing like the Indians, for merriment, but to praise and pray 
 to God. She inquired whether God heard and attended to it. 
 The children replied, ' ' God sees and hears all things and knows 
 even the inmost thoughts of our hearts, and those who love Him 
 here will after this life be received by Him into Heaven. ' ' While 
 the children were explaining the Gospel to her the poor woman 
 sat weeping and, taking Mrs. Gambold by the hand, expressed 
 the wish that she lived nearer the missionaries that she might 
 often hear the Word of God. 
 
 Another reason for thankfulness to God at this time was the 
 favorable disposition of the Chiefs towards the mission, par- 
 ticularly of Chuleoa, once a decided and bitter enemy. When in 
 March, 1806, the Chiefs held a Council at Mr. Vann's, Chuleoa 
 lodged four days at Springplace and delivered a Talk to the 
 children at parting — his son was one of the scholars — reminding 
 them how well they fared with the missionaries, better than any 
 other children. Every day they had enough to eat and drink, 
 while many of their countrymen were starving; besides which, 
 they learned nothing here but what was good; therefore, they 
 should be very obedient and do everything with alacrity and 
 cheerfulness, and love and revere the missionaries as their par- 
 ents. He asked them to remember that he — Chuleoa — and other 
 Chiefs had called the missionaries to this place to instruct them 
 in every useful art and that he would ever consider the mission- 
 aries as his own children. The missionaries thanked him for his 
 good will toward them and assured him that they prayed God to 
 bless him and give him grace, which seemed to affect him very 
 sensibly. 
 
 Three scholars were now boarding and living with the mission- 
 aries: Tom A-ca-ru-ca, son of Chuleoa; George Vann, nephew 
 of Chief Bark ; John Gut-Se-ye-di, son of Du-a-i. Five scholars 
 boarded with Mr. Vann. 
 
 The number of traveling Indians who came to Springplace for 
 food and shelter often greatly inconvenienced the missionaries. 
 At such times they must quit their firesides and stand or sit to- 
 gether in some cold corner of the room, leaving the fire for the 
 visitors. Frequently they experienced dearth of provisions, 
 especially meat, as their cattle and pigs continued to stray away 
 or were stolen. But never did they experience suffering from 
 
Southern Indian Tribes 87 
 
 hunger. When most needed, help would often come from 
 quarters least expected. 
 
 The missionaries found it exceedingly difficult and well nigh 
 impossible to learn the Cherokee language. Even with the help 
 of all the letters and sounds, both English and German, many 
 Cherokee expressions could not be written. They asked Nancy 
 Falling to express the idea "God, the Creator of all."' The 
 nearest she could come to this in Cherokee was to say "Our 
 Daddy above," which the missionaries learned. 
 
 For the festivities at the end of the year 1806, the children 
 had learned to sing the Te Deum. They were taken into the 
 Watch Night services, which they greatly enjoyed. 
 
 In May, 1807, when the Brethren Christian Burkhardt and 
 Karsten Petersen came from Salem to Springplace, where they 
 stayed for several months before going to the Creek country, 
 whither they had been sent to renew a work among that tribe, 
 the school children welcomed them with a well-written hj-mn, 
 composed by Mrs. Gambold, which, having learned by heart, they 
 sang for the Brethren. How Petersen and Burkhardt felt may 
 be gathered from their account : 
 
 "It is not to be expressed in words, how sweet their voices are and 
 how attentive and devout they appear at school and when met for 
 worship. Their whole behavior is such as to insure the love of all 
 who know them. Whatever, even by the glance of the eye, they 
 guess to be our wish, they do directly. Both at the baptism of 
 Brother Byhan's child and on Ascension Day, they were deeply 
 affected and shed many tears. Truly, the Lord is present with this 
 small congregation, and fulfills his promise that where two or three 
 are gathered together in His name, He will be in the midst of them." 
 
 Petersen and Burkhardt, master craftsmen, before leaving 
 Springplace for their new field, built a complete loom and set it 
 up in a little house for weaving on the Springplace premises, for 
 the use of the missionaries. 
 
 Here we will leave the first bright gleams of the coming- 
 harvest, resuming the story in the chapter after the next. Mean- 
 while, we shall speak of further labors of the Moravians among 
 the Creeks. 
 
Moravian Missions Among 
 
 CHAPTER IX 
 
 The Moravians'* Renev^ed Efforts Among the Creeks. 
 
 A n€w attempt for a mission among the Creeks, objects of the 
 Brethren's first settlement in America, as we have seen in 
 Chapter II, lay upon the hearts of the Salem members of the 
 Society for Propagating the Gospel Among the Heathen, and 
 they were praying and watching for an opening for the Gospel 
 among them. Reports from the mission among the Cherokees 
 seemed hopeful for such a work among the Creeks also, and an 
 official visit to the tribe seemed warranted, especially since the 
 Brethren had heard that Colonel Benjamin Hawkins, United 
 States' Agent for the Creeks was well disposed toward any effort 
 for the betterment of that tribe. 
 
 The emergency visit of Abraham Steiner to Springplace in 
 July, 1803, when that mission was in jeopardy because of the 
 attitude of the Chiefs on the school question, seemed a good time 
 to spy out the land and people of the Creeks for the Lord. Ac- 
 cordingly, Steiner was instructed before leaving Salem that if 
 the school matter could be amicably settled at the Cherokee 
 Council, he should proceed on to the Creek Indians to obtain the 
 desired information. 
 
 Steiner accomplished this business in the month of September, 
 by means of a visit to Col. Hawkins. Arrived at Fort Wilkinson, 
 he learned that Col. Hawkins had gone about sixty miles down 
 the Flint River, whither a Mr. Hill, assistant to the Colonel, ac- 
 companied Steiner. On the way, Steiner observed much long- 
 leaf pine and sandy soil, also saw Catalpa trees for the first time. 
 
 Hawkins received Steiner in a most cordial way and was pre- 
 sented with a History of Moravian Missions Among Northern 
 American Indians, with compliments of the Salem Society, for 
 which he was very grateful. Steiner delivered, also, the special 
 letter from the Society for Propagating the Gospel Among the 
 Heathen, which elicited from Hawkins the hearty response to do 
 all in his power to aid the Brethren. He gave Steiner, first of all, 
 the following information about the Creeks, which throws addi- 
 tional light on our First Chapter, dealing with this people : 
 
Southern Indian Tribes . 89 
 
 The stronger part of the Nation call themselves Muscogulgee, 
 the weaker part, Seminoles. The Muscogulgee live mostly beside 
 the Chattahoochie and the Mobile with its tributaries. The 
 Seminoles live eastward from the Gulf of Mexico on the Acha- 
 lopicola River and Florida Point. 
 
 The Creeks said thej^ originated west of the Mississippi River 
 and came into this country conquering the weaker tribes and 
 uniting them with their own. Others they drove out of the 
 country. Then they settled along the water-courses. At the 
 time of Steiner's visit there were about 37 Towns and Hawkins 
 estimated the number of Creeks at about 70,000. 
 
 Fewer whites live among the Creeks than among any of the 
 other Indian tribes. 
 
 The Creeks are of a lighter brown than other Indians, are of 
 medium height, built straight, have regular features and a noble 
 appearance. Their sins are jealousy and a suspicious disposition. 
 Their language is well-sounding and said to be more easily 
 learned than the speech of other tribes. The Nation is divided 
 into many families designated by names such as "Wolf," 
 "Eagle, " etc. Persons of the same family may not marry. The 
 children belong to the family to which the mother belongs and 
 she alone has full jurisdiction over them. If a man wishes to 
 marry a woman he does not ask her direct, but her family, who 
 ask her and if she consents, the man must provide a year's sup- 
 port, — (This is not a bad idea! — Writer.) — ^then they may 
 marry. A man may have more than one wife but most of them 
 have one only. Should the couple become dissatisfied, they 
 separate and the mother keeps the children. Adultery is one of 
 the greatest sins with them and is severely punished. 
 
 Chiefs of the Creeks are called Miculgee; singular, Micco, of 
 which each Town has seven. The Micco is the highest civil 
 officer and judge and he makes peace treaties. The Nation has 
 its Great Speaker, who leads discussions with whites and also 
 among Indians. There is, also, a Great Keeper of records and 
 history who must keep in mind all events of importance referred 
 to him by Micco and Speaker, and rehearse them briefly once 
 each year. Each of these National officers have several assis- 
 tants; the most apt of which will be successors to Speaker and 
 Historian. 
 
90 Moravian Missions Among 
 
 They have doctors, or "medicine makers," who are little more 
 than pow wow conjurers. 
 
 Creeks believe in a single Supreme Being, called the "Father 
 of Breath." There are no subordinate deities. Man has a soul 
 which is immortal and there is another world where those who 
 have lived w'ell will live in glor^v while those who have lived the 
 opposite will have a hard time. 
 
 Their big festival comes each year in July or August when the 
 corn is ripe. It is held in every Town and is called "Busketaw," 
 i.e., Day of Purification. It is a time of reconciliation and 
 thanksgiving, and every inhabitant is expected to be present. 
 They fast and cleanse the body internally by means of emetics. 
 All fires in the Town are extinguished and a new one is kindled 
 by rubbing two dry sticks briskly. Pipes are lit with this new 
 fire and the smoke is blown upward on each others breast. The 
 w^omen prepare of the new corn and concoct a black drink out 
 of herbs and then there is moderate eating and drinking. At 
 this festival all crimes are forgiven and every fugitive may re- 
 turn home. (Murder is excepted and must be paid with blood.) 
 Asked the reason for these customs, they say God has command- 
 ed them thus to do. Of the Christian Religion they are suspici- 
 ous, having heard of cruelties perpetrated by Catholic priests 
 and because of certain ministers who mixed in with their political 
 affairs. 
 
 At first, the Creeks did not want any improvements. Hawkins 
 had achieved great changes in this direction, having introduced' 
 plows, cattle-raising and simple manufactures of baskets and pot- 
 tery. Some of the men now even made spinning-wheels and 
 looms. 
 
 Steiner found Haw^kins willing and eager to assist in a mission- 
 ary enterprise among the Creeks. He offered to take one or more 
 of the Brethren along on one of his trips through the Creek 
 country. Having an establishment of his own at Hawkins' 
 Springs, he volunteered to give the use of this to any missionaries 
 who might come. Col. Hawkins was strongly of the opinion that 
 the missionaries sent should be artisans — carpenters, smiths, etc., 
 — the reason he gave being that the Creeks were very anxious 
 to take up the crafts of the whites ; therefore, men with a trade 
 would find more ready entrance to them. 
 
Southern Indian Tribes 91 
 
 Col. Hawkins himself had worked along these lines to bring 
 the Creeks to civilization. For eleven years, he had endeavored 
 to get their minds away from hunting, fishing, etc., trying to 
 train them to agriculture, simple manufactures, knowledge of 
 weights and measures and the like. His had been a wonderfully 
 successful administration among these Indians; hence, also, his 
 suggestions as to what kind of missionaries should come. 
 
 Steiner brought home a most interesting and encouraging re- 
 port which incited the Brethren to pray and work for a begin- 
 ning among the Creeks. To make some definite arrangements. 
 Brother Steiner was again commissioned to undertake a trip into 
 the Creek country during the months of June, July and August, 
 1804. His companion was to be a younger man, Nathanael 
 Schober. 
 
 Commended to God in fervent prayers at a special meeting of 
 the congregation in Salem, these Brethren set out on June 4, 
 passing through Rowan and Iredell counties, crossing the 
 Catawba River in Mecklenburg County. Came to York district, 
 South Carolina, crossed the Broad River, thence to Spartanburg, 
 crossed the Pacolet, thence to Petersburg, Ga., and Fort Wilkin- 
 son. Provisions M-ere very scarce in the country owing to crop 
 failures. Even at Fort Wilkinson they could not buy a sufficiency 
 of supplies. They bought a loaf of corn bread made with spoiled 
 flour, pa^^ing for it one-half dollar. June 23, they reached Col. 
 Hawkins, and his kind treatment was especially grateful to them 
 after the difficult trip. 
 
 They had come at a favorable time. A Council for a treaty 
 was to be held in a few days, to which the Brethren were invited 
 to come. Steiner, however, became very sick of fever and 
 Schober had to nurse him in Hawkins' headquarters. Mean- 
 while, fortunately, the treaty was postponed because not all the 
 Chiefs came. 
 
 B}' the time the Council was convened, Brother Steiner had 
 recovered sufficiently to be able to attend; thus he and Schober 
 had a first-hand experience of an important Council among the 
 Creeks. It had been called for the purpose of considering the 
 purchase of some of the Creek lands by the State of Georgia. 
 With Colonel Hawkins were several Commissioners, empowered 
 to act for that State. 
 
92 Moravian Missions Among 
 
 From Col. Hawkins' establishment the party went to the Town 
 House and public square of Tookaubatchee, five miles distant, 
 across the Tallapoosa River. The public square was enclosed by 
 four long, rectangular buildings of thatch-work, with an en- 
 trance at each corner. Of these buildings, the outside and roofs 
 were closed tightly, but on the inside, facing the square they 
 were open, so that one could hear what was carried on in each. 
 In these buildings, raised seats of cane ran the length of the 
 house, and upon these the Indians either sat or reclined. Posts, 
 inlaid with stones on the top, were set in the ground at regular 
 intervals along these seats, upon which small fires were kept 
 burning for the lighting of pipes. The open square was used 
 for fires and, especialh', for dancing. One of the buildings 
 was fitted with an alcove for the Micco, or Principal Chief. 
 
 Outside this quadrangular structure stood the Town House, a 
 rotunda covered with bark. Upon a high pole without was af- 
 fixed a carved eagle, the emblem of the Town. 
 
 The Commissioners and Steiner and Schober on entering the 
 square, were welcomed by about 80 Creek Indians. The former 
 were taken to the house of the Micco; the Brethren, into the 
 building of "The Great Warrior." 
 
 In the open square was a fire over which an Indian was cook- 
 ing the so-called "Black Drink" in a lar^e earthen vessel. This 
 drink had the color of dark beer and was prepared from the 
 leaves of the Cassia bush regarded as sacred by the Creeks. 
 "Black Drink" was peculiar to the Creeks and was used on all 
 solemn occasions and regarded as a mystic drink of purification, 
 by the partaking of which body and soul were cleansed and pre- 
 pared for the festivities or solemnities, as the case might be, to 
 follow. 
 
 When the delegation was seated, "Mad Dog," an old and 
 prominent Indian, formerly- the Speaker, rose and welcomed the 
 white visitors, saying they were glad for the visit and thankful 
 to the Great Spirit who had brought them all together. The 
 Creeks were poor people, he said, but glad to share what they 
 had with their white brethren who, he hoped, would be able to 
 make the best of what they had. Thereupon, Col. Hawkins intro- 
 duced each visitor to Mad Dog. AVhen he came to Steiner, the 
 Colonel gave a long description of the Society which had sent 
 
Southern Indian Tribes 93 
 
 him and companion and told the purpose for which they had 
 come. Mad Dog shook hands with both, followed by the other 
 Indians, all with the utmost gravity. 
 
 During which time the "Black Drink" had boiled sufficiently 
 and was carried to the seat of the Micco who, with a calabash, 
 poured it back and forth between two vessels until it foamed up 
 like new beer. He poured the foam upon the ground, then 
 filled three calabashes with the drink which three Indians handed 
 first to the Commissioners and went through the following cere- 
 mony: bowing frequently, then stepping back, they stood erect 
 and sang two notes, one much higher than the other, holding the 
 last until breath failed ; then they took the calabashes with more 
 profound bows and brought them to the other white visitors, 
 with the same ceremony except the song. Then they went to the 
 Indians. Meanwhile, another quantity had been boiled and was 
 passed around. Steiner says it was not very bitter and not hard 
 to take. After a few minutes, the Indians brought it up again as 
 easily as they had drunk it. It did not have the same effect with 
 the Mdiite men, who retained "Black Drink" without bad 
 effects..* 
 
 Next, calabashes with water which stood ready in large vessels, 
 were passed around for the cleansing of hands and mouth. In 
 the meantime, the squaws had prepared dinner outside the 
 square and brought it to the four entrances to the building where 
 it was received and set down b}^ the Indian waiters. By com- 
 mand of the Micco, the servants put the dinner into large earthen 
 dishes, several of which were so placed in each building that 
 about ten persons could sit around each spread of victuals. A 
 supply of large, new, wooden spoons were equally distributed 
 but there were not enough to go around. Steiner describes their 
 meal as follows : One platter of very good boiled beef, not salted ; 
 one dish of Osaufke;t one dish of beans. No bread was served, 
 as the corn crop of the last year had been a total failure. The 
 meat was gotten out of the dish with the fingers, after which 
 each one proceeded further with his pocket knife. Of the other 
 
 * It is barely possible they did not imbibe enough of it! 
 t The writer could not ascertain and, even with the help of a vivid 
 imagination, cannot conjecture what this dish was. 
 
94 Moravian Missions Among 
 
 dishes each ate several spoonfulls, leaving the spoon in the dish 
 for his neighbor. 
 
 The business of the Council was successfully dispatched and 
 certain lands of the Creeks were purchased from them, by their 
 consent, for annexation to the State of Georgia. 
 
 Col. Hawkins was a landholder among the Creeks and some of 
 his property lay in that strip which the Creeks ceded to Georgia. 
 Upon part of this land he promised to build a log house for mis- 
 sionary Brethren should they be sent. This location was on the 
 Flint River, about fifty miles from Milledgeville, Baldwin 
 County, Georgia. While this land was situated right in the 
 Creek Nation, by the purchase, as noted, it was no longer under 
 their jurisdiction; hence Hawkins' offer was perfectly legitimate, 
 and no formality of asking the Creeks whether missionaries 
 would be permitted to reside among them needed to be gone 
 through, on which point the reverse situation among the Chero- 
 kees had caused so much trouble and delay. 
 
 After the Council, the Brethren had planned to explore the 
 country a little, but, owing to the fact that Steiner was very 
 weak from fever and because the horses had become very thin 
 from lack of grain, they decided to return to Salem at once, via 
 Springplace. The horses suffered much on the journey from 
 weakness, and, when the Brethren reached Hawkins' quarters on 
 the Flint River, Steiner came down with a bad attack of fever, 
 remaining abed for over a week. Very slowly they wended their 
 way into the Cherokee country, arriving at Springplace, July 
 28, where they enjoyed a good visit. Leaving again August 6, 
 they came to Salem on August 22. 
 
 The reports which the deputies brought to their Society in 
 Salem were very encouraging. A beginning of mission work 
 among the Creeks was heartily resolved upon. Unfortunately, 
 there w^ere lacking in the congregation. Brethren who would 
 volunteer for this service. Others, who considered it their duty 
 to go wherever the Lord called, lacked necessary qualifications 
 or were hindered by untoward circumstances. Recourse was 
 taken to the Unity's Elders' Conference in Herrnhut, Saxony, 
 
Southern Indian Tribes 95 
 
 and this body called Christian Burkhardt* and Karsten Peter- 
 sent to mission service among- the Creeks. These Brethren ar- 
 rived in Salem in 1806. Both labored earnestlj' to perfect them- 
 selves in trades other than those in which they were already pro- 
 ficient, agreeable to the advice of Hawkins, that missionaries as 
 tradesmen would find best entrance to the Creeks. 
 
 In the year 1807, these Brethren were sent from Salem into 
 the Creek country, making the journey in a three-horse wagon. 
 They came first to Springplace whence, after a very happy and 
 helpful visit with the missionaries there, they continued their 
 journey under the care of Brother John Gambold who took them 
 to Colonel Hawkins. Here they were received most cordially, 
 the Colonel and his wife taking them into their own family until 
 the mission house would be completed. 
 
 This house which, it will be remembered, Hawkins had offered 
 to build, had two large rooms, each 18 x 20 feet with a passage 
 12 feet wide between, and had one and one-half stories. One 
 room was intended for the dwelling, the other was to be fitted 
 up for the workshop. 
 
 Hawkins soon reported to Salem that the conduct of the mis- 
 sionary Brethren was exemplary and it had gained for them a 
 favorable impression among the Indians who frequently visited 
 his establishment. 
 
 Meetings were held regularly in their house, attended by 
 whites, blacks and some Indians. It soon became evident that 
 the missionaries would not get into touch with many Indians, 
 for it was Col. Hawkins' policy not to permit them to lounge 
 
 * Johannes Christian Burkhardt was born Dec. 19, 1771, at Ten- 
 germuende, Alt Mark, Prussia. His father died when he was 13 
 years of age and Christian was put out to learn the weaver's trade. 
 He became a journeyman in 1792 and met with some members of the 
 Moravian Church in Berlin. Through their influence he came to 
 Christiansfeld where he was converted and received into the 
 Brethren's Church. After his service among the Creeks he lived in 
 Bethabara, N. C, working at his trades, coming to Salem in 1818, 
 where he died August 28, 1846. 
 
 t Karsten Petersen was born in 177 6 near Flensburg, Denmark. 
 By trade he was a joiner and turner, and when he came to Salem, 
 1806, he worked with the Salem gunsmith and learned that trade 
 also. After the close of the Creek mission, Petersen established him- 
 self in Salem where he lived to be over eighty years of age. 
 
96 Moravian Missions Among 
 
 about the Agency for any leug-th of time. Both Petersen and 
 Burkhardt did much work at their respective trades, and their 
 services were constantly in demand by whites and Indians. This 
 good work of their hands, accompanied with testimonies for their 
 Saviour which they were usually' able to slip in with a business 
 transaction, was their preaching. 
 
 Both missionaries made extended trips into the Creek country 
 beyond the Chattahoochee River. It was almost impossible for 
 a white man to settle among the Creeks unless he married an 
 Indian woman ; hence missionary trips were the only expedient 
 for reaching them. They faithfully preached Christ wherever 
 they could be understood or an Interpreter could be secured. 
 . In 1809, from August to the end of the year, Burkhardt and 
 Petersen suffered greatly from dangerous attacks of fever. End 
 of November, Burkhardt seemed to be ver}^ near his end. Col. 
 Hawkins and his lady cared for them in the most faithful man- 
 ner, lending, also, their negroes to assist in the housekeeping. 
 The Colonel showed his medical skill in the application of blisters 
 in Burkhardt 's case which produced a good effect and brought 
 him again to himself, after having been unconscious for several 
 days. As long as the Brethren were in this helpless condition, 
 some of the white people in their neighborhood sat up with them 
 every night. When the news of their distress came to Salem, it 
 awakened deep sj-mpathy. Two Brethren were sent at once to 
 their assistance : John F. Holland, to help them in housekeeping, 
 and Dr. Fred Henry Schuman, from Bethania, to render medical 
 assistance. The latter had been consulted by the Salem Brethren 
 but did not venture a diagnosis and a remedy at such a distance 
 from the patients, hence generously volunteered to go. These 
 two Brethren reached Flint River, January 8, 1810, to the in- 
 expressible joy of the patients. Dr. Schuman 's treatment proved 
 most salutary and by the end of the month, he was able to leave. 
 Though the missionaries were still weak, they were able to do 
 their daily work. Brother Holland remained with them for some 
 time and was a valuable help. He had begun to make clay pipe- 
 heads, an article much in demand by the Indians. Also, he in- 
 structed some of the Creeks in the making of earthen-ware. 
 
 In July, 1811, while Burkhardt was visiting the missionaries 
 at Springplace, Petersen had a very friendly visit from Alic 
 
Southern Indian Tribes 97 
 
 Colonel, Head Chief of the Creek Nation and Assistant Agent 
 and Interpreter. His daughter, with whom Petersen had be- 
 come acquainted on a missionar.y tour along the Chattahoochee, 
 was with him. On Sunday, she came to say that she understood 
 that on that day he taught the Word of God and that she, also, 
 wished to hear it. When the time came, her father accompanied 
 her to the place of meeting and both were very attentive hearers. 
 After the service, Petersen conversed much with them. Alio 
 Colonel said that the Chiefs, especially the old Chiefs, often 
 spoke of the Saviour, and he had dreamt of Him. They could 
 not, indeed, "read the Old Book," but they were not wholly un- 
 acquainted with the subject. 
 
 Six years passed in this way. While they had done hard 
 manual labor, preached wherever and whenever they could, and 
 endeavored to learn the Creek language, Petersen and Burkhardt 
 felt they had never been able properly to follow the real object 
 of their mission among the Creeks. Even their hard evangelistic 
 trips showed no tangible results. Consequently, they drew up a 
 careful survej^ of the situation and sent the following points to 
 Salem for consideration : 
 
 1. The Indian Agency was no place for a mission. 
 
 2. Col. Hawkins, with his fixed ideas on civilizing the Indians 
 wath arts and crafts, was no real patron of the preaching of the 
 Gospel. 
 
 3. They could not learn the Creek language, having no fre- 
 quent communication with the Indians, and further, no linguistic 
 ability. 
 
 4. In order to settle in the Creek country beyond the Chat- 
 tahoochee, the permission of the Chiefs must be secured. They 
 were very strict in their prohibition of whites living among 
 them; practically only those who married Indian women were 
 allowed to settle. 
 
 The Helpers' Conference in Salem disagreed with point two 
 and four of the report. They felt that Hawkins would further 
 any attempt to preach the Gospel. They believed that, with the 
 good reputation Burkhardt and Petersen had won among the 
 
98 Moravian Missions Among 
 
 Indians by the work of their hands, the consent of the Chiefs 
 might readily be secured. On the other observations, they con- 
 curred with the Brethren. 
 
 However, what made the situation still more difficult was the 
 fact that the Creeks were again on the warpath. Having con- 
 cluded peace with the United States in 1790, they were, for 
 several years, at rest ; but instigated by the English, now en- 
 gaged with the United States in the War of 1812, they again took 
 up arms against the latter, beginning hostilities by the terrible 
 massacre at Fort Mims. In a sanguinary campaign for the In- 
 dians, they were completely crushed by General Jackson. In 
 three battles over 1,200 warriors were slain and the Creeks were 
 glad to sue for peace, in which contract they were obliged to give 
 up about one-third of their former territory. 
 
 The rumors of this warfare were followed by the actual com- 
 mencement of hostilities, and the two Brethrens' condition was 
 very dangerous, hence the Helpers' Conference hastened to lay 
 before the Unity's Elders' Conference the precarious situation 
 of the Creek mission. As soon as advice could come under the 
 slow means of communication of those days, the following in- 
 structions were received: 
 
 1. The War of 1812 made communication between Europe and 
 America very difficult. 
 
 2. No Brethren had volunteered for mission service either in 
 Salem or Pennsylvania, and several would again have to be call- 
 ed from Europe if the mission were continued. 
 
 3. Having taken the matter before the Lord, sanction was no 
 longer given for the continuation of the mission among the 
 Creeks. 
 
 Of these. No. 2 was the point really fatal to the mission. Was 
 mission interest waning? Had the joyous spontaneity for the 
 Lord 's work ceased ? Were the Brethren leaving their first love ? 
 God alone knows ; but here the story ends, as there were no more 
 men, for the time being, who said, "Lord, here am I, send me." 
 
 In 1813, following their earnest petition, Burkhardt and 
 Petersen were recalled from the Creeks. Earnest and whole- 
 souled men for Christ they were, though not particularly fitted 
 
Southern Indian Tribes 99 
 
 for work among the Indians. It is of interest to note that when 
 this Nation had been transported to Indian Territory and a visit 
 to them was made by a Moravian Brother of those later years, he 
 found quite a number of Creeks who held Burkhardt and Peter- 
 sen in affectionate remembrance. Much good seed of the Word 
 had they sown ; this, according to promise, shall not return void 
 unto the Lord of the harvest. Doubtless, real and surprising 
 results of this effort among the Creeks, this expenditure of 
 strength and means, these prayers and tears, will appear in the 
 day of His glorious Kingdom. For 'twas done IN HIS NAME ! 
 
100 Moravian Missions Among 
 
 CHAPTER X 
 
 .Progress Among the Cherokees — (Continued) 
 "Joy of Harvest" 
 
 Encouraging progress in the Springplace school continued to 
 gladden the hearts of the faithful workers. May, 1807, they 
 began to instruct the children in writing, to their great delight. 
 The teachers enjoyed the utmost confidence of their Indian 
 pupils. There was an added source of encouragement to them 
 in the comments of a Mr. Lyon who visited at the mission station 
 while on a trip through the land of the Creeks and Cherokees. 
 He was in the employ of Dr. G. H. Muhlenberg, Lutheran Clergy- 
 man and celebrated botanist, whose letter of recommendation he 
 carried. Mr. Lyon looked over the work in Springplace very 
 carefully and told the Brethren ' ' they were on the right track. ' ' 
 He said that to learn the language of the Cherokees sufficiently to 
 preach to them with any degree of satisfaction was well nigh im- 
 possible, because the Cherokee language was one of the poorest 
 for terms to express spiritual conceptions. His opinion, therefore, 
 was, that instructing the children and having them tell it over 
 to their elders was the solution of the difficulty of a mission work 
 among these Indians. 
 
 Col. Meigs was another w^elcome visitor. Having seen the 
 work in its inception when the first Cherokee children were ad- 
 mitted to the school, this warm-hearted friend of Indian and 
 missionary alike, could scarcely believe his own eyes over the 
 progress he noted. He wept when the scholars read and sang 
 for him. He said, "What great men these children will some 
 day be in the Cherokee Nation!" 
 
 "Witness, also, Chief "The Flea." He made several visits and 
 was deeply impressed with the school and the religious meetings. 
 Flea understood enough English to be able to follow the songs 
 of the children and said, it seemed to him like heaven. 
 
 June 5, 1808, was the fifth anniversary of that dark and sad 
 day when the Indians sent the letter which seemed to aim at 
 driving the missionaries from their country. It was marked by 
 an occurrence which showed the esteem in which the missionaries 
 were now held. " Tus-ge-di-di, " a very earnest Indian, came 
 
Southern Indian Tribes 101 
 
 and said the children had told him the objects for which the mis- 
 sionaries had come. He said, all the Indians loved them ! The 
 missionaries replied that they, on their part, loved the Cherokees 
 and wished to bring them to the knowledge of Him who is Love. 
 Tus-ge-di-di said, that was very good, then reverently, he looked 
 on high. 
 
 Two other Chiefs, after seeing the school, wished they were 
 children again in order to be able to attend. 
 
 With great joy, a distinct work of grace was noticed in the 
 hearts of the children. Their eager conversations with the many 
 Indians who stopped in at Springplace were about the Saviour. 
 
 The dark cloud which lowered over the mission in 1809, when 
 James Vann was murdered, has been referred to. Into this dark- 
 ness shown rays of a new light when God Himself brought for- 
 ward another patron in the person of Charles Hicks, a half- 
 breed Cherokee and a man of splendid character and great in- 
 fluence among his people. Hicks told the missionaries not to 
 worry over the future even though they had lost, in Vann, a 
 generous friend of their school, for he would speak for the school 
 at the coming Council and insure protection. ! there were joy 
 and thanksgiving in the mission house then! Another, wholly 
 unexpected, blessing followed. April 5, 1809, came a letter from 
 their good friend, Cherokee Agent Col. R. J. Meigs, who had, 
 unknown to them, advocated their cause before the Secretary of 
 "War and secured an annual grant of $100 from the Government 
 for the school. Truly, God hath not left Himself without witness 
 wherever they labor in His name ! When Gambold journeyed 
 to Col. Meigs to receive this annuity, the latter made him a pres- 
 ent of Primers and Bibles for the school. 
 
 Among the most welcome letters from Salem which Col. Meigs 
 had received for the missionaries was one for Brother Gambold 
 which contained a written ordination, executed by Bishop 
 Reichel in Salem, for Brother Gottlieb Byhan as a Deacon of the 
 Moravian Church; this Brother having approved himself as a 
 servant of the Lord in blessing among the Cherokees. 
 
 In a letter to Salem September 3, 1809, Brother Gambold 
 writes of some interesting visitors : 
 
102 Moravian Missions Among 
 
 "We had here a very agreeable visit from four Christian Mohawk 
 Indians. Among them was Captain John Norton, by birth a Chero- 
 kee, but adopted by the Mohawks. Four years ago he was sent as 
 a deputy to England in concerns of his Nation. There he became 
 acquainted with many worthy characters of various classes, from 
 whom he received much benefit. He had traveled with the other 
 three partly by water, down the Ohio, and over land for the rest of 
 the way to the Cherokee country, that he might, according to the 
 custom of the northern Indian tribes, cover the grave of his father 
 with wampum. On this journey, also, he wished to declare to his 
 tribe by birth, the love of God in Christ Jesus, if he could find an 
 Interpreter who would venture to translate his speech. He appears 
 to be a man who loves the Lord Jesus Christ in sincerity, and we 
 were particularly struck with this circumstance, that though he is 
 an Indian of an uncommon share of talents, and stands in the highest 
 esteem with the Mohawk Nation where he assists in preaching the 
 Gospel, yet he thinks and speaks humbly of himself. We spent Sun- 
 day with these worthy people most pleasantly and continued our 
 conversation with them between the services of the day and till late 
 at night. I accompanied them next morning on the road towards 
 Oostanaula. O! how much we wished Captain Norton had under- 
 stood the Cherokee language! Doubtless, it would have made a 
 great impression if the Indians could have heard one of their own 
 countrymen declare what happiness there is in being a follower of 
 Jesus." 
 
 November 5, Gambold adds : 
 
 "We have been informed that Captain John Norton, as he could 
 not find an Interpreter at the Council at Willstown, and the Treaty 
 was put off from December 1, to January 1, for which he could not 
 wait, had returned to his own country, without executing the well- 
 meant purpose of his journey, to preach the Word of Life to his 
 countrymen. We have, with much pleasure, read an address to the 
 Six Nations, sent by him from London, recommending to them the 
 translation of the Gospel according to St. John into the Mohawk 
 language and printed by the British and Foreign Bible Society. 
 From this paper may be gathered that this worthy man received the 
 grace to love Jesus as his Saviour and earnestly to seek the salvation 
 of his fellowmen." 
 
 The close of the year 1809 found seven scholars in the school 
 and Mrs. Margaret Vann, James Vann 's widow, living near them 
 in a small house. She was evidently growing in the knowledge 
 of Christ and was very faithful in attendance upon the meetings. 
 Often she was in tears during prayer and preaching. 
 
Southern Indian Tribes 103 
 
 The Salem Brethren wrote to Springplace asking whether, in 
 view of the Government assistance received, they could take a 
 few more scholars. This it was resolved to do, in spite of the fact 
 that it involved more hard work on the Sisters in the housekeep- 
 ing, sewing and mending.* 
 
 Talks with visiting Indians grew more and more satisfactory. 
 The Spirit of God was opening their hearts. Some of the older 
 Chiefs loved to have long talks about "the Great Man in 
 heaven." Mrs. Vann was daily growing more interested, eager- 
 ly listening when Scripture was read and explained. She was 
 able to interpret many, messages of the missionaries to visiting 
 Indians. 
 
 Then on June 16, 1810, came a red-letter day! It was John 
 Gambold's 50th birthday and he received a most "acceptable 
 present ' ' in the request of Margaret Vann for Baptism. In tears, 
 she made a very clear confession of faith in Jesus Christ. It was 
 a day of pure joy; scholars and all rejoiced together. A Con- 
 ference was held and she was declared a Candidate for Baptism. 
 
 According to Moravian custom, such Candidates are carefully 
 instructed over a considerable period of time in the essential 
 doctrines of Christianity. At that time, the special instruction 
 was continued even after Baptism up to the time of the first par- 
 taking of the Lord 's Supper. It is to the thoroughness and con- 
 scientiousness of this teaching — never perturbed by the desire 
 merelj' to get more members into the church — and to the personal 
 dealing wath individual souls that the remarkable perseverance 
 of Moravian converts from heathenism is principally to be ascrib- 
 ed. In this case, Brother Gambold was directed to impart the 
 necessary instruction. 
 
 Great jo}^ prevailed in the mother congregation at Salem when 
 letters from Springplace arrived telling that the Good Shepherd 
 had led one of His sheep from among the Cherokees into His 
 fold ! 
 
 * The missionary Brethren, too, found time not hanging heavily 
 on their hands. They were carpenters, joiners, coopers, weavers and 
 Gambold, at 50, learned to make shoes for himself and his wife! 
 Besides all this they were missionaries in the truest sense and of the 
 finest sort. 
 
104 Moravian Missions Among 
 
 Provisions were again very scarce in the first months of 1810. 
 In June, the missionaries had a clear instance of the particular 
 Providence of God. They had no more wheat flour and the mill 
 in the neighborhood was out of commission. Their corn was not 
 fit to be made into flour and the available supply of meal was 
 limited to several baking baskets full. Earh' potatoes had not 
 turned out well owing to drought. In the greatest embarrass- 
 ment the missionaries sat together not knowing what to do — and 
 the school children must be fed — when a strange man appeared 
 at the door. "Do you want to buy a barrel of freshly ground 
 flour?" The Brethren said they lacked money, whereupon the 
 man said that would be all right as Captain McNair had directed 
 him to tell that he, the Captain, would advance the price in case 
 they needed money. He sold the barrel to them very reasonably 
 and there followed fervent prayers of thanksgiving. The acute 
 shortage of flour was relieved when 1810 brought the finest 
 harvest of wheat since the beginning of the work. 
 
 And a fine harvest of precious souls was ripening in the 
 school! On June 24, 1810, the regular Moravian Children's 
 Festival was held, with a Lovefeast, when, for the first time, the 
 children sang their parts in the program entirely unassisted, to 
 the great joy of the missionaries. Before this day each of the 
 scholars had been spoken with individually, and they had prom- 
 ised, moved to tears, to give their hearts to the Saviour. 
 
Southern Indian Tribes 105 
 
 CHAPTER XI 
 
 August 13, 1810 
 
 Always a great day for true Moravians everywhere ; the day 
 when in 1727, the Holy Spirit sealed the covenant of the 
 Brethren with their Saviour and the Renewed Moravian Church 
 was born ; the 13th of August, 1810, witnessed a similar experi- 
 ence of Grace, wrought by the same good Spirit of God, in the 
 Cherokee Nation, through the instrumentality of the Brethren's 
 mission among that tribe. 
 
 Previous to this day Brother Gambold had finished with his 
 special instruction to Mrs. Vann through which he had become 
 convinced that she had experienced regeneration of heart and 
 been born of the Spirit. He announced before the Mission Con- 
 ference that she was ready for Baptism. The Saviour's appro- 
 bation for this solemn act was received for August 13th. 
 
 It was decided, since the houses at Springplace were inade- 
 quate for the crowd that would be in attendance upon the bap- 
 tismal service, to make ready the barn* for this occasion. It was 
 beautifully decorated with the scholars' assistance, and its large 
 floor space proved too small for the great, reverent company 
 which assembled. 
 
 The Candidate had spent most of the preceding night in prayer. 
 She was radiantly happy when the great morning of her life 
 dawned, and the light in her face on that morn was prophetic of 
 the Sun of Righteousness arising with healing in His wings upon 
 the whole Cherokee Nation, Dressed in white, she entered before 
 the large congregation and the service began. The school children 
 sang heartily with their teachers and Brother Gambold delivered 
 a short, earnest address and poured out his heart in prayer to 
 God for the Candidate, the whole assemblage, the entire Cherokee 
 Nation. Many persons wept during the entire service. Clearly 
 and from her heart Margaret answered the questions directed to 
 
 * The barn had been built with the assistance of Joseph Gambold, 
 older brother of the missionary, who had come from Salem in 180 8 
 to help in the outer work of the mission and who continued to 
 serve in this capacity for many years. 
 
106 Moravian Missions Among 
 
 every Candidate for Baptism in the Moravian Church, where- 
 upon she knelt and was baptized, by Brother Gambold, in the 
 name of the Father, the Son and the Holy Ghost, receiving the 
 name, Margaret Ann.* 
 
 The service made a deep impression upon all present. 
 Especially moved was Mr. Charles Hicks to whose friendly offices 
 towards the mission, after Yann's death, reference has already 
 been made. He said he would never forget what he had seen and 
 in private asked many questions about the significance of Bap- 
 tism. 
 
 When at night the missionaries met for the private service of 
 the Lord's Supperf it was in the satisfaction, joy and peace 
 which always mark the close of one of God 's perfect days. 
 
 * Her maiden name was Scott and she was born August 20, 1783. 
 Her late father was Walter Scott-; a Scotchman, at one time Royal 
 Agent among the Cherokees. Her mother was a Cherokee. 
 
 t The newly-baptized convert could not, according to Moravian 
 rule at that time, be admitted to Communion before receiving further 
 instruction and the Lord's approval through the lot. 
 
Southern Indian Tribes 107 
 
 CHAPTER XII 
 
 Progress op the Mission School at Springplace to 1819 
 
 In August, 1810, the news reached Springplace that Rev. 
 Gideon Blackburn's school* among the Cherokees had been 
 abandoned. Thus the Moravian school, though small, which had 
 been the first, was now the only school in the Nation. 
 
 The following letter is in the nature of a first ofiicial report of 
 the school to the Government assisting in its maintenance : 
 
 "Hiwassee Garrison, August 4, 1810. 
 
 "Dear Sir, Having again been favored with a donation towards 
 the maintenance of our little school from your generosity, which I 
 this day received from our friend and patron, Col. Meigs, I humbly 
 beg you to accept my most sincere thanks for the same. 
 
 "A year has now elapsed since last I had an opportunity to thank 
 you for a similar favor. I then promised to give a statement of the 
 use I should make of your bounty. The first great use of it was to 
 provide each of our scholars with a good, warm blanket; next, 
 strong, home-made clothing; some medicine; beef, venison and 
 wheat flour when our stock of corn was at an end. 
 
 "Since last I wrote you our scholars have advanced in Arithmetic 
 as far as the Rule of Three, t made further progress in Reading, 
 Grammar and Writing; learned by heart a little of sacred history 
 and, likewise, the first rudiments of Geography. They advance but 
 slowly and great patience is requisite to lead them on by degrees. 
 Steadiness or perseverance in matters which require exertion of mind 
 is not natural to the Indian, unless it regard those pursuits which 
 are and have been habitual with them from generation to generation. 
 Yet, I must say they are willing children whom we love sjncerely and 
 would gladly sacrifice our days in their service. 
 
 "Our girls excel the boys in writing at present, of which I enclose 
 a specimen to you, trusting you will kindly take their good will. 
 
 "Commending ourselves and our dear little Indian charges in this 
 country to your kind patronage and imploring our dear Lord to 
 shower upon you, our generous benefactor, His choicest blessings 
 day by day, I have the honor to subscribe myself, 
 
 "Your most obliged humble servant, 
 
 "John Gambold." 
 "Wm. Eustis, Esq., Sec. of War." 
 
 * Presbyterian. t The Theory of Proportion. 
 
108 Moravian Missions Among 
 
 The Byhans with their youngest child returned to Spring- 
 place in December, 1810, after having been away on a visit to 
 Salem since September ; the chief object of their journey was to 
 take their two oldest children to Salem and place them in school 
 there. A. Mission Conference was held immediately upon their 
 return, for which meeting they brought the main topic for dis- 
 cussion : namely, the building of a separate house for school pur- 
 poses and religious services. There was great need for this for- 
 ward step. The whole establishment at Spring-place still con- 
 sisted of two 20 X 18 feet dwellings, each a story and a half, and 
 a little cabin which the scholars occupied. The Byhans occupied 
 one of the dwellings ; Gambolds, with Joseph Gambold, the 
 other. The 20 x 18 foot space was divided in each house by a 
 partition. Christmas, 1810, found 36 persons in Gambold 's small 
 room! The houses were provided with wooden chimneys, lined 
 with clay, and the roofs were constructed of clap boards held 
 down by heavy poles. Evidently, there was urgent need for 
 more equipment and Gambold was asked to go over the business 
 more particularly with Brother Benzien of Salem. 
 
 The proficiency of some of the scholars, already in 1808, may 
 be judged by the following extracts from a letter sent by the 
 Kev. Jacob Van Vleck, Nazareth, Pa., to Springplace: 
 
 "My dear Johnny Gut-se-ye-di, Tommy A-ca-ru-ka and George 
 Vann : 
 
 "O! you don't know what a great pleasure I have had to receive 
 such fine verses for my birthday from such a distance, the Cherokee 
 country, written by the scholars of my dearly beloved Brother and 
 Sister Gambold. I had no idea that you already could write so well 
 and spell so well. * * * Your teachers teach you out of love to 
 God and to yourselves; love and respect them, they are your best 
 friends. Follow their advice, it is for your own good." 
 
 September 27, 1812, the teachers had the sorrow to lose one of 
 their scholars by death; "Dawnee, " a little Indian girl of eleven. 
 She died very suddenly, before the missionaries could find out 
 what ailed her. They feared what the parents might say or do 
 and sent a messenger to bring them the sad news. A touching 
 funeral service was held, and when the parents were ready to 
 start for home they asked if they might send a younger daughter 
 to school. The missionaries were very happy over their confi- 
 dence and gladly consented. 
 
Southern Indian Tribes 109 
 
 In the course of years, manj- distinguished visitors stopped at 
 Spring-place in their journeys and looked over the school. Among 
 these, there came, in May, 1813, the daughter of General 
 Nathaniel Greene, of Revolutionary War fame. She was, now a 
 Mrs. Littlefield, making a journey to Tennessee with her husband. 
 She had been a former scholar of Mrs. Gambold in the Moravian 
 Female Seminary, Bethlehem, Pa., and Mrs. Gambold found her 
 true to the principles and traditions taught her in that school. 
 
 In August, 1814, the mission school had a visit from Dr. Gold- 
 ing, of Franklin College, Athens, Ga., who was well pleased with 
 methods employed and results achieved. He gave hearty ad- 
 monition to the scholars to make use of the opportunities they 
 now had. With him was General Flournoy, with his staff, who 
 rejoiced over the progress made in Reading, Writing, Arithmetic 
 and Music, and gave presents to the scholars. 
 
 Several of these were so promising as to warrant higher educa- 
 tion with a view to future usefulness in the Nation. At Corn- 
 wall, Connecticut, was conducted a Seminary for the education 
 of the heathen j-outh of all races, under the auspices of the Con- 
 gregationalists. Hither, Leonard Hicks and "Buck," Spring- 
 place scholars, had been sent in 1818. The following year, three 
 more boys came to this institution : John Ridge, who had studied 
 at Brainerd Congregational school, Cherokee Nation, after finish- 
 ing his studies at Springplace in four years ; David Steiner Tau- 
 chee-chee, a fine boy and good student — ^named after Abraham 
 Steiner — in whose heart a work of grace was going on ; John 
 Vann, son of the former benefactor of the Cherokee mission. 
 Missionary D. S. Buttrick of the Brainerd Congregational* 
 station and Brother Gambold together fitted out these boys for 
 their journey and entrance into the school. Buttrick procured 
 some monej- for Tau-chee-chee to which Gambold added $10 out 
 of his meagre treasury ; giving him, beside, two of his own shirts. 
 Buttrick took off his own coat and put it on Tau-chee-chee and 
 Mr. Crutchfieldf added vest and trousers! Thus, Springplace 
 
 * In 1801 a plan was agreed upon between the Presbyterian 
 Church and the Connecticut General Association, for mutual help. 
 Presbyterian ministers might serve Congregational churches and 
 vice versa. Thus, while Brainerd was begun by the A. B. C. F. M., 
 it developed into a Presbyterian mission. 
 
 t More of him in a later chapter. 
 
110 Moravian Missions Among 
 
 had five scholars on the road for a higher education — probably 
 future assistants and native Helpers in the mission work. 
 
 When Gambold was writing to Salem the good news about 
 these five scholars setting out for Cornwall, his eyes were blinded 
 with tears of emotion and gratitude to God. Thirteen years had 
 they labored, often under the greatest discouragement and with 
 apparently no results ; but the day when the boys set out in pur- 
 suit of higher education, holding in store a bright future when 
 they would return as leaders of their people, was worth all labor, 
 prayers and tears — many times over. 
 
 The boys had quite a triumphal tour to Connecticut. A Mr. 
 Cornelius had them in charge for the journey to Cornwall. At 
 Salem they tarried several days, were shown marked kindness 
 and received many gifts. There was great rejoicing and, also, 
 great strengthening of faith and encouragement to prayer and 
 further service, over these living, tangible, promising results of 
 the Cherokee mission. 
 
 Mr. Cornelius reported the boys much gratified with their 
 journey during which time they enjoyed perfect health and were 
 very good and gentle all the way. At Washington, all visited 
 ex-President Jefferson, dined with ex-President Madison and 
 were introduced to President Monroe. They visited the tomb of 
 Washington at Mt. Vernon. 
 
 Arrived at their destination, they were much pleased with the 
 school and were left in charge of the Rev. Mr. Daggett, the 
 President. It did not take the school authorities long to ascer- 
 tain that these youths had had excellent training. From our 
 observation of the Springplace school and consideration of its 
 teachers in previous parts of this history, we are not at all sur- 
 prised but, indeed, gratified to learn that the Prudential Com- 
 mittee on its first visit of inspection of the Cornwall school after 
 the Moravian boys from Springplace had arrived, voted $200 for 
 the support of the Moravian mission among the Cherokees. A 
 fine tribute to the work that had been done by the Moravian 
 missionaries in the first school ever established in the Cherokee 
 Nation. 
 
 "Buck" fell in with a remarkable good fortune at Cornwall 
 which at once started him on a career. Dr. Elias Boudinot,* 
 
 * 1740-1821. 
 
Southern Indian Tribes 111 
 
 Philanthropist, Statesman, Author and first President of the 
 American Bible Society, was much pleased with all the boys and 
 especiall}' with ' ' Buck, ' ' and gave him his name with the promise 
 of earing for him by annual support. "Buck" also received a 
 medal from him.f 
 
 A letter each from "Buck" and David Tau-chee-chee at Corn- 
 wall to their friends, the missionaries at Springplace, are illum- 
 inating as to the progress they have made in the mission school 
 both in mind and heart. Buck writes : 
 
 "Dear Friends, It was with grief and sorrow the last letter I wrote 
 you. I said that my sorrow was more than I could bare. But what 
 alteration has taken place since that time. The joy that brakes from 
 my wounded soul is more than I can express to you with my pen. 
 The loving Saviour that has so long been conceited, I hope is now 
 revelled to my soul. O my beloved friends, little did I think the 
 love of God, when you told me daily, the preciousness that is in 
 Christ Jesus. But now I feel Him to be the chiefest among ten 
 thousand and the one altogether lovely. 
 
 "Pray for me that my faith fail not, and that I may be useful to 
 my countrymen and also pray for my countrymen who are in this 
 school that they all may be adopted into Christ's family. Methink 
 I hear the Saviour say, 'Son, go and work today in my vineyard.' 
 Lord, I obey, here am I, send me among the heathen. 
 
 "This letter need correcting but as it is vacation and our Instruc- 
 tor is not well, I will send it as it is." 
 
 Following is the letter of Tau-chee-chee: 
 
 "Dear Friends, I write you this time a few lines. I am hoping that 
 you are all well. I am very happy indeed to receive your letter. I 
 am very happy that our Good God has provided a place for the poor 
 heathen to get their education, so they may be useful. The Lord 
 will help us that we may return to our own country to teach our 
 Nation. 
 
 t Anticipating later reports from this boy it may be noted here 
 that "Buck", i.e., Elias Boudinot, after finishing his schooling, 
 married a white lady of Cornwall. He delivered "An Address to the 
 Whites" on behalf of his Nation May 25, 1825, in Philadelphia. He 
 edited the "Cherokee Phoenix", the first paper published in the 
 Nation, and was a man of talent and infiuence among the Cherokees. 
 Being, with others, persuaded to make a treaty with the United 
 States in December, 1835, for the expatriation of the Cherokees, he 
 was accused of having sold his country, and was killed by adherents 
 of the John Ross pai'ty, west of the Mississippi. 
 
112 Moravian Missions Among 
 
 "There are at present 2 7 scholars in the school and 10 different 
 languages. I am very much pleased here in this school. The master 
 is very gentle in his vi^ay. I am but yet a poor wretched creature 
 under the sun and very often I shed my tears about my soul. I hope 
 my studies w^ill be more benefit to me than all worldly employments. 
 If I could live in this world happy in religion, I should not wish for 
 anything more." 
 
 Several donations of One Hundred Dollars to the Spring-place 
 school by the United States Government have already been re- 
 ferred to. On September 3, 1819, came the following circular 
 letter sent to all mission schools among the Indians from the 
 War Department and signed by John C. Calhoun, the Secretary: 
 
 "In order to render the sum of $10,000 annually appropriated at 
 the last session of Congress for the civilization of the Indian as ex- 
 tensively beneficial as possible, the President is of an opinion that 
 it ought to be applied in co-operation with the exertions of benevo- 
 lent associations, or individuals, who may choose to devote their time 
 or means, to effect the object contemplated by the act of Congress. 
 
 "But it will be indispensable, in order to apply any portion of the 
 sum appropriated in the manner proposed, that the plan of educa- 
 tion, in addition to reading, writing and arithmetic, should, in the 
 instruction of the boys, be increased to the practical knowledge of 
 agriculture and such mechanical arts as are suited to the condition 
 of the Indian; and in that of the girls, spinning, weaving and sewing. 
 
 "Such associations or individuals who are already actively en- 
 gaged in educating the Indian and who may desire the co-operation 
 of the Government, will report to the Department of War, to be laid 
 before the President, the location of the institution, their funds, the 
 number and kind of teachers, the number of pupils of both sexes and 
 the objects which are actually embraced in their plan of education 
 and the extent of the aid which they require. This information will 
 be necessary to enable the President to determine whether the ap- 
 propriation of Congrss ought to be applied in co-operation with the 
 institution, and to make a just distribution of the sum appropriated." 
 
 Brother Gambold duly forwarded the information requested 
 and the entire Society of Salem were gratified by an answer in 
 the most friendly terms, granting an allowance of $250 per 
 annum, containing an agreement to pay two-thirds of all future 
 building expenses and holding out the prospect of an increased 
 allowance if the work would be expanded. 
 
 It was decided, in 1819, to confine the school, for the time be- 
 ing, to boys only. Experience had shown that it was very diffi- 
 cult to have both sexes at school under the circumstances of liv- 
 
Southern Indian Tribes 113 
 
 ing together at Springplace. Later on, it was hoped to start a 
 second, and separate, school for girls only. 
 
 The following comment on the mission school among the Chero- 
 kees was found with the papers relating to that mission. Its 
 writer was Henry Steinhauer,* and it gives a clear insight into 
 what was really going on at Springplace : 
 
 "The Moravian mission at Springplace, on the borders of Georgia 
 and South Carolina, in the country of the free Cherokee Indians, has 
 now been conducted for some years with unparalleled perseverance 
 by Brother John Gambold, ably assisted by his wife. They have 
 kept school with ten or twelve Indian youths, who have, under their 
 care, attained to a respectable degree of education. Three or four 
 of them give hopes of having attained to a practical knowledge of 
 the Truth and two, "Buck" and Leonard Hicks, will probably pursue 
 their studies in the mission college in New England with a view to 
 future usefulness among their countrymen. 
 
 "The indefatigable exertions of Brother Gambold and his wife are 
 almost beyond credit. Besides providing food, raiment, shelter and 
 fuel for themselves and their scholars, attending to the school daily, 
 acting as advisers and physicians to the whole neighborhood, enter- 
 taining every visitor — and they are numerous who draw on their 
 hospitality — writing letters, and on Sundays teaching, admonishing, 
 etc., they find time, even, to oblige their friends in various ways. 
 
 "On my expressing a wish to see some of the botanical products 
 of that country. Sister Gambold sent me, last autumn, between twelve 
 and fourteen hundred specimens of dried plants, besides near a 
 hundred packets of seeds, several minerals, specimens of all the 
 Indian manufactures of cane, etc., and a number of other curiosities, 
 apologizing for not having done more as the season was unfavorable; 
 whereas I should have thought the collecting of these a good half 
 year's work for one person's undivided attention, under the most 
 favorable circumstances. And yet this person, banished as she is 
 from civilized society, cheerfully laboring year after year with 
 scarcely any promise of success, yet undauntedly persevering, was 
 the first teacher in the Bethlehem Young Ladies' Seminary, and 
 seemed its main support by the excellent qualities of her mind and 
 heart and her abilities natural and acquired. To any not devoted 
 to the cause of God from the same principle, the sacrifice might ap- 
 pear almost too great; but not to one who 'loves Him because He 
 first loved us'." 
 
 * A distinguished scholar acquainted with nearly every subject in 
 literature and natural history. Principal of the school in Fulneck, 
 England, for the training of candidates for the Moravian ministry, 
 1803-1816, when he became principal of the Young Ladies' Seminary, 
 Bethlehem, Pa. He died in 1818. 
 8 
 
114 Moravian Missions Among 
 
 A similar testimony from an entirely different source is the 
 following in the report of Correa de Serra, a Catholic Abbe,* 
 on a tour of the United States, who came to Springplace and 
 abode there for a day and night : 
 
 "Judge of my surprise, in the midst of the wilderness, to find a 
 botanic garden, not indeed like that at Paris, or yours at Kew; but 
 a botanic garden, containing many exotic and medicinal plants, the 
 professor, Mrs. Gambold, describing them by their Linnean names. 
 Your missionaries have taught me more of the nature of the manner 
 of promulgating civilization and religion in the early ages by the 
 missionaries from Rome, than all the ponderous volumes which I 
 have read on the subject. I there saw the sons of a Cherokee 
 Regulus learning their lesson, and reading their New Testament in 
 the morning, and drawing and painting in the afternoon, though to 
 be sure, in a very Cherokee style; and assisting Mrs. Gambold in her 
 household work or Mr. Gambold in planting corn. Precisely so in 
 the forests of Germany or France, a Clovis or a Bertha laid aside their 
 crowns, and studied in the hut of a St. Martin or another mission- 
 ary." 
 
 Abraham Steiner came out to the Cherokee mission for an 
 official visit in October, 1819, remaining at Springplace for six 
 weeks. He wrote back to Salem, among other observations, that 
 he could clearly see the influence the school at Springplace had 
 had on the Cherokee Nation. The training there received by the 
 scholarsf was reflected in the homes of their parents. In these 
 homes there were well-being, contentment and purity. In addi- 
 tion to their studies, the boys learn to cultivate the land and the 
 girls, spinning, weaving, sewing and knitting. More teachers 
 and better equipment are urgent necessities. Regular religious 
 instruction is held, as part of the curriculum, and each Christmas 
 a public examination in Bible and Christian Doctrine takes place 
 and awards are given. 
 
 Let us, in spirit, live a day at Springplace. In the morning, 
 when all are up and dressed — in the winter, at daybreak; in 
 summer at sunrise — we meet for family prayer, all kneeling. 
 After breakfast school begins, remaining in session till dinner. 
 Several hours' intermission are followed by school from three 
 
 * Minister from Portugal to the United States and a distinguished 
 naturalist and linguist. 
 
 t About 70 had been instructed here to date. 
 
, Southern Indian Tribes 115 
 
 o'clock until toward eveniug. In the hours of intermission the 
 scholars either help in the garden and field, chop wood, etc., or, 
 when no work is pressing, take exercise together; go out with 
 their blow-guns — tubes of cane, 7 or 8 feet in length, fitted with 
 arrows which are blown out — or bows and arrows, to shoot birds 
 and squirrels. After supper is evening-song and prayer and 
 early to bed. Mrs. Gambold does all the teaching except the 
 class for religious instruction which is taught by Mr. Gambold. 
 The school opens and closes with song. 
 
 This chapter has dealt with the school as such. In conclusion, 
 it should be remembered that the spiritual interests of the 
 scholars were ahvays the first concern of the missionaries. Be- 
 sides the class instruction in the Bible, the scholars were in- 
 dividually dealt with, lovingly and prayerfully, as to personal 
 salvation. Of this, the following letter is a touching evidence. 
 Johnston McDonald was taken home from school by his mother 
 who needed him at the time. The boy was loath to leave and 
 wrote his teachers, in part : 
 
 "O how happy I was in hearing the Saviour's Word preached by 
 you! We who lived in darlcness now hear the Saviour's Word 
 through which we can come to His light. May he grant that all who 
 have been educated by you may come to Him. One thing I yet lack: 
 I wish that my Saviour would take my heavy load of sin away from 
 me. I pray daily that Jesus would cleanse me with His blood, that 
 my sins might not abide on me until that great day when He shall 
 demand an account, and that, when He calls, I may lift up my head 
 with joy to live with Him forever." 
 
116 Moravian Missions Among 
 
 CHAPTER XIII 
 
 Events in the Mission Leading Up To and Including 
 
 THE Remarkable Year of Grace for the 
 
 Cherokees, 1819 
 
 Our narrative of the beginning of the spiritual harvest among 
 the Cherokees has told the events of the glad daj^ of Margaret 
 Ann's baptism. Early in 1811 she expressed a desire to be 
 admitted to the Lord's Supper. This was another point upon 
 vrhich the Brethren of that day consulted the Lord directly ; that 
 is, when converts from heathenism, after Baptism, should come, 
 for the first time, to the Holy Communion. Careful instruction 
 regarding this sacrament was accordingly given Mrs. Vann and 
 finally, on March 17, approbation was received for her partici- 
 pation. The Communion service that night, when the faithful 
 missionaries together with their first convert presented them- 
 selves before the Lord in the common bond of the Spirit was 
 filled with indescribable blessing. 
 
 In the year 1811 the mission was put on a more stable footing 
 through much-needed financial assistance. Gambold regarded 
 this help as a clear instance of the particular Providence of God. 
 Just when they were in need, and there was almost a famine in 
 the Cherokee country, a certain Brother Godfrey Haga* and his 
 wdfe, on her birthday, happened to read in a missionary journal 
 of the Springplace mission and its needs. At once they sent $100 
 to Brother Gambold, at the same time asking for information 
 how they might be of further assistance. 
 
 The mission was growing deservedly popular among the Chero- 
 kees. At this time, the Chiefs sent a message to Brother Gam- 
 bold that the missionaries might enlarge their fields as much as 
 
 * A wealthy merchant of Philadelphia, member and office-bearer of 
 the Moravian church there. He was a member, also, of the Society for 
 Propagating the Gospel Among the Heathen, and the particular friend 
 of its missions. After this first donation, the Cherokee mission re- 
 ceived stated assistance from him. In 1825 he bequeathed the bulk 
 of his estate to the Society and thus enabled that organization to 
 carry on the Cherokee mission for many years and to enter other 
 fields. Part of this legacy he stipulated to be funded for the educa- 
 tion of ministers and missionaries. 
 
Southern Indiax Tribes 117 
 
 they wanted and could dwell in their land in perfect safety, 
 since the Indians were convinced they were here for the good of 
 the Nation. This action was the. more encouraging to our 
 Brethren, coming at a time when the Cherokees were growing 
 more and more distrustful of the whites and their ambitions and 
 were hedging about residence of whites in the Nation with 
 severe restrictions. 
 
 The years 1811 and 1812 were marked by seismic disturbances 
 in the southern and western parts of the United States. Fre- 
 quent and violent earthquake shocks were experienced in the 
 Cherokee country which caused great consternation among the 
 Indians. Many of them came to the mission and asked the cause 
 of these commotions, which gave the missionaries a desirable 
 opportunity of speaking to them of Him, the Kock of Ages, upon 
 Whom His people stand firmly built though heaven and earth 
 should pass away. Several Chiefs begged earnestly to know 
 more about God. When told of the Creation, Fall, God's promise 
 of Grace, the Saviour's life, death, resurrection and the Day of 
 Judgment, they listened with rapt attention, sitting by the hour 
 with folded hands. When the missionaries had done, they beg- 
 ged to hear everything over again. "Tell us all you know about 
 God. ' ' One of them exclaimed : "I cannot forget it ; I will think 
 of this all the time." The Gambolds endeavored to teach them 
 short, ejaculatory prayers, such as aroused our Saviour's instant 
 sj'mpathy and brought His help, when sincerely uttered. 
 
 "The Kidge, " concerned about the earth tremors, took occa- 
 sion to visit at Springplace and asked if the end of the world 
 was near. He was told that the end was unknown, but it be- 
 hooved men to be ready at all times. He said, " It is true, w^e are 
 very bad : God make us better ! ' ' When told of the Saviour 's 
 love and sufferings, he remarked, ' ' Thej* treated him too badly. ' ' 
 Thereupon the missionaries showed him how Christ suffered all 
 this willingly and he exclaimed, ' ' 0, how much he must love us ! " 
 His difficulty was to comprehend how God could forgive one who 
 had long lived in wickedness, and he cited instances of special 
 hard-heartedness and w^ickedness, and asked, "Can God forgive 
 that ? ' ' When Gambold said, ' ' Yes, ' ' he was very much touched. 
 
118 Moravian Missions Among 
 
 Margaret Ann, too, labored faithfully to point out "The Way" 
 to inquirers. Two Chiefs, especially, seemed deeply in earnest and 
 to them she related the story of the Crucifixion, showing them a 
 picture. Both were greatly concerned not to come into the place 
 of condemnation. "Peggy," as the missionaries affectionatelj' 
 called her, confidently looked for them to be saved. 
 
 A man by name of Joseph Crutchfield, for a while overseer on 
 Vann's estate, was becoming very much interested in Margaret 
 Ann. One day, he approached Brother Gambold with the desire 
 to help him in the effort to win her for his wife. Several times 
 had she rejected him ! After an earnest conversation, Gambold 
 was convinced the man was not hankering after her estate but, 
 as Crutchfield said, really concerned over that happiness which 
 Margaret Ann had found in the Lord. She respected him and 
 he seemed a man of good character. To the missionaries, in Con- 
 ference, such an alliance seemed not undesirable, especially since 
 certain evil persons were seeking Margaret in marriage. The 
 Helpers' Conference in Salem w^as asked to consider the matter 
 and approval came from this Body for the step. Then it was 
 that Margaret decided to accept him, and the marriage took place 
 on July 9, 1812, John Gambold officiating. Mr. Crutchfield be- 
 came more and more interested in the services. The couple 
 lived hard by the Springplace premises and came regularly to 
 the meetings. 
 
 The j^ear 1812 was memorable for the mission by the coming- 
 forward of Assistant Principal Chief Charles Hicks with the 
 request for Baptism. With heartfelt joy he was accepted as a 
 Candidate and taken into special instruction. On Good Friday, 
 April 16, 1813, he was received into the fold of the Brethren's 
 Church by Baptism at a most remarkable service, held again in 
 the barn which the audience filled to overflowing. Hicks an- 
 swered the questions before Baptism with great conviction. He 
 received the name ' ' Charles Renatus. ' ' His full-blood Cherokee 
 wife wept much during the service and testified that the Holy 
 Spirit spoke to her own soul. The school children were moved 
 in an especial manner ; from their corner came the sound of loud 
 weeping and sobbing. Charles Renatus was at this time 46 years 
 
Southern Indian Tribes 119 
 
 of age. In his youth he had had some education and was able 
 to read and write English well. He was almost constantly em- 
 ployed by his Nation on business.* While one soul, in itself, is 
 not of more value than another in God's sight, one may be more 
 valuable than another so far as service is concerned. Hicks was 
 a distinct acquisition to the Cherokee mission, because he was a 
 man of great influence. After his baptism, he said, "Your cause 
 is now my cause ; it will be a joy to me to help you whenever it is 
 in my power, "t 
 
 Hearing of Hicks' baptism, good old Col. Meigs felt con- 
 strained to write : 
 
 "Mr. Charles Hicks' being added to the Church of Christ is an acqui- 
 sition and will have an effect to strengthen your hands. His example 
 will, I hope, be followed. The enemies of religion cannot say that the 
 weak and ignorant only are made converts; for it may with truth be 
 said that the most intelligent of both sexes have been added to the 
 flock of the Redeemer in the Cherokee Nation." 
 
 On October 14, 1812, the Brethren Abraham Hauser and Ben- 
 jamin Wageman arrived at Springplace, having come from 
 Salem in a wagon for the purpose of fetching the Byhans who 
 had petitioned the Helpers' Conference to be released from ser- 
 
 * Hicks made a very good impression in Washington, when, in 1819, 
 he headed a delegation to protest against the encroachment on the 
 Cherokee lands by the State of Tennessee. That State had already 
 measured out the part of the Cherokee country which would -fall to its 
 share if the Indians were driven out. On his return from Washington, 
 Hicks reported a very satisfactory agreement entered into with the 
 United States, by which over two-thirds of the Cherokee lands east of 
 the Mississippi were secured to them. Speaking of this delegation of 
 the Cherokees, Thos. L. McKenny, United States Superintendent of 
 Indian Affairs, says: "In conversation at Mr. Calhoun's — Secretary of 
 War — the other evening, I adverted to the successful efforts now being 
 made to improve our natives; when Mr. Calhoun replied: 'We need 
 never despair when we can show such an evidence as Charles Hicks.' " 
 
 t Shortly after this, the missionaries one day gave Brother Hicks a 
 $20 note to take along to have it changed. When the roll came back 
 they found $30 and wrote Hicks he had made a mistake. He replied 
 that he had made no mistake, but was contributing $10 towards the 
 church to which he now belonged. 
 
120 Moravian Missions Among 
 
 vice in the missiou owing to Mrs. Byhan "s impaired health. This 
 left the Gambolds alone in the service of the Cherokee mission, 
 with work enough for several missionary couples.* 
 
 In the War of 1812, the British induced the Creeks to take up 
 arms against the United States and they began hostilities late in 
 1813. The Cherokees were invited by the United States Govern- 
 men to join with the United States forces in an expedition against 
 the Creeks, which they decided to do. Charles Hicks was asked 
 to go. Needless to say, the missionaries w^ere very anxious 
 about him and sent up many prayers to the Throne of Grace for 
 his safety. November 12, 1813, they heard from Brother Hicks 
 that the United States forces had been victorious thus far. Be- 
 fore the end of the year the Creeks had sued for peace, and in the 
 negotiations again lost a section of their territory. The cessation 
 of hostilities between Cherokees and Creeks was celebrated at 
 Springplace with a special service of thanksgiving. Hicks re- 
 turned from the expedition in time to be present at the Christ- 
 mas Eve Lovefeast which was held with the mission house crowd- 
 ed to its utmost capacity. 
 
 Col. Meigs sent a letter, early in 1814, in which the following 
 sentences are significant : " I rejoice with you at the termination 
 of the Creek war. I never told you that I had at times some ap- 
 prehension of 3'our not being perfectly safe; but I hope your 
 fears from that quarter are at an end forever. ' ' 
 
 June 16, 1814, Brother Hicks was admitted to the Holy Com- 
 munion. . He was greatly moved and fell on his knees in prayer 
 whenever the missionaries did although he was troubled with a 
 lame leg. He was steadily growing in grace and was a joy and 
 comfort to the missionaries. 
 
 Joseph Crutchfield, husband of Margaret Ann, having made 
 application to be received into the Brethren's Church — he was 
 a Methodist^ — soon after his marriage, and the Gambolds having 
 satisfied themselves as to his state of heart, his name was laid 
 before the Lord and approval received end of August, 1914. 
 He was admitted by the Right Hand of Fellowship on Septem- 
 
 * Joseph Ganibold, an older brother of the missionary, was at this 
 time living with them at Springplace, having come to help them in the 
 outer work about the mission — Born Feb. 13, 1753. 
 
Southern Indian Tribes 121 
 
 ber 7. Thus the close of the j'ear found three full communieaDt 
 members, besides Brother and Sister Gambold, connected with 
 the Church of Christ among the Cherokee Indians. 
 
 The missionaries were holding on to God in prayer and were 
 gaining victories. Kepeated examples of remarkable answers to 
 prayer are cited by Gambold. Two are given, showing "the 
 Lord working with them, and confirming the word with signs 
 following."* 
 
 ''Darky,'" a little Cherokee girl, the youngest of their scholars 
 in 1813, broke out, one da^^, with a dangerous-looking eruption 
 over her whole body. High fever set in and the child lay un- 
 conscious by nightfall. The missionaries could not diagnose 
 the disease and all remedies they tried had failed. It appeared 
 certain that Darky could not live till morning. At her bedside, 
 the two missionaries united in iMercession, prayed fervently 
 that she might be spared, for the child was precious to them. 
 Also, they feared the effect her sudden death might have on her 
 heathen parents. The father had been hurriedly summoned to 
 Spring-place. In the morning, the child's skin was perfectly 
 clear ; the fever had left her ; she was completely restored ! Sub- 
 sequently, the father brought large quantities of provisions to 
 the mission out of gratitude. 
 
 May 1, 1815, the meal in the barrel and the oil in the cruse 
 had all but failed. Provisions w^ere almost gone and there was 
 no money to buy. In full assurance of faith, Gambold and his 
 wife just told their Father about it, laying the whole situation 
 before Him. On the very next day, supplies came in from all 
 sides, including two barrels of flour; by night, their larder was 
 well stocked. 
 
 An interesting diversion for the missionaries was furnished 
 by their observing a Cherokee doctor treating one of "Peggy" 
 Crutchfield's sick negroes. He used herbs for medicine and 
 seemed to diagnose and prescribe correctly, for the patient im- 
 proved. Gambold saw some red and white corals with the doc- 
 tor 's things and noticed that he threw these into a vessel of water 
 before he started with the sick man. Upon his inquiry, Gambold 
 was told that the doctor did this whenever he was called to a 
 
 *Mark 16:20. 
 
122 Moravian Missions Among 
 
 patient: if several corals floated, it was a good sign and there 
 was hope ; if all sank, the patient was declared incurable. Corals 
 and herbs : a strange combination of superstition and good sense ! 
 
 Brother Gambold was an occasional contributor to journals 
 other than the regular publications of his own denomination.* 
 Having read an article from his pen in "The National Intelli- 
 gencer," on "The Origin i)f the Cherokees," Mr. Thomas L. 
 McKenny, of the Government otBce for the Indian Affairs, wrote 
 to Brother Gambold a letter of appreciation and added the fol- 
 lowing thoughts on the subject : 
 
 "The questions, 'Where Originated and From Whom Descended the 
 Aborigines of this Country?' will never, in my opinion, be conclusively 
 answered. They will recur, however, whilst an artificial mound re- 
 mains in the wilderness or a relic of antiquity is to be found. Yet 
 none of these will be found to. contain the record of their creation, 
 or to disclose the history of those remote people to whom they owe their 
 existence. Time, which seems to delight in burying all things, has 
 closed in upon the evidence of this case and shut it up forever. One 
 thing, however, appears certain: the interminable wilds that have been 
 considered as being frequented only by the beasts of the forest, have 
 been inhabited by human beings of a race anterior even to the Indians 
 themselves. But, as you remark, it cannot be known when and from 
 whence these ancestors came, who those nations were which the Indians 
 expelled from their country or what has become of them." 
 
 McKenny asserts that the Indians are endowed with the high- 
 est human endowments and fitted for the exercise of those qual- 
 ities which the Christian religion imparts. He cites the instance 
 of "Skenandon," celebrated Oneida Chief who died in the year 
 1815 in the 110th year of his age, having lived as a Christian 
 man for over 50 years after conversion to God under the min- 
 
 * Gambold was convinced that it was indispensably necessary for the 
 preservation of the Indians that they learn the English language, rather 
 than be ministered to in their own, and that they should adopt the laws 
 of the United States Government, and especially, our most holy Re- 
 ligion. He understood the plan for their civilization, steadily pursued 
 by the Government, to have for its ultimate object the fitting of the 
 Indians to become members of the family of free men and useful 
 citizens of the United States and not merely to feed and clothe these 
 poor creatures. Only through progress in civilization and education 
 could the aboriginal man be saved from the destruction which awaited 
 his race. 
 
Southern Indian Tribes. 123 
 
 istry of a Rev. Mr. Kirkland. A short while before his death, 
 Skenandon uttered the following remarkable words : 
 
 "I am an aged hemlock. The winds of an hundred winters have 
 whistled through my branches. I am dead at the top. (Skenandon 
 was blind. — McKenny.) The generation to which I belonged have run 
 away and left me. Why I live, the Great Good Spirit only knows. Pray 
 to my Jesus that I may have patience to wait my appointed time to 
 die!" 
 
 Patiently they prayed and toiled, that lone Moravian couple 
 at Springplace in the land of the Cherokees, their hands strength- 
 ened in the Lord by the growing in grace of their first converts, 
 who were their joy and crown. Over the genuineness of these 
 there could be no question. In April, 1816, Hicks wrote to them 
 as follows : 
 
 "The waters were so high here on the 11th of this month that I 
 thought it would be an act of imprudence to attempt to cross them; and 
 yet, the thought of being absent from my brethren and sisters on that 
 solemn evening (Maundy Thursday) affected me much and, on that ac- 
 count, I felt low-spirited all day. In the evening I called all my black 
 people and charged them to do no labor whatever on Friday, as our 
 Saviour suffered on this day and told them He suffered for our sins and 
 whosoever believes in His name, black as well as others, will be saved." 
 
 Also, Margaret Ann's face continued to shine with the joy 
 that was in her heart and her husband was walking worthily of 
 the Gospel and rendering much assistance to Brother Gambold 
 on the mission premises. 
 
 Meetings at this time were attended, on an average, by thirty 
 persons; whites, Indians and blacks. Several times, when the 
 attendance was much larger, the barn was used for meetings. 
 
 Another man and his wife were beginning to show signs of 
 concern for their soul's salvation. Clement and Mrs. Vann, 
 parents of James Vann who had befriended the mission in the 
 early years, had caused the missionaries much trouble ; particu- 
 larly- Mrs. Vann, a full-blooded Cherokee, had caused them grief 
 by her disagreeable words and actions and had brought dis- 
 repute upon the work by her misrepresentations. Clement, a 
 white man, in the past had been found to deviate often from the 
 truth. Steadfastly, Gambolds had prayed for these people, and 
 it proved that the direct line to their hearts was by way of the 
 Throne of Grace ; whereas, in years they had not attended any 
 services, though they lived close b}'', now they came regularly. 
 
124 Moravian Missions Among 
 
 And now came the year 1819, annus mirahilis; year of grace ; 
 a particularly acceptable year of the Lord among the Cherokees ; 
 a year of spiritual awakening felt over the entire Cherokee 
 Nation. 
 
 Nearly 20 years had elapsed since the beginning of the at- 
 rtempt to impart the saving light of the Gospel to the Cherokees, 
 During the greater part of this period, all efforts seemed with- 
 out result and the situation must, at times, have seemed most 
 discouraging to missionaries and the church which had sent them 
 forth. Not only did the work seem hopeless, but it was costly. 
 Then came the great joy of the first converts and, with this en- 
 couragement, Brother and Sister Gambold continued to preach 
 patiently, to the benighted Indian heathen, salvation through 
 Christ Jesus and endeavored to impress upon the minds of the 
 youths entrusted to them, besides much other useful knowledge, 
 the truths of the Gospel, waiting for the time, known to God 
 alone, when the good seed would sprout and grow. At Salem, 
 among the members of the Society most faithful, "some doubt- 
 ed" whether, under the peculiar plan of the mission and the 
 extremely limited means at its disposal, even faithful labor, per- 
 severing prayer and patient waiting could bring results. 
 
 Nothing short of a powerful revival of religion which came 
 in 1819 could dispel doubts and misgivings. Then there was 
 great gratitude to God and the renewed assurance that toil with 
 Him and for Him shall not be in vain. As Mrs. Gambold wrote, 
 "The Daj'spring from on high" did, indeed, appear among the 
 Cherokee Nation and the power of the Holy Spirit was in such 
 evidence as even to abase the faithful missionaries over their 
 conscious lack of faith. During the year, the little flock in- 
 creased from two to fourteen, earnest, sincere, growing Chris- 
 tians ; numbers of Cherokees were coming, asking what they must 
 do to be saved. Ofttimes, conversations and prayers with in- 
 dividual inquirers continued until late at night. Indians who 
 have shown persistent and special enmity to the mission and 
 hostility to the word of the Cross are now among those most 
 deeply under conviction of sin. 
 
 The human instrumentality for bringing about this new day 
 among the Cherokees were the undaunted perseverance and the 
 unwearied pains bestowed by the missionaries on the education 
 
Southern Indian Tribes 125 
 
 of the heathen children. The hand of the Lord was pleased to 
 use these as the prmcipal means for the visitation of Grace. 
 Spring-place had, by this time, attracted the attention of the 
 whole Cherokee tribe and there was manifest that thirst, so un- 
 common and unusual in the Indian, for something better and 
 greater than their fathers knew, which indicated that a new day 
 had, indeed, come. 
 
 Early one morning in January, Mother Vann started the good 
 year aright by coming happily, before breakfast, to beg for Bap- 
 tism. She testified that for about a year she felt her heart had been 
 changed; she detested her former ways and heathenish life, and 
 now wanted to live only for the Lord. After a talk with her and 
 prayer she was received as a Candidate for Baptism. By March, 
 she had finished her instruction, and on the 14th day of that 
 month her baptismal service was held. It was a real Pentecostal 
 experience ; the Holy Spirit working mightilj^ in many hearts. 
 The Candidate was dressed in white, which dress she had already 
 designated for her burial. Her Indian name, "Wawli, " was 
 exchanged for "Mary Christiana." Among those most deeply 
 touched, were the wife of Brother Charles Hicks and their 
 daughter. 
 
 Shortly after her baptism, mother Vann had a letter written by 
 Brother Gambold, and copies made of it to be sent to her rela- 
 tives. She dictated as follows : 
 
 "I let you know that God has changed my heart. I have been received 
 by Baptism among the Christians. I am so happy as I have never been 
 all my life. Formerly, for many years and up to within a short time, I 
 thought as you do and lived as you live. God has had mercy on me. 
 May you all make the same experience. Take my words to heart! Pray 
 to God that He may give you a change of heart and mind! I am much 
 concerned for you." 
 
 Clement Vann, her husband, was received into the congrega- 
 tion June 27. 
 
 The Cherokee Nation is awaking. From a distance of thirty 
 miles they come, William Hicks, his wife, Sarah, and others to 
 receive instruction towards Salvation. Sarah soon declared that 
 she had found the Saviour and two months later, in September, 
 she witnessed a good confession at her baptism ; and her husband, 
 greatly moved, came forward in that service to give his heart to 
 Christ. Others followed. 
 
126 Moravian Missions Among 
 
 The joy occasioned in Salem when Gambold's reports of the 
 spiritual awakening were read before the congregation can be 
 imagined. (Gambold drew attention to another encouraging 
 feature of the harvest, namely, that among the converts were 
 several mothers of families. According to the peculiar customs 
 of the Cherokees, we have already seen that the chief influence 
 in the home, both as to external arrangements and in the way of 
 thinking, rests with the mother. Gambold noted that most strik- 
 ing evidences were already apparent that the Lord was blessing 
 this peculiarity of the Cherokee home to the salvation of souls 
 within the household.) 
 
 The Book of the Acts of the Apostles — in reality, the Acts of 
 the Holy Spirit — was never finished. New chapters have been 
 added to it from the days of the Apostles even unto this day 
 whenever men have followed the call of the Lord and permitted 
 Him to work with them in the spread of the Gospel. What 
 happened in the meeting at Salem when the good tidings from 
 the Cherokee country were communicated, may be fitly expressed 
 by a slight paraphrase of several verses of that Book : 
 
 "Then tidings of these things came unto the ears of the church which 
 was in (Jeru) Salem: and they sent forth (Barnabas) Steiner, that he 
 should go as far as (Antioch) Springplace. 
 
 "Who, when he came, and had seen the grace of God, was glad, and 
 exhorted them all, that with purpose of heart they would cleave unto 
 the Lord."* 
 
 Steiner arrived at Springplace, October 6, 1819, in company 
 with the young Brother, Thomas Pfohl. On the very next day 
 came Mrs. Delila McNair with a sweet expression of faith in 
 Christ and was declared a Candidate for Baptism. On October 
 16, Steiner had the great privilege to administer the Rite of Con- 
 firmation to Clement Vann and his wife. Of this experience he 
 wrote home as follows : 
 
 "It is wonderful what grace can do! I learned to know Mother Vann 
 and others 19 years ago, and where at that time there was darkness and 
 Indifference, if not hostility, now they look bright and happy and are 
 enjoying the merits of the Saviour's death and life. What was opposed 
 of the Gospel new has become evangelist: especially Mother Vann tries 
 to lead all her relatives to Christ." 
 
 * Acts 11:22, 23. 
 
Southern Indian Tribes 127 
 
 The growth in grace and usefulness of those who had come to 
 a saving knowledge of Jesus was astonishing, as attested, both by 
 the letters of Gambold and Steiner's report. The Spirit of God 
 was working on the hearts of some who did not understand Eng- 
 lish, and Charles and William Hicks and Mrs. Crutchfield were 
 extremely active in imparting to such the instruction which they 
 needed, by careful translation of the words of the missionaries 
 and by their own comments on Scripture or exhortation given. 
 This assistance they rendered not only at Springplace at the 
 gatherings there, but in the homes of their respective vicinities 
 which they visited. An altogether unusual incident occurred 
 when "The Ridge," commonly called "Major Ridge," although 
 expressing himself as not yet ready to devote himself wholly to 
 Jesus, carefully translated the instructions of the missionaries 
 to his wife, who understood not a word of English, and she be- 
 came a true Christian! The "Major" expressed his joy over 
 her conversion, and added, of his own accord, the warmest ex- 
 hortations to perseverance in the truth she had found ! Then he 
 expressed the hope that his time might come soon. 
 
 A similar circumstance occasioned much joy for the faithful 
 Gambolds. Many of those who had learned to read at Spring- 
 place read diligently out of the Scriptures to those who had not 
 enjoyed the advantage of an education, explaining to them what 
 they had been taught about various passages. At festival sea- 
 sons and, indeed, on most Sundays between meetings could be 
 seen a little group here and there whose center was such a reader 
 and expounder. Frequently, those who read had themselves, as 
 yet, no saving experience of Christ, and the missionaries were 
 simply amazed how the Spirit used the Word only, thus trans- 
 mitted, for the salvation of souls. And it was astounding to 
 them to find out when it came to instructing such converts, 
 through an interpreter, how much real understanding and grasp 
 of spiritual truth they already had without human instrumen- 
 tality, save the reading of the Word. 
 
 A proof of the real hunger of souls after God was afforded by 
 the fact that Indians now made use of every opportunity to 
 hear the Gospel, though some lived 30, 40, or even more miles 
 
128 Moravian Missions Among 
 
 from Springplace.* Often, some who had traveled 50 miles 
 missed the time for services because they could not read nor find 
 anyone who could read the numerical figures signifying the day 
 and the hour, which rendered almanacs and Text Books useless. 
 Special services were often held for such who had come too late 
 for a meeting. 
 
 Some of the Indian converts from among the Cherokees were 
 tried and found faithful under bitter persecution for Christ's 
 sake. Of one of these Mrs. Gambold writes to a friend, in part 
 as follows : 
 
 "In my last, I mentioned the case of a poor woman who had been most 
 cruelly treated by her wicked husband. (After she came to the mis- 
 sion.) The narrative of her sufferings is hardly to be exceeded either 
 by the reports in Fox's 'Martyrs,' or the annals of the Inquisition and 
 is too horrid to admit of being transcribed. At length, she took refuge 
 in the house of one of our Sisters, scalped, and her whole body covered 
 with sores. Her name is Keren-Happuch Sandford Turner Haskins.f 
 She is still at Sister Crutchfield's, happy as a child, industriously earn- 
 ing a living by spinning, weaving, sewing, etc., and is very neat and 
 cleanly. To encourage her in reading, we presented her with a Testa- 
 ment. 'O, thank you! Thank you!' she exclaimed quite enraptured. 
 'I will work, I will spin for you in return.' She now employs every 
 leisure moment in reading her dear Testament." 
 
 A letter from Margaret Ann to the Helpers' Conference in 
 Salem gives a view of what God's grace could accomplish in a 
 Cherokee heart. "It was written in 1819, doubtless under the in- 
 spiration of the great things for God that were then taking place : 
 
 "I have for some time had a thought to write to you whom I love as 
 parents and tell you the situation of my mind. When I reflect on my 
 former situation, I think I have lost a great deal that I had not these 
 good brethren and sisters here when I was young, but I am thankful to 
 our dear Saviour that He sent them when He did. When they did come 
 my heart was so bad that it could not receive anything that was good. 
 My dear Sister Gambold has taken a great deal of pains with me; she 
 
 * The Cherokee mission was different from other missionary settle- 
 ments of the Brethren. Usually a mission was built up by the converts 
 settling around the Station. The Cherokees, living on plantations, 
 necessarily lived far apart; thus the mission work among them re- 
 sembled a country congregation with its disadvantages; but with the 
 advantage, for the Cherokees, of being far removed from the evils of 
 the Indian Towns. 
 
 t Yes, this was an Indian woman! 
 
Southern Indian Tribes 129 
 
 spoke to me incessantly of that dear Saviour who suffered for us. Then 
 He made me feel that He was my Saviour at length and when I felt 
 that, I thought, is it possible that I have crucified the Son of God 
 and He still is so good and still calls to me to come unto Him? I 
 cannot thank Him sufficient for His goodness to me. When I think 
 of the grace, that I was received into the Church of God and am be- 
 come a member of the Brethren's Church, I have no words to express 
 my thanks. 
 
 "I only wish that our Church would have beside ours here another 
 place in my Nation, where they might hear the glorious Gospel that our 
 dear Saviour will receive all that believe and come to Him. 
 
 "I have been at other preachings beside my brother Gambold's, but 
 their doctrines seem a mystery, they are not so clear as those of the 
 Brethren's Church. Brother Gambold speaks to my heart." 
 
 November 14, 1819, the church at Springplace was consecrated 
 to the worship and service of God.* All these years, hitherto, 
 meetings had been held in Brother Gambold's house which had, 
 with increasing interest, been of late utterly inadequate to ac- 
 commodate the congregations. The day of dedication M-as a day 
 which the Lord had made and His people were glad in it. Seventy 
 persons were present. A beautiful Ode was used at this service, 
 having been prepared especially for the occasion. Mrs. Gambold, 
 in all probability, was the author of the verses, which the school 
 children sang from memory. Part of this Psalm of Praise fol- 
 loM^s : 
 
 "1. Praise, honor, glory unto Thee, 
 
 Almighty God and Lord, 
 That we have lived a house to see. 
 
 Wherein to preach Thy Word. 
 
 "2. We dedicate it unto Thee, 
 On this auspicious day; 
 With grateful hearts, we fervently 
 For thy blest entrance pray. 
 
 * Absolutely nothing could be found, either in the Springplace Diary 
 or the letters of Brother Gambold, descriptive of this church building. 
 The map of Springplace while probably accurate as to the general out- 
 line, gives no scale to judge the size of any of the buildings. Its general 
 location, therefore, is all that can be shown of the church. From refer- 
 ences in the diary, it is evident that the building was used for school 
 also; consequently, two-thirds of the cost of the building must have 
 been met by the United States Government, as per agreement of 
 1819. The building was erected by hired laborers and one car- 
 penter, all under the supervision of Brother Gambold. 
 
130 Moravian Missions Among 
 
 "3. Come, enter Thou, blest Trinity, 
 Fill with Thy peace Divine 
 This Tabernacle; let us see 
 Therein Thy glory shine." 
 
 "MISSIONARIES: 
 "Think, O think, how great the favor. 
 In Jehovah's courts to dwell! 
 There poor sinners meet their Saviour, 
 There, the sin-sick souls grow well. 
 
 "Admire the deeds our God hath done. 
 What mercies to this Nation shown! 
 'Tis twenty years, now, since His powerful hand 
 Led the first missionary to this land. 
 
 "CONGREGATION: 
 
 "With him,* first messenger of Peace 
 To the poor, wandering Cherokees, 
 We now with grateful hearts here meet. 
 And him, our benefactor, greet. 
 
 "The seed which he then sow'd with tears 
 Has sprung; and, after twenty years. 
 Each eye, rejoiced, the fruit now sees, 
 And we have hopes of great increase. 
 
 "CONGREGATION: 
 
 "We humbly, on this blessed day, 
 
 For our kind friends in Salem pray; 
 'Twas love to Jesus, which them moved 
 To send us teachers whom they loved. 
 
 "They richly all our wants supply; 
 Tho' distant, still regard us nigh; 
 In all their prayers we have a share; 
 We are the objects of their care. 
 
 "O, gracious Saviour, bless them all! 
 
 Hear the joint prayers of great and small; 
 Thy servants, as their God and Lord 
 And kind Director, do reward!" 
 
 After this service of song, the 84th Psalm was read as the 
 Scripture Lesson and Brother Steiner preached the dedicatory 
 sermon on the Text: "In all places where I record my name I 
 will oome unto thee, and I will bless thee."t He followed the 
 
 * Abraham Steiner. 
 t Exodus 20:24. 
 
Southern Indian Tribes 131 
 
 discourse with a fervent prayer, after which Charles Hicks trans- 
 lated most of Steiner's address into Cherokee, to the great edifi- 
 cation of all. 
 
 In the second meeting, held in the afternoon, the church was 
 for the first time used for a sacramental service : the baptism of 
 "William Abraham Hicks, married brother, and Susanna Cath- 
 erine Ridge, wife of "Major" Ridge. The Lord's presence was 
 deeply felt. Mrs. Gambold writes of the day of dedication : "It 
 was a most blessed day which many will not forget. By us it 
 will always be remembered. ' ' 
 
 The year 1819, with its signal outpouring of the Spirit of God 
 upon the Cherokees through the instrumentality of the Moravian 
 Church, may be said to have marked, likewise, a new era in their 
 advance in civilization. A new Council House, on the site of a 
 new Town, called New Echota, stood finished, about thirty miles 
 south of Spring-place on the Coosa River, and was to become the 
 capital of the Nation. The National Government is zealous for 
 the improvement of the Cherokees; the President of the United 
 States has made a visit among them. Col. Meigs is a powerful 
 friend of the Nation, always at work for its welfare. A new 
 system of internal government has been perfected for the Nation 
 and the whole management of its public business has been 
 adapted to the remarkable degree of progress already attained 
 by this tribe. English has been adopted as the oificial language ; 
 the Nation's records are kept in English and it is more and more 
 coming into use with the average man. Not a few Cherokees 
 have altogether discarded their Indian language and customs. 
 More of them are becoming agriculturists ; some with consider- 
 able property differ but little from the substantial planters 
 among the white people. All the Chiefs, and, more especially 
 the younger, zealously espouse the cause of civilization and 
 education, a thirst for which has become well-nigh universal. 
 
 Steiner had the high honor to preach in the new Council 
 House, at the meeting of the Grand Council, before ever any 
 business was taken up. For this ceremony, the Chiefs, sixty in 
 number, had assembled at some distance from the building, and 
 rode up, under the leadership of Major Ridge, in the best of 
 order. Steiner was then called upon, and he opened the proceed- 
 ings with fervent prayer, invoking God's guidance upon the 
 
132 Moravian Missions Among 
 
 Council meetings to be held here. Thereupon he spoke on John 
 3 :16, Charles Hicks translating into Cherokee. Complete quiet 
 and reverence prevailed and the message was well received. The 
 Chiefs spoke of this religious exercise as the dedication of their 
 Council House. Steiner was greatly moved when he remembered 
 how, sixteen years ago, he had stood before the Council of the 
 Cherokees, before an audience of surly and disapproving faces, 
 pleading for the missionaries to be allowed to remain in the 
 country. "What hath God wrought!" 
 
 Major Ridge lived near New Echota and gave Brother Steiner 
 an urgent invitation to preach at his house. His wife, it will 
 be remembered had just been baptized. Ridge and his wife were 
 full-blood Cherokees and were living a good life in a splendid 
 home. Steiner was royally entertained here and, after his ser- 
 mon, which Mrs. Crutchfield interpreted, was asked by Ridge 
 to represent to his Society that missionaries were needed in their 
 section; he, his family, his neighbors were seeking salvation. 
 John Ridge, son of this couple, erstwhile scholar at Springplace, 
 was now at Cornwall, studying science. 
 
 Steiner closes the report of his official visit to Springplace with 
 these words: "What love, simplicity and sincerity prevails in 
 the little congregation at Springplace, can be felt but not de- 
 scribed. The hunger for the Gospel is strong in the Cherokee 
 land. Pray that God may carry out His counsels of love for 
 this people through us ! " 
 
 The happy events of 1819 gave wonderful encouragement to 
 Brother and Sister GambDld who had long labored in faith and 
 with much love. They endured through all the seemingly barren 
 years, "as seeing Him who is invisible."* Now, in spite of ad- 
 vancing years and diminishing strength, they felt called upon 
 to persevere in the work committed to them and to devote the 
 remainder of their lives to the service of the Cherokees who 
 were endeared to them by so raany ties and who, in turn, highly 
 esteemed, loved, yea, reverenced them. To a friend, Mrs. Gambold 
 wrote, "We are lost in amazement and bowed in the dust when 
 we behold the wonders of God 's grace now displayed among us. ' ' 
 Their own report to Salem, the diary of the year 1819, closes 
 with these verses : 
 
 * Hebrews 11:27. 
 
Southern Indian Tribes 133 
 
 "Dies war ein Jahr! 
 Ja, das ist wahr! 
 Dergleichen wir 
 Noch keins erlebet hier. 
 Der Herr warf Funken aus, 
 
 Manch Haus 
 Ward angesteckt; 
 Manch Herz erweckt; 
 Manch Auge weint 
 Nach Ihm, dem Suenderfreund! 
 
 "So wirkt die Gnad! 
 Und, in der That, 
 Wii- sahen nur zu 
 Was Jesus Gutes thu'! 
 Wir fuehl'n uns arm und schwach, 
 
 Und ach 
 Gar weit zurueck! 
 Doch macht der Blick 
 Auf Seine Treu, 
 Sein Lob hier taeglich neu!" t 
 
 - — Gambolds. 
 
 t The following translation of these really beautiful verses is given, 
 merely to convey their meaning and with sincere apology to the authors: 
 
 This was a year 
 
 In verity. 
 
 The like which we 
 
 Had ne'er experienced here! 
 
 The Lord spread sparks of grace, 
 
 And many a place 
 Was thereby set afire; 
 Awakened hearts' desire; 
 And many, weeping, bend 
 Before the Sinners' Friend. 
 
 Thus Grace proceeds! 
 
 In what was done 
 
 We just looked on 
 
 Beholding Jesus' deeds. 
 
 Ourselves, we poor and weak confess; 
 
 We have, alas, 
 Remained far back; 
 And yet, one look 
 Upon His faithfulness. 
 Daily renews our praise. 
 
134 
 
 Moravian Missions Among 
 
 ^^; 
 
 &'"C 
 
 'ace., sea, 
 
 t ^ the Jndian m/aico 
 
 r&thren in the. Cherokee Matron T}jii ^fac<z. 
 .ccntaim aisout <S5 acres or ijood lan<J, besides wh'^i) 
 ''^^^ — ^__Jhcj /yji/e cleared a piece y' ^roonJ c/ I /O Acres' 
 
Southern Indian Tribes 135 
 
 CHAPTER XIV 
 
 Important Events of 1819-1821 in the Mission 
 
 Abraham Steiner's report of his ofScial visit to the Cherokee 
 mission in 1819, contained notes indicating- some important 
 chang-es which had taken place within the Cherokee Nation and 
 its internal government. Connecting his observations with items 
 gleaned from other sources, the following statement will give a 
 general idea of the situation of the Cherokees at this time. 
 
 The Upper Cherokees had made the greatest advance in civil- 
 ization and were now no longer hunters and trappers but agricul- 
 turists and manufacturers. Among the Lower Cherokees, who 
 still subsisted chiefly on the proceeds of the chase, there w^as much 
 discontent over the growing scarcity of game. Accordingly, 
 a party of the Lower (Town) Cherokees started out for the 
 White River country in Arkansas where the United States 
 Government had set apart lands on the White and Arkansas 
 Rivers for them, with a view to finding better hunting ground. 
 In this they were successful, and in eight years from the date of 
 their first settlement, there were three thousand members of the 
 tribe located on the White River and its tributaries. By a later 
 agreement, the United States Government furnished each Indian 
 with a rifle, trap and blanket and the promise of land in the west 
 in lieu of his home claim east of the Mississippi, and transported 
 him, free of charge, west of the Great River to join his comrades. 
 Thus, a large part of the Nation, by gradual emigration, had, 
 already at this time, found a home across the Mississippi. Each 
 part of the tribe, east and west of that river, claimed to be the 
 stronger. 
 
 Cherokees east of the Mississippi are judged at about 12,000 in 
 number. Their lands now seem secure, by settlement with the 
 Federal Government, and aggregate ten million acres. By the 
 year 1820, a fully civilized form of government has been adopted. 
 The annual Council of the Chiefs, which is attended by an Agent 
 of the United States Government for reference and counsel, has 
 sole legislative, executive and judicial powers. The results of 
 Council are printed in English in sufficient quantities to supply 
 each Cherokee house. (Those of the older generation have 
 
136 Moravian Missions Among 
 
 grown up without educational advantages and are much con- 
 cerned that their youth shall be educated. The next generation 
 will speak English.) " Pathkiller, " an old man, is Principal 
 Chief at present. Second in power is Charles Hicks (our Mora- 
 vian Brother) who really does all the official business. 
 
 No land can be held in fee simple by anyone ; all are tenants 
 in common, although improvements on the land can be bought 
 and sold. Land is assigned to any Indian who wishes to cultivate 
 it. Private property is safeguarded. In general, the Cherokee 
 Nation is becoming more and more settled and orderly. 
 
 White people, especially blacksmiths, mill-builders and trades- 
 men generally, may reside in the Nation after having received 
 a Permit, which Charles Hicks is authorized to issue, on good 
 judgment, between sessions of the Council. If such white men 
 marry Cherokee women, they are thereby nationalized and be- 
 long to the tribe. Henceforth, no white man may marry an 
 Indian woman without proper ceremony before a minister or 
 other duly authorized official. The last step taken by Council 
 in this direction was to forbid the marrying of more than one 
 wife. Missionaries and school teachers are highly honored, and 
 the mere word ' ' missionary " is as good as a pass anywhere with- 
 in the Nation. 
 
 Of missionary establishments among the Cherokees there were 
 in 1819, four, of which the Moravian at Springplace was oldest, 
 having been established in 1801, its beginnings going back, as 
 we have seen, many j^ears prior to that date. The second, 
 Brainerd, thirty miles west of Springplace, on the Chickamauga, 
 in 1816 ; third, Tallony, a new station thirty miles east of Spring- 
 place. Both Brainerd and Tallony were under the management 
 of the "American Board of Commissioners for Foreign 
 Missions. ' '* Fourth, a station in the valleys of southern North 
 Carolina, ninety miles northeast of Springplace, new in 
 1819, maintained by the Baptists. There were, in addition, 
 several private schools, kept by individuals, paid by individual 
 Cherokees. 
 
 * Closely co-operating with the New School branch of the Presbyterian 
 Church. In fact, Brainerd and Tallony were Presbyterian. 
 
Southern Indian Tribes 137 
 
 Small and unassuming as seemed the work of the Moravian 
 Church at Springplace, at the close of 1819 its influence had 
 spread far and wide in the Nation. In the vicinity of the new 
 Council House, the capital of the Nation, about thirty miles 
 south of Springplace, in Gordon County, Georgia, several souls 
 had been awakened, probably through children attending the 
 Springplace school, and aroused to deep concern over their 
 spiritual condition. Here lived William Abraham Hicks and 
 his wife ; both happily united to the flock of Christ by Baptism 
 in 1819, as we have seen. Major Kidge and wife lived here ; the 
 latter a member of the church also. Quite of their own accord, 
 these Indians who had found salvation and others who were 
 seeking the Way of Life, gathered frequently at Brother Hicks' 
 house where he would read from the New Testament, translating 
 as best he could. Often reader and auditors had to pause, over- 
 come by deep emotion ! Manj^ times they made the trip of thirty 
 miles to Springplace, to receive new help and inspiration there. 
 Early in 1820, these earnest people sent the following letter of 
 appeal to the Society in Salem: 
 
 "To the Directors of the Society in Salem, 
 
 "Dear Friends: We take this opportunity to write you about the 
 settlement at Ooch-ge-lo-gy and the prospects for a mission and school 
 here, which we conceive would be an advantage for usefulness to our 
 rising generation. Besides, it will be the means of bringing some of our 
 red brethren and sisters to our Lord and Saviour and without doubt it 
 will be a populous settlement near here in a short time. We trust that 
 this plea will occupy your minds in your deliberafions in sending some 
 of the Brethren and Sisters who may live near to us to teach and in- 
 struct us, as some of us have already joined the Brethren's Society viho 
 now lives at this settlement. We deem it our duty to inform you that 
 we have mentioned of these our wishes to the Chiefs in Council at our 
 New Town, for we find difficulty to obtain suitable schoolmasters to 
 instruct our children. 
 
 "We might say much on this interesting subject, but must refer you 
 to the information of Brother Steiner who have visited our settlement 
 and no doubt has formed his opinion on this place. 
 
 "With much esteem and love, we remain yours affectionately, 
 
 "WiLLi.\M Hicks, 
 "Ridge X, (his mark) 
 
 "Waytee X." (his mark) 
 
138 Moravian Missions Among 
 
 The effect of this letter telling of another door opened hy the 
 Lord to the Indians, objects of the Brethren's solicitude for near 
 a century, is shown by the result it produced, namely, a decision 
 in April, 1820, to enter the open door at once and take this 
 people for the Lord. In fact, the beautiful day which had 
 dawned for the Cherokees, the new day of harvest, had already 
 called for additional laborers to come into this promising field. 
 The necessity for a girls' school at a separate place from the 
 school for the boys likewise commended a new station, and 
 Oochgelogy seemed the logical location. 
 
 How it grieves us, even at this late day, to write that there 
 were no volunteers in Salem for Oochgelogy who would eagerly 
 say, when the letter was read with its petition, ' ' Come down and 
 help us, " as of old, ' ' Here am I, send me ! " Neither were there 
 volunteers in Bethlehem at this time for the field. The harvest 
 was plenteous but the laborers w^ere few. 
 
 A call to service among the Cherokees extended to Johann 
 Renatus Schmidt, assistant in the Moravian mission among the 
 Delawares at New Fairfield, Ontario, Canada, was accepted by 
 him. A wagon was sent for him from Bethlehem and brought 
 him there. Advice had been received from Salem that he should 
 come by steamboat from Philadelphia to Petersburg, Va., and 
 from thence by the mail route over Raleigh, N. C, to Salem. 
 
 Meanwhile at Spring-place such as believed were added to the 
 Church. Nancy Tally made a good confession of Christ as her 
 Saviour on Easter Sunday, 1820, and was received as a Candi- 
 date for Baptism. Likewise Betsy Lasly was so received a few 
 weeks later, to her inexpressible joy. 
 
 On May 14, came great news from Salem. John Renatus 
 Schmidt had received and accepted a call to the Cherokee mis- 
 sion, this was one item ; the other, an announcement that a second 
 station was to be begun at Oochgelogy, to which new work 
 Brother and Sister Gambold were assigned when Schmidt and 
 his wife had entered upon their duties at Springplace. When 
 these matters were communicated to the Cherokee flock at the 
 next service, these dear souls wept for joy. 
 
 June 10, Captain McNair's Cherokee wife arrived at Spring- 
 place from her home over the Tennessee border. A letter had 
 
Southern Indian Tribes 139 
 
 been sent her b}" the missionaries telling- that June 11 had been 
 fixed for her baptism. She related that when she read the letter 
 she ran out into the garden, laughing and weeping at the same 
 time, lifted her hands to heaven and said, ''Dear Lord, here am 
 I. do with me as thou wilt ! " July 23, Nanc}' Tally and Betsy 
 Lasly followed her into the Saviour's fold in the Sacrament of 
 Baptism. On each occasion, over 100 persons were present in 
 greatest reverence. A second service was held on the latter date, 
 at which the following were confirmled in their Baptismal Cove- 
 nant: William Abraham Hicks and his wife, Sarah Bithiah, and 
 Susanna Catherine Ridge. 
 
 July brought a Yery acceptable present of 100 j^ards of cotton 
 goods to Springplace, the gift of Christian friends in and around 
 Athens, Ga. A Mrs. Cole, friend of the Gambolds, was instru- 
 mental in securing this material which was utilized in making 
 garments for the scholars. 
 
 A decade had passed, August 13, 1820, since the first fruits of 
 the Springplace mission among the Cherokees had been added 
 unto the Lord. What intervening years of grace and blessing 
 the faithful missionaries— not once on furlough — were able to 
 remember before God and what new joy the Festival Day of the 
 Renewed Moravian Church brought to them when two more 
 precious souls of this Nation knelt for Baptism : Mrs. Catherine 
 Maria Gann and her mother, "Zau-e-u-cka," who received the 
 more euphonious name "Lydia." 
 
 Testimonj' as to the type of w^ork done by the Moravian mis- 
 sionaries, all by the grace of God, came again, at this time, from 
 two sources. In October, 1820, a Rev. Mr. Porter, Presbyterian 
 minister, native of Buncomb County, N. C, stopped at Spring- 
 place on his return journey from a missionary tour through 
 Alabama. He had seen most of the members at Oochgelogy, 
 preached at Mrs. Lasly 's house and was overjoyed at the grace 
 of God and the work of the Holy Spirit as manifested in these 
 converts. Particularly pleased was he with old mother Vann 
 whom, he said, the Lord had called in her eleventh hour to Sal- 
 vation. The other word of commendation came from that dear 
 and now aged man of God, Col. Meigs, still Government Agent 
 for the Cherokees. He wrote, "You have succeeded as far as 
 
140 Moravian Missions Among 
 
 you and your Society could possibly expect. The persons you 
 name as new members of your church are amongst the first char- 
 acters in the Nation for understanding and respectability." 
 
 Finally, on October 13, 1820, came the long-prayed-for rein- 
 forcements to the Cherokee mission. John Renatus Schmidt and 
 wife, arrived in company with Philip Rominger, of Friedland, 
 N. C, congregation, and John Lick, of Salem, their drivers who 
 had been instructed, also, to help the new missionary couple to 
 get "fixed" in their new home. The Schmidts were welcomed in 
 a happy Lovefeast given in their honor. They brought special 
 greetings from the Indian congregation in New Fairfield, 
 Canada, expressed in a letter from the Delawares and then trans- 
 lated into English. The congregation heard these greetings with 
 great joy and satisfaction. Brother Schmidt further edified 
 them by singing several of the Moravian hymns in Delaware. 
 
 The letter which Brother Schmidt brought from the Delawares 
 seems to be no longer in existence, but an interesting answer to 
 their greetings, admonitions, and exhortations addressed to the 
 Cherokees is at hand. Brother Charles Hicks undertook to reply 
 to the friendly sentiments of brotherly love which now united 
 Indians of different ttibes and erstwhile engaged in continual, 
 bitter warfare ; love generated in the Delaware and Cherokee by 
 the same Jesus Christ whom the Brethren had proclaimed to 
 these and other Indian Nations. It will be remembered, from 
 the chapter descriptive of the Cherokees that they had, when 
 finally subdued by the Delawares, applied the term "Grand- 
 fathers" to the latter after peace was concluded as indicating 
 the veneration and superiority which the Cherokees henceforth 
 would ascribe to them. Now read Brother Hicks ' letter : 
 
 "To the Delaware Christians at New Fairfield, in British Canada, 
 
 "Grandfathers: Your salutations have been most cordially accepted 
 which were delivered to the believing brethren and sisters of the 
 Cherokees assembled at Springplace in October last and rejoiced our 
 hearts when your words sounded in our ears; that you had not for- 
 gotten your grandchildren, but had kept in remembrance of us who 
 have become as one with you in believing the Gospel of Jesus Christ and 
 have much reason to be thankful to Him for the instruction given to 
 our children as well as ourselves in the Way we should all follow, obey- 
 ing His words to the Salvation of our souls. 
 
Southern Indian Tribes 141 
 
 "Grandfathers, We sincerely unite with you in our hearts, in con- 
 sidering all men, believing in the doctrines of the sufferings and death 
 of our Saviour, as brethren, for they are all one in Him and ought to 
 love one another, as He did love us, by suffering in our stead, that we 
 might become children of God through His merits, that all His believers 
 should once meet in His presence, although now far distant apart. 
 
 "Our Grandfathers know already we are but as little children in the 
 knowledge of the Gospel of God, which has begun to be taught us but 
 few years since, when some began to believe the Gospel that our Saviour 
 had purchased us with His blood, that all might be saved who believed 
 in Him. Seeing then we were unable in ourselves to merit His favors, 
 except we come to Him for the remission of sins through His merits, 
 but otherwise could not be saved, so have we believed by grace and 
 it is our wish to abide in Him as the children of God and feel assured 
 that we shall grow in grace more and more strong in our hearts and 
 by the influence of His Holy Spirit be led from strength to strength, 
 that the blessed effects of the Gospel of God may be clearly seen in 
 us from day to day. 
 
 "The admonition of our Grandfathers, for which we sincerely thank 
 you, to abide in Him with faithfulness, we take to heart and trust our 
 Saviour will enable us to remain and abide in Him at all times and so 
 walk as is worthy of His Gospel, that its effects may be seen as an 
 example to our growing children as well as our neighbors, and we are 
 much gratified in our minds to find that you still retain in memory that 
 appellation, 'Grandchildren,' which had rose and had its use among our 
 ancestors in their intercourse with each other. But the relationship at- 
 tached to Christians is far above any earthly appellation retained 
 among us, for we have now become as one, united as brethren and 
 sisters through the sufferings and death of the Son of God. and may we 
 all abide in Him in confidence as little children and not be ashamed at 
 His coming! 
 
 "It was with much love we took Brother and Sister Smith by the 
 hand and welcomed them into our country who have come a long way 
 to serve us and, we sincerely hope, will be the means of doing a great 
 deal of good to our people as he has been to you all. But how has it 
 happened. Grandfathers, that you say, 'We who live on the lands be- 
 longing to the English,' which would seem you had none of your own? 
 We that live here got a country left to us* that has descended to us 
 from our forefathers and secured to us by the American Government by 
 Treaties for the protection of it to us and our descendants and we wish 
 to hear from you the situation of your country. 
 
 "We will now take leave with our cordial love to you all. 
 
 "Charles R. Hicks, and in behalf of others." 
 
 *It seemed secure, but was soon to be relinquished. 
 
142 Moravian Missions Among 
 
 And now, October 18, 1820, brought an experience of quite 
 another sort to the little congregation at Spring-place. For more 
 than a year preceding this date, Sister Margaret Ann Crutch- 
 field had been in declining health. She perceptibly grew weaker 
 from day to day and realized that she was approaching the time 
 of her home-going. Meetings were held around her sick bed, 
 where, also, the Holy Communion was administered several times 
 to her inexpressible joy and comfort. When it seemed that the 
 time for her departure had almost come, a special service was 
 held with her — she was fully conscious — and the final blessing 
 pronounced with the imposition of hands, as was the custom at 
 that time. She greatly rejoiced over the prospect of soon seeing 
 her Saviour who was all to her, and death held no terrors, nor 
 the grave. Her face w^as lit up with the light and joy of the 
 Christian hope, her heart was filled with the blessed assurance 
 of faith. Calling on her Saviour, ' ' 0, my blessed Lord come soon 
 and fetch your poor child, ' ' and bidding her beloved missionaries 
 and loved ones an affectionate "Good night," after the manner 
 of the early Christians, "until the day break," she peacefully 
 "fell on sleep," and the first fruits of this mission to find Jesus 
 was the first, likewise, to see Him "face to face!" The mission- 
 aries upbraided themselves for shedding so many tears over one 
 who had exchanged the earthly lot for an infinitely better one, 
 but, humanly speaking, they felt their own great loss. She was, 
 indeed, one of them. Since the day of her conversion she had 
 caused them naught but joy as she steadily ripened in Christian 
 experience and approved herself not only a consistent follower 
 of Christ, but as an accurate interpreter and a real evangelist. 
 Many Indians came to see her body, prepared for burial, and 
 were quick to note the sweet, peaceful expression on her face 
 which gave the missionaries opportunity to point them to Jesus. 
 An immense throng attended the funeral, listened attentively to 
 the words of both missionaries and then joined the procession as 
 the body was born to God's Acre, which the Brethren had laid 
 out in the fenced orchard. ' ' Forever with the Lord, ' ' was sung 
 as the company walked to the grave where only that which was 
 mortal was deposited, awaiting the day when the gloriously 
 fashioned resurrection body would be united with its immortal 
 spirit at Christ's coming. 
 
Southern Indian Tribes 143 
 
 The year 1820 at its close foiiind the Springplace flock in- 
 creased by six souls and the first day of 1821 was auspicious as 
 Susanna, wife of "Waytee, " came forward seeking Baptism. 
 
 A deep sorrow is sometimes accompanied by another. For 
 several months, faithful Anna Rosel Gambold, frail in body but 
 ever strong- in spirit, had been ailing. To poor Brother John 
 Gambold, sitting at her bedside came the alarming realization that 
 he could not much longer hold this earthh^ treasure — for such 
 she had been to him, — and the light of the mission. She had 
 actually been kept alive by her indomitable will to do for God 
 and in this spirit she kept the Diary of Springplace to within 
 one day of her death, which occurred February 19, 1821. Her 
 peace and joy in anticipation of "going Home" were dimmed 
 but by one thought of sadness as she contemplated her aging 
 husband and the Cherokees weeping about her bed. The attacks 
 of Angina Pectoris recurred more frequently and became more 
 severe, leaving her breath sufficient only to call upon the Lord. 
 She could not recline, and during one of the attacks while 
 Brother Gambold held her in his arms, she passed over. Weeks 
 afterward, when John Gambold was sufficiently composed to 
 write his friends in Salem, he speaks of his grief as indescrib- 
 able, and thus is must have been for she was an unusual woman 
 in mind and heart, in wealth of talents and completeness of con- 
 secration. She had the power to choose among many careers 
 which her ability fitted her to follow, but she had one passion, 
 and only one, Jesus Christ her Saviour, and only one life to live 
 for Him. Following this, to the worldly mind, seemingly narrow 
 path, her life became unusually wide and rich in its influence. 
 Appeared the following in "Traits of the Aborigines of 
 America," by Lydia (Huntley) Sigourney:* 
 
 * An American poetess and philanthropist of Hartford, Conn. She 
 was one of the first women in America to plan for higher female educa- 
 tion and maintained a select school for young ladies at Hartford. She 
 published many books of poetry and prose and contributed to many 
 periodicals. (1791-1865.) 
 
144 Moravian Missions Among 
 
 "Thou mild Moravian sister! Thou wert decked 
 With what the giddy, unreflecting world 
 Might call accomplishment, but thou didst own 
 A pearl it could not purchase. Thou didst cleanse 
 Thy knowledge in the Fount of Jesus Christ 
 And pour it to the poor; even as the hand 
 Of the blest Angel moved Siloam's pool 
 To heal the impotent. And thou didst die 
 E'en as thou liv'dst, serene, unmurmuring, pure, 
 And ardent in thy faith. Thou hast obtained 
 Eternal gain for sublunary loss 
 And tribulation; for thy robes are white 
 In the atoning blood. Say, shall we shed 
 The tears for thee, blest Sister! When thy lot 
 Is better far than ours?" 
 
 Beside her Cherokee Sister, whom she loved as her own flesh 
 and blood, was she tenderly bedded in the Springplace grave- 
 yard amid the sobs and tears of her little Indian boy-scholars 
 who would not be consoled. 
 
Southern Indian Tribes 145 
 
 CHAPTER XV 
 
 The Cherokees Read in Their Own Tongue the Wonderful 
 Works of God 
 
 In the diary and in the letters of the missionaries are found 
 frequent allusions to the difficulty of learning the Cherokee 
 language. With regard to the mastery of this tongue, the first 
 visitors of the Brethren to the tribe were sanguine ; as time wore 
 on, the workers in the field reported that the task was hopeless 
 unless some young Brother could be found who would be willing 
 actually to live with full-blood Cherokees for several years ; in 
 that event, it was thought, Cherokee speech could be acquired. 
 No action was taken on this suggestion : either the young Brother 
 was not forthcoming, or the plan was later deemed not feasible. 
 
 The first ten years of missionary labor in the Nation were 
 practically barren of visible results. With all allowance of time 
 for the new and spiritual concepts of the Gospel to take root in 
 the minds of a heathen people, years were necessarily lost be- 
 cause the messengers could not speak at all to the Indians except 
 by gesture and, in later years, through awakened half-breeds. 
 
 When Charles Hicks became a member at Springplace, he gave 
 the missionaries considerable information on the construction 
 and inflection of the language. He said it could not be learned 
 by writing it down as the pronunciation was different. Hicks 
 tried to show them how words and syllables were expressed partly 
 through the nose and partly in the throat. The sounds 
 were so peculiar (naturally!) that no combination of English 
 vowels and consonants could fully express them. D. S. Buttrick, 
 missionary of the American Board, located at Brainerd, was 
 commissioned by his Board to learn the language, and had put 
 several years into the endeavor with the result that, up to date, 
 he had found 9 modes and 15 tenses and 3 numbers, singular, 
 dual and plural. No prepositions or auxiliary verbs were em- 
 ployed ; these adjuncts being in the verbs themselves. Pronouns 
 were seldom used ; instead, the nouns were repeated. With all his 
 study, Buttrick could not yet express himself to the comprehen- 
 sion of Cherokee Indians. 
 
 Hicks, after much patient, persevering labor, translated the 
 Lord's Pra^^er into Cherokee, expressing the sound of the syl- 
 10 
 
146 
 
 Moravian Missions Among 
 
 lables as best he could with English vowels and consonants and 
 rendering the meaning of the prayer as faithfully as possible. 
 "Our Father which art in Heaven," became "Eh, ghee, to, 
 
 Sequoya. 
 
 taugh-ae-cho-lar-Cal-le, lo- eh." Translating Hicks' Cherokee 
 prayer into English, it read as follows: 
 
 "Our Father, resident in tlie firmament, imblemished be Thy name; 
 Thy kingdom come; Thy word will be done here on earth as is done in 
 the firmament. Give us this day our daily food; pity us of our mis- 
 deeds as we pity them that do us wrong. Do not lead us into danger, 
 but assist us from it. For Thine is the Kingdom, great is Thy mind. 
 Thy beatitudes without End." 
 
Southern Indian Tribes 
 
 147 
 
 lu the year 1821, a remarkable man, mixed-blood Cherokee, 
 named Sik-wa-yi, commonly called Sequoya, came forward with 
 a Cherokee alphabet which he had invented and which was des- 
 tined to bring- the Nation forward by leaps and bounds, making 
 the Cherokee a literary Nation. Sequoya had reached middle 
 age before the establishment of the first mission in the Nation, 
 
 I^^^B 
 
 1 ' '■'" 
 
 ■:■ il.ill.lliil 
 
 
 
 ^|P 
 
 h; 
 
 lU 
 
 
 i 
 
 P 
 
 r 
 
 A 
 
 iV 
 
 
 P ^ - 
 
 
 (v. 
 
 w 
 
 
 i 
 
 (! 
 
 : V, 
 
 y 
 
 
 ) I i. 
 
 .\ 
 
 h z .. 
 
 -\ 
 
 ^ 
 
 V...:.. 
 
 i.V,,.,.,- 
 
 ■f, X- 
 
 cc 
 
 v Xy 
 
 .".-» < I . 
 
 ■K 
 
 1. i- 
 
 K. 
 
 R 
 
 u, W 
 
 ,S,/I. 
 
 \.,:\:. v.. 
 
 S 
 
 r 
 
 s... v.... 
 
 \„, 
 
 ( •! 
 
 •y 
 
 V 
 
 ;*. 
 
 \.. 
 
 Ir. K 
 
 1 
 
 ( 
 
 L 
 
 iV 
 
 (') (,• 
 
 « 
 
 { 
 
 is 
 
 x 
 
 ':>. /; 
 
 (, 
 
 \\ 
 
 Sequoya's Alphabet. 
 
 by the Moravians, never attended school and in all his life never 
 learned to speak, read or write the English language. Of a con- 
 templative disposition, he observed, while on a trip to a neighbor- 
 ing village, that white men had a method of conveying thoughts 
 on paper by a series of signs or marks, and he conceived the idea 
 of inventing characters intelligible to the red man. He took up 
 a stone and began to scratch figures on it with a pin, remarking 
 that he could teach the Cherokee to talk on paper like the white 
 
148 Moravian Missions Among 
 
 men. He was heartily laughed at and his attempts ridiculed, 
 but this seemed only to make him more earnest and he worked 
 on until he had invented 86 characters, a complete Cherokee 
 alphabet, by a system in which characters represented sounds 
 out of which the words could be compounded — a system in which 
 single letters would stand for syllables. 
 
 In 1821, he submitted this Cherokee syllabary to a public test 
 by the leading men of the Nation. It is said that the leading 
 mien assembled, placed Sequoya and one of his sons at some 
 distance from each other, had them write sentences dictated 
 to them, and, having carried them by trusty messengers, had the 
 writing of each read by the other, and in that manner tested the 
 correctness of his claims. 
 
 The alphabet was soon recognized as an invaluable invention 
 for the elevation of the tribe, and in little over a year, thousands 
 of hitherto illiterate Cherokees were able to read and write their 
 own language, teaching each other in cabins or by the roadside. 
 The whole Nation became an academy for the study of the 
 system. Letters were written back and forth between the Chero- 
 kees in the east and those whom we have mentioned as having 
 emigrated to the lands along the White River in Arkansas, 
 
 In 1824, a young native convert, "Atsi," made a manuscript 
 translation of a portion of St. John's Gospel, which was copied 
 hundreds of times and distributed widely through the Nation. 
 In September, 1825, David Brown, a half-breed preacher, com- 
 pleted a translation of the New Testament in the new syllabary, 
 and this work was handed about in manuscript. 
 
 Meanwhile, Sequoya had visited the Moravian mission, and, 
 while he never abandoned his native religion, he became imbued 
 with a friendly feeling towards Christianity and its attendant 
 new civilization. In 1823, the Cherokee National Council made 
 public acknowledgment of the great service Sequoya had 
 rendered his people by sending to him, through John Ross, then 
 President of the National Committee, a silver medal with a com- 
 memorative inscription in both languages. Sequoya visited 
 Washington, D. C, in 1828, as one of the delegates from the 
 Arkansas band, attracting much attention, and the treaty made 
 on that occasion contains a provision for the payment to him of 
 Five Hundred Dollars, ' ' for the great benefits he has conferred 
 upon the Cherokee people, in the beneficial results which they 
 
Southern Indian Tribes 149 
 
 are now experiencing from the use of the alphabet discovered 
 by him/' 
 
 Within a few years after Sequoyia had given the Cherokee 
 alphabet to his people, or in 1827, the Cherokee Council resolved 
 to establish a national paper in the Cherokee language, and an 
 iron printing-press of improved construction, fonts of Cherokee 
 and English type and all the appurtenances of a press in those 
 days were made in Boston, under the supervision of the Rev. 
 Samuel Austin Worcester,* through whose labors the letters 
 made by Sequo^-a were made to express the Word of God. Early 
 in the next year, the press and types arrived at New Echota, and 
 the first number of the new paper, ' ' Tsalagi ' Tsu 'lehisanun 'hi, ' ' 
 or "Cherokee Phoenix," appeared on February 21, 1828. White 
 men were the printers and Elias Boudiuot, "Galagi'na," or 
 "The Buck," being our Spriugplace scholar Buck, back from 
 Cornwall, was the Editor. Thus, again, we see the humble Mora- 
 vian school bearing noble fruit ! The sheet on which the 
 ' ' Phoenix * ' was printed was 16 x 24 ; paper, in those days, was 
 molded, each sheet separately. The office was a log house. The 
 
 * Noted missionary of the A. B. C. F. M., or "American Board." First 
 at Brainerd in Tennessee, and then in Indian Territory he labored for 
 the Cherokees, devoting 34 years of his life to them. Died at Parkhill, 
 I. T., April 20, 1S59. At the time of the forced removal of the Nation 
 from Georgia to the Territory, 1831, Worcester, refusing to leave his 
 flock, was arrested, tried and imprisoned for many months like a com- 
 mon felon. Worcester pleaded the unconstitutionality of the Act, and 
 by writ of error the case was brought before the Supreme Court in 1832. 
 That body confirmed Worcester's plea and found judgment in his 
 favor — Chief Justice John Marshall delivering the opinion — and 
 Worcester was set at liberty. After his release, he worked early and 
 late in translating the Scriptures into Cherokee. For 23 years he pub- 
 lished the "Cherokee Almanac," printed mainly in Sequoya's alphabet 
 and partly in English, "to promote knowledge, virtue and piety among 
 the Cherokee people." Painful sickness in his last years caused him to 
 work often in agony and many passages of his Cherokee Bible were 
 translated while he was flat on his face, the only position in which he 
 felt some ease. On his death bed, he said, "I would willingly live years 
 of this suffering, if I could only finish the work of giving to the Chero- 
 kees the Bible." 
 
 Worcester was a warm friend of the Moravian missionaries and 
 through his and Elias Boudinot's efforts, the Moravian Litany, Easter 
 Morning Litany and several hymns were printed in Cherokee. 
 
 Miss Alice Robertson, present member of the House of Representa- 
 tives from Oklahoma, is a granddaughter of the late Dr. S. A. Worcester, 
 
150 MoRA\aAx Missions Among 
 
 hand-press and types, after having been shipped by water from 
 Boston, were transported 200 miles by wagon from Augusta to 
 their destination. Cases and other equipment had to be devised 
 and made by the printers, neither of whom understood a word of 
 Cherokee, but simph' set up the characters as handed to them, in 
 manuscript, by Worcester and the Editor. Such was the begin- 
 ning of journalism in the Cherokee Nation. Wrote Worcester, 
 "Their enthusiasm is kindled. Great numbers have learned to 
 read and write, they are circulating hymns and portions of the 
 Scripture, they are eagerly anticipating the time when they can 
 read the white man's Bible in their own language." 
 
 Within five years of the acceptance of Sequoya's invention, 
 the presses — now three in number — in the Cherokee forests, had 
 turned off 733,800 pages of good literature, which was eagerly 
 read and re-read by the Cherokees. Among all the remarkable 
 forward strides made by the human race in civilization wherever 
 the printing-press has appeared, none is more wonderful than 
 the rise of the Cherokee people, attributable largely to the print- 
 ed page. That Sequoya should invent an alphabet just at a time 
 when the Cherokees were hungering for education and beginning 
 to turn to God, under the labors of the faithful missionaries, 
 these two facts fit together in a remarkable piece of evidence of 
 that particular Providence of our God Who hath not left Him- 
 self without witness, and Who would have all men to be saved. 
 
 A partial estimate of the results of Sequoya and the press 
 follows : 
 
 "Such a general distribution of good literature among those Indians, 
 where it was so eagerly read, could but have a civilizing effect in all 
 ways upon the people. They began to abandon superstition, they gradu- 
 ally adopted the white man's dress, they put themselves in the way of 
 religious teachings; they began to produce grain for the market, in- 
 stead of raising only for their own use; they practiced more frugality, 
 they favored law, order, morality and temperance. Records show that 
 nowhere in the Cherokee Nation did the cause of temperance spread so 
 rapidly as in the immediate vicinity of Sequoya's home, and it was not 
 long before a missionary wrote from that vicinity that the traffic in 
 drink had almost ceased. In an incredibly short time they doubled the 
 number of their horses and cattle, while small agi-icultural implements 
 were in greater demand. A few mills were put up, public roads were 
 established, more schools were started."* 
 
 * See Bibliography, No. 2. 
 
Southern Indian Tribes 151 
 
 After a precarious existence of about six j^ears the * ' Cherokee 
 Phoenix" was suspended, owing to the hostile action of the 
 Georgia authorities, who went so far as to throw Worcester into 
 prison. The journal to succeed the "Phoenix," after the removal 
 
 4 
 «*Sj Dc6V-!iT XVII. ' C5 •! 
 
 i 
 
 OhZ iell UBIQ-Cy l)<f SUBAVChV TO- JSa 
 «6li-ilT. 
 
 5 F.h<T'^Z. eu Kh^Jl liEcei^vld" ♦SB 
 4 1PT»Z 0"v1Cr: ^5i) qxUo" Ir-y; (JE^'S'VJ, 
 
 •£!> 0=7' rs, JbTZ TVVda 07i?S. 
 
 6 UL'^'^Z SC5f>ot)hT, EliGr.V'^ 0'.:^Ao?/» 
 
 0»Br»8{h2 E.aat»C».lVwO SI.w«ritS4 s- - 
 J (IT, 0"ft.1 O^hi^^iTr. 
 
 ..' v •< , I » rf- i' m;J ,5 Ir Mf S T ?»?, I , 
 
 Cherokee Biijle: The Traxsfiguratiox. 
 (Matth. 17:1-8.) 
 
 of the Cherokees to the west, was the "Cherokee Advocate," of 
 which the first issue appeared at Tahlequah, capital of the 
 Nation, in 1844, with William P. Koss as Editor. 
 
 It was but natural that "Buck," i.e., Editor Elias Boudinot, 
 should remember his school and his missionaries, when he identi- 
 fied himself with the press for his Nation, and make him quick 
 to see the immense benefits that would come to their work if 
 
152 Moravian Missions Among 
 
 assisted by Gospel and song in print. He came to Springplace 
 with Worcester and there they worked out the manuscript for 
 the hymns. They had brought with them, already printed, copies 
 
 i ^> CHURCH 
 
 LfT\:vy. 
 
 li."e r-.ISLM\.irxivu 
 
 a : (, . M. 
 
 He. K- TotW i-l, 
 
 
 1', h(,.'l I 
 
 1 ^ i 
 
 <jrnir .^y.^ n t.i d,^ 
 
 ..';, ■ •,- „> 4 
 
 T»\ CG'.T (,-Lf.f. ..) ,,^ 
 
 „ .. .. I '. ^ ' . J . 
 
 1 .l.f..\ .1 ihcx.I (.. 
 
 1 L.: -.1 . 
 
 I> " > !..> Olf.-q r. 
 
 
 i\"«;^ r: .^i-iir Ht i .. • 
 
 '.-•IT. 
 
 )-. ^ :u 
 
 
 I'Sif \>y'. . I L • , 
 
 r. 
 
 hClS S-i-v ; , 
 
 
 (.yr, f. i 
 
 
 DtfvJ .9hl X i ■ 
 
 
 I>J^<15 otv..;. < 
 
 : T. 
 
 DiTOJ) i;ir I J (. f » . i 
 
 ; ' [\ 1 
 
 l)>S'iS> S-ii'V^.lv, M V 
 
 I r <- 1 r 1^ 
 
 DtfO 0^vi\V0-.9 nsji, i 
 
 !• ! < i , 
 
 /><f55 6*q-q.I III- L.) f i 
 
 I. LI, i 
 
 i^cfc s-i«^^a(r i)T.(-\ 
 
 .K I . t , ' 
 
 Ih'C5 chasr.-tv.i.i;v. 
 
 I .; .,^ -• \\ ..T. 
 
 1^ <hr..ri. 
 
 il >' ^ 1 ' 
 
 ■K ^.1 s-^o^ 
 
 . >'N,',,ua.-tiu^.2 *., 
 
 Moravian Litany in Cherokee. 
 (Section described is below asterisks.) 
 
 of the Gospel according to St. Matthew for use at Springplace. 
 In April, 1830, Boudinot came again to Springplace, bringing 
 copies of the Litany, beautifully printed ! At once these were 
 put into use in the congregation and gradually the missionaries 
 learned to read aloud the Cherokee version. 
 
Southern Indian Tribes 153 
 
 The particular page of the Moravian Litany here illustrated in 
 Cherokee print reads in the Moravian "Liturgy and Hymns," 
 as follows : 
 
 "By thy agony and bloody sweat, 
 
 "By thy bonds and scourging, 
 
 "By thy crown of thorns, 
 
 "By thy cross and passion, 
 
 "By thy sacred wounds and precious blood, 
 
 "By thy dying words, 
 
 "By thy atoning death, 
 
 "By thy rest in the grave, 
 
 "By thy glorious resurrection and ascension, 
 
 "By thy sitting at the right hand of God, 
 
 "By thy sending the Holy Ghost, 
 
 "By thy prevailing intercession, 
 
 "By the holy sacraments, 
 
 "By thy divine presence, ' 
 
 "By thy coming again to thy church on earth, or our being called 
 home to thee, 
 
 "Bless and comfort us, gracious Lord and God." 
 
 This same portion of the Litany translated accurately from 
 the Cherokee into English, shows the excellence of the transla- 
 tor's work:* 
 
 "On account of thy extreme distress of mind and bloody sweat, 
 
 "And of thy being bound and scourged, 
 
 "And of thy being crowned with sharp pointed things, 
 
 "And of thy pains upon the cross, 
 
 "And of thy honorable wounds and the shedding of thy precious blood, 
 
 "And of thy dying words, 
 
 "And of thy having paid for us in dying, 
 
 "And of thy having rested in the grave, 
 
 "And of thy having risen and ascended, 
 
 "And of thy sitting at the right hand of God, 
 
 "And of thy never unsuccessful intei'cession, 
 
 "And on account of thy being present, 
 
 '•Make oiir hearts ever happy, gracious Lord, and our God." 
 
 The Litany in Cherokee was soon followed by "The Dox- 
 ology, '■ from the Moravian Hymn Book and "The Easter Morn- 
 ing Litany." The latter was very valuable to the mission, aside 
 from the beauty of the early service that could be carried out on 
 
 * Petitions Nos. 11 and 13 were omitted. The Cherokee clause in 
 brackets in the illustration (opposite page) means, "Congregation Re- 
 sponding." 
 
154 MoRAviAx Missions Among 
 
 Easter day, because it contains a real Moravian confession of 
 faith or doctrinal statement of Moravian belief. 
 
 From the Cherokee Hymnal has been selected for illustration 
 the hymn beloved by all Moravians: "Sing Hallelujah, Praise 
 
 "SixG Hallehjah, Praise the Lord." 
 
 the Lord, "t The measure of eight and six syllables in the Eng- 
 lish can be counted in the Cherokee lines. 
 
 This hymn, in English, brings to a fitting close the story of the 
 works of God through man as told in this chapter, and expresses 
 the thoughts of our hearts as we, in spirit, behold the Cherokees 
 reading their Bible : 
 
 "Sing hallelujah, praise the Lord, 
 Sing with a cheerful voice; 
 Exalt our God with one accord, 
 And in his name rejoice: 
 
 t J. Swertner. 
 
Southern Indian Tribes 155 
 
 Ne'er cease to sing, thou ransomed host, 
 Praise Father, Son, and Holy Ghost; 
 Until in realms of endless light 
 Your praises shall unite. 
 
 'There we to all eternity 
 
 Shall join the angelic lays. 
 And sing in perfect harmony 
 
 To God our Saviour's praise; 
 He hath redeemed us by his blood, 
 And made us kings and priests to God; 
 For us, for us, the Lamb was slain: 
 Praise ye the Lord! Amen." 
 
156 Moravian Missions Among 
 
 CHAPTER XVI 
 
 OOCHGELOGY,* THE SeCOND MISSION STATION, 1821-1829 
 
 From the digression in which we have followed the Cherokees 
 in the beginnings of their literature, we return to the main nar- 
 rative of our particular mission, now greatly helped and blessed 
 by books and papers in the Cherokee language in Sequoya's 
 characters- — which were never used to print anything but what 
 was pure, noble and uplifting. The letter of appeal for mission- 
 aries to the Salem Society in 1820, from certain Cherokees living 
 in the Ooehgelogyf neighborhood and the decision reached the 
 same year at Salem to open .a second mission station, will be re- 
 membered. 
 
 Already in 1816, several souls in the vicinity were moved by 
 the Spirit of God, probably through some children, scholars at 
 Spring-place, and came, anxious to hear the Gospel. During 
 1819, three from this comlmiunity were baptized and added to 
 the church. These wished ardently that some missionaries might 
 live among them for their further instruction and guidance; 
 others, while not yet troubled over their soul's salvation, were 
 very desirous to have a school for their children. In addition 
 to the letter asking for help, these Oochgelogy people had laid 
 their wishes very near to Brother Steiner's heart, on his visit 
 in 1819, and begged him to support their plea for missionaries, 
 which he did and prevailed. Johan Renatus SchmidtJ had been 
 
 * Many different spellings of this name have heen encountered. The 
 writer has retained that used in the Diary and in the correspondence 
 between the station and Salem. 
 
 t On a creek by the same name near Calhoun, Gordon County, Georgia. 
 
 :i: Johan Renatus Schmidt was born Feb. 11, 1784, at Bethlehem, Pa. 
 He was descended from pure Moravian stock; his grandfather, Melchior 
 Schmidt, having come from Zauchtenthal, in Moravia — David Zeis- 
 berger's ancestral home. Johan Renatus Schmidt was admitted into 
 the Moravian congregation at Nazareth, Pa., in 1802 and taught for 
 some years at Nazareth Hall, beginning 1807. In 1815, he received a call 
 to the Indian mission in New Fairfield, Canada, where he served as as- 
 sistant missionary with great success. In 1820 came the call to the 
 Cherokee Indian mission which he cheerfully followed. Coming through 
 Salem, N. C, he remained there several months and married Salome 
 
Southern Indian Tribes 157 
 
 called from New Fairfield, Canada, and had been married in 
 Salem, en route to Springplace. At the same time. Brother John 
 Gambold and his wife had been called to undertake the work of 
 a new station at Oochgelogy. 
 
 After the Schmidts had become a little acclimated in Spring- 
 place in body, mind and heart, Bro. and Sr. Gambold were ready 
 to set out when the sj^mptoms of her last illness developed. In 
 spite of sickness, she was filled with her characteristic zeal and 
 wished to go to Oochgelogy, if possible, to win a few more souls 
 there. She helped with the packing and counseled in the plan- 
 ning, both, with great enthusiasm, when, in the midst of these 
 preparations, her summons came. 
 
 And here is a fine example of Moravian heroism. Gambold 
 was almost prostrated — his own strength was failing in the lat- 
 ter years — when "Anna Rosel" left him, and even at this day 
 we can imagine how he felt, when the first impact of grief had 
 spent itself and the thoughts of Oochgelogy came to him. For 
 him to go alone in sorrow and loneliness seems almost impossible 
 to us ; we could not have blamed him but considered it perfectly 
 natural had he requested a rest in Salem to regain composure in 
 the company and ministrations of loving Brethren and friends. 
 Not so John Gambold. He considered his call to Oochgelogy as 
 from the Lord, and, although he realized that alone he could be 
 useful only to a limited extent, he felt he ought to go, <mid he 
 went, fixing his tearful eye on Him and trusting in His grace. 
 
 On April 11, 1821, Bro. Gambold left Springplace, accom- 
 panied by Bro. and Sr. Schmidt and all the scholars for a dis- 
 tance of three miles to the Connesauga River, where they met the 
 big flat which had come down the river, destined for a point be- 
 low Oochgelogy, and had stopped here by appointment. Gam- 
 bold embarked after an affecting farewell, the scholars sobbing 
 and clinging to him. On the boat, Gambold met with Captain 
 McNair, good friend of the Moravian mission, who lived across 
 the Tennessee border from Springplace, coming often to the ser- 
 
 Gertraud Spaenhauer — born Dec. 23, 1794, Salem, N. C. — August 29, 
 1820. On September 18, 1820, he was ordained to the ministry. He 
 served in the Cherokee mission 1820-28; served several charges in the 
 Home Congregation and helped to establish the Cherokee mission in 
 Indian Territory, journeying thither with the younger missionaries. 
 Schmidt died at Salem, Dec. 14, 1852. 
 
158 Moravian Missions Among 
 
 vices with Mrs. McNair, a Cherokee, who had recently applied 
 for Baptism. It was through the kindness of McNair that Gain- 
 bold had free passage to Oochgelogy with all his baggage. 
 
 The next morning, the boat tied to the landing at Oochgelogy 
 and here was Bro. Crutchfield, waiting with a wagon for Bro, 
 Gambold and his things. Crutchfield will be remembered by the 
 reader as the late Margaret Ann's husband. After her death, 
 he had moved into this neighborhood, built a house and fenced- 
 in the land he wished to cultivate. He now drove Bro. Gambold 
 to his house where he had invited him to stay until the house 
 then in building by the Oochgelogy members and friends for 
 their missionary, would be finished. As yet it had no roof. 
 
 Temporary arrangements w^ere made with Brother William 
 A. Hicks to have services .in his house which was a roomy struc- 
 ture. Here a most blessed Passion Week and Easter season 
 were celebrated with the first observance of the Lord's Supper 
 on Good Friday. 
 
 In June, 1821, on his 62nd birthday, Gambold moved into his 
 mission house and henceforth the meetings were held here. 
 Brother Gambold says nothing of the lonesomeness and difficult}^ 
 of his housekeeping, but in September he came down with such a 
 severe attack of fever that he believed himself at the end of his 
 earthly journey. His faithful Indians cared for him very tender- 
 ly and efficiently, and Bro. Schmidt came from Springplace as 
 soon as he heard of his illness, prayed with him, and used the 
 remedies at hand with such good results, that towards the end 
 of the month Gambold could be about again. In the meantime, 
 Schmidt had kept the services for him. In every way, the work 
 now opened up most encouragingly and the Christmas season 
 and close of the year 1821 found the house crowded. 
 
 Brother Crutchfield having decided to remove from the com- 
 munity, Gambold decided to negotiate with him the purchase of 
 a two-story house 20 x 36 feet, which Crutchfield had begun to 
 build but was leaving unfinished. He was willing to sell the 
 house as it stood for $547.00. It was surrounded by 12 to 15 
 acres of cleared land and seemed a most favorable location for 
 the mission. The matter was referred to Salem, and in May, 
 1822, Gambold received instructions from the Helpers' Confer- 
 ence to buy the house for a mission establishment. The first story 
 
Southern Indian Tribes 
 
 159 
 
160 Moravian Missions Among 
 
 was designated for the missionary's dwelling-, while in the 
 second, school sessions and church services were to be conducted. 
 As yet there were no windows or doors framed in the new house, 
 only walls, roof and chimneys were completed. The accompany- 
 ing photograph is a copy of a pencil sketch of the Oochgelogy 
 mission premises. The original,* framed, hangs in the rooms of 
 the Moravian Historical Society, Nazareth, Pa. The inscription 
 beneath the sketch reads as follows : 
 
 "Sketch of the house built by Mr. Gambold at Oothkeloge — 15 miles 
 from Carsville on the road to Newton. Mr. Gambold died in 1827. The 
 house was afterwards occupied by another missionary, and then by the 
 Indians. Captain Thomas Stevens moved into it in 1834. He died in 
 1839. The log house on the left of the sketch was the first house built 
 by Mr. Gambold. It fronts the North. The two-story house fronts the 
 East. The great Tennessee road runs immediately in front of the Settle- 
 ment and between the house and the foot of the hill on which Mr. 
 Gambold is buried. The Oothkeloge Creek runs immediately in the rear 
 of the Town as seen on the sketch. The houses, doors, shutters, and all 
 were built without a nail. The sketch was originally made by Jos. R. 
 Batts, Esq., Aug. 2, 1845. The right hand building was occupied in later 
 years by Judge John G. Pothill." 
 
 In May, 1822, Johann George Proske,* of Salem, arrived in 
 Springplace, and came to Oochgelogy, having accepted a call as 
 assistant at the latter place. Chiefly he was to be employed as 
 teacher in the school soon to be begun there. Shortly after 
 his arrival, Gambold was taken so violently ill with another at- 
 tack of fever that he had to be removed by wagon to Springplace, 
 where he recuperated under the faithful and splendid care of 
 Bro, Schmidt and his wife. 
 
 Gambold left for a visit to Salem in October, 1822, and did 
 not return until the following spring. Bro. Proske, meanwhile, 
 held the meetings, Schmidt coming down occasionally for the 
 administration of the Lord 's Supper. When Gambold returned, 
 he came not alone, for Conference had decided that for his own 
 good and that of the mission he could not remain single. His 
 
 * Loaned, through the kindness of the custodian, The Rev. W. H. 
 Vogler, for this photographic copy to be made. The original is backed 
 with wood which has stained the sketch, hence the imperfections of 
 this copy. 
 
 * Born Sept. 7, 1794. 
 
Southern Indian Tribes 161 
 
 new wife was ]Maria Sehultz,t nee Grabbs, of Salem. Their 
 journej^ from Springplace to Oochgelogy, in a small wagon, was 
 slow by reason of the fact that a cyclone several weeks before 
 had uprooted great trees and several of these at intervals blocked 
 the road. On reaching the bank of the Oostenaula River, they 
 found the river very high and did not cross that day, camping 
 for the night in the woods. (It was May.) The river was 
 negotiated the next morning and at several places the w^agon 
 began to swim, but they managed to get across safely with all 
 their goods. They moved at once into the unfinished house at 
 Oochgelogy and Gambold himself completed it before cold weath- 
 er set in. Eight hundred dollars was sent to Gambold from the 
 Treasury of the United States for the new school building at 
 Oochgelogy. This amount was used towards finishing the house 
 which served both purposes of dwelling and school. A good 
 harvest of corn from the field and produce and fruit from gar- 
 den and orchard had been gathered in and the missionaries were 
 well provided for their first winter. 
 
 The room for the school was completed in July of the follow- 
 ing year and George Proske began with 10 scholars, 3 boys and 
 7 girls, Mrs. Gambold also teaching. In due time, one of the 
 Oochgelogy scholars was ready for higher education, namely, 
 Sally Ridge, daughter of Major Ridge and his Christian Chero- 
 kee wife. Her father took Sallie to Salem where she entered 
 the Female Academy. 
 
 Situated four miles from New Town or New Echota, Oochge- 
 logy was overrun with Indians at the time of the annual Council ; 
 
 t Anna Maria Schultz, nee Grabbs, was born in Bethania, April 10, 1783, 
 and baptized on the same day by Bro. Ernst. She was reared in a godly 
 home and received into the congregation on March 19, 1802. She was 
 married to the Single Brother Christian Gottfried Schultz, of Salem, on 
 Feb. 9, 1812. In the year 1816, she was left a widow with two daughters, 
 and returned to Bethania to keep house for her father. The unexpected 
 call to marry the Widower John Gambold of the Cherokee mission came 
 in 1823. It was hard for her to leave her children, but she decided to 
 follow the call. Her daughters were brought to the Salem Female 
 Academy and Sr. Schultz was married to Bro. Gambold on April 6, 1823. 
 She was unaccustomed to the rigors of the Cherokee country, but served 
 with great faithfulness up to and after the death of her husband. In 
 Sept., 1831, she returned to Salem and served for eight years as "Voi'ste- 
 herin" of the Sisters" House. She died Oct. 7, 1854. 
 11 
 
162 Moravian Missions Among 
 
 for at this time, in addition to the regular business, was held the 
 Supreme Court of Appeals for the Cherokee Nation. As yet, 
 there was but one resident family at New Echota and no build- 
 ings besides the Council House, consequently the hospitality of 
 the Oochgelog}' mission house was much in demand and frequent- 
 ly overtaxed. 
 
 Christmas Eve, 1825, the first service was held — the custom- 
 ary Moravian Christmas Eve Lovefeast — in the completed second 
 storj- of Gambold's house. It must have been commodious, for 
 100 people, mostly Indians, were present. 
 
 Brother Proske having left Oochgelogy in November, 1825, 
 and returned to Salem, the young Single Sister Maria Rosina 
 Gambold, usually called "Polly Gambold," a daughter of old 
 Bro. Joseph Gambold, still living at Springplace, came from 
 Salem to take up the work in the school. She was in company 
 of Brother Henry Clayton and wife who were sent from Salem 
 to Springplace to assist in the work of farm and household. With 
 her outfit came a bell sent from Salem for the Oochgelogy mis- 
 sion. 
 
 The first years in the new station reminded of the early years 
 in Springplace of ' ' sowing much and reaping none. ' ' There was 
 no numerical increase in the years 1821-1826, but an encouraging 
 growth in grace among the members already living there could 
 be noted. The Rev. Theodore Schultz, having been sent' from 
 Salem on an otficial visit to the Cherokee mission in 1826, mar- 
 velled over the progress made at Oochgelogy. Large congregations 
 were attending the services and Gambold, in spite of advancing 
 years, was heart and soul in the work, faithfully assisted by his 
 wife. Late in 1826, an aged Cherokee woman was happily con- 
 verted, mother ' ' Qualiucka, ' ' considered to be over 80 years old. 
 She was baptized on February 25, 1827, at a largely attended 
 service in which was experienced a gracious outpouring of the 
 Spirit of God. Her great-grandson received Infant Baptism at 
 the same service. ' ' Qualiucka ' ' became ' ' Hannah. ' ' Of her, it 
 may be said, that she was permitted to suffer the reproach of 
 Christ. She had lived with her Cherokee husband, "Big Half- 
 breed," for 50 years; now, when he found out her determination 
 to become a Christian, he drove her away from home. After a 
 while, he fetched her back, but when he saw she was firm in her 
 
Southern Indian Tribes 163 
 
 resolve to be baptized, he pushed her out again and kicked her 
 off the place. Her relatives provided a little house for her. She 
 decided rather to suffer for Christ's sake then to give Him up. 
 On the day of her baptism, another precious Cherokee soul found 
 Jesus in the forgiveness of her sins: Susanna Fields. In glad- 
 ness of heart, Gambold wrote to Salem that again he felt like in 
 a dream, seeing- these wonders of God's power and grace, just 
 as he had felt in 1810, when he was permitted to pour the bap- 
 tismal Avater upon the head of the first Cherokee convert of the 
 Spring-place mission. 
 
 In connection with the case of Susanna Fields, who was ac- 
 cepted as a Candidate for Baptism, there is some correspondence 
 which illustrates the care the Moravian missionaries exercised 
 in receiving new members: 
 
 "Ridge's Ferry, 3 February, 1827. 
 
 "Rev. John Gambold. Dear Sir, I take this method to let you know 
 that I have a great wish to see you and will come at your next meeting 
 if I am well, to have some conversation with you. I think and hope 
 that I have found an interest in our dear Redeemer. I have long sought 
 the dear Saviour, and I hope he has suffered me to find Him. I wish 
 to make a profession of His Religion and openly now declare that I am 
 His follower. For this purpose I wish to be admitted in the church of 
 the United Brethren under your pastoral care. 
 
 "Please accept my best wishes for yourself and Mrs. Gambold. 
 
 "Susanna Fields."' 
 
 "Oochgelogy, 4 February, 1827. 
 
 "Mrs. Susanna Fields. Dear Madam, Your letter of yesterday I have 
 received, and the contents gave me sincere joy. You say, that after long 
 seeking the Saviour, you think and hope you have found Him and ob- 
 tained an interest in Him. This indeed is the only one thing needful 
 for every human soul, to have an interest in Christ's Salvation, to be 
 by grace enabled to believe that by His blood and death we are recon- 
 ciled unto God. Oh! may He who began the good work in you, fully 
 accomplish it to the glory of His saving Name! May you be fully 
 rooted and grounded in Him and may your faith in Him be strengthened 
 and established. 
 
 "You further say, that you wish to make a profession of Religion and 
 to declare now openly that you are a follower of Christ. To this end, 
 you wish to be admitted into the church of the United Brethren and it 
 is your intention to come up at our next meeting. 
 
 "I shall be very glad to see you at any time and converse with you 
 on this important subject, but I would advise you not to delay your 
 
164 Moravian Missions Among 
 
 coming here to the time of our meeting, for two reasons: first, because 
 something may prevent you, time after time, on such occasions; 
 secondly, because it is not customary in our Church to receive new 
 members hastily, but we are required to obtain, as much as possible, a 
 satisfactory acquaintance with such as desire to come into connection 
 with us, before we admit them as members of the Church. Come, then, 
 whenever you find it convenient. 
 
 "Mrs. Gambold cordially joins us in the ardent wish that you may be- 
 come a true follower of Jesus here and a partaker of His glory in tlie 
 world to come. 
 
 "Your sincere friend, 
 
 "John Gambold." 
 
 Susanna came, and the interview was satisfactory to her own 
 and Gambold 's great joy, and she became a Candidate, as stated, 
 on Hannah's baptismal day. Her faithful missionary and ad- 
 viser did not live to see the day of her baptism. 
 
 An invitation for Moravian missionaries to come to the Choc- 
 taws was received at this time. The letter, written to Gambold, 
 was as follows : 
 
 "Choctaw Nation.* 
 "Rev. John Gambold, 
 "Cherokee Nation. 
 
 "Dear Sir: From reading and conversation I have been induced to 
 form a high opinion of the zeal, perseverance and success of the Mo- 
 ravian missionaries generally and particularly of yourself among the 
 Cherokees. This is the reason why I write to you, although we are 
 strangers. I hold the station of one of the Principal Chiefs of the 
 Choctaw Nation and I am sincerely anxious, as far as is in my power, 
 to promote the civilization of my people. One great means to effect this 
 desired object is to encourage pious and educated men to come among 
 us to teach our children letters and set examples of industry to our 
 people generally. We have already several schools in different parts 
 of our Nation which are doing well. But there is still a great opening 
 for other missionaries and I should be glad if they could turn their at- 
 tention to my people. 
 
 "Should your society be willing to send one or more missionaries to 
 the Choctaws, they will be cheerfully welcomed and respectfully treated. 
 Lands shall be assigned to them for cultivation and I will give them 
 every assistance and protection in my power. Our good wishes and 
 every friendly assistance necessary shall be given them. 
 
 "I am induced to think that the example of neatness and industry 
 
 * The territory of the Choctaw Nation lay largely within the State of 
 Mississippi. 
 
Southern Indian Tribes 165 
 
 which would be set by a Moravian faiiiily settled among us would have 
 a strong and beneficial influence. 
 
 "I would thank you to communicate with your brethren, the Mora- 
 vians, on this subject and let me hear from you as early as convenient. 
 
 "I am, with respect, your friend and brother, 
 
 "David Folsom." 
 
 This letter was forwarded to Salem, with Gambold's annota- 
 tions and the Brethren decided to lay the matter before the 
 Unity's Elders' Conference in Herrnhut. For two reasons, 
 evidently, no work was undertaken among this Nation: in the 
 first place, there were no available missionaries. Efforts had been 
 made to secure them in America, Germany and England, but it 
 was a difficult matter, even, to secure sufficient workers for 
 Springplace and Oochgelogy where they were sorely needed; 
 secondly, the Brethren realized that the Choctaws were not with- 
 out messengers of the Gospel and teachers, the Presbyterians 
 having several stations in the Nation. The Choctaw Chief's let- 
 ter again furnishes evidence that the Moravians were making 
 good among the southern Indians, and shows the high regard in 
 which our missionaries and their work were held among them. 
 
 After 22 years of loyal, heroic and blessed service among the 
 Cherokees, John Gambold came to the end of his earthly service. 
 During the first months of 1827 he toiled on in weakness and 
 sickness. In June of that year an entry in the Diary of Oochge- 
 logy states that there is an awakening among the people and a 
 great hunger for the Word of Life, and Gambold is hurt because 
 he cannot accomplish what should be done in this promising 
 situation. On August 11 was celebrated the Moravian Festival 
 day of the 13th of August and Gambold, in great physical weak- 
 ness, administered the Holy Communion to his congregation and 
 this was his last service. Brother Schmidt came from Spring- 
 place to conduct the services as Gambold could scarcely speak 
 audibly on account of shortness of breath. 
 
 In the meantime, in 1827, Brother Gottlieb Byhau and wife, 
 of Salem, had expressed willingness to serve again in the Chero- 
 kee field. It was high time that additional workers should come, 
 and Byhan at once received a call to Springplace which he ac- 
 cepted. Brother J. R. Schmidt and wife were then called to 
 Oochgelogy. These changes took place in the fall of the year 
 while father Gambold was still living. One day when Schmidt 
 
166 Moravian Missions Among 
 
 had prayed with him and asked him what message he wished 
 written to Salem, Gambold said : ' * Greet them heartily and tell 
 them I give you my blessing for your work here with all my 
 heart, and now I wish nothing more than that the Saviour w^ould 
 hasten to my Home-coming. ' ' Gently he passed away on Novem- 
 ber 7, 1827, at the age of 68, an old, tried servant of the Lord, 
 faithful to the last. His funeral, held two days later, November 
 9, was attended by over 150 persons, the great majority of them 
 Cherokee Indians whom he had loved so well. Brother Schmidt's 
 funeral discourse was based on Revelation 7 :9-17, after which 
 the body was laid to rest on the knoll east of the mission house. 
 
 Brother Schmidt and his family now moved to Oochgelogy. 
 Mrs. Gambold decided to remain for a while in the field, having 
 become very much attached to the work, and she was needed in 
 the school which now took on new life, for during Brother Gam- 
 bold 's illness it was impossible to attend to the school properly. 
 
 Susanna Fields M-as baptized on the first Sunday in Advent of 
 this year, bringing the total number of Communicants and chil- 
 dren in the Oochgelogy mission, at the close of 1827, to 31. 
 
 In 1828, the awakening in this section which Gambold had 
 noted in his last days went forward mightily and many 
 Cherokees came, saying, "What must we do to be saved ?'^' 
 On Easter Sunday were baptized Alexander James Copeland 
 and George Augustus Hicks, and on Whitsunday, ' ' Chinasee, ' '* 
 the second wife of Joseph Crutchfield who had come back into 
 the Oochgelogy community. After the service on Whitsunday, 
 five full-blood Cherokees remained, of their own accord, to talk 
 with the missionaries concerning their soul's salvation. 
 
 Brother Schmidt having asked to be relieved from service 
 among the Cherokees, was given permission to return to Salem 
 with his family in November, 1828. He preached his last sermon 
 to the Oochgelogy flock on the first of that month and a very 
 touching farewell service it was, for the Indians loved Schmidt 
 and he and his wife enjoyed the confidence of all. 
 
 * Received the name Maria Rosina. 
 
Southern Indian Tribes 167 
 
 The vacancy at Oochgelogy was immediately filled by the ar- 
 rival of Franz Edert and wife CarolineJ and the young un- 
 married Brother, Henry G. Clauder,§ these having arrived in 
 Springplace from Salem already in September. Clauder's work 
 at Oochgelogy was to be more especially the school in which a 
 new arrangement was made, conjointly with the workers at 
 Spring-place, by which the latter school was now devoted to boys 
 only and the Oochgelogy school to girls. Clauder instructed 
 the girls, 12 in number, in the morning and Mrs. Eder taught the 
 household arts in the afternoon. Under these conditions, the 
 school made encouraging progress. 
 
 t Franz Eder, born April 26, 1798, at Wolfsegg, near Linz, Austria. 
 In 1818, as a journeyman, he came to Gnadenfeld, where he found his 
 Saviour and united with the Moravian Church. He answered the call 
 to the Cherokee mission from Niesky, Silesia. Coming to Salem in 
 1828, he remained there for several months for the purpose of learning 
 the English language. Here he was married to Carolina Fredericlca 
 Eberhardt, and they set out for the Cherokee country in the fall of the 
 year. From the first, Eder felt that he was not fitted for the mission 
 among the Cherokees, and upon his urgent request, was relieved after 
 a year and accepted a call to the Danish West Indies. Here he served 
 until his death in 1836. 
 
 t Caroline Fredericka Eberhardt was born in Salem, N. C, May 5, 
 1801, and reared here. She was well fitted, by her training in home ancJ 
 school at Salem, to teach domestic arts in the Cherokee mission school. 
 She was a member and officer of the Female Missionary Society at 
 Salem, on organization which kept in constant, helpful touch with the 
 Cherokee mission. This Society, in 1922, rounded out one hundred 
 years of existence as an auxiliary to Moravian missions. 
 
 § Henry Gottlieb Clauder was born November 26, 1805, at Salem, 
 N. C, the son of Charles Gottlieb Clauder, a native of Zwickau, Ger- 
 many, and Anna Rosina Transou, of Bethania, N. C. He learned the 
 plumber's trade, but when he grew into manhood, was inclined to teach- 
 ing and mission service after remarkable experiences of God's grace to 
 his own soul in 1822. For a while he taught in the Salem Boys' School 
 and then volunteered for the Cherokee mission in 1828. Going out at 
 first as a Single Brother, he returned in September, 1829, to Salem, 
 where he was married and then took his wife to his field of labor. He 
 served for nine years in the Cherokee mission with great success and 
 then was forced to relinquish his post when the Cherokees were re- 
 moved from their lands to west of the Mississippi. Clauder was then 
 called to service in the home congregations, notably at Hope, N. C, and 
 Staten Island, N. Y. 
 
168 Moravian Missions Among 
 
 Bro. and Sr. Eder were called to the Danish West Indies in 
 October, 1829. Already in September, Brother Clauder had been 
 called to Salem for consultation with the Helpers' Conference 
 regarding Oochgelog}'. Clauder was found willing to become 
 missionar}^ proper at that place. A written ordination for him 
 as a Deacon of the Moravian Church had already been executed 
 
 Henry Gottlieb Clauder. 
 
 by Bishop Hueffel of the Unity's Elders' Conference and sent 
 to Salem to be presented to him should he accept the call. Sep- 
 tember 20, 1829, Bro. Clauder was united in marriage to the 
 young Single Sister, Charlotte Elizabeth Ruede* and shortly 
 after, they left for Oochgelogy in company with - Nathaniel 
 Byhan, destined for Springplace in the work of the school there. 
 Bro. and Sr. Clauder 's labors at Oochgelogy were owned and 
 blessed of the Lord and Cherokees were turned to God. With 
 
 * Born Sept. 25, 1807, at Friedberg, N. C. Well fitted for her work as 
 missionary and teacher by previous life and training. She died at 
 Bethlehem, Pa., June 28, 18S3. 
 
Southern Indian Tribes 
 
 169 
 
 Clauder labored Alexander Copeland and wife, nee Maria Rosina 
 Gambold, Joseph Gambold 's daughter ; the former in the outer 
 work of the station, his wife, in the school where she had already 
 taught before her marriage. 
 
 ''Stand Waytee," one of the signers of the petition for mis- 
 sionaries at Ooehgelogy, the father of "Buck," or Elias Boudi- 
 not, editor and publisher, as we have come to know him, was 
 soundlj' converted under Clauder 's ministry, and baptized in 
 December, 1829, receiving the name "Christian David." After 
 his baptism, he laid his hand over his heart and said to Clauder, 
 "Here I am feeling very good." The close of the year found 
 34 souls in the care of the mission and 13 girls at school. One 
 of these, "Margaret Mary," had given her heart to the Lord 
 and received Baptism. 
 
 Charlotte (Ruede) Clauder. 
 
170 Moravian Missions Among 
 
 CHAPTER XVII 
 
 Springplace, 1821-1829 
 
 Right heartily did the members of the Springplace Cherokee 
 flock stand by their new missionaries, John Renatus Schmidt and 
 wife, although they missed the sainted Sister Gambold and 
 Brother John Gambold, now missionary at Oochgelogy, more 
 than they could tell. Schmidt and his wife soon won the love 
 and confidence of members and scholars and the work went for- 
 ward under the smile of God. 
 
 In July, 1821, Nancy Adair was received into the congrega- 
 tion, followed, in October, by the wife of Brother Charles Hicks, 
 a full-blood Cherokee, who received the name Anna Felicitas. 
 Her husband could not attend this service, to which he had 
 looked forward ever since his own baptism, on account of his in- 
 jured limb which gavfe him great pain. Mrs. Hicks was brought 
 to the Saviour principally through prayers and efforts of her 
 husband, for she understood not enough English to follow the 
 Gospel message of the missionaries. In April of the following 
 year, Mrs. Hicks' mother, "Ajosta," applied for Baptism. 
 
 When Bro. George Proske arrived in Springplace, May, 1822, 
 on his way from Salem to Oochgelogy, having accepted a call 
 to the work of the school there, he brought for each Springplace 
 scholar — there were 18 — a present of a booklet, sent by a little 
 girl in Philadelphia, who, having read of the poor Cherokee 
 children and the school begun among them, had denied herself 
 the use of sugar in her tea and saved enough money in this way 
 to buy the books. ' ' Of such is the Kingdom of Heaven ! ' ' Her 
 gifts caused unbounded joy among the little Indians. 
 
 Bro. Schmidt wrote to Salem that they were noticing a distinct 
 work of grace in the hearts of their scholars of which there were, 
 in 1822, 15 boys and 3 girls. Also, this testimony of the result 
 of former work in the school : on a visit to Charles Hicks to give 
 him the Holy Communion because he could not come to Spring- 
 place — his limb grew steadily worse — Schmidt ascertained that 
 one of Mrs. Gambold 's former scholars, Richard "Dijuntoheesy," 
 who left school a pretty bad boy after causing her much grief. 
 
Southern Indian Tribes 171 
 
 had died in the neighborhood, but, before his death, had called 
 to mind the teachings of the Gospel heard in his boyhood, and 
 requested the nearest missionary to be summoned at once. The 
 pastor from Brainerd station came, to whom Richard made a 
 full confession of faith in Christ, after which he fell asleep in 
 sweet peace. Another proof of the promise of the Lord concern- 
 ing His Word, ''It shall not return unto me void."* In August, 
 1822, another of the scholars, Nancy, with many tears, applied 
 to Bro. Schmidt for Baptism and was accepted as a Candidate. 
 Moses, a scholar who had been taken home for a while by his 
 parents to help with the work, took violently ill and soon died, 
 but not before he had thanked God in a childlike praj'er for the 
 blessing received at Springplace and begged the Lord to receive 
 him, in Jesus' name. 
 
 Other former scholars were turning out well. A company of 
 Cherokee Light-horsemen one day galloped up the Springplace 
 lane and stopped for a visit. George Hicks, one of the tirst 
 scholars in Jacob Wohlfarth's time, was Captain. 
 
 With great joy, the missionaries welcomed home some of the 
 old scholars returned from the mission school in Cornwall, Conn., 
 where they had finished their course : Elias Boudinot, John 
 Vann, John Ridge and David Taucheechy. When the latter 
 stepped into the house at Springplace, he broke down and wept 
 aloud for joy.f These boys had grown up into fine men and be- 
 
 * Isaiah 55:11. 
 
 t David Steiner Taucheechy was an especially fine boy who was 
 soundly converted under our missionaries and developed great talent 
 as an Interpreter. One cannot follow up his story without keen regret 
 over the way in which he was lost to the Moravian Church and its 
 Cherokee mission, one of the weaknesses of which was the lack of 
 native assistance and conscientious and careful Interpreters. Tau- 
 cheechy applied for membership in the church upon his return, the Lot 
 was consulted and several times said "No," after which, Taucheechy, 
 not willing to remain without church connection, applied at Brainerd — 
 now Presbyterian — and was promptly accepted. So our church, more 
 and more, was compelled to depend upon the indifferent services of paid 
 Interpreters. Taucheechy lived a faithful Christian life; walking 
 humbly with his God, and remained a friend of the mission up to his 
 death, Interpreting for our missionaries on special occasions whenever 
 his services in his own mission were not needed. 
 
172 Moravian Missions Among 
 
 come followers of Christ and each took a prominent part in 
 religious or civil affairs of the Nation. 
 
 Two more baptisms could be performed in 1822, that of 
 ''Ajosta, " who received the name Anna, and Susanna, "Way- 
 tee's" wife, who was named, Susanna Charity. 
 
 Christmas, 1822, was enjoyed by 150 people at Springplace. 
 
 In January, 1823, the missionaries learned to their great sor- 
 row of the death of Colonel Return Jonathan Meigs, United 
 States Agent for the Cherokees and always a warm friend and 
 benefactor of the Moravian mission. Already 40 years ago, he 
 had made the acquaintance of Moravian missionaries among the 
 Indians in the mission settlement along the Muskingum River.* 
 He knew missionaries Heckewelder and Sense'mian personally. 
 To his good offices in their behalf, when the Moravians sought to 
 establish a mission among the Cherokees, the permission given 
 by the Chiefs was largely due. Himself a good Christian man, 
 he was fully persuaded that the Gospel was the strongest means 
 to uplift the Indian spiritually, mentally and physically. 
 
 The winter during the first three months of 1823 was unusual- 
 ly severe. Provisions at the mission ran low on several occasions, 
 but the school boys, with their bows and arrows and blow-guns, 
 shot so many rabbits that the table was always bountifully sup- 
 plied with meat. 
 
 The church could not hold all the people who came for the 
 services at Easter time. Nancy "Tussewallety, " the school girl 
 who had made profession of faith in Christ several months be- 
 fore, received Baptism under the name, Anna Johanna. 
 
 A great Lovefeast was held at Springplace, May 21, 1823, the 
 occasion being the return of Bro. John Gambold from Salem with 
 his new wife, Anna Maria. Everybody belonging to Oochgelogy 
 had come up and everybody from Springplace was on hand for 
 this welcoming Lovefeast. Through the kindness of the Female 
 Missionary Society of Philadelphia, the Gambolds were supplied 
 with a large number of Bibles to bring along for their Indians. 
 There were enough to go around for each member and scholar 
 and several could be given to persons deeply interested in Salva- 
 tion. The joy and gratitude which prevailed and were expressed 
 
 * Eastern Ohio. 
 
Southern Indian Tribes 173 
 
 in a letter of thanks to the Female Missionary Society, nrast have 
 been very gratifying to that organization. 
 
 Sister Nancy Adair died at her home, some miles from Spring- 
 place, quite suddenly and without any of the missionaries pres- 
 ent with her. From the testimony of those who had stood about 
 her it was evident that she had faced the end in full assurance 
 of faith, trusting in Jesus and calling upon Him. Bro. Schmidt 
 did not receive word in time to be at her funeral, but on the last 
 day of May, 1823, preached a funeral discourse at her grave, 
 using I Cor. 2 :9. Over 70 auditors were present. Mrs. Adair 
 left a 10-year-old daughter, Delila, whom Brother and Sister 
 Schmidt decided to take into their family to raise and educate. 
 By coincidence, we may as well say Providence, when Schmidts 
 brought this litle girl home, there was a letter forwarded to 
 Spring-place from Salem stating that a woman in Boston, a friend 
 of the Brethren's work among the Indians, had promised to con- 
 tribute $20.00, annually, for the education of an Indian girl, who 
 was to be selected by the missionaries and given the name 
 "Elisha Hubart." Gratefully, the missionaries at once chose 
 Mrs. Adair's little daughter for this "scholarship," though it 
 is not stated whether Delila retained the superimposed name 
 when she grew up into sweet, young womanhood. Another friend 
 in Boston promised to contribute $25.00, annually, for the educa- 
 tion of an Indian boy, to be called "Gardiner Green," and 
 Brother Schmidt chose a scholar named "Wolf" as recipient of 
 this benefaction. 
 
 Constantly, there were more requests for scholars to be re- 
 ceived than could be accommodated at Springplace. Several 
 were boarded and lodged on the Vann place two miles distant. 
 The school was constantly growing in favor in the Nation in spite 
 of some Indians who remained hostile. One of this kind came 
 to the scholars one night, without the knowledge of the mission- 
 ary, and said to them, in effect : AVhy have white teachers in the 
 country? Their teachings are not correct and not suited to the 
 Indians who have been better instructed by their ancestors. 
 Some time ago, he himself had been 4 days in a seemingly dead 
 condition. During this time, he made a visit in heaven and 
 found everything very nice ; corn growing without labor, plenty 
 of deer of unusual size, and everyone fat and happy and in one 
 
174 Moravian Missions Among 
 
 continual round of pleasure. Their faces were like the full moon. 
 He had found there all the Indians who had ever lived on earth, 
 but not a single white person. — The scholars who reported this 
 to the missionaries themselves laughed over this ridiculous tale. 
 
 Christmas, 1823, was made very happy with the baptism of 
 "O'skeyah, " T\'ife of Richard Sanders. Her name in Baptism 
 w^as "Salome Elizabeth" and, with her accession to membership, 
 Springplace had a total of 25 souls in its care at the close of the 
 year. 
 
 Special trials for the Nation and our mission came in 1824. 
 A great famine prevailed through the Cherokee country. Hardly 
 any corn could be obtained and many Indians were living on 
 roots and greens. A great drought in the first half of the year 
 cut off those garden and field supplies which usually eked out 
 the corn-supply until the new harvest could be gathered. Now 
 many Indians were coming to the mission for food, and Schmidt 
 writes that not one was turned away, for God had laid a special 
 blessing on the mission-garden and fields and they had a large 
 supply of vegetables. Schmidt writes this curious phenomenon 
 when, later in the year, abundant rains fell : the cherry trees 
 blossomed a second time in August and fruit was gathered in due 
 time ! Toward fall, the great abundance of chestnuts on the hills 
 somewhat relieved the food shortage. In order to gather the 
 chestnuts more readily, the Indians lit the leaves covering the 
 ground: often the woods caught on fire and wolves were driven 
 into the neighborhood of the mission, and one Indian woman was 
 torn up by them. But the fire brought more useful animals, 
 also, within range, and many turkeys and some deer were se- 
 cured by the Indians. A Springplace Indian Brother had the 
 good fortune to shoot a large deer and he brought a great 
 quantity of venison to the mission. 
 
 The other great trial was an epidemic of smallpox which 
 ravaged fearfully among the Cherokees in this year. Most of 
 the Indians believed that this disease was spread by a monstrous 
 serpent of the thickness of a man and with a white head. To 
 catch even the odor of this serpent is fatal. Therefore, the In- 
 dians sought refuge with their sorcerers. One of these arranged 
 a so-called "Physic-dance" at Tallony. For seven nights this 
 dance must be continued, the Indians drinking a tea, brewed 
 
Southern Indian Tribes 175 
 
 from certain herbs, along with this exercise, while the sorcerer 
 prays either to a great eagle whom he pretends to see, or to the 
 black dog in the north, the white dog in the east, the gray dog in 
 the south and the red dog in the west. The sorcerer's fee is 
 seven deer hides from the community in which the dance is held 
 and a string of beads from each family. The missionaries, on the 
 other hand, obtained cow-pox vaccine from Knoxville, vaccinated 
 themselves, all the scholars, also, all Indians who wished to be 
 vaccinated, which amounted, in a short time, to about 150 cases, 
 and the epidemic in the vicinity was checked. Some sorcerer or 
 other, no doubt, received most of the credit for the staying of the 
 disease. 
 
 The year 1824 brought its great blessings too. "Tussewal- 
 lety, '' Nancy's father, became "Joshua" in Baptism, and a 
 noble Christian, worthy of the name, he proved to be. Sally, 
 "Jack's" wife, a relative of Joshua, witnessed a good confession 
 in Baptism and her name was called "Sarah Deborah." There 
 were two Candidates under instruction for Baptism. The mis- 
 sionaries found out that what helped these dear converts most, 
 and what appealed most widely to the Indians who were now at- 
 tending the meetings in large numbers, was the story of the 
 Saviour's sufferings. This seemed to grip their hearts. There- 
 fore, whenever the opportunity presented itself and the Indians 
 were gathered and there was an Interpreter at hand, the mission- 
 aries repeated this precious story. 
 
 "Lamb of God beloved, once for sinners slain, 
 Thankful we remember what thou did'st sustain; 
 Nothing Thee incited but unbounded grace, 
 To bear condemnation in the sinner's place."* 
 
 On one such occasion, after a particularly earnest discourse on 
 the sufferings of Christ, Joshua got up voluntarily and delivered 
 a strong exhortation to the congregation while the missionaries 
 were speechless over this new manifestation of the grace and 
 power of God. 
 
 The reader will not need to be told that we are in the midst 
 of another revival of religion among the Cherokees. Schmidt 
 writes, in 1825, that he has never seen such a desire for hearing 
 the word of God as is manifest at this time. From Oochgelogy, 
 
 * J. Cook. 
 
176 Moravian Missions Among 
 
 the other station, Gambold writes of encouraging signs of the 
 quickening of spiritual life among the Indians. Many of them 
 came on foot 10, 20, yea, even 30 miles, to hear the Gospel. Su- 
 mach Town, 30 miles away, has been stirred by the Indians who 
 come to Springplace. During the week, they talk of what they 
 have heard on Sundays. Richard Sanders'! baptism, early in 
 the year, was an occasion of outpouring of the Holy Spirit ; in 
 the large company which packed the church for that service, 
 there was not an eye-witness without tears. 
 
 A visitor to sense this incoming tide of grace was Stephen 
 Grellet, Friend's missionary and philanthropist who, since 1800, 
 had been touring the United States and Canada, preaching the 
 Word. He was a friend of the Moravian Church* and a lover of 
 the Saviour and he rejoiced exceedingly over what he saw at 
 Springplace and Oochgelogy. The missionaries had no com- 
 punctions in asking him to preach and this he did with blessing 
 to all, admonishing the school children and the Indian members 
 in a manner which made a deep impression. 
 
 One Sunday afternoon, some Indians came asking the mission- 
 aries to sing with them some of the hymns which had recently 
 been translated into Cherokee and written down in the Cherokee 
 characters. Gladly the missionaries complied and had a blessed 
 song-service Math this company and Schmidt found opportunity 
 to fit in a short talk and close with a prayer. 
 
 More, now, of Brother Joshua. Since his baptism a year ago, 
 he has brought about a great interest and desire for spiritual 
 things among the men. More men are attending the meetings 
 and follow the service with the closest attention. Usually, after 
 service, a group of men will go home with Joshua, sit around 
 his fireplace and sing and talk over what they have heard at the 
 service, also instruct one another in the art of M^-iting with the 
 Sequoyan alphabet. 
 
 Later in the year, "Zauejucka, " who with her husband had 
 been frequently coming from Sumach Town to services, humbly 
 petitioned for Baptism and her husband followed her in the re- 
 
 t He was from Sumach Town. 
 
 * He had been with the Moravians in Salem several months before 
 this time. Also, he had visited Moravian congregations in England, 
 Germany and even Sarepta. 
 
Southern Indian Tribes 177 
 
 quest. Both were accepted for instruction. Another token of 
 revival : on going into the school room early one morning, 
 Schmidt found one little fellow on his knees pra3"ing, with hands 
 uplifted and so absorbed in his devotion that he did not notice 
 the missionary's presence. "0 dear Saviour, be with us today 
 in our school ! ' ' was the petition Schmidt overheard. 
 
 Times of spiritual revival are usually marked, likewise, by 
 special activity on the part of the powers of darkness. Around 
 Spring-place the evils in connection with the frequent ball-play- 
 ing among the Cherokees were especially marked. The game, 
 innocent enough in itself, was generally attended with much bad 
 behavior, drunkenness and licentiousness. At one such game in 
 1825, not far from Spring-place, Schmidt estimated the crowd in 
 attendance at about 3,000, and he had information, on good 
 authority, that the bets made during the game aggregated $3500. 
 At such times the Indians went wild, putting up against a bet 
 anj'thing and everything in their possession : horses, cattle, hogs, 
 guns, copper kettles and clothing. 
 
 From their friend. Captain McNair, came the information at 
 this time that the Creeks, neighbors of the Cherokees, had sold 
 a good part of their territory to the State of Georgia for a con- 
 sideration of $400,000. From the United States Government, 
 they were to receive, in addition, an equal tract of land west of 
 the Mississippi. Some of the Cherokees are beginning to fear 
 for the tenure of their own lands ; times are growing uncertain. 
 The missionaries notice that those Indians who have awakened 
 to spiritual interests, grow more earnest under the special stress 
 of the times; others, without spiritual concern, are growing more 
 reckless. 
 
 The mission was officially visited by the Rev. Theodore 
 Schultz,* from Salem, in April, 1826. He was royally welcomed 
 and soon endeared himself to all the Indian members and chil- 
 dren at both stations. Large congregations greeted him and 
 when he expressed good wishes from the Directors of the Society 
 
 * Theodore Schultz was, at this time, Administrator of the American 
 Moravian Church, south. President of the Helpers' Conference, and of 
 the Salem branch of the Society for Propagating the Gospel among the 
 Heathen. 
 12 
 
178 Moravian Missions Among 
 
 of Salem, Joshua arose and answered for the Indians, expressing 
 gratification over Brother Sehultz 's visit and asking him to thank 
 the Society for all that had been done for them. 
 
 Springplace, and its work, through the eyes of Sehultz, looked 
 somewhat as follows : Located 600 steps from the main road be- 
 tween Nashville and interior Georgia and barely three miles from 
 the main Tennessee road, also leading to Georgia. A very health- 
 ful location, good soil, plenty of woods, good pasturage and 
 wonderful springs. The mission buildings are blockhouses, 
 placed in a square, enclosing a j^ard. The church stands about 
 50 steps from the dwelling. The yard is very pretty with china 
 trees, catalpa, cherry, peach and apple trees. There is an 
 orchard, in fine condition, in the midst of which lies the grave- 
 yard holding the graves of Margaret Ann Crutchfield and Anna 
 Rosina Gambold. 
 
 Brother Sehultz is much impressed with the school and the 
 decorous behavior of the scholars. He finds them well advanced 
 in Reading, and most of them write a clear, legible hand. In 
 Arithmetic, several have advanced as far as Long Division. The 
 school is opened with prayer and opens and closes with singing. 
 Bible instruction is given regularly, once each week, and in con- 
 nection therewith some English hymn-verses are learned, to be 
 recited next Sunda^y at the preaching service. 
 
 Over spiritual conditions at this time, Brother Sehultz could 
 not cease to make mention and to thank God. The care exercised 
 in the admission of new members and in the instruction which 
 was given those who were to be received, in one way or another, 
 showed everywhere in the walk and conversation of the Chris- 
 tian Indians. Shultz noted the effects of their conversion in 
 their own homes and also in the homes of the unconverted which 
 everywhere seemed to have felt the influence of higher, better 
 things. There were clean homes and industrious housekeepers 
 in them surrounded by happy families. Bibles and good books 
 were in the majority of homes. Plantations were in better shape 
 and industries, looms, mills, etc., were increasing, Charles Hicks, 
 Moravian Brother from among the Cherokees, honorable and 
 venerable Chief, assured Sehultz, that the missionaries had done 
 untold good and held the respect of the whole Nation, at the 
 same time pleading with him to represent to the Society the 
 
Southern Indian Tribes 179 
 
 urgent need of more assistants, as doors for the Gospel stood 
 open everywhere. Indeed, this was Sehultz's own main im- 
 pression : the greatness and the readiness of the harvest and the 
 crying need for more workers. 
 
 The distinguished visitor had the high privilege to baptize one 
 of the full-blood converts, on the last Sunday in April, He was 
 a single man, "Juijacka, " radiant in his new-found Christ, and 
 received the name ' ' Jeremiah. ' ' 
 
 There was now one who was working among the women, as we 
 have noted Joshua influencing the men. Anna Johanna told the 
 missionaries that she had meetings at her house for members and 
 friends. They spoke of the love of the Saviour and sang hymns ! 
 Another woman who comes regularly to service, but cannot 
 understand a word of English, tells the missionaries, through an 
 Interpreter, that whenever the "teacher" prays, she asks God 
 to hear and to permit to come to pass the things for which he 
 is praying. 
 
 • ' Fishinghawk, " a full-blood, had experienced a complete 
 change of heart and was showing the fruits of it. Said he, "I 
 am such a great sinner that I have often thought it would be 
 impossible there could be any salvation for me and that the Lord 
 would accept such a sinful person as I am. 0, how happy I am 
 to testify to His mercy." 
 
 Fishinghawk received Baptism on August 13, 1826. "James" 
 was prefixed to his name. With him were baptized ' ' Canaquia- 
 qua," who received the much simpler name "Samuel," and his 
 wife, "Wally, " now "Mary Magdalene." During the singing 
 of the hymn, "How great the bliss to be a sheep of Jesus,"* 
 weeping and singing were mingled as was the case almost 100 
 years ago on the 13th of August, the spiritual birthday of the 
 Moravian Church. 
 
 Reader ! the Cherokees are coming to Jesus ! November 12th, 
 "Uweluchy, " — "William Henry," and the single woman, 
 "Aly," — "Rebecca," were added, by Baptism, to the flock, while 
 "Nick," and "The Young Wolf," brothers and scholars at 
 Springplace, applied for Baptism and were received into the 
 instruction group. 
 
 * J. J. Rambach. 
 
180 Moravian Missions Among 
 
 Well might the bell, brought from Salem by Henry Clayton 
 and hung in a bell-tower erected before the church, ring happily 
 for the first time on the first Sunday in Advent ! It was a time 
 of refreshing from the Lord, and the clear tones of the bell — 
 Schmidt writes that the tone carried for several miles — invited 
 all now to come to the Lord who would have mercy and abun- 
 dantly pardon and save ! 
 
 When, before Christmas, the brothers mentioned above were 
 ready and had been baptized — ''Nicholas Ignatius" and "John 
 Jacob, ' ' respectively, it was quite fitting that the school children 
 should sing the "Hosanna,"* for the Christmas celebration, 
 rendering this antiphonal chorus wonderfully well, a fitting 
 tribute to^ the Lord who had indeed come and visited His people. 
 In this eventful year 1826, about to close, 42 souls, exclusive of 
 missionaries, were now^ numbered to Springplace. 
 
 January 20, 1827, marked the new year as beginning with a 
 great sorrow^ which was, at the same time, a glorious victory. 
 Charles Renatus Hicks, Principal Chief of the Cherokee Nation, 
 a principal man of God and a principal trophy of the mission of 
 the Moravian Church among the Cherokees, passed into his 
 eternal reward. Leaving his important biography to a foot- 
 note, t we go on to consider for a moment the best part of his 
 
 * Gregor. 
 
 t Charles Hicks was born Dec. 23, 1767, at Thomaatly, on the Hiwassee 
 River. His father was a white trader, his mother, a Cherokee. When a 
 small boy he injured one leg which gave him constant trouble through 
 his life. He acquired a liberal education through reading and study. 
 He married a full-blood Cherokee and raised a family of five sons and 
 three daughters. For 30 years, he had served the Cherokee Nation as 
 Interpreter most acceptably, for he knew both English and Cherokee 
 languages well. For several years he was Secretary of the National 
 Council and did most of the official business. In 1817, he became Second 
 Principal Chief. Virtually he was Principal Chief, for "Pathkiller," 
 First Chief, was old and infirm and turned over all but nominal duties 
 to Hicks. Pathkiller died just 13 days previous to the death of Hicks. 
 So that the latter, even if for only a few days, enjoyed the distinction 
 of being Principal Chief of the Cherokee Nation. Hicks was a man of 
 sound judgment and great strength of character. After his conversion, 
 he came to see that the civilization which follows genuine Christian 
 religion was what his Nation needed, and bent all his efforts in that 
 direction. 
 
Southern Indian Tribes 181 
 
 life, namely from the day of 1812, when he began to live anew 
 in Jesus. Since that time he had been a tower of strength to the 
 mission. Nought but joy, encouragement and inspiration over 
 his consistent, convincing Christian life and over his constant 
 purpose, by praj-er and effort to strive for the conversion to God 
 of his countrymen, had he ever given to any of the missionaries. 
 He loved Steiner as a friend, honored the Gambolds as spiritual 
 parents and respected and cherished the other missionaries. In 
 the last two years his crippled condition had prevented him from 
 coming to Springplaee, hence he was frequently visited by the 
 missionaries and such visits were always red-letter days for him 
 and for them. Always, he gave sweet and intelligent testimony 
 to the faith that was in him and on him death had no power. 
 Two days before his death, Samuel, an Indian Brother from 
 Springplaee, paid his sick Chief a visit and to him Hicks ad- 
 dressed these words : 
 
 "Brother, I am happy to see you once more. My time, it appears, is 
 run out, and I must go away. I am not afraid of death. 'I know that 
 my Redeemer liveth. I know in whom I have believed and am per- 
 suaded that he will keep what I have committed to Him against that 
 day.' I trust alone in the redeeming merits of my Saviour. I am His, 
 and He will accept me as a poor sinner. We must all die, we all have 
 to go the same road, we are of earth, and must return to earth: God 
 has ordered it so. If we believe in Jesus Christ, the Son of God who 
 came into the world to save sinners, if we seek with Him the forgive- 
 ness of sins, we need not be afraid of death, but shall inherit eternal 
 life. Also, there will come the time when our mortal body shall be 
 made like unto His glorious body." 
 
 These were his last words. According to his own wishes, he 
 was brought to his beloved Springplaee for burial. Dressed in 
 white and reposing in a walnut casket, his remains rested for 
 several hours in Springplaee church and were viewed by an im- 
 mense concourse of people. Schmidt* preached from the words : 
 "Father, * * *; glorify thy Son, * * *: As thou hast given 
 him power over all flesh, that he should give eternal life to as 
 many as thou hast given him."t Then six Christian Indians 
 carried him to his last resting-place in the Spring-place grave- 
 yard. 
 
 * Gambold was too weak to come, 
 t John 17:1, 2. 
 
182 Moravian Missions Among 
 
 Meanwhile, other Cherokees were coming to life ! ' ' Keech- 
 leeskeeny," — "Boas," and "Tianah,"— "Rachel," on Easter 
 Sunday were followed in Baptism by two scholars, "Benjamin," 
 and "Ruth," on August 13th. 
 
 In October, advice was received from Salem, that Brother Gott- 
 lieb Byhan and wife, former missionaries at Springplace, had 
 accepted a call to serve again in the Cherokee mission. With 
 them would come Nathanael, their son, to help in the school and 
 Rachel, their daughter, to assist in the large housekeeping. These 
 were to serve at Springplace, while Schmidt and his wife were 
 called to Oochgelogy, where Gambold passed away November 
 7th, as noted in a previous chapter. 
 
 In October, also, the Cherokees chose their principal Chiefs to 
 fill the vacancies caused by the death of Pathkiller and Hicks. 
 William Abraham Hicks, member of the Moravian church at 
 Oochgelogy, was chosen Principal Chief, and John Ross, who be- 
 came a firm friend and patron of the Moravians, was elected 2nd 
 Principal Chief. It may be readily inferred that the Moravian 
 mission had done a noble work and: stood in high esteem through- 
 out the Cherokee Nation when two of its principal men were 
 made Christians through the human instrumentality of this mis- 
 sion J and manifested the excellence of the Christian life to such 
 a degree that they were chosen to these offices of high respon- 
 sibility and honor. 
 
 The Byhans arrived on November 11, and on the following 
 Sunday, a service of double interest was held. "Caselawi" — 
 "Israel," and "Nelly" — -"Esther," having shown to the satis- 
 faction of the missionaries that they were added to the Lord, 
 were added to the church. "Israel" will be seen at later dates 
 faithful to the end. In the second part of the service, Byhan 
 was introduced to the Cherokee flock as missionary and teacher. 
 During the singing of an appropriate hymn, all present came 
 forward expressing welcome and pledging love and loyalt}' by 
 giving their new missionary the Right Hand of Fellowship. The 
 close of 1827 found at Springplace 27 baptize<:l adults, a total 
 membership of 46 souls and 13 scholars in the school. 
 
 t Of W. A. Hicks it was said that it could be plainly seen how Christi- 
 anity had turned a wolf into a lamb. 
 
Southern Indian Tribes 183 
 
 The mission was greatly helped by the type of men whom the 
 United States Government employed as Indian Agents. We 
 have noted the desire and willingness to co-operate with mission- 
 ary societies and their representatives for the good of the Indian, 
 on the part of the Buttlers, Major Lovely, Col. Meigs and Thos. 
 L. McKenny. Mr. Hugh Montgomery was appointed successor 
 to Col. Meigs and he, too, was an earnest Christian man who did 
 all he could for the mission, particularly in securing from the 
 Government annual appropriations for the school. It was by 
 Mr. Montgomery's advice and help that the new arrangement 
 for boys at Springplace and girls at Oochgelogy could be carried 
 out successfully. 
 
 Encouraging religious experiences continued in 1828 and 1829. 
 On all festival days there were baptisms and often between these 
 special seasons were members added. Byhan writes that at the 
 baptism of one Indian woman there was a special demonstration 
 of the Spirit's power. When the Candidate knelt on the white 
 cloth to be baptized, other Indian women voluntarily came for- 
 ward and knelt with her, praying, weeping and singing. Church 
 attendance continued to increase and there was rapt attention 
 when the Word of God was expounded. At one service a tem- 
 perance-petition which had been drawn up in one of the other 
 mission stations, was circulated. It had been sent to Spring- 
 place to have the Indians there express themselves on the issue 
 of banishing w^hiskey from the Nation. All the Brethren and 
 Sisters either signed or made their mark. The party of new 
 missionaries appointed for Oochgelogy, Brother and Sister Eder 
 and Henry G. Clauder, with their companions,* arrived at 
 Springplace just' as the morning service of October 26, 1828, was 
 in progress. Clauder wrote in his personal diary : "It was Sun- 
 day, and the Indian congregation was assembled in worship when 
 we arrived and I had the indescribable pleasure of seeing, for 
 the first time, a congregation of converted heathen listening with 
 
 * In the party were the Eders and Clauder, Aug. H. Schultz and Lewis 
 Eberhard from Salem. Chas. Grabs from Bethania, the Single Sister 
 Anna Margaret Becker from Friedland and Matth. Reich, the driver. 
 Sister Becker had come to assist in the Springplace household. The 
 others come as companions of the three missionaries and returned 
 home after a brief visit. 
 
184 Moravian Missions Among 
 
 profound attention to the tidings of Salvation. I felt a love for 
 these people at once and praised and thanked the Lord for His 
 goodness in bringing me here." More of the Cherokee members 
 feel freedom to pra.y and testify when opportunity is given. 
 "Samuel" often leads in fervent prayer in Cherokee and Polly 
 Vann tells the missionaries that the burden of the prayer is that 
 God may strengthen their faith in Jesus Christ. All these en- 
 couraging indications pointed to the brightest possible future 
 for our and other missions if the Cherokee Nation could have 
 remained undisturbed in their lands. 
 
 At the close of 1829, a total of 64 souls were connected with 
 Springplace, of which number 40 were baptized adults in good 
 church standing. Another accomplishment of the year was the 
 completion of the new and commodious dwelling for the mission- 
 aries. It was a double house, built for two families, and ar- 
 ranged so as to afford many comforts and conveniences which the 
 two-room dwellings, used up to the present time, lacked. 
 
Southern Indian Tribes 185 
 
 CHAPTER XVIII 
 
 Gathering Clouds Followed by the Storm of the 
 Expatriation of the Cherokee Nation 
 
 The territory and sovereigntj^ of the Cherokees were trans- 
 mitted to them from their ancestors or gained by conquest from 
 their predecessors, whoever these may have been ; at any rate, 
 they were in the enjoyment of both before the first settlement 
 of Georgia. No better right or title to territory and national 
 sovereignty can exist, either by the law of nature or nations. 
 
 The standing of the Cherokees as a sovereign State is further 
 proved by the fact that Treaties were made with them by Euro- 
 pean nations, colonies and the United States, after the adoption 
 of the Constitution. Never was their power as a Nation to 
 negotiate Treaties, make war or peace and regulate trade and 
 intercourse, questioned. While they were not an independent 
 foreign State, they were an alien State and under the protection 
 of the United States Government as were the other Indian Na- 
 tions concerning all of whom it had been stipulated in the pro- 
 visions under which a State was admitted into the Union, that 
 "the utmost good faith shall always be observed towards the 
 Indians; their lands and property shall never be taken from 
 them without their consent; and in their property, rights and 
 liberty, they shall never be invaded or disturbed, unless in just 
 and lawful wars authorized by Congress; but laws founded in 
 justice and humanity shall from time to time be made, for pre- 
 venting wrongs being done to them, and for preserving peace and 
 friendship with them."* 
 
 But when it came to the point where individual States became 
 more thickly settled and it became necessary to extend jurisdic- 
 tion over their chartered limits, the Indian Nations and, in our 
 particular study, the Cherokees, occupied a unique and anoma- 
 lous position on account of which trouble between the United 
 States and Georgia and trouble between Georgia and the Chero- 
 kees were almost certain. It is not in the mind of the present 
 writer to express a sweeping condemnation of the action of the 
 Georgia authorities in the Cherokee case nor to criticise the steps 
 
 * Ordinance of Congress, July 13, 1787. 
 
186 Moravian Missions Among 
 
 taken by the Federal Government to remove this Nation to a new 
 territory. That there were injustice and wrong to the poor In- 
 dians is evident, and the story of their sufferings must ever fill 
 right-minded citizens of the United States who consider it, with 
 shame and grief. Surely, in the common desire of a great State 
 and a great United States to do the right thing by the Cherokees, 
 in the calm and thorough deliberations of great statesmen whom 
 State and National Governments possessed, a way could have been 
 found with justice and mercy to deal with these Indians to the 
 satisfaction of all parties concerned. The facts of the case are 
 lack of understanding between State and Federal Government, 
 lack of patience on the part of both, no co-ordinated plan when 
 the removal did take place, inconsiderate otficials who acted with 
 high-minded injustice, violence and cruelty, unscrupulous white 
 people who wanted the lands of the Cherokees and wanted them 
 now, regardless of consequences to the Indians. The brunt of all 
 mistakes fell on the Cherokees and there was a heavy toll of suf- 
 fering and death. These are the writer's views and criticisms 
 on the case which can now be stated. 
 
 Originally, all the land lying between the Atlantic Ocean and 
 the Mississippi River, now comprising the three States of 
 Georgia, Alabama and Mississippi, was within the chartered 
 limits and jurisdiction of Georgia. At the close of the 18th cen- 
 tury, the settled part of Georgia was small and the balance was 
 occupied by Indian tribes, namely, Creeks, Cherokees, Choetaws 
 and Chickasaws. Before the adoption of the Constitution of the 
 United States in 1788, Georgia came into frequent collision with 
 the Cherokees and, more frequently with the Creeks, from which 
 resulted wars, out of which Georgia usually acquired a piece of 
 the Indians' territory, in the settlement. After the adoption of 
 the Constitution, Georgia could no longer make treaties wnth the 
 Indians nor receive land from them; all such negotiations must 
 now be carried on by the Federal Government. In the year 1802, 
 Georgia entered into a convention with the United States which 
 resulted in an agreement as follows : Georgia ceded to the United 
 States all the territory west of the Chattahoochie River — out of 
 which the States Alabama and Mississippi were formed — the 
 United States promising to pay Georgia $1,250,000 out of the 
 sale of these lands and to gradually extinguish, by purchase and 
 
Southern Indian Tribes 187 
 
 treaty, the claims of Indians to lands within the new boundaries 
 of Georgia. Probably' neither party to the contract at that time 
 thought that Georgia would be settled so rapidly and insist on the 
 carrying-out of the conditions of the pact so quickly. Neverthe- 
 less, it had been ratified and the United States must fulfill its 
 promise sooner or later since Georgia has lived up to her part 
 of the agreement. 
 
 At the time of this agreement, the Cherokees occupied a large 
 part of Georgia to the east of the Chattahoochie and westward 
 to the boundary of the State ; of Tennessee, the whole southern 
 portion from the Tennessee River to the boundaries and a large 
 section between the Cumberland and Clinch Rivers ; a large por- 
 tion of that territory which Georgia had relinquished to the 
 United States; the western corners of North and South Carolina. 
 Since that time up to 1830, the United States had extinguished 
 the title of the Cherokees to the following lands : Everything in 
 North and South Carolina, the larger portion of the lands in 
 Tennessee, nearly all in the section which is now Alabama and in 
 Georgia everything east of the Chattahoochie. Some land re- 
 mained for the Cherokees in the Alabama section, a small strip 
 in Tennessee and the far greater part in Georgia. 
 
 Since the Federal Government had acquired so much of the 
 Indian's territory for the other States and extinguished only so 
 small a part for Georgia, the State to which it was especially 
 pledged so to do, while it had no compact with the other States, 
 Georgia was greatly roused at this time, especially since the 
 $1,250,000 received from the United States was only a tritle of 
 what the lands were worth to the Government. More and more 
 vigorously, the State began to insist on the carrying-out of the 
 terms of the contract. Georgia really needed the territory and 
 needed the roads, for trade with other States, which w^ould lead 
 through the Cherokee country. Several times the Cherokees had 
 refused permission for such roads to be opened. There were 
 other considerations on the Georgia side of the case: 
 
 "The discovery of immense mineral wealth, within the limits of the 
 nation, acting upon the avarice and cupidity of men, had brought into 
 the territory a numerous body of men, lawless, abandoned, and hostile 
 to the policy of the State.* These circumstances imperiously asked of 
 
 * Already in 1824, so called "Intruders" were coming into the Chero- 
 kee country and settling along the Chattahoochie River. Generals Turk 
 
188 Moravian Missions Among 
 
 the State decisive and prompt action, and on these accounts she enacted 
 laws, abrogating the Cherokee Government, making it penal to dig gold, 
 and punishing a residence within the territory, unless the resident 
 would take an oath to observe the constitution and laws of the State. 
 The exclusion of all white persons from the Cherokee lands was the 
 dictate of policy and necessity. * * * The law which has excited so 
 much feeling is not partial or exclusive in its operation. The first 
 citizen of Georgia, the most abandoned of the refugee adventurers for 
 gold, as well as the meek and law-abiding Moravian missionary, are 
 within its provisions — all classes, all grades, and all professions, are 
 alike liable to its penalties. Our law in this, as well as other cases, 
 aims at no individual or individuals, and recognizes no exceptions. And 
 had the most talented, or the most dignified of our sons resided within 
 the limits of our lands in the possession of the Cherokee Indians, with- 
 out having taken the oath, the law would have been administered upon 
 such an one with unsparing vigor and unrelenting severity."! 
 
 The emigration of 3,000 Clierokees to west of the Mississippi 
 into Arkansas along the White River in 1818, has already been 
 noted. In the subsequent years, exodus followed exodus. The 
 lands of the Cherokees who remained in the east had been re- 
 duced by successive cessions, as we have seen, to about 8,000 
 square miles situated almost altogether in the mountains of 
 Georgia. The aggression and the oppression of Georgia extend- 
 ed the jurisdiction of the State over the Cherokee country ac- 
 cording to Act of Assembly of December, 1829. While annihilat- 
 ing the tribal government of the Cherokees, the State refused 
 them citizenship. 
 
 On the 27th of December, 1830, and 1st of January, 1831, a 
 notice was served on the Governor and Attorney General of the 
 State of Georgia, signed by Jolm Ross, Principal Chief of the 
 
 and Williams received instructions from the United States Government 
 to take a company of militia and drive them out of the country, in 
 which undertaking they met with stubborn resistance. Often the 
 Georgia settlers helped the "Intruders," and one of the settlers was 
 shot, after which there was a general fight and Col. Williams was made 
 prisoner. 
 
 t From the report of a Committee appointed by the Legislature of 
 Georgia to investigate the merits and the enforcement of the law en- 
 acted by which all residents within the State must take the oath of 
 allegiance to its constitution and laws. The report of the Committee 
 was unanimously adopted by the Legislature, December 24, 1831. See 
 Bibliography No. 24. 
 
Southern Indian Tribes 189 
 
 Cherokee Nation, stating that on Saturday, the 5th day of March, 
 1831, at the city of Washing-ton, D. C, the Cherokee Nation 
 would, by their counsel, move the Supreme Court of the United 
 States, expected to be then in session, for an injunction to re- 
 strain the State of Georgia from executing and enforcing the 
 laws of Georgia within the Cherokee territory as designated by 
 treaty between the United States and the Cherokee Nation. This 
 case was carried before the Supreme Court under the provision 
 of the Constitution of the United States which gives to that 
 Court jurisdiction in controversies in which a State of the United 
 States and the citizens thereof, and a Foreign State, citizens or 
 subjects thereof, are parties. 
 
 The case was argued before the Supreme Court at great length 
 and with much ability, but the motion for an injunction was de- 
 nied by the Supreme Court on the ground that an Indian Tribe 
 or Nation within the United States is not a Foreign State in the 
 sense of the Constitution, and cannot maintain an action in the 
 courts of the United States. 
 
 In the meanwhile, the final treaty was drafted and concluded 
 in December, 1835. This treaty was a clear release of all lands 
 owned by the Cherokees east of the Mississippi, for the sum of 
 $5,000,000. John Ross, the Principal Chief, who had been at 
 Washington for three or four winters, exerting every possible 
 influence towards the welfare of his people, pronounced a de- 
 cided disapproval to the treaty, and opened a correspondence 
 with the President in the hope of relief, but there was none forth- 
 coming. 
 
 Andrew Ross, a member of the Cherokee delegation, on the 
 other hand, was favorable to the emigration, and suggested to the 
 Commissioner of Indian Affairs his willingness to bring together 
 a sufficient number of leading Cherokees with whom a treaty 
 could be effected. A preliminary treaty was therefore con- 
 cluded on the 19th day of June, 1834, but it was never ratified, 
 although the enrolling books were opened and several names sub- 
 scribed. 
 
 Earlj' in February, 1835, two rival delegations, each claiming 
 itself representative of the Cherokee Nation, arrived at Washing- 
 ton. One was headed by John Ross, who had been Chief for 
 over eight years, and the other by John Ridge, a sub-Chief and 
 
190 Moravian Missions Among 
 
 a man of considerable influence among his people. The Ross dele- 
 gation was implacable in its opposition to removal, while the 
 Ridges, perceiving the futility of further opposition to the de- 
 mands of the Government, were agreeable to accepting the treaty. 
 Rev. J. T. Schermerhorn was authorized by the President to 
 treat with the latter and effected a preliminary treaty on the 
 14th of March, with the express stipulation that it should receive 
 the approval of the Cherokee people in full Council assembled. 
 Such were the terms upon which Ridge, Boudinot and others 
 signed the contract which terminated so fatally for them a short 
 time afterwards. 
 
 In October following, the Cherokee people in full Council at 
 Red Clay, rejected the Ridge treaty. Ridge and Boudinot, 
 strong partisans and signers of the Schermerhorn agreement, 
 abandoned their support of the measure and coincided with the 
 mass of the people. 
 
 However, at a meeting the December following at New Echota, 
 Mr. Schermerhorn concluded arrangements with the Ridge 
 party, and the treaty was ratified by the United States Senate, 
 May 23, 1836. John Ross and his delegation, who had left for 
 Washington soon after the Red Clay Council, returned home to 
 commence a vigorous campaign of opposition to the execution of 
 the treaty. They openly refused to recognize the action of the 
 Ridge party, and protested forcibly through the medium of their 
 Chief against the unconstitutionality of a contract made by a 
 few unauthorized parties to the detriment of a Nation. 
 
 Doubtless Ridge and Boudinot were under the impression that 
 they were doing that which was for the best interests of their 
 people. The latter was a man of culture and a Christian, and 
 those who knew him best, invariably agree in the b.elief that his 
 action on this occasion was not prompted by any selfish consider- 
 ation whatever. 
 
 One of the saddest stories on record, is that of the removal 
 of the Cherokees from their eastern homes. Between sixteen and 
 seventeen thousand men, women and youths, left Brainerd late 
 in the fall of 1838, with a winter's journey of nearly half a year 
 before them. The severity of the weather, together with the num- 
 ber of old and infirm emigrants, rendered them unable to make 
 over five to fifteen miles a dav. As the season advanced, so did 
 
Southern Indian Tribes 191 
 
 disease atteck them with dreadful fatality. Numbers la^^ down by 
 the roadside never to rise again. Soon the great caravan became 
 a monstrous funeral procession, the average of deaths reaching 
 thirteen joer day. 
 
 The time taken to accomplish the journey increased from six 
 to ten months, and when roll was called at the terminus of the 
 trip, over four thousand persons were missing — one-fourth of 
 the great exodus having left their bones by the wayside. 
 
 Immediately after the arrival of the Cherokees in the Territory, 
 June 10, 1S39, Chief Ross called a Council meeting at Takuttah, 
 having in view the unification of the old and new settlers. Noth- 
 ing was accomplished, but a time was set for a similar meeting 
 with the same design. 
 
 A few days after the adjournment of Council, three of the 
 leaders of the treaty party — John Ridge, Major Ridge (his 
 father) and Elias Boudinot, w^ere brutally murdered. The lat- 
 ter was assassinated beside his house at Parkhill, and within a 
 few miles of the Chief's residence. 
 
 Major Ridge was waylaid and shot close to the state line, while 
 John was taken from his bed and hewn to pieces. There are 
 some who reflect with great severity upon John Ross, the Chief, 
 for permitting these coldblooded murders, but it seems hardly 
 fair to accuse him of sj^mpathy with acts of which, in all prob- 
 ability, he was ignorant. Chief Ross had been several times heard 
 to say : ' ' Once I saved Ridge at Red Cla}^ and would have done 
 so again had I known of the plot. ' ' 
 
 No sooner had the Ross party arrived in the new countrj^ than 
 hostilities oomnieneed between them and the old settlers, together 
 with the treaty party — that is to say, the Ridge faction. It was 
 several years before these factions compromised and there was 
 again a united Cherokee Nation. 
 
 Having taken a view of the political side of this distressing 
 situation, the question will arise. How did the Moravian and 
 other mission stations fare in these troublous times before and 
 during the removal of the Nation ? 
 
 Already on November 5, 1829, the missionaries received a 
 letter from the Secretary of War, Hon. John H. Eaton, telling 
 that there seetned a great change impending for the Cherokee 
 Nation; in all probability they would be forced either to leave 
 
192 Moravian Missions Among 
 
 their lands and be transported west of the Mississippi River or 
 to come under the jurisdiction of the State of Georgia. 
 
 There is an event to record in the j-ear 1830 which shines like 
 a great light in the darkness of distress settling over the Chero- 
 kee people. A day of fasting and prayer for the Nation w^as ap- 
 pointed by the Principal Chief in view of the dangers which 
 threatened the very existence of the Cherokee tribe. Who could 
 have predicted, when the Moravian Church made its humble 
 beginning among these Indians, followed by other denominations, 
 that in less than one generation this heathen tribe would be 
 Christianized to the exteijt that a day of prayer could be ap- 
 pointed for the whole Nation ! The proclamation follows : 
 
 "Whereas, The crisis in the affairs of this Nation exhibits the day 
 of tribulation and sorrow, — and the time appears to be fast hastening 
 when the destiny of this people must be sealed; whether it has been 
 directed by the wonted depravity and wickedness of man, or by the 
 unsearchable and mysterious will of an allwise Being, it equally be- 
 comes us as a rational and Christian community, humbly to bow in 
 humiliation and prayer before Him who can alone relieve the afflicted 
 and protect the fatherless; and there to implore His gracious pleasure 
 to avert the dreadful evil, that wisdom may be given to direct the 
 Chiefs in the deliberations of their Council, and that the people may be 
 united in sentiment and action for the good of the Nation; therefore, I 
 have thought proper to set apart Thursday, the 19th of this month, as a 
 day of fasting and prayer, and to request the religious community of 
 every denomination, and all other well disposed citizens of the Nation, 
 to unite in observing said day with all due solemnity. 
 
 "Given under my hand at Head of Coosa, Cherokee Nation, the 3rd 
 day of July, 1830. 
 
 "By the Principal Chief. 
 
 "John Ross." 
 
 Brother Wm. A. Hicks, a member of the delegation sent to 
 Washington in 1830 to lay a memorial in behalf of the Cherokees 
 before Congress, returned with a letter from President Jackson 
 the gist of which was, that if the Cherokees remained where they 
 were, they must come under the Laws of the State of Georgia 
 and they would do that on their own risk as the President had 
 no power to interfere with the laws of individual States. He 
 assured them that if they moved westward, they would come 
 under the jurisdiction and protection of the United States. As 
 he and the Secretary of War were going on a journey to the 
 
SouTHERX Indian Tribes 193 
 
 west, he invited the Chiefs to meet them at Nashville, to talk 
 matters over. 
 
 Precious fruits— souls saved for Christ — continued to ripen 
 in the Moravian fields among the Cherokees ; there were frequent 
 baptisms during 1830 and 1831. The missionaries found it easy 
 to deal with individuals in these days of stress and uncertainty. 
 With gratitude to God they noted, too, that while the Cherokees 
 became increasingly distrustful of whites generally, their com- 
 mon national danger drove them nearer to their missionaries and 
 teachers. 
 
 Brother Byhan attended the Council at New Echota in 1830, 
 at which meeting the Cherokees decided not to remove to the 
 west, but to remain and to bear patiently whatever the State of 
 Georgia might lay upon them. They resolved to appeal to the 
 Supreme Court of the United States, which appeal, as we have 
 seen, proved fruitless. 
 
 Special blessings were experienced in Oochgelogy during 1830. 
 Brother Clauder, in speaking with individuals privately before 
 one of the Compiunion services, heard testimonies such as these : 
 ''I seek to draw ever nearer to the Lord and to have Him ever 
 before me." Another, "He always helps me through." An- 
 other, "I feel often my sinfulness, but the Lord recalls me each 
 time." Still another, "I desire nothing but to follow Him and 
 to grow in grace." 
 
 Major Ridge, for whom prayer and supplication without ceas- 
 ing had been offered up, came to Oochgelogy, one day, saying: 
 
 "My brother, Waytee, and my friend, Wm. Hicks, both belong to your 
 church and I am still a bad man." He remembered the first visit of 
 Steiner and de Schweinitz. "They are gone," said he, "and I am still 
 here. I am now old and gray and many of my countrymen have found 
 Christ. I will now also seek Him who is good." 
 
 With joy and thanksgiving to God, Ridge was accepted for 
 careful ipstruction. 
 
 Margaretta, daughter of W. A. Hicks, is baptized and George 
 Hicks is becoming a real personal worker, talking with individ- 
 uals who seem interested, after the services. Clauder gives him 
 charge of a service now and then which he holds in the Chero- 
 kee language wnth evident blessing to all. 
 13 
 
194 MoRAviAx Missions Among 
 
 Id January, 1831, the missionaries were greatly alarmed, when 
 a copy of the "Georgia Journal" was sent them in which ap- 
 peared the new laws adopted by the Legislature, to read under 
 Section 7 as follows : 
 
 "And be it further enacted by the authority aforesaid, That all white 
 persons residing within the limits of the Cherokee Nation, on the first 
 day of March next, or at any time thereafter, without a license or per- 
 mit from his Excellency, the Governor, or from such agent as his Excel- 
 lency, the Governor, shall authorize to grant such permit or license, and 
 who shall not have taken the oath hereinafter required, shall be guilty 
 of an high misdemeanor, and upon conviction thereof, shall be punished 
 by confinement in the penitentiary at hard labor, for a term not less 
 than four years." 
 
 The oath was this: 
 
 "I, N. N., do solemnly swear (or affirm, as the case may be) that I 
 will support and defend the Constitution and Laws of the State of 
 Georgia, and uprightly demean myself, as a citizen thereof, so help me 
 God." 
 
 Hurriedly the Brethren met in a Mission Conference. They 
 decided unanimously that they could not take the oath of 
 allegiance to Georgia for the reason that the new laws "were 
 framed for the eviction of the Cherokees and to swear to uphold 
 these laws when the missionaries had come for the sole purpose 
 of helping; the Cherokees would make them traitors to their 
 cause. The second point acted on was an invitation from their 
 friend, Capt. David McNair, residing in the Cherokee country 
 of Tennessee, 18 miles from Springplace, for the missionaries to 
 come and live with him. This was help come from God ! With 
 heartfelt thanks to Him and the good Captain, the invitation 
 was accepted for Brother Clauder and Nathanael Byhan at once. 
 Gottlieb Byhan was Postmaster at Springplace, and this was 
 deemed sufficient protection for him as he was an officer of the 
 Federal Government. The laws did not include women and 
 minors, so the Sisters were safe, and it was decided that Sister 
 Clauder and Sister Gambold remain at Oochgelogy for a little 
 while to get movable things in order against the day of depar- 
 ture. These Sisters were to be commended to the protection of 
 the Indian Brethren at Oochgelogy. These decisions were sub- 
 mitted to the Helpers' Conference at Salem for advice or ap- 
 proval, but the Brethren on the ground had to act, as the time 
 
Southern Indian Tribes 195 
 
 was short. In due time came word from the Conference approv- 
 ing of the action taken, advising Byhan to send in his resignation 
 as Postmaster, telling all the missionaries to take refuge at Mc- 
 Nair's as soon as Byhan was relieved of the office, urging them to 
 impress upon the Christian Indians, in case they were removed, 
 to settle close together in the new territory beyond the Missis- 
 sippi, as the Salem Society had determined to follow them with 
 missionaries to renew the mission. 
 
 Our missionaries had not taken their precautions too soon. 
 On March 4, they received the news that the Georgia Guard had 
 come to New Echota and arrested the Kev. Samuel A. Worcester, 
 D.D., Presbyterian missionary — friend of the Brethren and the 
 man who, with the aid of Sequoya's characters, gave to the 
 Cherokees their hymns, had translated the Moravian Litany and 
 Easter Morning Litany into Cherokee and was now working on 
 the Cherokee Bible. Among others arrested was Dr. Butler, mis- 
 sionary at Carmel. The Georgia Gniard were pretty rough in 
 handling these men. Dr. Butler was tied to a horse and had to fol- 
 low along rapidly over terrible roads. At night, the horse 
 stumbled, tore him to the ground, and, becoming frightened, 
 began to gallop, dragging him over I'ocks and trees. He was all 
 but killed. At the trial, all the missionaries promised to leave 
 the Cherokee country at once save Drs. Worcester and Butler 
 who refused, also, to take the oath, whereupon they were prompt- 
 ly taken to the penitentiary to await another hearing. 
 
 The Conference in Salem, meanwhile had addressed a letter to 
 Governor George R. Gilmer, of Georgia, asking protection for 
 Byhan until the Postmaster General had acted upon his resigna- 
 tion and sent the advice of that Department as to the disposition 
 of the Office. In case that Byhan had already been arrested — 
 Conference was taking no chances — they asked for his release 
 on the same ground. 
 
 The case of Worcester, et al., was tried in the Superior Court 
 of Georgia, within a few weeks of their arrest, before Judge 
 Clayton. He ruled that not only must Worcester be released be- 
 cause, as Postmaster at New Echota, he was under the jurisdic- 
 tion of the United States, but he and the others must be freed 
 because they were missionaries and the United' S^tates Governiment 
 was, directly interested in them, having assisted all the mission 
 
196 Moravian Missions Among 
 
 schools financially with their buildings and with their running 
 expenses. So these missionaries were released and returned to 
 their posts. Elias Boudinot hastened to communicate the good 
 news to Byhan and he to Clauder and N, Byhan, at McNair's, 
 who returned joyfully; the one to the Springplace school, the 
 other, to Oochgelogy and his anxious wife and congregation. 
 
 Governor Gilmer's reply to the Conference was most courteous. 
 He stated that he had ordered the officers not to molest the 
 Moravian missionaries* and that they might remove at their 
 leisure. He wrote, too, that the Presbyterian missionaries had 
 becEi released in accordance with the 'opinion handed dowm by the 
 Georgia Superior Court. 
 
 Alas, short-lived was the new hope inspired by the decision of 
 the Court! On May 30, came the news that Judge Clayton's 
 ruling had been declared unconstitutional and all the other mis- 
 sionaries had again been arrested. The Moravians received the 
 first blow at Oochgelogy. On May 31, as Clauder was quietly 
 engaged in teaching school, a detachment of the Georgia Guard 
 rode up and took him prisoner. He had time only to say fare- 
 well to his wife and left the school girls, weeping and terrified, 
 in their seats. He was taken to the headquarters of the com- 
 manding officer stationed at Brother W. A. Hicks' house, and 
 there questioned. Clauder stated that the instructions received 
 from his Society were to the effect, he should remove from Chero- 
 kee country at once, if he could not pursue his missionary labors 
 peaceably. He also quoted what had been communicated from 
 Salem of the Governor's letter, namely, that the Moravian mis- 
 sionaries would not be molested. Upon this frank statement he 
 was released and could return to his frightened family and 
 school. Next day came the following note over which Clauder 
 was considerably "helped up:" 
 
 "Hickses, May 31, 1831. 
 
 "Dear Sir: The character which you have sustained being so con- 
 trary to that of others, I have determined to make you a distinguished 
 
 * They had received instructions from Salem to take no part in politi- 
 cal agitations or discussions whatsoever, but strictly to mind their own 
 business. As Moravian missionaries, they would have taken exactly 
 this course even had no instructions been received. That other mis- 
 sionaries ivere molested, and the Moravians were not was due to their 
 policy of quietly going about their own (Master's) business. 
 
Southern Indian Tribes 197 
 
 object of our forbearance; you will, therefore, remain with your family 
 in quiet and pursue your own inclination until further directed. 
 
 "Should you be in future directed to comply with the laws and leave 
 the territory, time will be given you to comply with at least as much 
 convenience to you as at this time.* With my best wishes for your suc- 
 cess in the cause in which you are laboring, and be pleased to accept 
 my personal respect and esteem, 
 
 "C. H. Nelson. Sub-Com., Ga. Ga." 
 
 This was fine; however, Nelsoii was, after all, only a "Sub- 
 Com." Already on July 8, Clauder received the following: 
 
 "Dear Sir: Any protection that my note of May last may have given 
 you is withdrawn. 
 
 "Very respectfully, 
 
 "C. H. Nelson. Sul>Com., Ga. Ga." 
 
 Meanwhile, Dr. Worcester and Dr. Butler at their second trial 
 again persistently refused either to quit the country or to take 
 the oath. Nine others were tried with them and took the same 
 stand, whereupon, all were condemned to 4 years ' imprisonment 
 in the penitentiary at hard labor. Marched to prison, pardon 
 was once more offered to all, before the open gates, on condition 
 that they would not again reside in the Cherokee country. With 
 this offer they all complied, except Drs. Worcester and Butler, 
 who were thrust into prison. Although the United States Su- 
 preme Court decided that these missionaries should be at once 
 set at liberty, yet they were not released until January, 1833, 
 the State at first refusing to give them up, except at the point of 
 the bayonet. 
 
 The notice to Clauder that protection had been withdrawn was, 
 in effect, a warning to leave his station within ten days. It meant 
 "go!" The Diary of Oochgelogy records that the feelings of the 
 missionaries as they prepared to leave their beloved flock of faith- 
 ful Christians were inexpressiblj' sad and heavy. A last, blessed 
 Holy Communion service was held with them on 3u\y 17th. Old 
 Christian David said : ' * Tell them, the friends in Salem, that 
 one old heathen has turned to God after he had grown old in the 
 service of sin. He has heard the good Word of God and experi- 
 enced its saving power." Clauder admonished his Cherokee 
 Brethren and Sisters to be faithful to the end and charged them 
 
 * Ten days' notice. 
 
198 Moravian Missions Among 
 
 to keep on holding services among themselves, as there were 
 several Brethren at Oochgelogy gifted along that line. During 
 the final prayer, all were in tears. After a heartrending fare- 
 well, Glanders, with their little child, and Mrs. Anna Maria 
 Gambold left Oochgelogy, going first to Springplaee and from 
 thence, by way of McNairs, they journeyed to Salem in August, 
 1831. They left behind at Oochgelogy, a congregation number- 
 ing 35 souls. 
 
 Byhan and his family felt very keenly their loneliness, after 
 the other missionaries had departed, and were filled with grave 
 apprehensions for the future. The Indians clung to them 
 pathetically, realizing that, ere long, their missionaries would 
 have to leave. Word came from the Helpers' Conferene asking 
 the missionaries to notify the Salem authorities at once, when 
 they received notice to quit Springplaee, and two four-horse 
 wagons would be sent immediately to fetch them and their mov- 
 able property., This was announced to the congregation and 
 received in tears. 
 
 Harrowing days followed. Indians and whites, journeying 
 back and forth, stopped at Springplaee for food, shelter and 
 horse-feed, and the missionaries dared not say "no" to these de- 
 mands. In general, in those distracted times, it was very notice- 
 able how the non-Christian Indians went back to excesses of all 
 kinds, drinking, immorality, theft and the like. By contrast, the 
 Christian Indians remained firm and true. Samuel, one of the 
 members, remarked sadly, that when the missionaries would go 
 they would be like sheep without a shepherd. Byhan reminded 
 him of the Good Shepherd who never forsakes His sheep ! 
 
 One day in the fall of 1831, Lieutenant Brooks arrived at 
 Springplaee with a company of men and asked Byhan, M'ho was 
 sorting mail at the time, if they could have pasture for the horses 
 and shelter for themselves, which Byhan answered in the affirma- 
 tive. Lieut. Brooks was very friendly and Byhan made use of 
 the opportunity to tell him that his Society in Salem had in- 
 structed him to leave after due notice had been given. Looking 
 over the mission premises. Brooks remarked that it was a great 
 pity the missionaries could not make up their minds to take the 
 oath, for they would have to lose so much which they had im- 
 proved here. When he saw he made no impression with this 
 
Southern Indian Tribes 199 
 
 line of argument he said, "Well, you will not be molested here, 
 because we are convinced that you have not meddled with our 
 political affairs like others who will have to abide by the con- 
 sequences." After thej' had been fed and lodged as well as pos- 
 sible, this detachment left next morning to do some arresting in 
 the vicinity and Brooks said, on leaving, that they would be back 
 in a few days. The Springplace Diary adds, by way of com- 
 ment, ' ' this was not the best of news ! ' ' 
 
 Agents of the United States: Grovernment were now putting on 
 a propaganda of persuasion with the Cherokees, trying to get 
 their consent to remove and were enrolling the namesi of those 
 who were willing to go. 
 
 The close of 1831 found 71 members on the roll at Spring- 
 place, many having been added during this, outwardly, dark 
 year. 
 
 Byhan feeling himself give way under the strain, early in 1832 
 requested to be relieved of his post. The Salem Brethren, 
 through the aid of the Congressional Representative, secured 
 Clauder's appointment as Postmaster at Springplace and in 
 April, Clauder and his wife and two little children and sister- 
 in-law, the Single Sister Dorothea Ruede, left Salem and, after 
 a journey of 17 days, arrived safely at Springplace on the 
 19th. On the 23rd the wagon started on its return journey to 
 Salem with the Byhan family. "Thus," writes Clauder, "we 
 were once more privileged to labor for the spiritual good of our 
 dear Cherokee converts." 
 
 Miss Ruede took charge of the school and conducted it with 
 much enthusiasm and marked success.* New converts were add- 
 ed, under the Divine blessing, several of them being particular- 
 ly promising for the strengthening of any future mission. Mean- 
 while. at Oochgelogy,t George Hicks and Christian David Waytee 
 were holding good meetings each Sunday. One Sunday in each 
 month. Clauder visited the station, preaching and administering 
 
 *After three years' intermission of the Government grants in support 
 of the school, Congress voted $850.00 for Springplace in 1832. This 
 action was taken largely due to the efforts of Representative Williams, 
 a friend of the Brethren's Church. 
 
 t At Springplace, "Samuel" regularly leads the praying of the 
 Litany in Cherokee. 
 
200 Moravian Missions Among 
 
 the Sacrament of the Holy Communion to the little flock of 
 faithful Cherokees — a great consolation and encouragement for 
 them. 
 
 The Federal Government, through its agents, is working hard 
 for the peaceful removal of the Cherokees. More and more of 
 the Indians are realizing the oppression they will have to en- 
 dure if they remain and are listening to the proposals of the 
 United States which are very fair and profitable for them and 
 they see that if everything that is promised is carried out, the 
 Cherokees will have no reason to regret their move.t 
 
 t The United States Government made the following propositions to 
 the Cherokees: 1. The land west of the Mississippi shall be secured to 
 the Cherokees and shall be sufficiently extensive and suited for agri- 
 cultural purposes. 2. The Unitel States promises to protect the Chero- 
 kees from the invasion of other Tribes. 3-. The United States will pro- 
 vide them with schools, teachers, Council Houses, and houses for a few 
 of the Chiefs. 4. The Cherokees shall have an agent residing in Wash- 
 ington City at the expense of the United States. 5. The Cherokees shall 
 have the right to make their own laws and have their own Government. 
 6. No white people shall be permitted to enter their country except 
 those having a permit from the United States Agent. 7. The United 
 States will provide mills, blacksmiths, iron, steel, plows, hoes, etc. 
 8. Each adult in the Nation shall have a gun, and each family be pro- 
 vided with sufl3.cient blankets. 9. Provision is made for all Cherokee 
 orphans. 10. The Cherokees shall be removed at the expense of the 
 United States and subsisted for one year after arrival in the new 
 home. 11. The United States will pay them for their improvements and 
 stock of every kind left behind. These proposals were submitted to the 
 National Council of the Cherokees in August, 1832. The Council was a 
 very stormy one; the majority of the Chiefs fought against making a 
 treaty with the United States nor would they entertain the above propo- 
 sitions. Stubbornly they held out against removal under any conditions. 
 Boudinot, John Ridge and others who wished to accept the proposals of 
 the United States were hissed "traitors." Boudinot filed his resignation 
 as Editor of the "Cherokee Phoenix." It appeared at this Council that 
 there was a division in the Cherokee Nation; John Ross, Principal 
 Chief, was bitterly opposed to the removal of the Cherokees, and de- 
 manded of the United States Commissioners at least 12 months' time 
 in which to consider a treaty for removal. John Ridge's party wished 
 to accept at once, bowing to the inevitable, in order to avoid the hard- 
 ships of another year of uncertainty and oppression. When the Council 
 adjourned, nothing had been accomplished, but much bad feeling was 
 aroused. 
 
Southern Indian Tribes 201 
 
 To use^Clauder's words about 1832, "The year passed away 
 in peace from without and the enjoj^ment of the smiles of our 
 Divine Lord within." One hundred and thirteen souls were 
 now in connection with the mission. It proved to be the last 
 3'ear at dear old Springplace ! 
 
 On the very first day of January, 1833, the Cherokee lands 
 having been previously distributed by lottery, claimants pre- 
 sented themselves for Springplaoe.* At 3 p.m., 20 people, in 
 5 wagons and carts appeared, and demanded possession of all 
 the mission houses and property. Clauder declined to surrend- 
 er the place and cited the laws as he knew them and the promises 
 that had been made. Toward evening these people became more 
 and more insistent in their demands and finally made a forcible 
 seizure of the station. They unloaded their wagons and occupied 
 the school-house, the scholars' house, the workshop and one half 
 of the dwelling, permitting Clauder, for the present, to retain 
 the other half for his family and Sister Ruede. The party had 
 brought plent}' of whiskey along and w^hen night came Spring- 
 place, where for many years each night had resounded the In- 
 dian children's sweet song of praise and the voices of united 
 prayer, echoed with the discordant sounds of drunkenness and 
 revelry. They demanded from Clauder the key to the church but 
 he finally dissuaded them from entering the sanctuary. Clauder 
 wrote to Governor Lumpkin for deliverance from this intrusion 
 but received no answer from him or any agent of the Georgia 
 
 * Before this date Clauder had received a visit from, an agent of a Mr. 
 James Nix, of Henry Co., Ga., who had drawn the lots on which Spring- 
 place was located. The agent had papers purporting to give him power 
 of possession. Clauder remonstrated that he must consult with the 
 Directors of his Society and because of the Post Office, when the agent 
 cut him short by asking him whether he would give possession or not. 
 "No," said Clauder. "Then the law must take its course," said the 
 agent. Probably Clauder did not sleep much that night! A few days 
 later he received the following note from General Hardin at Milledge- 
 ville: "The lot whereon you reside is drawn and the grant for it is 
 Issued. Mr. James H. Bryan is the purchaser from James Nix, the 
 drawer, and I have this day purchased the place from Mr. Bryan. I ask 
 the kindness of you to take the usual good care of the houses, fences, 
 orchards, gates, etc., and to consider yourself at home upon these con- 
 ditions." Hardin rented the premises to three families — 18 persons in 
 all — and these are they who roughly took possession. 
 
202 Moravian Missions Among 
 
 government. Those were hard days for the missionarias. Salem 
 was far away and quick advice from the Brethren there could 
 not be obtained, but Clauder must act quickly. He says, "After 
 enduring untold suspense and vexation, I resolved to vacate the 
 place where I could no longer pursue my calling and, with, the 
 assistance of Brother Adam Butner, of Salem, who came as an 
 angel from Heaven, unexpectedly, to visit us in our great tribu- 
 lation, we removed to Connesauga, within the limits of the State 
 of Tennessee, where our well known friend, Captain David Mc- 
 Nair, permitted us to occupy a farm belonging to his son and 
 which was then vacant." 
 
 Before his departure, Clauder had given over the Post Office 
 to a Mr. Bishop who promised to take care of it for him. The 
 Indian Brethren were most helpful in getting things packed and 
 put in order for moving, though they were sad at heart. Again 
 quoting Clauder, "To abandon this time-honored spot where the 
 first convert from the Cherokee tribe was baptized in 1810 ; where 
 first the feet of them that brought glad tidings of great joy rest- 
 ed in their travel to this tribe of Indians and where so many 
 prayers and tears had been offered to God and so many tokens 
 of His goodness witnessed — this was a consideration far more 
 painful than anj' amount of unrighteousness inflicted upon us 
 by the miserable wretches around us. But the Lord gave us en- 
 largement." Thus was Springplace abandoned as a mission sta- 
 tion. 
 
 The officers of the Society appealed to their Congressman 
 about the property they had been obliged to relinquish and were 
 advised to appraise it and send the estimate with a petition for 
 redress to Congress, through the Secretary of "War, which was 
 done. The property was appraised as follows: Oochgelogy, 
 $4676.50 ; Springplace, $2878.00, a total of $7554.50. This sum 
 was allowed the Society by Congress, through the efforts of Mr. 
 John Williams, Commissioner of the Federal Government. His 
 commission of 15% amounted to $1113.17, so that the Society 
 received $6441.33, which amount was held in trust for the mis- 
 sion among the Cherokees when it could be re-established in 
 Indian Territory. None of this money was ever diverted to any 
 other use; the Brethren regarded it as a deposit to be sacredly 
 kept for the Cherokees and they never broke faith with the In- 
 
Southern Indian Tribes 203 
 
 dian. Within a few years Spring-place became a county-seat and 
 the Moravian church was turned into a Court-house. 
 
 (Having followed the story of this mission to its close in 
 Georgia, it is important we should understand how the enter- 
 prise had been financed. In the mind of the writer, this point 
 has an important bearing on the outcome of this mission. Study- 
 ing the accounts, it was found that the Cherokee mission was 
 maintained from 1801 to 1819 at a cost of $9,000.00. While this 
 outlay seems very small, it must be remembered that the purchas- 
 ing power of the dollar was very great, ooniip,ared to what it isnow\ 
 In those days, even the one-half cent entered into the accounts. 
 By far the greater part of the $9,000.00 came from the ' ' Gemein 
 Diakonie" of the Unity, i.e., the Unity's invested funds. The 
 contributions from Salem M^ere small, though probably represent- 
 ing real eiiPort and sacrifice, again considering money in those days 
 as it was earned. The accounts of the year June 1, 1830, to .May 
 31, 1831, show a budget of $1,438.44 made up and expended for 
 the Cherokee mission and of this amount $1335.56 came from the 
 Financial Board of the Unity. 
 
 (It appears that no attempt was made to invite the converts 
 from the Cherokees, when such fruits of the mission came by the 
 grace of God, to share in the financial requirements of the work. 
 Once it is recorded that Brother Charles Hicks made a contribu- 
 tion. If there was a collection-plate at Springplace or Oochge- 
 logy it escaped mention in the Diary which records the life of the 
 mission down to the smallest detail. Here was the weak point 
 of the mission as the writer sees it. The mission did not need the 
 support of the Christian Indians nearlj^ so much as those Indians 
 needed to support the mission, and that is saying a great deal, 
 for even the casual reader will admit the great financial straits 
 which continually hampered the work. If it be objected that 
 the Indians had no means to contribute, it may be stated in 
 repl}^ that, if heathen Cherokees could raise $3500 in bets at a 
 ball game, Christian Indians certainly might reasonably be ex- 
 pected to bring an offering to the Lord who was so precious to 
 them. And the writer is persuaded ihey would have done it 
 had they been trained in this as well as they were in other Chris- 
 tian graces. The Godfrej'- Haga legacy which came, in 1825, to 
 the Society for Propagating the Gospel among the Heathen, was 
 
204 Moravian Missions Among 
 
 veritable help from the Lord and made possible the vs^idening of 
 the mission among the Cherokees, but no part of it should ever 
 have been used to cover any expense the Cherokee members them- 
 selves could have shouldered. Wben it is recalled from the story 
 how, on Sundays, usually the entire congregation stayed for din- 
 ner, how children in school were boarded and, often, kept in 
 clothes and the Sisters did even the mending and darning for 
 them, these and other sidelights from the conduct of the mission 
 show how it was possible for good Christian Indians to regard it 
 as perfectly natural that the mission should supply not only 
 spiritual but, also, material needs. Even the smallest contribu- 
 tion in money, produce, manufacture or labor on the part of an 
 Indian memher would make him a better Christian, cause him to 
 love his mission and missionary more and lead him to feel re- 
 sponsibility for the work. We failed to develop that sense of re- 
 sponisbility in our Cherokee Christians, and this may be con- 
 sidered one direct cause for discontinuing our mission among this 
 Nation when Baptists, Methodists and others went on. Of course, 
 there were oontributing causes for the close of our work in the 
 Territory, but the lack of support, moral and financial, was the 
 main reason. And the lesson which this teacheth is good doctrine 
 for churches and their officers even unto this day.) 
 
 Though Springplace was lost to the mission, the work did not 
 cease. The situation at Capt. McNair 's was really very favorable 
 for the carrying on of the work, for many members lived in this 
 vicinity and were now nearer to their missionary than before. 
 After a few repairs had been made to the house Capt. McNair 
 had so kindly thrown open, the missionary family was in very 
 comfortable quarters. Another little house on the premises was 
 arranged to accommodate a school which Miss Ruede at once 
 resumed. The Indian Brethren expressed themselves willing to 
 build a meeting-house, but owing to unsettled conditions it was 
 not deemed advisable to incur additional expense. Thus Claud- 
 er's labors became of an itinerar}^ nature and the services were 
 held in different homes, near and far. A special blessing seemed 
 to rest on these meetings. They were largely attended and many 
 Cherokees were seeking Salvation. Members of other denomina- 
 tions came and sought affiliation with the Moravians from the 
 fact that their own missionaries were gone. 
 
Southern Indian Tribes 205 
 
 Clauder journeyed regularly to Oochgelogy, also, and found 
 the members there steadfast. A meeting held in Brother John 
 Jacob 's house found all the members of the congregation present 
 besides many strange Indians. It was now possible to have an 
 Interpreter at almost every service as several Brethren were well 
 qualified for this work. The Book of Acts in Cherokee had re- 
 cently come from the press and was widel}^ distributed and read, 
 and Gospel tracts began a blessed ministry among the Indians, 
 But the former mission property at Oochgelogj^ once orderly, 
 neat and inviting now presented a sad spectacle of rack and ruin. 
 Two white families were on the place. 
 
 Springplace had become a place for drinking and carousing. 
 Sick at heart, Clauder would ride by, thinking of the high days 
 of blessing the Lord had given there. One of the men living on 
 the place had received appointment as Postmaster and after 
 Clauder had checked over the accounts with him he was free from 
 all Government responsibility'. 
 
 During the years 1833 and 1834, about 1500 Cherokees had 
 voluntarily emigrated to the new territory'.* The U. S. Indian 
 Agent for the Cherokees begged Clauder to advise his congrega- 
 tion to remove as a whole, for the longer they remained the hard- 
 er their lot would be. Clauder could not take sides, for the 
 Nation was still bitterly divided over this question. 
 
 The Cherokee Council in 1834 was the scene of more wrang- 
 ling, but no progress was made towards settlement of their prob- 
 lems. Many of the Chiefs were still expecting a turn for the bet- 
 ter in their fortunes, hoping their lands would yet be secured to 
 them. The minority, who saw that holding out against the in- 
 evitable was futile, had no power to act. 
 
 The treaty of cession of the year 1835 has been referred to. 
 Ratitied by the Senate, in 1836, heedless of the remonstrances 
 made by the real officers of the Cherokee Nation, it became 
 
 * Some were coming back and their reports of the new territory were 
 not reassuring. They did not feel at home there. Clauder wrote that 
 they looked emaciated and pitiful as most of them had suffered with 
 fever. Some Indian widows, after having lost their husbands through 
 a quick death in the new home, walked back — a distance of 800 miles — 
 and settled in Tennessee. Unfortunately, that State, too, was preparing 
 to extend its jurisdiction over all the Indian lands within the State 
 limits. 
 
206 Moravian Missions Among 
 
 evident, under these circumstances, that the poor Cherokees 
 would share the same fate their southern neighbors, the Creeks 
 and Seminoles, had experienced, i.e., they would be removed by 
 force of arms if the}- did not go voluntarily. A two-year time 
 limit was stipulated in the treaty for the complete removal, and 
 alreadj' a large militarj^ force was stationed within the Cherokee 
 limits, ready to strike the blow when the circumstances would 
 warrant it. Great confusion prevailed among the Indians. Some, 
 of the more reckless order, advocated waging war in defense of 
 the lands which the Great Spirit had given them, others favored 
 less sanguinary measures, while a great ^number availed them- 
 selves of the inducements offered by the treaty and enrolled for 
 emigration and among these latter were the majority of the 
 Moravian Cherokees. 
 
 Amid so many sad occurrences of those days, the life within 
 the mission congregation was particularly spiritual, warm and 
 bright. An old, blind Cherokee woman, "Ziyanona," thought 
 to be 100 years of age, was baptized in the name of Jesus after 
 she had joyfully answered the usual questions asked of the Mora- 
 vian Candidates. Over this unusual spectacle, this exceptional 
 manifestation of the grace of God, all present at the service were 
 moved to tears. An Indian Sister, Rachel Perry, lay upon her 
 death-bed and on the Sunday before she died spoke these words : 
 "My Brothers and Sisters are today gathered to sing beautiful 
 songs and are enjoying happiness. Their happiness will soon 
 be disturbed by needs and troubles from without : I am going to 
 the enjoyment of eternal happiness where no storm can any 
 more reach me.'' 
 
 Just at the time when the removal of the Cherokees was made 
 certain by the Treaty of 1835, Captain McNair was obliged to 
 ask Clauder to vacate his house and farm which he had for three 
 years placed at the disposal of the Moravian mission, rent free. 
 His son had been married and now came home to settle on this 
 place. Other indications pointed to the futility of securing an- 
 other temporary location for the mission. Chief John Ross re- 
 turned from Washington in August of 1836 and said he had not 
 yet given his consent for the Nation to be removed as he hoped 
 for better terms from the Congre!«s of 1837. But even John Ross 
 
Southern Indian Tribes 207 
 
 admitted that, ere long, the Cherokees would have to move. 
 George Hicks, returning from Council, brought word that the 
 aforesaid agreement would be carried, out regardless of John 
 Ross and that if the Cherokees would not move peaceably they 
 would be removed by force. Several hundred troops were already 
 located around the Council House, "so as to be handy." Again, 
 Clauder found himiself in a situation where something must be 
 done and he could not wait for instructions from his Board. He 
 decided to pack their movables, to return to Salem with his 
 family and Miss Ruede and, later, to come back alone or with 
 some other Brother to accompany the Indian Brethren and 
 Sisters on their long journey. 
 
 The last service was held on August 28, 1836, marked by deep 
 sadness but, also, by calm trust in the Lord. The missionary ad- 
 monished his flock to be faithful ' ' in the things which they had 
 learned and been assured of," and to settle as near together as 
 possible when they arrived in Indian Territory. Then on August 
 31, at George Hicks' home, Clauder knelt on the ground and 
 commended the members of the Cherokee congregation, gathered 
 from among the heathen, in fervent prayer to God for safe keep- 
 ing and guidance on their long journey and asked His blessing 
 upon them in the new home. After selling their cattle and grain 
 and storing their goods with Capt. McNair, the missionaries left 
 for Salem on September 12, arriving on the 29th of the month. 
 Lest Conference might think that Clauder had acted hastily or 
 forsaken his post too soon, Brother George Hicks sent the 
 following letter to Brother Theodore Schultz : 
 
 "Bradley County, Tenn., Sept. 10, 1836. 
 
 "Rev. T. Schultz: Dear Brother, Being intimately acquainted with 
 the peculiar difficulties of our Brother Clauder, I take the liberty of 
 addressing a few lines to you at his request. 
 
 "Under the provisions of the Newton Treaty there is but a very 
 limited time allowed our people for removal, and as the painful 
 experience of the last seven years has taught us that the U. S. 
 Government is determined at all hazards to remove this Nation, I for 
 one, and together with very many of my fellow citizens, am determined 
 to remove to the country allotted for the Cherokees at an early date, 
 the Government furnishing me with the means necessary for my re- 
 moval. 
 
 "Our sufferings here have been indescribable, and it is a heart-sicken- 
 ing thought to think of lingering longer upon this our unhappy soil. 
 
208 Moravian Missions Among 
 
 Trusting to the assistance and direction of the Lord of the universe, I 
 am feeling inclined to take my staff into my hand and seek a home in 
 the west. 
 
 "I am greatly comforted hy hearing from Bro. Clauder, that he is 
 ready and willing to accompany us, or to follow us, to the west, and, 
 as he has been compelled to give up his habitation to its owner, and 
 believing it to be altogether unadvisable for him to locate himself anew 
 in this land, I think that this plan with which he will make you ac- 
 quainted is the most practicable and reasonable one that can be 
 adopted under existing circumstances. 
 
 "If it is the intention of your Board to renew the mission in the west 
 and you should feel disposed to send pioneers thither on an exploring 
 tour, I should be happy to have them in my company and would, with 
 great pleasure, afford them all assistance in my power. 
 
 "I remain your sincere friend and brother, 
 
 "George Hicks." 
 
 The same Brother offered to receive into his own house in 
 Bradley County, Tenn., anj' missionary from Salem who would 
 visit the Cherokee flock in their distress and before their re- 
 moval. Accordingly, Brother Clauder, with his family safely 
 in Salem, left that place on March 1, 1837, for a visit to the In- 
 dian congregation. He had been instructed by Conference to do 
 the work of an itinerant preacher and pastor, using George Hicks 
 as Interpreter, Conference being willing to grant Hicks a small 
 compensation for these services which took much of his time. 
 Clauder arrived March 14 and was received by his Indian 
 Brethren and Sisters with special joy. A very large congrega- 
 tion gathered at George Hicks' home on the first Sunday after' 
 his arrival, hungry for every word he spoke, and several Chero- 
 kees made profession of faith in Christ. 
 
 It developed that during the absence of the missionaries, the 
 Indian Brother Boas had been faithfully visiting and exhorting 
 the members. He found them scattered here and there, but true 
 to the Faith and most of them growing in grace. Boas, also, had 
 regularly kept services, assisted by Brother Samuel, in different 
 homes, and the audiences had been large. 
 
 Easter Sunday found a congregation of 100 assembled. One 
 full-blood Cherokee, ' ' Tsu-no-gy, ' '* was admitted into the church 
 by Baptism on that day. This was his testimony : ' ' The sins of 
 my former days are gone ; I feel entirely different to what I did 
 
 * Meaning "squirrel." 
 
Southern Indian Tribes 209 
 
 formerly- and I think of nothing but serving my Saviour." Al- 
 though very old, he walked for miles from one preaching to an- 
 other. Several others were received into the church during the 
 months of Clauder's visit. 
 
 When warmer weather came and the house audiences' con- 
 tinued to grow, the Cherokee Brethren erected "shades" here 
 
 Miles Vogler. 
 
 and there, that is, roofs of pine boughs in the open, with logs for 
 benches and a platform for the speaker. 
 
 On- this visit Clauder found a town standing around Spring- 
 place on the fields the missionaries had cultivated for many years. 
 The dwellings, school and church were still intact and the fruit- 
 trees planted by the missionaries, though very old, were still 
 bearing. 
 
 At this time a young man came forward in the Friedberg, 
 N. C, Moravian congregation with the desire to serve the Lord 
 in the Moravian mission field. Conference at Salem had several 
 14 
 
210 Moravian Missions Among 
 
 interviews with Miles Yogler* and it was decided that he could, 
 just now, be of great service to Brother Clauder, in that he had 
 some experience as a teacher, having taught at Friedberg, and 
 done good work in the Sunday School. Beginning in this 
 way, it was thought Vogler might become a future missionary 
 among the Cherokees. He accepted the call to any work for 
 Christ among the Cherokees which he might find at present and 
 left Salem June 12, 1837, arriving at George Hicks' on July 2. 
 He was well received by the congregation. Clauder and Vogler 
 now built for themselves a small cabin in the neighborhood of 
 George Hicks. 
 
 On July 15, Capt. McNair passed away and in him the Mora- 
 vian mission lost another good and faithful friend. Brother 
 Clauder now had the privilege of rendering him a service in 
 recognition of the great debt of gratitude which the Church owed 
 the good Captain for his many acts of accommodation and his 
 last great kindness in giving the mission a home for three years, 
 
 * Miles Vogler was born Dec. 17, 1810, at Friedberg, N. C. Here he 
 was reared and, with his older brother, Jesse, enjoyed the pastoral care 
 of the Rev. Henry A. Schultz and imbibed the missionary spirit. After 
 having been associated with Mr. Thomas Wilson in the early days of 
 the Salem Post Office, Miles taught school in Flat Rock, near Hope, Ind. 
 Both brothers volunteered for service among the Indians, Jesse be- 
 coming associated with the New Fairfield, Canada, Indian mission, and 
 Miles accepting a call to the Cherokees in 1837, coming from Hope to 
 Salem, from whence he set out for the Cherokee country. His first work 
 among the Cherokees was done as assistant to Bro. H. G. Clauder and 
 he proved himself very able, especially in school work among the 
 Cherokee children. On May 2, 1838, he accepted the call to become a 
 full missionary among the Cherokees and to follow them to Indian 
 Territory. On March 28, 1839, Bro. Vogler was married to Sister 
 Sophia Dorothea Ruede at Salem, and together they served among the 
 Cherokees until October, 1844, when a call came to them to the West 
 Indies, where they labored successively on the Islands of St. Thomas, 
 Santa Cruz and St. Kitts; in all, eight years, when a call came to them 
 to return to the Cherokees, which they followed gladly, for the hearts 
 of both Brother and Sister Vogler were attached to the Indians. (The 
 Cherokees had named Vogler, "DeKansesky.") They returned to the 
 Territory in 1852, and it was at Mt. Zion, a station in the renewed 
 Cherokee mission, that Bro. Vogler died, Aug. 1, 1854. His grave lies 
 in the New Springplace graveyard with the inscription, "Miles Vogler, 
 Missionary of the United Brethren," the dates and the Cherokee legend: 
 "Here rests a missionary." 
 
Southern Indian Tribes 211 
 
 Sophia (Ruede) Vogler. 
 
 free of charge: Clauder prepared Capt. McNair's body for 
 burial and then conducted his funeral service, using the Mora- 
 vian ritual. McNair was a friend to Indian and white and a par- 
 ticular friend to messengers of the Cross from all denominations. 
 God 's grace shines brightly in dark times and such were these 
 days for the poor Cherokee Christians of whom Clauder wrote: 
 
 "Our entire Indian congregation was now, in consequence of National 
 affairs, in a dispersed condition. Those formerly residing within the 
 limits of Georgia had shared our experience of 1833, by a violent re- 
 moval, and were sojourning, in poverty and suffering, within the 
 Tennessee limits. Their condition affected my soul more than I can 
 describe. But they had heard of the goodly inheritance laid up in 
 heaven for God's children, they believed in and loved Jesus and held 
 fast to their faith and were undismayed, though their earthly losses 
 and sufferings were great." 
 
 This from Brother Clauder 's personal diary. Writing to Salem, 
 he asks special prayer for the following: 1. "A-wo-di, " a Can- 
 didate for Baptism for nearly two years. She had come to 
 Clauder with tears in her eyes and begged soon to be baptized. 
 She said she had given herself up to the Lord and had no great- 
 
212 
 
 Moravian Missions Among 
 
 er desire than to be in His Church. Her husband was "Red 
 Bird," a brother of David S. Taueheeehy. 2. Charlotte, Sam- 
 uel's daughter, likewise a Candidate for Baptism, a tender young 
 soul, formerly a promising scholar at Springplace. 3. "Tsu- 
 no-gy," (already noted). 4. Jesse, Israel's son, a promising 
 youth, former scholar at Springplace, truly anxious to be a fol- 
 lower of Jesus. Clauder requests prayer, also, for the following : 
 Mary Jane Boas, Susanna James and Rachel Sanders, Candi- 
 dates for Confirmation. Praise God for all these precious fruits 
 in dark, trying times ! Clauder notes that even some of the 
 "veterans of the ball ground and all-night dance" are becoming 
 concerned about spiritual things. 
 
 Herman Ruede. 
 
Southern Indian Tribes 213 
 
 Unostentatiously, Vogler tried teaching a few children in the 
 missionaries' cabin, so that our Brethren might not come into bad 
 repute with the Government as encouraging the Indians to re- 
 main. Then came a request from the Rev. D. S. Buttrick, Presby- 
 terian missionary at Brainerd, Term., always of one heart and 
 soul with the Moravians, for Bro. Vogler to take charge of the 
 school there as they had lost most of their w^orkers. David S. 
 Taucheechy was to be his assistant. After consailting his Board 
 in Salem, Vogler accepted this proposition in which lay several 
 advantages. Not only could he teach some children of Mora- 
 vian families who were now attending school at Brainerd, but he 
 was, also, mthin easy reach of most of the members, to whom he 
 could continue to minister and Brainerd was a good home for the 
 winter. Subsequently, Bro. Buttrick reported to Salem the excel- 
 lent work Brother Vogler was doing. 
 
 Septemiber 8, 1837, Bro. Clauder reached Salem from the 
 Cherokee country to confer personally with Conference about the 
 work and to visit his family. Since March 1, when he had set out, 
 this Brother had traveled 2250 miles on horseback, which means 
 that over 1600 miles w^ere covered in visiting and preaching at 
 widely scattered points. After a rest of five weeks, he set out 
 again for the Cherokee congregation, to see how they were faring 
 and to minister to them in Word and Sacrament. 
 
 Brother Clauder found about 20 of his Cherokee members ready 
 to emigrate, gathered with a large company about two miles from 
 the Indian Agency. Among them were Richard Sanders and 
 family, Wm. Henry and family, Boas and family, John Jacob 
 and family, Sinwakee and family — ^and these were the flower of 
 the congregation. Already, they were drawing rations from the 
 Commissary of Subsistence and, therefore, under the terms of 
 the treaty, they would be among the first to go. (At this time the 
 officers of Grovernment were fearing hostilities on the part of 
 the Ross party.) Clauder and Vogler held frequent services in 
 this camp', with very large congregations, and the meetings were 
 greatly blessed. In the celebration of the Lord's Supper the 
 covenant was made, between the members now about to leave and 
 those who remained to go with later companies, to remain true 
 to the Lord until they should see Him face to face. 
 
214 Moravian Missions Among 
 
 And now came a heavy cross for faithful Bro. Clauder to bear. 
 Some of the "Ross Party" were circulating rumors that he was 
 favorable to the last treaty and in line with the "Ridge Party," 
 citing as evidence that he had helped to appraise the mission 
 property, for which compensation had been received, and alleging 
 that he had already been namted as missionary for the new Terri- 
 tory by the Treaty party. Deeply grieved as Clauder was over 
 this suspicion resting on him when he had labored hard from the 
 purest motives, we can only wonder that, in the ferment of 
 these times among the Cherokees, he had been able to remain free 
 from mistrust and accusation for so long. The members were 
 loyal to him, every one, but for the good of the cause in prospect 
 for a future mission, Clauder thought best to retire from this 
 service altogether, and to return to Salem, leaving Bro. Vogler 
 in the field. After a most affectionate farewell service in which 
 Clauder received expressions of appreciation and love from his 
 Indians whom he had helped so mueb, he left on Dec. 19. Pass- 
 ing the Agency on his journey, Bro. Clauder had a conversation 
 with Greneral Smith about the Cherokee exodus, in which the 
 General remarked that, among all the Indians in camp, the 
 Moravian Cherokees distinguished themselves by exemplary con- 
 duct and there had not been a single deviation from the path of 
 duty and virtue ! This splendid testimony was excellent medi- 
 cine for a faithful missionary who was suffering persecution and 
 exile. Coming on the eve of their departure which marked a 
 close of the mission among the Cherokees in the east, this good 
 testimony to the work of the Moravian Church cheers our hearts 
 even now as we read it. Clauder reached home by the end of 
 December, 1837, having given nine years of his life to the Chero- 
 kee mission. 
 
 At the beginning of 1838, Vogler wrote that the company of 
 which above mentioned families were a part, had gone into win- 
 ter quarters about 16 miles west of Bro. George Hicks' place, as 
 the muddy roads rendered an advanoe impossible. Vogler had 
 visited the camp and preached from the words, "For ye know 
 the grace of our Lord Jesus Christ, that though he was rich, yet 
 for your sakes he became poor, that ye through his poverty 
 
Southern Indian Tribes 215 
 
 might be rich."* This discourse, so appropriate and so comfort- 
 ing:, moved many Cherokees to tears. 
 
 As the two-yiear period, stipulated in the Treaty, was nearing 
 its close and no further concessions had been obtained from 
 Congress, the Society in Salem deemed it necessary to take some 
 definite steps toward the transplanting of the mission. It was 
 decided to call Bro. Vogler to Salem to talk matters: over. He 
 arrived in April, 1838, and reported that the first company of 
 exiles w^as resuming the march and that the Indian Brethren had 
 urged him to accompany them, but he had declined for the reason 
 that his presence among them might again be interpreted to 
 mean that the Moravians were in sympathy with the Ridge Party. 
 He reported also, that the Grovernment was taking all necessary 
 steps to carry out the terms of the Treaty during 1838. 
 
 Brother Miles Vogler at once offered to go to the Territory to 
 serve in the mission there and, as his labors among the Cherokees 
 had been greatly blessed. Conference had no hesitation in joy- 
 fully tendering him the call to go as a full missionary among the 
 Cherokees. With him young Bro. Herman Ruede, aged 20, was 
 commissioned to go to help in a future school and the outer ar- 
 rangements of the mission. Bro. Ruede had been assisting the 
 Rev. Henry A. Schultz in the school at Friedberg and had, for 
 some time, mianifested a strong desire to work among the Chero- 
 kees. Further, Conference called on the Rev. John Renatus 
 Schmidt, former missionary at Springplaoe and Oochgelogy, to 
 accompany these younger Brethren first to Brainerd, Tenn., and 
 then to the west, to superintend the establishing of the new mis- 
 sion. Bro. Schmidt was well qualified for this work as he was 
 beloved by the Indians and experienced in school and mission 
 work among them. At this time, he was serving the Colored con- 
 gregation in Salem. He gladly responded for this responsible 
 service. These three Brethren were congenial and devoted to the 
 Lord and His cause : a better trio to follow up the work in its un- 
 certain state scarcely could have been selected. 
 
 After Brother Vogler had been ordained on May 2, a Deacon 
 of the Moravian Church, preparations were made to send them 
 at once on this mission. A stout wagon and good horses were 
 procured, anticipating a long, hard journey. The three Brethren 
 
 *2 Cor. 8:9. 
 
216 Moravian Missions Among 
 
 were constituted a Mission Conference with preliminary power 
 to act. Schmidt was designated Chairman, and Ruede, Secre- 
 tary. They were to journey at first to Brainerd and from thence 
 they were permitted to journey with the Cherokees or by them- 
 selves, as seemed best. In the new Territory, they were to do 
 all in their powner to visit and gather the members of the flock. 
 Rigid economy was enjoined upon them. On May 4, 1838, the 
 congregation at Salem was called together and, in a peculiarly 
 solemn service, these three Brethren were commended to the 
 Lord, in the service of the Cherokees, wherever He might lead 
 them. 
 
 The three Brethren reached George Hicks' in Bradley County, 
 Tenn., in safety and w^ere warmly welcomed. Brother Schmidt 
 received an enthusiastic welcome fromi thoise of the Brethren and 
 Sisters who had known him before. The three occupied the 
 small cabin adjoining Hicks' house, where Ruede began a small 
 school at once. Ruede was especially interested in learning the 
 Cherokee language, and applied himself to that task with all 
 diligence. ^leetings were held at the different camips where the 
 Cherokees were gathered before starting on their journey. 
 Large numbers of the Indians who had refused to enroll for emi- 
 gration were now placed under arrest and confined in barracks, 
 ready to be deported. Thus at Springplace, the Brethren, when 
 they passed through found 200 Indians under guard. 
 
 One of the first acts of the missionaries was to make a trip to 
 Oochgelogy to visit the grave of Bro. John Gambold. They had 
 brought with them from Salem a gravestone to place upon this 
 grave. The mound was intact and still surrounded by woods. 
 After shaping-up the grave and placing the stone the Brethren 
 built a fence around the last earthly resting place of this servant 
 of God. 
 
 A letter was received in Salem in Juh", 1838, from Dr. S. A. 
 Worcester, wiio has for several years been living at Parkhill, 
 Indian Territory. He stated that the company which had win- 
 tered around Brainerd in 1837, had arrived safely in the western 
 home and that the Cherokees seemed much pleased with their new 
 location and were building homes and looking forward to the 
 time when their missionaries would be with them. 
 
Southern Indian Tribes 217 
 
 Chief John Ross passed through Salem, also in July. His ef- 
 forts for the modification of the treaty had failed in the main, 
 though he had received some concessions, e.g., the Cherokee 
 Nation received One IMillion Dollars more for their eastern homes, 
 therefore. Six IMillions in all ; also, the time for removal was ex- 
 tended by several months. Chief Ross, on his part, agreed to 
 oo-operate with General Soott, U. S. A., in the removal of the 
 remainder — i.e., the greater part — of the Nation, roughly esti- 
 mated at about 13;(K)0. They were to travel in companies of 
 1,000, and for each such company, the Indians themselves might 
 select the leader, subject to the approval of Greneral Scott. 
 
 Brother George Hicks received the appointment to lead out 
 1,000 of his countrymen, which he accepted. He determdned to 
 leave about Sept. 25 if his complement had been assembled by 
 that time. Before setting out for the west, this Brother brought 
 his two daughters, Delilah and Emma, to Salem to enter them in 
 the Female Academy. These girls were accepted in view 
 of the many services Hicks had rendered the mission, and soon 
 felt quite at home in the school. The Salem Brethren were much 
 pleased with Brother Hicks, as they found him to be a sensible 
 and godly man, and ready and anxious to do all in his power 
 for the re-establishment of the mission. 
 
 Last letters from the missionaries among the Cherokees, east 
 of the ^Mississippi, were received in Salem, Oct. 4, 1838, and 
 stated that they would begin their journey on Sept. 17, D. V. 
 They had decided to travel alone, instead of accompanying mem- 
 bers, for these were now numbered in with and scattered among 
 companies of 1,000. George Hicks had found it necessary to 
 delay his start by several weeks, much later than the Brethren 
 thought they ought to go. So the three started alone in their 
 wagon, westward bound. 
 
 It is not within the scope of this story to follow the various 
 companies of Cherokees on their long and weary way to their 
 destination. IMonths elapsed before the trans-location was com- 
 pleted. ]Mean while, even Chief Ross acknowledged that he had 
 delayed the removal too long. Daily, the morals of those who 
 remained in the east waxed worse. Many who enrolled, deserted 
 on the slightest pretext and had to be hunted up. Of two com- 
 panies of 1,000 each, which had gotten as far as the Tennessee 
 
218 Moravian Missions Among 
 
 River, 1,000 Cherokees had returned, " murinuring against Moses 
 and Aaron." Some were transported part of the way by boat 
 until the water-courses became so low that boats could no longer 
 navigate. The greater part of the many thousands made the 
 journey by land. Measles and other epidemics broke out and 
 death took a terrible toll among the emigrants. It is recorded 
 that none of the IVlbravian Cherokees perished en route. 
 
 The Cherokee Nation, east,* is on the way to a new land' set 
 apart for them west of the Father of Waters. While the Chero- 
 kees continue on their march, let us follow our three pioneer 
 missionaries on their trip to the Indians' new home and get a 
 glimpse of this Territory. 
 
 * When the main body of the tribe was removed to the west, several 
 hundred fugitives escaped to the mountains of western North Carolina, 
 where they lived as refugees for some years until, in 1842, through the 
 efforts of Mr. Wm. H. Thomas, an influential trader, they received per- 
 mission to remain on lands set apart for their use in western North 
 Carolina. They constituted the nucleus of the present eastern band of 
 Cherokees in Swain and Jackson Counties, North Carolina. 
 
Southern Indian Tribes 219 
 
 CHAPTER XIX 
 
 The Missionaries' Journey Westward and a Brief Description 
 
 OF Indian Territory 
 
 ''Westward Ho," a smaU, two-horse wagon with three mis- 
 sionaries ! Traveling over the mountains from eastern to middle 
 Tennessee, they came through Niashville and turned north into 
 Kentucky, passing through Hopkinsville, where they were obliged 
 to rest, for one of the horses had been badly galled by the collar. 
 A small boy mistook them for peddlers and inquired, ' ' Have you 
 any gooth to shell?" Onward they came, through Salem, Ky., 
 and to the Ohio River, which was very low at this season of the 
 year. The ferry was a small hoat with paddle-wheels operated 
 by a stea.m engine and was just large enough for two teams. 
 Traversing some barren country in southern Illinois, they came 
 to the Mississippi on the border of Union County, where the 
 stream was about a mile wide and it took 15 minutes to be rowed 
 across. Thence into Jackson, Missouri, in which seetion they 
 found many Grerman settlers who had emigrated from North 
 Carolina years ago. Caledonia, Mo., was the next station, "where 
 we devoured a very tough biped of the feathered tribe." At 
 Steelville, Crawford County, the missionaries viewed some of 
 the famous lead mines of Missouri. 
 
 After crossing the Meramec River, they came to a famous 
 spring, which was supplying more water than the Meramec. 
 Almost surrounded by a perpendicular bluff 50 feet high, this 
 gigantic spring discharged into the ]\Ieramec through a basin 30 
 feet in diameter and supplied two forges, a sawmill, a grist-mill 
 and a blast furnace with power. No bottom of this huge spring 
 had yet been sounded. 
 
 In this State, also, our travelers saw the farmers breaking the 
 virgin prairie. Yokes of oxen were hitched eaeh to a wagon, to 
 the rear axle of which were attached two plows. The oxen have 
 grazed the night before on the sod they are to destroy next day. 
 The sod is very tough and the plow is set deep enough only to 
 cut and turn under the sod in order that it may rot. Corn is 
 planted immediately in the wake of the plows and needs no 
 further attention and the yield is about one-half as much as from 
 
220 Moravian Missions Among 
 
 fully cultivated laud. It is called "sod corn" and is used mostly 
 for fodder. 
 
 Big Piney River, which Brother Schmidt describes as a fine 
 stream, was next crossed and the wagon rolled into Waynesville. 
 The Brethren had now entered the Grand Prairie, extending to 
 the Rockies. Springfield, they found to be a little town in the 
 prairie. After having traveled 362 miles in the State of Mis- 
 souri, they entered Arkansas, passing through Fayetteville, 
 Washington County, and from here went on to the border of 
 Arkansas, leaving the United States and entering Indian Terri- 
 tory on October 27, 1838, having been 41 days on the journey of 
 over 8'00 miles. 
 
 Indian Territory, that immense reservation west of the Missis- 
 sippi, came to be, first, by reason of the fact that the Indians, the 
 largest number of whom originally inhabited the eastern coast 
 of North America, were being continually forced westward by the 
 settlement and expansion of the whites and, secondly, because 
 the influence of the white man and his Government planted 
 among the Indians the idea of tribal autonomy which was rapidly 
 developed and tenaciously clung to, especially by the "Five 
 Civilized Tribes." For these reasons, a separate home for the 
 red man became necessary and was selected by the Government 
 of the United States. 
 
 The boundaries of the Territory were, north and south, the 
 37th degree and the 33rd degree of latitude, and, east and west, 
 the 94th degree and the lOOth degree of longitude, west of Green- 
 wich. These parallels included the later Territory of Oklahoma,* 
 and the whole tract comprised an area of 54,215 square miles, 
 bounded, on the north, by Kansas; on the east, by Arkansas; on 
 the south, by Texas; on the west, by Texas. 
 
 * Oklahoma was part of the "unorganized or Indian country" set 
 apart by Congress in 1834. The Creeks, in 1866, ceded the western part 
 of their domain in Indian Territory for 30 cents an acre, while the 
 Seminoles gave up their entire holdings for 15 cents an acre. Congress, 
 in 1885, authorized the President to open negotiations with the Creek 
 and Seminole Indians for the purpose of opening these vast, vacant 
 lands to white settlement. This was accomplished in 1889. and a mad 
 rush for the best lands ensued. From time to time, additional lands 
 were opened up. The agitation for Statehood began in 1891, but was 
 blocked until 1907, when Oklahoma and Indian Territories were ad- 
 mitted as one State, under the name of Oklahoma. 
 
Southern Indian Tribes 221 
 
 This territory was carved out of the immense ' ' Louisiana Pur- 
 chase," from France, in the year 1803, by which the area of the 
 United States at that time was more than doubled. 
 
 Indian Territory is drained by the Red River, and its branches, 
 the Canadian River, and its branches, and the Arkansas, and its 
 branches, besides innumerable small streams. Along the rivers 
 there were broad stretches of fertile lands, covered with natural 
 growths of timber of various kind's. Through the western portion 
 of the Territory, extended a belt of timber about 50 miles wide ; 
 the rest of the land, in the main, is a rolling prairie. 
 
 Outside of the area covered by Oklahoma Territory, the land 
 included within above parallels was assigned, principally, to the 
 "Five Civilized Nations," viz.. Creeks, Seminoles, Cherokees, 
 Choctaws and Chickasaws, of which reservations the portion for 
 the Seminoles adjoined and was, virtually, a part of the Creek 
 country, as the Seminoles belonged to the Creek confederacy. 
 
 The large reservation for the Cherokees lay in the northeast 
 corner of the Territory and covered about 8800 square miles. 
 Besides this, the Cherokees had been assigned a very large terri- 
 torial extension, known as the "Cherokee Outlet," more than 
 twice the area of the reservation. Eventually, the "Cherokee 
 Outlet" was sold to the United States Government. 
 
 The northeastern part of the Territory, north of the Arkansas 
 and Canadian Rivers, is a plateau, deeply scored by streams. 
 West of this, the country is broadly undulating and the largest 
 extent of prairie lies within the then Cherokee and Creek reserva- 
 tions. In these reservations, too, were found fields of bituminous 
 coal and wells of petroleum. 
 
 Cherokee Reservation lay in a belt particularly rich for agri- 
 culture and well watered. Brother Schmidt wrote that the 
 land is exceedinigly fertile' — the soil is bla;cki — and ground and 
 cHmate well adapted for growing almost all kinds of grain, 
 vegetables and many fruits. For many years the main crop was 
 corn, because stock-raising was conducted on a large scale. 
 
 The climate is warm and, before the Territory was well settled, 
 was very humid, hence unhealthful. Now, the climate may be 
 said to be warm and genial, with a mean temperature of about 
 60° F. 
 
222 Moravian Missions Among 
 
 On their arrival in the Indian Territory, the Cherokees rein- 
 stated their government, with Tahlequah as the capital, the 
 United States having guaranteed them tribal authority. The 
 government of the "Five Civilized Nations" was patterned, in 
 general, after that of the States, in that they had an elective 
 "Principal Chief," a National Council, with Senate and House 
 of Representatives, Judicial Districts with a judge, marshall, 
 sheriff and deputy sheriff and two constables for each District, 
 and a complete system of public schools. This form of tribal 
 self-governmenrt was quite successful for a number of years, 
 until the increasing white population of renters, etc., who found 
 themselves without a voice in the government, caused the United 
 States to seek extension of Federal authority over the entire 
 Territory, which was accomiplished in recent years, and then 
 lands were allotted in severalty and the Indian was absorbed into 
 the white man's Grovernment. 
 
Southern Indian Tribes 223 
 
 CHAPTER XX 
 
 The Renewed Mission Up to the Civil War, 1861 
 Arrived in the Territory, the missionaries made inquiries at 
 once about the Moravian Indian families already in the new home, 
 and information received was most gratifying. They learned that 
 the conduct of the IMoravian Cherokees on the long journey had 
 been above reproach and they had gotten for themselves a good 
 name with the officers of the Government. General Arbuckle, 
 now stationed at Fort Gibson, was their warm! friend* and 
 through his efforts about eight Moravian famdlies had been en- 
 abled to settle together on the Barren Fork of the Illinois River, 
 where there was a strip of land 12 to 15 miles wide. (The Barren 
 Fork is the east branch of the Illinois, and is also called Little 
 Illinois River. ) 
 
 The three Brethren, therefore, journeyed on to the Barren 
 Fork. One night, they stopped at a tavern kept by an Indian 
 woman and as they were sitting around the fire, a young Chero- 
 kee Indian came in, sat dowTi, but said nothing. Brother Schmidt 
 asked his name, whereupon he arose and said, "My name is 
 Thomas Waytee. You were my instructor at Springplace. " 
 There was great joy over this meeting, as may be imagined, and 
 it seemed the direction of Providence, for Waytee could lead 
 them to some of their Indian Brethren. 
 
 On their journey they caane, first, to Parkhill, the Presbyterian 
 mission station. Here was Dr. S. A. Worcester, whom we have 
 seen laboring and suffering with the Cherokees in Georgia. He 
 welcomed them royally. In Tennessee and' Georgia this good man 
 had constantly co-operated with the Moravians in the common 
 cause, and here, in the new Territory, he was the first to receive 
 them and give them encouragement and assurance over the pros- 
 pects for future work. Elias Boudinot — our "Buck" of former 
 days — was now with Dr. Worcester as Interpreter. These good 
 friends constrained the three Brethren to remain for a while at 
 Parkhill. 
 
 *General Arbuckle said, "If ever there were any Christian Indians, 
 they are the Moravian Indians." 
 
224 Moravian Missions Among 
 
 Greatly strengthened, our missionaries continued their journey 
 to the Barren Fork of the Illinois. Here they found several 
 Moravian families, among them Boas, James Fishinghawk and 
 Sister W. A. Hicks, and a plantation had been selected for George 
 Hicks, who had not yet arrived. Near the center of this settle- 
 ment, these Moravian members had reserved an improvement 
 for the mission, consisting of about 10 acres of cleared land on a 
 knoll, with several acres sowed in wheat. There were two good 
 springs on the premises and two cabins, a blacksmith shop and a 
 corn crib had been built. This improvement was one-fourth 
 mile distanrt from the Barren Fork of the Illinois, which flows 
 into the Illinois about 12 miles below this settlement, 18 miles 
 west of the United States line, 30 miles east of Fort Gibson and 
 12 miles distant from Parkhill. The Moravian members lived 
 within a radius of 10 miles and said they wished to remain here 
 permanently, and more were expected to settle in this neighbor- 
 hood. Having been given power to act as a Mission Conference, 
 and having permission from the- Federal Agent to reside any- 
 where in the Cherokee Eeservation, the Brethren bought this 
 improvement for $550. Soon they were fairly well settled in 
 their new home and began to breathe more freely. Christmas, 
 1838, found 20 of their former communicants around the Lord's 
 Table. 
 
 Chief John Ross had given these Brethren a letter of recom- 
 mendation to the Chiefs already in the west, in part as follows : 
 
 "To the Chiefs and People of the Cherokees, west: 
 
 "My Friends: In great haste I write you these lines, merely to 
 recommend to your acquaintance, hospitality and friendship, the Rev. 
 John R. Smith, the Rev. Miles Vogler and Mr. Herman Ruede.* Some 
 
 * Herman Ruede was born near Salem, N. C, Sept. 29, 1818. The first 
 four years of school were spent at Bethabara, N. C, and from there he 
 was taken to Salem. The Rev. Henry A. Schultz, pastor at Friedberg, 
 N. C, took great interest in him and gave him private lessons in Latin, 
 French and Greek. Bro. Ruede taught school at Friedberg and there 
 continued his preparation for mission service. 
 
 Brother Ruede was married. to Carolina Burkhart at Salem, Oct., 1847, 
 but his wife lived only a short time. A second marriage took place at 
 Bethlehem, Pa., August 4, 1853, when Brother Ruede married Miss Maria 
 Smith. 
 
 On his return from the Cherokee mission, Bro. Ruede taught school 
 
Southern Indian Tribes 225 
 
 of you will recognize in Mr. Smith "Sawanookee,"* the devoted mis- 
 sionary of Springplace and the untiring friend of the Cherokees and of 
 the human race generally. 
 
 "These gentlemen go out as missionary agents of the Society of the 
 United Brethren, commonly styled Moravians, with the view of re- 
 suming missionary labors among our people in the west under the 
 patronage of their Society. I trust you will take them by the hand as 
 friends and receive their talk with open ears and consider it with a 
 generous and wise heart. 
 
 "I need not state the fact to you, for it will be well remembered by 
 many of you, that the first missionary school establishment in our 
 Nation, which had so usefully been conducted, was by the Society of 
 Salem from whence these good friends come. 
 
 "John Ross, alias Kroweskowee." 
 
 Brother Schmidt wrote, that within a radius of several hun- 
 dred miles lived Cherokees, Creeks, Seminoles, Choctaws, Osages, 
 Shawanose, Delawares, Senecas, etc., and that among them all 
 there had never been such a hunger for the Word of God as was 
 now manifest. This tits in with the striking prophetic utterance 
 made by Zeisberger shortly before his death : 
 
 "When the clouds and storms, hanging over the Indians for a long 
 time, have passed and there is calm again; when the time of the 
 present indifference will have passed; when Satan will have spent his 
 force against the Indians; better times will come when the Indians 
 have moved out of the territory of the white men and put across the 
 Mississippi. Then there will again be work for the Brethren among 
 them and blessed times of refreshing." 
 
 Miles Viogler returned to Salem early in 1839. Bro. Schmidt 
 had strongly recoraimiended to the Provincial Helpers' Conyference 
 that a married couple should now ibe in the field, and for this 
 reason, Bro. Vogler had been invited to come. He was united in 
 
 at Bethania and did Home mission work in the mountains. Later, he 
 taught in the Moravian Parochial School at Bethlehem. He was pub- 
 lisher of "The Moravian" from 1858 to 1862. He went to Kansas, 
 settling there in 1877. He died at Kill Creek, Osborne Co., Kansas, De- 
 cember 29, 1888. 
 
 * The Northern Indian." 
 15 
 
226 Moravian Missions Among 
 
 marriage to Sr. Sophia Dorothea Riiede,* in February of 1839, 
 in Salem. 
 
 Several paragraphs from the story of their journeyf to Indian 
 Territory will be of interest. 
 
 "On the 11th of March, 1839, we commenced our journey, after a very- 
 sad farewell from home and friends. We traveled by stage to Wythe- 
 vllle, Va., where I met with some old scholars from the Academy, as 
 also with Mrs. McComas, and other ladies with whom I had become 
 acquainted at Salem. Leaving Wytheville, we passed on by the White 
 Sulphur Springs, and the Salt Mines, traveling by stage to Charleston 
 on the Kanawha, where we took a steamboat for Cincinnati. Here we 
 spent a week in order to make purchases for the mission. On Sunday 
 we went to church and heard Rev. Lyman Beecher. Mr. Edmund Zevely 
 was at that time in Cincinnati and showed us some attention. Our boat 
 was not very pleasant, as the steerage was crowded with hogs, the city 
 being a great pork market. The river is very beautiful, but the city 
 was smoky, owing to the many factories, and the weather rather cloudy 
 and rainy, so that our stay was not at a very favorable time. 
 
 "After finishing our business in the city, we took passage on a very 
 nice steamboat, with quite a number of passengers, going west. At the 
 mouth of the river and all along some left for other quarters, and only 
 continued with us down the Mississippi and up the Arkansas River. 
 Sailing up the Arkansas River was rather monotonous until arriving at 
 Fort Smith, where we found a boat-load of Seminole Indians which had 
 come from Florida going on to some western section. They presented 
 a most striking appearance, more savage than any I had ever seen. 
 
 * Sophia Dorothea Ruede was born Feb. 22, 1809, at Friedberg, N. C. 
 At the age of 11, she entered Salem Female Academy and, at 19, re- 
 turned to that institution as a teacher. Becoming interested in mission 
 work among the Cherokee Indians through her sister and brother-in- 
 law. Sister and Brother H. G. Clauder, of the Oochgelogy and Spring- 
 place mission stations. Sister Ruede went out with them and remained 
 several years in the Cherokee country, up to 1834, teaching in the mis- 
 sion school, mainly, during the two-year sojourn of the mission with 
 Capt. McNair in Tennessee. Thus she was well prepared for later 
 service among the Cherokees, whom she loved dearly. After her 
 marriage, she served with her husband with great success in the Chero- 
 kee mission up to Oct., 1844, when they were called to mission service 
 in the West Indies. Almost eight years were spent here and then, in 
 1852, came a call to go back to the Cherokees. Bro. Vogler died, after 
 two years of service, August 1, 1854, and Sister Vogler returned to 
 Salem. She was a member and an officer of the Female Missionary 
 Society of Salem. She died, January 8, 1889, at Salem. 
 
 t See Bibliography No. 29. 
 
Southern Indian Tribes 227 
 
 They were yelling and dancing and behaving awfully, so that my 
 courage almost failed me to live among Indians. 
 
 "At Fort Smith, we had to hire horses to prosecute our journey, as 
 there was no other way of traveling. Good riding horses were scarce, 
 and so we took the best we could get. We were now entering the Indian 
 Territory and riding horseback was very fatiguing, especially as my 
 nag was a poor mule and hard to keep in motion. 
 
 "We traveled on under most unfavorable circumstances, until we 
 finally reached the house of the Principal Chief, John Ross, where we 
 were very hospitably received and entertained on the 14th of April. On 
 the following day, we went up to Parkhill, the Presbyterian station. We 
 met with a very cordial welcome from Mr. and Mrs. Worcester, the mis- 
 sionaries. After resting a few days at the urgent invitation of Mr. and 
 Mrs. Worcester, we set out for Barren Fork, our destination. The 
 country was now in beautiful spring verdure, and our road through 
 prairie land beautifully green, with many flowers. One place, near 
 Illinois River, was particularly pretty, where we rode almost without a 
 road over beautiful beds of violets and other flowers, and overhead we 
 were shaded with blooming locust trees and other shrubbery. 
 
 "During the afternoon we arrived at the cabin, our future home, 
 where we were met and welcomed by my brother Herman, and Brother 
 John R. Smith. The house was small, with a fireplace where all the 
 cooking was done. The place looked very uninviting. In front of the 
 house was a barren hill and a great deal of undergrowth of brush-wood. 
 We had to bring our water at least a quarter of a mile both for cooking 
 and washing. Help of any kind was hard to get. Bro. Herman had con- 
 structed a trough out of a tree to use for a wash-tub, for which I found 
 abundant use, as our traveling clothes were all ready for the wash-tub. 
 
 "There was not much cooking to do as there was daily only corn 
 bread and bacon. Of the latter we had purchased a supply at Cincin- 
 nati and meal could be gotten by going 15 miles to the nearest mill." 
 
 Brother J. R. Schmidt, who had come to the Territory only 
 temporarily, for the purpose of helping to establish the mission 
 on new ground, bade farewell to the Cherokee mission and mis- 
 sionaries within a few days after the Voglers arrived and re- 
 turned to Salem, bringing with him encouraging reports of the 
 work thus far accomplished. There were now about 14 families 
 around the Barren Fork and the hunger for the Word of Life 
 was most gratifying. 
 
 Brethren Vogler and Ruede spent imich time visiting the 
 families within several miles of the mission. Services were held 
 in the little mission cabin, for which purpose some rude benches 
 had been constructed. 
 
228 Moravian Missions Among 
 
 During the summer there was a great deal of siokness — fever 
 and ague — among the families of the Barren Fork settlement. 
 At one time the three memibers of the mission family were down 
 and not able to help one another. Of this experience, Mrs. Vogler 
 w^rote: "We were 14 miles from any doctor, and had no one to 
 send. By and by, Doctor Butler, on his way home to Parkhill, 
 called, not knowing of our being sick. He kindly left medicine 
 and directions how we should use it, also told us not to eat beef 
 nor use sweet milk; the latter we did not have and beef we had 
 eaten but once, as that was a scarce article. We improved slowly, 
 after taking medicine. Brother Hermlan was first convalescent, 
 and shortly after Dr. Butler's visit, Mrs. Worcester kindly in- 
 vited us to Parkhill to spend a few wrecks. Mr. Vogler returned 
 to Barren Fork, and I remiained under the very kind treatment of 
 Mrs. Worcester, who knew as well as any physician how to treat 
 miy case, and, in a few weeks, I w^as able and anxious to go home. ' ' 
 
 It was a sad time of sickness and death with the Indianis, many 
 of whom still lived in tents, not having been able to build houses 
 since their arrival in the Territory a year before, and were, 
 therefore, suffering from exposure. The Indian Sister, Sarah 
 Bithia Hicks, faithful member always, passed away on August 
 22, 1839. Bro. and Sr. Vogler were present at her bedside and 
 sang hymns, and prayed with her and the Good Shepherd was 
 very real to her as she entered the Valley. Her dying request 
 was that Bro. and Sr. Vogler might take care of her two younger 
 children, Sarah and Nancy. After Bro. Vogler had preached 
 the funeral sermon, they took these little girls to the mission 
 cabin, stowing them away as best they could. 
 
 Attendance upon the services increased when the sickness 
 abated and Vogler and Ruede built an open shelter for a meeting- 
 house and organized a Sunday School with 16 scholars. The first 
 accession to membership was Jesse, the son of Israel, received by 
 Adult Baptism after a good confession of faith. There was great 
 rejoicing over this in the congregation and on the part of the 
 missionaries. 
 
 The year 1839, besides sickness, witnessed, also, much discord 
 among the Cherokees. Those who had been residing in the west 
 for some time wished the newer immigrants to come under their 
 laws, without re-electing Chiefs. The Boss party objected. A 
 
Southern Indian Tribes 229 
 
 Council was held but the opposing factions would not compromise. 
 •Hatred between many members of the "Ross Party" and the 
 "Treaty Party"* was implacable.! Major Ridge, John Ridge$ 
 and Elias Boudiuot,$ all of the Treaty Party, were foully mur- 
 dlered by some Cherokees of the opposing party, much to the dis- 
 tress of Chief John Ross, who had never countenanced violence. 
 Finally, Chief Ross proposed that an equal number of men be 
 chosen from each side to draw up a new code of Statutes which 
 should then become the law of the land. Both parties agreed, 
 buried their differences, the Committee was selected and, in due 
 timie, the Constitution, as revised and amended by them was 
 adopted and John Ross was elected Principal Chief. With a 
 stabilized government, the Cherokees entered upon a career of 
 ever increasing advancement and prosperity and became the 
 leaders in wealth, culture and influence, of the Five Civilized 
 Nations. 
 
 Returning to the misision, we find our missionaries, in 1840, 
 ready to change their location. The Barren Fork vicinity had 
 proved most unhealthful,§ as we have seen, and several of the 
 INIoravian families were preparing to move away. A number of 
 the members were living in the neighborhood of Beattie's Prairie, 
 about 40 miles north of Barren Fork, others were intending to 
 
 * Instigators of the Treaty of 1835, by which part of the Cherokee 
 Nation entered into an agreement with the United States pledging the 
 whole Nation to remove from east of the Mississippi to the Territory. 
 
 t The missionaries suffered much anxiety under these perturbed con- 
 ditions in the Nation. One day an Indian came to the mission cabin 
 and asked the way to a neighbor's house. He was intoxicated and it 
 was readily seen that his asking for information was not the real object 
 of his coming. He cursed all missionaries bitterly and said they were 
 the cause of the Cherokees having been driven from their eastern lands. 
 He pulled out a big knife and said he would kill Vogler if he did not 
 quit the country. Mrs. Vogler ran to their neighbor, Miller, who came 
 and had a hard time trying to persuade this Indian to leave, which he 
 finally did only after severe threats by Miller. 
 
 tFormer Springplace, Georgia, scholars of the Moravian mission 
 school. 
 
 § Bro. Vogler attributed this unhealthful condition to the many creeks 
 and ponds around Barren Fork. In summer time, a green slime settled 
 on these and vitiated the atmosphere with a disagreeable odor. 
 
230 Moravian Missions Among 
 
 move here and the wish was expressed that the mission might, 
 likewise, be remloved thither. Consulting with Conference in 
 Salem, advice was received' that the missionaries might settle at 
 Beattie's Prairie, if the National Council of the Cherokees would 
 give permission. Chief John Ross kindly brought this before the 
 next Council, with recommendation, and Beattie's Prairie was 
 formally designated for the ^Moravian mission. Now from Sister 
 Vogler's account : 
 
 "We accordingly made the necessary arrangements, after a suitable 
 location had been selected, and commenced our journey. Brother Her- 
 man undertook to drive a two-horse wagon with most of our trunks and 
 what little bedding we had. Father and myself, with the two little girls 
 had to travel on an open wagon, there being no other way. We had 
 umbrellas and blankets in case of rain. This was in the month of 
 March (1840), not quite a year since we arrived. 
 
 "The first day we made good headway, and got into comfortable quar- 
 ters for the night. The next day it was cloudy and rained some. 
 Brother Herman traveled ahead of us, but we overtook him in a prairie, 
 in rather an uncomfortable plight; his nose was bleeding and he was 
 walking aside of his wagon, being pretty heavily laden. Here I felt 
 homesick and experienced something of a poor missionary's life. We 
 stopped here in the prairie and bought some ginger-cakes which tasted 
 very good, as we had seen none since coming to the country. Bro. 
 Herman had got considerably ahead of us and we saw nothing more of 
 him until we arrived next day at Brother George Hicks'. 
 
 "When we finally got through the prairie, one of our horses got sick, 
 and we were in the woods with no house near. We stopped to rest the 
 horse, but he seemed to get worse instead of better, so Father set out 
 in the woods to see if he could find help. He finally came to a saw-mill, 
 where he got something to give the horse, but nothing would do any 
 good and he died soon after. Here I sat in the wagon with my little 
 girls, while Father went back to the saw-mill to get a horse, where the 
 rough men kindly agreed to give us their apology of a bed where the 
 little girls and I rested for part of the night, and Father fared the best 
 way he could with the two men. We had some provisions along, which 
 served to appease our hunger and an old black woman made us some 
 coffee. 
 
 "We succeeded in borrowing a horse from the mill, which helped us 
 on to our journey's end, about six miles farther. We were very kindly 
 received by our Brother George Hicks and his wife, at whose home we 
 remained until we could move into a small cabin near the spot selected 
 to commence the mission. 
 
 "The day after our arrival. Father and Brother Hicks went to Mr. 
 Thompson's to confer about the place for a house, and found a small log 
 cabin about one mile from Mr. Thompson's which afterwards became 
 
Southern Indian Tribes 231 
 
 our house. Mr. Thompson was a white man who had married a half- 
 breed woman, but a good looking person, and in every way, a nice 
 person. They had a large family of children and were, therefore, 
 anxious for a school. It was agreed upon that the cabin before men- 
 tioned should be made habitable, and we were to move in as soon as 
 possible. Meanwhile, we obtained leave to put our boxes and trunks 
 into a very small cabin at our Sister Lydia Chisholm's (Brother Hicks' 
 mother). In this we had barely room for what few things we had, and 
 used one of our goods boxes for a table, as we had nothing of the furni- 
 ture kind but three borrowed chairs. The Thompsons were well-to-do 
 people and helped us to many things we were in need of, also offered to 
 assist with the building and other work. There were full-blooded 
 Indians living in the neighborhood, but none quite near. There was, 
 at that time, a great deal of drinking going on and we were often dis- 
 turbed by drunken Indians. 
 
 "Brother Herman and Father soon commenced fixing up our future 
 house, and had to go every morning several miles to the place, carrying 
 their axes, saws and other tools with them, bringing them back in the 
 evening, for fear of having them stolen. While they were gone, it often 
 happened that drunken Indians came by, so that I was often much 
 afraid. The work took about a month; the lumber that was needed had 
 to be hauled about 20 miles, and we could get only enough to lay half 
 the floor. 
 
 "In one corner of the house was constructed something to answer for 
 a bedstead; in the other, our boxes were put, and in the space between, 
 Brother Herman made up or down his bed every evening. 
 
 "During our stay in this little cabin, we were honored by a visit from 
 John Howard Payne, the author of "Home, Sweet Home." He was 
 traveling through the country, trying to get information from the mis- 
 sionaries about the Indians, being interested in the idea of their being 
 the descendants of the 'Lost Tribes.' " 
 
 The improvements mentioned in the quotation above were 
 bought by the Brethren for $150. Wiith the help of the Indian 
 Brethren, a sohool-house 18 x 22 feet was raised, about 100 yards 
 from Vogler's dwelling, standing in a beautiful oak grove beside 
 a. good spring. Here, Brother Herman Ruede opened the school 
 in September, 1840, with seven scholars, which nuimiber soon in- 
 creased to 18, Ruede was a fine teacher and the school was a 
 success from the start. The scholars at Beattie's Prairie were 
 mostly half-breeds. By the middle of 1841, this school had be- 
 come so popular in the neighborhood, that applications for ad- 
 mission had to be refused for want of accommodation, and then 
 the families living around — mostly non-members — subscribed 
 enough money for the erection of another 18 x 22 school-house, 
 
232 Moravian Missions Among 
 
 which was built forthwith and opened for girls, while the first 
 building was occupied by the boys' school. A large number of 
 girls, half-breeds, took advantage of the school begun by Sister 
 Vogler, May 3, 1841. Brother Vogler supplemented the regular 
 curriculum with weekly Bible instruction, ' ' Our schools gave us 
 pleasure and we felt as if we had indeed commienced the mission 
 work. ' ' 
 
 Brother Vogler was kept very busy, for he had several preach- 
 ing places. Services at Beattie's Prairie, held at first in the 
 homes of the mem<bers, were conducted in the school-house. A 
 Sunday School had been orgamzed imimediately upon arrival of 
 the missionaries and now, with ample room, five classes were ar- 
 ranged* and Delila Hicksf and Martin Thompson, with the 
 missionaries, served as teachers. The program on Sundays at 
 Beattie 's Prairie was as follows : Sunday School, 10 a.m. to 12 
 nil., followed b}^ preaching. Then Bible lesson and reciting of 
 Scripture verses until 3 p.m. These missionaries and Cherokee 
 Christians must have been in dead earnest ! 
 
 Regular preaching appointments were kept at Barren Fork, 
 where the mission improvements had been rented- when the mis- 
 sionaries removed. George Hicks usually accompanied the 
 preacher to Barren Fork and served as Interpreter. At one par- 
 ticularly blessed service, 20 communicants sat around the Lord's 
 Table. On such a visit to Barren Fork, Brother Vogler stopped 
 in at Brother Richard Sander's house on Spring Creek, 21 miles 
 distant from Beattie's Prairie, and learned of the death of his 
 mother. Sister Salome Elizabeth Sanders. She had been a Mother 
 in Israel and had lived a bright, consistent Christian life among 
 her own. Her son said that she had departed with joy to be with 
 her Lord. Also, the wife of Brother Emmanuel, of Barren Fork, 
 had gladly exchanged earth for heaven. Brother Vogler notes, 
 with a tinge of sadness, the passing of these and other sterling 
 converts of the old Springplace mission whose places are not be- 
 ing so rapidly filled. 
 
 * The Sunday School Union of Moravian Schools of Stokes County, 
 N. C, contributed $20 for Bibles, etc., to this school. 
 
 t Daughter of Brother Geo. Hicks. She had received her education in 
 the Moravian mission at Springplace, Georgia, and was then brought by 
 her father to Salem Female Academy where Miss Ruede, now Mrs. 
 Vogler, had been one of her teachers. 
 
Southern Indian Tribes 233 
 
 Yogler preaches statedly, like\nse, in a little Indian village 1^ 
 miles distant from the Beattie's Prairie mission. Large audiences 
 assemble and to them Brother George Hicks interprets the 
 preacher's message from the Word of God. Full-blood Cherokees 
 live in this village and they do not like to come to the services at 
 the mission, for the reason that whites assemlble there, with the 
 half-breeds, for worship. 
 
 Another call for missionaries came from Spring Creek, 21 miles 
 south of Beattie's Prairie, where Brother Richard Sanders was 
 located. Full-blood Cherokees lived in this neighborhood. Four 
 other ]\l!0Tavian families lived near him and Brother Vogler had 
 visited them several times, as their settlement lay in the direct 
 route to Barren Fork. It 'was a healthful locality, fertile and 
 well watered. Several of the Barren Fork families contemplated 
 removing to this place, hence a school and a missionary were 
 greatly desired. The Brethren Boas and Elmmanuel were already 
 holding little services at Spring Creek each Sunday and there 
 was much interest. Consequently, the petition of these people 
 for a preacher and teacher, was forwarded by Vogler to Salem, 
 where it called forth praise and thanksgiving to God and the de- 
 termination to send assistants into this hopeful and widening 
 field. 
 
 At this time, the Single Brother, Gilbert Bishop,* of Bethle- 
 
 * Gilbert Bishop was the son of Charles David and Anna Maria 
 (Schneckenburg) Bishop and was born March 20, 1817, Bethlehem, Pa. 
 He learned the cabinet-making trade with Benjamin Eggert, of Bethle- 
 hem. Later he went to Salem, N. C, to work at his trade, and there 
 offered for mission service among the Indians. He went to the Cherokee 
 mission at New Springplace, Indian Territory, in 1841. On May 16, 1844, 
 he was united in marriage to Miss Margaret Louise Morris, of 'New Jersey, 
 at Bethlehem, and returned with her to the mission, where she died in 
 1846 and was buried at New Springplace. Bishop received a written 
 ordination as a Deacon of the Moravian Church, July, 1845. On Sept. 
 14, 1847, he married Sister Clarissa Marietta Warner, and continued at 
 New Springplace until 1862, when he was compelled to leave on account 
 of the Civil War. He returned with his family to Bethlehem and 
 shortly after took charge of the buckwheat and oatmeal mill there 
 until 1874, when he moved to Hummel's mill, above Bethlehem, for 
 several years and then returned to Bethlehem, working at cabinet- 
 making and repairing and devoting the proceeds, in later years, to 
 mission causes. He died Sept. 23, 1907. 
 
234 
 
 Moravian Missions Among 
 
 hem, Pa., who had been on a visit to Salem, and had made a 
 favorable impression there as a good young man and a skillful 
 cabinet-maker and had received permission to settle in Salem to 
 follow his trade, expressed a desire to serve in the Indian mission 
 and was ready for service among the Cherokees, should his 
 parents consent, which they did. The Brethren of the Ctoference 
 
 I :^" ^ 
 
 David Zeisbercer Smith. 
 
 in Bethlehem added their blessing and the call was extended to 
 Brother Bishop. Another missionary was sent into the field with 
 Bishop, namely, young Brother David Zeisberger S'mith, who 
 graduated from the Theological Semdnary, in 1841. He had been 
 born on the Cherokee mission field and was a promising young 
 man who could render splendid service in the mission schools in 
 addition to his la^bors as a misisiomary. With the full approba- 
 tion of his parents, living in Salem, a call was extended to him 
 and he accepted.* 
 
 * David Zeisberger Smith, son of Johan Renatus and Gertraut (Spain- 
 hower) Schmidt, was born June 21, 1821, at Springplace, Cherokee 
 
Southern Indian Tribes 235 
 
 Bishop and Smith were called to a last interview with the 
 Salem Helpers' Conference on Aug. 29, 1841. They were in- 
 structed to be teachers in the mission schools and helpers in. the 
 mission, both in spiritual and temporal work. They were given 
 $1,000, part of which was to be used to defray outfits and travel- 
 ing expenses and the balance was to be paid to the local mission- 
 aries. August 30. these Brethren met with the Congregation at 
 Salem for the last time, when the members blessed them and sent 
 them forth. They went by wagon to Charleston, W. Va., by boat 
 on the Kianawha, Ohio, and down the Mississippi, but found the 
 Arkansas River so low that boats were uncertain, hence they 
 went by mail-stage to Little Rock, Ark., and on this trip had 
 their first wonderful experience of seeing and riding over the 
 great prairie. They arrived at Beattie's Prairie, Oetober 4, 
 having been obliged to pay $45 for transportation for the last 80 
 
 Nation, Ga., while his parents were missionaries there. His father gives 
 the following reasons for the boy's name: 1. In remembrance of the 
 great Apostle to the Indians, David Zeisberger. 2. So that he might re- 
 member that his forbears were descended from members of the Ancient 
 Moravian Church — his great grandfather was Melchior Schmidt from 
 Zauchtenthal in Moravia. (David Zeisberger was also a native of 
 Zauchtenthal.) He entered the Moravian Theological Seminary as a 
 member of the class of 1841. While at Bethlehem he organized and was 
 the first president of the Young Men's Missionary Society, an organiza- 
 tion that has accomplished and is still doing great good in the cause of 
 Christ. Brother D. Z. Smith was ordained a Deacon of the Moravian 
 Church on March 23, 1845, by Bishop W. H. Van Vleck and married, 
 April 17, 1845, to Elizabeth Benezet Kummer, at Bethlehem, Pa. Smith 
 served in the Cherokee mission up to May, 1849, when he came east and 
 in 1850, was sent by the Church and by the Government on a journey of 
 reconnaissance to the Pawnee Indians on the Platte River in Nebraska. 
 May, 1852, he was married to Sister Emma A. Ricksecker, at Hopedale, 
 Pa., and served the congregation there as assistant to Brother Peter 
 Ricksecker for one year, when a call came to the mission among the 
 Delawares near Fort Leavenworth, Kansas, where he labored until 1857, 
 when he became pastor of the congregation at Line Creek, Mo., until 
 1860. He then lived in retirement at Nazareth, Pa., until 1862, when he 
 was called to Henderson, Minn., serving there five years. Followed pas- 
 torates at Sharon, 0., 1867 to 1870; Chaska, Minn., 1870-'73; Friedberg, 
 N. C, 1873-'77; Bethabara, N. C, 1877-'80. He then lived in retirement 
 at Laketown, Minn., but served the congregation as far as health would 
 permit. Brother Smith died February 21, 1884, at Laketown. 
 
236 
 
 Moravian Missions Among 
 
 miles of the journey ! There was joy that night in the mission 
 cabin on the prairie ! 
 
 Bishop and Smith found the missionaries at Beattie's Prairie 
 repairing the dwelling and the school-houses in preparation for 
 winter. Of the augmented mission family, Sister Vogler writes : 
 "In the course of time, Brethren Bishop and Smith were sent to 
 assist, the former to superintend the building of the new house, 
 
 Samuel Stotz Warner. 
 
 and the latter to take charge of the school. I was glad to give up 
 the school, as there was enougli for me to do in my housekeeping, 
 since there were more in our family, and not often help at hand. 
 We now also bought a oow, which made work, but the milk and 
 butter came very good. Father had built a very neat 'spring- 
 house,' across a little stream at the foot of the hill, near the 
 spring. ' ' Brother Bishop, with Ms trade, must have been exceed- 
 ingly useful at Beattie's Prairie. He w^as kept busy making 
 tables and other articles of furniture of which the family had 
 long been in great need. 
 
Southern Indian Tribes 237 
 
 The close of the year 1841 found a total of 72 souls in the care 
 of the Moravian mission among the Cherokees at Beattie's 
 Prairie and out-stations. 
 
 Operations at Spring Creek began in 1842. The Indian settlers 
 here were discouraged because no National District School had 
 been allotted them and according to the Cherokee law, no denomi- 
 national school could be begun without the sanction of the Coun- 
 cil. Representations were made to Chief Ross, through Brother 
 Greorge Hicks, and a petition filed asking that the decision not to 
 allow a school under the Moravian Society be reconsidered and 
 that Brethren Smith and Ruede be permitted to come to Spring 
 Creek and open a IMoravian school. Chief Ross replied favorably, 
 saying that if these Brethren would begin a school, the move 
 would have his approbation and he would work for the sanction- 
 ing of the school by the next Council. Wrote Chief Ross: 
 "Above all, I am anxious that the Council should have an oppor- 
 tunity to correct its mistaken policy in regard to the best inten- 
 tions of our dear friends, the Moravians, whose devotedness to the 
 true welfare of the Cherokees has been uniform and steadfast. ' ' 
 
 This good will of the Chief encouraged the Brethren to make a 
 beginning at Spring Creek, and in June, 1842, the erection of 
 the school-house was begun. The Spring Creek Brethren worked 
 loyally with Bishop, Ruede and Smith and in several weeks cabin 
 and school were completed. Bishop 's skill was especially valuable 
 in the making of windows and doors. Chimneys were blocked up 
 like the walls and then the flues and the outside plastered with 
 clay until no wood was visible. The school was 20 x 15 feet, the 
 cabin, somewhat larger. The buildings stood at the intersection 
 of Spring Creek and the military road. 
 
 Sept. 11, 1842, the first meeting was held lat Spring Creek and 
 the school-house was consecrated for church and school purposes. 
 A very earnest and happy congregation gathered. Brother Vogler 
 preached from the 73d Psalm. EUick Sanders interpreted. After 
 a short intermission, the Lord's Supper was observed with 11 
 guests. Joseph Sanders was received as a comimunicant member. 
 The station received the name "New Springplace, " in remem- 
 brance of the old mission in Georgia. School opened on Sep- 
 tember 19, with 21 scholars. Many parents were present for the 
 opening session of song and prayer. Bro. Bishop had made an 
 
238 Moravian Missions Among 
 
 alphabet of large letters. The scholars, some of them grown 
 young men and women, were very much interested and eager to 
 leam ; the majority of them had never attended school before. 
 Chief Ross, who had gone on a long journey east and come 
 through Bethlehem, Pa., brought a trunk full of books from that 
 congregation for the school and church at New Springplace. An- 
 other encouragement came from the Council of 1842 : a permit 
 was issued by that body for a Moravian school at New Spring- 
 place. 
 
 Brethren Ruede and Bishop were in charge of this new station. 
 To quote from the narrative of their experiences:* 
 
 "Our school has commenced on Monday, the 19th inst, when we made 
 the beginning of our labor with 21 Cherokee boys and girls, only two 
 speaking English, and one or two have been in a school for a few 
 months, but mostly entirely ignorant of English. They learn rapidly 
 and it becomes more and more interesting to them. 
 
 "These children are not accustomed to be under any restraint, and if 
 school does not interest them they will stay at home and parents have 
 no authority or do not exercise it. If only we can keep up their spirit 
 and make learning pleasant! 
 
 "Brother Ruede is a fine teacher and has had some experience. I, 
 therefore, am very willing to be assistant only and often have need to 
 cry for patience and a cheerful heart and mind in this work in which I 
 surely never have engaged to gratify my own pleasure or desire, but 
 simply to do the will of Him! 
 
 "Brother W. Henry has masoned out our fireplace with limestone, and 
 it is very neatly done, so that we have a comfortable fireplace about four 
 feet wide to give a cheerful blaze for the comfortable enjoyment of our 
 own fireside. 
 
 "I suppose it will be satisfactory to my dear mother to hear some re- 
 port from th^ culinary department. Biscuit and corn bread is the bread 
 we commonly make. You will smile to hear that I have been baking 
 and cooking, but I am rather an awkward hand. Often my biscuits will 
 not rise properly; another time the crust got to be so hard that they 
 called them 'death-balls!' I have, however, since retrieved my reputa- 
 tion by some good bakings. We bake with pearlash. Potatoes and some 
 rice is all we have to boil, and pickled pork to fry. Coffee we put in a 
 bag and pour boiling water over it, in this way it needs no clarifying. 
 "We get one quart of milk daily from W. Henry's and the children bring 
 it when they come to school. Soap, we are to receive from our Cherokee 
 Sister, Agatha Sanders, in exchange for soap-grease. She also does our 
 washing and necessary mending as well as she can. Formerly, she lived 
 
 * See Bibliography No. 27. 
 
Southern Indian Tribes 239 
 
 in the family of David Smith's father at Oochgelogy and speaks some 
 English. 
 
 "The mission is obliged to my mother for the towels with which she 
 has supplied me. We are using them and, in fact, nowhere can purchase 
 an article for that purpose. My blue cotton drilling pantaloons are 
 living and doing service every week day; a remarkable stuff! I would 
 also wish my dear mother to be without any anxiety respecting other 
 clothing; I am well supplied." 
 
 In July, 1843, Brother Herman Ruede was called to the mis- 
 sion among the Delawares in New Westfield, Kansas, and Brother 
 D. Zeislberger Smiith came from Beattie's Prairie to be with 
 Bishop in the work at New Springplace. Instructions had been 
 reoeivedi from Salem- to proceed with the erection of a new house 
 so that a mission'ary couple could be accomimodated and put in 
 charge of this promising station. Before Ruede left, the house 
 had been raised, and now Bishop was making doors and windows 
 and Smith, with the help of some Indian Brethren, was covering- 
 the roof. 
 
 Progress during the year was slow on the building, in the 
 school and in the real work of the mission. This was due to 
 persistent attacks of fever, which rendered Bishop and Smith 
 helpless, alternately; sometimes both Brethren lay sick and at 
 one time they were in such w^retched health that Vogler came 
 dowTi with the wagon and took them back to Beattie's Prairie, 
 where for a w^hole month they were un.der the care of Sister 
 Vogler. To combat the fever the missionaries used a home-made 
 decoction of dogwood bark, cherry bark and Cayenne in prefer- 
 ence to some very indifferent Peruvian bark. Bishop wrote, after 
 repeated attacks of fever, "0 that the Lord would have mercy 
 on us and grant us the precious boon of health ! But His gracious 
 will and purpose be done with us ! " 
 
 October 1, Brother Peter was baptized and Brother John's 
 wife, "Tooka, " received from the Methodist Church, both of 
 these accessions being at Beattie 's Prairie. 
 
 At the close of the year a letter eamie to Bishop inviting him 
 to come to Salem for a visit. If possible, he was to be married 
 while in the east and then to return to the Cherokees to take full 
 charge of New Springplace. Brother Bishop was a very consci- 
 entious man and eager to do the Lord's will, yet he had been 
 trained as a cabinet-maker and not as a missionary. Often he 
 
240 Moravian Missions Among 
 
 upbraided himself because making tables, etc., gave him so much 
 pleasure while preaching and teaching were so hard for him. 
 Nevertheless, after a great struggle with himself — he went into 
 the school-house, shut the door and prayed it out — he accepted 
 the call, trusting in Grod to see him through ! 
 
 Accordingly, Brother Smith was left in charge of New Spring- 
 place while Bishop took his journey early in the year 1844^ 
 Everything went well with Smith, alone at his post of duty, and 
 he labored under Ged's blessing. The Passion Week was a par- 
 ticularly refreshing season, during which three full-blood Chris- 
 tian Cherokees took part in the services held each night. Wm. 
 Henry read in Cherokee the story of the Saviour's last week. 
 Boas followed with an exhortation and Richard Sanders closed 
 with prayer. The congregations kept growing with each night 
 and Easter Sunday, the culmination, was for them a day wiiich 
 the Lord had made. A few weeks later, Smiith was taken down 
 with such a severe attack of fever that it became necessary for 
 Brother Vogler to come and take him in the wagon to Beattie's 
 Prairie. Thus, for the second time. New Springplace was left 
 without a missionary for a season, due to sickness;. 
 
 Meanwhile, on May 16, 1844, the marriage of Brother Gilbert 
 Bishop and Sr. Margaret Louise Miorris had taken place at Beth- 
 lehem, Pa., and they arrived at the mission on June 26. Sr. 
 Bishop contracted fever and ague at once and in the months that 
 followed she was subjected to much sickness and suffering. 
 
 Brother D. Z. Smith was associated with the Bishops at New 
 Springplace and the w^ork in^ congregation and school was very 
 encouraging. A full-blood Cherokee, U-di-ku-yee-ski, one day 
 came to Bishop to have a yoke fixed and asked him for a copy of 
 the Scriptures. Bishop encouraged this man to take upon him 
 the yoke of Christ. Preparations were made to erect a new 
 church at this station ; hitherto, the log house built by Bishop' in 
 1842 served both for church and school purposes. In these outer 
 labors as well as the spiritual work of the mission, New Spring- 
 place was developing some fine Christian .mien ; among them, 
 Wiilliara Henry, Israel and George Hicks gave promise of future 
 great usefulness to the mission. Brother Smith was invited to 
 come east at the close of 1844 tO' find a suitable companion for 
 service among the Cherokees, where another couple was now 
 needed. 
 
Southern Indian Tribes 241 
 
 Brother Miles Vogler had) accepted a call to the West Indies 
 in October, 1844. "Father's health had for some time been very- 
 poor, and he thought a change would benefit him. I was not very 
 happy about the call, still I acquiesced, hoping it might be the 
 Lord 's will. ' ' Thus writes Sr. Vogler. Before these missionaries 
 left, a complete round of visitation to all the Moravian members 
 Avas made, involving 150 miles of travel, after which the Voglers 
 took affectionate leave of their Indian Brethren and Sisters. 
 
 While in the east, Brother Smith aroused great interest in the 
 Cherokee mission. The congregations north and south con- 
 tributed towards the church to be built at New Springplace and 
 the co-operation of the Young Mten's Missionary Society of Beth- 
 lehem and Female Missionary Society of Salem was enlisted, the 
 latter organization donating $30 "toward a new chapel at Spring- 
 place." Brother Smith and Sister Elizabeth Kummer* were 
 united in marriage April, 1845, at Bethlehem, Pa., and started 
 on their journey on May 5, arriving at Beattie's Prairie, June 
 21. This station, which now received the name of "Canaan," 
 had been assigned to Brother and Sister Smith. 
 
 A conference of the missionaries to consider the whole field 
 was held at Canaan, July 10, 1845. First of all, Brother Smfth 
 handed to Brother Bishop his written ordination, executed by 
 Bishop Van Vleck, of Salem, as a Deacon of the ^Moravian 
 Church. Next, the missionaries considered' the instructions re- 
 ceived from Salem with regard to Indian Helpers and Inter- 
 preters. Brother Boas, who had rendered such excellent services 
 in this capacity, had been called home. Brother William Henry, 
 of New Springplace, and Brother Alex. Sanders, of Beattie's 
 Prairie, were to be designated for this office and set apart for the 
 purpose, after careful instruction, by the laying on of hands. 
 They were to be Interpreters, personal workers to win souls for 
 Christ, and were licensed to conduct services in the absence of 
 a missionary. The Salem Conference, also, directed the Brethren 
 to proceed at once with the building of the New Springplace 
 church. 
 
 The two candidates for the Helper's office were consecrated at 
 a very blessed Communion service soon after, and the Indian 
 Brethren were called together to be more fully informed respect- 
 
 * Born June 7, 1823, Bethlehem, Pa. 
 16 
 
242 Moravian Missions Among 
 
 ing the intended: church building. They took up the project 
 with enthusiasm, pledged their co-operation and appointed July 
 28, for timiber-cutting. While they were engaged at this work, 
 Sr. Bishop prepared a good dinner each day for all the men. 
 
 Services at both stations were held with much blessing. Both 
 Helpers sierved acceptably, and usually followed the interpreta- 
 tion of the missionaries' sermons with an exhortation of their 
 own. Neighborhood Prayer Meetings were held by them suc- 
 oessfully. The miembers at Barren Fork continued faithful and 
 usually all assembled for the monthly preaching service and cele- 
 bration of the Lord's Supper. In the Bishop and Smith families 
 one or two Indian children at a time, usually orphans, were enjoy- 
 ing the comforts and advantages of good. Christian homes. Bishop 
 was privileged to perform his first baptism in 1845, when the 
 Indian Sister, Sarah Naomi, joyfully confessed her Saviour. 
 Several members were received by Right Hand of Fellowship at 
 both places during the year. 
 
 The Rev. D. S. Buttrick, Presbyterian missionary among the 
 Cherokees in Brainerd, Tenn., has been mentioned frequently in 
 this narrative and we have seen him always in brotherly co- 
 operation with the Moravian missionaries. He, too, had followed 
 his converts to the Territory and the Presbyterian mission had 
 been established at Parkhill, under Dr. Worcester, and at Mt. 
 Zion, six miles south of Canaan, in charge of Brother Buttrick. 
 That good man was now (1845) in very poor health and re- 
 quested Brother Smith to take temporary charge of his flock, 
 which Smith consented to do and labored faithfully at Mt. Zion 
 church and Sunday School, the Lord owning and blessing his 
 efforts. Brother Buttrick sought to regain his health at one of 
 the niineral springs in the Territory, but all treatment was in 
 vain, and he was obliged to relinquish his work altogether.* 
 
 * David S. Taucheechy was a member of the Presbyterian mission at 
 Mt. Zion at the time when application was made to the Moravians for 
 their missionaries to take charge of this station. Taucheechy, it will be 
 remembered, was one of the most promising scholars at old Springplace 
 and later a student at Cornwall. His repeated desire to unite with the 
 Moravian Church had been met, each time, by a negative lot and 
 Taucheechy at last united with the Presbyterians. He died in 1848, be- 
 fore the Mt. Zion members had been received into the Moravian 
 Church; nevertheless, his was a Moravian funeral service. 
 
Southern Indian Tribes 243 
 
 Tlie year 1846 brought great joy and, also, great sadness to the 
 mission and to the whole Church. After a severe winter, we find 
 our Cherokee congregation at New Springplace on Easter Sunday, 
 April 12, inarching to the graveyard in procession observing the 
 Easter Morning Service for the first time. At Canaan, Eliza 
 Moody was baptized and there were several professions of faith 
 early in the year. The work at Mt. Zion had been reorganized 
 and was moving along smoothly under Moravian leadership. 
 August 1, a meeting was held by candle-light, and, after an 
 earnest discourse, five Cherokees came forward to accept Christ : 
 a widow, Sarah by name ; her daughter-in-law, Wa-lie ; Uda-yi ; 
 Anne Boas; and a young woman, Nani. The Spirit of Grod is 
 working mightily! 
 
 And now, the deep shadows. Martha, faithful Christian wife 
 of Helper William Henry, lay sick unto death early in the year. 
 She requested her missionaries and Christian friends to pray for 
 her, and they knelt around her bed. Expressing the sweetest 
 confidence in her Saviour, Martha passed into His presence. 
 Brother Bishop made her coffin and they bore her to the grave, 
 singing hjanns in Cherokee. 
 
 August 27, Thomas Henry arrived at night from Canaan, bear- 
 ing the intelligence of Sr. Smith's very serious illness and the 
 request for the Bishops to come next morning. On the 28th, 
 while on the way, a messenger met them with a note from Brother 
 Smith telling of Sister Smith's decease and requesting prepara- 
 tions to be made at once for the burial at Sprin,gplace. Brother 
 Smith was left with a little daughter, four montlis old. In his 
 grief, he was yet able to hold a Prayer Service on the night of his 
 wife's death, with his Indian Brethren and Sisters, who had 
 gathered in sympathy, and all were melted in tears. Next morn- 
 ing Smith read part of the service for the Burial of the Dead 
 with the Indians who had assembled, and then set out for Spring- 
 place with the body in a carriage. Brother Bishop, in the mean- 
 time, had made the coffin and the Indians had dug the grave. 
 Smith arrived at 4 p.m^, and the funeral was held, a very large 
 congregation attending. Brother Bishop made the address. 
 Brother Smith, in tears, adding a few words. Then the faithful 
 Cherokee Brethren carried the casket to Grod's Acre, the pro- 
 cession following with song in Cherokee and Sr. Smith's mortal 
 body was bedded beside that of her Indian Sister Martha. 
 
244 Moravian Missions Among 
 
 Although Sr. Bishopi was far from well, she and' her husband 
 deteniiined to acconiipiany Brother Smith to Canaan to comfort 
 him with the little girl in the motherless home as best they could. 
 They returned home on Sept. 1, with a long-looked-for barrel of 
 gifts from their dear parents at home. Five months it had been 
 on the way. Arrived at Springplaee, they opened the barrel — we 
 can imagine their joy and pleasure — and found the things safe 
 and uninjured. "Sept. 2 — Rejoiced over, examined and ar- 
 ranged the things. ' ' Then, ' ' Sept. 3---Sr, Bishop complained of 
 fever. Fever seemed to increase, with great pain in the limbs. 
 Bled her in the afternoon and cupped her." As quickly as pos^ 
 sible, a physician was brought to the spot and he tried every 
 remedy available. Tearfully, the members assembled on Sunday 
 morning, Sept. 6. "I spoke to them a few w^ords on the Daily 
 Text: 'Fear not; only believe.' " When Bishop left the service 
 and hurried to the bedside of his wife, the Cherokees held a 
 special Prayer Meeting on her behalf. Already, she was leaning 
 heavily on the arm of her "dear, dear Saviour," entering the 
 Valley. Her husband asked her what would become of their 
 little son,* and she replied: "Jesus will show himi more than 
 mother's faithfulness." Speaking of her •distant relatives and 
 friends, she said : ' ' "Wirite them, with my farewell greeting, that 
 I am saved. ' ' To her Cherokee members she sent the message : 
 ' ' Seek ye first the Kingdom of God, and his righteousness. ' ' To 
 her husband, the final message: "Stay with Jesus. We will 
 soon see one another again." And so she "fell on sleep." aged 
 23 years, 7 months and 11 days ! From Bishop's Diary : "There 
 living no one in our neighborhood who could make a good coffin 
 as I desired my dear wife to have for her last house, I engaged in 
 making one myself. When my hands for grief would get heavy, 
 the thought nerved me: 'it is the last office of love I can in this 
 life do for her.' About 3 o'clock in the afternoon it was finished 
 and we laid her in. Brother Smith preached the funeral sermon 
 and afterwards I addressed our beloved flock, delivering the 
 sainted one's last message of love to them. Dusk shed its depart- 
 ing light before the grave w^as filled. ' ' — In looking over the little 
 Cherokee Hymmal, the writer wonders whether the procession 
 accompanying the body of this girl missionary to its last resting 
 
 * Charles David, 8 months old. 
 
Southern Indian Tribes 245 
 
 place, did not use Hyimai No. 86, as indicated, of which one stanza 
 
 would be : 
 
 "I would not live alway; no, welcome the tomb: 
 Since Jesus hath lain there, I dread not its gloom; 
 There, sweet be my rest, till He bid me arise 
 To hail Him in triumph descending the skies."* 
 
 We will not stop to call these and all real missionaries heroes, 
 they are more than that : they are good soldiers of Jesus Christ. 
 Humanly speaking, we can only say, How sadly were the Chero- 
 kee mission-forces crippled and, besides, two little helpless, 
 motherless children left with their missionary fathers I 
 
 Thus, the bodies of Sister Smith and Sister Bishop rest side by 
 side, the eighth and ninth seed-corn, respectively, of God's holy 
 harvest-field in the New Springplace graveyard. 
 
 The Brethren Smith and Bishop were fortunate in being able 
 to make temporary arrangements for their homes. Each had an 
 Indian boy who lived in the family and helped with the work. 
 Smith engaged Lucretia Tiner, sister of David S. Taucheechy, to 
 oversee the household at Canaan and care for his little girl, while 
 Bro. Bishop, with whom lived William Boas, secured an Indian 
 Sister, Carolina, widow of Jesse Israel, to take care of them and 
 the infant son. 
 
 Reinforcements came to the field May 10, 1847, namely, the 
 Rev. Edward Jacob Mockt and wife Mary, and Sr. Mock's sister, 
 Gertrude Spach. Mocks brought with them their two little chil- 
 dren. These missionaries had been called to Canaan and Mt. 
 Zion, where Brother Smith was in great need of help, and were 
 heartily welcomed at a joint Lovefeast held at Canaan. 
 
 The work went forward encouragingly. At all three stations 
 
 * W. A. Muhlenberg. 
 
 t The Rev. Edward Jacob Mock was born Feb. 25, 1822, in Davidson 
 County, N. C. He was baptized on March 15, 1822, by Rev. Ruede. He 
 united with the Moravian Church on June 4, 1843, by Confirmation, 
 under Rev. Huebener. On August 29, 1843, he was married to Sister 
 Maria Spach, of Stokes Co. (Born May 27, 1821, daughter of George 
 and Catharina (Seitz) Spach.) 
 
 He served as a missionary among the Cherokee Indians for 30 years, 
 during which time he was not once east of the Mississippi on furlough. 
 
 He died at Friedberg, N. C, January 16, 1887. 
 
246 
 
 Moravian Missions Among 
 
 new spiritual life among the young people was manifest in the 
 y^ar 1847. Several years ago, the young people had seemed 
 careless and indifferent, now they were earnest and attentive and 
 several were being saved. Another special meeting was con- 
 ducted at New Springplace with good results, for three young 
 men and five young women were admiitted to the church by Bap- 
 tism, on profession of faith. At Mt. Zion, too, there was a di^- 
 
 GiLBERT Bishop. 
 
 tinct work of grace. Here five 3'oung people came forward at 
 the close of a baptismal service, after an exhortation had been 
 given closing with an invitation to accept Christ. 
 
 Death was constantly claiming valuable members in 1847, es- 
 pecially at New Springplace, and from Brother Bishop's Diary 
 it appears that he was often requisitioned for the melancholy 
 task of making coffins, both for members and non-members. 
 Brother John Jacob's daughter passed away February 17, happy 
 in her Saviour. Sister George A. Hicks died March 7, likewise 
 trusting in Him. May 14, Nicholas Saunders, good Christian 
 Brother and one who was becoming valuable as an Interpreter, 
 was called to his eternal reward. 
 
Southern Indian Tribes 
 
 247 
 
 New Springplace was badly in need of a teacher and it seemed 
 to be the finger of God which pointed to Brother Alanson Wel- 
 fare,* of Salem. His grandfather, Jacob Wohlfarth, had been 
 one of the pioneers in the old Georgia mission among the Chero- 
 ke€s. Brother A. Welfare had had several conversations with 
 Bishop Van Vleck regarding service among the Cherokees, and 
 when he heard of the real need in the school, he offered his ser- 
 vices for New Springplace. On August 24, 1847, he was received 
 as an Acolyte and began his journey next day in companj^ with 
 
 Clarissa (Warner) Bishop 
 
 * Alanson Emerson Welfare was born Sept. 24, 1824, Salem. N. C. 
 Parents were John Thomas and Mary (Towle) Welfare. In 1847, he 
 went to the Cherokee country, Indian Territory, first as a teacher and 
 later served as missionary. On April 21, 1852, he was married to Sr. 
 Juliana E. Rothhaas (daughter of Jacob and Mary (Vogler) Rothhaas. 
 Born Oct. 16, 1827, near Salem, N. C. Died Dec. 5, 1897, Salem, N. C.) 
 at Salem and on April 25, of that year, was ordained a Deacon of the 
 Brethren's Church, by Bishop Herman. He then returned to New 
 Springplace and continued faithfully in the arduous duties of the mis- 
 sion. Some years later, autumn of 1855, ill health made it necessary for 
 him to give up his beloved labor, and for many years he lived in Salem, 
 in business at a watchmaker. He died May 4, 1883. 
 
248 Moravian Missions Among 
 
 some men who were going to Iowa. Toward Welfare's outfit, the 
 Female Missionary Society of Salem had contributed $40. 
 
 A conference of the missionaries was held at Canaan, July 27, 
 1847, and Bishop writes : ' ' Our Conference ca.me to the decision 
 that under present circumstances, it is advisable that I proceed to 
 Bethlehem to get a wife. I wrote a letter to Brother Van Vleek 
 to this effect. Also wrote to parents with -an enclosure to C. M. W. 
 I rode over to Maysville to put them into the office." Later de- 
 velopments explain ' ' C. M. W. ' ' She was Sister Clarissa Marietta 
 Warner, the wife Brother Bishop was to receive when he came 
 east. 
 
 Alanson Welfare. 
 
 Little Charles Bishop was left with the Cherokee Brother, 
 William Henry, where Carolina Israel would look after him, and 
 Brother Bishop began his journey on August 10. On September 
 14, he was married, in Bethlehem, to Sister Warner* and they set 
 out on the return journey immediately. 
 
 * Clarissa Marietta Warner, born July 10, 1821, was the daughter of 
 Peter and Anna (Schneider) Kern, of Nazareth, Pa. She taught in the 
 Nazareth Parochial School for some time. On May 7, 1844, she was 
 married to the Rev. W. H. Warner, missionary at Frledensthal, St. 
 Croix, W. I., who died June 20, 1845. Sister Warner returned to Bethle- 
 hem, teaching in the Young Ladies' Seminary up to the time of her 
 marriage with Gilbert Bishop. She died June 6, 1902, at Bethlehem, Pa. 
 
Southern Indian Tribes 249 
 
 Work on the church for New Springplace was pushed with 
 energy in 1848. February 11, sonue Cherokee Brethren began the 
 hauling of stone for the foundation. For months previous, tim- 
 ber had been cut and prepared for the building. Shingle-blocks 
 (for splitting into shingles) were cut February 16. March 9, 
 Brother Bishop began mason work on the foundation, assisted by 
 Brother W. Henrv. Sills were laid on March 13 and 14, and on 
 
 Edward Jacob Mock. 
 
 the 15th and 16th, with the help of about 40 neighbors, the frame- 
 work was raised. All the skilled labor and real carpenter work 
 was done by Brother Bishop, who worked at the building when- 
 ever his other duties did not occupy his time. Bricks for the 
 chimney were hauled a great distance and laid up in lime made 
 by Bishop in the kiln he had built at New Springplace. The close 
 of 1847 saw the church under roof and the walls completed. 
 
250 
 
 Moravian Missions Among 
 
 Cherokees oontiniied to apply for Baptism, showing that the 
 faithful preaching of the Gospel was accompanied by the blessing 
 of God. Nine Candidates received the Sacrament of Baptism at 
 New Springplace on Easter Sunday, 1848, and several were added 
 to the church at Canaan and at Mt. Zion. 
 
 Brother Smith and Sister Gertrude Spach were united in 
 marriage on April 18, 1848. Their happiness and united labors 
 were of short duration : after a few months, Brother Smith was 
 
 Church at New Springplace. 
 
 again plunged into deep bereavement. Sister Smith having been 
 called Home, Nov. 21, 1848. Brother Smith left the mission in 
 1849, entering upon long years of service in the Church in other 
 fields. 
 
 The year 1849 was one of particular blessing at all three sta- 
 tions. New Springplace witnessed a memorable event when, on 
 Sunday, Get. 14, the new church was consecrated. The building 
 was 28 feet square, and by means of a movable partition under 
 the gallery, the room could be divided into two parts, one of 
 which served both for Sunday School and day school. There 
 were two stoves so that each part of the church could be heated 
 separately. 
 
Southern Indian Tribes 
 
 251 
 
 On Saturday before the day of oonsecration, two preparatory 
 services were held by Brother Bishop with a discourse at each 
 and a Lovefeast at "early candle light." Lovefeasts were always 
 irnich enjoyed by the Indians and this particular occasion 
 brougiht a record attendance. Brother and Sister Bishop had 
 prepared coffee and buns for over one hundred, and their sup- 
 plies were just sufficient to serve the congregation. Sunday 
 dawned beautiful, and a real Lord's Day it was for the Cherokee 
 miisision ! Brother Mock and family had come from Canaan for 
 the services. At the first service, Brother Bishop gave a con- 
 
 Chapel and School at New Springplace. 
 
 densed review of ^Loravian missions among the Cherokees from 
 the beginning on the Savannah River, Georgia, in 1735, and 
 stated that thirty years ago, the meeting-house at old Spring- 
 place, Cherokee Nation, Georgia, had been consecrated. Bishop 
 then preached on the text: "But will God in very deed dwell 
 with men on the earth? Behold, heaven and the heaven of 
 heavens cannot contain thee ; how much less this house which I 
 have built!"* Then he pronounced the words of consecration 
 and prayer, followed by Mock, Bishop and a Cherokee Brother. 
 The second service was held by Brother Mock, who preached the 
 dedicatory sermon. Thereupon, two adults, husband and wife, 
 
 *2 Chronicles 6:18. 
 
252 
 
 Moravian Missions Among 
 
 wpre baptized. Their name was " Gotoqiiasky, " to which, in 
 Baptism, were prefixed ' ' Abraham] " and ' ' Sarah. ' ' The celebra- 
 tion of the Holy Oommunion brought this blessed day to a fitting 
 close. 
 
 The school was re-opened after completion of this building and 
 Brother Alanson Welfare's health had been so far restored that 
 he could again undertake his work. Ten scholars, on an average, 
 attended the school. Several orphan children were received into 
 the mission family, where the missionaries carefully watched 
 over. their temporal and spiritual growth and welfare. These 
 
 Parsoxage at New Springplace. 
 
 children assisted in house and field wherever practicable, thus re- 
 paying in part, the expenses of their board and clothing. 
 
 Preaching was maintained at four places in the vicinity of New 
 Springplace during 1849, some miembers living' in each of these 
 localities. The Cherokee Brethren themselves started and kept 
 up a weekly Cottage Prayer Meeting which was productive of 
 much good. Six adults were added to the flock during the year, 
 making a total of 78 souls in the care of New Springplace. 
 
 At the close of the year. Brother John Jacob is suffering greatly 
 in the acute stages of Tuberculosis, but gives this testimony: "I 
 do not grieve over miy sickness and suiSerings; I trust in my 
 Saviour alone, and I am assured He will accept me." 
 
Southern Indian Tribes 253 
 
 Canaan and Mt. Zion report, in part, as follows for 1849 : 
 
 "At the beginning of the year, we experienced very cold weather. The 
 meetings at Canaan and Mt. Zion were, nevertheless, well attended, some 
 coming without shoes over the frozen ground and snow. 
 
 "Early in the spring, a Sunday School was opened at both places and 
 each was numerously attended. Some of the neighbors kindly took an 
 active part and assisted in the teaching of the same. The scholars com- 
 mitted many Cherokee and English hymns to memory. 
 
 "During the summer, we were enabled, besides the meetings on Sun- 
 days, to keep services on week-days at four different places and the 
 people attended the same very well. All these meetings were held upon 
 request of the people themselves and more requested than could be 
 gratified. 
 
 "The day-school was very encouraging and was kept throughout the 
 year, with some intermission, in order to be able to do some necessary 
 labor." 
 
 Five sonls were won for Christ from heathenism at these places 
 during the year, bringing the total numiber in care of Canaan 
 and Mt. Zion to 75. 
 
 The years 1850 and '51 were marked by steady growth and 
 progress in each station and by the absence of hindering circum- 
 stances to the work of grace. An interdenominational organiza- 
 tion, "The Spring Creek Bible Society," was formed for the dis- 
 semination of the Holy Scriptures, and 13 of our Cherokee 
 Brethren joined in this good work. 
 
 Brother Alaruson Welfare's health continued poor and even 
 with Brother and Sister Bishop's assistance, the school work was 
 growing too heavy for him. By permission of the authorities in 
 Salem, he set out thither on a journey of recreation, Oct. 4, 1851, 
 in company with the Indian Brother, Archie Henry. By spring, 
 1852, he had recruited strength sufficiently to warrant his return, 
 and after his marriage and ordination. Brother Wielfare and wife 
 began their journey, reaching New Springplace, June, 1852. 
 Both were stricken with fever almost immediately after their 
 arrival. Sr. Welfare recovered quickly, but Brother Welfare's 
 wias a long, lingering illness. Additional help at Springplace 
 
254 Moravian Missions Among 
 
 was urgent, and Brother Samuel Warner,* of Salem, who had ex- 
 pressed a willingness to serve the Lord in this mission, was called 
 to service and set out in company with Archie Henry, returning 
 to his home from Salem. 
 
 Cherokee Brother Jesse Israel was received; as a Helper in the 
 mission on October 11, 1851. Brother Bishop delivered the 
 charge to him and Brother ]\Iock followed with an exhortation to 
 the entire congregation, numerously assembled on that day. 
 
 The winter of 1851 to '52 was bitterly cold, the thermtometer 
 at times registering 10° below zero. Smallpox was prevalent and 
 many families connected with the mission were down with this 
 and other contagious diseases. The missionaries and their fami- 
 lies were graciously spared amid an epidemic of several diseases 
 which spread over the entire Cherokee Reservation. Our Brethren 
 labored early and late visiting the sick, praying with them and 
 giving miedicine, aiding the destitute and burying the dead. Both 
 New Springplace and Canaan were sorely tried by the deaths of 
 Cherokee Brethren Thomas Henry and Jesse Israel. Both were 
 yet in the prime of life and both had been extremely valuable, 
 combining rare talents with the greatest faithfulness as Helpers 
 
 * Samuel Stotz Warner was the son of Benjamin and Anna (Stotz) 
 Warner and was born in Salem, N. C, June 21, 1832. He received his 
 education in the Boys' School of Salem. April 1, 1847, he united with 
 the Moravian Church at Salem and in 1850, when only 20 years old, he 
 offered himself for missionary service as teacher in the school among 
 the Cherokees. After six years of labor here, he was appointed to 
 mission service in the West Indies. Before going to the tropics, he 
 was married to Miss Josephine Fenner, of Bethlehem, Pa. 
 
 His charge was first on the Danish Island of St. Thomas and here he 
 was ordained a Deacon by Bishop Westerby. Thirty years of his life 
 were spent in the West Indian mission, serving on St. Thomas, St. 
 Croix, St. Jan and Antigua. In the year 1880 he became a member of 
 the Executive Board of the Eastern Province of the West Indian field, 
 and its Treasurer. In 1882, he was ordained a Presbyter. He served in 
 this office until 1888, when ill health compelled him to leave the mission. 
 Brother Warner lived in retirement at Bethlehem, Pa., at the time of 
 his death, January 2, 1912. 
 
 Rev. Samuel Warner was a brother of the well-known musician and 
 composer, Massah Miksch Warner, of Philadelphia, Pa. 
 
Southern Indian Tribes 255 
 
 and Interpreters, Henryf at Springplaee and Israelf at Canaan 
 and Mt. Zion. Their decease was greatly lanuented by the mis- 
 sionaries, who found themselves asking, ''Where can others be 
 found to replace them?" 
 
 The new meeting-house at Canaan was finished in October, 
 1852. Besides members of the congregation, a number of heathen 
 living in the neighborhood had cheerfully assisted in its erection. 
 Mt. Zion was in encouraging condition, and, in both stations, 
 there were now 84 souls under Brother Mock's care. This 
 Brother's health was very much impaired, and often he had relied 
 upon the late Brother Jesse Israel to keep a service in one or the 
 other place. Additional missionaries were sorely needed and the 
 Provincial Helpers' Conference, with the consent of the Unity's 
 Elders' Conference, called Brother and Sister Miles Vogler from 
 St. Kitts, W. I., back to the work among the Indians, and the 
 call was accepted, although they were pleasantly situated in the 
 West Indies. But they loved their Indians ! The Voglers arrived 
 in Salem, July, 1852, and set out for the Territory, as soon as 
 circumstan<3es would permit. An infant daughter wias held in 
 the mother's arms for all the weary miles of the long journey, 
 only to find her little grave in the far west. 
 
 Brother Vogler, who took charge of Mt. Zion, lived with his 
 family in a house 17 x 19 feet, all in one room, which served as 
 living-room, dining-room and bedroom. The kitchen, 12 x 14, 
 was separate, and had, originally, been Brother Buttrick's sludy. 
 ' ' It was a small house, though neat, with fine shade trees around 
 it. The spring is in the woods quite a distance from the house." 
 
 t Thomas Henry was in his 30th year when called Home. As a boy, 
 he had been a pupil at old Springplaee, Ga., while Byhan and Clauder 
 were laboring there. Later, he found his Saviour and, possessing gifts 
 and willingness, was appointed Interpreter in 1847. He served with 
 great devotion and success. During his last illness he was taken to 
 Canaan, where he received medical attention, which, however, was of no 
 avail. In confidence and joy of the Lord, he departed to be with Him. 
 
 t Jesse Israel was also a former scholar of the Georgia mission and 
 was baptized in youth. He was appointed as Interpreter in 1847 and 
 became Helper at Canaan and Mt. Zion in 1851. He was a man of great 
 talent and great zeal for God; withal he walked in unaffected humility 
 before his fellow men. He died trusting in God. 
 
256 Moravian Missions Among 
 
 "Father's Interpreter was named Miller,* a good man who was often 
 at the house. The Indians often came to visit us and had names like 
 these — 'Red-bird,' 'Mrs. Tiger,' etc. Red-bird's son, Lunie, lived with us 
 and commenced teaching Will and myself Cherokee, but when Father 
 found that he was, at the same time, instructing us in badness, our 
 studies were stopped at once. I remember how sorry we were. 
 
 "At this time, Father taught during the summer season. Will and I 
 were in the class with some little Indians by the name of Potts. I 
 learned to read from the 'Frank Book' (by the word method) which is 
 still in existence. I do think Father was a born teacher. We loved his 
 stories, and he took great delight in us. When we did wrong, he was 
 strict and stern so that we feared to disobey."! 
 
 A year of retrogre&sion came with 1853. Among the Cherokees 
 in the vicinity, but not connected with the mission, much liquor 
 was being sold and circulated, although this was prohibited in the 
 Territory. Brother Warner wrote that some of the Indians who 
 came to services showed but little interest, walking in and out 
 during the meeting and in the midst of t'he sermon. Many came 
 who did not even enter the church. Good Interpreters could 
 scarcely be found and there seemed no desire, on the part of 
 such as possessed the ability to qualify for that office. It was 
 bard to get the children to come to school as the parents seemed 
 indifferent about the schools and cared little whether their chil- 
 dren learned or not. 
 
 No offieial visitation had, up to this time, been made from 
 Salem to the Cherokee mission sinee its removal to the west. The 
 Helpers' Conference decided, in 1854, to heed the urgent calls 
 from the missionaries for such a visit, and Bishop John C Her- 
 mant was asked to carry out this arduous undertaking, which he 
 decided to do, in spite of advancing years. In the company of 
 
 * Avery Miller, a former scholar of Springplace, Ga. 
 
 t See Bibliography No. 30. 
 
 t Bishop John Gottlieb Herman, born at Niesky, Silesia, in 1789. 
 Became identified with the American congregations in 1817. 1836-'44, 
 member of Helpers' Conference at Bethlehem, Pa. 1844-'49, member of 
 Unity's Elders' Conference at Berthelsdorf, Saxony. 1849 to time of 
 death, 1854, member of Helpers' Conference at Salem, N. C. Buried in 
 Missouri, his body being fetched, in 1855, by Bro. Fogle to Salem, where 
 it rests in the Moravian graveyard. 
 
Southern Indian Tribes 257 
 
 Brother Augustus Fogle, of Salem, the journey was begun. 
 Augustus Fogle 's* diary gives such a graphic account of the trip, 
 the visit at the mission stations and the sad return journey that 
 it is deemed wise to incorporate his narrative,! somewhat abbrevi- 
 ated from the original. 
 
 "A Journey from Salem, N. C, to the Cherokee Nation by 
 way of New Salem, Illinois." 
 
 "Ap7: 20, ISo-'i. This morning a few minutes after seven o'clock, 
 Bishop Herman and I started on a journey to the Cherokee Nation, via 
 Hope, Ind., and New Salem, 111. We were accompanied by Bro. Her- 
 man's family. Rev. Robt. and Emil de Schweinitz and Bro. Bahnson. At 
 Mr. Sneider's we took dinner and fed our horses. When we started 
 again the Brethren Bahnson and E. de Schweinitz returned but the rest 
 went on with us. In the evening about 6 o'clock we arrived at Mr. 
 Elisha Banner's, where we stopped for the night. Today we came 
 thirty-one miles. 
 
 "Apr. 21. This morning Bro. R. de S. and Bro. Herman's family bade 
 us farewell and commenced wending their homeward way and Bro. 
 Herman and myself went on our way. We passed through Mt. Airy 
 about 10 o'clock and took dinner at the house of Mr. Simmons. This 
 afternoon we crossed the Blue Ridge at Fancy Gap. It was somewhat 
 smoky, and we could not enjoy the scenery, only the fine water falls. 
 A short time before sundown we arrived at Mr. Mitchell's, where we 
 stopped for the night. Today we came twenty-six miles. 
 
 "Apr. 22. We made a late start and passed through Hillsville about 
 9 o'clock. About 12 o'clock we passed the splendid scenes of Poplar 
 Camp. At 3 o'clock we crossed New River at Jackson's Ferry. In a 
 
 * Augustus G. Fogle, son of Christian and Anna (Stoehr) Fogle, was 
 born Mar. 3, 1820, at Salem, N. C. Attended Salem Boys' School and 
 learned cabinet-maker and carpenter trades. In 1844, he married 
 Lucinda Snyder, of Friedberg, N. C. He was extremely fond of travel- 
 ing and became very useful to the Church, making short trips with 
 ministers and lay workers to all points within the Southern Province 
 whenever called upon. His three long trips for the Church were to the 
 Cherokee mission, Indian Territory, with Bishop Herman in 1854, with 
 the body in 1855 and with Rev. G. F. Bahnson in 1858. The first two 
 trips were made with a team of horses and a three-seated carriage. On 
 the trip with Bro. Bahnson, the railroad could be used for several 
 stretches which had been built since 1854. Horses and carriage were 
 sold where the railroad began and others bought where it ended. Bro. 
 Fogle, later in life, was elected as Sheriff of Forsyth Co., N. C, for 
 one term. He died, Salem, N. C, April 19, 1897. 
 
 t The Diary of the return journey was written by Mrs. Miles Vogler. 
 17 
 
258 Moravian Missions Among 
 
 short time we arrived at Mr. Raper's, where we stopped for the night. 
 Came 27 miles today. 
 
 "Apr. 23. It being Sunday, we rested at Mr. Raper's. It was a long 
 and lonely day. 
 
 "Apr. 26. This morning the roads were slippery from the rain that 
 fell last night. Shortly after 9 o'clock we passed through Abington, the 
 county seat of Washington Co. We stayed all night at Mr. Webb's, 
 where I spent a night when travelling west with Miss Stauber. We are 
 now in Sullivan County, Tenn. Today we travelled thirty miles. During 
 the last 12 miles the lightning was all around and the wind was very 
 high. 
 
 "Ap7'. 21. This morning it was clear again. We travelled till about 
 11 o'clock, when we were overtaken by a thunder-storm and we were 
 obliged to stop. I put the horses under a shelter and we sat in the 
 carriage. When it stopped raining we directed our course to Clinch 
 Mountain, where they were at work on the road. They were making a 
 road about 20 ft. below the other one. It was hard crossing. The men 
 pulled my carriage across by hand and I led my horses. We crossed 
 Holston River on a bridge. Passed through Estelleville, the Co. seat of 
 Scott Co. Court was in session as we passed through. When we had 
 travelled about six miles further we had showers and rain. There was 
 a new turn-pike road, which was so muddy that for a time our horses 
 were knee deep in the mud. At 7 o'clock we stopped for the night. 
 
 •"Apr. 28. Suffered as much from cold as I did at any time last winter. 
 Bro. Herman has taken a severe cold. During the morning it began 
 snowing and continued for some hours. The mountain scenery is 
 splendid, the woods are already green and the snow gives them a coat- 
 ing of silver, which is a wonderful scene. 
 
 "Apr. 29. Still cloudy and cold. Bro. Herman's cold is no better, so 
 we have concluded to remain here for the day. I spent the day ex- 
 ploring Temple's Cave and the Natural Bridge. 
 
 "Apr. 30. The morning was cloudy and some snow fell, but we started 
 on our way. The weather was so cold, that icicles two feet long were 
 on the side of the mountain. 
 
 "May 2. This morning crossed the Cumberland Mts. When we 
 reached the top we entered the State of Kentucky. The road was very 
 rough and we had to stop for the purpose of repairing our carriage. 
 
 "May 5. Today came 38 m. Stopped for the night at Cave Springs 
 at the house of Dr. Castland. This is a very fine country. 
 
 "May 7. (Sunday.) We never travel on Sunday, but as there was so 
 much drinking at the house have just left, we concluded to travel. Took 
 dinner at Christiansburg, but finding ourselves again near a grog-shop, 
 concluded to move on. 
 
 "May 8. Crossed the Ohio River at 3 o'clock in the steam ferry boat, 
 and landed at Madison, Indiana. 
 
Southern Indian Tribes 259 
 
 "May 9. Made an early start to see whether we could reach Hope. 
 After travelling 39 m. we arrived there at 8 o'clock. When we reached 
 Bro. Clauder's, the gate was opened for us and we were warmly re- 
 ceived. 
 
 "May 16. After spending a few delightful days at Hope, among many 
 old friends of former days, we said farewell and again set our faces 
 westward. Today we crossed Flat Rock and Blue River and passed 
 through a rich farming country. 
 
 "May 19. Have passed through a number of towns, but none of any 
 importance. Today we left our main road for four miles in order to 
 visit Moravians from N. C. who have located in Hendrick Co. Before 
 leaving we sang a hymn and Bro. Herman offered prayer. 
 
 "May 21. This is a very thinly settled region and we found it difficult 
 to obtain lodging. Succeeded in getting in at a small house where we 
 had a very scanty supper. We were then shown to a very narrow and 
 uncomfortable bed, so I got the carriage-cushions and Mr. Herman's 
 cloak and settled down for the night in a corner of the carriage while 
 he took the bed. 
 
 "May 22. Ferried the Wabash river. It was very high but by having 
 strong hands at the oars we landed safely in Lawrence Co., 111. 
 
 "May 23. This morning made an early start that we might reach New 
 Salem, but after going four miles I found that one of our horses was 
 sick. We had to stop about four hours. I thought he would die but 
 after using all possible remedies, he got better. I then borrowed a 
 horse, and left him there. About dark we arrived at New Salem and 
 stopped at the house of Bro. E. Senseman. We came quite unexpectedly 
 for they did not look for us before the end of the week. They gave Bro. 
 Herman and myself quite a nice room. 
 
 "May 2'i. Went back for my horse and found him quite well. 
 
 ••May 2-',. Being Ascension day we had services. Bro. Herman 
 preached in the morning in German, and Bro. Senseman, in the evening, 
 in the English language. In the afternoon we went to Bro. Martin 
 Hauser's to witness the marriage of his daughter. We remained until 
 after supper. 
 
 "May 2<!. Today I was out in the country and planted some corn. Met 
 many old friends during our stay at West Salem who had moved from 
 
 N. C. 
 
 "June (J. This morning after bidding our friends at West Salem fare- 
 well, we resumed our journey. Bro. Senseman and Bro. Martin Hauser 
 went with us as far as Olney, about fourteen miles from New Salem. 
 Passed over fine prairie lands. Stopped for dinner at Mr. Shafer's, who 
 went with us to Olney. Though but a small town, it is improving fast, 
 as the O. & St. Louis R. R. passes through it. We visited the new Mora- 
 
260 Moravian Missions Among 
 
 vian church, which though not yet completed, presents a pretty ap- 
 pearance. After looking around over the church, we sang a farewell 
 hymn and parted from Bro. Hauser and Bro. Senseman. 
 
 "June 7. Crossed a prairie 12 m. in extent. It was so cold that I 
 wore my blanket all day, and Bro. Herman his cloak. 
 
 ''June 8. Crossed the Kaskasia River. Stopped for dinner at the 
 Carlisle Hotel, and have lodging for the night in quite a good house in 
 a prairie. 
 
 "June 9. Passed through the Looking-glass Prairie which is finely im- 
 proved. Here I saw the finest wheat I have yet seen. Today the road 
 was crowded with market wagons going to St. Louis. Met thirty or 
 forty German emigrants. After dinner we went through the river hills 
 which were well timbered. Arrived at the ferry about 6 o'clock. As we 
 stood on the banks of the mighty Mississippi we saw many steam-boats 
 sailing up the river and lying at the wharf. We crossed on the steamer 
 St. Louis. The loading on this trip consisted of one four-horse stage, 
 one buggy, a one-horse wagon, two two-horse wagons, one horseman and 
 twenty passengers. We landed in the south part of the city then went 
 up North St., then west to the P. 0. We passed the Planter's Hotel, a 
 splendid building. The streets are very narrow, and the buildings 
 mostly four stories high. My horses were as wild as deer, and the 
 streets so crowded with carriages and wagons that I could scarcely get 
 along. The city of St. Louis is 2A miles wide and 7 miles long. The 
 population is about 160,000. 
 
 "June 10. The first night in Missouri there occurred one of the most 
 remarkable experiences of my life, when I look back upon it in connec- 
 tion with the events that followed. On leaving St. Louis we got on the 
 upper road to Jefferson City instead of the lower one which we had in- 
 tended taking. It was very warm. Night came on and we could get no 
 place to stop. We were sent from house to house. 'No, can't stay,' was 
 the answer. The family had already retired for the night but I went 
 Into the room and told the man we would sleep anywhere and that I 
 would find food for my horses, if we could only stay. It caused him to 
 smile. The man's name was Hoke. He said if we would go to bed with- 
 out supper we could stay. I made the bargain. It was now 10 o'clock 
 and we had travelled 40 miles. He sent his son to show us our quarters. 
 The room was very dirty, but it was better than none. My bed was at 
 the head end of Mr. H's. In the morning he grew restless and suddenly 
 cried in a shrill trembling voice: 'Augustus! Augustus! Augustus!' I 
 ran to his bed and asked what was the matter. He said: 'There is 
 something horrid pending for me in this state!' This shocked me very 
 much, but he would give me no explanation. After breakfast we made 
 our way through the farm to the public road. Mr. Herman had but 
 little to say and seemed in deep thought. When we got to the public 
 road we stopped when Mr. H. said: 'Now do as you like; take me back 
 
Southern Indian Tribes 261 
 
 to St. Louis, or take the road to the left for the Indian Nation. I was 
 too old to undertake the trip. But the Conference wished me to come. 
 I spent a week in considering, and was much in prayer. My mind urged 
 me to go. But I now see I was unfit for such a journey. On you will 
 depend all.' This caused me great distress that I cannot describe. I 
 said: 'From here to Salem is about 900 miles the way we came and 
 about 400 miles to our destination. We have come nearly or quite two- 
 thirds of the way and it would seem strange to turn back.' He said: 
 'Well let us go on, but on you will depend all.' Of course this conversa- 
 tion caused me much uneasiness, especially when, as we proceeded, he 
 began telling me what to do if he should die on the way. 
 
 "Jxine 11. Between St. Louis and St. Charles we passed through a 
 broken country, very rich and much improved. It reminded me of 
 Wythe Co., Va. As we had to wait an hour for the boat before crossing 
 the Missouri, I sat on the bank of the river, viewing the town of St. 
 Charles on the other side. With three men on a raft of timber we 
 crossed on the steamer Teleyrop, and landed at St. Charles. Here we 
 spent the remainder of the day and visited the Cathedral, a splendid 
 edifice. 
 
 "Jtme 12. Passed through a beautiful prairie today. Stopped for din- 
 ner at Mr. Shelton's. Mr. S. had been out hunting and had the good 
 fortune to bring home a deer. 
 
 "June IJf. Passed a drove of cattle from Texas. Fulton, the County 
 seat of Calloway Co., contains some handsome buildings. 
 
 "June 15. Crossed the Mo. and landed at Jefferson City. The State 
 house Is quite an ornamental building. 
 
 ''June 19. Travelled over a prairie twenty-five miles in extent. For 
 twelve miles we did not pass a single house. 
 
 '•June 21. Stopped at Mr. McCullah's, quite a good house. It is in 
 Stone Co. The country is stony for the greater part of the way. 
 
 ''June 22. Continued in the Brush prairie for some time. When we 
 got to the timbered land there is a prairie every seven or eight miles. 
 Here our road lay across the Ozark Mts. The grassy hills were green 
 and beautiful. 
 
 "June 23. We crossed Flat Creek eighteen times. About 11 o'clock 
 we corssed the Arkansas Line. About 5 o'clock reached Bentonville. 
 
 "June 24. Hurried on. At 1 o'clock got to Maysville, which stands on 
 the west boundary line of Arkansas. On one side of the street live 
 whites, and on the other side, Indians. We stopped at a house on the 
 U. S. side and heard that Mr. Vogler was in town. I looked for him and 
 found that he was gone. After I got directions we went five miles and 
 arrived at Mr. Mock's about 4 o'clock. They were all well. They live 
 in sight of the road leading from Maysville to Fort Gibson. There are 
 but few full-blooded Indians here. 
 
262 Moravian Missions Among 
 
 ''June 25. This is Sunday. I went three miles further to Mr. Vogler's 
 on foot. I wended my way through the woods. When I reached the 
 house Mrs. Vogler was in the yard; at first she did not see me, but when 
 she looked up she came running as active as a girl. After some time we 
 went to the church a few hundred yards away. Mr. Vogler preached 
 and Mr. Miller, one of the first converts, was the Interpreter. 
 
 "June 20. Bro. Herman and I went to Mr. Vogler's, where we spent 
 the day. It is a small house, though neat, with fine shade trees around 
 it. The spring is in the woods quite a distance from the house. 
 
 "June 21. A Conference held at Mr. Vogler's. The children were sent 
 into the yard to play. All at once there was a cry and on running to the 
 spot three wolves emerged from the copse of hazel bushes with a howl. 
 No one was hurt. 
 
 "June 28. This morning we went to Springplace. Mr. Vogler met us 
 and went with us. We passed a few Indian cabins, and after going 
 down a very rough hill we came to Spavenaugh Creek. It is so clear 
 that a pin could be seen at the bottom, where the water is three ft. 
 deep. After crossing the Long Prairie we reached Mr. Hicks'. His 
 daughter, Delilah, who was educated at Salem, keeps house for him. He 
 is like all the Indians, and don't have much to say. I gave him the gun 
 I had brought and he could speak of nothing else. We went about a mile 
 along the Fort Gibson road, crossed Spring Creek, then went up a very 
 steep, stony hill and arrived at Mr. Bishop's about 2 o'clock. After 
 putting my horse away I went up to the church to see Mr. S. Warner, 
 who teaches a school there. About that time Mr. Welfare and wife had 
 come and we all ate Vesper (according to the German custom) at Mr. 
 Bishop's. In the evening Mr. Herman went to see Mr. Welfare. He 
 will remain there and the horse we keep at Mr. Bishop's, where I stay. 
 I have a very comfortable room up stairs. 
 
 The church is on a hill in the woods, surrounded by locust trees. It 
 was originally all prairie land. The graveyard is about a hundred yards 
 from the church. I counted thirty-three graves, three of which are 
 missionaries' wives. Mr. Welfare lives a short distance east of Mr. 
 Bishop's house. The smith-shop is in front of the house. Behind the 
 house is a 17-acre field. They have four horses and eight or nine cows. 
 Between Mr. Bishop's and Mr. Welfare's, the bushes are so thick as to 
 completely hide the houses from each other. 
 
 "June 29. Repaired my carriage in the blacksmith shop. 
 
 "July 1. Visited some Indian families with Mr. Welfare. 
 
 "July 2. This being Sunday, there was S. S. at 11 o'clock and preach- 
 ing at 12 o'clock. Bro. Herman preached and Mr. Hicks interpreted. 
 After the close, Mr. Wm. Henry, the father of Archie, delivered a prayer,, 
 in the Cherokee language. After the service the Indians came to shake 
 hands. About 40 were present. 
 
Southern Indian Tribes 263 
 
 '•July 6. This morning when I came home I found an old Indian, 
 Israel by name, with whom I had become acquainted. He took me by 
 the hand and led me to where he had hung two large venison hams, done 
 up in leaves. He made me understand that I must eat some before I 
 went away. He is the most friendly Indian I have yet seen. This even- 
 ing went over to Mr. Hicks'. His daughter, Delilah, remembers from 
 Salem School, Misses Bagge and T. Peterson and Mrs. Benzien. 
 
 "July 1. This morning we returned to Canaan. 
 
 '■July 9. This being Sunday, we all went to Mt. Zion, which the 
 Indians call the White house, because.it is whitewashed. Quite a num- 
 ber were present. Bro. Herman preached and after a short intermission 
 the Lord's Supper was administered. It was a solemn service. 
 
 "July 11. This morning at 6* o'clock we bade adieu to our friends at 
 the mission and started on our homeward way. The parting was a sad 
 one. Crossed the U. S. Line at 8 o'clock. 
 
 "July 12. This morning travelled for 16 miles and stopped at a fine 
 spring. In the evening stopped at Mrs. Mason's, which I must call the 
 traveller's home. 
 
 "July 13. This morning Bro. Herman felt sick, but wished to go on. 
 He went about 10 miles when I found he was getting worse, he had 
 chills and a high fever and appeared to be wandering in his mind. He 
 would ask for Mr. Vogler, etc. There were only small huts along the 
 road and those were from 5 to 8 miles apart, so I went on to Mr. Smith's, 
 where I put Mr. Herman to bed. After a nap he said he felt better and 
 wanted to go on. Much against my will, I went on. Before long he 
 grew worse and asked me where Mr. Kluge and Senseman were, when 
 they had stopped and all such things. Once when I was getting water 
 for the horses, he tried to get out of the carriage and fell. I dropped my 
 bucket and ran to lift him up. He had not hurt himself by the fall, how- 
 ever, and I succeeded in getting him back into the carriage. He was not 
 able to stand alone and I was beyond reach of help. So I hurried on to 
 the place at which I had intended stopping, Mr. McCullah's, where we 
 stopped on our way out (Stone Co., Mo.). The day had been very hot 
 and dusty — and I was thankful for this resting place. I got Mr. Herman 
 out of the carriage, put him to bed and waited on him as well as I knew 
 how, before I unhitched. It was a lonely feeling to be in this wild, 
 strange country with a man so sick that death seemed staring him in 
 the face Mr. McCullah keeps a good house and we were kindly re- 
 ceived. 
 
 "July l-'i. Brother Herman had a better night than I expected. He 
 was anxious to start but I objected. Sent for the Dr. who lives 20 miles. 
 At 11 o'clock Dr. Prunty came and administered medicine. 
 
 "July 15. This morning Mr. H. seems better. Dr. P. is a fine-looking, 
 portly man. His wife is a grand-daughter of Daniel Boone, of Kentucky. 
 About 6 o'clock the fever returned. There was Methodist preaching in 
 
264 Moravian Missions Among 
 
 the porch, which caused a great deal of disturbance. Mr. H. had not 
 much rest. About thirty stayed for dinner. 
 
 '•July J7. Mr. H. has had a hard night and is, I fear, rather worse. I 
 sent one man for another Dr. and another back in haste to Canaan for 
 Mr. Mock and Mr. Vogler, who I surely hope will come, although it will 
 be four days before they can reach this place, as it is 95 miles. About 
 9 o'clock Mr. McCullah and Dr. Tittington came. I was much pleased. 
 He forthwith gave some medicine, and stayed all night with me and 
 helped me with Mr. H. 
 
 "July 18. This morning Mr. H. is more quiet. The Dr. went home but 
 said he would be back by night. About dark the fever came on again. 
 He was quite out of his mind and I had a very hard time with him. 
 
 "July 19. This morning the prospect of Mr. Herman's recovery seems 
 almost out of the question. Dr. Tittington came about 6 o'clock; he did 
 not like the appearance of his patient at all. He has some fever and is 
 completely out of his mind. For the most part he is with his family. 
 Mr. McCullah stayed with me at night, and a dreadful one it was. 
 
 "July 20. The Dr. came this morning and said he feared that Mr. 
 Herman would not live till night. My feelings it is impossible to de- 
 scribe. He sometimes appears conscious for a moment, and told me to 
 take care of his clothing, give his spectacles to his wife, and take the 
 pony to his daughter. At my request Mr. McCullah offered a prayer by 
 the bed-side, and the hymn, 'Alas, and did my Saviour bleed' was sung. 
 He lingered until lOi o'clock at night when he quietly breathed his last. 
 (It is a singular fact that Bro. Bernard de Schweinitz died on the same 
 day while on a visit to his brother in Salem, N. C. Mr. Herman's re- 
 mains were removed to Salem and the two sleep side by side.) 
 
 "July 21. This morning before day we started three men 7 miles to 
 the green prairie to dig his grave on a Methodist graveyard. There be- 
 ing no one nearer than 24 miles to make the coffin, I said I would make 
 it myself. Pine wood was all I could get. At day-light I commenced. 
 I covered the outside with black velvet and the inside with white muslin. 
 That was all I could get. We waited for Mr. Vogler and Mock till 12i 
 o'clock. As they did not come we had to start for the graveyard. About 
 5 o'clock we buried him. There were about thirty persons present. We 
 sang from the Methodist hymn-book: 
 
 'Come let us join our friends above. 
 
 That have obtained the prize. 
 And on the eagle wings of love 
 
 To joys celestial rise. 
 
 'One army of the living God 
 
 To his command we bow; 
 Part of the host have crossed the flood 
 
 And part are crossing now.' 
 
Southern Indian Tribes 265 
 
 I tried to get a minister but could get none, so I attended to all to the 
 best of my ability. I returned thanks to the kind friends who aided me 
 during his illness, and also for digging the grave, as they charged noth- 
 ing. About 12 ladies were present. It was a hard task to turn from the 
 grave of my fellow traveller, here in the distant west. I thought of what 
 he told me when I asked what course to pursue in case of his death. He 
 said, 'If possible, bury me in a Protestant graveyard, if not, anywhere, 
 for the earth is the Lord's and the body is only dust. But my funeral 
 I should like held where my family is.' I thought of all this and of how 
 the family must feel, could they know of all this. 
 
 "When Mr. McCullah and I got home from the funeral Mr. Vogler and 
 Mr. Mock were there. They shared my sorrows though it was a sad 
 evening, as I rehearsed the subject. 
 
 (In looking back over these days when sad events followed each other 
 in quick succession we can clearly see how our own plans were defeated 
 and overruled for good.) 
 
 "On the following morning Mr. V. said to me: 'Augustus, don't under- 
 take this journey by yourself. It is a hot time and you will have a dreary 
 journey. Return with me and go with my family to North Carolina in 
 the autumn.' 'By no means, I never can do that,' I replied. After break- 
 fast the horses were harnessed. On going out, found one of the horses 
 was lame. 'Don't you see, dear Brother,' said Mr. Vogler, 'that you can- 
 not go by yourself.' 'I must go,' was all I said. He with the rest, was 
 standing by the carriage, in very low spirits. When I shook hands he 
 said: 'If you are de*^ermined to go, the Lord be with you!' I gave the 
 horse the word to start and in doing so the pony bit one of the horses. 
 Mr. Vogler came to my help and said a third time: 'Don't you see it will 
 never do to start alone; do as I have requested you.' I said: 'Mr. Vogler, 
 I am going home.' Mr. McCullah then said: 'There will be a hack down 
 from Springfield and one of you could accompany him.' Mr. V. said: 
 'Mr. Mock, you get in and come back with the hack. I will remain until 
 Mon. and we will go back together.' Again we bade farewell. Mr. 
 Vogler was crying as I have never seen a man cry. 
 
 "Went 16 miles hard driving to reach the hack — got within 8 miles of 
 Springfield. Mr. M. had complained of feeling ill and I hurried on and 
 got a bed for him. There I saw the owner of the hack at the hotel. He 
 threw up his hands and said, 'If I didn't forget you!' Then springing on 
 a horse that was tied before the house he attempted to overtake it. But 
 the horse was so lame he was obliged to give it up. I knew not what to 
 do — there was but one thing left, that was to go back to the Nation with 
 Mr. M., who was not able to sit up. I made a bed in the carriage for 
 him by putting a plank across the seats with a buffalo robe over it and 
 proceeded. This was Sunday. When we reached Mr. McCuUah's Mr. 
 Vogler was preaching. When we met he said: 'I give you credit for 
 changing your mind.' 'I have not changed my mind, etc' To get away 
 from his importunity I strolled away among the Ozark Mts., but on mjr 
 
266 Moravian Missions Among 
 
 return the same subject seemed uppermost and he again begged me not 
 to try to leave again. As Mr. M. could not ride I said I would go with 
 them to Mrs. Mason's where we would have dinner. We did so. After 
 dinner we again parted. Mr. Vogler crying as far as I could hear him. 
 I heard him call in the distance. I stopped — looked back — he was call- 
 ing me to come back. I went. He took my hand and said: 'Brother, I 
 give you my hand, my heart, and my honor that I will trouble you no 
 more if you grant me one favor.' 'What is that?' 'Go with us tonight 
 and tomorrow you may go on.' I could not refuse this appeal. We 
 journeyed on and spent the remainder of the afternoon talking over 
 old times and Friedberg, which seemed to please Mr. Vogler very much. 
 
 "On the top of Pea Ridge the left fore-wheel of the carriage ran off 
 and I had to go back half a mile to find something that had dropped 
 from the wheel. I found it and on coming back found my fellow 
 travellers, Mr. M. in the carriage and Mr. V. lying asleep under a tree. 
 When he awoke I noticed his changed look and he complained of feeling 
 very ill. Not knowing what to do, I made a rude couch by putting a 
 plank across the corner of a rail fence and covered it with a buffalo 
 robe. After resting here for a time we undertook to travel on. We in- 
 quired at the first house we reached if we could stay all night. At first 
 we were refused. 'Where are you from?' asked the man of the house. 
 'From N. C 'What part of the State?' 'From Salem.' 'Do you know 
 old John Holland?' Upon replying that I did he said, 'Come right in.' 
 So we were fortunate enough to get a room. The two men were very 
 sick and I had a terrible night. With great difficulty we went on next 
 day and reached Mt. Zion. 
 
 ''July 2S. This morning I wrote a letter home, stating all my troubles 
 and every effort I had made to get home. When the Dr. came he said I 
 would have to go to Maysville for some articles for Mr. Vogler, whom 
 he found no better. When I reached Canaan I found Mr. S. Warner, 
 who had not yet heard of Mr. Herman's death. 
 
 •'July 29. This morning Mr. Welfare went over to Mr. Vogler's be- 
 fore breakfast to finish a letter to Mr. de Schweinitz which occupied 
 him several hours. 
 
 "July 30. Mr. Vogler seemed much better. After preaching (by Mr. 
 Warner) he called Mrs. Vogler and asked her to prepare an old- 
 fashioned German vesper which he said we would all enjoy once more 
 together. Before she had prepared it, however, Mr. V. grew suddenly 
 worse and calling his wife, told her that he was going to die, and that 
 he would like to see Mr. Bishop once more. Accordingly, I hastened at 
 once to go to Springplace. I rode by starlight through the long prairie. 
 It was lined with cattle and my horse was constantly taking fright. 
 When I left the main road it was very dark, and I arrived at Mr. 
 Bishop's at 12 o'clock, after a lonely ride. I called and Mr. B. 
 knew me by my voice. He was greatly surprised, as he had not yet 
 heard of Mr. V.'s sickness, nor even Mr. Herman's death, supposing that, 
 by this time, I was safely on my homeward way. 
 
Southern Indian Tribes 267 
 
 "July SI. This morning Mr. Welfare having heard of my arrival, 
 came over. I went home with him for breakfast. Mr. Bishop hurried 
 on to Mt. Zion to see Mr. Vogler. 
 
 "Aug. 1. This morning at 4 o'clock started back to Mr. Vogler's. On 
 the road I met Mr. Warner, who told me that Mr. V. died at 3 o'clock 
 and that he was to be buried at Springplace the next day. Also, that 
 it was his last request that I should bring his family to Salem. I went 
 on an Indian trail, a lonely path through the woods, but three miles 
 nearer. When I arrived at Mt. Zion, I found them in great distress. 
 Mr. Bishop and four or five Cherokees were there. I remained all night. 
 It was a time of deep sorrow. 
 
 ''Aug. 2. This morning at 4 o'clock I arose and made preparations for 
 taking Mrs. Vogler and the children to the funeral. We arrived there 
 at 2 o'clock. The services were brief. About thirty Cherokees were 
 present and seemed to be deeply affected. After the address we went 
 to the graveyard. They sang Cherokee verses on the way to the grave. 
 Mr. Bishop prayed the usual litany in the English language. It seemed 
 so hard to see the little children standing there, though they little knew 
 their loss. We men all stayed to finish the grave. How little did I 
 think when I first saw Mr. V. that I should remain to close the door of 
 his last earthly house! 
 
 "Aug. S. This morning Mr. Warner and I went to Canaan for the pur- 
 pose of moving Mrs. Vogler's things from Mt. Zion. 
 
 ''Aug. 5. When we arrived at Springplace we learned that Mrs. 
 Vogler's youngest child had the flux. 
 
 "Aug. 6. Went over from Mr. Welfare's, where I have been stopping, 
 to Mr. Bishop's. Found the child very sick. I thought it was a hopeless 
 case. Remained until after dinner, when Mrs. Vogler asked me to go 
 for a Doctor. I started for Talequah about 3 o'clock but the Dr. was not 
 at home. I then went to Park Hill for Dr. Heath. This was five miles 
 further on, twenty-five miles in all. After going about two miles I 
 missed the road. It was on a prairie and it was a fine moonlight 
 night. Not knowing how to proceed, I lay down and letting my horse 
 graze, I trusted that some one might come to guide me. With my ear to 
 the ground, I heard in the distance the tramp of horses' feet, though I 
 knew not if it was friend or foe. On approaching, the rider proved to 
 be an old colored man on a mule. I asked him what he would charge 
 to put me on the road to Dr. H's. He said he did not think he could do 
 it for less than 5c! And there was never a happier darkey than when I 
 rewarded him for his pains by giving him a silver quarter. About 9 
 o'clock I got to Mr. Worcester's, where the Dr. made his home. Mr. W. 
 is a Presbyterian minister and after learning my errand invited me in 
 and treated me most cordially. The Dr. and I started at 11 o'clock and 
 the moon lighted us nearly all the way to Springplace. We arrived just 
 at day-break. 
 
268 Moravian Missions Among 
 
 "Aug. 7. Went to bed early. After sleeping but a short time, Mr. 
 Welfare roused me and told me the child was dead. 
 
 "Aug. 8. This morning I went over to Mr. Bishop's to make the coffin. 
 About 3 o'clock Mr. Bishop delivered a short address, and then we went 
 with the remains to the graveyard. We sang a Cherokee hymn. 
 
 "Aug. 9. While at work on my carriage I heard screams from the 
 house of Mr. Weaver, a small house near Mr. Welfare. A heavy plank 
 had fallen on their little child and killed it instantly. 
 
 "Aug. 10. This morning I made the coffin and in the afternoon at- 
 tended to the burial. 
 
 "Aug. 1.3. This is Communion day here as it is in Salem. On this 
 day I was reminded of Bro. Herman and Bro. Vogler. Today four 
 weeks ago they communed with us here and now they have joined the 
 church triumphant. 
 
 "Aug. 22. This morning Mrs. Vogler and family went to Park Hill 
 and Tahlequah — I accompanied them. Tahlequah is the capital of the 
 Nation. We spent the night at the house of Mrs. Nave, who was edu- 
 cated at Salem and was a former pupil of Mrs. Vogler's. She treated 
 us with the greatest kindness and made many inquiries about the per- 
 sons she knew while at school. 
 
 "Aug. 23. This morning after breakfast Mrs. Nave went with us to 
 Tahlequah, from where we went to Park Hill to visit Mr. Worcester, 
 now the oldest minister in the Nation. He has been laboring here for 
 twenty-nine years, and has translated a large part of the Scripture into 
 the Cherokee language. We were warmly received here. 
 
 "Aug. 2'/. This morning we left Park Hill. Mrs. W. gave us books of 
 remembrance when we left. After spending some time at the Seminary, 
 Mrs. Nave went with us to the house of her father, John Ross, the Chief 
 of the Cherokees. He had sent us a cordial invitation to visit them and 
 we were kindly received. Mrs. Ross is a white lady from New Jersey. 
 She was educated at Bethlehem, Pa. They have a very pretty home and 
 finely furnished. The house is situated on a hillside, and surrounded 
 by fine oak trees. The grounds are adorned with flowers and summer- 
 houses, etc. After dinner I walked out to see the farm, which is quite 
 extensive. About forty slaves were at work. We had a very pleasarit 
 evening and Chief Ross told us about the laws of the Nation. The 
 Council meets the first Monday in October. The Nation is divided 
 into districts and each one elects five representatives which constitute 
 the Council, a body that makes or revises the laws with the sanction 
 of the Chief. 
 
 "Aug. 25. This morning I went to see the garden, which is very fine 
 and large. There are a great variety of fruit trees, also an arbor of 
 grapes, about 100 feet long. I also saw a servant bring the sheep up to 
 salt; there were 93 in all, and very fine and large. After bidding fare- 
 well, we returned to Springplace. 
 
Southern Indian Tribes 269 
 
 •'Aug. 2S. Mr. W. and I started to Van Buren, about 80 miles from 
 here, to procure iron necessary for repairing my carriage. Along the 
 water courses there are some rich and fine farms. The country about 
 Grand River is in the heart of the Nation. As for the Indians, the full- 
 bloods live in cabins, in close neighborhoods. They have small clearings 
 and raise not quite half of what they need. They spend most of their 
 time playing, fishing and hunting. Passing along the road you may see 
 from ten to fifteen playing marbles or shooting with their bows and 
 arrows. When they see a white man coming, they run and hide in the 
 bushes. Many of the half-breeds have fine farms, own slaves and have 
 plenty around them. In their dress, they are very fond of red. Many 
 of the older ones do not wear hats, but have a shawl or handkerchief 
 tied around their heads. The women are often seen with a child 
 strapped to their back, they will visit in this way for miles. 
 
 "SeiH. S. Mr. Bishop and I started at 4 o'clock for Canaan. Found 
 nine letters from Salem. I received orders to bring Bro. Herman's 
 things. Mr. Warner and Mrs. Vogler also returned to Canaan. 
 
 •'Sept. 10. Mr. Bishop held, services in memory of Mr. Vogler. The 
 house was well filled as there were many friends who came to pay their 
 last respects. 
 
 "Sept. IJt. Mr. Welfare very ill at Springplace, and I took my carriage 
 to Maysville to be finished. At Canaan we found Sarah Vogler also ill 
 with flux. 
 
 "Sept. It). Went for the Dr. as the child was no better. 
 
 ''•Sept. 18. These days were days of deep anxiety for we did not know 
 whether little Sarah Vogler would live or die. 
 
 "Sept. 21. There seems to be a change for the better. Heard also 
 that Mr. Welfare was better. 
 
 "Sept. 25. Little Sarah is improving. 
 
 "Oct 2. Went to Maysville to have one of my horses shod. Passed 
 over the ground where Fort Wayne once stood. 
 
 "Oct. .'/. Have bought two ponies; these with Puss I hitched to the 
 carriage, and am now packing up and making final preparations for the 
 journey. 
 
 "Oct 9. Took leave of the friends, and after so many efforts to start 
 which all failed, there seems now to be a time when nothing comes to 
 draw us back. Took dinner at Dr. Hayden's by invitation and spent 
 the night at Mr. Dann's, where we found Bro. and Sr. Welfare, who 
 had met us to go with us as far as McCullah's. 
 
 "Oct. 10. Left Maysville, thankful for the kindness shown us. 
 Travelled quite briskly, but had to stop at a black-smith shop to have 
 something done to Tom's foot as he was walking lame. 
 
 "Oct. 11. Had a late start from Bentonville and rough roads till 2 
 o'clock. Stopped at a house to make coffee for our dinner. The woman 
 was very cross and told us she was always pestered with people calling 
 
270 Moravian Missions Among 
 
 for things. She said: 'You must fetch your water and make your 
 coffee yourself. I have had the tooth-ache all day and a lot of work to 
 do.' I told her I was sorry she had the tooth-ache. By and by we got 
 on pretty good terms and she gave us milk, and made some droll in- 
 quiries and wished us a safe and happy journey. 
 
 "Oct. 12. Left Mrs. JMason's after breakfast and took along with us 
 Mr. Herman's pony; he at first appeared reluctant to go but was soon 
 taught what he had to do. Went on a few miles and met some families 
 moving from Iowa to Texas and our Billy pony took fright and caused 
 Puss to fall down, but by good management she was raised and we went 
 on. Had plenty of good roads, but several sprinkles of rain. Bro. and 
 Sr. Welfare went in their carriage but the rest of us took shelter 
 under a tree. Passed the house where Bro. Herman was taken sick. 
 
 '•Oct. 13. Willie had his first ride on the gray pony. Arrived at 
 McCullah's at 11 o'clock, took dinner and went over to Bro. Herman's 
 grave. A neat paling fence has been made. We all felt very sad as we 
 stood around the grave of our dear Bro. Herman in this lone spot in a 
 land of strangers. Bro. Welfare made a sketch of the grave and sur- 
 roundings. 
 
 "Oct. l-'f. Left McCullah's. In the morning it was quite cool and our 
 wraps and shawls felt very comfortable. At noon arrived at Spring- 
 field and met some missionaries on their way to the Creeks and 
 Choctaws. 
 
 "Oct. 15. Went to the Methodist Church but had to leave before the 
 services were over, as the children were restless. Spent the rest of the 
 day rather unprofitably. 
 
 "Oct. 16 Parted from Bro. and Sr. Welfare. Met many moving to 
 Texas. Arrived at Hollis' about dusk and found another family here 
 with children, so we were obliged to sleep upstairs without fire. 
 
 "Oct. 17. Continued onward. Quite a pleasant morning. Stopped at 
 a poor house for the night. Shabby accommodations; the man gone to 
 California. 
 
 "Oct. 18. This morning Puss' leg was very much swollen, so we 
 turned her out and hitched up the three ponies. Here we went over 
 rough hills and dry dusty roads, a curiosity to everybody we met. 
 
 "Oct. 19. Came but 22 miles to Mitchell's in sight of Waynesville. 
 Our land-lady was sulky, and we did not feel very welcome. 
 
 "Oct. 20. Had an early start, but an uncommonly rough road across 
 a ridge, barren and uninhabited. Passed but one house before we came 
 to the place we wished to reach. We had a hard shower of rain and 
 wished very much to get in, but were refused, so kept on two miles 
 further where we were taken in, and felt welcome. 
 
 "Oct. 21. Puss' leg swollen very much so we went to poulticing. We 
 felt rather despondent about our situation. About 10 o'clock some 
 travellers passed on their way to Indiana, and Puss was traded away. 
 
Southern Indian Tribes 271 
 
 We regretted to see her go, but we could do no better, and we found we 
 had made a good exchange. After the trading was over we went to 
 washing, trying to make the best use we could of our stay. Got all 
 our clothes washed and ironed. 
 
 "Oct. 22. Stopped at Houston's. Met with a friendly reception. Mr. 
 Houston has been to Salem, four of his sisters having been educated 
 here. 
 
 "Oct. 23. Spent Sunday in writing letters and making a way-bill for 
 home. 
 
 'Oct. 2Jf. Left Mr. Houston's very early. Lodged at Mr. Martin's, 32 
 miles from Houston's, had a very poor fare and miserable beds. Our 
 road lay along the bottom near the creek, and it was very difficult to 
 find after dark. 
 
 "Oct. 2-j. Passed Harmony, Caledonia and Webster. At Webster is 
 the Smithing furnace, connected with the lead-mines. Had a very 
 rough road, almost impassable, and at one time came near upsetting. 
 Met numbers of people moving from Tenn. and Kentucky, bound for 
 the new territory and for this state. One wagon had a bleeding deer 
 suspended from the back. The women looked very genteel, but rather 
 dejected at the prospect before them. 
 
 "Oct. 26. Rose early and stopped at a black-smith shop to have 
 Rock's shoe fastened. Had muddy roads and passed poor houses, with 
 poor prospects for the night. Met eight wagons moving families from 
 Tennessee. Called at three houses to stay all night and received a posi- 
 tive refusal. After traveling some time after dark, we got in with an 
 old German, Hauch, by name. The family consists of an old couple and 
 two young couples. Of all the places we saw this is the most disorderly 
 and filthy; still we were glad to get under shelter. When we got to the 
 supper table there was a little lard lamp stuck between the logs. Mrs. 
 Vogler sat at one end of the table and I at the other. There was some 
 raw bacon near my end of the table, and Mrs. Vogler, taking it for 
 cheese, asked me please to pass it. When she tasted it she found it to 
 be raw bacon. She afterwards remarked that it was the first time she 
 had ever seen or heard of raw bacon being put on the table. After 
 supper I went out to the barn to tend to my horses; one of the young 
 men went with me and it was late before I got back to the house. The 
 young man showed me my bed, which I never could have found alone. 
 Willie and I always sleep together and Mrs. Vogler with the little girls. 
 Willie was already asleep when I got to bed. In Mrs. Vogler's room 
 there were 200 bu. of wheat on the floor, through which they had to 
 wade to their beds! (I always took the precaution to put my money 
 between the bedding and the sheet, not under my pillow as travellers 
 generally do.) Towards day I was awakened by my pillow being 
 moved. I made a grab but touched nothing. Then I lay still and began 
 to snore; presently I felt a hand slip under my pillow. I made another 
 grab and touched a man's hand. Then I jumped up and said: 'Dead or 
 
272 Moravian Missions Among 
 
 alive, I am going to see who this is! Who is it?' 'Es ist mich.' The 
 next morning I found out that he and his wife had made a bed at the 
 head of my bed. The old man said he was sorry I had been disturbed, 
 he supposed that he might have touched my pillow with his feet. I 
 afterwards learned that the old man had been accused of robbing 
 travellers that slept at his house. 
 
 "Oct. 21. Left Hauch's early, and came through a pretty part of the 
 country. Took dinner at Mrs. Fullenvillers. She has accommodated as 
 many as eighty men at a time who were at this place buying land. 
 Came only 18 miles to Johq McLane's, a pretty good house. He was out 
 sowing wheat. The old lady was quite alone, but received us kindly. 
 The news here was that a new born babe had been found in one of the 
 neighbor's yard, and as yet no clue had been found. Spent a very" 
 comfortable night. 
 
 "Oct. 28. Today we came on eight miles to the Mississippi. The road 
 winds through the valley, and has some steep places. We had to wait 
 for the boat more than an hour. When it arrived it brought three 
 wagons and one carriage. The people were moving for Missouri. The 
 horses pulled bravely and we soon got up the bank and proceeded. In 
 passing some lakes or ponds we saw some swans which looked very 
 pretty on the water. Came through Jonesboro; quite a pretty town. 
 Came 27 miles and had to put up with very shabby accommodations at 
 Mr. MeWeaver's, a very rough family who need somebody to civilize 
 them. Mrs. V. and the children lay down on the floor. I slept in one 
 corner in a bed-stead, and two other men in the other corner. 
 
 "Oct. 29. In the morning the two men rose early and sat up by the 
 fire entertaining those of us who were still in bed by some talk that 
 was rather out of place. We felt sorry to start on Sunday morning, but 
 felt that we could not spend the Sabbath here profitably, so we de- 
 termined to go on, hoping to reach a better place. We stopped at a Mr. 
 Weaver's; a very good place. This gentleman is from Pennsylvania. 
 We were treated very kindly and charged very moderately. We heard 
 here that several persons had died of Cholera during the past week. 
 
 "Oct. .30. Left early, had an interesting and very rough road, retired 
 quite late at Scott's. The first floor of the house has but one apartment 
 with four beds. In one corner by the fire lay the son with a bruised 
 leg; on the opposite side sat a man making shoes. They were friendly 
 and gave us a place by the fire. We see many sickly people in this 
 state (111.). Good water is scarce; we see at every door a small wagon 
 with a water-keg to haul water. As we stopped today to water a man 
 directed us to a kind of slough, saying that is the kind of water many 
 persons used for drinking. We see fields with excellent young wheat, 
 but corn is everywhere a failure. Today we passed Vienna. It has but 
 four good houses, the rest are very poor looking. The place is very 
 rough looking, and does not promise to improve much. We came off 
 with a high bill at Scott's. 
 
Southern Indian Tribes 273 
 
 "Oct. SI. A very bad way today; especially on the Ky. side of the 
 Ohio. Crossed the river in a horse boat. While on the river a nice 
 steamer came down. Arrived late at Mr. Barnett's; he has relatives in 
 Cabarrus Co. (N. C). He has two sons, very talkative and inquisitive. 
 Slept well, and after a hearty breakfast proceeded on our way. 
 
 "Nov. 1. Came through Princeton, which contains a college rather in 
 the suburbs. The building is pleasantly situated on a rising ground, 
 with an enclosure of about half an acre for a pleasure ground. There 
 is a Telegraph office in this place connected with Nashville. We had to 
 travel late in order to reach our destined place. Had good roads and 
 moonlight and found it without difficulty. Slept cold, as we had not 
 cover enough. 
 
 "Not. 2. Great improvement in the appearance of the country. More 
 good buildings and better farms. Saw a drove of 300 turkeys going to 
 water. Stopped early at Wood's to have some screws made for the 
 carriage. A neat little place a short distance from the public road. 
 Mr. Wood spoke of Mr. Welfare and Archie, who stopped here on their 
 way to Salem some years ago. Had some washing done and had every- 
 thing ready in good time for starting. 
 
 "Nov. 3. Passed Hopkinsville, quite a business place. Met several 
 persons anxious to buy our gray pony. 
 
 "Nov. 4. A great change in the weather during the night, so that we 
 were quite comfortable with the curtains down. Passed Keysburg and 
 Barren Plains. Crossed the Red River twice, the last time at Cross 
 Plains, a little town where we are stopping to rest on the Sabbath. 
 
 "Nov. 5. Walked down to the river to see some movers who wished 
 some information and a way-bill. They seemed pleased with the atten- 
 tion, and on parting we wished each other a safe journey. 
 
 "Nov. 6. Today we passed through the finest country we have yet 
 seen on our journey. Our road for 20 miles was turnpike. We passed 
 Galatine, a neat and pretty town. On either side, the country is rich 
 and fine, settled by wealthy farmers, who have fine horses and ex- 
 tensive farms. Came 31 miles and stopped at Mrs. Smith's. After 
 supper Mrs. Smith played on the piano, which is the first music we have 
 had on the journey. 
 
 "Nov. 7. After passing Hartsville, had diversified and sometimes 
 mountainous scenery. Many farms have beautiful beach groves, neatly 
 fenced. Each farm has something new and seems to vie with the sur- 
 rounding ones in buildings and gardens. Before reaching Carthage, 
 had a picturesque view of the Cumberland River, which winds its 
 course through a gap in the Mts. At Carthage we saw some of the 
 prettiest churches of the West. Some of the Carthagenians wanted to 
 buy 'Pet.' the pony. Cumberland River is quite near town. We crossed 
 on a flat. Coming up the bank, Willie and Sarah rode Pet, the latter 
 holding fast around her brother's waist. As they saw a gentleman ap- 
 18 
 
274 Moravian Missions Among 
 
 preaching on horseback, the little girl felt abashed and suggested 
 riding behind a huge chestnut tree that stood at the roadside — which 
 hid pony and all. The gentleman was much interested in watching the 
 maneuver, and told us when he rode up that he had passed our advance 
 guard. Among the peculiarities of Middle Tennessee is the mistletoe 
 covering the naked trees so that they seem entirely green. Some of 
 the chestnut trees grow to an enormous size. We saw some ten feet 
 in diameter. 
 
 ''Nov. 8. The familiar laurel and sour-wood trees showed them- 
 selves, and seemed to say that we were getting on towards home. Came 
 11 miles and stopped to feed as our Billy pony was a little sick, and did 
 not eat any breakfast. We made coffee and ate our lunch. As we 
 stopped to inquire the way, we were asked if we were not show people! 
 Came 26 miles and stopped at Mr. Biddy's, where we were entertained 
 with true Tennessee hospitality. 
 
 "Nov. 9. Journeyed on, and struck the mountain road two miles from 
 town. The ascent for some distance was very steep, and the scenery 
 wild. About three miles from the foot of the mountain is quiie a 
 fashionable watering-place which is said to be much frequented during 
 the summer season. After descending about 6 miles our road became 
 more gradual and finally quite level and sandy. Stopped for the night 
 at Mr. Wallace's. Our room is without a table and almost without 
 window-panes. We have put up a shawl to keep out the cold wind. Our 
 fare was very poor. Some time after dark the wind began to blow furi- 
 ously and it rained after midnight. 
 
 "Nov. 10. It is still raining. We consulted about proceeding on such 
 an unfavorable morning; however, we concluded to start, and drove 
 hard to reach Mr. Kimer's, 24 miles. Our accommodations are better 
 than last night and we are glad for a shelter after such a wet ride. 
 After supper two men from N. C. came in, who had been to the West 
 on a speculating trip. They made very free and kept the room full of 
 smoke. In the morning a gentleman came in to see us. He proved to 
 be a Methodist preacher who had been among the Cherokees, and was 
 personally acquainted with some that we knew. 
 
 "Nov. 11. We left and had prospect of a fair day, for which we were 
 very glad. Cleared towards the middle of the day. Called at Mr. Jor- 
 dan's and inquired the way to the Cascade, then hitched our horses and 
 walked over. We at first stood on the top and looked down; this view 
 reminded us much of the celebrated Hawk's nest at New River. We 
 then descended by a circuitous path on stones almost like a stair-case. 
 Above us hung a wall of rock dripping with water. When we had de- 
 scended about half way we got a good view of the chasm below and the 
 water falling 130 feet over a beautifully curved bed of rock. On the 
 east side the rocks are about 200 ft. high, and on the opposite side 
 where we descended, they gradually become lower ahd are lost 
 among the hills. There is a mill quite near the falls. No place in 
 
Southern Indian Tribes 275 
 
 Nature can be richer in evergreens. White pine, laurel, magnolia and 
 cedar are richly interwoven and afford much to delight a lover of 
 Nature. The road leading along the side of the mountain from the 
 Cascade to the fort is very good, having on the left, almost the entire 
 length, a ledge of rock, and on the right in some places stupendous 
 precipices, but appearing at a distance like an entire bed of evergreen. 
 At some places there are many names carved on the rocks; we stopped 
 to see if we could find any that were familiar, but found none. Came 
 down the mountain safely and arrived at a village called Post Oak 
 Flats. Had 'Rock' shod and got to Mr. Eskridge's by 5 o'clock. This is 
 quite a large establishment with good accommodations. 
 
 'Wou. 12. Being Sunday, we spent the day here and it was rather 
 gloomy. The old lady, though apparently not long for this world, is 
 craving more riches. There are about 70 slaves belonging to the estate, 
 and to us they seemed quite troublesome. During the night it snowed. 
 
 "Nov. 13. This morning it is very cold, and still continued to snow. 
 We wrapped up as well as we could, but had a severe day. Travelled 29 
 miles and put up at Campbell's Station, Russel's Hotel. The house is 
 large and comfortable. The stage came in about midnight, had broken 
 down on the way. 
 
 ''Nov. IJf. Started on a clear, cold morning over rough, frozen ground. 
 Passed through Knoxville. It contains some very pretty houses, but so 
 many that are dilapidated that the beauty of the place is spoiled. 
 Crossed the Holston River, and stopped at Smith's, 10 miles from Knox- 
 ville. 
 
 '•Nov. 15. Passed on to Hay's Ferry, 25 miles today. Took up lodgings 
 for the night at the house of Mrs. Hay, on the banks of the French 
 Broad. 
 
 "Nov. 16. Had a rather late start, crossed the ferry. Went on three 
 miles and had some work done on the carriage at a blacksmith shop. 
 Had interesting scenery on the Pigeon River, which we crossed on a 
 free bridge. The cedar and pine are particularly rich and green. 
 Passed on some miles and reached the banks of the French Broad. 
 Most romantic scenery along its banks, and seldom got out of sight of 
 the river. Came in contact with at least six droves of hogs and were 
 obliged to wait at the toll-gate to let them pass. Drove late after night 
 to get to Mrs. Weaver's and could not enjoy the scenery so well, still we 
 could discern the river to our right and the great mountains to our left. 
 
 "Nov. 11. Had an early breakfast and quite a cold morning. Passed 
 by Chimney Rock on the banks of the French Broad. The scenery here 
 is very grand. Passed the famous Paint Rock which is the dividing 
 line between Tennessee and North Carolina. Stopped at Mr. McClaney's, 
 where we were serenaded by hog drovers, nine in number. 
 
276 Moravian Missions Among 
 
 "Nov. 18. Still travelled on the French Broad, leaving it sometimes 
 for a mile or two, but not entirely, until within a few miles of Ashe- 
 ville, which we found a neat little village. Towards evening it grew 
 very cold and we made all haste to reach Alexander's, our intended 
 destination. Before arriving there we entered Swananowa Gap and 
 commenced ascending the Blue Ridge. Had a warm reception at 
 Alexander's and were very glad for Sunday. 
 
 "Nov. 19. (Sunday.) Spent most of the day by the fire. In the 
 morning found snow on the ground. 
 
 "Nov. 20. Had a late start. Had five miles to the top of the moun- 
 tain, the ascent is very gradual, and the road good. The descent is 
 somewhat steep, and great care is necessary in driving. Came 20 miles 
 and passed through Morganton. Came on briskly 11 miles to Conelly's, 
 which is the only stopping place for some distance. Had very comfort- 
 able quarters, and were treated well though the landlord was absent 
 and the son and daughter were preparing to start to Georgia. 
 
 "Nov. 21. Crossed the Catawba River at Island Ford about dusk. 
 Could not see the opposite bank of landing but got safely across. Found 
 the stream quite flush and rather rocky. After crossing, travelled for 
 some time seeking lodging; called at two places but could not get in, so 
 that we were an hour in the night before we stopped at a Mr. Douglass', 
 rather a poor place. The man of the house had gone to a corn husking 
 and his daughter to a quilting. The old lady got us a kind of a supper 
 and we went to bed. 
 
 "Nov. 22. Went as far as Statesville, where we had some work done 
 on the carriage and the horses shod. 
 
 "Nov. 23. Passed through Statesville, and rather a barren portion of 
 our old State. Statesville is one of the poorest towns we have met with 
 on our way, still the idea that we are only 56 miles from Salem makes 
 it a pleasant stopping place. Stopped at Mr. Akle's towards evening. 
 Felt very, very comfortable. Heard several items of news from Salem. 
 Enjoyed a good supper and retired, thankful to God for his mercies. 
 
 'Each sweet Ebenezer I have in review. 
 Confirms His good pleasure to help me quite through.' 
 
 "Nov. 2i. Left Mr. Akle's early. Travelled briskly, and arrived at 
 Mr. John Hall's at 2} o'clock. Enjoyed a fine 'vesper' here, the first 
 since we left Canaan. Our team attracted much attention while we 
 passed through Clemmonsville, but we did not halt as the sun bade us 
 adieu soon after we left town. The moon shone dimly through the 
 clouds, giving us sufficient light to see the road. Passed through 
 Winston we think unnoticed, and arrived in Salem as the old town- 
 clock struck eight — very thankful to God for His gracious protection 
 over us during our long and tedious journey of more than 1400 miles." 
 
Southern Indian Tribes 277 
 
 Mt. Zion was put under Bro, Mock's care after Bro. Vogler's 
 death, and the work at this point continued to prosper. On 
 March 9, 1855, fk)ur adult Cherokees were baptized and three 
 confirmed here and the church, 30 feet square, could not ac- 
 commodate one-half of the Indians who came to the service. 
 
 The work at the other stations was "looking up." Cannan 
 could report, at the end of 1856, a total of 102 souls. A real work 
 of the Spirit of God was going on there. Notable was the con- 
 version of Joseph Vann, grandson of James Vann, the first friend, 
 patron and benefactor of the Springplace, Greorgia, Moravian 
 mission. ^^lock had visited Vann and prayed with him five years 
 ago when Vann was seriously sick. Vtann arose in one of the 
 meetings at Canaan and said that he had tried to resist the Spirit 
 of Grod ever since that time, but would do so no longer and, from 
 henceforth, wished to live for Christ alone. Vann was a very 
 fine, promising young man. Splendid home meetings were being 
 held in the neighborhood of Canaan at Mr. Cochran's and Mr. 
 MacCrarey's in which James Vann, Red Bird Tiger and half- 
 breed James "Ward, Jr., ^'ere very active. New Springplace, like- 
 wise, experienced a genuine awakening in 1856, and twelve full- 
 blood Cherokees came forward accepting Christ and later united 
 with the church, bringing the total mjembership at New Spring- 
 place at the end of the year to eighty-three. The missionaries 
 were adopting the method of stated series of evangelistic meetings 
 with splendid results. 
 
 James "Ward, Jr.,* wrote to Salem in 1857, asking to be allowed 
 to come into the service of the ^Moravian Church as a teacher. He 
 was a member of the ]\Iethodist Church and was having success 
 as a teacher, in one of the National schools of the Cherokees. 
 Bro. S. "Warner did not hesitate to recommend him to the Board 
 at Salem. 
 
 The object of the official visit of 1854 had been but partially 
 attained owing to Bishop Herman's death, hence the Provincial 
 
 * James Ward, Jr., born in Georgia, November 15, 1826. Educated at 
 Dartmouth College. Married February 9, 1854, to Miss Esther Hoyt, 
 granddaughter of Assistant Chief George Lowry, on her mother's side, 
 and of English descent on her father's side. She was born March 18, 
 1826, in the "Old Nation" of the Cherokees, east of the Mississippi, and 
 died, January 12, 1864, at West Salem, 111. 
 
278 Moravian Missions Among 
 
 Elders' Conference at Salem planned another visit in 1858, which 
 Bro. George Frederick Biahnson,t President of the Conference, 
 undertook to carry out in person. The months of October and 
 November were spent by Bro. Bahnson on this visit in company 
 with Bro. Augustus Pogle. They traveled in all possible ways,, 
 by railroad, steamboat, wagon and horseback. On horse they 
 went up and down the steep Indian trails covered with small, 
 loose stones and on horse they forded streams, yet they suffered 
 no ill health whatever and sustained no damage at all on the 
 journey covering several thousand miles. They arrived at 
 Canaan, October 22. 
 
 Bahnson was greatly surprised over what he found had been 
 accomplished by the Moravian mission; he found that the in- 
 fluence exerted by our missionaries in the uplift of the Nation 
 was really wonderful, much more good work had been done, and 
 was going on, than he expected to find. Some of his experiences 
 and impressions follow : 
 
 "Received a hearty welcome from Bro. Mock and his family at 
 Canaan. Many half-breeds reside around this station. They much re- 
 semble the whites and, like them, live mostly on larger plantations. 
 The banks of the smaller rivers are inhabited by full-bloods, that is, 
 Indians of unmixed race, who gain a subsistence from small farms, 
 their wants being few and simple. All the half-breeds speak English 
 and some of them have no acquaintance with the Cherokee language. 
 Not a few of them are well educated, having attended good schools in 
 the States. 
 
 "Bro. Mock labors among both these classes with much success. He 
 understands more of the Cherokee language than most of the half- 
 Indians. During my stay, he delivered his first address in Cherokee. 
 On Sunday, October 24, I preached in the new church (Canaan). Thi^ 
 building, which is very neat and comfortable, was erected by Bro. Mock, 
 assisted by the Indians, without any expense to the mission-fund. Bro. 
 Mock opens the church one hour before the meeting and holds the full 
 service even if only one Indian is present!" 
 
 While Brother Bahnson was preaching,* ten full-blood Chero- 
 kees entered, having with them three prisoners in chains, 
 
 "The Cherokees have no gaols, and those who are accused of murder 
 are chained and delivered into the charge of men appointed for the 
 purpose, until they can be tried. 
 
 t Member of the Conference since 1849 and President, 1856-'69. Conse- 
 crated a Bishop in 1860. Died in 1869. 
 *His text was 1 Timothy 2:4. 
 
Southern Indian Tribes 279 
 
 "After I had spoken, Bro. Joseph Fiddler, f full-blood, delivered an 
 address in Cherokee. My feelings were peculiar when Joseph, in his 
 cotton dress, stood beside me addressing his countrymen in what was, 
 to me, an unknown tongue, and I thanked God, with tears of joy, that 
 He had, through the instrumentality of our mission, prepared him as 
 an instrument to the making known of His Gospel." 
 
 Aecompanied by Mock and the Interpreter, Avery Miller, 
 Bahnson made many visits in the homes of members in the 
 Canaan neighborhood, noting esipecially, a call made on "Han- 
 nah," a remarkable Cherokee character. She was, probably, the 
 oldest member ever in the Moravian Church, certainly the oldest 
 ever baptized by IMoravian missionaries, having been born in 1740, 
 therefore, at this time, 118 years old. Bahnson writes that the 
 housie was the smallest he had ever seen, being 10 x 12 feet, with 
 clay floor and a fireplace. Upon a bed lay Hannah, the oldest 
 person Bahnson had ever seen. ("She was all wrinkles.") She 
 was very weak but able, at times, to go about on a stick. At the 
 age of 108, she had been baptized by our missionaries and had 
 answered the baptismal questions heartily, with childlike faith 
 and eyes full of tears. When Bro. Bahnson prayed with her — • 
 her son-in-law interpreting — ^she punctuated his prayer with 
 "amens" which came straight from her heart. Of late years, she 
 had not been able to come to the services, but comforted herself 
 with the thought that the Lord came into her small house to be 
 with her. Bro. Mock told Bro. Bahnson that her tiny dwelling 
 was a real Bethel. (Hannah died in 1860 at 120 years of age.) 
 
 A new school-house was being erected at Canaan in which it 
 was proposed to employ Joseph Vann, of whom Bro. Bahnson 
 speaks highly, as teacher. Altogether, the official visitor felt 
 much encouraged over the situation at Canaan and the work ac- 
 complished there.* 
 
 tHe played a fiddle! 
 
 * The missionaries, Bahnson found, were very modest and reticent 
 about hardships and dangers they had endured. He mentions one ex- 
 perience Sr. Mock had in earlier days. A party of drunken Indians, 
 near Canaan, had murdered another, and, after they had danced around 
 the body for some time, they entered the mission house with bloody 
 hands. Sr. Mock was alone at the time. The Indians demanded bread. 
 Greatly terrified, Sr. Mock gave them all she had in the house nnd they 
 left, without molesting her in the least. 
 
280 Moravian Missions Among 
 
 New Springplace was next visited. The missionary staff here 
 consisted of Gilbert Bishop and wife, Clarissa, James Ward, Jr., 
 teacher, and Archie Henry, Interpreter. ' ' James Ward looks like 
 a white man, his splendid wife can be recognized as a Cherokee. 
 Archie Henry, several years ago, spent some tim^e at Salem and 
 Friedberg, at the latter place to learn English under Bro. 
 Hagen's instruction." Lemuel Wilson was another good In- 
 terpreter serving at Springplace; also, the venerable (reorge 
 Hicks still served occasionally in this capacity. Bahnson was 
 particularly delighted to make the acquaintance of the latter. A 
 convert in the old mission in Georgia, Hicks had lived a long, 
 eonsistent, useful Ohristian life, serving the mission as Inter- 
 preter and in many other ways. He had served his people, like- 
 wise, as a public official in many important National concerns. 
 At the time of Bahnson 's visit, Bro. Hicks was a member of the 
 Senate of the Cherokee Nation and enjoyed wide influence which 
 he used for Christ and the Church. 
 
 "On Sunday, October 31, we partook of the Holy Communion at New 
 Springplace, for which occasion Bro. Mock had come from Canaan. 
 Bro. Bishop first delivered an address on the Doctrinal Text for the 
 day. Bro. Mock then preached on Haggai 1:5, after which I spoke on 
 the Daily Text from the Old Testament. The people around Spring- 
 place are full-bloods, hence all had to be interpreted, which took much 
 time as the Cherokee language has very circuitous forms of expression. 
 After this, the Sacrament was administered. The Lord was graciously 
 with us. 
 
 "The Indians sit quietly and reverently in a manner which could well 
 teach whites a lesson. Only, the preacher must not forget that when a 
 real Indian is interested he will not look at the speaker, but, resting 
 his head on his hands, will fasten his look on the floor — apparently 
 taking no interest whatever." 
 
 Next day, November 1, a Mission Conference was held at 
 Springplace. Bro. Ward was received, as an Acolyte, into the 
 service of the Church and was chosen Secretary of the Mission 
 Conference. Ward was "a sincere and promising Brother who 
 devotes himself to his duties with his whole soul. ' ' Bahnson felt 
 that there was good prospect of more native Helpers serving in 
 the Cherokee mission. The tone of feeling which he observed 
 among the Cherokee Brethren and sisters and, particularly, their 
 prayerful spirit, were very encouraging. 
 
Southern Indian Tribes 281 
 
 Springplace had a noteworthy character to match "Hannah" 
 at Canaan. Father "Israel" — Indian name "Caselawi" — was 
 seventy and lived a distance of four miles from Springplace, but 
 never missed a service, walking to church and back with his aged 
 wife. He had been baptized November 18, 1827, at Old Spring- 
 place by John Renatus Schmidt. He had washed his robes and 
 made them white in the blood of the Lamh and through the years 
 he had walked as a real child of God. Always, he was smiling 
 and contented. Israel was one of the few remaining full-blood, 
 typical Cherokees. In former days he was a famous hunter and 
 kept the mission well supplied with game. As a hunter, he had a 
 feat to his credit which could scarcely be duplicated: with 
 gestures, he would relate how he had crept up to a wolf undis- 
 covered and had killed the wolf with a club! He had never 
 ridden in a wagon until the day when Bahnson and Bishop drove 
 up to his house to take him to Tahlequah to sit for a photograph. 
 Thinly clad, he came into the carriage, depending upon Bro. 
 Bishop to have a woolen blanket for him. He w^ore real Indian 
 shoes. A copy of Israel's picture* taken that day at Tahlequah 
 is shown and in his features we see reflected the Christian traits 
 mentioned by those who knew him. 
 
 Brother Bahnson spent a few pleasant and not unprofitable 
 days at Tahlequah, the capital of the Nation. The Legislative 
 Assembly and the Supreme Court wiere then in session. Bahnson 
 met some of the leading men of the Nation and preached in the 
 court-house to an inter esting auditory. Hie also spent an exceed- 
 ingly pleasant evening at the home of Chief John Ross, who 
 warmly commended the work of the ^Moravians for his people. 
 
 Sunday, November 7, came the beautiful and solemn services 
 of dedication of the new^ church at Canaan, followed, a w^eek later, 
 by the celebration of the Holy Communion at Mt. Zion, at which 
 service Bro. Bahnson had the great privilege of baptizing an 
 aged, white-haired Indian who received the name "Abraham." 
 This blessed meeting brought Bro. Bahnson 's visit to a fitting 
 close. 
 
 *See Frontispiece, fhoto by courtesy of the Rev. W. H. Vogler, 
 Nazareth, Pa. 
 
282 Moravian Missions Among 
 
 In the year 1859, the Presbyterian station at Caney Creek was 
 turned over to the care of the Moravian Church. The Rev. John 
 Huss, missionary there, had died and the Presbyterian Board was 
 unable to fill the vacancy. Ganey Creek came under Mock's 
 charge, so that he now had a ' ' four-point circuit : ' ' Canaan, Mt. 
 Zion, Grand River and Ganey Greek. Large audiences at Ganey 
 Creek welcomed the Moravian missionary when he came to take 
 charge. Bro. Mock writes that never has the Moravian Church 
 stood higher in the esteem of the Cherokee Nation than at this 
 time. There are 127 names on the roll at Canaan. 
 
 At New Springplace, 1859 was, likewise, a year of progress. 
 A total of 13 new membersi came into the church. Bro. Lemuel 
 Wiilson was appointed Interpreter in place of Archie Henry, 
 whose failing eyesight comipelled him to give up his office. Bra. 
 Abraham, living in the settlement on the Illinois River, was ap- 
 pointed a native assistant to aid in caring for the souls in that 
 neighborhood. Bishop had two regular preaching places besides 
 Spij-ingplace, namely, Bro. Abraham 's settlement, just mentioned, 
 and in the schoolhouse at Long Prairie. He preached, also, at 
 Barren Fork whenever possible. The new schoolhouse at Spring- 
 place was completed in this year and consecrated to the purposes 
 of Christian education in the Lovefeast on Sept. 28. Bro. Ward 
 was very successful as a teacher, the attendance was increasing 
 and the school enjoyed a good reputation in the community. 
 
Southern Indian Tribes 283 
 
 CHAPTER XXI 
 
 The Civnv War: Its Effect Upon the Cherokees and Upon 
 THE Moravian Mission 
 
 The years 1860 and '61 were characterized by great excitement 
 and disturbances among the Cherokees. The bitterness of feeling 
 between the North and South extended throughout the nation. 
 Many of the Indians were wealthy slave owners, and vehemently 
 opposed the dissemination of any doctrine at variance with their 
 traditional customs. "Stand Waytee," the leader of the "Ridge 
 Party," organized his followers under the title of "Knights of 
 the Golden Circle, ' ' and espoused the Confederate cause, while a 
 counter organization was formed by those loyal to the United 
 States Government, and) chiefly from among the Ross faction. 
 These latter were the " Ki-tu-whas, " better known as the "Pin" 
 Indians. This society had been organized years before, by John 
 Ross and the Rev. Evan Jones. The latter as a strong anti- 
 slavery partisan, and sympathized with the Union, while the 
 former at first rejected all overtures and determined to remain 
 neutral during the contest. Gen. Albert Pike, in behalf of the 
 Confederacy, endeavored to treat with Ross, but their meeting 
 only resulted in an order fromi the Chief that strict neutrality 
 should be observed by his followers. At a meeting held in 
 Tahlequah, August, 1861, at which a large numjber of Cherokees 
 were present, and loud in their clamours for alliance with the 
 South, John Ross changed his views and determined, like the 
 large majority, to ally himself with the Confederacy. 
 
 A strong party dissented and attached itself to the Union cause. 
 The country swarmed with soldiers. Thousands of men camped 
 in the neighborhood of our mission premises. The armies of the 
 North and South alternately ravaged the Territory. The Chero- 
 kees being divided among themselves, there was safety for neither 
 life nor property. Houses and mills were destroyed, cattle and 
 stock were stolen and killed. 
 
 Chief Ross raised a regiment, placing at its head Colonel Drew, 
 of the Home Guard, and in his addi-ess mentioned that they were 
 to act in concert with the troops of the Southern Confederacy. 
 This regiment, as well as that of Stand Waytee, fought side by 
 side at Pea Ridge and elsewhere. 
 
284 Moravian Missions Among 
 
 Col. Drew's nuen, however, were in a wretched condition at the 
 end of ten months' service. Half clad and ill fed, having never 
 received payment for their services, and finding that the Federal 
 troops of Col. Weir were obtaining prestige in that portion of the 
 Nation, the ill-treated warriors revolted en masse, and went over 
 to the enemy. 
 
 Chief Ross, finding himself abandoned by Drew's regiment, 
 concluded to make a virtue of necessity and become a loyal man. 
 Such, he said, had been the impulse of his heart, but he had been 
 overborne by the strenigth and power of the Confederate govern- 
 ment, and felt constrained to save the material interests of his 
 people from total destruction. He was, therefore, escorted out 
 of the country by Colonel Weir's regiment, and went to Philadel- 
 phia, where he remained three years. In the meanwhile. Stand 
 Waytee, at the head of a small army, not exceeding eight hundred 
 warriors, had many engagements with Federal troops, and in the 
 spring of 1863, after the G-overnmient had returned the refugees 
 to their homes in time to plant their crops, he scoured the 
 country in the vicinity of Tahlequah, and drove before him the 
 frightened tillers of the soil, who fled for safety to Fort Gibson, 
 until that post sheltered no less than six thousand refugees. The 
 latter had brought back with them supplies and material for 
 agricultural pursuits, which fell into the hands of Stand Waytee 
 and his followers. At the termination of the war, a general 
 Council meeting was convened at Fort Smith, which was attended 
 by delegates from the tribes west of Ninety-eighth degree Longi- 
 tude, as well as those of the Five Civilized Tribes. They were 
 met by United States commissioners who, on the part of the 
 Government, proposed various measiires for their future. The 
 Commission, however, refused to recognize John Ross as a proper 
 representative of his people, as his record had been such as to 
 excite want of confidence. The meeting broke up without the 
 accomplishment of any business, and nothing was done until 
 June 13, 1865, -when the United States concluded a treaty with 
 the Southern Cherokees, represented by E. C. Boudinot. This 
 party acknowledged the freedom of the negro, but refused to 
 adopt him into the tribe. In August, 1866, a treaty was ratified 
 with the "Ross Party," or loyal Cherokees, not, however, until 
 the Commission had agreed to recognize John Ross in his official 
 
Southern Indian Tribes 285 
 
 character of Principal Chief. The termination of the war was 
 fraught with misery for many of the ^v^etched followers of Stand 
 Waytee. The loyal party, as soon as they returned to their 
 allegiance in 1863, passed an act of Council confiscating all 
 property (houses and stock included) belonging to the Southern 
 refugees, who were living in the greatest destitution on the banks 
 of the Red River. Before a reconciliation was brought about, 
 the proposition was seriously considered of securing a home for 
 Waytee and his followers in the Chickasaw Nation, but the death 
 of Ross, which took place in Washington, August 1, 1866, moder- 
 ated the party feeling, and they finally returned to dwell among 
 their people. 
 
 For the Moravian mission, the confusion and turmoil of war 
 and the Territory overrun by bands of lawless Indians, brought 
 disruption under most distressing circumstances. During 1861, 
 the missionaries and their faithful congregations were kept in 
 constant anxiety. In the first half of 1862, the Cherokee country 
 seemed to grow more quiet and the missionaries wrote to Salem 
 that the pressure of the war had relaxed somewhat and they were 
 beginning to breathe more freely. This reassuring message came 
 to Salem, August 11, 1862. Then, for a long time, nothing was 
 heard from the field and the news which did eventually reach 
 Salem' told that the gravest fears of the Church for the mis- 
 sionaries and the mission had been realized. 
 
 Sept. 2, 1862, the blow struck New Springplace. A band of 
 about 30 or 40 horsemen belonging to the Federal side, partly 
 Cherokee Indians, partly white men, appeared at the station. 
 G-ilbert Bishop and wife with their children and Mrs. Ward and 
 children were in the house at the time ; Ward was missing. From 
 a letter written by his son, D. E. Ward, to Salem, years after, 
 follow the details : 
 
 "At about 4 o'clock p.m., Sept. 2, 1862, my father, as was his custom, 
 saddled his horse preparatory to going after the milch cows. He stood 
 fully a minute before mounting, as though he had a presentiment of 
 what was to happen. I noticed him closely,* for I longed to go with 
 him, but had been refused. Then, with a Jvimp, he vaulted into the 
 saddle and started toward the Creek at a brisk gait. He seemed hardly 
 to have gotten out of sight before we heard a volley of musketry and 
 
 D. E. Ward was seven years old at this time. 
 
286 Moravian Missions Among 
 
 in less than five minutes, 20 Indians had surrounded the house, painted, 
 to disguise their features. They proceeded at once to rob the house, 
 led by one whose form I seemed to recognize. He seemed familiar with 
 every place where valuables were kept. After he had gotten what booty 
 he wanted, he came to the door — (we were all huddled together on the 
 back porch )^and in Cherokee told my mother to make ready to go 
 with them. I recognized his voice and told mother that it was Jesse 
 Henry. She then also recognized him. (Jesse Henry died in 1870 or 
 1871 of remorse for this very act, making a confession to J. B. Jones, a 
 fellow preacher, for Henry, after the war, became a minister in the 
 Baptist Church and was also a member of the National Council at the 
 time of his death.) My mother after being carried away, was released 
 about 20 miles from home, and was absent that night, next day, the next 
 night and until late in the afternoon of the day following, during which 
 time she had nothing to eat, was lost in the forest, and had to carry my 
 two brothers, who were twin babies three months old. The Indians 
 would not permit Lucinda (our servant girl) to accompany her." 
 
 Bro. Gilbert Bishop was made a prisoner and led away by the 
 party at the same time when Mrs. Ward was taken. Bishop was 
 taken to Fort Scott, GO miles away. After several weeks' im- 
 prisonment, he received his freedom, through the efforts of Gen. 
 Blount and succeeded in rejoining his family. 
 
 Upon jMrs. Ward's return — she was all but deadi — search was 
 instituted for "Ward. Gilbert Bishop's son, Edwin, was going 
 through the woods when, to his horror, he found, half concealed 
 in the bushes, a skeleton which he knew, by the boots and the 
 keys lying on the ground, to be the remains of Ward, who had 
 been shot and his flesh devoured by hogs. Edwin Bishop* took 
 up the remains carefully and carried them home in a wheel- 
 barrow, then made a rude coffin, and, with his mother's help, dug 
 the grave. Mrs. Ward had fainted, but roused herself to stand 
 by the grave while Mrs. Bishop read the burial service. 
 
 Afraid to remain longer in danger and loneliness, the two 
 families, fourteen in number, gathering together a few neces- 
 saries, embarked in an ox-wagon for Maysville on the Arkansas 
 line. Passing Hildebrand's Mill, the good miller added 100 lbs. 
 of flour to the loaded wagon. Mrs. Bishop said: "I have no 
 money to pay you," but Hildebrand replied, "Gilbert Bishop 
 will pay me." Then they moved on to Maysville. 
 
 * E. P. Bishop, Bethlehem, Pa., then between 13 and 14 years of age. 
 
Southern Indian Tribes 287 
 
 Some days later, the rattle of sabres was heard, and on came 
 the cavalry of Union troops, the baggage wagons, and, last, a 
 settler's wagon. In this wagon was some one besides the driver, 
 and the Bishop children cried: "'0, there's father!" He had 
 come with the army, hoping to find trace of his family. 
 
 Mrs. Ward, with her family of five children succeeded in 
 miaMng her way to West Salem, 111., where they arrived in a most 
 destitute condition, but were kindly cared for at the home of the 
 IMioravian pastor there, the Rev. Herman Tietze. The fatigues 
 and hardships and sorrows she had undergone bore so heavily on 
 Sr. Ward that she sank under them, in spite of the tenderest care 
 and nursing. She died soon after her arrival at West Salem. 
 
 Gilbert Bishop obtained transportation for his family in a 
 baggage car to some point in Missouri. From there he could 
 communicate with friends who sent means for traveling by rail 
 to Bethlehem, Pa., where they arrived late in November, 1862. 
 
 Meanwhile, Bro. E. J. Mock with his family had been obliged 
 to flee from the station Canaan, October 1, 1862, and, soon after, 
 Canaan and Mt. Zion were entirely destroyed. The Mocks made 
 their way to Missouri and settled there temporarily. Several 
 memibers at Canaan perished, the rest were scattered. 
 
 New Springi^lace was greatly damaged. Members were scat- 
 tered far and wide, most men were in the armies of the North or 
 the South, and the women and children were in a pitiful con- 
 dition. 
 
 Once more, the Cherokee mission was wrecked. Throughout 
 the Civil War there could be no upbuilding. The results of years 
 of hard toil and patient endurance were dissipated. It seemed 
 as if our work among the Cherokees had ceased forever ! 
 
288 Moravian Missions Among 
 
 CHAPTER XXII 
 
 Rehabilitation of the Mission After the Civil War 
 
 The Treaty of 1866 between the United States and the Chero- 
 kee Nation broug'ht peace to a perturbed people, regulated their 
 distracted affairs anew and made possible for the tribe, once 
 more, development and progress in civilization. Amnesty was 
 declared for all criminal acts oonnmitted during the war, and the 
 United States -guaranteed to the people of the Cherokee Nation 
 the quiet and peaceable possession of their country. 
 
 Previous to the drawing up of this treaty, a deputy from Con- 
 gress, in 1865, visited the Cherokee country to obtain accurate 
 information, and two articles of importance, sanctioning and 
 even encouraging resumption of our mission work were thus 
 brought forward and incorporated into the treaty: 
 
 "ARTICLE 30. 
 "The United States agree to pay to the proper claimants all losses of 
 property* by missionaries or missionary societies, resulting from their 
 
 * "The following is a correct list of the losses sustained by the Mora- 
 vian Board of Missions in the Cherokee Nation during the late re- 
 bellion: 
 
 "4 head of horses— $100 |400 
 
 "4 head of horses— $50 200 
 
 "1 wagon and harness 100 
 
 "1 carriage and harness 100 
 
 "1 set blacksmith's tools and some iron 100 
 
 "1 set of cabinet, turning lathe and shoemaker's tools 73 
 
 "Farming utensils 100 
 
 "1000 bu. corn at 50c per bu 500 
 
 "75 bushels wheat at $1 per bu 75 
 
 "3000 bundles oats at $1 per hundred 30 
 
 "Hay and fodder 75 
 
 "150 bu. Irish potatoes at 50c bu 75 
 
 "50 bu. sweet potatoes at 50c per bu 25 
 
 "20 large killing hogs at $15 each 300 
 
 "40 stock hogs at $5 each 200 
 
 "40 head of cattle at $10 each 400 
 
 "10 beds and bedsteads at $20 each 200 
 
 "Bedding, clothing and dry goods 100 
 
 "Groceries, bacon and lard 50 
 
Southern Indian Tribes 289 
 
 being ordered or driven from the country by United States agents, and 
 from their property being taken and occupied or destroyed by United 
 States troops, not exceeding in the aggregate Twenty Thousand Dol- 
 lars, to be ascertained by the Secretary of the Interior." 
 
 "ARTICLE 14. 
 
 "The right to the use and occupancy of a quantity of land not exceed- 
 ing one hundred and sixty acres, to be selected according to legal sub- 
 divisions in one body, and to include their improvements, and not in- 
 cluding the improvements of any member of the Cherokee Nation, is 
 hereby granted to every society or denomination which has erected, or 
 which with the consent of the National Council may hereafter erect, 
 buildings within the Cherokee Country for missionary or educational 
 purposes. But no land thus granted, nor buildings which have been or 
 may be erected thereon, shall ever be sold or otherwise disposed of 
 except with the consent and approval of the Cherokee National Council 
 and the Secretary of the Interior. And whenever any such lands or 
 buildings shall be sold or disposed of, the proceeds thereof shall be ap- 
 plied by said society or societies for like purposes within said nation, 
 subject to the approval of the Secretary of the Interior." 
 
 Before ever this treaty was concluded, word was received in 
 Salem, Feb. 19, 1866, that the Unity's Mission Board, in Herm- 
 hut, had decided that the Cherokee mission should be continued. 
 This was a true missionary spirit for a Board to have when the 
 material results of years of toil and expenditure in this field lay 
 in ashes and the spiritual interests were broken and scattered ! 
 
 The Salem Brethren took up the word and comimissioned Bro. 
 E. J. Mock, still living in JMissouri, to make a journey of recon- 
 
 "3 cooking stoves at $25 each 75 
 
 "3 heating stoves at $20 each 60 
 
 "Table and kitchen furniture 25 
 
 "Books and stationery 100 
 
 "Damages to farm and buildings 500 
 
 "1 Melodeon 50"- 
 
 Affidavit was made by Bro. Bahnson, Pi'esident of the Board, as to 
 the correctness of these items for which reparation was claimed under 
 Article 30 of the Treaty of 1866. Through the efforts of Judge J. W. 
 Wright, Washington, D. C, the petition for redress was granted, the 
 Government paying to the Moravian Board about 80 cents on the dol- 
 lar — the actual amount being $3279.69. 
 19 
 
290 Moravian Missions Among 
 
 naissance into the Territory and to ascertain the situation with 
 reigard to the property of the Moravian mission.* 
 
 Following paragraphs are from his report: 
 
 "Leaving Springfield June 29, 1866, I traveled as far as Bentonville 
 in Arkansas, and from thence, partly on foot, partly on horseback, 
 reaching the borders of the Cherokee territory on July 2, and two days 
 later, the former station of Canaan, now lying in ruins. At the sight 
 of my old home I was deeply grieved. Church, houses and stables and 
 even the fences and hedges had fallen a prey to the flames. Riding to 
 the place where our dwelling had stood, the sight of the few remaining 
 ruins recalled to my remembrance the many sighs and prayers on be- 
 half of our Cherokees which had ascended from this spot to the Throne 
 of Grace. I turned towards the ruins of the little church which I had 
 built almost entirely with my own hands and quite at the expense of 
 the Indians, who had most readily contributed what they were able — 
 a heap of ashes was all that remained. With a heavy heart I bent my 
 steps towards the burial ground and rested for a time among the graves 
 of the departed. 
 
 "On July 6, after spending the night at Maysville, five miles from 
 Canaan, I proceeded to New Springplace, about 20 miles distant. On 
 the way thither, I found almost every house destroyed or burnt down, 
 but at the station itself, four families were living. Men, women and 
 children hastened to welcome me, gave me hearty hand-shakes, and I 
 felt very happy to converse once more with my people in the Cherokee 
 language." 
 
 Mock found the mission buildings still standing, though in a 
 very dilapidated condition. Doors and windows were broken ; 
 fences burnt ; even the little woods near the schoolhouse had been 
 
 * On March 27, 1866, Bro. Gilbert Bishop, at Bethlehem, Pa., had writ- 
 ten to Chief John Ross, then in Washington, D. C, with a delegation on 
 treaty business, asking whether Bro. Mock would be permitted to re- 
 turn and resume mission work. The Chief replied, under date of 
 April 10, 1866, in part as follows: 
 
 "In reply to your inquiries, permit me to say that I can see no reason 
 why Mr. Mock should not return and occupy Springplace, or any one of 
 your mission stations, immediately. I do not hesitate to say that the 
 Cherokees will hail with delight the renewal of the Moravian work in 
 their midst. Your missionary operations having been only suspended, 
 by the war, I can see no necessity for any application being made for 
 'permits.' 
 
 "Members of the Delegation unite with me in the hope that your 
 many years of devotion to our people will be greatly blessed, and that 
 we shall yet have it in our power to reward, in some measure, your 
 sacrifices for our good." 
 
Southern Indian Tribes 
 
 291 
 
 cut down. Everything would have been devoured by the flames 
 but for the exertions of the few families who had remained on 
 the spot and had worked with might and main to quench the fire. 
 A m'an, Thompson, had died, soon afterwards, from over-exertion 
 
 Principal Chief John Ross. 
 (Kroweskowee.) 
 
 in working heroically to save the station. All the cattle had been 
 driven away and the agricultural implemente were ruined. 
 
 "Went to Spavinaw next day, where I found many old friends and 
 met with a hearty welcome. I joined with them in singing 'our Chero- 
 kee hymns.' All the natives with whom I spoke expressed a strong 
 desire that a missionary might again be appointed to live with them 
 and instruct them." 
 
292 Moravian Missions Among 
 
 Bro. Mock's report sent tO' Salemi greatly encouraged the Board 
 there to proceed with the renewal of the mission. A call was 
 extended to Bro. Mock to resume, as much as possible, the work 
 at Springplace, which call he gladly followed and moved his 
 family to the station. Mission activity among the Cherokees 
 after the war was thus resumed, first, by the IMoravians, who were, 
 for some time, the only missionaries on the ground. The begin- 
 ning was very discouraging, because so few^ of the members were 
 left in this locality. George Hicks and other strong members 
 were dead, the balance of the congregation scattered. Bro. Mock 
 held on in spite of all difficulties and, in the meantime, another 
 door was opening. 
 
 Chief John Ross* died in Washington, D. C, in 1867, and his 
 remains were brought to Tahlequah to be buried among his 
 kindred and people, whom he had governed for 40 years. Bro. 
 E. J. Mock was invited by a eommittee of the National Council 
 to preach the funeral sermon of the Hon. John Ross, which he 
 did on June 1, 1867. On this occasion — a great honor for the 
 Moravian Church — Bro. Mock made the acquaintance of Mrs. 
 
 * This remarkable man was of Scotch and Cherokee origin. His 
 father, Daniel Ross, a native of Scotland, came down the Tennessee 
 River with a trading expedition towards the close of the Revolutionary- 
 War, and was captured by Cherokee warriors. He owed his life to the 
 intercession of John McDonald — at one time British agent among the 
 Cherokees — who had married a Cherokee woman and was living in the 
 Nation. Daniel Ross promptly fell in love with his deliverer's daughter, 
 Mollie McDonald, and they were married. John Ross, one of the 
 children of that union, was born Aug. 3, 1790. At the age of 19, he was 
 special messenger for Col. R. J. Meigs, U. S. Agent for the Cherokees. 
 In 1813, Ross was commander of a Division of Cherokees under Gen. 
 Andrew Jackson. He was elected as Principal Chief of the Cherokee 
 Nation in 1827 and was re-elected every four years. Up to the time of 
 his death he served in this office, a period of 40 years. It was during 
 his chieftaincy that the Cherokee Nation attained the distinction of 
 becoming the most highly advanced aboriginal tribe on the North 
 American continent. Chief Ross laid the corner-stones of the Chero- 
 kee Male and Female Seminaries at Tahlequah in 1847 and lived to see 
 the handsome brick capitol building of the Cherokee Nation at Tahle- 
 quah. The Chief had always attended church worship and was a 
 particular friend and patron of the Moravian missions among his tribe. 
 He made a public profession of Religion in 1852. His second wife, a 
 white woman, from New Jersey, was a graduate of the Moravian Semi- 
 nary at Bethlehem, Pa. 
 
Southern Indian Tribes 
 
 293 
 
 Jane Nave, daughter of Chief Ross. Jane Ross Nave* earnestly, 
 entreated Bro. i\Iock to hold regular services in Tahlequah, which 
 he gladly consented to do and the work began miost auspiciously, 
 new members being received in August, October and December 
 of the same year (1867). 
 
 Mrs. Jane (Ross) Na\t:. 
 (Daughter of John Ross.) 
 
 * She had been a student at the Salem Female Academy about 18"5- 
 '37 and Miss Sophia D. Ruede— later Mrs. Miles Vogler— was her 
 favorite teacher. At Salem, Jane Ross learned to love the Moravian 
 Church. In the Territory— now Mrs. Nave— she took a prominent part 
 in all activities for the advancement of her people and was deeply inter- 
 ested in Christian missions. During the war, she fled for safety to 
 Bethlehem, Pa., with her children, and while there was received as a 
 member of the Moravian Church, Feb. 28, 1867, by Bro. Edmund de 
 Sehweinitz. Three of her children were baptized at the same time. The 
 ceremony took place in the same congregation in which, 125 years ago, 
 Sept. 16, 1742, Count Zinzendorf baptized one of the first Indian con- 
 verts. After her return to the Territory she became matron of the 
 girls' school at Tahlequah, continuing a firm friend of the missionaries. 
 A few years later she died, and almost with her last breath sent a mes- 
 sage of love to Salem. 
 
294 Moravian Missions Among 
 
 Bro. Mock held his seTvioes in. the dining hall of the Female 
 Seminary, the floor of its large schoolroom having been broken 
 down by the great weight of provisions which had been stored 
 there for the use of the army. 
 
 During 1868 and 1869, Bro. M,ock continued to labor here and 
 the work prospered steadily, thirty-nine persons having con- 
 nected themselves with the church. He was assisted by Bro. 
 Wesley J. Spaugh,t from Friedberg, N. C, who had come, of his 
 own accord, to be of some use in the Cherokee mission. Mrs. 
 Jane Nave was the superintendent of a very flourishing Sunday 
 School. 
 
 Services were kept, also, in the Parkhill vicinity — the late 
 Presbyterian mission — and in August, 1869, eight persons united 
 with the Moravian Church there. Besides, Mock preached at 
 Springplace, where the work was looking up, and at Spavinaw, 
 where there was a great awakening in 1869, several Cherokees 
 uniting with the church in October. 
 
 In the year 1870, Bro. Theodore ]\I. Rights* was called to the 
 Cherokee mission, particularly to the work in the vicinity of 
 Tahlequah. Bro. Rights and wife arrived in October and lived 
 in two rooms' of the Female Seminary. After a year's trial, the 
 school was discontinued and in February, 1872, Bro. Rights and 
 wife removed to the mission premises near Parkhill, renting a 
 house formerly occupied by the Rev. S. A. Worcester, of the 
 American Board, now owned by Rev. Worcester's daughter. 
 
 t Some years later murdered in the Chickasaw Nation. 
 
 * Theodore M. Rights, M.A., was born Aug. 7, 1846, Friedberg, N. C, 
 son of Rev. C. Lewis and Elizabeth (Hughes) Rights. Received his 
 schooling at Salem Boys' School, N. C, Nazareth Hall and Moravian 
 College and Theological Seminary, graduating in 1867. He taught at 
 Nazareth Hall until 1870, in which year he was ordained to the ministry 
 by Bishop Henry A. Shultz at Nazareth, Pa. On Aug. 2, 1870, he was 
 married to Miss Hannah W. Riegel— born at Bath, Pa., Oct. 7, 1838, 
 daughter of Daniel and Hannah (Weaver) Riegel — and they followed 
 the call as missionaries to the Cherokee mission in August, 1870, and 
 served in that field until 1896. After leaving Indian Territory, Bro. 
 and Sr. Rights served in the mission among the Delawares, New Fair- 
 field, near Bothwell on the Thames in Ontario, Canada, until 1904. 
 After this, lived in retirement at Nazareth, Pa., active in the local con- 
 gregation there. Served Graceham, Md., 1919-'20. Bro. Rights died 
 April 1, 1922. 
 
Southern Indian Tribes 295 
 
 An official visit to the Cherokee mission was made in the spring 
 of 1872 by the Rev. Eimil A. de Schweinitz, of the Salem Pro- 
 vincial Board. At New Springplace, he found Bro. Mock in 
 charge and the mission was in a very encouraging status. The 
 buildings, solidlj^ constructed by Bro. Gilbert Bishop, were in 
 good condition. Additions to the church, while not numerous, 
 were frequent and the ^^^dely-scatteredl members were gradually 
 settling nearer the station. Under the care of New Springplace 
 were 68 communicants and a total of 146 souLs. A flourishing 
 mission school of 54 scholars was taught by Mr. Richard Wolfe, 
 a Cherokee; Bro. Mock giving religious instruction. Preaching 
 places served by Bro. Mock, besides Springplace, were Maysville^ 
 25 miles distant ; Barren Fork of Illinois, 22 miles distant ; and 
 Smith's, 15 miles distant. Mock's long residence of 25 years 
 among the Cherokees had made him one of them ; he was greatly 
 attached to the people and they esteemed him very highly.* 
 
 At Parkhill, Bro. de Schweinitz found Bro. Rights preaching 
 to our people in the Presbyterian church, by courtesy, there being 
 57 memibers in the Parkhill district. Bro. de Schweinitz was very 
 favorably impressed. Here is the recommendation from his re- 
 port : 
 
 "In order to carry on the work successfully, we must have a regular 
 station, i.e., church building and dwelling for the missionary. The con- 
 sent of Council has been obtained for the transfer of the former station, 
 Canaan, destroyed during the war, to any part of the country we may 
 select. Parkhill district, by unanimous consent, is the most desirable 
 and suitable location. The establishment of a station involves the out- 
 lay of a large sum of money; if the necessary amount can be spared 
 from the mission funds, a station should be opened here." 
 
 The Board at Salem received Bro. de Schweinitz' recommenda- 
 tion favorably and negotiations were begun with Mr. Rufus Ross 
 for his improvements between Parkhill and Tahlequah. These 
 premises, located about 45 minutes' ride from< Tahlequah, con- 
 
 * Mock's Indian name was "The Crow" and was applied to him be- 
 cause he wore a black coat on his coming among them. This name 
 spread and the Moravians were called "The Ravens," and Bro. de 
 Schweinitz, while on his visit, was promptly called "Chief of the 
 Ravens." The Cherokees called the Methodists, the "Loud Talkers;" 
 the Presbyterians, the "Soft Talkers;" and the Baptists, "The Bap- 
 tizers." 
 
296 Moravian Missions Among 
 
 sisted of 35 acres of land, fenced, a four-room house with separate 
 kitchen and a stable. Nov. 12, 1872, this improvement was 
 bought for $1900, and Bro. Rights and wife removed thither in 
 February, 1873. In the fall, the corner-stone of the church was 
 laid and the building was erected at a cost of $1800, a later ad- 
 dition being a tower and bell, together costing $160. This church 
 was dedicated on Sunday, June 14, Bro. ]\Iock preaching the 
 sermon from Luke 12:32, "Fear not, little flock; for it is your 
 Father's good pleasure to give you the kingdom." The station 
 was called Woodmount, as it was situated on a beautiful, wooded 
 hill in a ehoice section of country, ricihly adorned by nature. 
 
 In March, 1876, Bro. Rights was appointed superintendent of 
 the Female Seminary at Tahlequah.* Bro. Joseph Hillman,t a 
 nephew of Sr. Rights, who had spent the previous summer visit- 
 ing and assisting Bro. Rights, came with his mother to take 
 charge of Woodmount. The church proved to be unfortunately 
 situated, neither in town nor far enough .away from town to 
 secure a large audience. Still, the work was greatly blessed, the 
 Communion seasons always being particularly refreshing. 
 
 Bro. E. J. Mock retired from service in the Cherokee mission 
 in the year 1877, after 30 years of faithful service, during which 
 time he had not once been east of the Mississippi. One of his last 
 good deeds for his Indians was done in 1875, a year when crops 
 had failed and provisions were very scarce. Mock made arrange- 
 mients with some merchants to extend credit to the Cherokees for 
 
 * About 100 children were being educated here at the expense of the 
 Nation. The offer to Bro. Richts to take this position showed the confi- 
 dence in which Moravians and their missionaries were held among the 
 Cherokees. The Board at Salem felt it would be of advantage to the 
 work to have Bro. Rights in this position and authorized him to accept 
 the superintendency. 
 
 t Born at Nazareth, Pa., son of Owen and Matilda (Riegel) Hillman. 
 Graduated from Moravian College in 1S70. Taught at Nazareth Hall 
 and after his ordination in 1872, served several charges: Gracehill, 
 Iowa; Harmony, Iowa; Chaska, Minn. Bro. Hillman was then called 
 to the Cherokee mission, serving during the years 1877-1881. After 
 having served Palmyra, N. J., and Easton, Pa., he entered the service 
 of the Presbyterian Church. His last charge was at Lambertville, N. J. 
 Bro. Hillman, at present, is living in retirement at Hackettstown, N. J. 
 His wife was Miss Minnie Beers, of Phillipsburg, N. J. 
 
Southern Indian Tribes 297 
 
 a total amount of 40,000 lbs. of provisions until the next annuity 
 would be paid, which amounted to about $10 per head. Bro. 
 Rights was called from the Female Seminary to fill the vacancy 
 at New Springplace caused by Bro. Mock's retiring from the 
 work. 
 
 At Wioodmount, it became increasingly evident that a change 
 in the location of the mission was necessary. The Moravians 
 were asked, as there was no other church building in Tahlequah, 
 to move the Woodmount church into town. People from Tahle- 
 quah urged that the membership could be greatly increased by 
 this change, which would, likewise, cause the Moravian Church 
 to be better known throughout the whole Nation. The Church 
 decided to follow the invitation and friends in Tahlequah and 
 vicinity contributed $200, being half the expense of the removal. 
 As there was no other church building in the town, it was occu- 
 pied by the different denominations in turn. 
 
 Bro. Hillman labored faithfully in Tahlequah and Bro. Rights 
 assisted him, all he could, from Springplace. Services were held 
 regularly and were very well attended. A Prayer Meeting held 
 on Thursday nights seemed to be especially appreciated. Four 
 Communion seasons were observed each year, at which the attend- 
 ance was invariably good and much blessing was experienced. In 
 general, the work at Tahlequah seemed to teach that growth in 
 grace among the Indians of this generation was very slow and 
 their ideas of vital godliness, vague. One reason for their ex- 
 ceedingly poor apprehension of spiritual truth is to be ascribed 
 to the fact that there was among them, as a general rule, no real 
 home life. The absence of all respect for parents was now com- 
 mon ; appeals to the young to regard the feelings of their parents 
 and kindred fell upon unappreeiative ears, and spiritual truths 
 which should have been impressed on the minds of the children 
 were entirely neglected. Adding to this the inherited desire for 
 stroDig drink and the prevalent immorality in the country' at 
 this time, one can somewhat imagine the state of society, especi- 
 ally among the mixed bloods, and the amount of grace it required 
 for a Cherokee convert to keep himself unspotted from the world. 
 
298 Moravian Missions Among 
 
 On the second and fourth Sundays in each month, alternately, 
 Bro. Hillman preached, likewise, in the two National Seminaries 
 in Tahlequah. 
 
 One of the most faithful members in this field passed away in 
 1878. Sister L. J. Vann was a granddaughter of the late Chief 
 Ross and "She was the most active, earnest and self-denying 
 member of this church. (Tahlequah.) We miss her counsels, 
 her words of kindness and encouragement and her prayers in our 
 behalf ; her death has left a void which it will be difficult to fill. 
 Her's was a ripe heart; her meekness was particularly notice- 
 able." Bro. Rights preached her funeral sermon from the 
 words, "She hath done what she could."* 
 
 The report of Springplace for the year 1878 notes steady 
 progress and much encouragement though no great numerical 
 increase. The minds of the Cherokees are again unsettled for, 
 once more, the white people are hungering after their lands. A 
 committee from the United States Senate visited in the Nation 
 during the year and it is feared this committee will recommend 
 to Congress a Territorial form of government to displace Chero- 
 kee autonomy. 
 
 Further, Springplace reports for 1878 the putting of the 
 graveyard in good repair. The Springplace graveyard marks 
 quite an interesting spot in the Cherokee mission, for here, be- 
 sides the mortal remains of many Christian Indians won as 
 trophies for Christ, are resting the bodies of Miles Vogler, 
 Margaret (Morris) Bishop, Elizabeth (Kumimer) Smith, Ger- 
 trude (Spaugh) Smith, Eugene Bishop and Mattie E. Rights. 
 Here, too, is the shallow grave of James "Ward, assistant mis- 
 sionary, who had been murdered during the Civil War, and 
 buried by Sister Bishop and' her oldest boy. For the latter 
 grave, the Female Missionary Society of Bethlehem furnished an 
 appropriate stone and other friends in Bethlehem^ helped to 
 defray the expenses of putting a neat fence around this God's 
 Acre. 
 
 *Mark 14:8. 
 
Southern Indian Tribes 299 
 
 The year 1879* brought seemingly little progress in either 
 field. Bro. Darius E. Ward, son of James Ward, Jr., and his 
 wife were developing into valuable Sunday School workers at 
 Springplace and outstations. No Interpreter was available for 
 the full-blood Cherokees, but a native Methodist minister, 
 Chenuquin, preached in Cherokee, sharing the services with 
 Rights. Other denominations were feeling and lamenting the 
 general apathy towards Religion which seemed to have spread 
 over the tribe. 
 
 In 1880, Bro. Hillman returned east to take a position as a 
 teacher in Nazareth Hall and Bro. Rights served both stations, 
 Springplace and Tahlequah. 'Our work in Tahlequah did not 
 prosper. The Baptists had built a church for themselves and 
 the Presbyterians were anxious to build for themselves or to buy 
 the Moravian church building. Negotiations for this were begun 
 in 1882, and it was thought best to sell as we seemed to have no 
 prospect of success in Tahlequah. The church was sold the same 
 
 * Bro. Rights gives an interesting and instructive account of a fair 
 for the Indian Territory held at Muskogee in 1879: "The Secretary of 
 the Interior was present and representatives of about 20 vfild tribes 
 wei'e on hand. Of especial interest was the Sac and Fox delegation. 
 They are not straight and tall as other Indians, but lithe and muscular. 
 Their use of their blankets is wonderful. Although the days were 
 warm, yet, In some shape or other, they had their blankets on their 
 bodies continually. Lying on the ground they wrapped themselves in 
 them; in walking, they were thrown about their shoulders and trailed 
 down to their feet; if they wished to mount on horseback, they were 
 folded about their waists and hips and, though they had no stirrups, 
 yet they managed to keep their blankets about them while they made 
 their leap and settled themselves in the saddle. 
 
 "We observed one making his toilet before entering the fair grounds, 
 and he was particular about it as a fashionable lady. It took him over 
 an hour to paint his face before a small looking glass, then he donned 
 a bright, green-figured shirt, fastened around his head a strip of fur 
 adorned with ribbons hanging down and added a necklace of clam shells 
 and dyed feathers in his hair. 
 
 "Comparing these wild Indians in discomfort and squalor with the 
 Cherokees, Creeks and Choctaws who had come in stout wagons and in 
 clothes, speech and manners differed little from their white neighbors, 
 it was plainly evident what an immense advance had been made by the 
 tribes who had embraced the Christian religion, which was the first 
 real civilizing agency among them. 
 
300 Moravian Missions Among 
 
 year to the Presbyterians for $700. Monthly services were still 
 held in it at the invitation of the Presbyterian brethren. Also 
 at Parkhill, by request of Bro. Stephen Foreman, Rights 
 preached once each nnonth in the Presbyterian chapel. 
 
 Springplace went forward quietly during 1883, the Sunday 
 School doing especially good work under the leadership of Mrs. 
 D. E. Ward. There was now a National School near Springplace 
 and no mission school was required, though some of the older 
 members, remembering the "good old days," wished for their 
 youth a school where not only head, but heart, also, would be 
 taught. 
 
 Eiforts were made to extend the work, Bro. Rights preaching 
 in the Duckworth neighborhood and at Beck schoolhouse with 
 good attendance at both places. There was stated preaching, 
 also, at Barren Fork, a neighborhood now destitute of Gospel 
 privileges. A union Sunday School was 'being conducted at 
 Parkhill in which Mrs. Rights was active and Bro. Rights held 
 
 "There were good agricultural exhibits and a ladies' department of 
 fancy work and canned goods that was fine. Some furniture made by 
 Indians was equal to that of any cabinet maker. 
 
 "The Secretary of the Interior made a speech lauding their progress, 
 but sounding a note of warning. The States surrounding them were 
 more populously settled than their territory and, in time, the tide of 
 immigration would flow on them. He urged the Indians to prepare for 
 this in advance. They should divide their lands and give to each indi- 
 vidual a title in fee simple to his portion. 
 
 "At noon, a public meeting of the Sunday School convention was held 
 in the fair house. There were helpful addresses. The crowd gathered 
 was one of many nations. 'Yellow Bear,' the Arapahoe Chief, stood 
 calm, dignified and, apparently, an interested spectator. Rev. Allen 
 Wright, of the Choctaw Nation, presided over the meeting; about him 
 sat visiting ministers, native missionaries and preachers from the 
 various tribes, and a large choir of Cherokee singers who sang several 
 hymns in their native tongue. In the crowd, there were the dusky 
 African, the blanketed wild Indian, the blue-coated soldier from the 
 neighboring Fort, the fashionably-dressed ladies of civilized nations, 
 mingled with the wondering white visitors from the bordering States. 
 When the assemblage sang, 'There is a Fountain Filled with Blood,' we 
 felt, as never before, that 'God hath made of one blood all nations of 
 men,' and that 'many out of every kindred and tongue, and people and 
 nation' shall stand before His throne, redeemed by the blood of the 
 Lamb." 
 
Southern Indian Tribes 301 
 
 Prayer Meeting eacli Friday night at the Male Seminary in 
 Tahleqiiah. While the Moravian Church could not reap a direct 
 harvest from this and other work done, from time to time, in the 
 Seminaries, the Church, in this way, became widely and favor- 
 ably known among the intellectual and influential Cherokees. 
 
 Wliat reads like modern history of 1922 is the story of the 
 troublesome problem of enforcing the "dry" laws among the 
 Cherokees in the years around 1883. The Cherokee Nation had 
 severe laws against the introduction and sale of spirituous 
 liquors and yet these were being constantly smuggled into the 
 country in small kegs, on horse or concealed in wagons containing 
 flour or other articles. The United States authorities traced and 
 arrested such parties most diligently, and upon conviction, im- 
 posed sentences of confinement in distant penitentiaries, hut the 
 profits -were so great that this traffic continued and wagons were 
 frequently escorted by armed men ready to resist the officers of 
 the law. ]\Irs. Emma Molloy was employed, in 1883, by the 
 ' ' Cherokee Temperance Union, ' ' to deliver a series of temperance 
 lectures before the National Council of the Cherokees! She 
 preached Christ as the only source of strength to the tempted and 
 the fallen. Many not only signed the pledge but were converted 
 to God. 
 
 The mission in 1883 again lost valuable members by death: 
 Sister Lizzie Israel, a devoted member at Springplace, had been 
 a "stand-by" ever since Bro. Gilbert Bishop's early ministry. 
 Sister Lizzie Ross — educated at Bethlehem, Pa., during the Civil 
 War — who with her mother and sisters formed the nucleus of the 
 work around Parkhill, had been a faithful helper of the congre- 
 gation, and the missionary, Bro. Stephen Foreman, of Parkhill, 
 likewise, had passed away. 
 
 These changes in the Parkhill district rendered it no longer 
 desirable to depend on the Presbyterians for facilities for wor- 
 ship, hence, in 1884, Bro. Rights began preaching and Sunday 
 School in the mission house at Woodmount. This had not been 
 removed to Tahlequah when the church was moved there in 1877. 
 For two years services were held in the Woodmount parsonage, 
 then steps were taken for the building of a church, for which 
 Bro. Rights drew the sketch. It was 30 x 20 feet, with a pulpit 
 recess, six windows and one door and could seat about 130 people. 
 
302 Moravian Missions Among 
 
 Without, the church was painted white and the native pine finish 
 of the interior was oiled to bring out the grain. The cost of the 
 building was $500. Woodmount church was two miles south of 
 Tahlequah and was beautifully situated. To the west, was the 
 hill which gave the church its name and, at the foot of the hill, a 
 never- Bailing spring of clear, cold water, called the ''Chapel 
 Spring." Services of dedication, largely attended, were held 
 Oct. 17, 1886, and, in the interval between meetings, a bountiful 
 dinner was spread for all. A protracted meeting was held in the 
 newly-built church, at which miuch interest was nmnifested and 
 there was a real work of the Spirit of Grod. Eleven persons came 
 forward professing faith in Christ. 
 
 Having followed the development at Woodmount, we must go 
 back, for a moment, to the year 1884, in which year Bro. J. 
 Benjamin Lineback* arrived from Salem to serve in the Cherokee 
 mission. He served at several preaching-stations with encourage- 
 ment, living at Springplace.t The Sunday School at Springplace 
 was encouraging with 50 names on the roll. There were several 
 conversions in 1884 and an earnest spirit of prayer was abroad, 
 many of the members praying in the meetings and without 
 solicitation. Bro. Lineback preached regularly at Plynt Creek 
 and White Oaks schoolhouses and precious souls were saved ; six 
 at White Oaks in 1885. White Oaks was 16 miles south of 
 Tahlequah. Lineback was sadly in need of workers for the Sun- 
 day School : when he was preaching at one appointment there 
 were none who could take charge of the Sunday School at the 
 other. 
 
 Rights was preaching (1885) at the Court House of Illinois 
 District, 25 miles southeast of Tahlequah, a well-populated 
 neighborhood, and at Caney Creek, 15 miles southwest of Tahle- 
 quah, where good audiences assembled in the schoolhouse. 
 
 * Born at Salem, son of William and Sarah (Hauser) Lineback. 
 Married to Sr. Alice O. Rights at Bethania, N. C, in 1870. Ordained to 
 the ministry July 31, 1870, at Nazareth, Pa. Served congregations as 
 follows: Friedberg, N. C, 1877-1881; Lebanon, Mo., and from there to 
 the Cherokee mission in 1884; later lived in Siloam Springs, Ark. 
 
 t The farm at Springplace was worked by a renter. 
 
Southern Indian Tribes 303 
 
 Cheering advances were being made in Christian civilization 
 among the Cherokees, although our own work progressed but 
 slowly at this time. The Cherokee tribe numbered more preachers, 
 church members and places of worship than ever before. Schools 
 were increasing in number and the Male and Female Seminaries 
 at Tahlequah — in the class of first grade high schools at the 
 present time — were doing excellent work. 
 
 The weakness of the Moravian work among the Cherokees in 
 these years may be attributed, largely, to the distance of our work 
 from the home base and to the fact that we were operating in the 
 field on the plan of a foreign mission while other churches were 
 settling down to well-organized frontier home mission activity 
 along denominational lines, and were pushing their schools. The 
 Methodists had their Presiding Elders; the Presbyterians, their 
 Presbyteries; the Baptists, their Associations. The Moravians 
 had two lone missionaries, preaching here and there and working 
 as best they could, far from any denominational help and their 
 Board 1500 miles away, so that frequent visitations could not be 
 undertaken on account of the great expense involved. 
 
 Bro. T. j\I. Rights decided to make a change in the year 1890, 
 accepting a position as a teacher in Nazareth Hall. The people 
 were exceedingly sorry to have him leave, for Bro. Eights had a 
 good name everywhere. Judge Adair, Superintendent of the 
 Female Seminary, said, "We are all sorry to have him leave, for 
 as a preacher he stands at the head of the best in the Nation. ' ' 
 
 The Rev. C. Lewis Rights* was sent from Salem on an official 
 visitation to the Cherokee mission in the summer of 1890. Bro. 
 Rights visited at all the stations and preaching places and found 
 that miueh more good work had been done than had ever been 
 reported. Bro. Benjamin Lineback's wife was Rev. Rights' 
 daughter and Bro. T. M. Rights, his son. Bro. Lewis Rights heard 
 on every side how good the people felt toward Bro. T. M. Rights, 
 now in Nazareth, Pa. They said he was their preacher, doctor, 
 
 * Bro. Lewis Rights was born June 22, 1820, at Salem, N. C. Entered 
 the service of the Church at the age of 24, serving first in the moun- 
 tains of Virginia, then at Friedland, N. C, Bethania, N. C, Kernersville, 
 N. C, etc. He became a member of the Southern Provincial Board in 
 1865 and its President in 1879. He died at Tahlequah, I. T., Jan. 9, 1891 
 
304 Moravian Missions Among 
 
 mirse and comforter If Bro. Lewis Rights found the congrega- 
 tion at Woodmount like sheep without a shepherd since Bro. T. 
 M. Rights had gone, and did not like to leave the work in this 
 unsettled condition, hence he decided to remain, temporarily, in 
 the mission to hold the work together until a successor could be 
 appointed. His wife was with him and they lived at Tahlequah, 
 well beloved by Moravian members and those of other denomina- 
 tions. 
 
 After five months of blessed service in the Woodmount con- 
 gregation, Bro. Rights preached his last sermton in that church 
 on Dec. 1, 1890. After the sermon, he administered the Holy 
 Communion; his prayer was peculiarly imjpressive, in which he 
 said: "We are communing far away from home; perhaps our 
 next Communion will be in Heaven." The evening of Dec. 24 
 was dismal and stormy. Our dear Brother was anxious to be with 
 his congregation in their Christmas festivities. Although he was 
 not feeling well, he said he might never have another chance to 
 speak to the people. He did not preach, but had a Scripture 
 reading, and talked and prayed. On the afternoon of his death 
 the Methodist minister, the Rev. J. J. Lovett, called to see him. 
 Bro. Rights was sitting by the table, with his face resting on his 
 hand. After some conversation he took the Bible and handed it 
 to Bro. Lovett, asking him to lead in prayer, in which he joined in 
 responsive "Amens." In about two hours he fell asleep in Jesus. 
 Funeral services were held in Tahlequah, Jan. 10th, all the minis- 
 ters of the different denominations being present, and again at 
 Springplace, whither the remains were taken for burial on Jan. 
 11.* Here the services were conducted by John Ross, Sabbath 
 School Missionary for the Presbyterian Church, in his youth a 
 pupil at the ^Moravian School, Nazareth Hall, Pa. 
 
 t One man related that one night, at midnight, there was a knock at 
 his door, and there stood "Parson" Rights, almost frozen. He had 
 preached twice that day and started for home, 25 miles. He had to 
 swim Flynt Creek, and in an hour his clothes were solid ice and he 
 would have frozen to death if he had not found fire and shelter. 
 
 * Later brought to Kernersville, N. Carolina, and laid to rest in 
 the Moravian graveyard there. 
 
Southern Indian Tribes 305 
 
 Bro. T. ^l. Rights returned to the field in the summer of 1891 
 andl felt much encouraged over the hearty welcome he received. 
 He worked doubly hard, endeavoring to keep the whole work to- 
 gether, when Bro. Lineback left Springplace in the same year. 
 Bro. Rights divided his month as follows: 
 
 1st Sunday, Woodmount, 11 a.m. — Prayer Meeting, 7 p.m. 
 
 2nd Sunday, Braggs, 11 a.m. — Mohr's, 3 p.m. 
 
 3rd Sunday, Woodmount, 11 a.m. — Prayer Meeting, 7 p.m. 
 
 4th Sunday, Springplace, 11 a.m.- — Hildebrand's Mill, 7 p.m. 
 
 A gracious spiritual awakening came to Woodmount in the 
 same year. A IMrs. Adair and her husband, evangelists, con- 
 ducted a protracted meeting, at the invitation of Bro. Rights, 
 which was productive of much good. The church could not hold 
 the congregations that assembled for these evangelistic services, 
 hence the Brethren erected a "brush arbor" for services in the 
 open air. In all, 29 persons made profession of faith in Christ 
 and 19 of them handed their names to Bro. Rights for member- 
 ship at Woodmount. Personal workers were developed among 
 the members; Bro. Rights speaks' of one-half the audience, during 
 the evangelistic campaign, seeking the Way of Life and the other 
 half endeavoring to jJoint out ' ' The Way, ' ' and lead their fellow 
 men to Christ. The whole church was awakened and lifted to a 
 higher spiritual plane. Bro. D. E. Ward, Sunday School Super- 
 intendent and valuable helper, felt the impulse to be, under God, 
 of even greater service to the mission. Writing to Bishop Edward 
 Rondthaler* at Salem, he thus expressed himself: "What I am, 
 by the grace of G-od, is through the instrumentality of the Mora- 
 vian Church. ]\Iy gratitude shall no longer be confined to 
 thoughts and words, but by actions may I be able to disseminate 
 the principles inculcated to others, that the good seed may not 
 be lost. ' ' 
 
 Bro. Herman Beck arrived in the field in 1892, f having been 
 sent from Europe to serve in the Cherokee mission. He was 
 ordained a Deacon of the Moravian Church, at Salem, and was 
 stationed at Springplace, giving Bro. Rights some much-needed 
 assistance. 
 
 * As a young man, Bro. Rondthaler had been Ward's teacher at 
 Nazareth Hall. 
 t 1892-1895. 
 20 
 
306 Moravian Missions Among 
 
 A change in the administration of the Cherokee mission is in 
 prospect in 1892, but, before we speak 6f that, in the next chap- 
 ter, a general survey of the whole field and its status at this time 
 is important for th.e reader. 
 
 "WooDMOUNT. services well attended and audiences increasing. 
 "As we climb the hill on which the church stands, we are often 
 surprised and gratified to see the number of buggies, wagons and 
 saddle horses that are standing near the church. We are especi- 
 ally glad to see the wagons, for they come loaded with whole 
 families, from the venerable grandmother to the infant in its 
 mother's arms." Sunday School under D. 'E. Ward has in- 
 creased in numbers and interest. A blessed Passion Week and 
 Easter season were experienced and on the 13th of August cele- 
 bration there were several accessions to church membership. A 
 day-school was maintained during the greater portion of the year, 
 the teacher of which was paid in part by the mission at the rate 
 of $12.50 per month and in part by the parents, who paid 75c per 
 month for each scholar. 
 
 Springplace. After Bro. Beck's arrival, more attention was 
 given to this station. This is a difficult field of labor, and the 
 prospects are not as encouraging as ten years ago. A protracted 
 meeting was held during the year and several who had grown 
 careless and left the church were reclaimed. The missionaries 
 tried to revive the Sunday School, but the members were very 
 indifferent towards it. Members have cleaned the graveyard and 
 repaired the fence. 
 
 Ulm Chapel, Three miles west of Springplace. A Bavarian, 
 George Mueller, who married a Cherokee wife, had put up a log 
 chapel at Ulm Post Office and asked the Moravians to take charge 
 of the work in this neighborhood. The logs were unhewn oak, the 
 windows had no glass, the seats were plank nailed to the wall on 
 one side and to a plank on the other and without backs, yet when 
 the congregations, that sometimes filled it, gathered in, and all 
 joined heartily in singing some familiar hymn, it was good to be 
 there. Some day this wdll be a densely populated section and 
 there is hope to have a good church and school here. 
 
 Washburne's Mill School. Ten miles west of Springplace on 
 Spring Creek. This work is among full-bloods who speak nothing 
 
Southern Indian Tribes 307 
 
 but Cherokee. A school here was conducted by Mr. Daniel Smith, 
 hired by the mission for $20 per month. Progress was slow but 
 gratifying. The need for religious work here is great. The 
 Indiana spend their Sundays in hunting and fishing and shooting 
 corn-stalks with their bows and arrows, upon which latter game 
 they bet money and clothing. The work cannot be carried on 
 without an Interpreter and there is none at hand, though Bro. 
 Rights thinks Miss Proctor, a full-blood who taught at Wood- 
 mount for some time, might qualify for this office with some 
 training. 
 
 Braggs. Twenty-eight miles southwest of Tahlequah. People 
 very indifferent here and the Sunday School has been abandoned. 
 Regular services are maintained. 
 
 Mohb's. Four miles east of Braggs. People are building a 
 schoolhouse and Bro. Rights promised to aid them by getting 
 windows and a door. A few Moravians live here who are anxious 
 for services and the other people seem well disposed. Fertile soil 
 and nearness to the railroad make this point a good prospect for 
 our mission. 
 
 White Oak. Sixteen miles south of Tahlequah. At one time, 
 there were several members here, but the work has not prospered. 
 Several came, from time to time, and expressed sorrow for the 
 past and desired to connect themselves with the church, but when 
 arrangements were made they drew back. "I was sent for to 
 preach the funeral of a young lad who died with consumption. 
 Speaking with him before his death, I found that he had put his 
 trust in Christ. After the funeral, a young woman came to me 
 and said, ' The next time you come down, Mr. Rights, I want to 
 join your church.' I tried to impress upon her the necessity of 
 breaking with evil companionship, and being faithful in prayer, 
 and received her promise that she would try to follow my ad- 
 monitions; but when I came the next time, she, too, had passed 
 away. ' ' 
 
308 Moravian Missions Among 
 
 CHAPTER XXIII 
 
 The Final Chapter 
 
 A change seems again to be impending for the Cherokee Nation. 
 Many white people now live within its limits as renters of land, 
 which they may lease for only one year, have no school privileges 
 and no vote. The Cherokee Outlet or Strip, a large tract of land 
 containing over six million acres to the west of the Cherokee 
 Reservation, which had been leased for several years by the 
 Cherokees, for $200,000 per annum, to a company for use as a 
 cattle range, is now under consideration for a possible sale to the 
 United States. ]Many Cherokees urge this, thinking they will 
 get a large, per capita share of the money from the sale. There 
 is a growing dissatisfaction both among the Cherokees and in 
 Congress with the present method of holding lands in common ; 
 some of the wealthier persons are able to cultivate immense tracts 
 of land, poorer Indians have a small patch of three to five acres. 
 Many now openly advocate the division of their lands in severalty, 
 each one, whether rich or poor, to own the same number of acres. 
 When this time comes, many Indians will sell off their individual 
 lands to white settlers. These will become more numerous and 
 demand equal rights and privileges with the Cherokees. Thus, 
 whereas the Cherokee Nation is now — while we are looking about, 
 in 1892, over the whole field of our mission — ^a government within 
 a Government, the day will probably come when the Cherokee 
 territory will become part of the States of the Union and the 
 Cherokees themselves, citizens' of the United States. 
 
 Now for further light on the coming change in the administra- 
 tion of the Cherokee mission, negotiations for which began in the 
 year 1892. 
 
 "Bro. B. Romig, of the Unity's Mission Department, writes that the 
 Southern Provincial Elders' Conference proposes to give up the care of 
 the Cherokee Indian mission and inquires whether, in case this should 
 come to pass, we would accept the care of this mission with the others 
 already entrusted to our oversight. We will reply that we are sur- 
 prised to learn of such a proposition from the Brethren in the south, 
 but that we will consent to assume this additional responsibility, if the 
 Unity's Mission Department cannot devise a better plan." — Minutes of 
 Provincial Elders' Conference, American Province North, Aug. 27, 1892. 
 
Southern Indian Tribes 309 
 
 Further : 
 
 "Bro. Romig, Unity's Mission Department, sends some letters in 
 which the rather discouraging condition of the Cherokee mission is set 
 forth and asks us to accept the charge of this work. We agree to do 
 so."— Minutes Northern P. E. C, Oct. 17, 1892. 
 
 Further : 
 
 "Bro. Rondthaler, of the Southern P. E. C, writes, among other mat- 
 ters, that the transfer of the Cherokee mission to the Northern P. E. C. 
 may be considered accomplished." — Minutes of Northern P. E. C, Feb. 
 2, 1893. 
 
 Thus, after having had charge of the work as agents for the 
 Mission Department Oif the Church for nearly 100 years, the 
 Southern Province requested to he relieved of this charge, and, 
 at the request of the Unity's Mission Department, the Northern 
 Province accepted the agency for this work. 
 
 The log building in the ]\Iohr's neighborhood was completed in 
 1893 and this station was named "j\It. Zion, " in fond recollection 
 of the earlier church with the same name, destroyed during the 
 Civil War. Charles MaxM-ell, a Cherokee and an earnest Chris- 
 tian, was engaged to teach a school here, partly at the expense 
 of the people M^ho sent children for instruction, partly supported 
 by mission funds. Preaching services were held on the second 
 Sunday in each month, with encouraging attendance. A real 
 awakening took place here in April of the following year and 21 
 persons, composed of full-blood and half-breed Cherokees, united 
 with the nucleus of a congregation already existing in this 
 locality. Another step in the right direction was taken with the 
 beginning of the custom of receiving offerings at the services. 
 Money was very scarce and the people could not give much, but 
 the practice developed a new grace in their Christian character. 
 
 The Cherokee Nation sold the "Cherokee Outlet" or "Strip," 
 mentioned above, to the United States in 1893 for nearly eight 
 million dollars. The Indians expected this large sum to be turned 
 over in one payment and had already figured out that every man, 
 woman and child would receive $300. When once it became 
 known that the agreement had been ratified, merchants bought 
 large stocks of goods and sold on credit, and very many of the 
 Cherokees proved the truth of the adage: "Light come, light go." 
 
310 Moravian Missions Among 
 
 They stopped working and seemed to care only to be at the stores 
 as often as possible. The one part intent on spending the money 
 as rapidly as possible, the other, on selling large stocks of goods 
 to get hold of this money ! A great depression followed when it 
 became known that payment for the ''Strip" was to come in five 
 annual instalments. Merchants gave no further credit and were 
 themselves heavily involved with eastern firms for goods bought. 
 Those in a hurry to spend repented at leisure. One full-blood had 
 bought a wagon and harness for $90 on credit and, after a few 
 months, sold both for $10 in cash ! Religious work was seriously 
 hampered; the Indians were not thinking of spiritual things. 
 
 An official visitation to the Cherokee mission was undertaken, 
 in 1895, by Bishop Benjamin Romig, of the Unity's Mission 
 Board, accompanied by the Rev. Edmund A. Oerter, of the Pro- 
 vincial Elders' Conference, North. On Sunday, June 16, these 
 Brethren participated in the services at Woodmount, at which 
 two grandchildren of the late Chief John Ross were baptized. 
 Forty were present at Sunday School on that day and between 
 fifty and sixty at the preaching services. An official interview 
 with the members after the service brought out the following 
 points : The members knew very little about the Moravian Church 
 and about the original work by Moravians among the Cherokees 
 in Georgia. (Lack of books and records and the translocation of 
 the tribe would largely account for this. ) There were few Mora- 
 vian Cherokee members in comparison with the membership of 
 other denominations because the Moravians were not so ag- 
 gressive and were very careful about receiving members from 
 other denominations. The Baptists have a great advantage in 
 possessing several full-blood ordained preachers. The mission 
 should not be abandoned. No man in Tahlequah is more highly 
 respected than Bro. Rights and it would be a detriment to the 
 entire commjunity were the Moravian mission to cease. The mem- 
 bers were asked why, if they valued their minister and the mis- 
 sion so highly, they did not contribute to his support and relieve 
 the mission fund? The idea appeared new to them, but was well 
 received and Bro» D. E. Ward agreed to canvass the congregation 
 and see what could be done. 
 
Southern Indian Tribes 311 
 
 The visiting Brethren were taken to Braggs station, where the 
 schoolhouse was crowded with attentive auditors. The singing 
 was especially hearty. Brethren Romig and Oerter had their 
 first experience of spending a night in a Cherokee home — a half- 
 breed husband and a full-blood wife. The home was neat and 
 comfortable and the wife was intelligent and had had some educa- 
 tion. She showed many Indian traits, especially in lighting her 
 pipe and smoking complacently while sitting on the porch in con- 
 versation with the ministers. She was greatly interested in Sun- 
 day School and was endeavoring to organize a School at Braggs. 
 Thanking her, next morning, for her hospitality, the Brethren 
 received the answer: "0, no occasion. Your sort is always wel- 
 come ! ' ' 
 
 Mt. Zion was visited, where much interest wjas shown and the 
 people begged for more services. Several Grermans' lived here 
 who had married Cherokee women and were rearing large fami- 
 lies of half-breed children. 
 
 New Springplace — or Qiaks, as the station and neighborhood 
 were now called — was less promising. Bro. Herman Beck and 
 wife were in charge. jMostly full-bloods lived in this section, who 
 understood little or no English, and our missionaries understood 
 little or no Cherokee. The Baptists in the community, with their 
 full-blood preacher, were making good progress. On Monday fol- 
 lowing the Sunday when the visiting Brethren came to Oaks, 
 there was a funeral of a young Cherokee woman not fully identi- 
 fied with the church. A large company was present. Bishop 
 Romig addressed the people on the words : ' ' Prepare to meet thy 
 God."* Brother Oerter led in prayer, Bro. Beck conducting the 
 service. To the visitors, it was a weird scene : the rough-looking 
 Cherokee men, women and children; the graveyard in the midst 
 of the woods ; the shrieks and wailing of the mourners — a sorrow 
 w^ithout much hope. The buildings at the station, Bro. Gilbert 
 Bishop 's handiwork, had stood for many years and would stand 
 for m'any more. Soon after the official visit, Bro. Beck wa-s- called 
 to mission service in Nicaragua, Central America, the work at 
 Oaks no longer warranting a missionary couple there. Bro. D. E. 
 Ward was called to take charge of the station as a lay worker, 
 
 * Amos 4:12. 
 
312 Moravian Missions Among 
 
 having the use of the land and dwelling he, in turn, to look after 
 the Sunday School and perform such other services as his ability 
 warranted. Stated preaching was to be supplied by Bro. Rights 
 from Woodmount. 
 
 All the while, the political situation of the Cherokee Nation 
 had been growing more unsettled. The Five Civilized Tribes, viz., 
 Cherokee, Choctaw, Chickasaw, Creek and Seminole, numbered at 
 this time, with all their half-breeds and tribal adherents , about 
 71,000 souls, while the non-citizen element in Indian Territory 
 numbered at least 200,000, consisting of renters, business men, 
 whites living in the Territory by consent of the Indian govern- 
 ments on official or other legitimate business, but the great ma- 
 jority being illegal "squatters" or unrecognized claimants to 
 Indian rights, against whose presence the Indians never ceased to 
 protest. The Five Civilized Tribes as well as the United States 
 Government realized that there must come a change in the status 
 of the Indian and his Territory : the demands of the whites for 
 schools and equal privileges were becoming more and more in- 
 sistent; the administration of justice between Indian and white, 
 which always involved action in the United States Courts for 
 every case, was very costly; unscrupulous white persons were in- 
 creasingly taking advantage of full-blood Cherokees. The senti- 
 ment for the abolition of the Indian governments and allotment 
 of land to the Indians in fee simple and the Territorial form of 
 government gained such force that by Act of Congress, March 3, 
 1893, the President was authorized to appoint a Commission of 
 three — known later as the Dawes Commission, from' its dis- 
 tinguished Chairman, Senator Henry L. Dawes, of Massachusetts 
 — to negotiate with the Five Civilized Tribes for "the extinguish- 
 ment of tribal titles to any lands wathin that territory, now held 
 by any and all of such Nations and tribes, either by cession of the 
 same or some part thereof to the United States, or by the allot- 
 ment and division of the same in severalty among the Indians of 
 such Nations and tribes respectively as may be entitled to the 
 
 same, or by such other method as miay be agreed upon to 
 
 enable the ultimate creation of a State or States of the Union, 
 which shall embrace the land within the said Indian Territory." 
 In 1895, the Commission was increased to five members, with en- 
 larged powers and the survey of Indian Territory was ordered 
 
Southern Indian Tribes 313 
 
 and begun. The meaning of such survey was too plain to be dis- 
 regarded and it was' justly considered as the initial step, solemn 
 and authoritative, toward the overthrow of the Indians' com- 
 munal holdings. 
 
 The general prosperity and advancement of the Cherokee 
 Nation at this time may be judged from the report of the Chero- 
 kee National Board of Education to the United States Agent. He 
 reports 4,800 children attending two Seminaries, Male and 
 Female, two high schools, and one hundred primary schools, 
 teachers being paid from $35 to $100 per month for nine months 
 in the year. Fourteen primary schools were for the use of the 
 negro citizens of the Nation, besides which they had a fine high 
 school, kept up, like all the others, at the expense of the Cherokee 
 government. Besides the National schools there were 12 mission 
 schools helping to do splendid work for children of both citizens 
 and non-citizens. The orphan asylum ranked as a high school in 
 which 150 orphans were boarded and educated, with graduates 
 every year. The Male Seminary, accommodating 200 pupils, and 
 the Female Seminary, accommodating 225 pupils, were large 
 brick structures 240 x 150 feet, three stories in height. Three 
 members, all Cherokees hy blood, constituted a Board of Educa- 
 tion. The Secretary adds, that the Cherokees are proud of their 
 schools and educational institutions, and that no country under 
 the sun is so blessed with educational advantages. 
 
 In ]\lkrch, 1896, Bro. Rights was called to mission service in 
 New Fairfield, Canada, the only remaining work of the Moravian 
 Church among the Delawares. He remained in the field until a 
 successor could be appointed, reporting increased interest at Mt. 
 Zion at this season, several Cherokees being brought to a saving 
 knowledge of Christ and uniting with Mt. Zion chapel. Mr. 
 Charles Maxwell, Cherokee teacher, was employed at $25 per 
 month to supply the ]\It. Zion school, in addition, he was asked to 
 do missionary work, visiting and holding services according to his 
 ability and standing, at Mt. Zion and Braggs. An appropriation 
 was made by the Society for Propagating the Gospel among the 
 Heathen for school books and desks at Mt. Zion. 
 
314 Moravian Missions Among 
 
 A report from. Bro. Rights in August, 1896, gives particulars 
 of the gracious awakening at Mt. Zion, already mentioned. 
 Thirty-six persons had been added to the church and now needed 
 ciareful attention. Bro. Rights was requested by P. E. C. to move 
 from Woodmount to Mt. Zion, temporarily, to assist these people 
 in becoming established in their faith and organized into a Home 
 Mission congregation. 
 
 A call to become Superintendent of the Cherokee Llission was 
 tendered the Rev. T. W. Shields*, Aug. 11, 1896, the Board deem- 
 ing him eminently qualified to test the possibilities of the enter- 
 prise. Provincial Elders' Conference felt assured that his ex- 
 perience in evangelistic and mission work, his interest in the de- 
 velopment of the Third District of the American Moravia n 
 Church, North, to which the Cherokee mission would be assigned 
 and his general fitness for the needs of the situation pointed Bro. 
 Shields out as the right man for the place. He was informed that 
 the w^ork among the Cherokees was in a state of transition from a 
 Foreign to a Home mission of the Church and that the Board de- 
 pended upon the results of Bro. Shields' good judgment and 
 consecrated labors to determine whether the mission could be 
 carried forward or must be abandoned. Bro. Shields arrived in 
 his new field in September of the year and was warmly welcomed. 
 Bro. Rights left in October, following his call to Canada. The 
 members were urgent in asking Bro. Shields to reside at Braggs, 
 for here and at Mt. Zion, nearby, the work was most promising 
 and needed careful attention. Indians continued coming to Christ 
 under Bro. Shields' ministry and there were frequent accessions 
 to membership. "Woodmount and Springplaee were served once 
 each month. 
 
 The Unity's Mission Board turned over the entire mission in 
 Indian Territory to the northern P. E. C. in November, 1896. 
 Plans were at once made to have the Cherokee mission assume the 
 status of several Home mission congregations of the Northern 
 
 * Bro. Thomas W. Shields was born Oct. 2, 1850, near Kernersville, 
 N. C. Educated in Drew Seminary, New Jersey. Married to Miss 
 Charlotte Reinke in 1883. Served in Tobago, Barbadoes and St. Thomas, 
 W. I., 10 years. Had been pastor at West Salem, 111., for nearly three 
 years when called to Indian Territory. Bro. Shields died in November, 
 1913. 
 
Southern Indian Tribes 315 
 
 Province with Mt. Zion as tiie center. S. P. G. agreed financially 
 to sponsor the work for a limited time, the same to be earried on 
 undter the direction of the Board of Church Extension. The idea 
 of advancing self support wa« to be continually held up before 
 the Cherokee congregation and the annual appropriation for the 
 work was to be steadily diminished, thus placing more responsi- 
 bility for the work upon the members. After they would have as- 
 sented to and signed the "Brotherly Agreement" of the Mora- 
 vian Church and contributed to Synodal expenses at the rate of 
 15 cents per member per annum, the Cherokee congregations 
 would be entitled to representation at District Synods by an 
 elected delegate. 
 
 Gradiuially the work assumed a more encouraging aspect. Six 
 new members were received at Springplace in November. A cer- 
 tain Bro. W. N. Thomas, a local preacher of the M. E. Church 
 who had been active in the Braggs neighborhood, desired ad- 
 mission into the Moravian Church. This was granted by P. E. C. 
 and Bro. Shields was authorized to use Bro. Thomas as an as- 
 sistant wherever possible, for he was a good man and influential. 
 Brother Shields was much pleased, also, with the work of the 
 Cherokee Bro. Charles Maxwell, employed by the Church as 
 teacher at Mt. Zion and Superintendent of the Sunday School 
 there and of a Union Sunday School at Braggs. He took an 
 active part, also, in the Prayer Meeting. Bro. Thomas was re- 
 ceived into the church at Mt. Zion and the Board at Bethlehem 
 agreed to give him a compensation of $100 per year for rendering 
 special services to Bro. Shields as an assistant. 
 
 The "Brotherly Agreement" was signed by the Woodimount 
 members on March 7, 1897, and a Comimittee of three Sisters was 
 elected to have local charge of the work. Bro. Shields wrote that 
 the "Woodmount Brethren were not sufficiently interested to hold 
 office ! Mt. Zion followed, on March 14, with the signing of the 
 "Brotherly Agreement," and two Brethren and three Sisters 
 were elected a Committee. To these Congregations, as they were 
 now constituted, the Provincial Elders' Conference addressed a 
 cordial letter, welcoming them into the ranks as Home mission 
 churches, assuring them of the earnest desire of the Board to wit- 
 ness their constant growth in grace and usefulness and exhorting 
 all to steadfastness and zeal in the Christian life ; the letter closing 
 
316 Moravian Missions Among 
 
 with a word of special advice and encouragement for the Com- 
 mattees elected. At Springplace, where there were more full- 
 blood Cherokees, the matter of the ''Brotherly Agreement" and 
 the suggested effort towards self-support aroused considerable 
 opposition, the Indians claiming that the grant of 160 acres of 
 land according to the Treaty of 1866, when the Springplace mis- 
 sion was resumed after the war, meant that the work was to be 
 carried on as a (Foreign) mission with no intention that the 
 members should contribute anything. 
 
 In these trying and unsettled times an official visitation was 
 urgent and Provincial Elders' Conference commissioned one of 
 its members, the Rev. M. W. Leibert, to undertake this journey 
 in the early months of 1898. He arrived at Braggs, I. T., on 
 March 9th and that same evening preached at Mt. Zion to an 
 audience of about 100. After the service an official interview was 
 held with the members in which the following points were brought 
 out: 
 
 Mt. Zion has been a preaching place for twelve years, but the 
 congregation has been organized only three years, and there are 
 now 53 communicant members. The field is favorable, well- 
 settled and not occupied by any other church. The people are 
 poor, but devoted and earnestly desire the mission to be con- 
 tinued. Bro. Leibert advocated self-support, which plan Bro. 
 Shields has been endeavoring to introduce. It is a new idea and 
 will require some time to gain ground. 
 
 As to other points visited : 
 
 Braggs showed little appreciation of Bro. Rights' and Bro. 
 Shields' labors among them. No one out of this neighborhood but 
 Bro. W. N. Thomas had joined the Moravian Church. 
 
 Woodmount, about two miles out from Tahlequah. Large 
 audience present for Bro. Leibert 's sermon, but the congregation 
 numbers only 28 communicants. Of these, the majority were 
 really devoted members. This station has but little prospect for 
 growth owing to the proximity of the Presbyterian mission at 
 Parkhill in the country and the various churches in the town of 
 Tahlequah. The mission tract of 160 acres is but partially culti- 
 vated, though it contains much good land which might be made 
 productive. Bro. W. N. Thonuas is residing in the mission house. 
 
Southern Indian Tribes 317 
 
 Springplace. There are 28 communicant members here and 
 the service at which Bro. Leibert preached was well attended. 
 The people here 'are better able, financially, to support the work 
 than those living around Woodmount and Mt. Ziom, but show less 
 disposition to do anything along this line. Nevertheless, Spring- 
 place is a good field and should be more intensively worked. 
 
 Bro. Leibert 's report showed clearly that the work should be 
 pushed forward. Over 200 souls were in our Church's care, most 
 of whom were loyal and could and would support the work in 
 kind if not in cash. The report, further, suggested the placing of 
 a married missionary at Springplace, with a competent renter on 
 the farm, and the calling of a young Brother, single or recently 
 married, to Woodmount to live with Bro. W. N. Thomas. These 
 Brethren could serve Woodmount, White Oak, Braggs and Mt. 
 Zion. 
 
 Provincial Elders' Conference took action on the report by call- 
 ing Bro. S. C. Albright* to be Pastor and Superintendent of the 
 entire work, Bro. W. N. Thomas continuing as assistant, and P. 
 E. C. contemplated placing additional missionaries in the field as 
 soon as more settled conditions should warrant such action. 
 (Owing to Sr. Shields' poor health, Bro. Shields had requested to 
 be relieved of his work in Indian Territory.) Bro. Albright ac- 
 cepted his call and, after having been ordained and married, 
 arrived at Braggs, Aug. 4, 1898. Encouraging introductory ser- 
 vices were held at each station. 
 
 The Society for Propagating the Gospel took the following 
 action with regard to the Cherokee mission on Dec. 13, 1898 : 
 
 "Whereas, The Unity's Mission Department seems unable to enter- 
 tain the idea of temporarily reassuming the work in Indian Territory, 
 and, 
 
 "Whereas, The S. P. G. recognizes the desirability of continuing the 
 enterprise experimentally, and, 
 
 "Whereas, It is apprehended by some that technical difficulties exist 
 in the support by the S. P. G. of a charge under control of another body; 
 therefore, 
 
 "Be It Resolved, That the S. P. G. suggests to the Provincial Elders' 
 Conference the transfer both of the management and maintenance of 
 said field from the latter to the former Board for a period not exceeding 
 
 * Pastor, Trinity Moravian Church, Utica, N. Y., 1922. 
 
318 Moravian Missions Among 
 
 five years, during which time its interests shall be advanced on the 
 lines recently inaugurated by the P. E. C, with a view to securing self- 
 sustenance. Upon expiration of which term, if not before, it shall re- 
 vert, with such recommendations as the S. P. G. may be in a position to 
 offer, to the P. E. C. either for acceptance among Home Mission congre- 
 gations or for final abandonment." 
 
 From this action of the S. P. G. and the fact that the Provincial 
 Board was in correspondence with the Dawes Commission — ex- 
 plained earlier in this chapter — stating our claims to the farms at 
 New Springplace and Woodmount, it may he gathered that the 
 Moravian Church was resolved to push the Cherokee mission with 
 renewed vigor and wisdom. 
 
 Political agitation regarding the Indian and his lands came to 
 a head in the Curtis Act, a comprehensive legislative provision of 
 Congress "for the protection of the People of the Indian Terri- 
 tory." It consisted of 29 sections, chief of which was the ratifica- 
 tion of the Treaty between the Five Civilized Tribes and the U. S. 
 Government. It became an Act of Congress, June 28, 1898, and 
 was finally ratified by the Cherokee Niation, Feb. 1, 1899. It pro- 
 vided that all lands belonging to the Five Civilized Tribes be 
 equally allotted, with due regard to value and fertility. The 
 Dawes Commission was charged with the effective execution of 
 this law. The entire control of tribal revenues was taken from 
 the Five Civilized Tribes and vested with a resident supervising 
 inspector, the tribal courts were abolished, allotments were made 
 compulsory, and authority was given to incorporate white men's 
 towns among the Indian tribes. By this Act the Five Civilized 
 Tribes were reduced to the condition of ordinary reservation 
 tribes, under Government Agents, with white communities 
 planted in their midst. 
 
 The distribution of all tribal territory by allotment proceeded 
 with the granting of sixty acres of land to each and every indi- 
 vidual, resident or otherwise, who could claim blood connection 
 with one or another of the Five Civilized Tribes. The allotment 
 of those selecting town sites was to be on an equal appraisement 
 basis. A reasonable amount of land was to be reserved for all 
 public buildings. Each of the tribal educational institutions re- 
 ceived forty acres of land. The M. E. Church, South, was privi- 
 leged, by special legislation, to pay $10 per acre for sixty acres of 
 
Southern Indian Tribes 319 
 
 land then in the possession of the Wiillie Haskell College. This 
 same privilege was granted to other higher schools of learning, 
 claiming possession of lands, tribal institutes excepted. Churches 
 were allotted four acres each for church and parsonage. 
 
 To make this Government distribution of Indian land constitu- 
 tional, and to make possible these allotments to the Five Civilized 
 Nations, the Secretary of the Interior was authorized to bring 
 suit, or file claim against these Nations for the possession of all 
 territory claimed by them, on the ground that it never really be- 
 longed to them, but to the U. S. Grovernment. It was on the basis 
 of this ruling that the Moravian Church forfeited its right to the 
 160 acres at Oaks, (Springplace,) and the other 160 acres at 
 Wood/mount, the latter purchased directly from the Indians, as 
 has been narrated. 
 
 Efforts made by P. E. C, coresponding with the Secretary of 
 the Interior and Congressman Kirkpatrick, to secure from the 
 Government either a larger allotment of land or some rebate for 
 the loss of Moravian Church property, were unavailing,. With 
 both 160 acre farms gone — the four acres granted churches in the 
 case of Springplace not even taking in the mission buildings — it 
 was deemed impossible to continue the work without large and 
 long-continued outside support. Bro. Thomas at Springplace 
 tested the Cherokees as to their willingness to buy in the land for 
 the church, which they had the right to do, but they declined to 
 do anything! How the glory had departed from Israel! 0,! for 
 a Charles Hicks or some of the kindred spirits of the old Spring- 
 place, Ga., Moravian mission, at this time of emergency! As it 
 was, it seemed to the P. E. C. that members and others who had 
 been deriving benefits from the Church for years and were not 
 willing to rally to it in the moment of need, were not worthy of 
 its services. It must be remembered, however, as pointed out 
 earlier in this narrative, that up to within three years of the close 
 of the mission, the Moravians had made practically no effort to 
 teach their Cherokee converts the responsibility of giving. True, 
 even now they had not much to give, but a ready spirit to con- 
 tribute what they were able would have encouraged further sacri- 
 fice of men and money by the Church to continue the mission. 
 
320 Moravian Missions Among 
 
 Anticipating adverse decision in regard to the Cherokee mis- 
 sion lands, the Provincial Synod of the Moravian Church, con- 
 vening at Lititz, Pa., Sept., 1898, had authorized a discontinuance 
 of this work if it became plain to the Board that efforts in that 
 field should cease. Accordingly, the missionaries Albright and 
 assistant Thomas were authorized to receive bids looking to dis- 
 posal of the improvements at Oaks and Woodmount as advan- 
 tageously as possible. Very small sums were eventually received, 
 hardly enough to pay the traveling expenses of the missionaries 
 to new fields. Bro. Albright accepted a call to serve the Moravian 
 congregation at Oakland, Mo. ; Bro. Thomas, while not received 
 into the ranks of the Moravian ministry, received permission to 
 serve the Moravian congregation at Macedonia, Mo. Before 
 leaving Oaks, (New Springplace,) Bro. Thomas had committed to 
 a Mr. Miller the care of the Moravian graveyard, that hallowed 
 spot where reposed side by side the mortal remains of Moravian 
 missionaries and their Cherokee Christian converts awaiting the 
 Resurrection morn; "for the Lord himself shall descend from 
 Heaven with a shout, with the voice of the archangel, and with 
 the trump of God: and the dead in Christ shall rise first." (I 
 
 Thess. 4:16.) 
 
 CONCLUSION 
 
 It remains briefly to record a work that has been carried on for 
 the past thirty yeiars among the Cherokees by a man who though 
 himself belonging to another Christian denomination, deserves 
 notice in these pages along with the Moravian missionaries among 
 the southern Indian tribes. The Rev. N. L. Nielsen,* a Danish 
 
 * Writes the Rev. N. L. Nielsen of himself: "As a young man of 24 I 
 left Denmark in 1888, for the purpose of finding an Indian tribe some- 
 where in the United States to be a missionary to them and preach Jesus 
 Christ and Him crucified, if possible to win some of them for the king- 
 dom of God. I went to the Danish Lutheran Theological Seminary, 
 Blair, Nebr., to study for work as a missionary. Just a year before I 
 graduated I came in touch with a Dane who was married to a Cherokee 
 woman, and through them I found an open door in the Indian Territory 
 near Tahlequah, the capital of the Cherokee Nation." The Rev. Nielsen 
 began his labors among the Cherokees in the year 1892, at Moodys, 
 about 10 miles north of Tahlequah. He was, therefore, about 12 miles 
 north of Woodmount, where Bro. T. M. Rights was stationed at that time, 
 and 15 miles south of New Springplace, (Oaks,) where Bro. Herman 
 Beck was stationed. Speaking of these Brethren, Nielsen says, "It 
 seemed like I had found some of my own people and Church." 
 
Southern Indian Tribes 321 
 
 Lutheran missionary, entered largely into the labors of the Mora- 
 vian Church in the Cherokee field and his faithful efforts through 
 three decades, continuing up to the present time, have been sig- 
 nally owned and blessed of God. 
 
 Stationed at first at Moodys, ten miles north of Tahlequah, 
 Nielsen formed a true brotherly acquaintance with the Moravian 
 Brethren laboring in the field. After the Moravian missionaries 
 left the Territory, he went to Oaks occasionally to collect some 
 money for Bro. Herman Beck due the latter from some of the 
 Indians around that station. Nielsen saw these people as sheep 
 having no shepherd and,, at their earnest request, preached for 
 them occasionally. He found them more interested in spiritual 
 concerns than the Cherokees in other localities, hence he made 
 Oaks one of his regular appointments, preaching twice each 
 month. 
 
 "I saw it was a good field of labor, really better than the one at 
 Moodys. Here was already a good foundation laid; here were more 
 Cherokees by blood than at Moodys, where the whites were crowding 
 them out. After I had taken up the work in this way, I was surprised 
 one day to hear from the Rev. Paul de Schweinitz,* Bethlehem, Pa., 
 asking me to look after some of the Moravian members and, if pos- 
 sible, be of some spiritual help to them, as the Moravian Church did 
 not expect to work any more amongst the Cherokees. So I took it as 
 from the Lord and suggested to the Lutheran Board that we make our 
 headquarters at Oaks, and it was decided to do so. Thus it came that 
 we moved to Oaks in 1902." 
 
 A mission school was begun at once with about 60-70 children 
 and young people, mostly Cherokees. Nielsen organized his con- 
 gregation in the fall of 1902 with about twenty members from the 
 Moravian Church. In addition, he baptized some adults and some 
 children of Christian parents, ranging fromi infants to twelve 
 years of age. In some cases, whole families united with the 
 church. The congregation grew from year to year and numbers 
 at present (1922) 200 members and about an equal number have 
 died during the past twenty years. There are still living a few 
 of the old Moravians who are under the care of this Danish 
 Lutheran mission, but who wish to remain Moravians to the end 
 of their days. The old church has been torn down and the other 
 
 * Secretary of Missions, American Moravian Church. 
 21 
 
322 Moravian Missions Among 
 
 buildings and mission property are in the possession of the Miller 
 family, descendants of JVIoravians but belonging to the Rev. 
 Nielsem's church. The cemetery at Oaks (Springplace) is kept 
 up in good order, 
 
 "We have a nice church here which will hold about 300 persons and a 
 two-story school building with four rooms; capacity 130 pupils. Three 
 teachers are instructing the children and young people and many of 
 them have graduated and are teaching school in the Counties round 
 about. We are building a boarding-school and hope it will prove to be 
 a help in the mission work. 
 
 "Our work here has been blessed from above, but we might not have 
 had so good a success had it not been for the good and faithful Mora- 
 vian missionaries who had been here before us, and God led us into 
 their work. The Moravians have laid a good foundation, and their 
 work has not been in vain: it will shine to the end of days. So we 
 thank God for the Moravian Church today. We wish you had some 
 more men and women you could send out to the Indians in North and 
 South America." 
 
 After fifteen years of negotiation, the Cherokee Commission 
 reached an agreement with the Five Civilized Nations by which 
 the government of the Cherokee Nation, with the others, came to 
 an end, March 3, 1906, and the Cherokee Indians, native and 
 adopted, became citizens of the United States. 
 
 The final chapter is nearly written: the story, but for some 
 helpful truths and present-day inspiraton it would give us, is 
 finished. 
 
 Some points of weakness in the work liave been noticed, others 
 will suggest themselves and there is no doubt but that, managed 
 in just the right way, this mission could have "carried on" suc- 
 cessfully through the years. May this phase of the work which 
 is not so bright be passed over in the conviction, which the writer 
 would like to share with the reader, that it would be hard to find, 
 in the glorious history of Christian missions, a work of similar 
 scope in which our Saviour has been more abundantly glorified 
 by the success attending the preaching of His blessed Gospel than 
 in this venerable mission. 
 
 May it have been borne in upon the reader that, in His match- 
 less love and grace, God would have all men to be saved and has, 
 in His Son, met the needs of all for Salvation and all things. The 
 
Southern Indian Tribes 323 
 
 mission among the Cherokees was undertaken by those who be- 
 lieved this and obeyed God, "the Lord working with them." 
 
 These pages have portrayed a labor of love among those whom 
 some might consider to be among "the least of His brethren." 
 The love of Christ has ever constrained the Moravian Church to 
 cultivate for Christ the hard fields of the earth. Such, among 
 miany others, was the Cherokee field. 
 
 The Cherokee mission of the IMbravian Church Ls a demonstra- 
 tion of faith. Here was a band of Brethren who could not make 
 a great beginning and their lone missionaries in the Indian coun- 
 try did not even know the Cherokee language, yet they ventured 
 for God, counting on God, and He used "the things that are not 
 as though they were." Faith was the victory: the Cherokee 
 field ripening in glorious harvest. 
 
 Again, the mission w^s, very particularly, a work of Jiope and 
 patience, and these have been characteristics of other missions of 
 the Moravians. Three years of self-sacrificing witness for Christ 
 passed before the first convert from among the slaves on the 
 island of St. Thomas came forward; six years elapsed in Green- 
 land before the gathering of the first-fruits; ten years among the 
 Cherokees before the baptism of jMargaret Ann ; fifteen years of 
 toil in the almost untillable Himalayan field before two souls 
 responded. 
 
 Finally, the Cherokee mission is an example of tJioroughness 
 in the Lord's work. Perhaps our Church at that time was too in- 
 different to appearances and numbers; at any rate, our mission- 
 aries amwng the Cherokees were in no hurry to report converts as 
 in our day ' ' accessions ' ' are counted. The missionaries were con- 
 scientious as well as thorough and, possessing spiritual insight, 
 they were not afraid to deny admission to such as lacked real 
 conversion. Their endeavor was to bring the convert into a per- 
 sonal relation with Christ rather than to enter his name on the 
 church books. 
 
 Consequently, this story records the smallest possible lapse of 
 converts into heathenism — and this, too, is a characteristic 
 of Moravian missions. Under persecution, ostracism and blan- 
 dishments of the world, Moravian converts have stood the test. 
 
324 Moravian Missions Among 
 
 So substantial and admirable was the work done among the 
 Indians by the Moravians that one wonders what the result would 
 have been if the first mission among the Cherokees, in Georgia, and 
 missions among other tribes could have grown and developed un- 
 disturbed. There is no reasonaible doubt but that, in peace and 
 quiet, the Cherokee and other Indian tribes would have been 
 evangelized, highly civilized and made a power for God and 
 righteousness in our country. 
 
 That there are precious souls of Cherokee Indians in our 
 Father's House as the result of this mission will be glory for Him 
 and for us and should incite us to heartfelt gratitude and praise 
 and, above all, provide an additional stimulus to press forward 
 in the one really imp-ortant work for Christ's followers: "Go ye 
 into all the world and preach the gospel to every creature,"* and 
 "make disciples of all the nations, "f until He come ! 
 
 "Oh, what praise in highest strain, 
 By the ransomed host in heaven 
 Will be given 
 To him who brought us to God 
 
 By his blood, 
 "When of every tongue and nation 
 There will be with exultation 
 But one flock and shepherd known. 
 
 "Amen, Jesus' words are true; 
 Surely he his gracious promise 
 Will accomplish: 
 Ye, his servants, ready stand 
 
 In each land, 
 Yea, in the most distant places, 
 Till he comes, to sound his praises. 
 And make known his saving name."$ 
 
 *Mark 16:15. 
 
 tMatth. 28:19, A. R. V. 
 
 t Christian Gregor. Hymn No. 724 in "The Liturgy and Hymns of 
 the American Province of the Unitas Fratrum or The Moravian Church." 
 Bethlehem, Pa., 1876. 
 
 THE END 
 
Southern Indian Tribes 
 
 325 
 
 INDEX. 
 
 References are 
 
 A. B. C. F. M., 109, 136. 
 
 Acolyte, 62. 
 
 Acts, 11 : 22, 23, page 126 ; Book of, 
 
 in Cherokee, 205. 
 Alabama, State of, 186. 
 Albright, S. C, missionary, 317, 
 
 320. 
 "Alic Colonel," Creek Chief, 97. 
 Almanac, Cherokee, 149. 
 Amos 4:12, page 311. 
 Arkansas, Indian lands in, 135, 
 
 188. 
 "Atsi," translates St. John into 
 
 Cherokee, 205. 
 August 13, 1810, page 105. 
 August 13, 1826, page 179. 
 
 Bahnson, Bishop G. F., 257; visit 
 to Cherokee mission, 278-281. 
 
 Beck, Herman, missionary, 305, 
 311. 
 
 Bishop, Edwin P., 286. 
 
 Bishop, Gilbert, missionary, Bi- 
 ography, 233; 236,238,239,240, 
 241; made prisoner in Civil 
 War, 286, 287; 311. 
 
 Braggs, Mission Station, 307, 
 311, 316. 
 
 "Brotherly Agreement" of Mora- 
 vian Church, 315. 
 
 Burkhardt, Christian, mission- 
 ary, 95-99. 
 
 Cabeza de Vaca, 21. 
 
 Calhoun, John C, tribute to 
 Charles Hicks, 119. 
 
 "Canaan," Mission Station in In- 
 dian Territory, 241; church, 
 255, 281; destroyed in Civil 
 War, 287. 
 
 "Candidates" for Baptism, 103. 
 
 Cherokee Indians, origin, 19; 
 habitat, 19, 23; clans, 20; Up- 
 
 :o page numbers. 
 
 per and Lower, 20; traditions 
 and religious beliefs, 21; man- 
 ners and customs, 23-27, 33-38, 
 126; dances, 78; doctor at 
 work, 121; affinity with Iro- 
 quois, 23; language, 71, 87,100, 
 145-155; literature, 149-151; 
 Bible, 148, 149; first treaty 
 with England, 25 ; Chiefs taken 
 to England, 2o, 26; first treaty 
 with United States, 28; pro- 
 gress in civilization, 131, 134, 
 136, 299-303, 313; "Talk," 64, 
 76, 77, 80; "Treaty," 66, 67. 
 
 Cherokee Mission, Moravian, first 
 fruits, 30; first journey of in- 
 spection, 35-37; missionary 
 journeys, 43-46,52-58; mission- 
 aries' Councils with Cherokees, 
 36, 37, 52-56; mission begun, 
 61; first service, 63; first con- 
 vert, 103, 105; converts sted- 
 fast, 128; story of Crucifixion 
 grips, 175; effects of conver- 
 sion on tribe, 178; mission dis- 
 rupted during Civil War, 283- 
 287; reestablished, 288. 
 
 Cherokee Nation, supreme court 
 of, 162; government of in In- 
 dian Territory, 222, 268; case 
 before Supreme Court, 189; ex- 
 patriation of, 185-218; eastern 
 band in western North Caro- 
 lina, 218; Reservation In In- 
 dian Territory, 221; Outlet in 
 Indian Territory, 221,308,309; 
 effects of Civil War, 283-287. 
 
 Cherry trees, blossom and bear 
 twice in one season, 174. 
 
 Chickasaw Indians, 41, 45. 68, 
 186. 
 
326 
 
 Moravian Missions Among 
 
 Choctaw Indians, 1, 3, 68, 164, 
 165, 186. 
 
 II Chronicles, 6:18, page 251. 
 
 "Chuleoa," Chief, 75-79, 86. 
 
 Church, Springplace, consecrated, 
 129-131. 
 
 Clayton, Henry, 162. 
 
 Clayton, Judge, Ga. Supreme 
 Court, 195, 196. 
 
 Clauder, Charles Gottlieb, 167. 
 
 Clauder, Charlotte (Ruede), bi- 
 ography, 168; 194. 
 
 Clauder, Henry G., missionary, 
 biography, 167; first impres- 
 sion of Cherokee mission, 183, 
 184; service, 193-197, 199-214; 
 arrested, 196. 
 
 Colonists, Moravian, Georgia, 7, 
 8, 12. 
 
 Copeland, Alexander, 166, 169. 
 
 II Corinthians, 8:9, page 215. 
 
 Cornwall, Conn., Seminary, for 
 heathen youth, 109, 110. 
 
 Correa de Serra, tribute to 
 Springplace school, 114. 
 
 Creek Indians, origin, name, 
 manners, customs, territory. 1- 
 4, 89, 90, 186; a Council, 91-93; 
 advancement of tribe, 90, 220; 
 sell lands to United States, 
 177. 
 
 Creek Mission, Moravian, 10, 88- 
 99. 
 
 Cumberland Settlements, 42. 
 
 Cummings, Sir Alexander, 25. 
 
 Daggett, Rev., President Corn- 
 wall Seminary, 110. 
 
 Dartmouth College, plans mis- 
 sion among Cherokees, 40. 
 
 Dawes Commission, 312, 318, 319, 
 322. 
 
 Delaware Indians, 2, 138, 140; 
 letter of Charles Hicks to, 140, 
 141; mission. New Westfield, 
 Kansas, 235, 239; conflict with 
 Cherokees, 22, 23. 
 
 Deluge, in Cherokee tradition, 
 21. 
 
 Demuth, Gotthard, 8. 
 
 Dexter, Samuel, Secretary of 
 "War, 58; sendis permit from 
 President for Cherokee mis- 
 sion, '69, 60. 
 
 Diary, Springplace, 63. 
 
 Dober, Leonard, 7. 
 
 "Doublehead," Chief, 52-56, 67. 
 
 "Doxology," from Moravian Lit- 
 urgy in Cherokee, 153. 
 
 Eaton, Hon. John H., 191. 
 
 Easter at Springplace, 85. 
 
 Eberhard, Lewis, 183. 
 
 Eder, Franz, missionary, biog- 
 raphy, 167; 168. 
 
 Eder, Caroline, biography, 167; 
 168. 
 
 England, treaty with Cherokees, 
 25; visited by Cherokee Chiefs, 
 25. 
 
 Ettwein, Bishop John, 17, 18, 32. 
 
 Evangelistic Tours, among the 
 Creeks and Cherokees, 18. 
 
 Fairfield, Canada, 39, 72, 138, 
 
 156, 210, 313. 
 Female Missionary Society, Phil- 
 adelphia, 172. 
 Female Missionary Society, 
 
 Salem, N. C, 167, 226, 241, 248. 
 Fenner, Josephine, Mrs. S. S. 
 
 Warner, 254. 
 Fields, Susanna, 163, 166. 
 Fisher, Christina, 41. 
 "Five Civilized Tribes," 2, 220- 
 
 222, 229, 284, 312, 318. 
 Florida, first traversed by white 
 
 men, 20. 
 Flournoy, General, 109. 
 Fogle, Augustus, biography, 257; 
 
 diary of journeys to Indian 
 
 Territory, 257-278. 
 Folsom, David, Choctaw Chief, 
 
 164, 165. 
 
Southern Indian Tribes 
 
 327 
 
 Fort Prince George, 18. 
 French and Indian War, 17. 
 
 Gambold, John, missionary, 72; 
 biography, 82; 122, 132-133; 
 goes to Oochgeology, 157, 158; 
 death, 166; grave, 216. 
 
 Gambold, Anna Rosina Kliest, 
 83, 84, 113; death, 143. 
 
 Gambold, Anna Maria Schultz, 
 biography, 161; 166, 198. 
 
 Gambold, Joseph, 120, 162. 
 
 Gambold, Maria Rosina, 162; 
 Copeland, 169. 
 
 Georgia, State of, 6, 7, 67; ver- 
 sus Cherokees, 186-218; laws 
 against missionaries, 194; oath 
 required, 194. 
 
 Gifts, to Cherokee mission, little 
 girl Philadelphia, 170; Mis- 
 sionary Society, Philadelphia, 
 172; "'scholarsihips'' for Spring- 
 place scholars, 173. 
 
 Gilmer, Governor G. R., Georgia, 
 195, 196. 
 
 Golding, Dr., 109. 
 
 Grabs, Charles, 183. 
 
 Granville, Lord, 15. 
 
 Green, Gardiner, 173. 
 
 Grellet, Stephen, Friends' mis- 
 sionary, visits Spring-place, 
 176. 
 
 Haberecht, Gottfried, 8. 
 
 Haberland, Georg, 8. 
 
 Haberland, Michael, 8. 
 
 Haga, Godfrey, patron of Chero- 
 kee mission, 116. 
 
 Hagen, John, 13, 14, 62. 
 
 Hammerer, John Daniel, 32, 33. 
 
 "Hannah," oldest member of Mo- 
 ravian Church, 279. 
 
 Hawkins, Col. Benjamin, 43, 66, 
 88, 90-94. 
 
 Heckewelder, John, missionary, 
 41, 47, 66, 172. 
 
 Heinrich, Christian, 32. 
 
 Henley, Col. David, 43-48, 54, 58. 
 
 Henry Thomas, Cherokee Helper, 
 254, 255. 
 
 Henry, William, Cherokee In- 
 terpreter, 240-242; 262. 
 
 Herman, Bishop J. G., 247; bi- 
 ography, 256; journey to In- 
 dian Territory, 257-264; death, 
 264. 
 
 Hicks, Chief Charles, 54, 64, 67, 
 101, 106, 118-123, 145, 146, bi- 
 ography, 180; death, 180, 181. 
 
 Hicks. Delila, 232, 262, 263. 
 
 Hicks, George, 80, 166, 193, 207, 
 
 ■ 208-210, 216, 217; in Indian 
 Territory, 230, 262, 280. 
 
 Hicks, William, Chief, 125-131, 
 137, 139, 158, 182, 192. 
 
 Hillman, Joseph B., missionary, 
 296, 297, 299. 
 
 Holland, John F., 96. 
 
 Hope, Indiana, 259. 
 
 Hubart, Elisha, 173. 
 
 Hueffel, Bishop C. G., 168. 
 
 Hymnal, Cherokee, Moravian, 
 154. 
 
 Indians, attitude to Gospel, 39; 
 "Lost Tribes," 231; mode of 
 burial, 11; ordinance of Con- 
 gress for safety of, 185. 
 
 Indian Territory, 220-222; change 
 in administration of, 312-319; 
 effect on mission, 319, 320; lo- 
 cation of tribes, 225. 
 
 Influence, Moravian Mission on 
 Cherokees, 137. 
 
 Ingham, Benjamin, 9-11. 
 
 "Intelligencer, The National," 
 Gambold writes for, 122. 
 
 "Intruders," on Cherokee lands, 
 187, 188. 
 
 Irene, school among Creeks, 11- 
 13. 
 
 "Israel," noted convert and 
 Helper, 182, 240, 281. 
 
 Israel, Jesse, Helper, 254, 255. 
 
 Isaiah, 55:11, page 171. 
 
328 
 
 Moravian Missions Among 
 
 Jackson, President, advice to 
 
 Cherokees, 192. 
 Jefferson, ex-President, 110. 
 John, Gospel according to, in 
 
 Cherokee, 148. 
 John, 17:1, 2, page 181. 
 Jones, Rev. Evan, 283. 
 "Joshua," Cherokee native 
 
 preacher, 175, 176, 178. 
 Journey, Salem N. C, to Indian 
 
 Territory, 257-276. 
 
 Kirkland, missionary to Six 
 
 Nations, 40. 
 Kummer, Elizabeth B., Mrs. D. 
 
 Z. Smith, 235, 241, 243. 
 
 Ladies' Seminary, Bethlehem, 
 
 Pa., 83, 84, 248, 268. 
 Lanius, Catharina, 82. 
 Leibert, Bishop M. W., 316-317. 
 Lineback, J. B., missionary, 302. 
 Litany, Easter Morning, in 
 
 Cherokee, 153. 
 Litany, Moravian, in Cherokee, 
 
 152, 153. 
 Littlefield, Mrs., daughter of 
 
 Gen. N. Greene, 109. 
 "Little Turkey," Chief, 40, 45, 49- 
 
 56, 64, 68. 
 Loskiel, Bishop G. H., 83. 
 Lot, the, 7, 10, 12, 42, 49, 58, 72. 
 "Louisiana Purchase," 221. 
 Lovefeasts, enjoyed by Indians, 
 
 261. 
 Luke, 12:32, page 296. 
 
 Malarial fever, missionaries' 
 remedy for, 239. 
 
 Mark, 14:8, page 298; 16:15, 
 page 324. 
 
 Matthew, 28:19, page 324. 
 
 Missionary Society, Salem Fe- 
 male, 167, 226, 241, 248. 
 
 Mississippi, State of, 186. 
 
 Mock, Edward J., missionary, bi- 
 ography, 245; 249, 278, 282, 
 287, 289-296. 
 
 Mohr's, mission station, 307. 
 
 Montgomery, Hugh, U. S. Chero- 
 kee Agent, 183. 
 
 Moravian Church, Northern Pro- 
 vince, assumes charge of 
 Cherokee mission, 309. 
 
 Moravian Mission,, Cherokee, how 
 financed, 203; last services be- 
 fore removal, 207, 214; repu- 
 tation among Government of- 
 ficials, 196, 199, 237. 
 
 Missionaries, first journey to In- 
 dian Territory, 216-224. 
 
 Morris, Margaret L., Mrs. G. 
 Bishop, 233, 240, 244. 
 
 Mount Zion, Ptesibyterian sta- 
 tion, given over to Moravians, 
 242, 243, 255; school, 256; de- 
 scription, 262, 263; destroyed 
 in Civil War, 287; new, 309, 
 311-316. 
 
 Nations, Six, The, 102. 
 
 Nave, Mrs. Jane Ross, 268, 293. 
 
 Nazareth Hall, 82, 156. 
 
 New Fairfield, Canada, see "Fair- 
 field." 
 
 New Salem, 111., 257, 259. 
 
 New Springplace, 237; church, 
 242, 249, 250, 251; parsonage, 
 252; description, 262; attacked 
 in Civil War, 285,295,298,306; 
 named "Oaks," 311. 
 
 New Testament, in Cherokee, 
 148. 
 
 Nicaragua, Central America, mis- 
 sion, 311. 
 
 Nielsen, Rev. N. L., 320-322. 
 
 Nitschmann, Bishop David, 7-9. 
 
 Nitschmann, David, Syndic, 7. 
 
 North Carolina, State, 38, 42. 
 
 Northern Province, Moravian 
 Church, assumes Cherokee mis- 
 sion, 309, 314. 
 
 Oaks, mission station, 311, 317- 
 Occam, missionary to Six 
 Nations, 40. 
 
Southern Indian Tribes 
 
 329 
 
 Oerter, Bishop E. A., 310, 311. 
 Oglethorpe, Governor James, 1, 
 
 7, 8, 13. 
 Oklahoma, 220. 
 Oochgelogy, second station 
 
 among Cherokees, 137, 138, 156- 
 
 169; seized, 196-198. 
 
 Parkhill, Presbyterian station in 
 Indian Territory, 223, 295. 
 
 Payne, John Howard, 231. 
 
 Pennsylvania, Moravians in, 13. 
 
 Petersen, Karsten, missionary, 
 87, 95, 98, 99. 
 
 Pothill, Judge John, 160. 
 
 Powell, Joseph, 14. 
 
 Prairie, tilling virgin, 219. 
 
 Prayer, Day set apart for Chero- 
 kees, 192. 
 
 Prayer, Meetings, 252; remark- 
 able answers to, 121. 
 
 Presbyterian mission among 
 Cherokees, 79, 107, 136. 
 
 Printing, press for Cherokees, 
 149, 150. 
 
 Proske, J. G., teacher among 
 Cherokees, 160-162. 
 
 Pi-ovidence, God's, experienced, 
 104, 150. 
 
 Reich, Matthew, 183. 
 Revelation, 7:9-17, page 166. 
 Revival, Cherokee, 1819, pages 
 
 124-133; 1825, pages 175-179. 
 Revolutionary War, 3, 34. 
 Riedel, Friedrich, 8; Catharina, 
 
 10, 11, 12. 
 Ridge, John, 132, 171, 189, 190, 
 
 191; murdered, 229. 
 "Ridge, The," Chief, 117, 127, 
 
 131, 132, 137, 161, 191, 193; 
 
 murdered, 229. 
 "Ridge Party," 190, 191, 200-229. 
 Rights, Rev. C. L., biography, 
 
 303; 304. 
 Rights, T. M., missionary, bi- 
 ography, 294; 296,297,303,305, 
 
 313. 
 
 Robertson, Alice, Representative, 
 149. 
 
 Romig, Bishop B., 308, 309, 310, 
 311. 
 
 Rondthaler, Bishop Edw., 305, 
 309. 
 
 Rose, Peter, 8, 10, 11, 12. 
 
 Ross, Chief John, 148, 182, 188, 
 189, 190, 191, 192,224,225, 227; 
 elected Principal Chief of 
 United Nation, Indian Terri- 
 tory, 229; 268, 283, 284, 290; 
 biography, 292. 
 
 "Ross Party," 190-191, 200-229. 
 
 Ross, Wm. P., 151. 
 
 Rothhaas, Juliana, Mrs. A. Wel- 
 fare, 247, 253. 
 
 Ruede, Herman, teacher, 212, 
 215, 224, 225, 231, 238, 239. 
 
 Ruede, Sophia D., teaches Spring- 
 place school, 199; 210, 211; bi- 
 ography, 226; marries Miles 
 Vogler, 226. 
 
 Salem, in N. C, begun, 16, 34. 
 
 Salem Academy and College, 41, 
 161, 217, 226. 
 
 Salem Boys' School, 167, 254. 
 
 Salem Female Missionary So- 
 ciety, 167, 226, 241, 248. 
 
 "Samuel," Helper, 198, 199. 
 
 Savannah, 1, 7, 8, 14. 
 
 Schermerhorn, Rev. J. T., Agent 
 for U. S. in Cherokee case, 190. 
 
 Smith,, D. ZeisbergeV, missionary, 
 biography, 234; 235, 236, 240, 
 242. 
 
 Schmidt, Johann Renatus, mis- 
 sionary, 138, 140; biography, 
 156, 157; Oochgelogy, 165; 
 leaves mission, 166; Indian 
 Territory, 21o, 227. 
 
 Schmidt, Melchior, 156. 
 
 Schneider, Dorothea, 61. 
 
 Schneider, Martin, first journey 
 of inspection to Cherokees, 35- 
 43, 68, 76, 79. 
 
 Schoenbrunn, Ohio, 30. 
 
330 
 
 Moravian Missions Among 
 
 School, at Springplace, 71, 76, 
 79, 80, 82, 100, 107, 112, 113, 
 114, 173, 178; success of 
 scholars, 109, 170-173; U. S. 
 aid, 101, 107, 112, 161. 
 
 Schuman, Dr. F. H., 96. 
 
 Schweinitz, Christian Frederic 
 de, 42, 44, 46, 52, 54, 56, 60; 
 Robt. de, Bishop Emil de, 257; 
 295; Bernard de, 264; Bishop 
 Edmund de, 293; Dr. Paul de, 
 321. 
 
 Schwenkfelder, 5, 9. 
 
 Seiffert, Anton, 8, 9, 11. 
 
 Seminole Indians, 221, 226. 
 
 Senseman, E., 259. 
 
 Senseman Gottlob, 172. 
 
 "Sequoya," 146-156. 
 
 Shamokin, 14. 
 
 Shawanose, Indians, 2, 39. 
 
 Shields, T. W., 314, 315, 317. 
 
 "Shikellimy," Chief, 14. 
 
 Shultz, Bishop Henry A., 210, 
 215. 
 
 Shultz, Rev. Theodore, official 
 visit to Cherokee mission. 162, 
 177; report, 178, 179. 
 
 Sigourney, Lydia H., 143, 144. 
 
 "Six Nations," 102. 
 
 "Skenandon," Oneida Chief, 122, 
 123. 
 
 Smallpox .Cherokee superstitions, 
 174, 175. 
 
 Society for Propagating the Gos- 
 pel Among the Heathen, 17, 
 38, 40, 44, 45, 46, 53, o8, 59, 60, 
 76, 195, 313-317. 
 
 Southern Province, Moravian 
 Church in America, 16. 
 
 Southwest Territory, 42. 
 
 Spangeuberg, Bishop A. G., 7, 8, 
 9, 13. 
 
 Spanish expeditions, 20. 
 
 Spaugh, Gertrude, 245, 250; 
 Maria, 245. 
 
 Spaugh, Wesley J., 294. 
 
 "Spring Creek Bible Society," 
 253. 
 
 Spring Creek, mission station, 
 233, 237. 
 
 Springplace, 63; first house, 65; 
 buildings, 79, 184; household, 
 83, 103, 114, 115; 170-184; 
 church consecrated, 129-131; 
 station seized, 201, 202; Mora- 
 vians reimbursed for, 202. 
 
 Sunday School Union, Moravian 
 schools of Stokes County, 232. 
 
 Steiner, Rev. Abraham, first mis- 
 sionary to Cherokees, 41, 42, 
 44, 46, 48, 52, 53, 54, 55, 56, 57, 
 58, o9, 60, 61, 63, 76, 88, 91, 126, 
 130, 131. 
 
 Steinhauer, Henry, 113. 
 
 Tahlequah, Cherokee Male and 
 
 Female Seminaries, 292, 296, 301, 
 
 313; Moravian work, 297, 299. 
 "Talks," with Cherokee Councils, 
 
 64, 76, 77, 80. 
 Tallony, mission station, 136. 
 Taucheechee, D. S., 109, 111. 112, 
 
 171, 213, 242. 
 "Tecumseh," 4. 
 Temperance, Cherokees espouse, 
 
 150, 183. 301. 
 Tennessee, State, 38, 42, 119. 
 Territory, Indian, 220-222. 
 Thomas, W. N., missionary, 315, 
 
 317. 
 Timberlake, Henry, Lieut., takes 
 
 Cherokee Chiefs to England, 
 
 25. 
 Toeltschig, John, 7, 8, 11. 
 "Tomo-tschat-schi," Creek Chief, 
 
 1, 10, 11, 12, 13. 
 Towns, Creeks', 2; red and 
 
 white, 3. 
 Transou, Anna Rosina, 167. 
 Treaty of 1835, pages, 189, 190, 
 
 205, 206, 215. 
 Treaty of 1866, pages, 288, 289. 
 
Southern Inman Tribes 
 
 331 
 
 Tribes, in Indian Territory, 225. 
 
 Ulm Chapel, 306. 
 
 Unity's Elders' Conference, 72, 
 
 165, 168. 
 United States Government, aids 
 
 Moravian Cherokee mission, 
 
 101, 107, 112, 161, 199. 
 
 U. S. Treaty, of 1835 with Chero- 
 kees, 189, 190, 205, 206, 215. 
 
 U. S. Treaty, of 1866 with Chero- 
 kees, 288, 289. 
 
 Vaca, Cabeza de, 21. 
 
 Vann, Mrs. Clement, 123, 125, 
 
 126, 139. 
 Vann, James, first benefactor of 
 
 Cherokee mission, 55, 56, 58, 
 
 62, 63, 64, 68, 80. 
 Vann, Joseph, 277. 
 Vann, Margaret, first convert, 
 
 102, 103, 105, 106, 118. 
 Vann, Nancy, 70, 74, 75. 
 Van Vleck, Rev. Jacob, 108. 
 Van Vleck, Bishop W. H., 235, 
 
 241. 
 Vogler, Miles, missionary, bi- 
 ography, 209, 210; 213, 214, 
 215, 265, 266, 267; called to 
 West Indies, 241; back to 
 Cherokees, 255. 
 
 "Wachovia," purchased, 16; set- 
 tlement, 32. 
 
 Wampum, use of, 102. 
 
 War of 1812, pages, 4, 98, 120. 
 
 War Department, permit for Mo- 
 ravian mission among Chero- 
 kees, 59, 60. 
 
 Ward, D. E., 285, 299, 305, 311 
 
 Ward, James, Jr., missionary, bi- 
 ography, 277; 280; murder of. 
 
 285, 286; Mrs. James Ward, 
 death, 287. 
 
 Warner, Clarissa M., biography, 
 248; 233; Mrs. G. Bishop, 248. 
 
 Warner, M. M., 254. 
 
 Warner, Samuel S., missionary, 
 biography, 254. 
 
 Warner, Rev. W. H., 248. 
 
 Waschke, George, 8. 
 
 Washburne's Mill School, 306. 
 
 "Waytee, Stand," 169, 197, 199, 
 283, 284. 
 
 "Waytee, Thomas," 223. 
 
 Welfare, Alanson, missionary, bi- 
 ography, 247; 252, 253. 
 
 Wesley, John and Charles, 9. 
 
 Westerby, Bishop, 254. 
 
 Wheelock, Rev. Eleazar, 40. 
 
 Whitefield, George, 12, 13. 
 
 White River, Arkansas, Chero- 
 kees settle along, 135, 188. 
 
 Wohlfahrt, Jacob, missionary, 69, 
 70, 73, 76; Elizabeth, 73. 
 
 Woodmount, mission station, 296, 
 297, 301, 302, 305, 306, 316. 
 
 Worcester, Dr. S. A., biography, 
 149; literary labors for Chero- 
 kees, 149, I'oO; persecuted, 151, 
 195, 196; Indian Territory, 216, 
 223, 227, 228. 
 
 Word of God, power of, 127. 
 
 Young Men's Missionary Society, 
 Bethlehem, Pa., 235, 241. 
 
 Zauchtenthal, Moravia, 156. 
 Zeisberger, David, missionary, 
 
 30, 31, 39, 66, 156, 225. 
 Zinzendorf, Count N. L. von, 5, 
 
 12. 
 
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