History, Manners, and Customs of the North American Indians Part 21

_Brian._ I hardly know whether Eliot was the best man, or Brainerd.

_Hunter._ They were very unlike in one thing; for Eliot lived till he was eighty-six years old; whereas Brainerd died in the thirtieth year of his age. But though so young, it is said of him, by a learned and good man, "The Life and Diary of David Brainerd exhibits a perfect pattern of the qualities which should distinguish the instructor of rude and barbarous tribes; the most invincible patience and self-denial, the profoundest humility, exquisite prudence, indefatigable industry, and such a devotedness to G.o.d, or rather such an absorption of the whole soul in zeal for the Divine glory and the salvation of men, as is scarcely to be paralleled since the age of the apostles."

_Brian._ Then, he was as good a man as Eliot.

_Hunter._ You will read his life surely, after all you have heard about the Indians, and will be surprised at his great success among them. I will read you an extract from a letter written in those days by some Oneida chiefs, by which you will see that the labours of these good men were not in vain.

"The holy word of Jesus has got place amongst us, and advances. Many have lately forsaken their sins, to appearance, and turned to G.o.d.

There are some among us who are very stubborn and strong; but Jesus is almighty, and has all strength, and his holy word is very strong, too: therefore we hope it will conquer and succeed more and more. We say no more; only we ask our fathers to pray for us, though they are at a great distance. Perhaps, by-and-by, through the strength and mercy of Jesus, we shall meet in his kingdom above. Farewell.

TAGAWAROW, _chief of the Bear tribe_.

SUGHNAGEAROT, _chief of the Wolf tribe_.

OJEKHETA, _chief of the Turtle tribe_."

_Austin._ Why, they were all three of them chiefs!

_Hunter._ The speech made by the chief, Little Turtle, at Baltimore, on his way to see the President of the United States, will interest you. Some Quakers, who saw him, told him that the habit among his tribe of drinking rum prevented them from doing them good.

"Brothers and friends--When your forefathers first met on this island, your red brethren were very numerous; but, since the introduction amongst us of what you call spirituous liquors, and what we think may justly be called poison, our numbers are greatly diminished. It has destroyed a great part of your red brethren.

"My friends and brothers--We plainly perceive that you see the very evil which destroys your red brethren. It is not an evil of our own making. We have not placed it amongst ourselves; it is an evil placed amongst us by the white people; we look to them to remove it out of the country. We tell them, 'Brethren, fetch us useful things: bring us goods that will clothe us, our women, and our children; and not this evil liquor, that destroys our health, that destroys our reason, that destroys our lives.' But all that we can say on this subject is of no service, nor gives relief to your red brethren.

"My friends and brothers--I rejoice to find that you agree in opinion with us, and express an anxiety to be, if possible, of service to us, in removing this great evil out of our country; an evil which has had so much room in it, and has destroyed so many of our lives, that it causes our young men to say, 'We had better be at war with the white people. This liquor, which they introduced into our country, is more to be feared than the gun or tomahawk.' There are more of us dead since the treaty of Greeneville, than we lost by the six years' war before. It is all owing to the introduction of this liquor among us.

"Brothers--When our young men have been out hunting, and are returning home loaded with skins and furs, on their way, if it happens that they come where this whiskey is deposited, the white man who sells it tells them to take a little drink. Some of them will say, 'No; I do not want it.' They go on till they come to another house, where they find more of the same kind of drink. It is there offered again; they refuse; and again the third time: but, finally, the fourth or fifth time, one accepts of it, and takes a drink, and getting one he wants another, and then a third, and fourth, till his senses have left him. After his reason comes back to him, when he gets up and finds where he is, he asks for his peltry. The answer is, 'You have drunk them.' 'Where is my gun?' 'It is gone.' 'Where is my blanket?' 'It is gone.' 'Where is my s.h.i.+rt?' 'You have sold it for whiskey!' Now, brothers, figure to yourselves what condition this man must be in. He has a family at home; a wife and children who stand in need of the profits of his hunting. What must be their wants, when even he himself is without a s.h.i.+rt?"

_Austin._ There is a great deal of good sense in what Little Turtle said.

_Hunter._ The war between England and America made sad confusion among the Indians, and the missionaries too; for it was reported that the missionaries were joining the French against the English, so that they and the Indian converts were dreadfully persecuted.

Colonel de Peyster, who was then the English governor at Fort Detroit, suspected the Christian Indians of being partisans of the Americans, and the missionaries of being spies; and he wished the Indians favourable to him to carry them all off. Captain Pipe, a Delaware chief, persuaded the half king of the Hurons to force them away.

Persecution went on, till the missionaries, seeing that no other course remained, they being plundered without mercy, and their lives threatened, consented to emigrate. They were thus compelled to quit their pleasant settlement, escorted by a troop of savages headed by an English officer. The half king of the Hurons went with them. But I will read you an account of what took place after they reached Sandusky Creek. "Having arrived at Sandusky Creek, after a journey of upwards of four weeks, the half king of the Hurons and his warriors left them, and marched into their own country, without giving them any particular orders how to proceed. Thus they were abandoned in a wilderness where there was neither game nor provisions of any kind; such was the place to which the barbarians had led them, notwithstanding they had represented it as a perfect paradise. After wandering to and fro for some time, they resolved to spend the winter in Upper Sandusky; and, having pitched on the most convenient spot they could find in this dreary region, they erected small huts of logs and bark, to shelter themselves from the rain and cold. They were now, however, so poor, that they had neither beds nor blankets; for, on the journey, the savages had stolen every thing from them, except only their utensils for manufacturing maple sugar. But nothing distressed them so much as the want of provisions. Some had long spent their all, and now depended on the charity of their neighbours for a morsel to eat. Even the missionaries, who hitherto had uniformly gained a livelihood by the labour of their hands, were now reduced to the necessity of receiving support from the congregation. As their wants were so urgent, Shebosh the missionary, and several of the Christian Indians, returned, as soon as possible, to their settlements on the Muskingum, to fetch the Indian corn which they had left growing in the fields.

"Scarcely had the congregation begun to settle in Sandusky, when the missionaries were ordered to go and appear before the governor of Fort Detroit. Four of them, accompanied by several of the Indian a.s.sistants, accordingly set off without delay, while the other two remained with their little flock. On taking their departure, they experienced the most agonizing sensations: partly, as they knew not what might be the issue of the journey; and partly, as they were obliged to leave their families in want of the common necessaries of life. As they travelled chiefly by land, along the banks of Lake Erie, they had to pa.s.s through numerous swamps, over large inundated plains, and through thick forests. But the most painful circ.u.mstance was, their hearing that some of the Indians, who had gone to Muskingum to fetch corn, had been murdered by the white people; and that a large body of these miscreants were marching to Sandusky, to surprise the new settlement. This report, indeed, was not correct. Shebosh, the missionary, and five of the Christian Indians were, it is true, taken prisoners at Shoenbrunn and carried to Pittsburg. The others returned safe to Sandusky, with about four hundred bushels of Indian corn, which they had gathered in the fields. But as the travellers did not hear a correct statement of these circ.u.mstances until afterwards, they suffered meanwhile the greatest anxiety and distress.

"Having arrived at Detroit, they appeared before the governor, in order to answer the accusations brought against them, of holding a correspondence with the Americans, to the prejudice of the English interest. The investigation, however, was deferred till Captain Pipe, their princ.i.p.al accuser, should arrive. A circ.u.mstance which could not but give them much uneasiness, as he had hitherto shown himself their bitter and determined enemy. They had no friend on earth to interpose in their behalf; but they had a Friend in heaven, in whom they put their trust: nor was their confidence in Him in vain. On the day of trial, Captain Pipe, after some ceremonies had pa.s.sed between him and Colonel de Peyster, respecting the scalps and prisoners which he had brought from the United States, rose and addressed the governor as follows:--'Father--You commanded us to bring the believing Indians and their teachers from the Muskingum. This has been done. When we had brought them to Sandusky, you ordered us to bring their teachers and some of their chiefs unto you. Here you see them before you. Now you may speak with them yourself, as you have desired. But I hope you will speak good words unto them: yea, I tell you, speak good words unto them; for they are my friends, and I should be sorry to see them ill used.' These last words he repeated two or three times. In reply to this speech, the governor enumerated the various complaints he had made against the brethren, and called upon him to prove that they had actually corresponded with the Americans, to the prejudice of the English. To this the chief replied, that such a thing might have happened; but they would do it no more, for they were now at Detroit.

The governor, justly dissatisfied with this answer, peremptorily demanded that he should give a direct reply to his question. Pipe was now greatly embarra.s.sed; and, bending to his counsellors, asked them what he should say. But they all hung their heads in silence. On a sudden, however, he rose, and thus addressed the governor:--'I said before that such a thing might have happened; now I will tell you the truth. The missionaries are innocent. They have done nothing of themselves; what they did, they were compelled to do.' Then, smiting his breast, he added: 'I am to blame, and the chiefs who were with me.

We forced them to do it when they refused;' alluding to the correspondence between the Delaware chiefs and the Americans, of which the missionaries were the innocent medium. Thus the brethren found an advocate and a friend in their accuser and enemy.

"After making some further inquiries, the governor declared, before the whole camp, that the brethren were innocent of all the charges alleged against them; that he felt great satisfaction in their endeavours to civilize and Christianize the Indians; and that he would permit them to return to their congregation without delay. He even offered them the use of his own house, in the most friendly manner; and as they had been plundered, contrary to his express command, he ordered them to be supplied with clothes, and various other articles of which they stood in need. He even bought the four watches which the savages had taken from them and sold to a trader. After experiencing various other acts of kindness from him they returned to Sandusky, and were received with inexpressible joy by their families and the whole congregation."

_Austin._ Well, I am glad it has all ended so happily. Captain Pipe and Colonel de Peyster acted an unworthy part, to suspect the missionaries.

_Brian._ They did; but the colonel declared before the whole camp that they were innocent. That was making some amends for his suspicions.

_Basil._ Captain Pipe ought to have been ashamed of himself.

_Hunter._ The missionaries went through various trials, and nearly a hundred Christian Indians--men, women and children--were cruelly slaughtered; but afterwards the missions began to wear a more prosperous appearance. I have now kept you longer than usual. The next time you come here, I will finish my missionary account. Though among the tribes near the whites great changes have taken place, yet, among the Indians of the far-west, their customs are but little altered.

They join in the buffalo hunt, a.s.semble in the war-party, engage in their accustomed games, and smoke the pipe of peace, the same as ever.

[Ill.u.s.tration: Missionary and Indians.]

CHAPTER XVI.

In the former part of the hunter's relation, Austin Edwards and his brothers thought of little else than of bluffs and prairies, buffaloes, bears and beavers, warlike Indian chiefs and the spirit-stirring adventures of savage life; but the last visit paid to the cottage had considerably sobered their views. The hunter had gradually won his way into their affections, by contributing largely to their amus.e.m.e.nt; and he had, also, secured their respect and high opinion, by his serious remarks. They had no doubt of his being a true friend to Indians, and they had, on that account, listened the more attentively to what he had advanced on the subject of missionaries.

The knowledge that they were about to hear the end of the hunter's relation, though it hung a little heavy on their spirits, disposed them to seriousness and attention.

"And now," said the hunter, as soon as Austin, Brian, and Basil had seated themselves in his cottage, and requested him to continue his missionary account, "I will give you the best statement I can, in a few words, of the number of people who are employed among the Indians in the missionary cause."

_Austin._ Yes; we shall like to hear that very well.

_Hunter._ The American Board of Commissioners for Foreign Missions sustain missionary stations among the Cherokees, Choctaws, p.a.w.nees, Oregon tribes, Sioux, Ojibbewas, Stockbridge tribe, New York tribes and the Abenaquis. There are twenty-five stations and twenty-three missionaries, three medical missionaries, three native preachers, two physicians, ten male and forty-five female a.s.sistants.

The Board of Missions connected with the Presbyterian church sustain missions among the Creeks, the Iowas and Sacs, and the Chippeways and Ottawas; three missionaries and their wives and several teachers are employed.

The missionary society of the Methodist Episcopal church have established missions among the Shawnees, Delawares, Wyandotts, Kickapoos, Pottawatomies, Choctaws, Chickasaws, Cherokees, Senecas, Creeks, Oneidas, Winnebagoes and some smaller tribes. From an old report of this laborious society, 1844, I have copied a pa.s.sage which I will read you:

"It is now generally conceded, by those best acquainted with the peculiarities of the Indian character, that however powerful the gospel may be, in itself, to melt and subdue the savage heart, it is indispensable, if we would secure the fruits of our missionary labours, to connect the blessings of civilization with all our Christian efforts. And we rejoice to learn, that among many of the Indian tribes the civilizing process is going on, and keeping pace with their spiritual advancement. They are turning their attention more and more to agriculture, and the various arts of civilized life.

They have also established a number of schools and academies, some of which they have liberally endowed from the annuities they receive from the United States government. Some of these schools are already in successful operation, and many of the Indian youth are making rapid advancement in literary pursuits."

The Baptist Board of Missions have seven missions, embracing nineteen stations and out-stations, thirty-two missionaries and a.s.sistants, ten native preachers and a.s.sistants, fifteen organized churches and sixteen hundred professing Christians. These missionary labours are among the Ojibbewas, Ottowas, Tonewandas, Tuscaroras, Shawnees, Cherokees, Creeks and Choctaws.

The United Brethren or Moravians, and the Board of Missions of the Protestant Episcopal church, also maintain missions among the Indians.

_Austin._ How do the missionaries preach to the Indians? Do they understand their strange language?

_Hunter._ Your question calls to my mind one of the most interesting and remarkable events of Indian history. I will endeavour to give you a brief account of it. I refer to the invention of an alphabet by a native Cherokee named George Guess or Guyst, who knew not how to speak English and was never taught to read English books. It was in 1824-5 that this invention began to attract considerable attention. Having become acquainted with the principle of the alphabet; viz. that marks can be made the symbols of sound; this uninstructed man conceived the notion that he could express all the syllables in the Cherokee language by separate marks, or characters. On collecting all the syllables which, after long study and trial, he could recall to his memory, he found the number to be _eighty-two_. In order to express these, he took the letters of our alphabet for a part of them, and various modifications of our letters, with some characters of his own invention, for the rest. With these symbols he set about writing letters; and very soon a correspondence was actually maintained between the Cherokees in Wills Valley, and their countrymen beyond the Mississippi, 500 miles apart. This was done by individuals who could not speak English, and who had never learned any alphabet, except this syllabic one, which Guess had invented, taught to others, and introduced into practice. The interest in this matter increased till, at length, young Cherokees travelled a great distance to be instructed in this easy method of writing and reading. In three days they were able to commence letter-writing, and return home to their native villages prepared to teach others. Either Guess himself, or some other person afterwards, discovered _four_ other syllables; making all the known syllables of the Cherokee language _eighty-six_. This is a very curious fact; especially when it is considered that the language is very copious on some subjects, a single verb undergoing some thousands of inflections. All syllables in the Cherokee language end with vowels. The same is true of the language of the islanders of the Pacific ocean. But in the Choctaw language, syllables often end with consonants.

"Some months since," says a report of the Cherokee mission in 1825, "Mr. David Brown commenced the translation of the New Testament into Cherokee, with the occasional a.s.sistance of two or three of his countrymen, who are more thoroughly acquainted, than he is, with that language. Already the four Gospels are translated, and fairly copied; and if types and a press were ready, they could be immediately revised and printed and read. Extracts are now transcribed and perused by a few.

"It is manifest that such a translation must be very imperfect; but it is equally manifest that much divine truth maybe communicated by it, and probably with more accuracy than is commonly done by preaching, either with an interpreter, or without one."

Another account is a little more full:

"It is well worthy of notice, that Mr. Guyst, the inventor, is a man past the middle age. He had seen books, and, I have been told, had an English spelling-book in his house; but he could not read a word in any language, nor speak the English language at all. His alphabet consists of eighty-six characters, each of which represents a syllable, with the exception of one, which has the sound of the English _s_, and is prefixed to other characters when required. These eighty-six characters are sufficient to write the language, at least intelligibly. The alphabet is thought by some of the Cherokees to need improvement; but, as it is, it is read by a very large portion of the people, though I suppose there has been no such thing as a school in which it has been taught, and it is not more than two or three years since it was invented. A few hours of instruction are sufficient for a Cherokee to learn to read his own language intelligibly. He will not, indeed, so soon be able to read _fluently_: but when he has learned to read and understand, fluency will be acquired by practice. The extent of my information will not enable me to form a probable estimate of the number in the nation who can thus read, but I am a.s.sured, by those who had the best opportunity of knowing, that there is no part of the nation where the new alphabet is not understood. That it will prevail over every other method of writing the language, there is no doubt."

_Austin._ Did they find the language could be easily written and printed?

_Hunter._ In 1828 one of the missionaries of the American Board devoted himself to the acquisition of the language, with a view to translating the Scriptures, and preparing school-books and tracts for the general instruction of the people. As he proceeded in the study of the language, he found it more and more wonderful in its structure, and the difficulties which must have attended the labour of reducing it to a system became more and more apparent.

Before this, however, the enthusiasm of the people was kindled: great numbers had learned to read; they were circulating hymns and portions of Scripture, and writing letters every day, and even procured a medal to present to the inventor, as a token of their grat.i.tude for this wonderful method of writing their own language. They began to talk much of printing in the new and famous characters; appropriated money to procure a press and types, and antic.i.p.ated with joy the printing of the Scriptures in a language they could read and understand.

At the same time the missionaries to the Choctaws were reducing their language to a system. One of them collected more than 3000 words, arranged according to the subjects to which they refer, which he translated into English. Ten hymns were also translated into Choctaw, and a spelling-book prepared in the same language.