CHAPTER VI.

The author is appointed to the Lebanon district, and superintendent of the mission-Charles Elliott is appointed missionary-Arrives at Sandusky early in October-A school committee appointedA school opened, and becomes very large-Two teachers, viz., William Walker, Jr., and Lydia Barstow, appointed-Revival among the children-The author quits the district, and takes charge of the mission-Brother Elliott is employed in making collections for the mission-Opposition of the heathen party-Bloody-eyes determines to kill his brother, Between-the-logs-The author's rencounter with the head chief, De-un-quot, and his party-Their dress-The chief maintains that there are two gods, one of the whites, another of the red menn-The author's reply to this theory-Pertinent remarks of Between-the-logs—The head chief dies shortly after-His wife joins the Church-Difficulty in exercising Discipline--A curious case between a trader and Between-the-logs.

SUCH was the state of my own health and that of my wife, that at the conference held at Marietta, in August, 1822, it was thought doubtful whether I could take my stand again at the mission. Therefore, my name was set down to the Lebanon district, and superintendent of the mission, with the understanding that if my health returned, I was to go back, and brother John Strange was to take my place on the district. Brother Charles Elliott was appointed missionary, and also to take charge of the school. Brother Elliott arrived at the mission house on the 1st of October, and commenced his labors. The house now being in a state of readiness to receive scholars on a larger scale than before, the school increased rapidly. I did not reach the place until the last of October. We then held our sacramental meeting, and a council with the chiefs. We fixed on a time to commence the school; and lest some difficulty might take place to the disadvantage of the institution, we appointed a school committee, consisting of five persons, who were consid

ered the most substantial members of the Wyandott society, four of them being chiefs of the nation, viz., Between-the-logs, John Hicks, Mononcue, Peacock, and Squire Gray-eyes. These were to oversee the conduct of the children, and if any difficulty should arise between the teacher and the parents or guardians of the children, or should any of the children misbehave or become unruly, the matter was to be submitted to the committee, who, after the parties were heard, should determine what was to be done in the case. And if any evil report should be raised against the school, and should the parents or guardians become uneasy, this committee was to examine into it, and make it plain and satisfactory to the nation. Having thus agreed on the plan of governing the school, I returned to the district. A short time after this, brother Elliott wrote to me that the school had increased beyond all expectation, and that the children were much in need of clothing. As soon as possible, I went to their relief with a supply, which lasted until spring. The school became so large that it was now thought necessary to employ a male and female teacher. William Walker, Jr., was employed to good advantage, as he belonged to the nation, and could speak their language; and sister Lydia Barstow was their female teacher.

This winter the work of God commenced in the mission family, and many of the children embraced religion. It was not unusual for them in the evening, to sing and pray together, and sometimes they would meet each other in class meeting. Before they lay down to sleep, I have stood in the evening, and heard them in the bushes at secret prayer, and so much engaged that they would break out into shouts. First one, and then another, would go and join in singing; and others collecting to

gether with them, they would have a prayer meeting. Sister Barstow was well calculated to watch over and teach them in their spiritual interests, and frequently held prayer and class meetings with them. Wm. Walker, Jr., the school teacher, sought and found the Lord, and became very zealous in the cause. We formed a class at the mission house, of the children, boys and girls, and appointed him leader. While God thus blessed us at home, the work spread through the nation, and our meetings were almost every one crowned with the conversion of souls, so that the society grew from sixty-five to upwards of two hundred.

Circumstances made it necessary for me to quit the district, and stay all the time at the mission, and brother Elliott spent much of his time in collecting things for the mission.

The prosperity of the Church excited a great opposition in the heathen party, so that we had some long combats on the subject of religion. Bloody-eyes, the brother of Between-the-logs, went to his brother's house one day to kill him for departing from their Indian religion. He seized him by the hair, and stood with his tomahawk drawn, while Between-the-logs said, "Brother, have I done you any harm? am I not as kind to you as ever I was? If you will kill me for loving you and my God, you may, but I will not hurt you; and I know if you do kill me, I shall go straight to heaven, for I feel the love of God now in my soul." This caused Bloody-eyes to desist, saying, "I will give you one year to think and turn back;" and so he left him. Sometime after this, Between-the-logs sent for me one evening. I went, and to my surprise, found there his brother, Bloody-eyes, the interpreter, and another person. After supper and a

smoke of the pipe of peace, he commenced on the subject of religion, and soon got the old man and myself engaged in a conversation, which lasted until nine o'clock next day. He agreed that he would try and reform his life, and seek the salvation of his soul. This he did, joined society, and died afterwards in great peace.

Sometime after this, the head chief, De-un-quot, and his party, came one Sabbath to the council house, where we held our meetings, dressed up and painted in real savage Indian style, with their head bands filled with silver bobs, their head-dress consisting of feathers and painted horse hair. The chief had a half moon of silver on his neck before, and several hangings on his back. He had nose-jewels and ear-rings, and many bands of silver on his arms and legs. Around his ankles hung many buck-hoofs, to rattle when he walked. His party were dressed in a similar style. The likenesses of animals were painted on their breasts and backs, and snakes on their arms. When he came in, he addressed the congregation in Indian style, with a polite compliment; and then taking his seat, struck fire, took out his pipe, lighted it, and commenced smoking. Others of his party followed his example. I knew this was done by way of opposition, and designed as an insult. Soon after, I took my text, John v, 16, "Wilt thou be made whole ?" &c.; and commenced on the diseases of man's soul, and showed from history, the injustice of one nation to another; the treatment of the white people to the natives of North and South America; the conduct of man to his brother, and his conduct to himself, his drunkenness, &c.; and that all the good we have comes from God, to make us happy. But that we, from the badness of our hearts, use these blessings to our own hurt; and that all evil

proceeds out of the heart: therefore, all our hearts must be evil, and that continually; that we are proud, and of this we have an example before us, in our grandfather, the head chief. Surely these things can do him no good, but to feed a proud heart. They will not warm his body when cold, nor feed him when he is hungry.

As soon as I sat down, he arose with all the dignity of an Indian, and spoke as follows: "My friends, this is a pretty day, and your faces all look pleasantly. I thank the Great Spirit that he has permitted us to meet. I have listened to your preacher. He has said some things that are good, but they have nothing to do with us: we are Indians, and belong to the red man's God. That Book was made by the white man's God, and suits them. They can read it-we cannot; and what he has said, will do for white men, but with us it has nothing to do. Once, in the days of our grand-fathers, many years ago, this white man's God came himself to this country and claimed us. But our God met him somewhere near the great mountains, and they disputed about the right to this country. At last they agreed to settle this question by trying their great power to remove a mountain. The white man's God got down on his knees, opened a big Book, and began to pray and talk, but the mountain stood fast. Then the red man's God took his magic wand, and began to pow-wow, and beat the turtle shell, and the mountain trembled, shook, and stood by him. The white man's God got scared, and ran off, and we have not heard of him since, unless he has sent these men to see what they can do." All the time he was speaking, the heathen party were on tiptoe, and often responded, saying, 'Tough gondee," that is, true or right; and seemed to think they had won the victory.

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