all they taught, from the Bible. This man appeared to be perfectly convinced of the truth, and said he believed it was truth; and left us, weeping and with a heavy heart.

Between-the-logs told us that after we left, a Seneca chief came to him and told him that the head chief had not told the truth. "For he said, the chiefs all speak one word, and believe in the Indian god and religion. I do not; and there are many others that do not believe it. We believe what you say is true; and we want you to tell us more, that we may understand it."

Sometime after I got home, I received a letter from the agent, stating that Wiping-stick, the chief, believed in the Christian religion. He gave as his opinion, that if the Wyandott chiefs would repeat their visits, the Senecas would yield and embrace the Gospel.

We frequently visited the Delawares, on the Sandusky river, and labored with them. One of their chiefs, and some other individuals, embraced Christ and him crucified.

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CHAPTER VIII.

Quarterly meeting held July 26th, 1823, in the woods-Love feast-Speech of Between-the-logs-Good effects of the meetingThe school-Formed on the manual labor plan-Classification and employ of the boys-Of the girls-Bishop M'Kendree's visit-He teaches the boys to hoe-His letter to T. Mason-Mr. Johnston's letter-The Bishop visits and instructs the Indians at their housesInteresting conversations with them-Religion can civilize savage men-Attempts of the government agents to purchase the Wyandott reservation-Speech of a chief on the occasion-The whites steal their horses-Expedient to remedy this—Journal of their doings in council kept in writing-Regulations concerning marriage and divorce-Extract from their journal-Laws respecting drunkenness Case of a young man-Good effects of religion on its professorsTreatment of the children-Manner of convincing the Indians of the truth of religion-G. R. Jones' letter.

ON the 26th of July, 1823, we held our quarterly meeting at a place previously prepared in the woods, near the mission house. On Saturday about two hundred Indians were encamped on the ground. We com

menced our meeting without much prospect of success. On the morning of the Sabbath, at 8 o'clock, the people surrounded the stand; and I read and had interpreted the fourth chapter of the first epistle of John. We then bowed before the throne of God's mercy, and implored his blessing. After the bread and water were distributed, we commenced the exercise of telling what God had done for us. Amongst the rest, brother Between-the-logs also arose, and with a countenance beaming with joy, spoke in the following eloquent strain, which had an astonishing effect on the congregation:

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My brothers and sisters, I do not rise this morning to tell you the feats of my past life as a warrior or hunter, or the feats of my ancestors: but I rise to tell you of

the sweetness of religion, and the unspeakable joy I feel in laboring in its cause. Here, under these lofty oaks, (for here once stood an Indian village,) is the place that gave me birth. They are my fostering parents; for under their lofty and spreading branches I spent my juvenile years, in all the vanities and follies of Indian youth. Among the groves of this forest, I have spent the whole career of my life. But in all this time, I was ignorant and in gross darkness. I had not at that time heard the name of Jesus, nor did my tongue learn to lisp his praise. My mind had not conceived an object so dear-a name so precious-the sound of which now makes my soul expand, and warms my heart with a flame of love. Brethren, my feelings overwhelm me at this time-they will not allow me to say much. But suffer me to add, that under these shady groves I am determined to finish my course, laboring in the cause of my Divine Master. I humbly confess my life is not perfect; that I am still liable to err, and feel a proneness to evil. But I desire to do my Master's will, and meet you and all the friends of Jesus in our Father's home above."

This was truly a time of God's mercy. The whole assembly were over-awed by the power and glory of God. About one hundred came forward to the communion table; and there, in the most humble and solemn manner, partook of the emblems of Christ's body and blood. The heathen party stood and wept, while they looked at their friends thus piously making a dedication of themselves to God. At night, we invited the mourners to come forward, and be prayed for. Many came, and with strong cries and prayers, plead the merits of Jesus Christ. Some experienced salvation through his name. The next morning, after breakfast, the trumpet summoned us again

to the place of prayer. We then administered baptism to the new converts and some infants. Several were ad

mitted on trial; and after an exhortation, we parted, with fresh resolutions to try to live more for God than we ever had done.

This was a season never to be forgotten. Here indeed, the wilderness blossomed, and the solitary places were made glad: while the Spirit of God, like a well of living water, was springing up in every renewed heart unto eternal life. The work was carried on in the prayer and clsss meetings, and in private families: so that in almost every cabin was heard the sound of prayer and thanksgiving. Sinners were converted-backsliders reclaimed, and some that had grown lukewarm revived.

It will now be expected from me to state something of the school. This was founded on the system of manual labor; and we used our best exertions to make it accomplish the purposes for which it was established. The boys that were old and large enough, were taught the art of farming, and the girls house-work, sewing, knitting, spinning, cooking, &c. For this purpose, as well as for order, every child was put in a class. The eighteen oldest boys were put into six classes of three in each. Through the winter, each class worked one day in every week on the farm, with the work hands: so that each boy worked one day in every week, besides many other duties; such as cutting wood, making fires, and feeding stock. The smaller boys were classed also, and had to carry water, help to feed, and take care of the cows and calves. The very small boys were employed in getting chips for the fires. The girls were also classed to do the work of the family, with a white girl at the head of their class. These classes changed weekly, and were engaged

in cooking, washing, sweeping the house, making beds, spinning, knitting, weaving, &c. All knew in the morning, without being told, what was their employment for the day, and what would be expected from them. The Indian boys did not like to labor at first; but instead of force, stratagem was used. When I went out to work, I almost always divided the hands and the work. Then I had no difficulty, for each would do his best to excel the others. This I did in rolling logs, and hoeing corn. We had now about sixty in the school.

Bishop M'Kendree paid us a visit in June, 1823, an account of which is contained in his letter, dated at Chillicothe, Ohio, August 13, 1823, in the Fifth Annual Report of the Missionary Society, for 1824. There is also one from Col. John Johnston, Indian agent, in the same report. Both are given hereafter.

The great interest taken in the mission and school, by this wise and good man, was most manifest in the manner in which he accommodated himself to the Indians and their children. It was the season when we were busily engaged in cultivating our corn, of which we had about fifty acres; and besides three plows, we could furnish twenty-one hoes. Never did I see boys more elated than when the worthy Bishop took up his hoe, and started for the field, saying, "Boys, come on.' He marched before, and we followed after him. When we got out, he chose his Indian boy, called William M'Kendree, and put him on the row next to himself, that he might, by example, teach him to work within bounds. Never did I see Bishop M'Kendree more in his element than when, in person, he was teaching those Indian boys to work, although I was afraid he would do too much. He fre quently gave them lectures on the economy of human