USA > Ohio > Wyandot County > The History of Wyandot County, Ohio, containing a history of the county, its townships, towns general and local statistics, military record, portraits of early settlers and prominent men etc > Part 30
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53 | Part 54 | Part 55 | Part 56 | Part 57 | Part 58 | Part 59 | Part 60 | Part 61 | Part 62 | Part 63 | Part 64 | Part 65 | Part 66 | Part 67 | Part 68 | Part 69 | Part 70 | Part 71 | Part 72 | Part 73 | Part 74 | Part 75 | Part 76 | Part 77 | Part 78 | Part 79 | Part 80 | Part 81 | Part 82 | Part 83 | Part 84 | Part 85 | Part 86 | Part 87 | Part 88 | Part 89 | Part 90 | Part 91 | Part 92 | Part 93 | Part 94 | Part 95 | Part 96 | Part 97 | Part 98 | Part 99 | Part 100 | Part 101 | Part 102 | Part 103 | Part 104 | Part 105 | Part 106 | Part 107 | Part 108 | Part 109 | Part 110 | Part 111 | Part 112 | Part 113 | Part 114 | Part 115 | Part 116 | Part 117 | Part 118 | Part 119 | Part 120 | Part 121 | Part 122 | Part 123 | Part 124 | Part 125 | Part 126 | Part 127 | Part 128 | Part 129 | Part 130 | Part 131 | Part 132
At Pipetown was a considerable body of Delawares under the control of Capt. Pipe, son of the chief of the same name, who was prominent at the burning of Col. Crawford. At this place Stewart stopped, but as the In- dians were preparing for a great dance they paid but little attention to him. The proceedings on the part of the Indians were all new to Stewart, and for a time their vociferations and actions alarmed him exceedingly, but at last they became somewhat quiet, when Stewart took out his hymn book and began to sing. He, as is usual with many of his race, had a most melodi- ous voice, and as a result of his effort the Indians present were charmed and awed into perfect silence. When he ceased, Johnny-cake said in broken English, "Sing more." He then asked if there was any person present who could interpret for him; when old Lyons, who called himself one hundred and sixty years old (for he counted the summer a year and the winter a year) came forward. Stewart talked to them for some minutes and then re- tired for the night. In the morning, he almost determined to return to Marietta, and from thence proceed to the home of his parents in Tennessee. But so strong were his impressions that he had not yet reached the right place, though he was invited by the Delawares to remain with them, that he continued his course northwesterly and finally arrived at the house of William Walker, Sr., at Upper Sandusky.
Mr. Walker was an interpreter, and the United States Indian sub-agent at this point. At first he suspected Stewart to be a runaway slave; but the latter accounted for his presence here in such an honest, straightfoward manner, that all doubts or suspicions were at once removed. Mrs. Walker, who was a most amiable woman, of good education, and half Wyandot, also became much interested in Stewart after hearing his account of himself
276
HISTORY OF WYANDOT COUNTY.
She possessed great influence in the Wyandot nation; and this whole family became his hospitable friends, and the untiring patrons to the mission which was afterward established. Mr. Walker, Sr., his wife and his sons, were all good interpreters, spoke the Indian tongue fluently, and all, except old Mr. Walker, became members of the church.
This family directed Stewart to a colored man named Jonathan Pointer. The latter, when a little boy, had been captured by the Wyandots at Point Pleasant, Va. His master and himself were cultivating corn when the Indians came upon them. They shot his master, caught Jonathan, and took him home with them. This man could speak the Indian language as
well as any of the natives. When Stewart called upon him, and made known his wishes, Jonathan was very reluctant, indeed, to interpret for him, or to introduce him as a preacher. He told Stewart that "it was great folly for him, a poor colored man, to attempt to turn these Indians from their old religion to a new one." But Stewart persevered; he believed that God had sent him here, and he was unwilling to give up until he had made a trial.
Jonathan was going to a feast and dance the next day, and Stewart desired to go along, to which he rather reluctantly consented. Stewart in. duced him to introduce him to the chiefs, when he gave them an exhortation and sung a hymn or two. Finally he requested that all who were willing to hear him next day at Pointer's house should come forward and give him their hand. This the most of them did. But he was much disappointed the next day, for none of them came other than one old woman, to whom he preached. A meeting was appointed at the same place for the following day. The same old woman, and an old chief, named Big-Tree, were pres- ent. To these Stewart again preached. The next day being the Sabbath, he appointed to meet in the council house. At that place eight or ten came. From this time his congregations began to increase in numbers, and it is presumed that nothing contributed more to increase them and keep them up for awhile than his singing. This delighted the Indians. No people are more fond of music than they are, and for that reason Stewart mixed his prayers and exhortations with numerous songs.
Mr. Finley relates that many of the Wyandots had been Catholics, and they began to call up their old Catholic songs, and sing them, and to pray. By this means, some of them got stirred up, and awakened to see their lost condition. However, Stewart considered it to be his duty when they prayed to the Virgin Mary, and used their beads and crosses in prayer, to tell them that it was wrong. He also spoke against the foolishness of their feasts and dances, and against their witchcraft. These reproofs soon excited preju- dices against him. Many that had joined in the meetings went away, and by voice and actions did all the harm they could. Some even visited the Catholic priest at Detroit, related what was going on, and asked for in- structions. The priest told them, "that none had the true word of God, or Bible, but the Catholics; that none but the Catholic priests could teach them the true and right way to heaven; that if they died out of the Catholic Church they must perish forever; and that they could not be saved in any other way, but must he lost forever." They came home from Detroit in high spirits, and soon it was reported through every family that Stewart did not have the right Bible, and was leading them wrong. Some charged him with having a false Bible, but how to test the matter was the difficulty. Finally, all agreed to leave it to Mr. Walker, Sr. The time was set when the parties were to meet, and he was publicly to examine Stewart's Bible
- 277
HISTORY OF WYANDOT COUNTY.
and hymn book. The parties came together at the time appointed. Deep interest was felt on both sides, and all waited in solemn suspense .. After some time had been spent in the examination. Mr. Walker said that the Bible used by Stewart was a true one, and differed from the Catholic Bible only in this: one was printed in English, the other in Latin. He also af- firmed that his (Stewart's) hymn book was a good one, and that the hymns it contained were well calculated to be sung in the worship of God.
This decision was received with joy by the religious party, and in a corresponding degree sunk the spirits of the other. It is believed, how- ever, that none were so influential in putting down the superstitions of the Catholics as Mrs. Walker. She was no ordinary woman. Her mind was well enlightened, and she could expose the folly of their superstitions better than any one in the nation. As she stood so high in the estimation of all, her words had more weight than anyone else.
Stewart continued his labors among the Wyandots from November, 1816, until early in the following spring. His interpreter, Pointer, had professed to obtain religion, and also a considerable number of rather unimportant Indians; but the leading chiefs and head men of the nation stood aloof. After passing several months at Mariette, Stewart returned to Upper San- dusky in August, 1817. He found upon his return that but few of his flock had remained steadfast. Most of them had fallen back into their former habits, and one of the most hopeful of the young men had been killed in a drunken frolic. At this time Mononcue* and Two-logs, or Bloody Eyes (the last mentioned chief being a brother of Between-the-logs), raised a powerful opposition to Stewart, and represented in most glowing colors the destruction that the Great Spirit would visit upon them if they forsook their old traditions; that the Great Spirit had denounced them as a nation, and
* This renowned chief of the Wyandot nation was of medium stature, and remarkably symmetrical. in form. Mr. Finley says he was one of the most active inen he ever knew, quick in his motions as thought, and fleet as the doe in the chase.
As a speaker, lie possessed a native eloquence which was truly wonderful. Few could stand before the overwhelming torrent of liis eloquence. He was a son of Thunder. When inspired with his theme, he could mnove a large assembly with as much ease, and rouse them to as high a state of excitement, as any speaker I ever heard. There is a peculiarity in Indian eloquence which it is difficult to describe. To form a correct idea of its character, you must be in the hearing and sight of the son of the forest; tlie tones of his voice and the flash of his eye must fall upon you, and you must see the significant movement of his body. As an orator, Mononcue was not surpassed by any chieftian.
I will give a specimen or two of the eloquence of this gifted son of nature. Imagine yourself, gentle reader, in the depths of the forest, surrounded by hundreds of chiefs and warriors, all sunk in the degreda- tion and darkness of paganism. They have been visited by the missionary, and several converted chiefs. One after another the chiefs rise and address the assembly, but with no effect. The dark scowl of infidelity settles on their brows, and the frequent mutterings of the excited auditors indicate that their speeches are not acceptable, and their doctrines not believed. At length Mononcue rises amidst confusion and dis- turbance, and ordering silence with a commanding voice, he addresses thein as follows :
" When you meet to worship God, and to hear from His word, shut up your mouths, and open your ears to hear what is said. You have been here several days and nights worshipping your Indian god, who has no existence, only in your dark and beclouded minds. You have been burning your dogs and vension for him to smell What kind of a god or spirit is he, that he can be delighted with the smell of a burnt dog? Do you suppose the great God that spread out the heavens, that hung up the sun and moon, and all the stars, to make light, and spread out this vast world of land and water, and filled it with men and beasts, and everything that swims or flies, is pleased with the smell of your burnt dog? I tell you to- day, that His great eye is on your hearts, and not on your fires, to see and smell what you are burning. Has your worshipping here these few days made you any better? Do you feel that you have gotton the victory over one evil ? No! You have not taken the first step to do better, which is to keep this day holy. This day was appointed by God Himself, a day of rest for all men, and a day on which men are to worship Him with pure hearts, and to come before Him that He may examine their hearts, and cast out all their evil. This day is appointed for His minister to preach to us Jesus, and to teach our dark and cloudy minds, and to bring them to light." He here spoke of the Savior, and His dying to redeem the world ; that how life and salvation are freely offered to all that will forsake sin and turnto God. He adverted to the judgment day, and the awful consequences of being found in sin, and strangers to God. On this subject he was tremend- ously awful. He burst into tears ; he caught the handkerchief from his head, and wiped them from his eyes. Many in the house sat as if they were petrified, while others wept in silence. Many of the females drew their blankets over their faces and wept. " Awful, awful day to the wicked !" said this thundering minister. " Your faces will look mnuch blacker with your shame and guilt than they do now with your paint." I have no doubt but God was with Mononcue on this occasion, and that many were convicted of sin and a judgment to come.
Mononcue was of great service to the mission at Upper Sandusky as a local preacher, and was always prompt in the discharge of every duty. He remained a true Christian and friend of the whites until his death, which occurred some time before the removal of the Wyandots west of Missouri.
278
HISTORY OF WYANDOT COUNTY.
would abandon them forever, if they left His commandments, and exhorted the people never to think of turning aside from their fathers' religion.
Late in the year 1818, Stewart encountered other difficulties. It seems that certain missionaries, traveling to the northward, passed through Upper Sandusky, and finding that Stewart had been somewhat successful in his labors among the Wyandots, wanted him to join their church, saying that they would assure him.a good salary. He refused on the ground of his ob- jections to the doctrines they held. They then demanded his authority as a Methodist missionary. As he held no other authority from the church than an exhorter's license, he frankly told them he had none. Through this means, it became known that he had no authority from the church to exercise the ministerial office; although he had both solemnized matrimony and baptized several persons, both adults and children, believing that the necessity of the case justified it. This operated greatly to his disadvan- tage, for the missionaries aforesaid and the traders asserted that he was an impostor.
Stewart now determined to attach himself to the Methodist Episcopal Church, at some point nearer than Marietta. The same winter (1818-19), he visited a tribe of the Wyandots that lived at Solomonstown, on the Great Miami River. He there formed the acquaintance of Robert Arm- strong, and some Methodist families living near Bellefontaine. From them he learned that the quarterly meeting, for that circuit, would be held near Urbana. To that place he proceeded (in company with some of the Indi- ans), recommended by the converted chiefs and others, as a proper person to be licensed as a local preacher in the Methodist Episcopal Church. In March, 1819, his case was brought before the conference, and by a unani- mous vote of that body, he was duly licensed. At this meeting, several of the local preachers present volunteered to go in turn and assist Stewart, but it appears that Rev. Anthony Banning, of Mount Vernon, anticipated their action, and was the first to aid him.
At the annual conference, held at Cincinnati in August, 1819, the Indian mission at Upper Sandusky was named as a regular field of labor in the Lebanon District, which then extended from the Ohio River northward to and including Michigan Territory. At the same time Rev. James B. Finley was appointed Presiding Elder of the district, and Rev. James Montgomery, missionary to assist Stewart. Subsequently, Mont- gomery was appointed by Col. John Johnston, sub-agent, over the Senecas, and Moses Henkle was employed to fill the position vacated by Montgomery. As a result of these proceedings, Stewart's prominence as a missionary among the Indians began to wane, and others proceeded to occupy the field which he had opened.
Although Mononcue and other prominent men of the Wyandots opposed Stewart's efforts for a time, they were, comparatively speaking, early converts to Methodism. Thus, Finley relates that the first quarterly meeting appointed for the benefit of the Indians was held at Zanesfield. at the house of Ebenezer Zane, a half-breed, in November, 1819. About sixty Indians were present, among them the chiefs known as Between-the- logs, Mononcue, John Hicks, Peacock, Squindighty and Scuteash. Robert Armstrong and Jonathan Pointer were the interpreters. All of the chiefs mentioned, besides several others, spoke to the white men and red men there assembled. The address of Between-the-logs, interpreted, was as follows:
"Will you have patience to hear me, and I will give you a history of religion among the Indians for some time back, and how we have been
شرائه.
MO-NONCUE AN INDIAN CHIEF OF THE WYANDOT TRIBE AND A LICENSED PREACHER OF THE METHODIST CHURCH.
281
HISTORY OF WYANDOT COUNTY.
deceived. Our fathers had a religion of their own, by which they served God and were happy, before any white men came among them. They used to worship with feasts, sacrifices, dances and rattles; in doing which they thought they were right. Our parents wished us to be good, and they used to make us do good, and would sometimes correct us for doing evil. But a great while ago, the French sent us the good book by a Roman priest, and we listened to him. He taught us that we must confess our sins, and he would forgive them; that we must worship Lady Mary, and do penance. He baptized us with spittle and salt, and many of us did as he told us. Now, we thought, to be sure we are right. He told us to pray, and to carry the cross on our breasts. He told us, also, that it was wrong to drink whisky. But we found that he would drink it himself, and we followed his steps and got drunk too. At last our priest left us, and this religion all died away. So, many of us left off getting drunk, and we began again to do pretty well. Then the Seneca prophet arose and pretended that he had talked to the Great Spirit, and that he had told him what the Indians ought to do. So we heard and followed him. It is true, he told us many good things, and that we ought not to drink whisky; but soon we found that he was like the Roman priest-he would tell us we must not do things, and yet do them himself. So here we were deceived again. Then, after these cheats, we thought our fathers' religion was still the best, and we would take it up again and follow it. After some time the great Shawanese prophet [Tecumseh's brother ] arose. Well, we heard him, and some of us followed him for awhile. But we had now become very jealous, having been deceived so often, and we watched him very closely, and soon found him like all the rest. Then we left him also, and now we were made strong in the religion of our fathers, and concluded to turn away from it no more. We made an-
other trial to establish it more firmly, and had made some progress when the war broke out between our father, the President, and King George. Our nation was for war with the king, and every man wanted to be a big man. Then we drank whisky and fought; and by the time the war was over we were all scattered, and many killed and dead.
" But the chiefs thought they would gather the nation together once
more. We had a good many collected, and were again establishing our In- dian religion. Just at this time, a black man, Stewart, our brother here (pointing to him), came to us, and told us he was sent by the Great Spirit to tell us the true and good way. But we thought that he was like all the rest, that he wanted to cheat us, and get our money and land from us. He told us of all our sins; showed us that drinking whisky was ruining us; that the Great Spirit was angry with us; and that we must leave off these things. But we treated him ill, and gave him but little to eat, and trampled on him, and were jealous of him for a whole year. We are sure if the Great Spirit had not sent him, he could not have borne with our treatment. About this time our father, the President, applied to us to buy our lands, and we had to go to the great city to see him. When we came home, our old preacher was still with us, telling us the same things; and we could find no fault or alteration in him. About this time he talked about leaving us to see his friends; and our squaws told us that we were fools to let him go, for the Great God had sent him, and we ought to adopt him. But still we wanted to hear longer. They then told us what God had done for them by this man. So we attended his meeting in the council house, and the Great Spirit came upon us so that some cried aloud, some clapped their hands, some ran away, and some were angry. We held our meeting all
5
282
HISTORY OF WYANDOT COUNTY.
night, sometimes singing and sometimes praying. By this time we were convinced that God had sent him to us; and then we adopted him, and gave him mother and children. About this time a few of us went to a great camp-meeting near Lebanon, Warren County, Ohio, and were much blessed and very happy. As soon as this work was among us at Sandusky, almost every week some preacher would come and tell us they loved us, and would take us and our preacher under their care, and give us schools, and do all for us that we wished. But we thought if they loved Indians so, why not go to the Senecas and Mohawks? They have no preacher; we have ours. Some told us that we must be baptized all over in the water, to wash away our sins. And now they said they cared much for us; but before Stewart came they cared nothing for us. Now some of us are trying to do good, and are happy. We find no alteration in Stewart. But when others come, and our young men will not sit still, they scold; and we believe Stewart is the best man. Some of the white people that live among us and can talk our language say, 'The Methodists have bewitched you;' and that, 'It is all nothing but the works of the devil; and the whites want to get you tamed, and then kill you, as they did the Moravian Indians on the Tuscarawas River.' I told them that if we were to be killed, it was time for us all to be praying. Some white people put bad things in the minds of our young Indians, and make our way rough." Between-the-logs concluded his ad- dress by telling of the goodness of the Lord, and requesting an interest in the prayers of his people.
In August, 1821, in accordance with the suggestions of the Methodist preachers, the chiefs, Deunquot, Between-the-logs, John Hicks, Mononcue, Andauyouah, Deandoughso and Tahuwaughtarode, signed a petition, which was drawn up and witnessed by William Walker, United States Interpreter; and Moses Henkle, Sr., Missionary, requesting that a missionary school be established among them, at Upper Sandusky, and for that purpose they donated a section of land at the place called Camp Meigs, where existed a fine spring of water and other conveniences. The Indians also requested of con- ference that the teacher sent them should be a preacher, thus obviating the necessity of a traveling misssonary being continued among them. Thereupon Rev. James B. Finley, was appointed resident missionary and teacher at the Wyandot Mission. He says in his history of the mission: "There was no plan of operation furnished me, no provision made for the mission family, no house to shelter them, nor supplies for the winter; and there was only a small sum of money, amounting to $200, appro- priated for the benefit of the mission. However, I set about the work of preparation to move. I had a suitable wagon made, bought a yoke of oxen, and other things necessary, took my own furniture and household goods, and by the 8th of October was on my way. I had hired two young men, and one young woman, and Sister Harriet Stubbs volunteered to ac- company us as a teacher. These, with my wife and self, made the whole mission family. We were eight days making our way out. Sixty miles of the road was almost as bad as it could be. From Markley's, on the Scioto, to Upper Sandusky, there were but two or three cabins. But by the blessing of kind Providence, we arrived safe, and were received by all with the warmest affection. There was no house for us to shelter in on the sec- tion of land we were to occupy, but by the kindness of Mr. Lewis, the black- smith, we were permitted to occupy a new cabin he had built for his family. It was without door, window or chinking. Here we unloaded, and set up our Ebenezer. The Sabbath following, we held meeting in the council house,
283
HISTORY OF WYANDOT COUNTY.
and had a large congregation. Brother Stewart was present, and aided in the exercises. We had a good meeting, and the prospect of better times. " We now selected the place for building our mission house. It was on the spot called 'Camp Meigs,' where Gov. Meigs had encamped with the Ohio Militia in time of the last war, on the west bank of the Sandusky River, about a mile below the post of 'Upper Sandusky.' We commenced getting logs to put us up a shelter for the winter. The first week one of my hands left me. A day or two after, while we were in the woods cutting down timber, a dead limb fell from the tree we were chopping on the head of the other young man, so that he lay breathless. I placed him on the wagon, drove home half a mile or more, and then bled him, before he recovered his senses. I now began to think it would be hard times. Winter was coming on, and my family exposed in an Indian country, without a house to shelter in. For years I had done but little manual labor. But the Lord blessed me with great peace in my soul. My worthy friend, George Riley, recov- ered from his hurt, and we worked almost day and night, until the skin came off the inside of my hands. I took oak bark, boiled it, and washed my hands in the decoction, and they soon got well and became hard. We built a cabin house, 20x23 feet, and without door, window, or loft. On the very day that snow began to fall, we moved into it. The winter soon became extremely cold. We repaired one of the old block- houses, made a stable thereof for our cattle, and cut, hauled and hewed logs to put up a double house, forty-eight feet long by twenty wide, a story and a half high. We hauled timber to the saw mill, and sawed it ourselves into joists and plank, for the floors and other purposes. I think I can say that neither brother Riley nor myself sat down to eat one meal of victuals that winter but by candle-light, except on Sabbath days. We always went to bed at 9, and rose at 4 o'clock in the morning, and by daylight we were ready to go to work. In addition to this, I preached every Sabbath and met class, attended prayer meeting once every week, and labored to rear up the church. Brother Stewart assisted when he was able to labor, but his pul- monary affliction confined him the most of his time to the house, and I em- ployed him to teach a small school of ten or twelve Indian children at the Big Spring; for these people were so anxious to have their children taught that they could not wait until preparations were made at the mission house, and they wanted to have a separate school by themselves. To this I would not agree; but to accommodate their wishes until we were ready at the mis- sion house to receive their children, I consented that they might be taught at home."
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.