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21. Missions

 

 

 

There is little evidence of any Cherokee interest in Christianity at the beginning of the nineteenth century.  However, some of the Cherokee chiefs, mostly the more prosperous mixed bloods, realizing that a white education would be invaluable in dealing with the American government, wanted their children to learn to read and write English.    In 1800 the Moravians approached the Cherokees about establishing a mission school in their country and three years later the Presbyterians did likewise.

 

 

Salem, N. C., Oct. 28, 1799

To David Henley, Esq., at Knoxville,

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 Schneid­er made a visit from hence to the Cherokee-Indians living at Chota and the neighboring towns, who signified a desire that he should come and live among them, but the war which since broke out pre­vented 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 Cumber­land, 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  [1]

 

Col. David Henley to Abraham Steiner –

April 23, 1800

The Indians do not appear to be in perfect peace and the Chero­kees 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 mission­aries among them and would be glad to have their children instructed 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 agree­able 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 situa­tion 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.  [2]

 

Captain Buttler to Cherokee Chiefs-

May 11, 1800

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 sufficient piece of ground to cultivate, in order that they may, occasionally, work there­on, 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 disap­pointing 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 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 do­ing 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.  [3]

 

 

Cherokee Council, October 6, 1800

 

Chief Gentleman Tom to Chief Little Turkey –

From what has been said respecting the missionaries of the Moravians, we consider their intention as laudable. Let them come and make the trial; we hope it will prove beneficial. We ask our be­loved man, Little Turkey, his sentiments on the occasion.

 

Chief Doublehead for Chief 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 desire 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.  [4]

 

 

Steiner and de Schweinitz comments on possible mission locations

 

1.            James Vann’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 $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. McDonald’s place at Chickamauga is 100 miles southwest of Tellico and 13 to 15 miles south of the Tennessee River. Mc­Donald 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. Mc­Donald 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 River, 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 seem­ingly healthful country. Good water and real good soil. Mr. Bur­gess, who lives here, a nice man, acquainted in Salem. He is a great enemy of Tom Paine’s writings.

What commends this 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 be­cause only one stream, the Tennessee, need be crossed, while from Vann’s there are several. Already a year ago Steiner and de Schmweinitz 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.  [5]

 

 

 

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 which 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.

From 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 author­ized—as they express it—by their Father—meaning the President of the United States—with his seal to it.

 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 mis­sion 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 con­cern 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 de­termination 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 Win. de Marshall,

Christian Lewis Benzien, pt.,

Directors of the Society for Propagating the

Gospel Among the Heathen.

 

 

December 9, 1800

Messrs. F. W. Marshall, Christian L. Benzein,

Gentlemen, I have received your letter ofthe 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  [6]

 

 

Cherokee agent Return Meigs to Secretary of War Dearborn –   

There is reason to fear that without the diffusion amongst them of knowledge of letters, the object to save them from extinction will not be obtained. . . .  to establish and support schools amongst these people will be expensive and the present expense of supplying them with the implements of husbandry and manufactures and domestics and supporting Agents and Interpreters is a great expense; more cannot be expected from the United States.

Let them sell land to the amount of 200,000 dollars, the simple interest will be 12,000 dollars.  This will support 30 school masters at 400 dollars each. . . . I know they will object to it.  [7]

 

Johann Wohlfahrt to Moravian Board –

April 24, 1803

The discontent of the chiefs concerning our not beginning a School and boarding the Children at our own expense had become more known than we thought. . . .

They said that three years ago they had granted us at Tellico only two years time to make a trial and four had passed.  [8]

 

June 10, 1803

To Johann Wolfahrt

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  [9]

 

 

Springplace Diary, June 1803

 

The whole Nation seems to be stirred up against us and we can, as it were, perceive it in the people around us, that they would fain see us gone.  We now hear that Mr. Vann was of the same opinion.  [We] tried to tell him that we were not come to keep school to the Indians but to make known unto them the word of God. 

. . . he replied bluntly they had no ear to hear it [the Word of God] and that this was no sufficient cause for our stay in the[ir] Country.

 

. . . the Chiefs - Glass, Sour Mush, Bark and Doublehead and in general all the chiefs - wanted to force us out of their country.

 

They also pretend we were only intent upon growing rich in their Country. . . .  [We] raised so much Corn and arranged matters as if we were to stay there permanently, when [in August] only one year’s time had been given us for a trial.  [10]

 

 

Southwest Point, July 22nd, 1803

To Chuleoa and Sour Mush.

 

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.

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 valu­able 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 hap­pily. 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. 

 

 

Chuleoa and Sour Mush talk -

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, board­ing 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 beginning 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.

Win. L. Lovely, Asst. Agent for the Cherokees  [11]

 

 

Meigs –

. . . it has always appeared to me that instruction in letters should precede preaching, or at least that it should go at the same time.  This seems the general opinion. . . .

You are sensible that we cannot with propriety oppose the Cherokees on any matters of which they have the right to judge.  [12]

 

Daniel Ross to Meigs –

October 10, 1803

I now find the chiefs have hesitated in the admission of school education in the Nation.  I take the liberty of suggesting the probability of introducing the scheme although the Chiefs should be against it; that is, let one or two reputable teachers slip in, one to this quarter (if thought expedient) and others to Hiwassee or Oostenali, and make a beginning.  They will find their school to increase [as white and mixed-blood parents seek their children’s improvement] although the Chiefs may not choose to send their children. 

At first the Indians could not bear the idea of planting cotton, spinning, and weaving, ect. . . . Tho' they now see the utility of it.  [13]

 

Chief Glass to Meigs -

We approve a school being established in our nation under the superintendence of Rev'd Mr. Blackburn and hope much good will [be] done by it to our people.  [14]

 

Gideon Blackburn –

My design was to introduce Christianity as the young mind should be capable of receiving it.

. . . an institution designed not only to rescue the rising race from savage manners but also to light up beacons by which the parents might gradually be conducted into the same field of improvement.

As soon as they are civilized their way will be opened for the establishment of regular religious society . . .

Music has a remarkable tendency to soften the savage mind.  [15]

 

Gottlieb Byhan -

I found the [Presbyterian] school at Hiwassee better than it had been represented to us.

Toward 9 o'clock Mr. Blackburn kept the morning prayer. . . . Then Mr. Black kept school, after which the Children got their breakfast consisting of meat, bread, and sour hominy which diet they have also for dinner and supper.

During school no one dare look off from his book nor talk to his neighbor.  [16]

 

 

Springplace Diary – 1805

 

Once when Mr. Vann was very ill, the missionaries came to his bedroom and tried to reprove him for his drunkenness, fornication, and wife-beating, hoping for a deathbed conversion.  After hearing them out, he rose up jumped from his bed, seized a bottle and drank as much as he could in one gulp and said in anger that it was his house and he could drink as much as he pleased, dance, fornicate and what not and that it was none of our business.  Vann left the room saying he did not believe there was a Jesus Christ.

 

Our friendship with Mr. Vann goes no further than a quiet and modest demeanor toward him. [17]

 

 

Blackburn -

Many of the important ideas necessary to religion are spreading through the nation not only by our particular instruction but by the observation of the children in their intercourse with their parents which is certainly the surest and most effectual method to gain their attention to truth. [18]

 

Cherokee students to Blackburn -

The moment we open our eyes in the morning we bless and thank God we did not open them in that hell which we now read of in the Bible; which we knew nothing about until we came to your school; but thought before that hell was no other place than a bad country where bad people were sent by the Great Spirit after death.  We then all go to our knees and say our prayers, one after the other.  [19]

 

John Gambold -

How sad it is that the Cherokee language has no words for matters which are not related to the daily life and walk of the Indians.

English cannot be attained by Adults and when attained is incapable of conveying and Idea beyond the sphere of the senses; there seems to be no other way left by which the Spiritual or Temporal Good of these People can be promoted than by teaching them in our Language.

 

. . . the length or the shortness of the syllables has a certain meaning; if one of the syllables is drawn out, the meaning is changed; should the same syllable be drawn out even more, the word gets still another meaning.  The slightest variation of accent changes the signification entirely.

 

He assured us that for matters of that nature Christian doctrine neither words nor expressions are available in this Cherokee language.    

 

. . . some students are still so backward in the English language that they never converse with each other in that language. 

 

God is graciously pleased with the praise of these little brown ones who indeed at this time understand very little of what they sing. 

 

Our pupil George wrote a letter in English to his mother in which he also told her something about our Creator and Redeemer.  The Chief [Bark] gave this letter to Mr. Charles Hicks who, surrounded by chiefs, had it read aloud at Vann's and translated it. . . .  Doesn't that mean, dear Brother, that the Gospel was preached?  O, yes. . . . The young people will do it.  It is the children who are to proclaim the death of the Lord. . . .  In these bad times the Lord will probably bring in His Kingdom through their children . . . even though the adults have no desire for it.  [20]

 

Meigs to Benjamin Hawkins –

February 13, 1805

It is impossible to tell the results of all the exertions to civilize the Indians, but if the plan is to be continued, it appears to me that nothing will contribute more to it than to give as many as our means will permit some knowledge of letters; for those who are advanced in years never can be brought generally to estimate the advantages of becoming civilized; they think that our enjoyments cost more than they are worth.  But the children that are growing up, especially those of the mixed blood, and they compose a very considerable part of the whole, may be brought to such a state of improvement as to become an acquisition of useful citizens by being incorporated at no very distant period with some of our State Governments. . . .  But it seems as if the Graver of time had fixed the savage character so deeply in the native fullblood Indian, I mean those who have arrived to manhood, that it cannot be effaced; but where the blood is mixed with the whites, in every grade of it, there is an apparent disposition leaning toward civilization, and this disposition is in proportion to its distance from the original stock.  [21]

 

Gambold –

In order to present to you a little more clearly the methods used by us up to now in order to advance industry, I will describe to you our daily routine.  In our dwelling where the school is kept, they take turns by the week bringing in water, as they do in their own house (the dormitory).  Then my wife insist that they get every morning and evening a big basket full of grass, purslane, ect. for the pigs in the pen, and at times also for the others. . . . If she has to water the plants in the garden during dry weather, then she appoints the children for carrying water and also has a similar shift weekly for the washing.  At evening milking, two are appointed to hold the calves [away from the mothers]. . . . They have to shell corn needed for bread and take it to the mill, and then to get flour; to ride the horses to water , and also to give the pigs their daily portion of corn.  We always take them along to help when we plant the welschcorn as well as for all the harvesting. . . . We don't get any wood for their dwelling but insist that they themselves cut it in the bush and bring it in. . . . [We] give them a piece along the border of our yard, each one a plot, where they plant corn, potatoes, melons or whatever [for their own use]. . . . They have to work during the summers themselves on their patch.  They also have laid out a small flower garden near their house. . . . During the long winter evening we gave them cotton to pick [seeds from]. . . . [W]e cannot completely forbid the children the hunting to which they are born and which is necessary for their future well being . . . [so my wife urges them] between their school hours to be very diligent with their bow and arrow and to shoot some birds with which she can feed her cats. . . .  From this description of our daily routine and our method of treating the children, you see that we are seriously engaged to destroy, as much as lies in us, this pillow for Satan on which he lulls the people to sleep to their eternal destruction, namely, idleness.  [22]

 

Anna Gambold –

It is possible, to remember individual words with effort when one strains the ears and with such we get along when we do business with the Indians, but the connecting words are missing; for the most part they consist of tones which one can neither write down nor imitate.  And the Indians do not always understand each other in everything.  [23]

 

John Gambold –

A few weeks ago an Indian woman came here and offered for sale a small cake of brown sugar.  We asked her through our student George what she wanted for it, and he told us she wanted turnips.  It was found that she wanted a dollar for her sugar.  Such misunderstandings occur often with them, so that our hopes of learning something of the language from them thus far have been disappointing. [24]

 

Among the Cherokees not only is polygamy very much in vogue, but the marriage knot is tied so loosely among them that it is often untied and then knotted again in a different way.

. . . for example, father, step-father, father's brother, mother's brother and more than one degree of close relationship are called "Father", and all the female relatives are called "Mother", and similarly the relatives of the grand-parents are all called grand-father and grand-mother.  Thus we have already learned to know two fathers and three or four mothers of our Johnny, and it is only with very great difficulty that we can find our which among all these are really his actual parents, and still I do not want to answer for the correctness of the information; for since it happens not infrequently that the child of a repudiated or an abandoned wife is taken and reared by close or distant relatives as their child, there are cases when an Indian himself does not know whom he has to thank for his existence.

 

Margaret Vann [told the Moravians] that she believes the English language would have to be introduced completely among her people if they are to be given an understanding of holy things especially of the reconciliation through Jesus because in their language the words are entirely lacking to express even in a limited way this truth. . . . she attested that not only the expression but the concept was wholly unknown to the Cherokees; for instance the word forgiveness . . . is completely unknown among the Indians and . . . therefore there is no word to be found in their language by which the idea could be expressed.   When friends or relatives brought about a reconciliation between two persons who had quarreled, they did not forgive each other, they said, "We will now drink whiskey together and no longer speak of what has happened."  [25]

 

Blackburn -

Here, the savage taken from the filth of the smoky hut, from the naked and untamed state of the heathen, and from the idols of the pagan world, is brought to the habits and manners of civilized life. [26]

 

 

Springplace Diary – 1807

 

Many are comically painted in the face with black and red designs and likewise with rings about the eyes.  Others had square black spots outlined in red on the cheeks and still others red wreaths over the nose and white rings about the eyes.  Their dress was just as funny.

 

 

Gambold -

I fully agree with you that were the Indians not cured from their idleness, which is admired in their nations and deeply engrained in their nature, things must remain precarious for Christianity.  . . . following Jesus and laziness are incompatible.  . . . we make it our responsibility to inculcate in the children entrusted to us, in every way possible, the joy in work and diligence and on the other hand to present to them idleness in all its ugliness and to urge them as much as feasible to all kinds of handiwork.  . . . we have, however, not been able to get very far with it.

 

When one would wish to go so far as to put a "free-born Indian" to word against his will, and even to insist on his continuing it when he no longer wants to do it or perhaps is a little tired - and would want to use measure to compel him to keep at it, such a person would soon lose the good-will of the Indian, without which it isn't very comfortable to live in their country.  [27]

 

The Cherokee nation is mixed with white people to a considerable degree.  The offspring of white and Indians constitute a large part of it, and many of these completely resemble whites in color, physiognomy and conduct; yet they are considered by the Cherokees as belonging completely to their Nation. [28]

 

I have been impressed with the Idea that it is indispensably necessary for their preservation that they should learn our Language and adopt our Laws and Holy Religion. . . . The Study of their language would in a great measure prove but time and Labor lost. . . . It seems desirable that their Language, Customs, Manner of Thinking, ect. should be forgotten.  To be brief, my Object, and I trust the object of all other missionaries, has been to rescue the Aboriginal Man himself from the Destruction which awaits his Race, rather than to rescue his History, Language, Customs, ect.  [29]

 

The nearness of Mr. Vann to our station, and his kindness to our missionaries had made an unfavorable impression upon the leaders of the [United States] government as Vann constantly set himself against the rules laid down by government for the Cherokee nation.  The secretary of war, Mr. Dearborn, complained that we did not give any information to the government about what we were doing. [30]

 

 

Schools and Pupils in the Cherokee Nation 1809

 

Location                              Pupils           Auspices

 

Near Quotaquskee's, Tenn.     40            Presbyterian

Brownsville, Ala.                       18             Private tutor

Southwest Point, Tenn.            20             Presbyterian

Springplace, Ga.                        8             Moravian

At William Harlan's, Tenn.         8             Private tutor

 

         Total                                  94  [31]

 

 

Benjamin Hawkins to Secretary of War John Smith –

23 April 1809

A runner has just arrived from the Chiefs of the upper [Creek] towns to inform me that they have ordered a boat built in the Cherokee nation for the navigation of the Coosau and Allabama rivers and loaded for Fort Stephens, to be stoped .  The persons on board, five white men and a half breed Cherokee, asserted that they were going with sup­plies at the request of the President for Fort St. Stephens and that they had a pass from me. The Indians report the cargo is 50 odd Casks of rum, some powder and lead, and having got possession of the papers, sent them to me, and the pass with my signature is a forgery.  [32]

 

John Gambold to Charles G. Reichel -

23 July 1809

Even in this land, where in truth very little Gospel light has appeared, the op­ponents [of Christian truth] have received a reason for slander. In fact, Mr. Black­burn undertook a journey through this land, principally to reconnoiter the waterways here as far as the Bay of Mobile, for which a conversation with the Sec­retary of War with him is supposed to have been the inducement. For this pur­pose he entered into a sort of company with one of his own brothers and two or three others; they built several boats and purchased a large quantity of whisky in order to trade with that on their journey and thus they traveled down the Con­nesaga River. At the border between the Cherokees and the Creeks they were stopped by Chief Pathkiller. This man, who is now in the position which was formerly held by Little Turkey [principal chief], and whose main responsibility it is to see that the treaties with the U.S. and the other neighboring Indians are ob­served exactly and the peace of the land which rests on them, had received word from Col. Meigs that these people had underhandedly obtained the pass on which they were traveling from his son [Meigs’s son] during his absence, and that he could in no way grant his protection to an undertaking which is so against the laws. To be sure, they had prepared themselves a little for such an eventuality by taking along a half-breed Indian who claimed that the freight was his property, only nobody believed him. Now they appealed to Col. Hawkins for a pass, but as can be easily understood, they received none. Then they wanted to try to sell the whisky right on the spot, but could obtain no license for that as it was an under­taking which went contrary to all the Indian treaties. Pathkiller was indeed kindly inclined towards Mr. Blackburn as a man who had done much for the Indians and deserved consideration, and did all he could to help him, but the Creeks, on the contrary, on whose border the brandy was, did not show them­selves kindly disposed and confiscated the whole boat as contraband and with that, the reconnoitering trip and the traffic involved in it, and other far-reaching projects, came to an end for this time. Now the whole matter would not cause so much commotion and would even be quickly forgotten if Blackburn, a man well-known far and wide, described as having great gifts and also known among other things for the blessed preaching of the Gospel, had not been at the head of this undertaking, but just because of that the disgrace of this venture falls in large part on religion. In that connection, I remember that James Vann [a Cherokee chief] told me already two years ago: “Blackburn is not so disinterested as he wishes to appear; he is a secret Speculator.” His schools in this land seem to be decreasing greatly and now that his credibility has gone down very much, he may find it dif­ficult to keep them going in any way. But enough of this sad story.  [33]

 

John Gambold to Christian Benzien -

3 May 1810

In regard to Mr. Blackburn’s school troubles, I must try to prevent a misunder­standing or hold it back. That school of which Mr. Black [one of Blackburn’s teachers] was formerly in charge on the Highwassee and which was last kept in the former Blockhouse at Fort Tellico, to be sure, according to reports about it, has gone to pieces; whether forever, time alone will tell. On the other hand, the other school, which was first on the Chicamaga, and for a long time has been on the other side of the Tennessee below the new Garrison on James Brown’s plan­tation, where Joe Vann goes to school now, is still in existence; at least, I have learned nothing to the contrary.  [34]