OHIO
Archaeological and Historical
QUARTERLY.
THE MORAVIAN
RECORDS.
VOLUME TWO.
THE DIARIES OF
ZEISBERGER RELATING TO THE FIRST MISSIONS
IN THE OHIO BASIN.
EDITED BY ARCHER BUTLER HULBERT AND
WILLIAM NATHANIEL
SCHWARZE.
INTRODUCTION.
THE MISSIONS OF THE UNITAS FRATRUM.
The ancient church of the Unitas
Fratrum, the United Breth-
ren, or Moravians, as they became widely
known from their
original home-land, was all but utterly
destroyed by the persecu-
tions that accompanied the Thirty Years'
War. Fleeing their
native fields, the Moravians turned to
Saxony and Silesia, where
greater liberty of conscience was
permitted; in the year 1722
emigrants arrived at Berthelsdorf, upper
Lusatia, on the estate
of the noble Zinzendorf. Here, through
the liberality of their
new-found protector, the exiles built
Hutberg, the colony later
receiving the name Herrnhut; this was
the first congregation of
the renewed church of the United
Brethren.*
*Unless specially indicated my sources
of information for this
chapter are: [Benj. La Trobe] A
Succinct View of The Missions Estab-
lished Among the Heathen (London, 1770), G. H. Loskiel, History of
the Mission of the United Brethren
Among the Indians in North Am-
erica (London, 1794), John Holmes, Historical Sketches of
the Missions
of the United Brethren (Dublin, 1818), and John Heckewelder, A Nar-
rative of the Mission of the United
Brethren Among the Delaware and
Mohegan Indians (Philadelphia, 1820).
Vol. XXI--1. (1)
2 Ohio Arch. and Hist. Society Publications.
In the year 1731 Count Zinzendorf
attended the coronation
at Copenhagen of Christian VI., King of
Denmark. While in
the Danish capital the Count's servants
became acquainted with
a negro from the island of St. Thomas in
the West Indies, who
expressed the desire of himself and
sister to find the way of sal-
vation. This report coming to Zinzendorf
revived a hope for-
merly entertained by him that the Unitas
Fratrum would one
day be able to send the Gospel message
to foreign shores. The
enthusiasm of the Brethren knew no
bounds. The negro came
to Herrnhut from Copenhagen to repeat
his story, and, learning
that in order to be of genuine service
among the West Indies
slaves it would be necessary to labor
with them, two Brethren
offered to go and even to sell
themselves into slavery if that
were necessary.
Within a short period missionaries were
sent out from the
six hundred Brethren to St. Thomas and
St. Croix, to Green-
land, Surinam, Rio De Berbice, North and
South America, Lap-
land, Tartary, Guinea, Africa and India.
The heroism shown at
New Herrnhut (1733) was
reproduced further south in Green-
land at Lichtenfels (1758) "Rocks
of Light," and Lichtenau
(1774) "Meadows of Light."-as
it was half a century later in
Ohio at Lichtenau on the Muskingum. The
Light of the
World, through these six hundred exiles
in Saxony, was to
shine far and wide on rocks and meadows.
In far Labrador
was founded Hopedale (1752), Nain in
United Harbour (1770),
Okkak (1775), a second Hopedale (1776).
In South America
Pilgerhut on the Rio De Berbice was
occupied in 1738, Sharon
built on the Sarameca in 1747, Ephraim
in 1759 and Hoope, on
the Corentyn, in 1765, Bambey,
"Only Wait," on the Sarameca
in 1773, New Bambey on Wana Creek in
1785, Paramaribo in
1767 and Sommelsdyke in 1765. The Danish
West Indies were
first entered when Dover and Nitschman
went to St. Thomas
Island in 1732; when Zinzendorf visited the new
Herrnhut of the
West Indies seven years later he found a
worshipping congre-
gation of negroes numbering eight
hundred. St. Croix was vis-
ited in 1734, resulting in the founding
of Friedensthal, Friedens-
berg and Friedensfield. Brukker lived at Bethany on St. Jan
in 1754, and a church was erected in
Emmaus in 1778.
The Moravian Records. 3
In 1737 George Schmidt, pilgrim to the
heathen of Africa
from little Herrnhut, reached Capetown
and erected a mission
station 120 miles to the eastward in
Bavian's Kloof, "Baboon's
Glen". Later abandoned, it was
renewed in 1792 and in 1801 the
name was changed to Gnadenthal,
"Vale of Grace", indicating
the result of the decade of work. A
mission was later estab-
lished in far Gruenekloof- 1700 miles from Capetown behind
"the great Nomaqua."
Gnadenthal, "Vale of Grace" beside the
Sonderland was typical of Gnadenhutten
"Tents of Grace" in
both Pennsylvania and Ohio; the spirit
of the faithful Moravians
was unaltered whatever the clime or
nation.
Catharine of Russia in 1764 invited the
Unitas Fratrum to
establish a mission on the Volga, and
five missionaries went
thither a year later among the Kalmucks
and built Schoenbrunn
hard by the high road to Persia, two
thousand miles from St.
Petersburgh. Like
Schoenbrunn-on-the-Muskingum, this mis-
sion was uprooted by war, but was
re-established. In 1815 mis-
sionaries were sent out to the far
Torgot clan of the Kalmucks -
where the demand was so great for the
recently translated gospel
of St. Matthew that as many as thirty
copies were given out
in one day.
Other missions were established in
Lapland (1734), Guinea
(1737), Algiers (1739), Ceylon (1740),
Persia (1747), Egypt
(1752), Nicobar Islands (1759), and
Tobago (1789).
In November, 1734, a number of brethren
under the leader-
ship of John Toltschig, Anthony Seiffart
and (afterwards)
Bishop Spangenberg, left Herrnhut for
North America, as the
result of Count Zinzendorf's being
offered a tract of land by
the Trustees of Georgia; the purpose of
the Trustees was to
have the gospel preached to the
neighboring Creeks, Chicka-
saws and Cherokees. The missionaries
arrived at Savannah
in 1735 and were soon at work. Unsettled
conditions, due to
the Spanish activities against the
Colony, resulted in the Mo-
ravians migrating to Pennsylvania in 1740. The activity of
Spangenberg, who had visited
Pennsylvania, in arousing interest
in the mission to the American Indians
determined several de-
voted men to proceed at once to the
great field of work in Amer-
ica. One of these, Christian Henry
Rauch, arrived in New
4 Ohio Arch. and Hist. Society Publications.
York in July, 1740. The line of
least resistance for this notable
missionary enterprise was found to be
through the early-planted
settlements of Germans in Pennsylvania
and Dutch on the Hud-
son in New York. Rauch found in New York
City some visit-
iting Mohican Indians* from western
Connecticut; proceeding
thither by way of the North River,
missions were established
at the Indian towns Shekomeko and
Pachgatgoch, where several
missionaries including Gottlieb Buttner
and Martin Mack and
others labored for many years.
Bethlehem, Pennsylvania, became the
headquarters of the
Moravian Church in the new world. The
initial step was taken
toward location at this point by the
Rev. George Whitfield, who
invited the immigrants from Georgia to
settle on the Leheigh
on a tract of land he had purchased in
the expectation of found-
ing here a free school for negro
children; he had already laid
here the foundation of a stone house and
had named the place
Nazareth. The Moravians, however,
purchased from a Phila-
delphia gentleman a tract of land to
which they gave the name
of Bethlehem. In 1743 they also
purchased the manor begun by
Whitfield and completed the stone
building. From this center,
as from a city set on a hill, shone out
at once a great light
through the wilderness to the north and
west of unparalleled
grandeur. If the nobility of the heroism
of the Jesuit and
Recollect fathers of Canada could be
excelled, that of the
Moravian missionaries proceeding from
this center had done
so; and among the latter role you will
find none who sacrificed
a tithe of spiritual power for worldly
power; not one of them
furthered, by a single act or glance,
any temporal interest, except
only the cause of freedom represented by
the Revolutionary
struggle which gave birth to our
Republic; and today above the
staid, quiet streets of our own American
Bethlehem "shineth
the everlasting light."
Zinzendorf, patron of the missions of
the Moravian Church,
visited America and in 1742 made three
journeys from Bethlehem
among the Indians, the first to the
Schulkill by way of Clisto-
wacka and Pochapuchkung and returning by
Meniolagomekah,
the second to Shekomeko and the third to
Shamokin on the Sus-
* Moravian Records, 1, 36, 108, 141, or Ohio State Arch. and Hist.
Soc. Pub. XXI
(Jan., 1910).
The Moravian Records. 5
quehanna, returning by way of
Otstonwackin and Wajomick.
On another occasion he visited
Tulpehokin, Berks Co., Penna.,
with Conrad Weiser and on the journey
fell in with an embassy
from the Onondaga and Cayuga nations of
the Iroquois Con-
federacy returning from Philadelphia.
These invited the Count
and his brethren to visit the Iroquois
land. In 1741 Christopher
Pyrlaeus, a graduate of Leipsic, had
arrived in Bethlehem. In
1743, after three months with Conrad
Weiser at Tulpehokin
studying the Mohawk language he went
with his wife "into the
interior part of the Iroquois
country", writes Loskiel, "and took
up his abode with the English missionary
in Juntarogu". Here
and at other points he acquired
sufficient knowledge of the
language to conduct in Bethlehem, the
year following, a class
of missionary candidates for work in the
Iroquois land. Fred-
erick Christian Post and David
Zeisberger were of this class
and in 1745 these secured an opportunity
to put their learning to
a test by making a journey to the Mohawk
Valley; seized by
the suspicious English they were taken
to Albany, and impris-
oned, but were later freed. In 1750
Zeisberger returned to the
capital of the Onondaga nation with
Bishop Frederick Cammer-
hof who had come to assist Bishop
Spangenberg superintend the
American missions; two years previous
Cammerhof had gone
to Shamokin with a view to seeking an
entrance of missionaries
into the land of the Six Nations, but
did not proceed onward
at that time. The route was by way of
the Tioaga tributary of
the Susquehanna. On June 19th they
reached Onondaga on the
"river Zinochfoa," Onondaga
Creek. Ziesberger served as in-
terpreter as the two journeyed about in
the Long House, suffer-
ing the abuse of drunken savages, the
women worse than the
men; permission was secured from the
Grand Council "that two
Brethren should have leave to live
either in Onondaga or some
other town to learn their
language." Between 1745 and 1750
two Indian mission stations were
established in Pennsylvania,
Friedenshutten (I) near Bethlehem, and
Gnadenhutten, near the
junction of Mahony Creek and the
Leheigh, tents of peace and
grace, such as the brave emissaries of
this Church had founded
on the other Continents, to which many
of the converts from
Shekomeko removed thither as the French
War disturbed the
6 Ohio Arch. and Hist. Society Publications.
New England frontiers. In 1751
Zeisberger and Gottfried Rundt
left for Onondaga, conformably to the
stipulations agreed upon
during the former visit. After a sojourn
of some four months,
during which time they paid a visit to
the Tuscarawas and Cayuga
nations, they returned to Bethlehem.
Zeisberger returned the
year after with Henry Frey and spent six
months; he was com-
pelled then to return owing to the
war-clouds which filled the
sky. Good progress had been made in the
work nearer home
in these years but the Old French War
now brought terror and
despondency; the story of these
desperate years, when the Iro-
quois, who were allied with the French
cause, threw their raiding
parties into Pennsylvania is a pitiful
one. Many of the con-
verts flocked to Bethlehem; later the
mission town of Nain was
established nearby. The brave Post,
driven from his work at
Wyoming and awaiting opportunity for
future service at Beth-
lehem, now went on his peace missions to
Fort Pitt for the gov-
ernment of Pennsylvania, and achieved
signal success.
Upon the cessation of hostilities in
1763 Zeisberger visited
Machiwihilusing on the Susquehanna and
later took up his abode
there as resident missionary, but was
recalled on the outbreak of
Pontiac's Rebellion. Another period of
suffering and horror
ensued, lasting until Bouquet put an end
to the last flickering
flame of rebellion. With returning peace
the important mission
station of Friedenshutten (II) was established
on the Susque-
hanna opposite the mouth of Sugar Run
and the work at large
was once more renewed. In 1766
Zeisberger again went into
the Iroquois land at the invitation of a
Cayuga chieftain. To
settle a dispute which had arisen
Zeisberger returned to Beth-
lehem for instructions and was promptly
sent to Onondaga for
information, arriving there October
26th, where the misunder-
standings (relating to the settlement of
Friedenshutten) were
satisfactorily explained and the
missionary returned. "In this
year" writes Loskiel, "a
solemn embassy arrived in Friedens-
hutten, sent by the Delawares in
Goschgoschuenk on the Ohio
[Allegheny], the Delamattenoos* and
Gachpast, for themselves
and thirteen other nations. They
proceeded by way of Zeninge
to Onondaga, and thence home again.
Their view was to es-
* Wyandots. + Probably Iroquois.
The Moravian Records. 7
tablish a general peace among all the
Indian nations". Possibly it
was from this source+ that a call came
to the Brethren to send
a missionary to Goschgoschuenk, a Monsey
town at the junction
of Tionesta Creek and the Allegheny in
Venango Co., Penna.
This journey which Zeisberger now made
in answer to the sum-
mons marks the entrance of the Moravian
missionaries into the
trans-Allegheny country, marking a new
epoch in the great work
of evangelization fostered by this noble
Church. The Allegheny
proved but a stepping-stone into the
Ohio Basin, and in Ohio
was the largest success, from many
points of view, achieved.
This birds-eye view of the almost
unparalleled record of
missionary endeavor on three continents,
however meagre, is
necessary to give the reader a little
knowledge of the circum-
stances under which the Moravians came
to be a prominent factor
in the history of the Middle West. The
interested reader will
find in the formal histories of the
Moravian Church the de-
tails of this great missionary story. As
the succeeding Records
appear the advance of the movement will
be indicated, as the
diaries, journals and reports carry us
onward into Ohio, Indiana
and Canada. ARCHER BUTLER HULBERT.
Marietta College, Marietta, Ohio, Apr.
14, 1911.
+ See Notes 55, 59.
8 Ohio Arch. and
Hist. Society Publications.
DIARY OF DAVID ZEISBERGER'S JOURNEY TO
THE OHIO,
CALLED IN DELAWARE THE ALLEGENE, FROM
SEPT.
20th TO NOV. 16th, 1767.
[The first movement of the Moravian
missionaries toward "Ohio,"
as the trans-Allegheny region was
generally known in the middle of the
eighteenth century, was David
Zeisberger's visit to the Monsey town at
the mouth of Tionesta Creek on the
Allegheny River in 1767. This
journey paved the way for the advance to
the Muskingum River five
years later, when Ohio proper became the
scene of the greatest missionary
endeavor among the American Indians
attempted in the United States
by any Protestant church authorities in
that century. As the accompany-
ing notes show, the interpretations of
the record which is now published
in full for the first time, are drawn
largely from the Pennsylvania
Archives and Records, De Schweinitz's invaluable Life
and Times of
David Zeisberger, the various histories of the Moravian missions, here-
tofore noted, and Charles A. Hanna's
monumental reference work The
Wilderness Trail. The reader will recall that the bloody days in the
Allegheny Valley of Pontiac's Rebellion
were but just passed, and will
do well to review that story as told in
Parkman's works. It should be
stated that the titles of these
manuscripts were not given to them by
the authors but by those at Bethlehem
into whose hands they came for
circulating and filing in the Archives.
To these titles, given by Church
officers, we adhere throughout. Notes
concerning persons, places, etc.,
mentioned more than once are often given
in the first instance only; the
index will always direct the reader to
the explanations and interpreta-
tions of any proper name.]
Report having come a year ago, though of
somewhat un-
trustworthy nature, that there were
along the Ohio1 Indians
desirous of hearing the Gospel, it was
thought proper, in view
of the fact that the Moravians are not
very well known in that
region, to arrange for a tour of
investigation, in order to learn
whether anything could be done there.
Hence it came about
that on September 20th I started on a
journey thither, in com-
pany with the Brethren John Bonn2 and
David Zeisberger3. In
the evening of that day we reached the
second range of the Blue
Mountains, called the Wolf Range4,
where we spent the night.
On the 21st we traversed the Great Swamp5
and reached the Sus-
quehannah on the 22nd, where we met with
Br. Marcus6 from
Friedenshutten7. In his
company I journeyed up the Susque-
hannah on the morning of the 23rd, John
Bonn and David Zeis-
The Moravian Records. 9
berger returning. I reached
Friedenshuetten on the 24th. Br.
Anton8, who was the first to
see me as I entered the town,
greeted me very cordially, as did all
the other inhabitants of
the place.
I found Brother and Sister Schmueck9
very well, and we
were very happy to be able to see each
other. On the 25th Br.
Schmueck and I had an interview with
Anton concerning my
tour of investigation, since he had
previously intimated that he
would be glad to accompany me on a trip
in that direction:
Accordingly, I asked him whether he were
still so minded.' He
immediately answered,
"Kehella" (Yes, it is so). He was not
only willing but glad to undertake such
a journey, and he, also,
told us that John10 would be
very glad to go along, if he were
asked to do so. We summoned John and
asked him concerning
the matter. He declared that he had long
cherished the desire
to do something for the Saviour, if only
the Brethren would
send him. Both men were at the time
engaged in house-buildingll
and their corn was ready to be
harvested, but they would suffer
neither the one thing nor the other to
keep them back. When
the other members of the Indian
congregation heard that these
men were to undertake this journey, they
helped them not only
to build their houses but, also, to
garner in their corn. In the
evening Conference was notified of the
arrangements, and all
rejoiced in the hope that some good for
the Lord's Kingdom
might result therefrom. I have indeed
witnessed that our Indian
converts are very willing to lend a hand
when something is to
be done in the service of the Saviour,
and they do whatever is
in their power for the good of their
nation. From the 26th to
the 29th I found much pleasure in
visiting the Indians in their
dwellings. Many were engaged in building
log houses. They
build very neat houses of hewn timber,
with chimneys and glass
windows, and fit them up very
tastefully. At the present time,
there are over forty houses here. It is
unfortunate that there
is no proper pasturage near the
settlement, for the Indians have
their cattle, hogs and horses. This will
probably compel them
to start another settlement along the
Susquehannah. They have
excellent land for corn and other
plantation purposes, but they
are sadly in need of pasturage and
hay-fields, because their herds
10 Ohio Arch. and Hist.
Society Publications.
increase each year, and the chase yields
less year by year to sup-
ply material for the most necessary
clothing, which is little
enough.12
We wished to start on the 29th,
but a steady rain forced us
to give up the plan. On the 30th we were
able to leave Friedens-
huetten and came late in the evening,
wet through because of
continued rain, to the house of an
Indian named Sind, with
whom we spent the night. His wife is a
Mohican. We taught
them concerning the Saviour and His love
for the children of
men. On the 1st of October we crossed
the Susquehannah and
reached Tschechschequaningk13, where we
met the Monsy [Mon-
sey] Chief, Echgohund, who could tell us
nothing but evil of the
Ohio and declared that the people there
lived wretchedly and did
nothing but drink to excess. Anton
thought that the chief spoke
thus, because in his opinion there were
enough Indians along
the Susquehannah to whom we could preach
(for we had in-
formed him of the purpose of our
journey) and it would not
be necessary for us to make so long a
tour.
Inasmuch as the men of the place were
all away, engaged in
the chase, and there were only the women
at home, I saw that
there was nothing for us to do here and
we continued our jour-
ney, passing Diaogu14 and
coming in the afternoon, after we had
crossed the Tiaogu,15 to
several Tutelar huts16 where we stopped.
They gave us something to eat, having
shot many deer and bear
and being occupied in preparing a feast.
We went on, meeting
many Indians from Wilawane17 who
had been invited to the feast,
arriving in that village in the evening.
This is a new town of
the Monsey Indians who moved hither last
spring from Cayuga
Lake.18 Finding but very few people at home- some old people
and a blind man whom we instructed
concerning the Saviour-
we continued our journey on the 2nd of
October up the Tiaogu,
going through many flats where the grass
and weeds were so
high as to reach above a man on
horse-back, and our clothing,
in consequence, became thoroughly wet.
In the afternoon we
passed Wenschikochpiechen19,
a beautiful location for a settle-
ment. For the first time since our
leaving Friedenshuetten
we spent the night in the woods. On the
3rd we passed, early
in the morning, through the so-called
great Flat,20 about three
The Moravian Records. 11
miles long lying along the Tiaogu, and
were again subjected to a
thorough wetting. At noon we reached
Assinissingk,21 where
the famous Monsey Chief, Jachcapus,22
had lived, who had burned
the settlement on the Mahoni,23 whose
town was afterward
plundered and burned by the Mohawks, he
himself being taken
prisoner, and who later lost his life in
the late war.
Here there are curiosities to be seen,
namely, pyramids of
stone that seem to have been built by
hand of man.24 Hence, the
name of the place. The pyramids are of
various sizes and forms.
Some are round, others oval, still
others have sharp corners.
The largest are two or three stories
high and built up to a very
sharp point. On the apex of most there
seems to lie a flat stone,
as if put there to keep out the rain.
The pyramids rise per-
pendicularly from a very steep mountain.25 They appear as
though built up of stones and clay,
though they are not as smooth
as a wall. It seems to me that they are
formed of rock, seamed
with veins, which can easily be taken
apart because there is clay
in all of the veins. The stones are
soft, as though they were
in a state of decomposition. Upon being
broken open they are
seen to be hard within and are of a dark
blue color. Whether
these pyramids are natural formations or
have been reared by
human hands I leave to others to
determine. The Indians whom
I asked about the matter had no
information to give.26
At this place the Tiaogu divides, one
branch extending north-
ward into the land of the Senecas, the
other westward. We
proceeded along the latter. We passed
Gachtochwawunok27 and
Noapassisqu,28 two old Indian
towns, going over very wild and
rugged road, and spent the night on the
bank of the west branch
of the Tiaogu. It rained on the 4th, yet
we continued our jour-
ney, finding it difficult to keep to the
trail, because often it
could not be distinguished. In the
evening we had lost it alto-
gether, so that we did not know how to
proceed, for Anton and
John did not know this region. We,
therefore, pitched camp.
John walked, the same evening, some
distance into the woods,
toward the north, to look for the trail.
During the night, he
returned with the good news that he had
found it again.29 On the
5th we met an Indian with two squaws,
who had come from
Goschgoschingk30 and this was
the eleventh day since they had
12 Ohio Arch. and Hist.
Society Publications.
set out. We realized, then, that we had
a longer road before
us than we had thought. We were indeed,
glad to have met in
this wilderness a human being from whom
it was possible to
learn something concerning the road, for
my Indian brethren
did not know this country. Toward
evening we passed again
through a flat and we spent the night on
the blank of the west
branch of the Tiaogu. During the
forenoon of the 6th we reached
Pasigachkunk,31 an old deserted Indian
town, and the last on the
Tiaogu, where, in course of the last
war, Post was stopped on his
journey to the Ohio and obliged to
return, because the Indians
would not allow him to pass.32 Up
to this point it would be possi-
ble to travel by water on the Tiagu.
Proceeding from this pace,
we struck the wrong trail. When we found
that we were going
too far to the south, John went
northward through the woods in
search of another trail. Presently, he
found one, which we
thought would take us in the right
direction. We soon left the
Tiaogu altogether and, crossing a height
whence the Tiaogu
springs, came into the great Swamp,33
in which we were obliged
to travel until it was pitch dark before
we found water. We
had heavy rain. It is interesting that
upon this ridge, as I
have several times observed to be the
case farther north, all
land-rains come from the west and
north-west, and rarely from
the east as is the case in Pennsylvania.
Cause for this I take to
be not the ocean to the west of America
but the Great Lakes to
the west and north-west.34
On the 7th it continued raining,
nevertheless we started out
and crossed the so-called Zoneschio
Creek,35 which runs into the
land of the Senecas, where I had
formerly been with Br. Cam-
merhof,36 and thence empties
into Lake Ontario. We pushed
on again until late at night, but found
no water. We pitched
camp. John went a long distance in
search of water, finally
returning with a kettle full, so that we
were able to quench our
thirst. On the 8th, after crossing some
rising ground, we came
to the source of the Ohio, which at that
place has no greater
volume than the spring at
Christianspring.37 Here, to
my great
delight, I saw for the first time a pine
forest in America. The
two Indians with me did not know what
kind of wood it was,
for they had never seen the like.38
They had much trouble today
The Moravian Records. 13
in keeping the trail because in places
there is for several miles
no visible trace of its having been
followed by man. Occa-
sionay, we came upon elk tracks (this is
a kind of deer that is
found in Europe also) which have the
appearance of a trail.39
We were misled by them into a terrible
wilderness, so that it was
necessary to retrace our steps and stop
until John had had an
opportunity to go through the woods and
find the right trail.
We covered a considerable distance today
and were very tired,
as both yesterday and today we had been
obliged to work our
way through the wildest and densest
woods imaginable (even
the two Indians, who are accustomed to
the forest, were sur-
prised at the character of this
wilderness) coming in the evening
to the bank of the Ohio, where the
stream is already twice as
broad as the Manakosy,40 at
Bethlehem, and where it is possible
to use the canoe. It seems that here,
also, the Indians are accus-
tomed to make canoes to go down stream,
for there was evidence
that both bark canoes and wood canoes
had been made.41 The
most convenient way from Wyoming,
therefore, would be by
water to Passiquachkunk, then two days
journey over land to
the Ohio, where canoes could be made for
the trip down stream.
On the 9th we traveled down
the Ohio, with the shream to our
left. This evening we came out of this
very dense swamp, in
which we had marced four days and which
is incomparably wild.
It rained during the night. We came upon
the first hut in the
forest, in which we spent the night,
having been obliged thus far
to sleep in the open. On the 10th at
noon we arrived in a Seneca
town,42 having the comfort of
traveling on good road. The peo-
ple invited us to stop, which we did,
and they gave us food. I
expected to be put through an
examination, because I am quite
unknown in this region. The right
parties for this, however,
were not at home, only the younger
people who were very
friendly. But as we were about to go
further a Seneca Indian
mounted his horse and rode swiftly, this
very day, into the next
town, which is at least thirty miles
from here. I could, there-
fore, conclude that I should not be
allowed to go on without
question.43
At noon on the 11th we reached the next
town, Tiozinosson-
gochta.44 A Seneca of
respectable appearance stood before his
14 Ohio Arch. and Hist.
Society Publications.
house (afterwards I learned that it was
the chief) and we went
directly toward him. I greeted him in a
friendly manner, but
he preserved a serious mien. Food was
brought out for my
two Indian companions, while I was
called into the house and
served there. The Indian sat down beside
me and began to
question me as to whence I had come and
whither I was going
I told him that I wished to go to
Goschgosching to visit the
Indians there. He asked whether that
were all. I answered,
"Yes, that is it and nothing
else." He was silent for a while,
then he began again, saying, "but
how comes it that you travel
such an unfrequented road, which is no
road for whites and on
which no white man has ever come?"
I replied that my business
among the Indians was very different
from that of other whites
and that, therefore, my mode of travel
was of peculiar char-
acter, since I came not for trade, or
exchange, or of personal
gain, but only in order to tell the
Indians great and good words.
"What kind of words are these
?" said he, "I would like to know
them also." I said, "I come to
tell them words of life, how
they may believe in God and be saved.
Are not these good
words?" "No," said he,
"that is not for the Indians." "How
so?" said I, "do you not
regard the Indians as human beings?
shall they not be saved? shall they be
lost? and how shall they
be saved if they hear nothing of the
Redeemer?" He answered,
"Yes, indeed, the Indians are men,
even as are the whites, but
God has created them differently, he has
given them game for
food, this they must hunt in the
wilderness, wherever they can
find it, that is their calling; but of
the Scriptures they know
nothing, for these He has not given
them, they could not learn
them, as they are too difficult for
them. To the white He has
given the Scriptures, and yet there are
both among the Indians
and the whites bad people, who live in
sin. How is that? Tell
me, in what respect are the whites
better than the Indians,
though they know the Scriptures?" I
said to him, "It is true
that the Indians must support themselves
by the chase, for such
is their manner of life. They know
nothing of the Scriptures
nor of God's word, and how they are to
come to Him and be
saved. Therefore, these things must be
made known to them
for they are intended not only for the
whites but for the Indians
The Moravian Records. 15
as well; they, also, must know them, and
herein is the purpose
of my journey. I will not preach to them
that they must learn
the Scriptures, that would be difficult
for them, especially for the
old people (the young people might yet
learn them and it would
be a good thing were they to do so), I
will say to them that they
ought to believe in God and learn to
know Him, that is the main
thing and not too difficult for
them." He said, "How can one
learn to know Him, as no one has seen
Him, I have never heard
that anyone has seen Him."45 I
said, "No one can see Him,
but we shall see Him some time, when I
do not know, but it
is certain that we shall see Him.
Whoever believes in Him feels
Him in his heart, thus one learns to
know Him. That there
are among whites as well as among
Indians those who live in
sin is due to the fact that they do not
believe in God, although
the former know the Scriptures." I
further asked him, "You
surely believe that there is a god, who
has created heaven and
earth and men?" He said that he
did. "But have you ever
heard," said I, "that the
Creator of heaven and earth came to the
world and became a man like as we are,
that He hung upon the
cross, shed His blood, died upon the
cross, was buried, rose
again on the third day and then ascended
to heaven? Consider
that our God and Creator has shed His
blood and died on the
cross. What can be the reason for this
and why has He done
so?" He thought a while and then
answered, "That I have
never heard, and if what you say is true
then the Indians are
certainly not guilty of His death, as
the whites are." I answered
him, "All people on the whole
earth, white, black and brown,
are the cause of these things. For after
men were created they
did not remain as they were but fell
into sin through disobedience,
and Satan has secured power over men,
that they must be the
servants of sin; on this account God was
obliged to come from
heaven, to become a man and shed His
blood. Thereby He has
delivered us from the power of Satan, so
that now all who be-
lieve in Him shall not perish but have
everlasting life." "See,"
said I, "these are the words which
I have to say to the Indians.
Do you think the Indians have been
created for no other reason
than that they should chase deer, bear
and other game in the
forest? Surely, they have been created
for a nobler purpose,
16 Ohio Arch. and Hist.
Society Publications.
and, believe me, that it is God's will
and good pleasure that they
shall be saved." Thereupon he asked
me, what I should do, if the
Indians in Goschgosching would receive
my words, whether I
should remain there? I said to him,
"For the present I would
hardly remain there, for I only came to
find out whether they
had ears to hear, and if I learned that
they heard gladly, I should
probably return in a year's
time." Then he asked for my
name and when I gave him my Indian name,
he looked at me
and smiled, called me his brother and
said, that though he had
not seen me he knew my name and was glad
that he had spoken
with me; for when he had received word
the evening before that
a white man had come that way, he had
thought much over the
matter and concluded that I had come to
look at this land and
region, to learn about it, to make a
survey of it and take the
sketch to the whites.46 Hence,
he was glad to have learned of
my purpose and desired that I should not be surprised at his
having spoken so harshly with me at
first. He told me, further,
that he believed that I should
accomplish something among the
Indians at Goschgosching, because there
was nothing but sorcery
among them, as indeed, among all the
Delawares, and if they were
not well disposed toward someone, they
did something to him
so that he died in a few days. He gave
me several examples of
this supposed to have been based on
fact, and said, "If anyone
were a good hunter and secured many
deer, he might be envied
by another and something would be done
to him so that he would
become blind in a few days."
Thereof I should see examples,
and I should think of his words when I
got to their land. Again,
if anyone wished to marry a woman and
she refused, the woman
would have to reflect that she might be
dead in a day or two.
He declared that there were many such
sorcerers among the Dela-
wares, and even if one should think that
one were dealing with
an honest man one would not dare to
trust him for fear of losing
life through witchcraft;47 he wished, therefore, to warn me that
I might have some such experience. I
told him that I was not
afraid of them, for they would not be
able to do anything to me,
without the will of the God in whom I
believed. The more nec-
essary, also, was it that they should
hear of the Saviour, and if
they learned to believe in the Saviour
they would give up their
The Moravian Records. 17
evil works. "Yes," he said,
"they will probably say with the
mouth that they believe but in their
hearts hold to their sorcery,
for this they will not give up. Among
the Senecas there are,
also, sorcerers, but not so many."
I said, "So you, also, have
such people among you; I had always
heard that they were not
tolerated among the Six Nations, then
you need to hear of the
Saviour as much as do the
Delawares." At parting I said
to him that I had spoken with him of
many things and knew that
he would not remember all that I had
told him, one word, there-
fore, I wished to repeat, in order that
he might not forget it,
namely, that our God and Creator had
come from heaven and
become a man and had shed His blood for
us. Of this he
should frequently think and he would
find that it would touch his
heart. He promised so to do. After I had
talked with him two
hours so that my Indian companions
outside were wondering,
I parted from him in a friendly manner,
and we continued our
journey. The chief's wife had listened
to our whole conver-
sation and had been very attentive; all
the time that I spoke she
did not take her eye from me.48
On the morning of the 12th, it rained
and during the re-
mainder of the day, continuing until
midnight, there was a heavy
fall of snow. The snow-storm came from
the north-west and
was the first of the season. During the
whole of this journey
we were generally obliged to spend the
night out in the open
and to cover ourselves with our blankets
as well as we could.
On this occasion we had a very rought,
cold, uneven couch, in a
place where there seemed to be nothing
but rocks. On the
morning of the 13th we came to another
Seneca town.49 Here
I met two Onondaga Indians, namely, the
brother of the speaker
in Onondaga and another who had seen me
in Onondaga a year
ago and knew me.50 The former
asked us to sit down at his
fire and served us with meat. Soon the
men of the town gath-
ered about us, they were very friendly
and had no objection to
offer to my journey. I was obliged,
however, to submit to an
entertainment that was not so pleasant
for me. They all pressed
me to remain with them for the day, in
order to partake of a feast
they were preparing for the whole town.
I wished to decline the
Vol. XXI-2.
18 Ohio Arch. and Hist.
Society Publications.
honor and said to them that I was
anxious not to lose any time,
the winter being near and there being
already so heavy a fall of
snow that I feared being snowed in. But
they insisted that I
should remain with them, because it was
the first time I had
come into their town. I was obliged to
yield, therefore, doing
them a favor instead of their doing me
one. We were, accord-
ingly, brought into the great house and
given quarters there.
Two great kettles of meat were
immediately hung over the fire
and the Indians of the town came in.
They discussed and in-
quired about various matters, amongst
the rest, the report that
Sir William Johnson was displeased with
the Six Nations be-
cause they were going to war against the
Cherokees.51 They
had heard of it and wondered whether I
knew anything about it.
I replied that I had heard nothing of
the matter, but that the
report was very probably true, because I
knew that the governors
did not like it that they should wage
war against the Indians
of the south. I, further, stated that I
regarded it as their best
policy to put a end to their wars and
live in peace and tranquility.
In the meantime, the food had been
prepared. All dressed and
painted themselves in honor of the
feast. The repast proceeded
in a quiet and orderly manner. So soon
as the food had been
consumed they hung fresh meat over the
fire, for they had about
six deer to consume. With the approach
of night they pre-
pared for the dance, which might seem
very terrible to one not
accustomed to the like. They stripped
themselves of all their
clothing except the strowds girt about
their loins and painted
both body and face. As soon as singing
and the beating of the
drum - composed of a small tub with a
deer-skin stretched across
began, they all went out, only to return
shortly in terrible fury,
armed with clubs and tomahawks
(hatchets), dancing and leaping
so that the earth trembled and the house
was filled with dust and
ashes. The food that was being prepared,
meat and soup, was,
in consequence, thoroughly spiced with
ashes. Though they
were stripped, they sweat like horses
and were obliged now
and then to go out and cool off. They
went through all the exer-
cises of the war dance and, this over,
began the singing of hero-
songs, the drum beating time, in which
they celebrated all their
heroic deeds, including the claim that
they had sometimes de-
The Moravian Records. 19
feated the English. When they saw that I
wished to rest, they
asked me whether I wished to sleep. I
answered, "Yes." Then
they brought the ceremonies to a close
with another meal, after
which each one retired quietly to his
own house. Thereupon,
I read the daily texts to my two
companions by the firelight, and
we spent the remainder of the night in
undisturbed slumber.52
With the break of day on the 14th we
continued our journey
down along the Ohio, which here runs
through a mountainous
region. Thus far we had not come upon
any mountains on our
journey, but here they began and the
further down stream we
went the higher they became. In places
it was difficult to proceed,
particularly with horses, because it was
necessary, in order to
skirt the mountains, to go very close to
the edge of the river-
bank. The river runs in a
west-south-westerly direction, so far
as I have followed it. Today we passed
through the first flat
in this region, having thus far
traversed only swampy ground.
On the 15th we should,
according to all information we had
from the Indians, have reached
Goschgosching by noon. After
we had proceeded briskly up to two
o'clock in the afternoon and
then come to a cross-road, we became
aware that we had gone
wrong. We did not know what direction to
follow, for here we
had no knowledge of the country, and
none of us knew where
Goschgosching lay. After some reflection
and consideration of
the course we had taken during the day,
from which we concluded
that we had gone too far to the right
and thus passed the place
we wished to reach, we agreed to take
the cross-road to the
left, the course of which appeared to be
southeast, and marched
until evening without knowing where we
were. This morning
we had consumed all the provisions we
had taken with us, think-
ing to be at our journey's end in a few
hours. That expectation
not having been realized, we were
obliged to lie down to rest
hungry as we were, having gone all day
without food and pushed
our way through wild forest on an
unbeaten trail-later we
learned that it was an old warriors'
trail leading to Venango, now
no longer used.53
It seemed as though on the morning of
the 16th we should
be obliged to leave camp hungry, but a
breakfast was providen-
tially provided, for at break of day a
flock of wild turkeys came
20 Ohio Arch. and Hist.
Society Publications.
flying and settled down on the trees
about us. Anton shot one
of them. We plucked it at once and found
that its skin was
nowhere pierced. He had missed and the
fowl had fallen so
that the dog could catch it. After
thankfully consuming it, we
proceeded and in the early forenoon,
rather sooner than we ex-
pected, got out of the mountains, so
that we were able to see
the Ohio again and Goschgoschingk54
at no great distance before
us. We were very thankful. We found that
we had gone
twenty miles out of our way and had
nearly covered half the
way to Venango, formerly a French fort.
We were heartily welcomed in the town
and given a lodging
in the house of one who was a close
friend of John.55 The Ohio
is here already more than twice as broad
as the Delaware at
Eastown56 and is a beautiful stream,
navigable for canoes and
boats. Goschgosching consists of three
towns. We had arrived
at the middle one, another lies two
miles up the river and the
third four miles down the river. Before
the day was out I
announced through Anton and John that I
had come hither for
no other purpose than to visit them and
asked them to assemble
the inhabitants of the three towns, for
I had words to com-
municate to them.
Accordingly, messengers were sent out on
horseback to in-
vite the Indians. As it was rather late,
the Indians of the lower
town were unable to come on this day.
Those of the other two
towns, however, met in the largest house
in the place. Many
of the Indians knew me, even though I
did not know them, for
they had formerly been at my meetings,
when at the beginning
of the last war I had visited
Wichilusing, which now bears the
name Friedenshuetten. They themselves,
therefore, brought the
company to order, seating the men on one
side and the women
on the other. These three towns were
founded only two years
ago last spring. All the inhabitants are
Monsy or Minissingk
Indians, who on account of the last war
moved hither from
Wihilusing on the Susquehannah as well
as from Assinissingk
and Passigachgungk on the Tiaogu. When
all had gathered, I
addressed them in the following manner:
"The reason for our
coming to you is no other than to bring
you the great words and
good news of our God and Creator, how
you may come to
The Moravian Records. 21
Him and be saved, if you will believe on
the One who offered
His life and gave His blood for you. We
have brought the
message of Jesus' death and the shedding
of His blood to your
friends who dwell at Friedenshuetten.
They have received it and
are now happy and thankful, because the
Saviour has brought
them out of darkness into His light. We
bring you, therefore,
the peace of God. The time has come,
God, our Creator, who
died for us and gave His blood in our
behalf, would visit you.
You shall no longer remain in darkness
without Him but shall
know Him. Think not in your hearts, this
is not for us, we
have not been created to this end, for
He has died for you as
well as for other men and has secured
for you eternal life
through His blood." I was happy to
be among these people and
found joy in proclaiming to them the
good news of the Saviour.
I felt that the word had found entrance
into their hearts. When
I had finished, my companions began,
explaining further the
meaning of the words. They spoke out of
full hearts and boldly
witnessed for the Saviour, until late at
night.57 The house
was quite full of people, all were
attentive and conducted them-
selves in a quiet and orderly manner. On
the 17th there was a
large gathering of the people of the
three towns. While many
are at this time hunting, most of the
old people are at home.
I met, also, Benjamin, the Mohican, son
of Michael, in this place.
He has become rather wild. Among those
who came to the
meeting there were various respectable
personages, one an Indian
preacher.58 All gave us the hand, greeted and
welcomed us in
a friendly manner and signified their
pleasure at our visit. Dur-
ing the meeting they paid the strictest
attention, as though they
would catch the words from one's very
lips. I had the heart to
speak to them earnestly about the
Saviour's love to the children
of men, to the Indians amongst the rest.
They did not leave
after the sermon, and Anton continued
the speaking. When
he finished John began, then I spoke
again and thus it con-
tinued until evening, when they wished
to hear another sermon,
although they had been spoken to all the
day. I acceded to their
request and then they went to their
homes. Those, however,
who live in the town here gathered again
in our house during
the evening and Anton told them more of
the Saviour, con-
22
Ohio Arch. and Hist. Society Publications.
tinuing until ten o'clock. A blind chief
and his wife, the father
and mother of our Rebecca in
Friedenshuetten, showed us par-
ticular affection.59 Various
of the older people, who had been
with us during the day, declared after
the sermon, "Yes, it is
indeed as we have heard that is the
right way of salvation."
Another said to us, "It is very
good that you have come, you
tell us now beautiful words concerning
the Saviour, but when
you are gone who will tell us anything?
Then we shall hear
nothing and yet we need it so
sadly." I replied, "If you are
anxious to hear about the Saviour, we
will visit you again and
not neglect you."
During the morning of the 18th, after
the day of meetings,
the Indian preacher came to us and asked
that I should answer
two questions, namely, whether there
were not two ways of sal-
vation and which might be the right one.
I answered, "There
is but one way and upon this all must
go, of whatever nation
or color they might be. The way to life
in the Saviour Him-
self, and without Him none can be saved;
we must all come
to Him as poor, lost sinners, seeking
grace and pardon from
Hi.m Whoever looks for another way will
perish." For the
time being he seemed to be satisfied
with my answer and could
say nothing against it. I noticed,
however, that there was some-
thing on his mind, that he wished to
become more confidential
but did not quite trust to do so. He
neglects none of the oppor-
tunities afforded by the meetings, seems
to be glad to be with us
and asks many questions, for he would
like to learn many things.
He exhorts the other Indians to come
regularly to the meetings,
tells them he is glad to hear about the
Saviour and that he
would like to be saved. Formerly, he
lived in Assinissingk,
and at one time he came to hear a sermon
that I preached in
Wihilusing, on which occasion he heard
that all men are sinners.
At that time he said that he was no
sinner but a righteous man.
I was very friendly toward him and spoke
more to him than to
any of the other Indians about the
Saviour, because he was
always about us.60
A difficulty that we have to contend
with here is that the
people are scattered, but the nature of
this region is such that
not many could dwell together in one
place. There is, further-
The Moravian Records. 23
more, little harmony among them. Each
one lives for himself.
There is no one who makes the
preservation of order his par-
ticular business, as is customary in
other Indian towns. The
chiefs appear to exercise little
authority.61 The Indian preacher
had asked the Indians of the three towns
to meet here on the
19th, as on this day he, also, wished to
preach. When they
had gathered I went in and preached
first. He sat down next
to Anton, with the intention of
beginning when I had finished.
But he was disappointed, for when I had
concluded Anton and
John began to speak in turn, continuing
until late in the after-
noon, so that he forgot to preach. The
people are very eager
to hear about the Saviour. They relish
the message concerning
the death and sacrifice of the Redeemer,
though it is new teaching
to them. It is with them as it is with
all the Indians at the
beginning, they hear the word, can
understand and comprehend
but little of it, yet they always ask to
be taught more. They
cannot understand until spiritually
roused, then their under-
standing is cleared and they are able to
receive what is taught
them.
After the large gathering had been
dismissed, a small com-
pany met again in our house, among them
the blind chief and his
wife, the parents of Rebecca. It was a
matter of peculiar satis-
faction to speak further to these
people, for they were respec-
table and it was evident that they had
been touched by the mes-
sage. At parting, they expressed their
gratitude for having
heard such good words, the blind chief
being particularly thank-
ful. There are those here, too, who do
not willingly listen,
but they can say nothing in opposition.
The younger element
continues the heathen practices, going
every evening to the dance.
None of the older people remonstrate, as
the younger will pay
no attention.61 Yet there are among the
latter some of better
character who make good use of every
opportunity to hear what
is said of the Saviour. On the 21st
after the early service we
had many visitors; our house was full of
men and women all
day long. The blind chief spent the
whole day with us, speaking
very freely about himself. He told us
that he had long con-
sidered, without saying a word to
anyone, how it would be
possible for him to get to
Friedenshuetten. It seemed to him
24 Ohio Arch. and Hist.
Society Publications.
that he could no longer remain in this
place, because he had
so little opportunity to hear the gospel
message and the Indians
in these parts were so wicked. Yet it
would be very difficult for
him to get away because of his
blindness. I comforted him and
exhorted him to prayer, telling him that
even if it should not
prove possible for him to remove to
Friedenshuetten, there might
in future be more opportunity to hear
the gospel message more
frequently. I said to him, further, that
though he was outwardly
blind he might notwithstanding see and
know the Saviour. He
answered that this was his desire. When
his daughter appeared
in the evening to take him home, he said
that he wished to
remain longer and hear more. When Anton
told him that it was
already late and very nearly midnight,
he was greatly surprised,
for he thought that it was still day.
He, as well as others who
had visited us during the day, had much
to say in regard to
there being none to tell them of the
Saviour after we should
have left them. I replied that I wished
to speak to them about
this matter before I left. To Anton I
intimated that if he would
remain with me we might spend the winter
with the people in
this place. He could not well do so on
account of his wife and
children, and for that reason I did not
feel like urging the plan
upon him. One cannot but be sorry for
these people, for it is
hard to tell into what hands they may be
delivered after our
departure. The preachers among the
Indians, who have ap-
peared only within recent years, and the
doctors and the sorcerers
are the apostles of Satan, who are
desirous that the Indians
shall be kept in their darkness and
conducted deeper into it.
I will mention a few things about these
preachers, the one
who is here with us as well as the rest,
for they are all men of
the same stamp. They employ every means
to augment their
authority and invent all manner of lies,
asserting, for example,
that they had had a vision of God or,
indeed, had seen him,
spoken with him and received revelation
from him. They pre-
tend to know everything, even future
things. They may claim
to have met with a stag on the chase,
which, when they were
about to shoot it, began to address the
hunter, telling him that it
had something of importance to say. The
Indians are told
that they ought not to have so much to
do with the whites
The Moravian Records. 25
but cherish their own customs and not
imitate the manners of the
whites, else it would not go well with
them. At another time
they will declare that they had a
revelation from God to the
effect that on a neighboring mountain
there lay a heap of corn,
and to have found it to be so on
investigation. In the same
manner, they declare that they have
found corn, though every
one knows that none has ever been raised
in this region.
Through such misrepresentations they
seek to accredit themselves
among the people. In their sermons they
endeavor to preach
what the Indians would like to hear.
They say, for example,
that there are two ways to God, one for
the whites and one
for the Indians. Thus it is easy for
them to rid themselves of
the teaching of the whites. When Indians
die, these men say
that they enter the first heaven, where
they remain a hundred
years, enjoying a more comfortable life
than they had upon
earth. After the lapse of the hundred
years they enter the
second heaven, where they abide a like
period, enjoying a still
better life. This period at an end, they
come to God in the third
heaven, where it is most pleasant to
live, there being deer and
bear in plenty and much fatter than here
upon earth. God per-
mits them the choice between remaining
with him and again re-
turning to the earth. In the event of
their choosing the latter,
they are born anew in the world. Such
preaching the Indians
enjoy. These men tell them, also, that
if anyone would be
freed from sin he should drink beson
(that is a concoction pre-
pared from medicinal roots and herbs) a
different preparation
each day, then he would be delivered
from sin. Or he should
take himself a scourge of twelve hooks
and begin to flagellate
himself at the foot, continuing up to
the neck, then throw away
the scourge and sin would escape from
the throat, leaving him
clean and well pleasing to God. They
have made themselves a
bible, consisting of a sheet of paper,
on which there is a repre-
sentation of God, of the Whites, the
Indians and the Blacks, of
the scale upon which the skins they
obtain from deer, bear and
all manner of land and water animals are
weighed, of various
plants, such as corn, beans, pumpkins,
water-melons, trees and
the like, out of which they always find
subjects to preach upon.
They constantly use the name of God in
connection with their
26 Ohio Arch. and Hist.
Society Publications.
most revolting heathenish abominations.
But of the God re-
vealed in the gospel they know nothing.
Even if there are peo-
ple among the Indians, as is really the
case, who long and seek for
something better, who groan under it all
and eagerly wait for
deliverance from the power of these
false leaders, such may not
make their feelings known for fear that
their lives might be
shortened. I must confess that nowhere
else among the Indians
have I found such desperate heathenism.
Here Satan has his
power, he sits enthroned, here he is
worshipped of the heathen
and accomplishes his work in the
children of darkness. The
name of God is taken in vain and
dishonored by these heathen,
in that they use it in connection with
their most shameful abom-
inations, pretending to worship God and
to do what they do
in His honor. If they were consciously
using the name of the
suffering God in this manner, I should
say that here nothing is
to be done. Yet there remains the
mightiest weapon against such
heathenism. For when one preaches to
them Him who shed His
blood for the sins of the world, their
understanding has reached
its end and they are silenced, even
though they may be hostile
to the message. Of this I can bear
testimony.62 On the 21st
we conducted services morning and
evening as usual. During
the hours between we had many visitors.
My two companions,
especially Anton, who certainly is an
apostle among his people,
testified boldly of the reconciliation
for the world through Christ.
As I have heard from the Indians, the
Indian preacher recog-
nizes Anton's worth and is reported to
have said that he believes
concerning Anton and myself that we know
God. Yet we have
spoken quite plainly with him. As I saw
that our time here was
at an end, and that we had done all that
for the time being could
be done; as the Indians were about to go
on the fall hunt (many
had postponed this on account of our
coming); as, further, it
was late in the year and the winter
near, we concluded to think
of our homeward journey. I asked all the
adult males, therefore,
to meet us on the morrow to consider
various things.63 Such a
meeting took place in the morning of the
22nd, after the early
service. Among the assembled were two,
who had yesterday
returned from the chase, on hearing that
we had arrived. They
were fine men who were glad that they
had not missed us and
The Moravian Records. 27
would have some opportunity to hear the
gospel. When they
had all come into our house, I told them
that our brethren had
sent us to visit them, that is to say,
we had been commissioned
to come to them by those who were a part
of the true Church
that was being gathered from among all
nations, many members
of which had settled in this land and
many more dwelling across
the great water. All these were one
people, for they believed on
the One who had shed His blood for the
children of men. They
regarded all who had such faith, whether
white, or black, or
brown as their brethren and sisters.
Thus we had congrega-
tions of brown and black people in the
south. In Friedens-
huetten, on the Susquehannah, we had a
congregation of Indians.
In the far north in Greenland we had a
congregation, where
there was the true faith. All these we
looked upon as our breth-
ren and sisters. The congregation at
Bethlehem had sent us to
visit them, for the purpose of
proclaiming the gospel and in order
to see whether they would receive it,
because the Lord had com-
manded His people to proclaim the Word
of His cross to all
the nations of the earth. It was always
a pleasure to us to find
people who would receive our message. We
had now been among
them several days, had told them of the
Saviour and how He
might be found, in order that they might
be saved. We had be-
come convinced that there were many here
who were anxious
to hear our message. I could not say
that of them all, but of the
greater number, therefore, I had called
them together to learn
whether they would welcome another
visit, for we had concluded
to leave tomorrow. Now they would not
hear anything further
about the gospel for some time. One
after another spoke, each
one telling how he felt in the matter,
signifying that it would
be very agreeable to them to have us
visit them again. They
acknowledged themselves to be poor and
in need of such a mes-
sage. The preacher, in the mean time,
sat still and said nothing.
The others addressed him and inquired
why he had nothing
to say. He maintained silence, however,
until all had spoken.
Then being urged a second time to say
something, he began
to dispute our words and to prove his
own principles. He
stated that there were two ways of
salvation, one for the white
people and one for the Indians. He
symbolized his statement
28 Ohio Arch. and Hist.
Society Publications.
by means of a design, inscribed on the
ground, showing the way
for the Indians to be much more direct.
I had left the house
just as he began. When I returned he was
speaking in a very
excited manner and with great show of
authority. I noticed that
Anton did not know exactly how to answer
him. I secured in-
formation about the whole of his
discourse and then replied in the
following manner. "I told you
clearly enough several days ago
that there is but one way of salvation,
and the Saviour is Him-
self that Way. All men, be they white,
black or brown, desirous
of being saved, must come to him, as
poor lost sinners, who know
and feel that they are sinners and are
seeking forgiveness." This,
however, he could and would not
comprehend and insisted on
maintaining that the Indians had a
separate way upon which
they would come to God, as he expressed
it. I told him that he
was quite mistaken and was deceiving
himself, if he held to such
a view. He said, further, that he knew
that the Saviour was the
way of salvation, that he had known Him
many years and had
had spiritual communication with Him. I
asked him whether he
knew the Lord who had been wounded for
our transgressions
and who had shed His blood. He replied,
"No, I know nothing
of Him. Otherwise I know all things. I
knew in advance that
you would come here, but that God should
have become man
and shed His blood, as you say, of that
I know nothing.
This cannot be the true God, since I know
nothing of this." I
replied, "That is He, Who has
created heaven and earth and
all that is upon the earth, even men.
When the latter fell away
and through the deceit of Satan became
the servants of sin, the
Creator of heaven and earth came down
from heaven, became
man and released us from the power of
Satan, not with gold
or silver, but with His own precious
blood and His innocent
suffering and dying. That is the
eternal, true God, there is none
beside Him. Him I preach. But what kind
of a God have you,
and how do you know Him?" He
bethought himself a while
and did not know how to answer. Then I
said to him, "If you do
not know, I do know and will now tell
you. The devil is your
god, whom you preach to the Indians, for
you are his servant.
He is the father of lies and from him
all lying proceeds. For this
The Moravian Records. 29
reason you can tell the Indians nothing
but lies to deceive them.
You declare that you are concerned about
God, but this is not
true. When you celebrate Kentekey (that
is their feast) and
you stand before the stag (which is
raised upon a stake with his
horns) and you pray, whom do you
worship? It is surely the
devil; do not imagine that you have any
part or communion
with God, for you must not think that He
has any pleasure in
your pretended worship, since this is an
abomination before
Him." He answered, though somewhat
more quietly than be-
fore, "But I cannot understand your
teaching, it is something
quite new and I cannot understand
it." I answered, "I will ex-
plain that to you. Satan is the king of
darkness and dwells in
no light, where he is there is darkness.
He dwells within you,
him you feel and not God, as you say.
For this reason your
understanding is so darkened that you
can understand nothing
concerning God and His word. For several
days I have been
preaching to you. I have endeavored to
make the message
clear. Yet you cannot understand it.
Were I to devote months,
even years, to preaching to you, you
would not be able to under-
stand the gospel tidings, even though
the words are not hard
words but may be understood by a child.
But if you will turn
from Satan and his teaching (for your
teaching is from the devil
and you do not preach that which is
truth) and will give up your
Indian abominations and come to the
Saviour as a poor, wretched,
lost man, who knows nothing (for you
think that you know
much but you know nothing) and plead
with Him for grace
and mercy, then He may have mercy upon
you and deliver you
from the power of Satan. In that case it
will be possible that
you will learn to understand something
about God and His word.
Now it is impossible. Yet there is
opportunity; if you will turn
to the Saviour help can be granted. But
do not delay, make haste
and save your soul." These and
other words I addressed to him,
and Anton translated them faithfully.
For some time there was
silence. The words were indeed hard, yet
I felt that I dared
not speak otherwise. During the whole
time of our stay here
I had dealt tactfully with the man,
thinking that it would
mean a good deal for this region if I
should succeed in winning
30
Ohio Arch. and Hist. Society Publications.
him. But when I saw he denied the merit
of the Saviour and
His blood and wished to rob Him of His
honor, I could no longer
bear it.64
After the lapse of some time the others
present again ad-
dressed him, desiring that he should
answer my first question, so
that they might come to some conclusion
about the matter under
discussion. I replied, that I had heard
their opinion, which was
sufficient for me, and that I needed
nothing further. At last, he
replied, that he would be glad to hear
because he was poor.
Thereupon they separated. The blind
chief and several others
remained longer with us. They were quite
satisfied that I had
spoken the plain truth to the man. There
seem to be many here
who do not believe in his preaching, but
they do not feel able to
oppose it openly. I spoke to them
further, about their dwelling
in this place, pointing out that it was
hardly a good place for a
settlement, (I) because they did not
live together, (2) because
along this river they cannot be at
peace, for it is the passage of
the warriors and much rum is taken
through here, so that they
can neither prevent the war-dances of
the warriors nor drunken-
ness. They immediately spoke of a
proposition made to them
by the Seneca Chief, who had sent them
word that it was not
good that they should dwell here,
because the Ohio River, being
the route of travel of the warriors, was
quite bloody, and that
it would be better for them to move to
Venango Creek, a day's
journey by land, or two days' journey by
water, as it is a day's
journey up the creek.65 It is
said to be a fine part of the country,
a second Wajomik (Wyoming), and not used
as a route of
travel by the Indians as is this place.
As this is two days' journey
from Niagara, that is said to be only
one day's journey, but it is
equally far from Pittsburg, viz., four
days' journey. The land
of the Senecas continues down the river
another day's journey
to Onengen, or as it is called on the
chart, Venango. There the
country of the western Indians begins.66
A woman, who was a hundred and twenty
years old or
more, the mother of old Eve in
Friedenshuetten, was brought to
us today from the lower town, in order
that she might hear
something about the Saviour. She is no
longer able to walk but
is obliged to crawl as do the children.
Otherwise she is quite
The Moravian Records. 31
well and in possession of her faculties.
Her daughter, who has
entertained us here during our stay, is
also a very old woman.
We told her much about the love of the
Saviour and she listened
very attentively. In the evening there
was a small company in
our house, composed of the better people
of this town, none from
the other towns being present. I
preached to them and some
among them were moved to tears.
On the 23rd we wished to make an early
start on our
journey homeward, but the people of the
other towns began to
gather and desired to hear one more
sermon. I preached a fare-
well sermon, accordingly, admonishing
them not to forget what
they had heard and felt. I can
truthfully say that last evening
and this morning I felt most comfortable
among them in deliver-
ing the gospel message. Manifestly the
hearts of the people were
moved. The preacher was present, also,
conducting himself
very humbly. We bade all farewell and
then started. Many
accompanied us a few miles, and the
leave-taking was for them
and for us rather painful. On the way we
met Senecas in two
canoes. When they caught sight of us,
they came nearer and one
of their number, who was an Onondaga
Indian, presented a wild
goose he had shot.
On the 24th we met three
canoes of Senecas, who were
going down the river hunting. In the
evening we reached their
town, which is called Panawaku, and
stayed for the night, oc-
cupying the same quarters as on our
previous passage through
this town.67 There was no one
in the town, except an old man
and an old woman, the rest having gone
off on the chase. At
noon on the 26th we passed through
Tiozinossungochta,68 the
middle town of the Seneca country. Here,
also, there was no
one at home. On the 27th we met a party
of Indians who
were hunting. They gave us meat and were
very friendly. One
Seneca gave me half a deer, for which we
were very grateful, as
we had no other provisions than corn
with us. At noon we went
through the last Seneca town, Tiohuwaquaronto.69
Here we ex-
changed some of the meat for corn, so
that we might have some-
thing for the horse on our passage
through the great swamp.
On the 28th there was a heavy snowfall,
but we continued our
march all day long and on the 9th
reached the Forks, and on
32 Ohio Arch. and
Hist. Society Publications.
the 30th the end of the Ohio. In the
evening of the 31st we
came to Passigachgungk on the West
Branch of the Tiaogu, and,
therefore, to the waters of the
Susquehannah. John left us this
morning to hunt and did not return to us
until evening, when
we had already encamped for the night.
To our joy, he had shot
a bear and had brought the two flitches
of fat. We immediately
cooked a kettle full, for we were very
hungry. Though we had
no bread to eat with the meat, we
enjoyed the meal immensely.
On the 2nd of November we reached
Assinissingk.71 John shot
a deer, so that, after a fashion we had
bread with our bacon, for
venison may be eaten like bread. On the
3rd we came to Willa-
wane,72 finding that all the inhabitants
were gone on the chase,
except the Chief Egohund, who asked many
questions about
Goschgoschingk, how we had found
conditions there and whether
the people there had received our word.
On the 4th we reached
Scheschequaningk,73 where
there were only a few women at
home. We wanted to go on, but were
unable to cross the Sus-
quehannah on account of the high water.
We had to remain
in the village for the night. Next day
we succeeded in crossing
with a canoe and with our horse, reaching
Friedenschuetten in the
evening. There I remained until the
11th, on which day I left.
On the 15th I reached
Christiansbrunn and on the following day
arrived in Bethlehem.
REPORT OF THE JOURNEY OF JOHN ETTWEIN,
DAVID
ZEISBERGER AND GOTTLOB SENSEMAN TO
FRIEDENS-
HUETTEN74 AND THEIR STAY THERE, 1768.
[The preceding Journal, when read at a
public meeting at Bethle-
hem, "caused," writes De
Schweinitz, "a great sensation."75 It was im-
mediately decided that Zeisberger and
Senseman should proceed to estab-
lish a mission at Goschgoschunk.
Disturbed conditions on the frontier76
delayed their departure until April.
John Ettwein, the author of the
following Report, was born at
Freudenstadt, in the Schwarzwald, Wuer-
temberg, Germany, in 1721, the
descendant of protestant refugees from
Savoy. Having joined the Moravian Church
in 1739, he soon distin-
guished himself by his zeal and sound
judgment. After filling various
offices in the Church in Germany and
England, he came to America, in
1754, where he found a field of labor
for which he was particularly
qualified. He served with unwearied
energy in various places and
The Moravian Records. 33
capacities, among whites and Indians.
During the stormy period of the
Revolutionary War, he was the commanding
spirit at Bethlehem, Penna.,
and the accredited representative of the
Moravian Church to the United
States Government. He had extensive
acquaintance and correspondence
with public men. In 1784, he was
consecrated a Bishop, and stood at the
head of the Moravian Church in America
until his death in 1802. Gottlob
Senseman was one of the faithful
coadjutors of David Zeisberger.
He was born of Moravian missionary
parentage. His father labored
among the Indians in New England and
Pennsylvania, and, among the
negroes of Jamaica. His mother perished
in the massacre at Gnaden-
huetten on the Mahoni, Penna. The son
worked with Zeisberger in
Pennsylvania, Ohio, Michigan and Canada.
For a time he ministered
to the whites in eastern Canada. They
were so impressed with his
energy and eloquence that they selected
him for service in the Canadian
Assembly. He declined this position as
irreconcilable with his missionary
duties. He died in Canada, while still
engaged in active service. The
concluding portions of the Report, while
not concerning the pilgrimage
to the Allegheny, are of value from many
points of view, giving a vivid
picture of a Christian Indian
settlement, the ways and means of life,
travel and development. The references
to Zeisberger, especially to his
singing are interesting and help explain
his power and popularity.]
On the 15th of April we started
from Bethlehem and on
the following day from Christiansbrunn.77 Nathaniel Dencke and
David Zeisberger, Jr., accompanied us to
the Bushkill.78 By
the evening of the 26th we had gone a
mile beyond Wequetank.79
When we had reached this point a
thunderstorm came up and
we built a hut of bark for shelter.
Early in the morning of the 27th we
climbed Wolf Moun-
tain, or as it has been called, the
Thuernstein,80 having a good
view of the various gaps or openings in
the Blue Mountains.
Soon thereafter we came to a well, about
six feet deep, which
our Moravian Indians had cut through
solid rock. At noon we
rested on an old plantation, where the
Indian Augustus had
formerly had his hunting ground. Before
his time an Indian
woman, with two boys, had lived upon it
many years, completely
cut off from other Indians. She had been
obliged to do this,
because the Indians had sought her life
on account of some
offense. Having lived in solitude and in
hiding for a long time,
it is said that her sons became so shy
and wild that they fled
like deer the first time they saw other
Indians.81
Vol. XXI-3.
34 Ohio Arch. and Hist. Society Publications.
At noon we came into the swamp, which is
reckoned to be
from fifty to sixty miles long,
stretching from north-east to
south-west.82 I had imagined
it to be a wet, low ground, such
as is generally described by the word swamp,
but I did not find
it to be so: it is simply a very dense
forest upon and along the
sides of the mountain range, never
penetrated by the sunshine,
and, therefore, always damp and wet. The
numerous great
roots, stones and the fallen trunks of
trees make the passage of
this tract very difficult. Indeed, it is
a matter of surprise that
men have sought and found a way through
at all. Three creeks
run through the swamp. These are the
main branches of the
Lehigh. In the second and third creeks,
not far from the trail,
there are high waterfalls, in one place
water plunging down
a full thirty feet with terrific roar.
On this day we reached a
point five miles beyond the Swamp and
camped by the side of a
small stream.83
On the 28th our way led, first of all,
across a long level pine
ridge, then we came to a deep, dark
valley, where it is necessary
to climb down the steep side of one
mountain and up the equally
steep side of another. We passed several
more small creeks
of the Lehigh and, at the last, came to
the Wajomik Mountain.84
When we had ascended it and begun to go
down the other side
we noticed a hug pile of stones, and I
was told that as many
Indians had scaled the mountain as there
were stones in the pile
In the afternoon at 2 oclock we reached
the house of Mr.
Ogdon, the trader, in Wajomik.85 He received us in a very
friendly manner and entertained us
hospitably. Only a few
hours before our arrival various Chiefs
of the Cherokees, who
had been in Friedenshuetten, had left
here. They had published
everywhere peace with the Cherokees and
renewed friendship
with the English.86 During
the afternoon we inspected Wajomik
and called to mind all that had here
happened since Zinzendorf
had been in the place. Of the Shawanese
not a single one is left
along the Susquehannah. Their
burial-places in the caves of the
rocks, whose entrances are guarded by
great painted stones, it
is still possible to see.87
As we found that our two horses would
not be able to carry
The Moravian Records. 35
everything to Friedenshuetten by land,
we begged the trader for a
canoe, and he gave us one that belonged
to Friedenshuetten.
In the early morning of the 29th
it looked as though it would
rain heavily during the day. The trader
persuaded us to remain
About nine oclock in the morning the
Indian Marcus,88 one of our
Christian Indians, arrived with his son.
They were on their
way home from the beaver hunt. In a
short time it cleared up
and at noon we started with them. I went
with the one Indian
by land, while the other Indian assisted
my companions on the
water. We travelled along the east side
of the river, over a
long flat stretch. The other side of the
Susquehannah was cov-
ered for many miles with a beautiful oak
forest. We had nine
miles to go in order to reach
Lechawahnek,89 where until the year
'55 there had been an Indian town, in
which the Rev. and Mrs.
Schrueck,90 Chr. Seidel91
and David Zeisberger had visited and
preached at various times. John Papunham92
and others, who
now belong to our people, had lived
there. It is a beautiful place
and good ground for an Indian
settlement, but now it is entirely
deserted, just as Wajomik is. Along the
road there is a burial
place, in which it is possible to
distinguish clearly some thirty
graves. There we found Joshua, Sr.,93
and Gabriel, who were
on their way home, the first named had
already walked forty
miles this day. Both were very hungry
and were glad that we
were well supplied with bread. I
regarded it as providential
leading that our Indian brethren had
come to Wajomik several
days sooner than they had expected to
come, for otherwise I
should have been obliged to travel by
land alone and would have
tried, according to the directions given
me, to ride on the shore
of the Susquehannah a considerable
distance, from a point about
two miles above Lechawchaek, because
otherwise there was no
trail. Joshua saw at once that the
Susquehannah was too high,
took me in his canoe and sent Marcus
with the horse a long de-
tour through the woods and over the
mountains. I soon saw
that near a projecting rock I would have
gotten into a strong
current of water from six to eight feet
deep and was thankful
for the Providential deliverance. In the
evening we all met at
Anton's former dwelling-place94 and
spent the night there. Here
36 Ohio Arch. and Hist. Society Publications.
I was informed that from Lechawachnek to this point two strong
savage Indians had followed the late
Bishop Cammerhof, with
the intention of beating him severely
because of the baptism of
Anton.95 One of these two is now a valued member of our
mission at Friedenshuetten.
On the 30th at noon we all
stopped at Segapuch, meaning
the island where there are many
cherries-that is small cherries
that grow on little plants along and in
the water between the
rocks.96 After that we crossed the Tenkannek (meaning the
little river), at this time a swollen
raging stream. Besides we
were obliged to go down so steep a
mountain that the horse
trembled unless it was held by the tail.
Then we crossed several
high hills until we came to Oppening
(meaning, where there were
many potatoes).97 Here we met
Job Chelloway and Christian with
their families, who had come from
Friedenshuetten where they
had been boiling sugar and making
canoes. In the evening there
was a heavy thunderstorm and much rain,
in the midst of which
the canoes arrived. Job gave up his tent
to us, for which we
were grateful on account of the rain.
In the morning of May 1st the canoes
could not proceed
on account of the strong wind, besides
our horse had run away.
Abraham and Gabriel succeeded in
bringing back the horse
about two o'clock in the afternoon. With
Marcus I, then, hur-
ried off in order to reach
Friedenshuetten, if possible, before
night. We crossed five or six high
mountains, from the last
of which we were able to see the place
lying about three miles
before us.98 We reached it
safely in the evening at about eight
o'clock. There was a meeting of the
congregation at this hour.
Schmueck addressed the people in the
English language and An-
ton translated. After that I presented
the greetings of our peo-
ple in Bethlehem and Nazareth, feeling
particularly happy in the
presence of this congregation. The
meeting over, the first thing
I heard was this, that two messengers
from Coschcosching
[Goschgoschunk] had already been there
eight days. These had
come to inquire how soon somebody could
be sent to them.
They had wished to leave several days
ago and were now ready
to start early in the morning. I
immediately had them asked to
remain the next and await the arrival of
David Zeisberger. I
The Moravian Records. 37
had occasion again to recognize
Providential leading, otherwise
I should not have arrived today and the
two messengers would
have left without knowing anything about
any of our people
visiting them again.
Early on the 2nd of May several of the
people here went
to meet the canoes, in order to help
them over some of the water-
falls in the Susquehannah, below
Friedenshuetten. At noon
all arrived safely.
We soon had a conference with the
Schmuecks concerning
various of the people here who might
accompany Zeisberger and
Senseman. Afterwards we broached the
matter to Anton and
his wife and Abraham and his wife, who
received the proposal
with joy. The son-in-law of the latter,
Peter, and his wife, Abi-
gail, announced themselves as glad to go
along. We were pleased
at their willingness to go, the more so
because Peter is a good
hunter.
In the evening there was a helper's
conference, in which
the members were informed of the
proposed journey, and there
was discussion, also, as to what should
be told the messengers.
At an early service on May 3rd Schmueck
read the Rev.
Nathaniel Seidel's99 beautiful
letter to the Indian congregation
here with reference to the journey to
Coschcosching and their
interest in the same. Thereupon David
Zeisberger, Anton and
several others spoke to the two men from
Coschcosching (one
of these had entertained the three
visitors from here during the
whole time of their stay and his
appearance made as favorable
an impression as that of any of the
baptized Indians at Friedens-
huetten). They repeated their message
once more and then
were told who would go to live among
them. They related, fur-
ther, that this spring five families had
wished to settle in another
place but that they had not reached an
agreement where to set-
tle; that Samuel who lived on the Ohio
had died; that various
individuals from afar had signified
their intention to visit them in
case Moravians should again come among
them; that an Indian
preacher had inquired about the teaching
of the Moravians and
begged to be informed in case the
teacher who had visited them
last fall should return, since it had
even been revealed to him in
a dream that the Indian preachers,
himself included, did not
38 Ohio Arch. and Hist.
Society Publications.
preach the truth and that Zeisberger
might have the true doctrine.
They offered of their own accord to see
to it that planting should
be done for those who were to come,
before their arrival, and
they declared that the people were
willing to meet the newcomers
with canoes, provided they knew when
they were coming. They
expected to accomplish the return
journey up the Ohio in order
to meet the Moravians thirty days from
this date, at a point
where they would come to the Ohio, or to
go to meet them in
the Swamp.
On May 4th the two messengers
left us in good spirits.
A number of our people accompanied them
to the water. In
company with Schmueck I visited the
families of the settlement
On May 5th I examined carefully the
situation and sur-
roundings of Friedenshuetten.
On May 6th the first Shad100 were
caught, and a seal was
vainly followed for about seven miles in
the Susquehannah,101
The boys brought us in these days plenty
of fish, trout, pickerel,
salmon and other varieties.
On the 7th there was a solemn and happy
celebration of the
Holy Communion.
On the 8th there were various services,
one arranged par-
ticularly as a farewell service for the
men and women who were
to leave. The good that the settlement
of Friedenshuetten had
enjoyed during the three years of its
existence was brought
to remembrance. In that period of time
forty-nine persons had
been baptized in this place (among the
rest, Abraham and Salome,
and Peter and Abigail).
On the 9th it was recalled at the early
service that it was
three years to the day that the people
had reached this place
from the Barracks.102 Parting hymns were sung and soon
there-
after the travellers started, all the
inhabitants of the village ac-
companying them to the water. There were
many tears when
farewells were said. Zeisberger and
Senseman had a canoe for
their effects, the Antons had one, the
Abrahams and Peters had
one together, and in a fourth I
travelled with two Indians as far
as Tschetschequanik,l03 because
several families there had re-
peatedly begged and invited the
Moravians to come to them and
preach the Word of God. Some twenty
people from that place
The Moravian Records. 39
had been here on a visit. These, also,
accompanied us, so that
we counted ten canoes and thirty-six
persons. This evening
we reached a point above Masasskung104
and on the evening of
the 10th we arrived at Tschetschiquanik.
The Chief Achgo-
hunt105 was not at home. Jo
Pipi received us at the water's
edge and conducted us to his house, the
largest in the village, as
our lodging place. In the evening many
of the people gathered
about us. I said to Anton that we should
like to have a service
for our members (about fifteen in all)
and that the rest were
welcome to remain. The answer came
unhesitatingly, "0, yes,
that is what we wish, we would be glad
to hear the words of the
Saviour in this town." Zeisberger
sang some Delaware hymns
with our members very effectively. I
spoke in English and An-
ton translated.
During the forenoon of the 11th a sermon
was preached at
the request of the people of the
village. Anton translated. It
was evident that the Word was gladly
received. In the evening
Anton delivered a spirited and hearty
address. Afterwards, we
conversed with the people. The Nanticok
Chief and several
other strange Indians who arrived here
yesterday were also at
the meeting.
After breakfast on the 12th Zeisberger
preached. The ser-
vice over, Jo Pipi, James Davis, Sam
Davis and James held a
short council, to which they invited
Zeisberger and myself. They
said to me, "Dear Brother, we have
already taken counsel to-
gether and wish now to tell you our mind
that you may take our
words to Bethlehem. You see that we are
here four families,
we, our wives and children, anxious to
hear God's Word. It
is true that we often go to Wialusing106
to hear, but we cannot
always be there. We would be willing to
move thither, but we
have much cattle and large families. In
Wiahlusing there is not
much pasture for cattle and it is harder
to make a living there
than here, where we have much good land
and many meadows.
Therefore, we wish that Moravians might
dwell among us and
preach the gospel to us. Zeisberger
asked, "But how is it with
the other families who are not of your
mind, do they not arrange
dances? will they not disturb you and
hinder you?107 Answer:
"The four or five houses across the
run did so until lately, but
40 Ohio Arch. and Hist. Society Publications.
the Chief, who is, also, of our
persuasion, has forbidden such
practice and we look upon them as an
eagle on a branch near the
water, which, if it sees anyone
approach, flies away. So will they
when the Word of God comes to us to move
away one after
another."
I promised to report their words to the
authorities in Beth-
lehem. They would welcome this message
and serve them as
far as possible. Soon thereafter our
party left for the Ohio.108
From here they had eight or nine miles
to go to Tiaogu
where our Susanna Nitschman ended her
martyrdom twelve
years ago.109 Three Indians
are helping our party from Fried-
enshuetten to the middle of the swamp
between the Tiaogu and
the Ohio. The people of this place,
also, are furnishing two men
to help for one day's journey, as the
canoes are heavily laden
and two or three must go with the two
horses and the cattle
over land. Tschetschequanik consists of
twelve houses or huts ;110
meadows and good land run from this
place along the one shore
of the Susquehannah to Tiaogu. A trail
leads from here to the
West Branch. On one occasion Bishop
Spangenberg traveled on
it with David Zeisberger on the way to
Onondaga.111
I returned with my companions to
Friedenshuetten, favor-
able wind and stream enabling us to
accomplish the distance
of some thirty miles in six hours.
On the 13th and 14th, all the
inhabitants of Friedenshuetten
were busy planting, they had been the
whole past week. I
had the opportunity of conferring at
length with Missionary
Schmueck and his wife.
On the 15th I had the opportunity of
conducting the Sunday
services, the reverence and attention of
the Indians here are very
edifying. The singing of this
congregation is not as hearty as
it once was, owing to the death of so
many of its members dur-
ing the stay in Philadelphia.
The place has a good name among the Six
Nations and
elsewhere. Many Indians happen to hear
the gospel here and
think well of the manner of life and the
discipline of the
Moravians.
On the 16th after the morning-prayer
services I left this
The Moravian Records. 41
place which had become very dear to me.
Nearly all the inhab-
itants accompanied me to the water,
thanked me heartily for the
visit and sent hearty greetings to
Nathaniel Seidel and his wife,
Anna Johanna, and all the Moravians in
Bethlehem and Naza-
reth.
Marcus and his son, Abraham, brought me
in a canoe to
Wajomik, where we arrived on the 17th.
On the 18th we came
to the Swamp, on the 19th I reached
Nazareth, and the 20th I
arrived safely and well in Bethlehem.
A brief inscription of Friedenshuetten
may be added.
This place in its situation and
surroundings is very similar
to the last Gnadenhuetten, except that
in the case of the latter
the river, Lecha, does not run in such a
winding course.112 The
Susquehannah runs past Friedenshuetten
in a broad semi-circle,
or like a Latin C. In the middle of the
curve lies the village.
There is one long street lined by two
rows of houses. The latter
stand some eighty feet apart. In the
middle of the place is the
congregation house or meeting hall.
Toward the west of this,
on either side of the street, ten lots
are occupied. This is the
case, also, toward the east. Toward the
north a new street has
been laid out. Each lot is thirty-two
feet wide, and each house
stands by itself. Between each two lots
there is an alley, ten
feet wide. The depth of the lots is
according to the wish of
the owner to have a large or a small
garden. There are already
eighteen nicely weather-boarded log
houses, and others are to
be built.113 Outside the
curve and over against the village run
the mountains. In the river, opposite
the village, a little to the
south, there is a small island and
beyond this there is a narrow
opening in the mountains, through which
a small creek comes in
from the south.
Between the village and the water and up
along the river
lies the clear corn land, about sixty
roods broad and a mile and
a half long, very good land. According
to my reckoning, there
must be about two hundred acres of
cleared land and a hundred
acres of bottom land, very good but not
cleared, stretching
along the Susquehannah up to Wialusing
Creek, where they have
meadows. Stretching down along the
Susquehannah from the
village there is a narrow strip of low
land (like the land from
42 Ohio Arch. and
Hist. Society Publications.
Sangipak to Gnadenhuetten). This is
covered with trees, the
largest water-beeches and sugar trees
one may see anywhere.
Kindling wood they are obliged to get
from quite a distance.
If, according to usual Indian fashion,
they were to use only the
branches and twigs, they would not.have
enough. Hence, most of
the people here chop up the entire tree
trunks. Their good fences
were a source of wonder to me. They have
from three to four
miles of fencing about the place and
their cultivated land. This
fencing is so well done that it could be
called lawful among the
whites. Fencing they need on account of
the hogs, of which
they have a great many.114 They
are, also, well supplied with cat-
tle and horses. They usually make their hay six or seven miles
from the village, up the Susquehannah.
From that point they
bring it down by water. Practically
every family has its canoe.
These canoes, as they lie together in
the river, make an imposing
array.
DIARY OF DAVID ZEISBERGER AND GOTTLOB
ZENSEMAN.
JOURNEY TO GOSCHGOSCHINK ON THE OHIO AND
THEIR
ARRIVAL THERE, 1768.
[Responding to the clear call from the
Allegheny, Zeisberger and
Senseman and two converted Indian
families proceeded to Goschgo-
schink in May 1768. The following pages
record the incidents of the
journey and the "diary of the
Brethren in Goschgoschuenk on the
Ohio."
From many standpoints the story of the
founding of this mission
is of superlative interest. This was an
important year in western his
tory; the treaty between the Six Nations
and Cherokees was negotiated
as well as the famous Treaty of Fort
Stanwix which gave western
Virginia and Kentucky to Virginia and
completed the repudiation of the
King's Proclamation of 1763. In these
years succeeding the failure of
Pontiac's Rebellion the ancient order of
things gave way; this diary,
more plainly than any other document,
shows the unrest and distrust of
those last days of Indian supremacy.
The fact of the purchase of western
land, as completed at the
Treaty of Fort Stanwix, had long been
under discussion with the Six
Nations, as noted herein, is not
mentioned elsewhere. And it ap-
pears also that the progress of the
Moravians into Ohio was being
The Moravian Records. 43
negotiated as early as the summer of
1768. The Wyandot ownership
of eastern Ohio comes out very plainly
in this document.]
On the 9th of'May we started with our
whole company,
namely, Anton and his wife, Johanna,
Abraham and Salome,
Peter and Abigail and the boy Christian,
the grandson of An-
ton,1l5 from
Friedenshuetten, partly by water and partly by land.
Bishop Ettwein, who had accompanied us
hither from Bethlehem,
journeyed with us to
Schichschiquanuenk,116 where we arrived
on the 10th and remained during the
11th.
On the 12th we took leave of Bishop
Ettwein, who returned
to Friedenshuetten. We had wished that
he might accompany
us to the Ohio. Starting on our journey
we came at noon into
the Diaogu [Tioga], where we had to make
our way against a
swift current. In the evening we
encamped in the woods. A
number of Indians were with us on their
way to Wilawane.
The last named place we reached on the 13th,
at noon. We
found very few at home, the most were at
work on their planta-
tions. We tarried a few hours and then
proceeded several miles
further, to where Salome's brother lives
quite alone on the
Tiaogu, his house being the last house.
Here we remained for
the night. But we had hardly arrived
when some twenty Indians
of the principal people of Wilawane
followed us in order to spend
the night with us. I thought, at first,
that they had come to hear
the gospel, but they had something very
different in mind. They
held a council, to which they invited
our Christian Indians. To
the latter they presented a Belt of
Wampum with the words: "It
is not good that you go to the Ohio, it
is contrary to the wish of
the Six Nations and, especially, to the
Chief of Cajuga117 that
the Indians should move away from the
Susquehannah to the
Ohio, where they ought to remain
content. Therefore, turn back
whence you have come, for your way is
not good." Anton came
and told me all. Thereupon, I went to
them in order to com-
municate our wish and intention; that we
did not go to the Ohio
for the reason that we were not
satisfied here, or that the place
was not good enough for us, or because
we hoped to find con-
ditions better, which probably was the
reason that other Indians
44
Ohio Arch. and Hist. Society Publications.
moved thither. These considerations were
by no means the oc-
casion of our journey, for we were well
satisfied with Frieden-
shuetten. We had no other purpose in
going to Goschgoschink
than to preach the gospel to the Indians
who had called upon us
to come and do so. We were bound to do
this, in view of the
command of God to bring the good tidings
of our God and
Creator to all men, whether white, or
black or brown, that
through Him they might be saved. In this
matter we could not,
therefore, obey them; they did not
understand our motives, and
for this reason we would not take it so
much amiss that they were
opposed to our journey. We would,
therefore, continue our
journey on the morrow, and as far as the
Chief in Cajuga was
concerned arrangements had already been
made to give him
notice and information about the
undertaking. Herewith we re-
turned their belts. They mentioned that
they had always hoped
that the Indians in Goschgoschink would
return and settle here
again, but now since we were going there
they would have to give
up such hopes. We answered that if these
Indians had had any
intention of returning hither they would
surely not have invited
us to come to them. I stated, further,
that while on this very
journey an invitation had come to us,
also, from the Indians
living in Schechschiquanuenk, who had
received the Word, and
that I did not doubt that a missionary
would be sent to them to
preach the gospel. I should think,
further, that it would be good
for them to think over the matter of
what they wanted to do.
I had gone through these parts during
the preceeding fall and
investigated whether they would not,
also, gladly hear of God,
but had learned of no such desire. They
ought not to be the
last. Later several of them came over to
our fire, for we were
spending the night out in the open, the
house being too small;
Anton continued to speak to them in this
strain and preached the
Saviour to them very earnestly.
Early in the morning of the 14th our
whole company was
served with tea and bread and butter by
the brother of Salome,
whereupon we took leave and continued
our journey, without any
one's attempting further to dissuade us.
On the 15th we came to Assinissink and
spent the night in
Gachtochwawunk,118 on the first fork of
the Tiaogu.
The Moravian Records. 45
On the 16th we proceeded up the Branch
westward, the
other comes from the north out of the
Seneca country, and at
noon we came to the second fork, where
we took the Branch to
the right.
On the 17th we found the water becoming
very shallow, so
that it was difficult to get ahead with
the loaded canoes. Those
of our party who were proceeding by
water quite unexpectedly
caught two bears and a deer. We
immediately cooked, roasted
and ate and then continued our journey.
Those proceeding by
land went, today as yesterday, through
nothing but woods and
fire. They found the air very hot and
quite filled with smoke.119
In the forenoon of the 19th we came to
Passikachkunk,120
there our journeying by water came for
some days to an end.
Since we had left the last fork, the
stream had become so small
that it had not even the volume of the
Manakesie, at Bethlehem.
For the last three days we had been
obliged to drag our canoes
through the shallowest places. We were
thankful that we had
made the trip safely thus far. In the
driving of the cattle (we
have three head with us) we did not
experience as much difficulty
as had been anticipated. A family of
Indians from Wilawane
has been traveling with us. They are,
also, going to Gosch-
goschink.
On the 20th two of the Indians, who had
accompanied us
thus far, returned to Friedenshuetten. I
wrote to Bethlehem,
and then we took about half our baggage
part way into the Great
Swamp,121 meeting here again in the
evening.
On the 21st we broke camp and made our
way some
distance into the Swamp, stopping at a
Creek, called the Pemid-
hannak, which runs into Canada. Up to
this time, our course had
been W. N. W., but today it changed and
we sent W. S. W.
On the 22nd we fetched up our baggage
and in the afternoon
continued our journey some distance. It
happened today that
our company was alone, the others having
remained behind to
hunt.
On the 23rd we came to the
Pemidhanek,122 a great creek
which between Lake Erie and Ontario
empties into the St. Law-
rence, in the neighborhood of Niagara,
and which is half way be-
tween the Tiaogu and the Ohio Rivers. A
day's journey down
46 Ohio Arch. and Hist.
Society Publications.
this Creek there is a large Seneca town
of a hundred houses, and
a day's journey further on lies
Zoneschio, which I visited on one
occasion with the late Bishop Cammerhof.
During the 24th and the 25th we rested
because the Indians
were thoroughly tired from carrying the
heavy burdens, Anton,
particularly, was very weak. They built
themselves a sweating-
hut, in which they took a rest-cure.123
We proceeded on the 27th,
meeting at noon the Wilawane
family, which had gone ahead yesterday.
They had shot a bear,
so that we had a good noon-day meal. We
reached today the
source of the Ohio, which is a great
spring.124
In the evening of the 28th we came to
the first Fork, where
it is possible to use the canoes in the
Creek, whereof we were
very glad and thankful, for the most
difficult part of the journey
had been passed. Another cause of
anxiety, however, was that
our provisions were used up, every one
of the party had given
up his store for the common good. The
women gathered herbs
and cooked them. Although boiled in
water, they tasted very
good.
On the 29th we went several miles down
the Creek to the
Second Fork. We had hardly reached this
spot when Anton
shot a very large pike with a bullet.
Here the Creek had grown
to be quite a stream and it was easy
going in the canoes. On
the way we found a sign on a tree made
by the two messengers
from Goschgoschink, who had gone ahead
from Friedenshuetten.
From this we saw that they had made the
journey to this point
in twelve days and must, therefore, have
arrived at their destina-
tion in good time.
As no canoe had yet arrived and we could
not expect any
for the next three days, we went to work
and made several
canoes of bast for the trip down the
stream. Our food consisted
of herbs and fish, the latter secured by
the Indians with their
rifles. Among the fish there are
suckers, but much larger than
any I had ever seen before. Another
variety of fish caught is
the so-called Buffalo-fish, named thus
because of the cattle-like
lowing attributed to them. These fish
are broad, have large
scales and fins and are very good to
eat. As two of the Indians,
Henry and a stranger, were preparing to
take a hunting trip
The Moravian Records. 47
through the forest back toward
Friedenshuetten, I wrote letters
to Bethlehem.
On the 31st we started down stream.
Several of our com-
pany proceeded by land, driving the
cattle. At first the Ohio
flows toward the north, then turns more
southward, sometimes
flowing due south, so that the general
course is south-west. In
the evening it rained and we built huts
for ourselves, as we had
already built a number in course of this
trip. At this time of
the year it is a great comfort that it
is possible to put up such
huts very quickly in this forest.
On the 1st of June we reached the first
Seneca town. We
were invited to spend the night, which
we were very glad to do,
because it continued to rain heavily.
The men of the town, of
whom a few were at home, the majority
being off hunting, met
in the evening and asked me to tell them
concerning the intention
of our journey. This I did, telling them
that we had been invited
by the Indians of Goschgoschink to visit
them and tell them the
words about our God and Creator. Among
those present there
was an Indian from Zoneschio, who had
seen me in that town
eighteen years ago. He was about to
return to his home and
asked me what he should tell his chief
concerning me, for he
would be glad to know why I had come
into this region. I re-
plied that there was no other reason for
our coming into these
parts than to proclaim the gospel to the
Indians who had desired
us to do so, that for the present I
could say no more, but that
later when we had spoken with the
Indians at Goschgoschink and
learned their wishes we would inform him
further by messenger
concerning our intentions. In the
meantime, he should announce
to Chief Hagastaaes,125 that
I had come hither, for he knew me.
With this the Indians were satisfied. As
the Senecas are among
the most brutal and savage of the
Indians, not at all friendly to
the cause of the gospel, it is a very
delicate matter to deal with
them. We bought some corn for salt. The
latter commodity is
very rare here and much desired. They
gave us some things also,
so that we had something to fall back
upon, in case no provisions
should be brought toward us from
Goschgoschink. We found
that there were two white women and a
girl in the neighborhood,
but they did not come near enough so
that we could have spoken
48 Ohio Arch. and Hist.
Society Publications.
to them. From the Indians I learned that
they had come either
from Maryland or Virginia. They had been
brought hither as
captives and were so well pleased with
their conditions that they
did not desire to return.
On the 2nd of June we continued our
journey, having se-
cured provisions of baked bread and
pounded some corn. As it
had rained heavily during the preceding
night those of our com-
pany who were going by land had
difficulty in getting ahead with
the cattle, because of the swollen
creeks across which it was
necessary to swim. In the afternoon we
met the canoe expected
from Goschgoschink. There were three
young Indians in it, who
brought us provisions and tobacco. They
had been on the way
four days and had expected to reach the
Fork, where we awaited
them, on the morrow. They did not look
very peaceful, for they
were painted black and red, as though
they were going to war.
On the morning of the 3rd we sent the
three Indians ahead
with our heavy baggage in the heavier
bast canoe. We used their
canoe. Toward evening we passed the
second Seneca village,
where there were only four huts, most of
the Indians having
moved away in the spring.
On the 4th we made but a short distance,
as the road turns
away from the river, and it is hardly
possible for the two parts
of our party to encamp for the night
separated from each other.
During the 5th and 6th we remained in
camp, because of the
heavy rain, coming steadily from the
west. Abraham shot a deer
and, also, a large sea-tortoise. Over
the latter the Indians were
amazed, for they had never seen the
like.126 Here the wolves
disturbed us during the night with their
music. Because we
were encamped in a thicket, they came
quite near to our fire,
so that the Indians threw fire-brands at
them.
On the 7th we broke camp and went on.
The Ohio runs
a very winding course here, with nothing
but high mountains
on either side; there are, also,
water-falls and rocks of consider-
able size. At noon we reached Canawaca,
a Seneca town, where
we stopped several hours. Before coming
to the town we passed
several plantations, where the Indians
called to me, asking
whether I were not Ganosseracheri.127
They followed us to the
town. Most of the people knew me,
because a year ago I had
The Moravian Records. 49
on two occasions spent the night here.
The men of the town
immediately gathered and I had to tell
them the purpose of our
visit, as I had previously been obliged
to do in the first town.
They were all very friendly toward us
and when we left they
stood on the bank, watched us and
saluted us with several rifle-
shots. We would have remained here for
the night, had we not
feared that our cattle might cause
damage in their plantations,
for their land is not fenced in.
Toward evening, on the 9th, we reached
Goschgoschuenk,
stopping at the uppermost town. To our
surprise the Indian
preacher took us into his house, which
is the largest, until we
should be able to put up a hut for
ourselves. He lodged his
family elsewhere and turned the house
over to our service. We
were welcomed in a very friendly manner,
and we could see
from their expressions of joy that we
were very welcome to
most of the people if not all. The
middle town, two miles down
stream, is almost entirely deserted and
the Indians have scat-
tered up and down the River. The blind
chief, with whom we
had much to do last year, is on his way
to Friedenshuetten.
There is great confusion here, as there
is neither unity nor a
social spirit among the people. Each is
for himself and the in-
habitants are scattered over a distance
of a whole day's journey
along the River. In this part of the
town there are but fourteen
houses together. It will not seem
strange if we put up our
house somewhat apart from the others.
Our evening prayer
service was attended by four of the
Indians from the town.
On the 10th of June we had the house
full of visitors all
day long. As many as had heard of our
arrival came up stream
to visit us. We met, also, old Sarah,
the sister of Samuel who
died in the spring, and her daughter
Elizabeth, the wife of
Zacharias. They had heard that Moravians
would come hither
and, therefore, moved to this place,
arriving only several days
ago. They had lived nine days' journey
distant from here on
the River, where Post128 was,
a little above Tuscarawi.l29 Ben-
jamin, the Mohican, is here also. Toward
evening we held a
very largely attended meeting. Not half
the people had room
in the house. Most stood outside. All
were very attentive and
Vol. XXI - 4.
50 Ohio
Arch. and Hist. Society Publications.
it was a great privilege to deliver the
gospel message. We began
by singing one of our Indian hymns, as
there are a number here
who know them. I announced, among other
things, that we would
have services morning and evening, so
that they could make their
arrangements accordingly. A Minque
[Mingo], or rather Cajuga
Indian, who knew me eighteen years ago
and with whom I had
lodged in company with the late Bishop
Cammerhoff in Gan-
atocheracht,130 on the
Tiaogu, visited me and told me that he
wished to make his home here. He had
come some days ago
from Bedfordl31 and would be glad if I
should remain, so that
I could teach his child. He intimated
that he loved the good
and would be glad to hear about the
Saviour. Another Indian
had already proclaimed to the people
"that the worms will de-
stroy all your corn because these people
have come;" he and
some others are great enemies of the
gospel.
On the 11th, after the early service, we
went out with sev-
eral Indians (who wished to give us some
clear land for plant-
ing) in order to look at some land,
which, in part at least, is
about two miles from here. Each one has
his plantation where
it pleases him. They have no fences, so
that their corn is liable
to be damaged by cattle. The character
of the land is such that
they could not well have their
plantations close together, and,
therefore, not a good locality for a
town or settlement. We had
thought that it would be too late for
planting after our coming,
but the people here have only begun
their planting, because it is
not yet summer, and the weather is still
very cool. This region
must lie farther north than
Pennsylvania. In part, they have
begun planting for us. With a trader
from Loyalhanning,132
who passed here and who is the first
ever to have come here, I
sent a letter to Matthew Hehl at Lititz.
He knows Post very
well, for he has traded in Tuscarawi.
Because I learned that
he would soon return and wished to bring
along rum, I arranged
that he should be dispatched with my
letter publicly and that it
should be forbidden him to bring the
rum. He promised not
to do so. Our services today were again
well attended. We have
all manner of listeners, red and black
painted faces, heads dec-
orated with plumes of feathers or of
fox-tails. This seems to
be very much in vogue here among the
young people, I have not
The Moravian Records. 51
found it worse or even as bad among the
Six Nations. After
the service Anton continued speaking to
the people, explaining
the message further to them. A woman,
who was ill, wished
to be baptized. Though she was sick unto
death, it did not seem
to me to be right to comply with her
request, for she was hardly
able to speak any more and had never
heard anything about
the Saviour until the present time, when
Salome had visited and
spoken to her.
On the 12th several Indians from the
lower town, six miles
from here, came to the service. Among
these were a Chief
and a Shawnee. Afterward we visited
outside the town, meeting
with an Indian, who told us that it had
occurred to him during
the sermon that he had stolen two sheep
and a chicken from the
whites but otherwise he could not
remember to have committed
any sin. I replied that I would tell him
of a greater sin that he
had committed and was still committing,
viz., that he did not
believe in the Saviour who had shed His
blood for him. Old
Sarah told us of the distress and unrest
of her heart, adding
that she was very much plagued by Satan
who had twice ap-
peared to her, so that she had been
unable to remain in the town
among the Indians where her home had
been, but had retired
into the forest alone with her daughter,
until her brother Samuel
had died. Then they came hither, having
heard that the Mo-
ravians were coming into these parts. At
the evening service
there were again many from outside the
village. The sick woman
died today, and there was, according to
Indian custom, great
wailing and lamentation.
On the 13th we planted corn.
The Indians of the village
are helping us very industriously. Five
Senecas came from
Onenge, or Venango,133 among them a
Chief, who was dissatis-
fied and very angry over the fact that
the Indians here should
suffer whites-meaning us-among
them. He spoke very
bitterly. When we returned from the
plantation, I wanted to
go to them and talk with them. But the
Indians of the town
dissuaded me, saying that they wished
first to speak with these
people again, fearing, lest, in the heat
of discussion, they might
do me an injury. They promised to call
me after they had
spoken with them. But the Indians had
already gone. At this
52 Ohio Arch. and Hist.
Society Publications.
they were very much embarrassed.
Therefore, on the 14th, we
conferred with them and told them what
we thought ought to
be done in the matter, namely, send a
message to Zoneschio to
the Seneca chief, whereby the matter
might once for all be
settled. We would assist them in every
way possible, as I had
already, for, in passing through the
three Seneca towns, inti-
mated that some matter of the kind would
be referred to them.
As it rained and we were obliged to
remain in the house, we
had many visitors. Anton and Abraham
witnessed for the Sa-
viour with great zeal. We heard of an
Indian town down the
Ohio where they expect to build a
meeting house, observe the
Sabbath and have the Indian preacher
conduct meetings. There
are others who begin to celebrate the
sixth day. All these preach-
ers trace the beginning of their efforts
to the Quakers, claiming
that these had told them that they were
on the right way and
that they should continue therein. It is
hardly credible that the
Quakers should have had such an
influence among the Indians,
since they have not come among the
natives. If only these
preachers had the Word of God !
Unfortunately, all their preach-
ing is heathenism and idolatry.
On the 17th we made known to the people
that we would be
glad to build a house somewhere for
ourselves, because it was
necessary that we should live alone,
inasmuch as our cause and
heathenism, viz., their dances and
Kentekeys, or feasts, did not
harmonize. Whoever would, then, gladly
hear about the Saviour
might come to us, and whoever would
rather see and hear
heathen practices could come hither. We
went, therefore with
several of them a little distance from
the town to select a place
and then went into the woods to peel
bast for the roof of the
house. The people assisted us. One of the
messengers, who had
been in Friedenshuetten, announced
forthwith that he and his
family would settle with us, when we had
determined on a
dwelling-place. The evening service was
conducted by Anton,
who exhorted the people very earnestly
that it was not sufficient
to be glad to hear about the Saviour but
that it was necessary
that they should allow the Word they
heard to exert its influence
of power and truth in their hearts,
The Moravian Records. 53
On the 18th I received word through
several strange Indians
that a certain chief, Glikkikan135 my
name, wished very much to
see me. He is reported to have said that
if I could teach him to
make powder he would love me very much.
He had wished to
come hither but could not on account of
the illness of his wife.
He lives six days' journey from here. I
asked them to say to him,
that I could not teach him to make
powder for I could not make
it myself, but that, if he would come, I
would tell him something
much more precious, I would show him the
way to the Saviour
and to salvation.
On the 19th the Sunday service was
attended by a good
many from beyond the village. These
people always inquire
when it will be Sunday, for during the
week distance prevents
their attending our meetings. Anton and
Abraham explained
further what I had said in the sermon.
On the 20th the people helped us to get
the wood and other
things needful for the building of the
house. As we have wood
nearby, we resolved to build a
blockhouse. We can finish this as
quickly, if not more quickly than an
Indian hut, for which we
would need bast that would have to be
hauled over a mile. Even
the younger element, which is very
coarse, showed a willingness
to assist us and is apparently not
inimical toward us. They, also,
brought corn for us from all the
plantations, without and within
the town, so that we have enough to eat.
It is the custom among
the Indians that the recipients of such
gifts should signify their
gratitude by the presentation of a Belt
of Wampum. But as we
had come to proclaim the gospel among
them and they did not
expect us to express our thanks in such
a manner, we took the
opportunity after the evening service to
make due acknowledge-
ment of their readiness to help and to
wish for them rich bless-
ing from the Lord. In the evening Anton
witnessed vigorously
against heathenism. The occasion for
doing this was that some
had told him that it was rumored that in
a certain patch of woods
in the lower town they had corn that
spake of an evening. No
one could understand its speech, though
it seemed to them to be
English. He said to them in effect,
"you wonder at that which is
not true, for how can corn speak; why do
you not wonder at this
54 Ohio Arch. and Hist.
Society Publications.
that God, the Creator of heaven and
earth, has come into the
world and shed His blood for us and
given His life as a ransom."
He preached a long sermon.
On the 21st we moved our effects into a
hut that we had put
up at the place where we are erecting
our house. We, also, began
laying the log walls. The place we have
chosen is near the river,
where there is a spring, about half a
mile down from the town.
Thus we are located somewhat apart from
the village and will be
able to conduct our meetings
undisturbed. For the present no
other arrangement can be made than that
we should all dwell in
one house. Most of the people of these
villages are away for the
summer hunt, the houses are almost
deserted, only some of the
older people are at home. In the evening
we held a service in our
hut, some of the people from the
villages attended. It is a very
happy circumstance that all the members
of our company dwell
together in peace and happiness and seek
each to lighten the
burdens of the other.
Early in the morning of the 22nd Sarah
came to us, declaring
that she had not been able to rest all
the night because of sorrow
for her unfaithfulness to the Saviour.
We finished putting up
the walls of our house. Several of the
Indians who had remained
at home and not gone on the chase helped
us very industriously.
I asked the Chief who lives six miles
from here to visit us, in
order that we might with him and the
Indians here confer about
our business with the Senecas. At our
service this evening there
were many strangers. Anton and Abraham
preached to them.
The 23rd and the 24th we
spent in working on our house.
As the Chief whom I had asked to visit
us is unable to come on
account of illness and there is no one
here who can act in the
matter of our dwelling here without
offending the Senecas, we
considered seriously whether Anton,
Abraham and I should un-
dertake a journey to the Seneca Chief,
because I feared that we
might draw hard words from the Senecas
upon ourselves, which
would injure our work. We concluded that
it would be better
to wait for the present. In the meantime
matters may clear
themselves up on all sides. A baptized
Jew, who had been in
New England, discourages the Indians
from attending our serv-
ices by declaring that whoever believes
and is baptized becomes
The Moravian Records. 55
the servant of the whites. He adds that
in New England and in
Friedenshuetten he had observed that the
baptized Indians were
obliged to become the servants of the
whites.136
On the 25th we had many visitors all day
long in our hut.
Anton and Abraham preached to them
constantly. The women
in our company spoke to the female
visitors. The people here
surely are sufficiently instructed. The
question is whether they
understand and obey. Many hear gladly
and seem to understand.
In them the fruit of our labors will
appear in due time.
On the 26th a large number appeared at
the services. The
Sunday meetings are always better
attended. During the week
many who would be glad to come are unable
to do so because
of the distances they have to travel and
because they are obliged
to attend to their plantations. The
Indian preacher who lives
here visits our meetings quite
regularly. Yet he continues to
assert that he had seen God and knows
Him, and he assures the
Indians that he has been at God's side.
He has not seen fit to
discuss the matter with us. He keeps
quiet so far as we are con-
cerned and we have not disturbed him.
Since our advent he has
not preached. Whenever he thinks that
sin is stirring within him,
he resorts to blood-letting or takes a
purgative and then fancies
that he is rid of the evil and
acceptable to God.137 He does not
see the need of a Redeemer. So great is
the blindness and the
power of darkness over these people,
that when they hear a
heathenish sermon they understand and
comprehend. Toward
the gospel their understanding is
darkened, so that they are in-
capable of anything good. Another Indian preacher, living not
far from here, alleges that he has been
in heaven and so near to
God that he heard the cocks of the
heavenly city crow. There-
upon he turned about and came back, so
that he had not actually
seen God.
On the 28th one of the families of
Indians built a hut near
our house. Their own place was too far
away and they wished
to attend our daily services. Old Sarah
visited us again and
told us more of her distress. We can do
little for her so long as
she does not dwell nearer our
settlement. Both she and Eliza-
beth are constant attendants at our
meetings. An Onondago In-
dian, who knows me, came to the town
with a message. As there
56 Ohio Arch. and Hist. Society Publications.
was no one here who could speak with
him, I had to act the in-
terpreter. He brought a String of
Wampum from a Minque
[Mingo] Chief, who since last fall had
been hunting two days'
journey from here. He is not able to
return to his home because
of the illness of his wife. They ask
for some corn, as they are
entirely out of provisions.
The Indian visited me again on the 29th
and I made him an
Indian calendar, so that he might know
when it was Sunday, for
he was baptized at Gachnawage, in
Canada, by a Frenchman.
The Indians here gave him several
bushels of corn, which they
had collected. The Chief who lives six
miles from here came,
also. He has been in our meetings at
various times. He gave
us his opinion in the matter of sending
a message to the Seneca
Chief, at Zoneschio. He regarded it as
unnecessary that we
should make the journey thither,
because the Chief of the Senecas
expected soon to come here, then we
should hear how the matter
stood, and whether the Indians could
dwell here longer or would
have to move farther on. The Senecas
seem to have in mind
the selling of this land to the English
and then moving further
west themselves. Sir Wm. Johnson having
long desired them
to do this.138 He intimated,
further, that there would soon be
another treaty at Pittsburg, on which
occasion all the governors
of the neighboring provinces would
assemble.139 We can hardly
believe the latter statement to be well
founded, except it be that
the English have in mind establishing a
large settlement along the
Ohio.140 He, also, brought
the news that the Delamattenos,141
whose territory borders on this, and
the western Indians were
anxious to begin war again and that in
three Indian towns up
along the Lakes they had already killed
all the traders. The
latter rumor we have heard every year
in Friedenshuetten, so
long as that settlement has been in
existence. God grant that
their counsels may come to nought, and
may peace be preserved to
us. This evening there was a total
eclipse of the moon, over
which the Indians were much exercised,
because they believed
that it foreshadowed some evil. Many
came and asked what this
phenomenon signified, and when we told
them that it was some-
thing quite in the usual order of
events and that it certainly pro-
tended no evil, they were comforted.
The Moravian Records. 57
On the 30th we moved into our newly
built house. It stands
in the open and meaures 26 ft. x 16 ft.,
so that ordinarily we will
have room enough in it for our meetings.
The Onondago Indian
visited me again. I discussed various
matters with him and
asked, among other things, what had led
him to allow himself to
be baptized. He replied that the priest
who had baptized him had
said that if he would be saved he must
be baptized. I asked him,
further, whether he now believed that he
would be saved. He
replied that the priest had always told
them that whoever would
live a good life and avoid evil would
eventually attain to heaven;
for this reason he was keeping himself
from all that he believed
to be evil. I told him very plainly that
he needed a Saviour and
that his baptism would avail him nothing
without the Saviour.
He answered that both he and his comrade
would be glad to hear
about the Saviour. The whole family has
been baptized, and,
so soon as they are able, they intend to
return to Onondago. He
seemed a very decent fellow, appeared to
be very much attached
to me and took leave in a very friendly
manner, as they ex-
pected to start early on the morrow. He
hoped that he might
meet me again and have the opportunity
of conversing further.
On the 1st of July we held a service in
our new house.
Many Indians were present. Anton and
Abraham spoke very
earnestly to the assembled.
On the 3rd of July the Indian preacher,
who is, also, a
physician, arranged an Indian play in
the town, for the benefit
of an ailing woman.142 For this reason very few came to our
meeting.
On the 4th the Indian preacher visited
us and once more
permitted himself to get into a
discussion with us, this time con-
cerning his practices as a doctor. It
seemed as though he were
not quite satisfied with the play he had
arranged yesterday and
wanted to know our opinion. I told him
very plainly that all his
medical practice and quackery were of
the devil and an abomina-
tion to God, that he was unable to cure
a single person of illness
so long as he did not forswear the devil
and all his works, cast-
ing himself at the feet of the Saviour
to beg for mercy and par-
don. Thereupon he went quietly away. An
old woman of the
town, who is very hostile toward us,
preaches industriously
58
Ohio Arch. and Hist. Society Publications.
against us, persuading her people that
whoever will go to our
meetings will be tempted of the devil
and greatly troubled. We
have many enemies here, more than we had
thought, particularly
among the women. These seek in every
possible way to turn the
people against us, so that they may not
attend our meetings.l43
Satan seems to have great power over the
children of unbelief.
They say among other things, "What
is this? they speak always
of the Saviour's blood; we cannot
understand this nor know what
it is." Their hearts are truly
darkened.144
On the 5th our Indians went out to hunt,
returning in the
evening with two bears. Our evening
meeting was very well
attended.
On the 6th several of those who attend
our meetings regu-
larly came, complaining that their
friends had turned against
them because of their friendliness to
us. These had told them
that rather than go to our meetings they
should go far away to
Gekalemukpechuenk,145 that is to the
region along the River
where Post had lived. There they have
four Indian preachers,
are building a meeting house and are
doing their utmost to per-
petuate pagan customs and practices.146 Children
are forbidden
to come to us. Our place is avoided by
many, is hated by them
and a cause of vexation. Some old women
in the town say,
"Why have these people come to us;
let them return to their own
home, we do not want to hear about their
God." Thus enmity
is being stirred up against the gospel.
Many are afraid to visit
our house during the day-time and come
only at night. Others
do not come at all, fearing disgrace.
Yet we continue to hold our
meetings. There are always some present.
Occasionally, our
meetings are so well attended that there
is hardly room for all.
Will it be possible for the hostile ones
to hinder the work of the
Lord? No, they will not succeed.
On the 8th several of our Christian
Indians moved the hut
of an old woman, who wishes to attend
our services and is not
able to walk any distance, next to our
house. A Mohok [Mo-
hawk] who has fought four years in the
war against the Chero-
kees and is now on his way back to
Canatschochari,147 his home,
visited me. He told me that his
occupation and activity for the
past four years has been nothing but the
killing of men.148
The Moravian Records. 59
The Indian preacher who now begins to
avoid our meetings,
visited Anton. He still contends that he
has seen God, Who has
given him the power to heal, if he but
breathe upon the sick.
Anton told him that if he did not know
the God of the Cross, then
he had no God and knew nothing of Him.
Our service on the 10th was largely
attended. From with-
out we hear of nothing but hostility.
Many Indians down along
the River and here in the Town say that
we whites should be
killed. Others declare that we should
all be thrown into the Ohio
and sent to Fort Pitt, to the whites
there. Those who are
friendly toward us fear that the enemies
might some night attack
us and slaughter us all. While Satan is
thus stirring up the
heathen against us, the eye of the
Watcher over Israel is upon us.
Conditions here are very different from
those along the Susque-
hannah, where the power of evil has been
largely broken. At
the time of our arrival there was
nothing but joy at our coming,
but now many would rather help stone us
away.
On the 11th the old woman, who was moved
next to us,
told us how she had been benefited by
the gospel message. When
a year ago we spent some time two miles
from here, she had
not been able to attend our meetings.
But at the time of our
departure, as we had passed through this
town, she had seen
us from a distance and had been very sad
to see us go, because
she believed that we should be able to
tell her the right way of
salvation. Since then she had always
prayed earnestly that we
might return.
On the 12th our meeting was quite well
attended. Many
stood without, so that their presence at
the meeting might not
be noticed.
On the 13th Anton went into
the lower town, six miles
from here to fetch corn which the people
there had contributed
to us. There he saw a white woman, who
had once been sent
to Fort Pitt. She had, however,
immediately made her escape
and returned.
On the 14th Anton and Abraham
went out to hunt. In the
evening they returned with a bear. The
first named conducted
the evening service.
On the 15th various Indians returned
from the chase and
60 Ohio Arch. and Hist.
Society Publications.
visited us at the time of our service.
There are many men and
women here who declare that they have
seen God and know Him.
These say that whoever believes in our
God must become the
slave of the whites. It is said that the
Indian preacher of this
place does not attend our services any
longer because his sister
is ill, and she is reported to have said
that if her brother con-
tinues to attend our services it will
cause her death. She is
one of those who is very hostile to our
work. If any of the
Indians would tell her anything about us
or our God, they are
immediately bidden to be silent, as she
declares that she would
die were she to hear anything about us
or our meetings, because
the devil dwells in our house.
On the 16th we finished our work on the
plantations. This
has occupied us for the whole week.
The text of the sermon on the 17th was
the story of Thomas,
which I read to the worshippers out of
the Delaware transla-
tion. Many seemed to be touched. In the
afternoon we paddled
several miles up the River to a place
where a large Creek empties
into the Ohio from the east. Just
opposite the mouth of the
Creek there is a fine large island,
which is separated from the
western bank by a narrow arm of the
River. The soil of the
island appears to be very good for
plantation purposes. Nearly
all the other islands, and there are
many, are used for planta-
tion purposes. On this island there is
but one family, which
would be very glad if we were to settle
there. Indeed, the mem-
bers of this family have said that if we
should move away they
would go along. On the east bank of the
River, near this island,
there is a fine spring. This is a very
important circumstance,
because in summer time the water of the
Ohio is very bad. On
one side of the Creek there is, also,
very fine low land for plan-
tation purposes. Wood there is in
plenty, for the forest is very
thick. This suits the Indians, because
they are not obliged to
go far for wood. Pasturage, too, is
good. There would be
enough plantation land for sixteen or
more families.149 The
reason why we have come upon the thought
to seek a place for
ourselves here is this. We see no other
course open to us.
Since our coming here I have urged that
the Indians, at least,
those who are friendly to us, should
send a message to the Seneca
The Moravian Records. 61
Chief, concerning our being here and
concerning our future
dwelling-place. We have offered to go
with them, but all in
vain. No one wished to take an interest
in the matter. No one
wished to be troubled about it. We alone
can not do it, for we
are too few. Furthermore, the
circumstances have changed very
much. We are surrounded by the bitterest
enemies, who would
any day put us out of the way if they
dared to do it. Those
who are well disposed toward us look on
to see what will happen.
As we see ourselves thus left to our own
devices, our thoughts
naturally turn to some place where we
might remain for a year
or two. It is necessary that we consider
the matter now, because
further on toward fall it is much more
difficult to build houses.
On the 18th, after the morning prayers,
we had a conversa-
tion with Sarah and Elizabeth. In them
the work of grace seems
to progress. They begged very earnestly
that they might be per-
mitted to dwell near us, because it was
impossible to live longer
among the savages. We resolved,
therefore, to bring their hut
out of the town and put it up near our
own. For this they were
very grateful. They had thought of
moving to Friedenshuetten,
and this would have met with our
approval. Finally, however,
they determined to remain here with us.
Today we paddled
several miles down the Ohio, in order to
examine another place
where there is some flat land. This will
not suit our purposes,
because it is very limited in area and
there is no water except
that in the River. The land between here
and Onenge is of such
a nature that no town can be
established. The Trader who had
been here a month ago, came again, this
time from Loyalhanning.
This evening there arrived a String of
Wampum together with
a red painted stick that had several
notches, meant to signify a
rod with a leaden ball, besides the
message: "Cousins who dwell
in Goschgoschuenk! you have cause to
fear, for your position
is very dangerous." All were
alarmed at the message. Fear
and terror seized the Indians. No one
could think what this
could mean, nor whence it had come.
On the 19th Allemewi, the blind chief
who had been on the
way to Friedenshuetten, returned, having
heard on the road of
our arrival here. For this we were very
glad, for he is the only
chief who has any influence here. We
regarded it as most provi-
62
Ohio Arch. and Hist. Society Publications.
dential that he had returned. He and his
wife were glad to find
us here and spent the night with us. He
was very sorry to hear
that so many Indians had turned against
us and become hostile.
The Indians are still very much
exercised over the message that
arrived yesterday. One of them came to
our house twice during
the past night, bringing his Tomhak,
imagining that he had al-
ready seen and heard some one who wanted
to kill him. He
took refuge with us. On such occasions
it can readily be seen
how faint-hearted the Indians are.
On the 20th we announced at the morning
prayer service
that in future we would conduct the
evening service earlier, by
light of day, because for several days
the evening meetings had
been disturbed, which had given occasion
for grave apprehension.
Though all may have been quiet at the
beginning of the services,
the Indians had several times during the
service made such a
noise nearby, that it sounded as if a
whole regiment were being
cut down without mercy. All the men went
down to the island,
two miles from here, with the Minquas
who had brought the
message, in order to consider further
the tidings that had been
sent. We went along and I proceeded
immediately to converse
with the Mingoes, all three of whom knew
me. Two of them
are Onondagos and one is a Cayuga. Last
spring they had passed
through Friedenshuetten with the
Cherokees, and now they had
come up the Ohio. They had received the
message in Onenge
from a Seneca Chief and brought it
hither. Whence it had come
we could not rightly learn, except that
it had either come from
Wilawane, on the Tiaogu or from Cayuga.
We saw clearly that
the message was meant for our Christian
Indians. who had come
hither from Friedenshuetten. It was a
warning to them. I
spoke at some length with the three
Indians, telling them of the
purpose of our settling here. As I saw
that the Cayuga was a
sensible man, I sent a message by him to
the Cayuga Chief,
announcing to him my arrival here in Goschgoschuenk.
I had
come hither because there were Indians
here who wished to hear
the Word of our God, they having invited
me to come, and,
because I could not speak their language
and needed an inter-
preter, I had brought two families from
Friedenshuetten with
me to assist me. They had not,
therefore, left Friedenshuetten,
The Moravian Records. 63
because they did not like it there, but
to serve the Indians here
with the gospel. He should not, for this
reason, think that the
Indians of Friedenshuetten had any
intention of turning from
his camp-fire; they would hold to it as
heretofore, so long as
they were not driven away by war or
other circumstances.
Allemewi, also, sent a message in our
behalf to the Seneca
Chief, at Zoneschio, with the words
" Uncle! I inform you here-
with that several of our friends have
come to us with two white
brethren, whom we invited to come to
tell us the good words
of our God and Creator. You have
frequently sent us word
that we should lead a good life and hold
to the good. This
we have thus far not observed. But now
we are determined
to live otherwise, to put away
heathenish practices, such as
feasts, dancing and drinking, and our
brethren who have come
to us shall instruct us in the word of
God. Recently, several
of your people traveled through here.
They became very angry
and dissatisfied because we had invited
whites to visit us, saying
that 'soon many will follow, in order to
build a city and take
the land.' This we have no occasion to
fear, for no more than
two will come to this place. In case you
do not approve of
their being here and decide that the
brethren who have come
to us shall not remain here, then they
will return or go to some
other place. I and many of our people
will follow them whither-
soever they may go, for it is our
intention to believe in God."
The Cayuga to whom this message was
delivered received it very
well, and in parting he gave the Indians
earnest exhortation,
saying, that they were undertaking a
great thing, viz., the mat-
ter of believing in God, that their
intention was good, and that
they should attend the meetings
regularly and give ear to my
instructions. Many of the Indians heard
his words.
On the 21st this Indian came to me very
early and related
that Allemewi had, also, given him a
message to the Cayuga
Chief, one point of which disagreed with
my message. I knew
nothing of this message, for I had not
been present when it
had been delivered. The point in
question concerned our Frie-
denshuetten Indians, viz., that those
with me had all their friends
in Friedenshuetten and that they would
be glad to welcome them
all here. He wanted to know which words
he should believe.
64 Ohio Arch. and Hist.
Society Publications.
I told him that he should believe my
words, for it had never
entered our minds that our Indians
should remove from Frie-
denshuetten, except in case the Six
Nations sold the land or in
the event a war should break out, so
that they could no longer
live there in peace. I wished, however,
to speak with Allemewi,
so that the message might be differently
worded. I had them
meet and discussed the matter with them.
Accordingly, the
message was made to read as follows:
"Uncle! We have heard
the hard words, concerning which you may
know whence they
come, viz., that we Indians in
Goschgoschuenk had reason to
fear, because we were in danger. We know
of no fear nor
danger, for only recently there has been
a Treaty in Fort Pitt,
according to which all difficulties were
settled and peace estab-
lished. We know, therefore, of nothing;
perhaps you know
better, let us, therefore, also,
know." Thereupon he continued:
"Last fall a white brother, whom
you know very well, came
to us with two of our friends from
Friedenshuetten, and they
have brought us the good words of our
God and Creator. We
received these words and on that
occasion invited them to come
to us again, in order to instruct us
further. He, accordingly,
returned this spring and brought two of
his friends with him,
because he is not able to speak our
language. These two are
to be his interpreters. We are minded to
believe, to lead another
life and agree entirely with our friends
in Friedenshuetten. You
must not, therefore, think evil of it
that two of our friends have
come hither. It does not follow that the
others at Friedens-
huetten will likewise come to this
region." With this the Cayuga
was satisfied and said that it was quite
right. He had wished
to start today with his company. As he
had, however, remained
so long on account of this business, he
decided to remain for
the rest of the day. This being the
case, we considered the mat-
ter of sending another message to the
Seneca Chief, in regard
to our future dwelling-place, for which
the land along the
Onenge had occurred to us. But as we saw
that the Indians
rather hesitated and were inclined to
wait for the present until
they should learn what answer the first
message would bring,
we left the matter for the time being.
At the same time they
spoke with the Cayuga about it and
commissioned him to tell
The Moravian Records. 65
the Seneca Chief that this was not a
good place for them, be-
cause they could not live together and
could not attend the
meetings when they wished to do so. They
sent, also, a String
of Wampum with the request that he
should not permit his
people to bring rum hither, for they
wished to be rid of all that
sort of thing. The Cayuga promised to
deliver our messages
faithfully and to represent our cause
before the Six Nations
as well as he could.
On the 22nd he left. As we now knew that
we should be
obliged to spend the winter here, no
other arrangements being
possible, we resolved to build another
small house for ourselves,
so that we might sometimes be alone, for
our large house is never
without visitors. I sent a letter by the
trader from Ligonier, or
Loyalhanning to Matthew Hehl, in Lititz,
as this trader intends,
after visiting his home, to go to
Lancaster. I learned today that
the six sons of the chief in the lower
town, six miles distant, had
taken counsel together to kill me. I
must admit that I had pre-
monition of such a thing, and I have
prayed earnestly that, if
such a thing were to happen, it might
not be while a service was
going on. God be praised that these
anxious days are passed,
things are better, even though we are
surrounded by enemies.
On the 23rd the members of our company
fished. They
caught many fish of a variety quite
unknown to us.
The service on the 24th was
well attended. Among those
present were several friends from
Attike,150 not far from Pitts-
burg. They were very attentive.
On the 26th Allemewi had an interview
with us. He de-
clared it to be his intention to live
for the Saviour. He was
minded to resign his office as Chief,
because he thought its func-
tions might prevent his carrying out his
intentions. We coun-
selled him not to give up his office to
another but to seek to serve
the Lord, while discharging its
functions. We had witnessed in
his absence how evil flourished. Since
his return our enemies
are more quiet, for they fear him. He
tells everyone openly that
he is of the same mind as we are. Those
who remained well-
disposed toward us but had at times lost
courage, because we
were hated so heartily, are now of
better courage and hope for
Vol. XXI - 5.
66 Ohio Arch. and
Hist. Society Publications.
better times. The Chief and his wife are
with us every even-
ing, so that they may be able to attend
the services. They live
on the island, two miles down stream.
On the 27th the Indians of the
neighborhood had a spirits-
or ghosts-feast, on which occasion a hog
was sacrificed.l51 Such
sacrifices are occasionally arranged by
the Indian doctors, who
allege that the spirits are dissatisfied
and must be appeased by
the sacrifice of a hog, a deer or a
bear. The feast takes place at
night in a house that is entirely dark.
In course of the feast,
the doctor converses with the spirits,
gives them of the flesh and,
afterwards, declares that the spirits
have been reconciled, where-
upon the Indians disperse. Allemewi had
an interview with us. He
wishes to build a hut near us, so that
he may always be with us.
He has many children and grandchildren,
but they are not of his
mind, clinging to their heathenish
practices. For this reason he
wishes to leave them and live near us.
He would like best of
all to live with his daughter, in
Friedenshuetten, who is married
to one of our Christian Indians there,
Jacob by name.
On the 28th he moved into our house,
where he will remain
until he can build a hut of his own.
Twenty-eight warriors,
Cayugas and Senecas, passed through here
on their return from
the war with the Cherokees. They had
three scalps, which they
bore in triumph before them, fixed to a
pole.
On the 29th our Indians brought the hut
of Sarah and
Elizabeth out of the town and set it up
near our house. Various
of the visiting warriors, who knew me,
visited me, the son of the
Cayuga Chief, among the rest. With the
latter I spoke at length
concerning our coming hither, explaining
the reason therefore.
He said that in two or three years
probably all the Indians along
the Ohio would be Christians. I heard,
also, that he had spoken
with an Indian who understands their
language and who attends
our services regularly, promising to
make it a point to hear the
Word of God and go regularly to the
meetings. He said,
further, that the Indians would do well
to visit Cayuga in the
spring to talk over the matter with his
father. The visitors asked
me to assist them in securing provisions
for their journey. On
that account I went into the town to
speak with the captains.152
The Moravian Records. 67
Provisions will be secured, and, as one
of the visitors is ill, a
canoe was furnished as well.
On the 30th we began with the
building of our house. We
pealed bark and fetched it to the
building place.
On the 1st of August a great Bunch of
Wampum (that is as
many Strings of Wampum as one can hold
in the hand) arrived,
with the following message from the
Seneca Chief: "Cousins,
who dwell in Goschgoschuenk and along
the Ohio and you
Shawanose! I have arisen and looked
about me, to find out what
is going on in the land. I have seen
that somebody in a black
coat has arrived, beware of the black
coat. Believe not what he
tells you, for he will pervert and
alienate your hearts." In con-
clusion, he desired that we should let
him know what our
intention was. Our message to him had
not yet reached him,
the messengers having met on the road.
It was well that we had
sent off our message before receiving
his. Something of the kind
I had expected, so that I would gladly
have prevented it, but I,
had not been able to do anything, as
none of the Indians would
have anything to do with our affairs
until the arrival of Allemewi.
We alone could do nothing; it was
necessary that the Indians
should declare their intention,
otherwise our word would signify
nothing. In his message the Chief would
stir up all the Indians
along the Ohio, and even the Shawanose,
who dwell two hundred
miles below Pittsburg, against us. May
the Lord help us! for
we are here at His call and command.
Aug. 3rd. Yesterday and today we paddled
several miles up
the River in order to make hay. Since
the arrival of the message
of the Seneca Chief, many absent
themselves from our meetings.
The Indian preacher shows now what is in
him, for he goes from
house to house, forbidding the Indians
to attend our meetings,
because the Minquas had forbidden it. If
they had been ordered
to do something good, they would surely
not have done it, but
since it is something that appeals to
their evil passions, they are
in haste to obey.
On the 4th we were obliged to
remain at home, on account
of rain. Anton and Abraham preached to
the visitors we had
during the day. In spite of all the
difficult circumstances we
68 Ohio Arch. and Hist. Society Publications.
have been called upon to face, the
courage of these men has not
faltered. Peter resolved to return to
Friedenshuetten with his
wife, because they find it too hard and
uncertain to remain here.
We do not try to dissuade them, because
it is, indeed, hard for
any who have not been inspired with
supreme confidence from
on high.
An Indian acquainted us with his desire
to build a house
near to us, so that he might with his
wife and children be able
to attend our services regularly.
On the 6th after the early service, I
spoke to a small com-
pany of Indians, who are faithful to us,
encouraging them to
believe that even though our condition
was very precarious, it
was in the power of the Lord to change this
very quickly. We
would pray to Him that He would give us
a place where we might
dwell in peace. If the Minquas will not
suffer our abiding here,
most of those who seek something
different will move to Fried-
enshuetten.
On the 7th the preaching service was
disturbed by a couple
of young savages, who came before our
house and made a great
outcry and noise. Abraham went out and
spoke with them, tell-
ing them that we were conducting a
service and that they should
desist from their disturbance. But they
carried on so much the
more. We were obliged to close the
service and separate.
On the 8th these fellows made it known
that they would
kill any one of our number who would
undertake to prevent them
in anything they did, and they made
known other evil designs
against us. Today Gatschenis, husband of
Anne Johanna's sister,
set up his house near us. He and his
wife and brother, who
moves to our settlement, also, are
concerned about their salvation.
Allemewi sent today a String of Wampum
down the River, as
far as Pittsburg, with a message to all
the Indians, that they are
to bring no rum hither. We both went
down to the island to
our plantation. Abraham soon followed us
and warned us not
to go alone in this fashion, because the
two young savages had
evil designs upon us. He remained with
us, until we went home.
We have discontinued our evening
meetings until such time when
there will be more calm and quiet. The
morning services we will
continue, as it is generally quiet at
that time of day. One learns
The Moravian Records. 69
to appreciate here what a blessing it is
to enjoy freedom of wor-
ship. We trust that the Lord will permit
us to enjoy this favor
even here. For the present we close our
diary and commend our-
selves and this whole region, where
darkness rules, to the prayer-
ful interest and remembrance of the
Church.
CONTINUATION OF THE DIARY OF THE
BRETHREN IN
GOSCHGOSCHUENK ON THE OHIO, AUGUST,
1768.
On the 9th of August we wrote letters to
Bethlehem. Several
Indians met in a house in our
neighborhood, among them the
Indian preacher. They called in Anton,
Allemewi and myself, to
consider what was to be done about the
two young savages who
had threatened to kill some of our
number. We sent two men
out of the counsel to talk with these
fellows in the presence of
their friends, letting them know that we
would gladly live in
peace with them, not interfering with
them, and that we hoped
that they might treat us in a similar
manner. If ever they had
been engaged in the dance or in a
Kentekey, we had not disturbed
them or made any trouble; would they not
let us alone in our
meetings, within or without our own
house? The Indians were
free people and the slaves of no one;
they ought to allow to
each freedom in matters of faith, and to
attend the dance or
Kentekey or to be present at our
meetings. The two men re-
turned after a while, having succeeded
in settling the difficulty.
The two young savages promised not to
repeat their disturbances.
Inasmuch as all the Indians who were
gathered on this occasion
were such as daily attended our
services, except the Indian
preacher who does not attend any of our
meetings now, they con-
sidered, further, the message of the
Seneca Chief, which forbade
all Indians to come and hear me. They
made the following pro-
posal: They would send a message to the
two Delaware Chiefs
at Kaskaskank,l53 on the
Beaver Creek, which empties into the
Ohio below Pittsburg, acquainting them
with their desire to live
differently in the future and to hear
the gospel which was being
preached to them by the brethren whom
they had with them.
They did not doubt that they would
gladly receive them and, in
case they received their consent, would
move thither this fall.
These two chiefs are said to be
peaceable, to avoid entanglement
70 Ohio Arch. and
Hist. Society Publications.
in wars, to listen to no Indian
preachers and to be desirous of
leading a good life. The land in
question, which is said to be ex-
cellent, was given by the Delamattenos
to the Delawares to live
upon and lies three days' journey from
here to the west-south-
west. It is possible to reach it by
water, though in a very round-
about way. They asked me what I thought
of the proposal and
whether it pleased me, for the Minquas
never wished the gospel
to be preached here, hence they would
rather move elsewhere so
that they might hear the Word of God
without hindrance. I
answered that I had nothing against
their sending a message to
these Indians, letting them know that
the Moravians were here
and that the people would gladly become
Christians and lead a
different life; indeed I said that it
would be good to send such a
message. But concerning moving to
another place I thought it
best to wait until we had had an answer
from the Seneca Chief.
If this were not favorable to us, we
might, then, consider this
matter further. They were persuaded to
let the matter rest here
and were satisfied with my answer.
On the 10th Peter and his wife started
back for Frieden-
shuetten, by way of Great-Island, on the
West Branch of the
Susquehannah. Sarah and her daughter,
Elizabeth, went with
them. The latter had been living near us
for some time, but now
that an opportunity presented itself,
they were glad to move to
Friedenshuetten. We had no objection to
their doing so.
On the 11th a Seneca visited me. In the
evening he was
present at our meeting. As feeling does
not now run so high,
we have ventured to conduct our evening
meetings again.
At the Sunday service on the 14th there
were again a number
of strangers. Sunday is, with those who
live near us and others
who are friendly toward us, a holiday.
There are about twenty
who meet with us daily, others come now
and then.
On the 16th there came a hostile message
from Gekelemuk-
pechuenk, along the River where Post had
formerly lived. The
message contained a threat that did not
exactly concern us. They
did not know what the Indians here were
doing. For their part,
they did not intend to desist from
witchcraft until sixty of the
Indians living here were dead. Then they
would stop. The
reason for this singular message was not
given. In the opinion
The Moravian Records. 71
of most, it concerned the Indian
preacher and perhaps a few
others. It seems that during last winter
many of the people in
Gekelemukpechuenk died and, according to
the story of old
Sarah, it often often happened that as
many as six were buried
in one day. They accuse Wangomen, that
is the Indian preacher
here, of having brought this about
through his magic art, for he
visited there last year and is said to
have given the people there
occasion by his speech for believing
this of him. The message
frightened and terrified the Indians
considerably and was the
subject of lengthy discussions. In the
end neither we nor the
Indians allowed ourselves to be
intimidated by this or similar
messages. We were never able to find out
why they were sent
though it was probably on our account.
Generally, they were
productive of nothing but uneasiness and
fright.
The sister of Wangomen died today. Up to
the end she
remained hostile toward us and was the
means of causing much
mischief among the Indians.
On the 17th Anton and Abraham went a
day's Journey from
here into the woods, in order to make
canoes which we shall need
to harvest our corn on the islands. We
did not consider it ad-
visable that Senseman and I should
remain here alone, because
we did not know what might happen. We,
therefore, went along.
Johanna remained at home with Allemewi
and his wife and the
old widow. Three families went with us
to the woods, and
during the entire time of our staying
there we had our daily
services.
On the 25th we returned. We
found that Mr. Crawford154
and Andrew Montourl55 and
some twenty odd Shawanose had
arrived on their way to Sir William
Johnson, who had invited
them to a Treaty with the Six
Nations.156 He praised my un-
dertaking to bring the Indians to the
knowledge of the true faith
but added that this was not a good place
for our purpose, for
he could not see how the Indians could
dwell together here. The
region is a poor one for a settlement,
and he had learned from
various of the Indians here that they
were considering moving
to another and better place. He advised
us to go down the Ohio
to a place about 16 miles above
Pittsburg, where there is said to
be a good spot for a settlement. I
learned from him that the
72
Ohio Arch. and Hist. Society Publications.
present treaty contemplated a purchase
of extensive territory.
It appears that for several years
negotiations have been pending
for the the purchase of all the land on
the east side of the Ohio
from the Six Nations.157 If
there is any truth in this, then the
matter will no doubt concern our
settlement in Friedenshuetten.
On the 26th our visitors bade us
farewell, wishing us suc-
cess in our undertaking. They expect to
travel through the
Seneca country, by way of Cayuga and
Onondago. The Indians
are generally of the opinion that if
this land-sale, on the part
of the Six Nations, should be
consummated, a war will be in-
evitable. For even if the Seneca Chief
consents to sell the land
that Johnson has wished to have for
several years he would do
so unwillingly. They say, further, that
should the land be sold,
the entire Seneca Nation and those of
the Six Nations that are
not favorable to the whites would move
away far to the west,
after which the war with the whites
should begin. One may not
credit all that one hears among the
Indians, but it is said to be
certain that this is the project of the
Six Nations and, particu-
larly, of the Senecas. I received a
letter from Mr. Milligan,1571/2 of
Pittsburg, in which he informed me that
he had as yet received
no letters for me. He promises to send
me any that should
come to hand by the first opportunity.
We are conducting our
meetings as usual. The people attend them very faithfully.
Traders arrived here again from
Loyalhanning. In the evening
they were present at our service.
On the 29th we had many visitors at our
house, Anton
preached with great fervor. We began
building the house in
which we expect to spend the winter. A
new falsehood is mak-
ing the rounds among the Indians. It is
alleged that Indians
of New England had been across the Sea
and had returned
with a letter from the King of England
addressed to all the
Indians of America, in which they were
warned against the
Brethren from Bethlehem. They were told
not to believe us, for
we would lead them straight to hell.
This report makes its way
among all the Indians along the Ohio and
is accepted as truth.
It is hardly credible that such lies
should be hatched out among
the Indians. They are received and
believed with avidity.
On the 30th a message was despatched to
Kaskaskunk with
The Moravian Records. 73
reference to the threatening words
received fourteen days ago.
Allemewi, the calm chief, was deputed to
attend to the matter
and to inquire why such words had been
sent.
On the 31st we finished the log walls of
our house. We are
not much disturbed at present, for since
the message from
Gekelemukpechuenk arrived, the Indians
have other things to
think about. The meetings during the
last few days have been
attended by but few.
On the 3rd of September most of the men
who live near us
went away for several days to hunt.
Abraham is engaged in
building a canoe for himself. Anton
remains with us. The
services are statedly held.
At the preaching service on the 4th
there were several In-
dians from Kittannink158 and,
also, some from these towns in
our neighborhood who had never attended
any of our meetings.
All were very attentive. The Chief of
the lower town was here
to confer with Allemewi. He was present
at our evening ser-
vice, as was an Indian from Kaskaskunk
and two whites from
Pittsburg, the latter on their way to
look up stolen horses. They
informed me that this summer there had
been two Presbyterian
ministers among the Indians in
Gekelemukpechuenk. The In-
dians had, however, not received them
and sent them back. On
the Mississippi, at Fort Carteret, from
which place one of the
two had only recently come, there is
said to be a considerable
settlement of French Swiss. It is said
that the English keep a
thousand soldiers continually in this
fort. According to report,
the fort lies about 1,600 miles to the
west of here.
On the 7th we finished our house, but we
have not yet moved
into it. It is provided with a chimney
and with an upper floor,
for which we split the boards ourselves.
It is the only house
of the kind in these parts and pleases
the Indians very much,
many of them coming to examine it.
On the 11th a party of Senecas arrived.
They visited me,
and I soon learned that they had brought
rum. I had Allemewi
speak with them. He forbade them to sell
any. I was obliged
to serve as interpreter. They promised
to go on the next day
and assured us that they would not sell
any of their rum. One
of them asked me whether the Indians of
the neighborhood came
74
Ohio Arch. and Hist. Society
Publications.
regularly into the meetings and whether
I baptized. He added
that it was very good that the Indians
heard the word of God
gladly, which he probably said in order
to please me.
Early on the 12th they started from
here. True to their
promise they had not sold any rum.
On the 13th Abraham and Salome returned
from canoe-
making. A number of the Indians came
back from the chase.
These visited us, and Abraham and Anton
preached to them, as
is their custom whenever we have
visitors.
Just as the early service was to begin
on the 14th, I received
letters from Bethlehem and Lititz, by
way of Pittsburg, dated
the 9th of August. They gave me great
joy. On the very same
day I had despatched letters, with Peter
as the messenger, to
Bethlehem, by way of Friedenshuetten.
Apparently, my letters
of June and July sent with traders, by
way of Loyalhanning,
had not yet arrived or had gone astray
altogether. In future I
shall be more careful about entrusting
letters to traders. Sense-
man and I moved into our new house
today. In the evening we
had a special meeting with our Christian
Indians, informing them
that on the following Saturday we would
celebrate the Holy
Communion. Hitherto, we had not been
able to arrange for
such a service, because we had no place
where we could meet
privately. I, also, conveyed to them the
greetings and messages
from Bethlehem, Nazareth and Lititz.
On the 16th we had a conference with the
Christian Indians,
relative to our work among the heathen
Indians. We have been
laboring among these people for three
months and can see but
little fruit of our labors. Those who
are well-disposed toward
us or dwell near us hear the Word
gladly. More we cannot say
in regard to the results of our work.
During the forenoon of the 17th we had
many visitors, more
hunters having returned. Our Christian
Indians spoke much
with them. They, also, discussed with them
the matter of our
having a better place for our own
settlement, so that those who
wished to hear might come and that we
might not be subject
to the disturbances of the savages.
Later in the day we held
our Communion service.
On the 18th it would hardly have been
necessary to have
The Moravian Records. 75
a special preaching service, as our
Indian Christians preached
from early morn onward to those who came
to hear. It seems,
after all, that our message is not in
vain. This is a source of
much encouragement. In the afternoon I
called together the
men who live near us and few others and
sought to make it
clear to them, particularly to Allemewi
and Gendaskund,l59 who
are the two captains here, that it would
be necessary to send a
message to the Seneca Chief, telling him
clearly and unmistak-
ably what our intention is and what we
desired of him. They
had put off this matter the whole
summer, telling me that either
the chief would come himself o send an answer to our first
message. I doubted very much whether we
should receive an
answer this fall, unless we should go to
him. If I waited longer
for them, both they and I would, in the
end, be deceived. This
fall it would be necessary for us to
know how we stood with
him and whither we might expect to move
in the spring. I was
fully resolved not to spend another
summer here, because the
place was not favorable to our work. I
did not doubt that we
should receive from the Chief what we
desired, for he must
know that in case of refusal, a number
of the Indians at this
place, if not the most, would go away
and leave his land unoccu-
pied, yes, even cut themselves loose
from him altogether. There-
fore, they should consider the matter,
how they would join us
in sending a message; I would speak for
myself and my brethren
in Friedenshuetten and Bethlehem, but
they must speak to the
Chief for themselves. What they really
desired to say and pro-
pose, I took to be this: they were
minded to lead another and
a better life than heretofore; they
wished to hear the Word
about our God and Creator and,
therefore, they desired to be in
a more suitable place than this, a place
where they might dwell
together as a community and be rid of
the disturbances of the
savages, with their drinking, dancing
and their Kentekeys- all
of which things they desired to be rid
of. They should, there-
fore, request of him that they might
settle along the Onenge
where it is possible to establish a
decent town, the place to be
reserved for those who would lead a
godly life. Others who
persisted in clinging to their
heathenish practices should be al-
lowed to remain here. I told them, in
addition, that I did not
76 Ohio Arch. and Hist.
Society Publications.
consider it necessary, not even
advisable, that they should invite
other Indians, who did not desire to
live and do differently, as
for example, the Indian preacher and the
Chief of the lower
town, to take counsel with them in this
matter. For they would
only do all they could to confuse and
hinder this business, so
that it might come to nothing. Besides,
they were in no position
to speak for the Christian Indians, for
they did not care to know
anything about our message. Allemewi and
the Indians about
here would be quite able to straighten
out this matter. They
thought well of my proposals and
discussed them very thoroughly.
They returned, however, to their former
plan, saying, "Why is
it necessary to ask the Seneca Chief for
land; there is land which
the Dellamattenos have given us, we have
but to move there
this fall; besides, the Chief has
forbidden us to listen to your
words." I said to them, "No,
this will not do; we must think
not only of ourselves, but, also, of our
congregation in Friedens-
huetten. If we were to cut loose from
the Six Nations, we
might not have to suffer for it, but the
Six Nations would be
very angry, and, in all likelihood, the
people in Friedenshuetten
would be made to feel their displeasure,
as they have already
been obliged to undergo some hardships
on our account. I would,
therefore, listen to no other project
until we had done what I
now insisted upon. They finally, agreed
with me and resolved
to arrange for the journey as soon as
possible.
On the 19th the Indians of our company
went hunting with
the Indians who have settled near us.
They returned on the 20th.
On the 22nd Allemewi spoke at length with
Anton and
Abraham about spiritual things. The
hearts of this man and
many others seem to be touched.
A party of Senecas arrived here on the
23rd. One of them,
after they had visited us, expressed
himself as follows to one
of our Indians. Their Chief feared
nothing else than that a great
many white people might follow us and
take possession of the
land. On this occasion I sought to
impress upon our people
again how exceedingly necessary it was
that we should make
the journey to the Chief and inform him
fully about all things
concerning us. At the evening service
there were several people
from the lower town, where daily there
is much drinking. It is
The Moravian Records. 77
certainly a blessing that we are spared
that kind of thing here.
Allemewi's message concerning rum has
accomplished something.
There are a number of people in the
lower town who would
like to attend our services, they are,
however, afraid, because
the chief there is opposed to us.
Similarly, there are people here
who would be glad to come but fear
disgrace, therefore, they re-
main away or come only at night. In the
lower town there are
several families of the Misquaehki
Nation,160 who have been at
our meetings. It is said that this
Nation numbers at the present
time only about a thousand. The main
body of these people
live further to the west, and their
speech is half Shawanose.
Formerly, they had a French priest
among them. As they wanted
to get rid of him; they murdered all
the French who were with
him, then twisted his hands and sent
him home. Thereupon, the
French fell upon them, desolated a
whole town and killed all
its inhabitants. The rest sued for
peace, which was granted
them.
On the 25th the old widow, whom I have
had occasion to
mention several times, visited us,
telling us how our message had
touched her. Several traders who
arrived here yesterday at-
tended the preaching service. A certain
Indian who has been ill
for more than a year (whom the Indian
doctors had persuaded
that he dare not be seen of anyone but
themselves nor dare see
any one) in order that he might
recover, and who had observed
their directions until we had come, was
very anxious to see us.
He stood, therefore, from afar and
looked at us as he was
sheltered behind the trees, then he
ventured to come nearer and
listen to our words. At last he visited
us, spoke with us and was
very friendly. Today he attended a
service openly for the first
time. Those Indians who would be glad
to see us leave this
region are now comforting themselves,
so we heard today, with
the hope that the Governor in
Philadelphia will soon recall us.
On the 27th a Seneca arrived with the
news that the Senecas
had undertaken a journey to Johnson,
for the purpose of making
a Treaty, but had faced about in Cayuga
because they had heard
that the English were not friendly
toward them. They had, then,
sent four deputies to learn whether
this were true.161 This seems
again to put a stop to our journey to
the Seneca Chief. Hardly
78
Ohio Arch. and Hist. Society Publications.
has one hindrance been overcome, when
there is another. When
the Indians hear such a report they are
so taken up and filled with
it that they are stricken with terror.
Late in the evening after all
our company had gone to sleep, we had an
upleasant visit from
several evil-minded Indians from the
lower town, who had for-
merly intended to kill us. What the
intention of their visit on
this occasion, so late at night, may
have been is unknown to us.
They were painted red and their heads
were feathered. Their
visit gave us much disquiet.
On the 28th the men of our company went
hunting, return-
ing with two deer.
On the 1st of October I learned that an
Indian preacher
from Gekelemuckpechuenk had arrived to
confound me in such
a manner that no Indian would ever hear
me again. The place
whence he comes is said to be a
stronghold of heathenism, where
witchcraft flourishes. The Indian inhabitants themselves say
that they have personal communication
with the devil, who in-
structs them in the dark art. If any one
visits them and tries to
instruct them in the Word of God, they
will not even entertain
him for the night, his very life is in
danger. For this reason,
they drove old Samuel from their town,
because occasionally he
would speak of the Saviour. It is not a
matter of surprise, there-
fore, that heathenism is so strongly
entranched here, since it is so
much worse in other places. We may well
be thankful that thus
far we have been preserved from danger.
A woman said to an
old widow, who lives near us, "No
doubt, you will soon be
baptized, then a special spirit will
come upon you." There is
more of such mockery, so that one may
well hesitate to baptize
any one in this place, even should an
individual desire it.
At the preaching service on the 2nd
there were a number of
Indians who had come up the River, also,
three white traders.
On the 3rd Abraham and others went down
the River to
hunt for several days. Many of the
Indians of the town did the
same, so that the place seems deserted.
On the 5th I had a conversation with
Benjamin, in order to
learn whether he would care to go with
us to the Seneca Chief.
He is a kind of a chief here and is
ready of speech. On another
occasion he had expressed himself as
desirous of living near us,
The Moravian Records. 79
in case we should have the matter of
location settled. He seems
willing to journey with us. No one is
glad to go, but when the
matter has been settled and
satisfactorily arranged, they will
all be glad. I thought from the
beginning that it would be
difficult to secure from the Senecas
that which we wished; now
I see that it is quite as hard to
persuade the Indians here to go
and make known to the Chief what are
their desires. If we
were to agree with them and go
elsewhere, so that they would
have no further connection with the Six
Nations, they would be
ready quickly and we should have many,
if not most, of the
people here on our side, but whether
that would serve the real
interests of the mission is quite
another question. Difficult as it
was to get our Indians in
Friedenshuetten to go to the Cayuga
Chief in order to make the necessary
preliminary arrangements
for that settlement, it is much more
difficult here to push this
matter through, for here we have to do
with Indians who know
little of the Christian faith and are
incapable of undertaking any-
thing in it's behalf.
On the 7th Abraham and his companions
returned from
the chase. They brought back some oil
from the oil-well. There
are said to be various such wells in
this region. The oil has a
very strong odor, and cannot be used
with foods. The Indians
use it externally as a medicine and it
would be possible to use
it for lighting. The oil comes out of
the ground with the water
and then rises to the top, so that it is
possible to skim it. The
Indians generally try to get that which
has just come up, as it
has not so pungent an odor. The nature
of these oil-wells might
well be investigated.162 Today
Wangomen, the Indian preacher,
returned from Kaskaskunk, but we did not
learn what he had
accomplished on his mission.
On the 8th a Seneca arrived here and
visited me. As our
Indians hesitate so much about
undertaking the mission to the
Seneca Chief, with reference to the
disquieting message we have
received from the Six Nations, I took
the opportunity to speak
with this Indian about the matter in
order to get, if possible,
further information. He gave me the
following interesting state-
ment. A white man, an Englishman in
Anohochquage,163 had
betrayed to the Six Nations the secret
that Sir Wm. Johnson and
80 Ohio Arch. and Hist.
Society Publications.
the English had evil intentions toward
them, contemplating the
assassination of their representatives
at the coming Treaty. The
Englishman declared that he had heard
Johnson say that the Six
Nations were a great strong tree-trunk,
whose roots had already
been hewn off and which would soon,
therefore, fall. This was to
be brought about at the Treaty. When
their deputies, then, had
appeared before Johnson, they put the
matter to him as being
a dream; they had dreamed that his heart
was no longer so dis-
posed toward them as had formerly been
the case, yes, they had
dreamed that he and the English intended
to exterminate them.
Therefore, they wished him to tell them
honestly whether this
were true, because they had on that
account turned about and
determined not to go to the Treaty.
Johnson, in reply, had de-
clared that nothing of the kind had
entered his mind and had,
also, said that he did not believe that
they had dreamed this. He
insisted that some one must have
reported such things to them
and wished to know who had done this.
But he was not able to
learn from them who had done so. He was
hardly able to per-
suade them to meet at the portage for
the Treaty.164 I learned,
further, from this Indian that the Chief
was at home at the
present time and that this would be a
good opportunity to visit
him, before the winter sets in.
After the preaching service on the 9th
I called another meet-
ing of our people to consider again the
mission to the Seneca
Chief. I told them that there was now
nothing of a serious
nature to hinder our undertaking the
journey and that we ought
to start tomorrow or the day after.
Allemewi and the rest were
ready to do what was in their power.
On the 1oth we prepared for the journey.
We heard that
Wangomen had been in Kaskaskunk on our
account, inquiring of
the authorities there what ought to be
done with us, whether we
should be told to leave? They had
answered him, no, the Mora-
vians must not be ordered to leave, for
that would mean driving
the Indians from the land. The meaning
of this answer is: If
the Moravians go, or are driven away,
nothing else is to be ex-
pected than that many Indians will
follow them. Is this not
wonderful? We have so many enemies here, more than
friends, who would be glad to see us out
of the way, yet no one
The Moravian Records. 81
dare tell us to go. A hut was put up
near our house for an old
widow, who lives two miles from here.
She is anxious to have
a dwelling near us and wants to attend
our meetings; for this
reason she had earnestly requested that
this arrangement might
be made for her.
On the 11th, then, toward noon we
started on our journey
into the Seneca country. There were five
of us; with me went
Senseman, Abraham and two other Indians
from here, to whom
Allemewi had entrusted his message.
Anton remained at our
house, because traveling is a great
hardship for him. We started
up the Ohio by water, thankful that this
journey, spoken of all
summer and a cause of great anxiety to
me, had at last been
undertaken. Even the Indians who
accompanied us made the
trip in very good spirits. Last night we
had the first frost. It
has done much damage to the corn. The
Indians say that this
frost is extraordinarily early.
On the 12th we reached the Seneca Town,
Ganawaen, where
we spent the night. We inquired whether
we should find the
Chief at home and were told that he had
not gone to the Treaty
because recently the Chief in
Ganatissege, who ranks as the sec-
ond Chief of the Senecas, had died.165
On the 15th we reached the uppermost and last town on the
Ohio. Here, as in the towns visited
earlier, we were well re-
ceived and entertained according to
Indian custom. As they
perceived that we were journeying to
Zoneschio on account of
our affairs, no one inquired what we had
to do with the Chief,
for according to Indian custom it is not
permitted to ask about
such matters. Should one or another put
questions on such an
affair, it is customary to refuse to
answer. The Indian with
whom we lodged, who is an Onondaga, told
me that recently a
messenger from Zoneschio, sent by the
Seneca Chief, had passed
through with a message for me. He had
not heard the nature
of the message and would be glad to hear
about it from me. I
told him that the message had not been
intended for me but
rather for the Indians in Goschgoschuenk
and the Indians along
the Ohio and that the purpose of our
journey was to interview
the Chief about this very message. We
inquired at this place,
Vol. XXI- 6.
82 Ohio Arch. and Hist.
Society Publications.
also, whether we should find the Chief
at home but could learn
nothing definite. We left our canoe and
some of our provisions
and other things here.
On the 16th we proceeded on foot, going
several miles fur-
ther up the Ohio, then turning off
northward, our course hitherto
having been north-east. We soon crossed
two fairly high hills
then entered into the Swamp, where we
had a very bad, miry
road to travel.
At noon on the 17th we crossed a branch
of the Ohio. A
short distance up this Creek there are
oil-wells, with the prod-
ucts of which the Senecas carry on trade
with Niagara.l66 This
morning one of the Indians went off to
the side of our course
to hunt; he came back to us at this
point, having bagged a deer,
which we carried with us to our
encampment for the night. At
noon we reached a branch of the
Pemidhannek and in the even-
ing we arrived at Garochati, on the same
River, where we spent
the night. We found the Town quite
deserted, because many
had gone to the Treaty with Johnson.
Here we heard, too, that
the Chief Hagastaas was not at home. Sir
Wm. Johnson had
expressly sent for him. Some of the
lieutenant chiefs were said
to be at home. In this town alone there
are said to be six hun-
dred warriors. This Creek is the same
Pemidhannek, which we
crossed on our journey last spring. The
town has houses built
in various styles. Some are weather
boarded block-houses and
have chimneys. Some are two story
houses, having a staircase
on the outside. These houses have a
tower-like appearance,
because they are not more than fourteen
feet in length and in
breadth. All the work on them was done
by Indians and, con-
sidering that they have very crude
tools, the structures are very
creditable to the builders.
I learned that the messenger with the
Chief's message relat-
ing to me and addressed to the Indians
had been dispatched from
this town. When they asked about this
messenger, we told them
that the message had not been delivered
in the proper place (viz.,
in the house of the Chief at
Goschgoschuenk, as was to be ex-
pected) but in a private house, so that
we knew nothing of it,
except so much as we had heard from
others. The Chief who
had been living with us had taken no
notice of it, because the
The Moravian Records. 83
message had not been brought to him. For
this reason, no an-
swer would be given. They wondered at
this very much and
inquired where the messenger might be
keeping himself and
why he did not return. On these points
we were unable to an-
swer them.
I asked them concerning the tenor of the
message, being
very anxious to know. But no one would
tell me more than that
there were not many words and that there
had been only good
words. In reply, I said that the
messenger must have lied, for,
as we had heard them, the words had not
been good words. They
were very friendly toward us, but the
Senecas are a very untrust-
worthy people and one dare not depend on
their words and pro-
fessions of friendship, for these last
only until one has turned
one's back. As I was very anxious to get
at the truth of the
matter (for I had almost come to the
conclusion that the mes-
sage had been tampered with and forged
by evil-minded Indians
along the Ohio), I did not cease
inquiring about it. In the morn-
ing I happened to speak to one of the
Indians. He told me the
truth. I learned that what the messenger
had said was not only
true enough but that Chief Hagastaas had
said, in addition, that
he would not have a minister in his land
and that if the Indians
of Goschgoschuenk wanted to have a
preacher they should go
to their own land. In case they did not
send away their min-
ister, it might at some time happen that
they would find him
somewhere dead. This, the Indian said,
he had heard from the
Chief's own mouth, and he showed me the
house and the spot
where it had been said. If these are
good words, as the In-
dians here said, what must the bad ones
be?
Toward noon on the 19th we started once
more, going down
the Pemidhannek, which we were obliged
to ford twice. In the
evening we reached a little town, where
two negroes and a
Frenchman live. The former lived among
the Indians in Assin-
nissink, on the Tiaogu even before the
war and, after the In-
dians there had fled, they found refuge
among the Senecas. The
Frenchman, after Niagara came into the
possession of the Eng-
lish, went among the Indians and has
since remained with them.
They own considerable cattle and the
Chief has given them this
land to live upon. Just as we entered
the house of the negroes,
84 Ohio Arch. and Hist.
Society Publications.
where we spent the night, an Indian,
whose dwelling-place is
two miles down the Creek, arrived. He
had already heard of
our coming. He asked me, "Are you
Ganousseracheri, of whom
one hears so much ?" I replied that
this was my name and asked
him what it was they heard of me,
whether it were good or ill.
He did not answer my question but said
that there was much talk
about me in this region. I told him that
I preached nothing but
God's word to the Indians and that I
hoped that this would
not be considered wrong. He said,
"No, that is good." I learned
from the negro, who evidently knows
about the whole matter,
that the Chief had been urged by two
evil-minded Indians to
do as he did.
In the evening of the 20th, after having
passed through a
great level place, several miles in
extent, we reached Zoneschio.
We spent the night a short distance
outside the town, in the house
of the Chief. We notified the Indian who
occupied the house,
who is married to the sister of the
Chief and is himself a Chief,
that we had a message for the Chief. As
the Chief himself was
not at home we asked that he might
summon the other chiefs,
in order that we might be able to put
before them the business
on account of which we had come.
Very early on the 20th messengers were
sent on horseback
into the towns that are from twenty to
thirty miles distant, to
invite the chiefs to a council. A
Misquachki Indian, who came
out of a war with the English167 with
an arm so crooked that
he is not able to carry a gun or do any
work, visited us during
the morning. He spoke with our Indians
and said to them that
we should consider carefully what kind
of message we should
present; we should say only good words,
for the Chief of this
place does not relish the word of
whites. They replied that they
neither could nor would deliver any
other message than that
which they received from the Chief in
Goschgoschuenk; they
would speak nothing but the truth and
hoped that this would
be received as good words. Early in the
morning we were re-
galed with a strange tale by our host.
It is said that a certain
god or spirit that wears a stone coat
had been killed. The spirit
had been found dead and his hatchet had
been picked up and
brought to the town here. The fatality
is said to have occurred
The Moravian Records. 85
a short distance down the Pemidhannek,
where there is a water-
fall in the River, so abrupt that
neither canoes nor fish can get
over it. There the spirit had lived.
Since his death, the place in
the river had become quite level, so
that it could easily be passed.
All were glad to hear that the
water-fall had disappeared and
believed the tale. They had immediately
sent some one to find
out whether the change had really taken
place. They found the
water-fall as before. The Senecas are
much given to super-
stition, fables and lies, more than is
the case among other peoples,
the Onondagas and the Cayugas, for
example. These people are
fairly buried in heathenism. During the
day we were brought
into the town, where I had been eighteen
years ago and I can
well remember where we were lodged in
the house of a Chief
to await the session of the Council. The
Town consists of some
twenty houses. Most of the people live
outside it, scattered
through the forest within a radius of
two to three miles. This
condition is attributable to the
excessive drinking which is all
too common in the place. No one, not
even those given to drink-
ing, care to live in the town. An
instance of this we witnessed
today. Our hostess with other women
became very drunk and
disturbed us the whole night. They
excused themselves, asking
us not to remember it against them,
because they were obliged to
drink for the dead. For this reason,
they were not able to offer
us any of their liquor, a cause for
thankfulness on our part.
On the 22nd the Chiefs of three outlying
towns arrived, and,
as we saw that they were very anxious to
hear our words, we
arranged for a meeting this afternoon.
They greeted us in a
very friendly manner and indicated that
they were pleased with
our having come to their Council.
Abraham had already, before
we started, been elected the speaker;
the negro mentioned above,
who understands both the Delaware and
the Seneca languages,
and the Misquachki Indian, of whom
mention has been made,
were selected as interpreters. I did not
wish to serve as in-
terpreter, because I would not give them
reason to think
that the words were my words and not the
words of Allemewi.
In the event, however, I was obliged to
assist when the official
interpreters were unable to go on. As we
had heard on our
journey that the second Seneca Chief in
Ganatissege, and also, a
86 Ohio Arch. and Hist.
Society Publications.
member of the family of the Chief living
here, and a Chief in
Cayuga, had died, and as the Indians in
such cases will consider
no business until the proprieties
incident to mourning have been
observed, we began by referring to their
losses through death.
Abraham addressed the Council in the
name of the Chief, in the
following manner: "Uncle, when we
left home we knew nothing
more than that we were coming hither to
deliver a message from
our Chief Allemewi; we knew nothing of
all that had occurred
here until on the way we learned that
two of your Chiefs and a
Cayuga Chief had died. This must,
without doubt, cause great
sadness that touches the heart, and I
see my Uncle weep for sor-
row. I herewith wipe the tears from your
eyes so that you may
see your cousins clearly and distinctly
before you. I would wipe
out your ears and lift all burdensome
sadness from your heart,
so that you may hear and understand the
words that we have to
say to you. Therefore, Uncle, weep no
more, be of good cheer
and take courage and then hear me."
Hereupon he presented a
three fathom String of Wampum. After the
interpreters had
finished, he continued: "Uncle,
hear now the words of Al-
lemewi, our Chief in Goschgoschuenk,
which have been given us
to transmit to you and on account of
which we have come to your
camp fire. They are as follows: 'Uncle,
I herewith inform you
that I have received the good Word of
God, which the Mora-
vians, whom you see before you, have
brought. I rejoice to
hear this precious Word every day, for
it is not sufficient that I
should hear it only a few times. I must
be instructed daily. I
am glad that the Moravians, whom I
invited, have come here.
They have given heed to my words and are
living with me. I
desire to carry out my plans and to hold
firmly to them.' " There-
upon he gave a String of four fathoms of
Wampum and con-
tinued: "'Uncle, now that you have
heard that I have received
the good Word, that comes from God, I
wish to inform you,
further, that we have put away all evil
and sinful practices such
as drinking, dancing, sacrifices,
painting of the person, wearing
feathers on the head, stealing and,
indeed, everything that can be
called bad. We wish to live a quiet and
peaceable life as is well
pleasing to God. If you should hear in
the future of Indians
who do these things and take pleasure in
them you may believe
The Moravian Records. 87
that this has no application to
us.'" Here he presented another
three fathom String of Wampum, then
continued: "'Uncle, you
have now heard my mind and how I and all
who will in future
dwell among us intend to live. Now hear
me further. The
situation of Goschgoschuenk is such that
it is no suitable place
for us to live, because we cannot dwell
together. The land is poor,
and there is not enough of good land in
any one place that would
enable us to found a proper town. We
must live scattered over
miles of territory, on account of our
plantations. This makes
it difficult for us to attend the
meetings, at which we should like
to be present every day, in order to
hear the Word of God. My
request and petition of you, Uncle,
then, is that you may take us
and settle us on the land along the
Onenge, which is good enough
and large enough for the establishment
of a town and the laying
out of plantations; that you may give
those of us, who wish to
believe, this place as a dwelling-place,
where we may be by our-
selves and not disturbed by the savages
and unbelievers; and that
in the future all those who might wish
to hear about God might
be able to come to us. Whoever does not
share our wishes may
keep away. Further, it is my wish and
desire that the Mora-
vians, our teachers, may live with us in
the same place. You
need have no fear that more white people
will come, to settle
and take possession of the land, for the
Moravians are not like
other people. They seek neither land nor
anything else, but their
ambition is to instruct the Indians in
the Word of God. There
will never be more than two, and if one
or another is obliged to
go elsewhere, some one will come in his
place. It is not our in-
tention to desert your camp-fire, for
this reason we turn to you
and acquaint you with our plans. If you
will grant us our peti-
tion, we will always hold to your
camp-fire; in case you do not,
we will turn elsewhere. We expect an
answer from you this fall,
or, at latest, this winter. If we
receive no answer by spring, you
may depend upon it that we will not
spend another summer in
Goschgoschuenk. In that event we will
move to another place.' "
Hereupon, he presented a large Belt of
Wampum, saying, "Such
are the words of Allemewi, our Chief in
Goschgoschuenk, and we
are glad to have had this opportunity of
conveying them to you."
The Belt which was large and very
carefully worked, was handed
88 Ohio Arch. and Hist.
Society Publications.
about in the Council, in order that each
one might take it into his
hands and examine it, which is generally
a good sign of its being
well received. All who were present
declared that the words we
had brought were good words, containing
nothing that aroused
suspicion. They promised to deliver the
message to Chief
Hagastaas, upon his return, and engaged
to do what was in their
power to have an answer sent us in the
fall or winter, so that we
might be able to prepare for removal in
good time and put our
plantations in order. We requested that
the message might be
preserved in the Chief's house until his
return and that they
might all attend to its prompt
deliverance to him. This they
promised to do.
Then I addressed the Council as follows:
"Brethren, it is
a great pleasure to have the opporunity
to speak to you and it
would be a greater pleasure were Chief
Hagastaas present, for
we are but little acquainted with one
another, though you must
have heard a great deal about me,
particularly this last summer.
You have now heard for yourselves from
these my companions
what is the reason for my going to
Goschgoschuenk and dwelling
there. I was invited by the people of
that place to come thither
in order that they might hear the good
words of our God and
Creator. Wherever my brethren and I find
Indians who are de-
sirous of hearing these words, we
consider it our duty to serve
them. We seek neither land nor pelts nor
any other thing; it
is our steadfast endeavor to proclaim
the gospel. As we had
heard that there were such people in
Goschgoschuenk, who would
willingly receive this Word, I journeyed
thither a year ago, with
two Indians, from Friedenshuetten to
visit them. Finding what
we had heard to be true and being
invited to return, even by
special messengers who came to us this
spring to learn how soon
we intended to come, we could not deny
them, and, for this
reason, I returned this spring, bringing
two families from Fried-
enshuetten with me. A member of one of
these families is here
with me. He and the others assist me as
interpreters, for I am
not yet master of the language there
spoken. This message
should have come sooner to acquaint you
and the Chief of our
coming and purpose. But as the Chief of
Goschgoschuenk was
not at home at the time of our arrival,
this matter could not be
The Moravian Records. 89
attended to sooner. Upon the Chief's
return, a message was sent
hither by the hands of a Cayuga, who
happened to be passing
through. Upon this no answer has come,
though we have been
waiting for it. Brethren, the situation
is this. You have no
reason to fear that injury or
misfortune will befall you or that
more whites will follow us and settle
there. Turn your face to
Friedenshuetten for a moment. There you
have an example that
it is an advantage and not a
disadvantage for you, that Christian
Indians and their teachers live among
you. Three years ago
no Indian lived there; now you have a
large town of Christian
Indians, such as you would hardly meet
with elsewhere. No
other whites than the teachers may live
there, traders not even
being granted permission to build a
house. I wish therefore,
that you and the Chief Hagastaas may
follow the example of
Chief Togahabu in Cayuga, for it is not
unknown to you that he
received the Indians in Friedenshuetten
with their teachers and
gave them land for a dwelling-place. He
did not say, 'Cousins,
do not follow nor believe your
teachers, because they will mislead
you,' but he acted as a wise and
prudent man and said, 'My
cousins, I am rejoiced that you are
eager to hear of God and
God's Word and anxious to lead a good
life. Be steadfast and
hold to your resolution, no one shall
be permitted to hinder you
nor put obstacles in your way.' I
cannot accuse the Aquanos-
chioni of having hindered me nor any of
my brethren nor of
having been unfriendly toward us. And
as I have been much
among them and have travelled a great
deal in their land so that
I am well known to them, they always
received me in a friendly
manner wherever I have met them. So
much the more was I
surprised when during the past summer a
message concerning
me was directed to all the Indians
along the Ohio, denouncing
me as false to the Indians and calling
upon them to give no heed
to my words. If I were guilty of
teaching the Indians, your
cousins, anything wrong, I might justly
be decried as a betrayer
of the Indians and properly driven from
the land. But as I
tell them only the words of life, which
minister to their eternal
well-being, great injustice is done me.
I believe the reason for
this is that the Chief knows neither me
nor my brethren. He
must have been ill informed of us,
otherwise he would surely
90
Ohio Arch. and Hist. Society Publications.
not have done as he has. I tell you that
such treatment is the
surest way of driving the Indians from
the land; this is an un-
heard of thing, that the
Aquanochaschioni should expel Indians
out of their land. On the contrary, they
have always received
them. He who gave such counsel to your
chief is lacking in
proper insight." They asked me,
then, who my brethren were
that had sent me? This I could not
answer them more clearly
than by declaring that my brethren were
Tecarihontie, which
signifies adopted Senecas, Tgirhitonty
and Anuntschi. They said
further, "Brother! we are very glad
to have seen you and to
have heard your words. Your purpose is
good, do not cease
instructing our cousins in the Word of
God for that is a good
work. Of the message that was sent to
the Ohio we know noth-
ing, for it was not drawn up in the
Council. We have no share
in it. So much we can tell you, that we
heard that the message
was drawn up in Garochiati and dispatched
from there, which
did not please us at all. When the Chief
returns we will inform
him of all that we have now heard and
endeavor to make it
clear to him. We hope that you will
receive good words in
reply." After this a meal was
partaken of and various matters
were talked about, among other things it
was mentioned that I
had been here eighteen years ago. Some
of those present remem-
bered having seen me then. They took
leave of us in a friendly
manner, and the Chief of Hachniaje
pressed my hand very cor-
dially, wishing me success with the
words, "Continue to serve
our cousins with the Word of God."
To our Indians he said,
"Cousins, take to heart the words
you hear from him." As we
were likely to be disturbed by the
drinking here, we requested
that we might again be permitted to
spend the night in the Chief's
house. The permission was willingly
granted. The man in
charge of the house asked that we might
remain with him on
the morrow, as his wife wished to bake
bread and prepare pro-
visions for us.
We spent the 23rd, therefore, in the
Chief's house, and I
had opportunity to talk over with our
host one thing and an-
other, making various matters clear to
him. He is one of the
principal advisers in the Council of
Chief Hagastaas and is con-
stantly with him. He was with him in
Garochiati at the time
The Moravian Records. 91
the message to the Ohio was prepared. He
endeavored to dis-
suade him from sending the message,
saying that it would do
no good. But those opposed to him had
gotten the upper hand.
The Indians of this place inquired of
me, among other things,
whether it were true that the Indians in
Goschgoschuenk had put
away rum and forbidden the sale of it? I
answer them, that
this was the case. They asked whether
all the Indians there had
discontinued the use of it? I replied,
"Yes, all without excep-
tion and no one, whether Indian or
white, is permitted to bring
any into the place to sell." I
could honestly answer thus. It
was a struggle for us to bring this
about, for it was no slight
thing. Had this not been accomplished,
it would have been im-
possible for us to remain. It is
remarkable enough that, hated
as we were and threatened with death, we
should have been able
to bring about this thing, so necessary
for the continuance of
our work. Every spring and fall
Goschgoschuenk was the rum-
market for the Senecas, especially those
of Garochiati. They
secured the rum in Niagara and brought
it thither for sale. Now
this is forbidden them. They declared
that it was a good thing
to have done away with drinking and said
that they had worked
for some time to do likewise in
Zoneschio, thus far without suc-
cess. The sister of Chief Hagastaas told
me that she had often
heard her brother say that
Goschgoschuenk was a poor place,
because the land was not good and that
during the past summer
he had had in mind visiting the Indians
there in order to con-
sider the matter with them. But because
Sir Wm. Johnson had
always desired to see him, he had not
been able to follow up his
idea.
Concerning the Seneca Nation it may be
noted that it has
already divided into two parties. Half
of them, who live to
the east of Zoneschio, are friends of
the English and have their
own chief in Ganatissege. Most of those
present at our Council
were of this party. The Chief of the
party here, however, and
all his people, those here and those on
the Ohio, are the enemies
of all whites and are ever contemplating
moving far to the west,
in order to be well rid of them. Hence,
it is a matter of small
moment to their Chief whether his
cousins, the Indians on the
Ohio, remain loyal to him or not. Thus
the Indians in Gosch-
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Ohio Arch. and Hist. Society Publications.
goschuenk think about him, at least; he
is not so much concerned
about them as is the Chief in Cayuga.
Sir. Wm. Johnson has
tried in various ways to win him as a
friend, but all in vain.
Some three years ago he sent an English
missionary among his
people, into this very region--in the
Chief's house I saw some
of his books--but he was not able to
hold out a very long
time.168 During all this
summer Johnson had people here for
the purpose of persuading the Chief and
his people to come to
the Treaty. Had the winter not been so
near and had we been
prepared for so long a journey, it is
possible that we, not having
met the Chief here, would have gone on
to meet Johnson at
the Treaty. There we would have met the
Six Nations, and I
have no doubt that Johnson would have
helped and assisted us.
As it is we have covered half the
distance. But now I do not
see that it is possible for us to
undertake this journey. Here
we are quite a little nearer to
Friedenshuetten, which lies to the
south-east, than to Goschgoschuenk,
because to Passikackkunk
on the Tiaogun it is two days' journey,
and, therefore, six or
seven days' journey to Friedenshuetten.
Niagara lies to the
north from here and is two days' journey
distant, and this river,
called Pemidhannek in the Delaware
tongue and Zoneschio in
the Seneca, empties into the St.
Lawrence River between Niagara
and Lake Erie. The land in this region
is good and attractive.
Down along the River there are flats of
considerable extent.
The grass on these grows so high that a
pedestrian can scarcely
look over it.
On the 24th, after a friendly
farewell from our host and
hostess we started back. He said in
parting that if the Chief
would let him go he would gladly bring
the answer to Gosch-
goschuenk. In the evening we reached the
negro-town, where
we spent the night.
On the 25th we passed through
Garochiati, spending only
a short time there. The same day we
reached the Swamp. It
rained all day, very steadily, and were
were glad that we had the
Pemidhannek-we were obliged to cross the
stream three times
-behind us, otherwise we might have been
stopped.
On the 26th we crossed the Canoos, that
is the Oil-creek,
at the risk of our lives. The stream was very much swollen in
The Moravian Records. 93
consequence of the rains. Rain continued
during the day and
at night we had snow.
On the 27th we had heavy traveling
through a foot of snow.
Yet we reached Tionienwaquagaronto, on
the Ohio. where we
spent the night. We found the place
deserted. Only one old
man was at home. The rest of the Indians
are hunting. But
we found our canoe, provisions and
effects in good condition.
On the 28th we continued our journey by
water, reaching
Tiozinossongochto in the evening.
At noon on the 29th we came to Ganawaen.
In both the
last named places I was obliged to tell
the people something about
Zoneschio, but they did not inquire
about our negotiations. In
the evening the Indians of our company
went hunting for a
while, returning with two deer to our
encampment for the night.
While they had been hunting, the rest of
us had continued on
our way.
On the 31st we were very happy to reach
Goschgoschuenk
safely. It soon became generally known
that we had returned.
Our people who had spent most of the
time on their plantations,
latterly trying to get in their corn,
which had for the most part
been frozen, gathered in the evening.
While we had little good
news to impart, we were very happy to be
together again, and
before separating we had a most
enjoyable service. On this
very day a welcome message had arrived
from Chief Packanke,
in Kaskaskunk. During our absence,
Allemewi had sent him a
message, acquainting him with his
intentions and our journey
to the Seneca Chief and the reasons.
This was the answer re-
ceived today: "It pleased me very
much that you should inform
me of your aims and how you intend to
live in future. I am glad
to hear, also, that you would like to
move to the land on the
Onenge. But I must inform you that that
land does not belong
to the Seneca Chief but to me, for the
Delamattenos gave it to
me and to the Indians who desire to live
upon it. I think it
will be very good if the Christian
Indians will move thither, in
order that if more Indians of this
region or of my people would
become Christians, they might join you
and you would be able
to welcome them. Move thither,
therefore, and build a good-
sized town. Take your teacher with
you." This message is the
94 Ohio Arch. and Hist.
Society Publications.
more remarkable, because I have always
heard and hear yet that
Packanke is no friend of the gospel. Of
this, however, one can-
not be sure until a visit to his town
can be made, for the testi-
mony of the Indians is not always
reliable.
On the 1st of November another welcome message arrived,
this time from King Beaver169,
who lives some distance to the
west of Kaskaskunk, and to whom Allemewi
had, also, sent word.
The message to Allemewi was of the
following import: "I am
very glad to hear that you are minded to
believe in God and that
you have received the Moravians who have
brought to you the
good word of God. Be steadfast and hold
to your resolution."
Then he addresses all the Indians,
saying, "Hear, all ye inhabi-
tants of Goschgoschuenk, Men, Women,
Children and You
Young People! It will be an excellent
thing if you will all believe
in God and live a decent life.
Therefore, listen to the Moravians
and believe what they tell you. I should
like, if possible, to hear
the Moravian brother who is among you. I
have heard the
Indian preachers often and see that
there is nothing in their
words. Believe the Moravians and follow
them, they know the
right way." This King Beaver and
his tribe are the Indians of
whom I had heard in Friedenshuetten last
year that they were
locating a separate town, building a
church and arranging to have
an English minister come among them, to
preach to them. Since
we have come here, I have heard that
they had really collected
£5o.oo in pelts toward building the
church. But the Indian
preachers have succeeded in bringing the
effort to nothing. This
was brought about through the message of
the Seneca Chief,
which did us no harm. We had the
Christian Indian men meet
and related to them how we had fared in
the matter of carrying
the message to Zoneschio, how we had
been well received and
where we had left the message so that it
might get into the hands
of the Chief upon his return. I thanked
Allemewi as well as
those who had accompanied us for their
willingness to co-
operate. We hope that the trip will
prove not to have been in
vain. I had the opportunity of
explaining many things that they
did not know and understand about the
message.
On the 2nd of November we brought in the
remainder of
our corn. During the time of our absence
we had hired people
The Moravian Records. 95
to start the harvesting. Hardly half was
ripe, because of thelate
planting and the extraordinarily early
frost (according to the
Indians).
In the evening an Indian came who had
been in Bethlehem.
He brought us many comforting words and
messages from
there. It is hard to describe what
pleasure this gave us. We were
much moved by the sympathetic interest
evidenced by the mem-
bers of the home congregation in our
work. The communicant
members of our mission had a special
service, in which announce-
ment was made that on the coming
Saturday we would celebrate
the Holy Communion. I delivered on this
occasion, also, the
greetings from the members in Bethlehem,
Nazareth, Christians-
brunn and Friedenshuetten, telling our
people of the interces-
sions that were made on our behalf and
calling attention to the
fact that these had prevailed, so that
we had been delivered from
all danger and that we enjoyed at least
comparative quiet, such
as a short time ago we had not dared to
hope for.
After the early service on the 3rd we
called our people
together in order to communicate to them
various news items
from the letter of the Rev. Schmick,
inasmuch as they had already
heard this and that from
Friedenshuetten. I told them, particu-
larly, of the message of the Cayuga
Chief to the people at that
place and the happy results thereof. The
people were very glad
to hear the things I told them. Doing
this had its good effect
in another way. The Indians could see
that by means of letters
it was possible to speak and communicate
with friends. Letters
are usually the subjects of much
suspicion among the Indians.
On the 4th Seneca Indians
came to the town. They
called on us. There was a white man
among them, who, accord-
ing to his own story, had been taken a
captive by the Indians
thirteen years ago.170 He
gave as his reason for remaining
among them so long a time, that he was
not obliged to work. He
could still speak English well, but
would not use any but the
Indian tongue.
On the 5th a bakery was started in the
place. Mr. Eliot, of
Ligonier, who trades here, sent his
brother with flour to make
the start.171 But the bread
is very expensive, nine pounds of
96 Ohio Arch. and Hist.
Society Publications.
bread for the largest buckskin, reckoned
here to be worth a
dollar.
In the evening we celebrated Holy
Communion.
On the 7th a hut was put up for
Allemewi. This is the
seventh in our own little settlement. A
Seneca, who had bought
various articles from the trader
yesterday, was robbed of two
shirts, for which he had paid five
buckskins. He came to me
this morning and begged that I help him
recover his goods. I
told him that I knew that no one in our
little settlement had them
and that in the other towns we had
nothing to say. He asked
me whether all the Indians did not come
to our meetings? I
answered, "No, only those who live
with us and a few others.
There are many bad Indians here."
But I promised to do what I
could. As I am very anxious to serve the
Minquas in whatever
way I can, I sent Anton into the town to
speak with the people and
to tell them that if they did not
restore the stolen goods to the
Seneca, the latter would probably steal
a horse or two and thus
indemnify himself, which transaction
would very probably strike
some innocent person. They made an
investigation and brought
me the shirts, which I restored to their
owner, who was much
pleased and thanked me very heartily. As
the Traders had heard
that we had observed Sunday yesterday
and, according to their
reckoning, to-morrow would be Sunday,
they all appeared to in-
quire about the matter. They almost
persuaded us that we had
erred, but, at last, they were convinced
that they were in error.
On the 12th I had a conversation with
Benjamin, who is
a backslider. He attends our meetings
regularly and shows in-
clination to lead a good life. During
the last few days nearly all
the people of the neighborhood went
hunting, except some old
people. Since our coming into these
parts we have not had so
quiet and peaceful a time.
On the 13th we had a special
meeting with our communicant
members.
On the 14th nearly all our
people went hunting for several
weeks. We two [Zeisberger and Senseman]
remained at home
with Anton and his wife, Allemewi and
his wife and the two
widows.
On the 16th eighteen warriors from the
war with the
The Moravian Records. 97
Cherokees passed through here. They had
a prisoner with them
as well as two scalps, the latter being
borne on a pole in sign of
victory. They were all Onondagas who
knew me very well and
had heard in Onenge that I was here.
They visited us upon
their arrival and, as they were unable
to speak the language of
the Indians of this region, I had to
help them secure provisions
in the town. They had their dance in the
evening in the town,
but their captain, a good counsellor,
who had not seen me for
fourteen years, spent the evening with
us. I talked much with
him about the purpose of our coming here
and asked him various
questions about the Seneca Chief. He
told me, among other
things, that this man was no friend of
the whites, much less of
the gospel. He parted in a very friendly
manner and they all
left on the 17th.
On the 23rd Allemewi received a Belt of
Wampum from an
Indian preacher who lives several days'
journey from here down
the Ohio, with the words: "Take
this belt and hold it firmly,
for next summer the sun will stand
directly above your head,
and it will be so hot that everything
will be parched and no corn
will grow." Such false things will
the Indian preachers prophesy.
Most of the Indians believe them. Even
when they cannot fail
to see that they have been deceived,
they are ready to believe
the next new lie that it proclaimed.
On the 25th and the 26th of November the
first deep snow
fell. As there are but few of us at
home, we have the meeting
only occasionally. Round about us all is
quiet and peaceful.
On the 29th we had Seneca
visitors. They were from
Onenge and passed through here on a
trip. All the Minquas who
have thus far visited us have been very
friendly toward us.
Several of our people returned from the
chase. They brought us
meat.
On the 3rd of December the Ohio was
covered with ice.
For the last eight days it has been very
cold. Through the whole
of November it either rained or snowed.
On the 4th we heard that when
all the Indians had returned
from the chase, they had arranged to
take counsel together as to
what they should do in the coming
spring, whether they would
Vol. XXI-7.
98
Ohio Arch. and Hist. Society Publications.
move with us or remain here, and whether
they would all become
Christians or not. They begin to
consider, for they all know that
in the coming spring we shall move away.
In consequence, many
are cultivating our friendship, due
probably to the messages from
the Chiefs Packanke and Amochk.172 For the Indians who live
here have long had in mind moving to
another place. This region
is not suitable for the establishment of
a settlement, and they
have waited for a favorable opportunity
to get away.
On the 9th, Abraham, who had returned
yesterday from
the hunting-hut, went thither again. The
sick Indian, of whom
mention has been made several times,
visited us. When he told
me that he had been ill more than a year
and a day and had
been bewitched by the Indians, I said to
him that witchcraft
was the work of Satan and that it could
not harm any one who
believed in the Saviour. And I added
that I was not afraid of
being bewitched, no harm could come to
me in that way. He
professed to believe as true what I had
told him but stated that
he could not believe in the Saviour,
because he could not under-
stand what was said in our meetings. I
replied that this did
not surprise me at all, because any one
who was spiritually dead
could not receive the Saviour's Word nor
understand it. He
should not, however, on that account
keep away from our meet-
ings, for the time might come when he
would understand.
On the 12th I wrote and sent report to
Bethlehem by the
hands of a trader who expected to
proceed by way of Ligonier.
On the 13th Abraham and all
our people returned from
the chase, and we began to conduct our
daily meetings once more.
On the 14th Gendaskund, one
of our people who lives some
distance from our house and who returned
from the chase yes-
terday, came seeking counsel as to what
should be done with the
trader who in his absence had conducted
himself in an objec-
tionable manner in his house. On his
return home last evening
he had found the trader engaged in a
dance with a number of
women, having done this sort of thing
every evening in the
absence of the owner of the house. Upon
Gendaskund's driving
them away and speaking rather sharply to
them, the trader had
objected to remaining with him longer
and said that he would
buy his own house in the neighborhood.
Gendaskund wished
The Moravian Records.
me to talk to the trader, who was very
angry at him and would
not listen to him any longer. I replied
that it was not my busi-
ness to deal with such people but that
all the men of the village
should meet, summon the trader and tell
him plainly that he
would not be permitted to buy a house
here but would be obliged
to remain where he was and conduct
himself decently, then no
one would have anything against him. If
we should allow the
traders to have their own houses here,
they would eventually
rule the place, carry on all manner of
nuisance and trouble us.
This counsel commended itself to all and
On the 15th they met and had an
interview with the trader,
who promised to be law-abiding and
obedient.
On the 17th we heard that an old woman
had begun to
preach against us again and that many
men and women went
to hear her. She tells them that whoever
comes to our meetings
and believes in our words will not after
this life get to the good
place of the spirits, which is said to
be far to the south and in
which there are deer, bears, chestnuts,
elder-berries and all other
good things in abundance, though no one
knows exactly where
the place is. She exhorts the Indians to
hold to their old man-
ner and customs, to arrange for frequent
festivals and dances
and to purchase nothing more from the
whites. Instead they
should use their bows and arrows for the
chase, return to their
stone bowls and hatchets and go back to
their former manner
of dress, viz., blankets made of
feathers and skins. And there
are other exhortations of similar
import. If they will do these
things and resume their former manner of
living, she promises
that they will fare well, that the corn
will thrive and not be
injured by worms nor by frost.173 This
year the corn had been
frozen and consumed by the worms, the
deer and other game
had left their region and no chestnuts
and elder-berries had
grown, because the Indians had begun
another manner of life
and wished to believe in God. The old
woman who died during
the summer had preached in a similar
manner. Since her death
it had been very quiet and peaceful, now
this one starts to stir
up the Indians against us. Such
preaching the Indians like to
hear, though they recognize very well
that they could not con-
tent themselves with their former habits
of life and do not in-
100
Ohio Arch. and Hist. Society Publications.
tend to return to them. I have not found
elsewhere among the
Indians that the women are such
instruments of Satan and in-
fluential among the people.174
For the preaching service on the 15th
the house was full
of hearers and Anton and Abraham talked
a great deal with the
people after the service about the
Saviour. Gatschenis visited
us and opened his heart, confessing that
he longed to know the
Saviour and that his inner life was not
as it should be. Gen-
daskund came, also, telling us about the
strained relations with
his friends, who hated him and called
him Schwonnak, that
is, "a white," because of his
coming to our services and aiming
to lead a new life. He said that his
uncle in the lower town had
disavowed all friendship for him and had
made known to him
that he would inform neither him nor
Allemewi what the In-
dians were doing and what they were
planning, because they
were no longer Indians but Schwonnak,
inasmuch as they had
faith in the whites. Yet he said that
this did not deter him
from seeking to know the Saviour fully.
He has declared to
his friends very plainly that it is his
firm resolution to believe
in the Saviour and not to turn from Him,
therefore they should
not seek to dissuade him, for it would
be in vain. If in the
spring we move away he intends to go
with us and will not re-
main here. His wife, who had until
recently not wished to hear
anything about the Saviour, now comes
very regularly to our
services, which is a source of great
satisfaction to him.
On the 22nd we were visited by several
traders, who arrived
here from Ligonier and we learned
On the 23rd that they were carrying on
in an improper man-
ner among the Indians. We can do little
or nothing, because we
are not masters of the situation. But it
is a good thing to learn
to know the people, in order that we may
be governed in our
future plans accordingly. The Chief in
the lower town has en-
couraged the Indians there and here to
borrow and make debts
to their hearts' content, because in
spring there would be war
and this would liquidate all
indebtedness. In his town, it is said,
that the Indians owe the traders
something like two hundred
skins.175
On the 24th we learned from
Indians who do not belong
The Moravian Records. 101
to our company that Gendaskund has, for
several days, been
exhorting the Indians, especially the
younger people to reflect
and to lead a different life, not to go
to the dance every evening
but instead to attend our meetings,
where they would hear the
good words about the Saviour. This would
do them more good
than the dance. The Christmas-eve
service was attended by some
who have been here but rarely or have
not been here at all. We
had a very edifying service.
On the 25th we read the story of the
birth of Christ. All
listened very attentively. They seemed
to be very eager to hear.
On the 28th the ice on the Ohio broke
up, after we had had
rain for two days. All the snow has
melted. During this whole
month there has been very mild weather,
while in November
we had severe cold. All the men of our
company went out hunt-
ing in the neighborhood. They returned
with two deer. Through
a Shawanose, who had come from the
Treaty with Sir Wm.
Johnson, we learned that all had passed
very peacefully and that
the Six Nations had sold a large part of
their land to the Eng-
lish.176 Further, he had
heard in Zoneschio that a messenger
would very soon come from there to this
place with a message.
In that region the snow is said to be so
deep that it reaches to
the hips of a man; in Cayuga and the
surrounding country it is
so deep that it reaches to a man's
arm-pits. In neither place can
they go anywhere without snow-shoes.
On the 29th I went to see the
old woman who has lived
near us some time and has been ill these
last days. In course
of the conversation she testified that
she longs for nothing fur-
ther in this world than to know the
Saviour. She is anxious
not to depart from this life, until she
has been assured of for-
giveness and cleansing from all sin. One
of Allemewi's daugh-
ters, who is desirous of hearing about
the Saviour and had vis-
ited us on one occasion last summer,
came three days' journey
up the Ohio to our settlement and would
like to make her home
near us, because she would like to be a
Christian. As there has
been very bad weather and rain for
several lays we had thought
of temporarily discontinuing our evening
services. But the peo-
ple round about continued to come. They
do not like to omit
any services, thinking that they might
miss something. There is
102
Ohio Arch. and Hist. Society
Publications.
call for much preaching and no
opportunity for proclaiming the
gospel message can be allowed to slip.
On the evening of the 31st we had a blessed service, com-
memorative of the close of the year.
Many were present. There
was hardly room in the house for all who
came. We thanked
the Lord that within the past year it
had been possible to pro-
claim the gospel to the Indians here and
that we had been
graciously preserved and protected in
times of danger and diffi-
culty. After the general service the
communicants celebrated
Holy Communion.
JANUARY, I769.
For the preaching service on the first
day of the year we
had a larger company of worshippers than
we have had for some
time. Many testified that they would
gladly attend our services
more regularly, if they did not live so
far off. One admonishes
another to come to our meetings.
On the 2nd we had many visitors. Anton
and Abraham
preached with great zeal to those who
came. The son of the
Chief in Damascus, eight miles from
here, who was very hostile
toward us during the last summer and had
wished to kill us,
has now assumed a different attitude
toward us. He attended
our evening service yesterday and told
Gendaskund afterward
that he would be glad to come to our
meetings, were it not that
he lived so far away. He said, further,
that he believed now
that we had the right way and that what
we preached was the
truth and that it would be a good thing
if all the Indians here
would give ear to our words. In these
days Anton and Abraham
recalled frequently the dangerous and
anxious days we had
passed through during the last summer.
They related that at
that time they had never ventured twenty
paces from the house
without taking a hatchet with them. Not
that they had had in
mind to injure anybody but with the idea
that anyone who might
have plotted evil against them would
bethink himself, seeing that
they were not without the means of
defense.
On the 5th Abraham spoke to a company of
Indians who
had come to our house. He confessed to
them that at one time he
had been one of the most zealous
disciples of Wangomen (the
The Moravian Records. 103
Indian preacher of these parts). But he
could now show to
them from his own experience that there
was nothing in the In-
dian preaching, for he had found nothing
therein for his heart.
He had only sunk deeper into heathenism,
until he had heard the
good words about the Saviour, how He had
shed His blood for
our sins that we might be delivered.
Then he had immediately
been persuaded in his heart that this
was the right thing and the
true way of salvation, which he needed
to know. He told them,
further, that we had come here in order
to proclaim to them the
good words, which would enable them to
find forgiveness of their
sins and salvation. We had now been
preaching to them for
seven months. Therefore, it was time
that they should consider
whether they would remain heathen or
become Christians.
On the 6th we had a well attended
preaching service. After-
ward we held a conference with our
people concerning various
matters with regard to the future.
On the 7th most of the Indians of the
neighborhood who
had gone hunting returned. Again there
was, in consequence,
considerable commotion about us, whereas
for a time we had
enjoyed quiet. This fall the Indians of
the two towns have shot
over 1,200 deer, those of the lower town
alone over 800. And
not all are accounted for, as some
Indians have not yet returned.
After the preaching service on the 8th
Anton and Abraham
made a visit to the lower town, the name
of which is Damascus,
in order to find out whether any there
would be willing to listen
to them. They remained over night and
returned
On the 9th. They had found only a few
old Indians there.
These had, at first, told them various
fables. They said, for
example, that four Indians had recently
made a journey to heaven
and related what they had seen there as
well as on the way
there; among other things they saw two
large towns, in one of
which there were only women, of
extraordinary size, in the other
Indians with two heads, four hands and
four feet. Concerning
the place of the spirits, said to be
located southward, they stated
that whoever might get there would find
a large city but no one
therein. Fire would be made for him and
food prepared and
put before him, but he would see no one.
Our men listened to
their tales and then replied, that they
had now heard much from
104
Ohio Arch. and Hist. Society Publications.
them but of the matter on account of
which they had come they
had as yet heard nothing. They repeated
that they had come to
learn whether they would like to hear
about the Saviour. Sev-
eral replied they would like to hear.
Whereupon our men told
them about the Saviour and how by
believing in Him and His
merits they might be saved. At the last,
they told them that if
they would be glad to hear more, I was
willing to visit them occa-
sionally and preach to them.
The Moravian Records. 105
NOTES.
1. The Allegheny and Ohio were
considered one and the same
stream until later in the century; they
comprised La Belle Riviere,
though the Delawares knew the upper Ohio
as the Allegne or Onenge.
2. John Herman Bonn, an early inhabitant
of Bethlehem; for
many years warden of the Moravian colony
at Christiansbrunn, twelve
miles northward from Bethlehem.
3. A cousin of the writer, often called
in the Church annals David
Zeisberger Jr., to distinguish him from
the great missionary.
4. Second, Third and Peter's mountains,
the parallel ranges of
the Blue Ridge. See Reading Howell's
1792 Map of Pennsylvania. cf.
Note 80.
5. See Rogers's "Journal of the
Sullivan Expedition", Penna.
Archives, Second Series, XV, 258.
6. A convert residing at
Friedenshuetten.
7. The Christian Indian town near
Bethlehem, Penna-Friedens-
hutten (II), mentioned in the following
sentence, lay opposite the mouth
of Sugar Run, a mile and a half above
Browntown P. O., Penna.
8. Usually called Anthony; one of the
most faithful of Indian
converts and native helpers; see De
Schweinitz, Life of Zeisberger, 267,
324, seq.
9. John Jacob Schmueck (or Schmick),
graduate of the University
of Koenigsberg, for many years a
missionary among the Indians.
10. Papunhank or Papunham, see Note 92.
11. The civilizing influence of the
Moravian missionaries was
always seen in their attempts to make
their converts give up nomadic
life, build stable homes and cultivate
the soil. A chief difficulty in this
program is brought out later; see Note
12. Cf. Moravian Records, I, 17,
18, 30, 86, 123. (Ohio Arch. and Hist. Quarterly XIX,
Nos. 1 & 2).
12. Lack of pasturage and the wearing
out of the soil tended to
compel the removal of Christian Indian
towns, as, in their savage state,
the disappearance of game induced it.
The innumerable "old towns"
and "old fields" throughout
America were deserted sites of villages.
cf. Note 113.
13. Tschechequanningk or
Tschichschiquannuenk, a Monsey town
on west bank of the Susquehannah below
Shesequin, Pa. The mission
begun here by John Roth in 1769 was
abandoned in 1772, the Indians
migrating to Ohio. Eghohowen, Echogohund
or Echgohund, as Zeis-
berger writes his name, was chief of the
Minsi Delawares; his wife was
Queen Esther, the most infamous of all
the Montours. See Hanna, The
Wilderness Trail, I, 205; John Hay's "Journal", Penna
Archives, III,
740; Col. Rec. VIII, 176, 209,
435, 750.
14. Diaogu or Diahogo (Chemung), 82
miles above Wyoming,
a town of Mohicans, Delawares and
Minsis.
106 Ohio Arch. and Hist. Society Publications.
15. The Chemung.
16. Tutelocs, a Siouan tribe of Carolina
and Virginia now occu-
pying various sites in this region; were
found at Oskohary by Weiser in
1754; they were found by Brainerd about
Shamokin ten years previous.
They were known as Tutelo to the
Algonquins and as Totero to the
Senecas.
17. Or Willewane, a Monsey town,
Bradford Co., Penna, near
junction of the Chemung and Susquehanna.
18. Cayuga Lake in New York State.
19. Wenschikochpiechen, unidentified.
20. Meadows on the Chemung below Painted
Post, Steuben Co.,
N. Y.
21. A Minsi town, near Painted Post,
near the junction of the
Chemung and Conhocton, settled
previously to 1760.
22. Or Jacheabus, leader of the attack
on Gnadenhutten on the
Mahony, 1755. Penna Archives, II,
522.
23. The Mahony enters the Susquehanna
about ten miles below
Sudbury, Penna.
24. Possibly what was known as the
"Spanish Ramparts" near
Waverly, N. Y. mentioned by
Rochefoucauld in 1795. See next note.
25. "Near the confines of
Pennsylvania", wrote Rochefoucauld,
"a mountain rises from the bank of
the River Tioga in the shape of a
sugar-loaf upon which are seen the
remains of some entrenchments.
These the inhabitants call the 'Spanish
Ramparts', but I rather judge
them to have been thrown up against the
Indians in the time of M.
de Nonville. One perpendicular
breast-work is yet remaining * * *
indicates that a parapet and a ditch
have been constructed here".
26. Indians could usually give no
information as to pre-historic
remains in their neighborhoods. See Moravian
Records, I, 31.
27. Gachtochwawunok, unidentified. See Note
118.
28. Woapassisqu, unidentified.
29. Zeisberger truly states of the
Indians "in a forest they are a
wonderful people. * * * Is is as if
Nature had fixed the compass in
their heads."-Moravian Records,
I, 21.
30. Goschgoschingk, Goshgoshink,
Goschgoschunk, a Monsey town
on the east bank of the Allegheny near
the mouth of Tionesta Creek,
approximately site of Tionesta, Forest
Co., Penna. This was Zeis-
berger's destination. Heckewelder wrote
the name Goschgoshing, stat-
ing that this meant "Hog
Town". It is written Kushkushing on
Hutchins's map of 1778. The name, as we
shall see, covered three
villages hereabouts.
31. Possibly from the Lenape pasikachk,
"a board" and known to
the whites as "Little
Shingle". -Penna Archives, III, 44, 46, 56. Located
on Cowanesque Creek.
32. In 1760 Frederick Christian Post
went by this route to attend
The Moravian Records 107
an Indian Council in Ohio. He was
stopped at Pasigachkunk by Mingoes
by enforcing an agreement made long
before that white men should
not pass through the Seneca's country.
This was to prevent the ex-
plorations of spies. See Hanna, The
Wilderness Trail, I, 218, 220-222,
350.
33. The Pine Swamp or the "Shades
of Death" on the plateau
of Broad Mountain, Monroe and Carbon
counties, Penna.
34. Cf. Moravian Records, I, 42.
35. Genesee River. The town Zonesschio,
probably near Geneseo,
N. Y. was the capital of the Senecas.
36. The tour begun at Wyoming May 28,
1750. See De Schweinitz,
Life and Times of David Zeisberger, Ch. VIII. This volume is the
student's indispensable guide.
37. Or Christiansbrunn, two miles from
Bath, Northampton Co.,
Penna. A Moravian farm and small
settlement.
38. Pinus pungens Lamb, the table
mountain pine.
39. Cervus canadensis (Erxleben).
The distinction here between
"elk tracks" and a
"trail" shows that these forest-travellers held that
only human feet created a
"trail" as the word was understood; the
courses of the deer were only
"tracks".
40. The Manocacy.
41. Early travellers often found on the
portage paths between heads
of streams large patches of forest-trees
stripped of bark. The canoe-
making and boat-building industries were
one of the economic conditions
which made the old portages strategic
points. See Hulbert, Historic
Highways of America, VII, Ch. 1.
42. Tiohuwaquaronto? See Note 69.
43. Zeisberger's expectation portrays
the conditions of the time.
It had been only eighteen years since
the French under Celoron had
entered the Allegheny Valley bringing
war in his wake. His reception
was similar to Zeisberger's.
44. Or Tiozinossongachta. It is called
later by Zeisberger "the
most central of the Seneca towns"
and was probably near the site of
Cold Spring, Cattaraugus Co., N. Y. See
Hanna, The Wilderness Trail,
I, 221.
45. The invariable response of the
Indian to missionaries of every
faith which led to Sir William Johnson's
well-known query as to
effectiveness of missionary teaching;
cf. Note 144.
46. The Indians lack of knowledge of the
art of writing (see
Moravian Records I, 145) made them suspicious of all writing. It came
to be that they thought every written
word related to land and its
ownership. Early explorers were
compelled to secrete even their com-
passes, by which, the Indians thought,
measurements and surveys could
be made. cf. Note 32.
47. The practice of sorcery, especially
among the Delawares is
108 Ohio Arch. and Hist. Society
Publications.
described at length by Zeisberger
elsewhere (Moravian Records, I, 125-9,
172). The fact that Europeans were not
affected was attributed to their
use of salt (Id. 126).
48. The attitude of the missionary to
Indian women is interesting.
The student is non-plussed at his not
accepting the opportunities to
preach to them. See his entry under the
date of October 1st while at
Tschechschequaningk. cf. Note 63.
49. Panawaku? See Note 67.
50. See De Schweinitz, Life of
Zeisberger, 318-319.
51. For Sir William Johnson's
difficulties in restraining the Six
Nations at this period, and the treaty
at Oswego with Pontiac see Stone,
Life of Sir William Johnson, II, 273-280.
52. For description of Delaware feasts
and dances see Moravian
Records, I, 136-140.
53. Franklin, Pa. at the junction of
French Creek and the Alle-
gheny; the fort here was destroyed
during Pontiac's Rebellion.
54. Probably the middle town, which they
soon reached.
55. The summons which brought Zeisberger
may have come from
this friend of John's. cf. Note 59.
56. Easton, Penna.
57. The faithfulness of Zeisberger's
native assistants proves one
of the remarkable features of this story
of founding the first western
mission.
58. For full description of the arts and
chicanery of the native
Indian "preachers" see Moravian
Records, I, 133-135. This preacher's
name was Wangomen.
59. Possibly Zeisberger's journey was
due to a message received
through these relatives of Rebecca. The
blind chieftain was Allemewi.
Cf. Note 55.
60. Zeisberger's description of the
native's idea of the deity are
interesting in this connection; see Moravian
Records I, 128 seq.
61. Lack of control over children was a
marked characteristic of
Indian social life; see Moravian
Records I, 16, 76, 81.
62. Cf. accounts of native preachers
advocating the violent driving
away of sin by flagellation and use of
emetics, Moravian Records, I,
134, 173.
63. Another instance of Zeisberger's
ignoring the female portion
of Indian society. It was doubtless due
to acquiescence to the Indian
custom of not allowing the women to have
a part in public meetings.
64. Possibly nothing is so remarkable in
Zeisberger's fifty years of
continuous missionary service as his
fearless plain speaking to the enemies
of his work. His manner of life and
teaching made him innumerable
friends wherever he went; these friends
and their moral support, in part,
gave him his unequalled courage.
65. French Creek.
The Moravian Records. 109
66. Franklin, Penna.
67. See Note 49.
68. See Note 44.
69. See Note 42.
70. See Note 31.
71. See Note 21.
72. See Note 17.
73. See Note 13.
74. Friedenshutten (II); see Note 7.
75. De Schweinitz's Life of
Zeisberger, 335.
76. Particularly the killing of ten
Indians in Cumberland County,
Penna., January 10th, 1768.
77. Where Zeisberger had spent the
winter; see Note 2.
78. A tributary of the Delaware,
Northumberland Co., Penna.
79. Wechquetank, a Christian Indian town
in Polk Township,
Monroe Co., Penna., located between
Wechquetank and Heads Creeks.
80. The name given to the parallel
chains of the Blue Ridge in
Pennsylvania by Conrad Weiser. Lord of
Thuernstein was a title of
Count Zinzindorf. The second was known
as Wolf Mountain. Cf.
Note 4.
81. The case of this ostracized woman
having her sons with her
is an interesting proof of the fact
mentioned by Zeisberger that the
Indian mothers owned the children, the
father having no right to them.
Moravian Records, I, 98-9.
82. See Note 5.
83. After emerging from the Great Swamp the Wyoming trail
crossed Tobyhanna and the head of the
Leheigh, thence four miles to
the "Shades of Death" (the
"deep, dark valley" Ettwein mentions),
thence two miles to Bear Swamp, then
across Bear Creek and over
Moosic and Wilkes-Barre mountains and on
nine miles to Wyoming.
Cf. Note 5.
84. Moosic Mountain.
85. Now Plymouth. This trader is not
mentioned in Hanna's Cata-
logue of Pennsylvania Indian traders.
86. Possibly a delegation to the treaty
George Croghan made at
Fort Pitt in April with a vast
contingency of Indian delegates from
many Nations. Penna. Col. Rec. IX,
481-2, 514-543.
87. Cf. Zeisberger's account of painted
markers placed on Indian
graves. Moravian Records, I, 89.
88. Cf. Note 6.
89. Hazirok, the Minisink Delaware town
also called Lechaweke,
above the mouth of the Lackawanna, near
site of Pittston. Identical with
Asserughney, twelve miles above Wyoming,
visited by Montour and
Scarrooyady in 1755 on their mission
from Governor Morris to the Onon-
daga Council where anti-English Indians
were found.
110 Ohio Arch. and Hist.
Society Publications.
90. Cf. Note 9.
91. An elder of the young men of the
Church. Companion of
Zeisberger's on various tours.
92. A noted convert, formerly an Indian
preacher of renown at
Machiwihilusing-See De Schweinitz's Life
of Zeisberger, 267, 271-2,
289, 310, 324-335, 427.
93. A native assistant. Id. 380-1,
536, 665.
94. Tunkhannock or Chinkanning, twenty
miles above Lechaweke.
95. Cf. Note 8.
96. Points mentioned are between
Tunkahannock and Wyalusing
creeks.
97. Ipomoea pandurata (L.) a
relative of the morning glory with
tuberous roots.
98. See Note 7.
99. Nathaniel Seidel came to America
from Germany in 1742.
He filled various offices of
responsibility and trust. For some time he
was Superintendent of the Itinerating
Missionaries of the Church, in
which capacity he spent many years in
travelling. In 1758 he was con-
secrated a bishop and three years later
he succeeded Spangenberg as
President of the Mission Board.
100. Shad or parr? Cf. Moravian
Records, I, 37, where shad are
called "May-fish"; cf. 145.
101. In 1765 two seals were killed at
Wyoming -Moravian Records,
I, 37.
102. During Pontiac's Rebellion and the
Paxton Insurrection, the
Colonial Council of Pennsylvania decided
that the Christian Indians on
the Bethlehem and Nazareth lands should
be moved to Philadelphia.
There they had been kept for a time in
the Barracks.
103. Identical with Tschechequanningk,
see Note 13.
104. Not identified.
105. Eghohowen, see Note 13.
106. Meaning Friedenshuetten, near
Wyalusing Creek; cf. Note 7.
107. The missionary strikes here at the
root of his life-time of
difficulties-the effect of the
non-Christian Indians on the converts,
especially the heathenish customs of the
nightly dance. This helps to
explain the almost continuous migration
of the mission towns.
108. Zeisberger and workers.
109. A Moravian missionary who was
captured in 1755, dying after
a terrible year and a half of captivity
here near Tioga Point.
110. Cf. Notes 13, 103.
111. See Introduction, p.
112. In Carbon Co. on the Leheigh; on
site of the present town of
Weisport.
113. In 1767 we have seen that
Zeisberger states there were forty
houses here (Note 12); these
evidently included all the cabins.
The Moravian Records. 111
114. Cf. Note 30.
115. Christian Indians.
116. See Note 13.
117. Cayugas, one of the Six Nations.
118. Gachtochwawunk, see Note 27.
119. The frequency and range of forest
fires in the early days is
little understood. Professor Shaler
attributed the formation of the
prairies in part to fires.
120. Spelled Pasigachkunk by Zeisberger
in 1767; see Notes 31
and 32.
121. See Note 33.
122. Head of the Genesee, called
Zoneschio Creek by Zeisberger
in 1767; cf. Note 35.
123. For description of sweating ovens
see Moravian Records, I,
26, 159.
124. Allegheny County, New York.
125. Hagastaaes or Hagastaak was the
Chief of Zonnesschio, a
powerful member of the Grand Council.
126. Probably the fierce land turtle macrochelys
lacertina (Schweig-
ger) known as "Alligator
Snapper", having a length of 40 inches or more
and perhaps the most ferocious and, for
its size, the strongest of reptiles.
Sea turtles never come ashore except to
lay eggs.
127. In 1745, with formalities usual to
such occasions, Zeisberger
was adopted into the Confederacy of the
Iroquois, into the tribe of the
Onondagas, the clan of the Turtle, being
given the name, Ganousseracheri,
meaning, "on the pumpkin". On
the same occasion two other Moravians
were granted similar honor. Spangenberg
was adopted into the Tribe of
the Oneidas, the clan of the Bear, with
the name, Tgirhitontie, meaning,
"a row of trees". Schebosch
received the name Hajingonis, meaning,
"one who twists tobacco". Most
of the missionaries were thus adopted,
and always used their Indian names when
among the Iroquois.
128. Christian Frederick Post, born at
Conitz, in Polish Prussia,
was a distinguished missionary among the
Indians, with whom he was
connected by marriage. He rendered peculiarly
important services to
the government of Pennsylvania in
treating with the western Indians,
in 1758. This made his name celebrated
in the history of the Province.
In 1761, he undertook the first mission
in the Tuscarawas Valley, Ohio,
and the following year initiated John
Heckewelder to that work. Post
eventually left the service of the
Moravian Church. In 1764, he went
to the Moskito Coast, Central America,
to start an independent mission.
After two protracted sojourns there, he
located in Germantown, Penna.,
in 1784. His final labors were under the
auspices of the Protestant
Episcopal clergy. He died at Germantown
in 1785, and was there buried
in the "Lower Graveyard",
where, about 1840, a marble slab with an
inscription reciting his career was
placed upon his grave. His first wife
112 Ohio
Arch. and Hist. Society Publications.
was Rachel, a Wampanoag, baptized
February 13, 1743, by Buettner,
and died in 1747, at Bethlehem, where
she lies buried. In 1749 he married
Agnes, a Delaware, baptized by
Cammerhof, March 5, 1749. She died
in 1751, at Bethlehem. His third wife
was a white woman. His idea
in marrying the Indian women had been
that this would facilitate his
efforts in behalf of the Indians.
129. Tuscarawas, an old, abandoned
Indian town, on the west bank
of the Tuscarawas branch of the
Muskingum, opposite the crossing-
place of the trail from Pittsburg, on
the line of Stark and Tuscarawas
Counties, Ohio, near Bolivar, Ohio.
130. Ganatocheracht, or Ganatocherat, an
Iroquois town of the
Cayuga country, on the Chemung River,
near the New York line.
131. The reference shows that the old
name of Raystown for Bed-
ford, Pa., had passed from use by 1767.
132. Ligonier, Pa.
133. Franklin, Pa.
134. Consult article "Cantico"
in Handbook of Am. Ind. Pt. I.
135. Glikkikan became one of the most
distinguished converts of
Zeisberger, in the Western Mission. A
captain, the speaker in the Council
of Kaskaskunk, principal adviser of
Packanke, the head chief of the
Wolf Tribe of the Delawares, his fame as
a warrior was eclipsed only
by his reputation as an orator. He had
fought in many a battle, both
in the internecine wars of the Indians
and in the protracted struggle
of the French against the English; and
he had made many a Council-
house ring with native oratory. At
Venango, he had repulsed the Jesuits,
who would have converted his nation; at
Tuscarawas, Post had suc-
cumbed to his power. Zeisberger did not
meet him until in June, 1769,
at Lawunakhannek, (a temporary Christian
Indian town, three miles
above Goschgoschuenk, on the east bank
of the Allegheny River, in
Venango County, Penna., to which place
the mission had been temporarily
removed) whither he had come to oppose
the mission. He was an
honest man and open to conviction. When
he met Zeisberger, the truth
began to impress his mind. He soon
declared his belief in the gospel,
and was baptized on Christmas eve, 1770.
Thenceforward, he was a
faithful coadjutor of Zeisberger,
accompanying him on many difficult
journeys and delicate missions. He
perished in the massacre at Gnaden-
huetten, in Ohio, in 1782.
136. This must have been a trader.
137. Cf. Moravian Records, I.
138. What ground the missionary had for
this remark cannot be
known. The year (1768) is noted in the
annals of the Six Nations for
the settling of boundary lines on the
East with the patentees in the
Mohawk Valley and on the West at the
famous Treaty of Fort Stanwix.
Zeisberger perhaps inferred from
Johnson's favorable attitude to the
Walpole Company scheme that he desired
to extend the northwestern
The Moravian Records. 113
boundary also. See Stone's Life and
Times of Sir William Johnson,
II, Ch. XVI.
139. Evidently meaning the Fort Stanwix
Treaty, held October 24
seq. 1768.
140. The Walpole Company.
141. Wyandots, see Moravian Records, I,
index.
142. Heathen incantations conducted over
sick persons. See Mo-
ravian Records, I.
143. In his work in New York Zeisberger
and other missionaries
had suffered more at the hands of women
than men.
144. Many persons were inclined to
question the tact of mis-
sionaries who, like Zeisberger, handled
every question without gloves
and struck instantly at the root of
every evil. See Sir William Johnson,
"Review of the past and present
state of Indian trade and relations",
quoted in Stone's Life of Johnson, II,
292.
145. Gekelemukpechuenk was the first
capital of the Delaware
nation in Ohio, on the north bank of the
Tuscarawas River, in Oxford
Township, Tuscarawas County. It occupied
the outlets of Newcomers-
town, and extended from the field next
above the school-house to Nugen's
Bridge.
146. Exceedingly vivid pictures of
heathen debaucheries at New-
comerstown are given in the Diary of
Rev. David McClure, 77 seq.
147. The present Canajoharie, Montgomery
Co., N. Y.
148. In March of this year a treaty
between the Six Nations and
Cherokees was signed at Johnson Hall
ending the immemorial warfare
between them.
149. The sites of the first missionary
cabins near Tionesta should
be located by local antiquarians and
appropriately marked.
150. Delaware town at mouth of the
Kiskiminitas of 22 cabins in
1749 and doubtless larger now.
151. For descriptions of various feasts
see Moravian Records, I,
136, seq.
152. For etiquette of entertainment of
visitors see Id. 93.
153. Kaskaskunk was a Monsey Indian
town, originally at the
junction of the Shenango and Mahoning
Rivers, in Lawrence County,
Pennsylvania; afterward removed to the
site of New Castle, Lawrence
County. It was the residence of
Packanke, Chief of the Wolf Tribe of
the Delawares.
154. Possibly Col. William Crawford, who
had settled with his
family at "Stewart's
Crossing", New Haven, Pa., in 1766, and next year
became Washington's land agent in the West.
See C. W. Butterfield,
Washington-Crawford Correspondence, preface.
155. The famous son of Madame Montour,
French widow of the
Iroquois Chief Carondowana or Robert
Hunter. He had been associated
Vol. XXI -8.
114 Ohio Arch. and Hist. Society Publications.
with the Moravian work in New York,
accompanying Zinzindorf to
Wyoming in 1742 and Spangenberg to
Onondaga in 1745.
156. Treaty of Fort Stanwix.
157. Too broadly stated. The continuous
effort of the British
ministry had been to enforce the
Proclamation of 1763 forbidding set-
tlement beyond the headwaters of
Atlantic streams. The boundary line
on the north ran from Kittanning on the
Allegheny to the nearest fork of
the west branch of the Susquehannah. The
upper Allegheny valley and
Seneca country was not, therefore,
included in the purchase.
158. Or Kittannuenk, Kittanning,
Armstrong Co., Pa.
159. Gendaskund joined himself to the
Christian Indians in 1770,
in an interesting manner. When the body
of Christian Indians left
Lawunakhannek (the temporary Christian
Indian town, three miles above
Goschgoschuenk, on the east bank of the
Allegheny River, in Venango
Co., Penna., to which place the
Goschgoschuenk mission had been tem-
porarily removed) and were passing
Goschgoschuenk, on their way to
the Beaver River, where they founded
Languntoutenuenk, or Friedens-
stadt (City of Peace), in what is now
Lawrence County, Penna., be-
tween the Shenango River and Slippery
Rock Creek, a solitary canoe put
off from the shore and joined them. It
contained Gendaskund and his
family. He was baptized on Christmas
eve, 1770, at the same time with
Glikkikan, receiving the name Jacob,
Glikkikan being named Isaac.
160. Mequachake, the hereditary
priesthood tribe of the Shawanese.
161. The delay of the Senecas in
attending the Treaty of Fort Stan-
wix was due, according to Stone, to the
death of a chieftain. Life of
Johnson, II, 305. See Note 164.
162. Found near Oil City, Pa. See Moravian
Records, I, 52-53,
163.
163. Much search has not given any clew
to the location of this
spot.
164. Portage between Mohawk and Wood
Creek, the site of Fort
Stanwix, now Rome, N. Y.
165. This corroborates Stone as cited in
Note 160.
166. Later called "the Canoos, that
is Oil Creek".
167. Pontiac's Rebellion or French and
Indian War.
168. "Some of the dissenters had
occasionally sent a missionary
to the Oneidas and Senecas."
Johnson in his "Review of the past, etc."
In another paragraph he observes
"had not many of the Indians been
furnished by me with religious books * *
* they would now be
almost entire strangers to the Christian
religion". The books the Mo-
ravians saw might have been the gift of
the Superintendent.
169. Chief of the Turkey Tribe of
Delawares, living on the Beaver
River.
170. Doubtless at Braddock's defeat.
The Moravian Records. 115
171. Mathew Elliot was a Westmoreland County pioneer Indian trader. Was this his brother? 172. King Beaver. 173. Cf. Moravian Records, I, Note 253. 174. Cf. Note 143. 175. Cf. Moravian Records, I, 117. |
|
INDEX
TO MORAVIAN RECORDS.
VOL.
2.
A. Black Art, Known by
Indian preachers,
78.
Abraham,
convert, assists Zeisberger, 36, 78
43,
53-55, 57, 59, 67, 71, 73, 74, 76, 78 Bonn,
John, goes west with Zeisberger,
43,
53-55, 57, 59, 67, 71, 73, 74, 76, 78,
79,
81, 98, 100, 102-103, 8; returns, 9.
Achgohunt,
see Echgohund. Bread,
expensive, 95.
Africa,
entered by the Moravians, 3. Bread
and butter, served at lunch by
Algiers,
entered by the Moravians, 3. Indian,
44.
Allemewi,
Chief, influenced, 61, 65; sends Brukker,
Moravian missionary mentioned,
message
to Chief of Senecas, 63; pro- 2.
tects
converts, 71; message to the Buckskin,
value in trade for bread, 96.
Senecas,
86-88; thanked by Zeisberger Buffalo-fish,
lowing, 46.
for
services rendered, 94; receives Bushkill,
mentioned, 33.
belt
from Indian preacher, 97. Butterfield,
C. W., Washington-Crawford
"Alligator
snapper," described, 111. Correspondence,
cited, 113.
Amochk,
Chieftain, mentioned, 98. Buttner, Gottlieb, labors in New Eng-
Ancient
customs, Indians implored to land, 4.
return
to, 99. C.
Anohochquage, Englishman "betrayed"
Anohochquage, Englishman "betrayed" Calendar, Indian, made by Zeisberger, 56.
Sir
William Johnson, 79.
Cammerhof,
Bishop, threatened with beat-
Anton,
convert, assists Zeisberger, 9, 20, Cammerhof Bishop, threatened with beat-
ing
by Indians, 36.
21,
23, 24, 26, 28, 33, 35, 36, 37, 38, 39,
Canatschari, mention, 58.
43,
44, 46, 51-55, 57, 59, 67, 69, 71-73, Canawaca, Seneca village, 48.
76,
81, 96, 100, 102-103.Canawaca, Seneca village, 48.
76,
81, 96, 100, 102-103.
Asserughney,
see Hazirok. Canoe
building, on upper Allegheny, 13.
Asserughney,
see Hazirok.
Cantico,
see Kentekey.
Assinissingk,
former home of Jachcapus,
Catharine
of Russia, invites Moravians
77; inhabitants moved to
Allegheny,
20. to
enter Russia, 3.
Augustus,
hunting ground, 33. Cattle,
among Delawares, 9, 42; owned
by
negroes among Senecas, 83.
B. Cayuga Lake, mentioned,
10.
Coron
and Zeisberger's reception on
Bakery,
started by Eliot at Gosch-
goschingk,
95. the
Allegheny compared, 107.
goschingk,
95.
Bambey,
mission, S. America, 2. Cervus
Canadensis, mentioned, 10.
Bavaian's
Kloof, mission, 3. Ceylon,
entered by Moravians, 3.
Beaver,
King, exhorts Indians to obey Christmas
Eve, service, (1768), 101.
Moravians,
94. Charity,
play arranged by Indian preacher,
Bedford,
Pa., Cayuga Indian from, 50; 56.
so-called
in 1767, 112. Chelloway,
Job, mentioned, 36.
Belt,
given Senecas by Delawares, de- Children, forbidden to attend mission, 58.
scribed,
87. Chimneys,
on Indian houses, 9.
Benjamin,
the Mohican backslider men- Chinkhanning,
see Tunkhannock.
tioned,
21, 49, 78. Christian,
mentioned, 36, 43.
Bethany,
mission, 2. Christiansbrunn,
Pa., 107.
Bethlehem,
Pa., headquarters of Mora- Clistowocka,
visited by Zinzendorf, 4.
vians,
4; protects converts during Cocks, in Heaven crowing, 55.
French
war, 6. Cold
Spring, N. Y., site of Tiozinosson-
Berthelsdorf,
reached by Moravians, 1. gachta,
107.
(116)
Index. 117
Corn, exchange
for salt, 47; that Elizabeth,
daughter of Sarah, mentioned,
"talked,"
53. 49,
55, 61, 66, 70.
Coschcosching,
see Goschgoschunk. Embassy,
of peace from western nations,
Croghan,
George, treaty at Ft. Pitt, 109. 1766,
6.
Crawford,
Mr., visits Goschgoschingk, 71. Emmaus,
mission, 2.
Ephraim,
mission, S. America, 2.
D. Esther,
Queen, wife of Echgohund, 105.
Damascus,
lower Goschgoschingk town, Ettwein,
Bishop John, sketch, 32-33; re-
102;
inhabitants shoot 800 deer in one port
of journey to Friedenshuetten,
fall, 103. 32-42;
describes great swamp, 34; in-
Dances, chief
hindrance to success of spects
Wajomik, 34; notes absence
missionaries,
39, 52; white traders, of
Shawanese on Susquehanna, 34;
with Indian
women, 98. describes
Shawanese grave-stones, 34;
Davis, James,
mentioned, 39. describes
Lechawahnek, 35; at Oppen-
Davis, Sam.,
mentioned, 39. ing,
36; reaches Friedenshuetten, 36;
De
Schweinitz, Life and Times of David advises
concerning Allgheny mission,
Zeisberger,
cited, 8, 107, 108, 109, 110. 37; travels
with Allegheny mission-
Debts,
contracted by Indians repudiated aries
to Tschetschequanik, 38; de-
in war, 100. scribes
Zeisberger singing, 39; returns
Decorations,
worn to church by Indians, to
Friedenshuetten, 40; returns to
50. Bethlehem,
41-42; describes Friedens-
Deer, number
killed, 1768, 103. huetten,
41-42.
Delamattenoos,
see Wyandots.
Delaware
hymns, sung by Zeisberger, 39. F.
Dencke,
Daniel, accompanies Zeisberger,
33. Faint-hearted,
Indians often, 62.
Diaogu, town
mixed Indians, 105. Feast,
described by Zeisberger, 18.
Diary of
David Zeisberger and Gottlob Feathers, worn by marauding party, 78.
Seuseman.
Journey to Goschgoschink Fences, Indian, 42; needed for hogs, 42.
on the
Ohio and their Arrival there, Fire wood, an Indian necessity, 60.
1768, 42 seq. Forest
fires, in May on the Chemung, 45;
Diary of
David Zeisberger's Journey to explained by Prof. Shaler, 111.
the Ohio
Called in Delaware the Forts, Chartres, 73; Stanwix, Treaty of
Allegene,
from Sept. 20th to Nov. (1768), mentioned, 42, 71, 72; Senecas
16th, 1767, 8 seq. do
not attend, 77; rumor that Sir.
Diary of
the Brethren in Goschgocheunk W. Johnson
intended evil against
on the
Ohio August, 1768, Cont., 69 deputies
sent to, 80; death of chief
seq. of Gonatissege hinders Senecas from
Diary of
Rev. David McClure, cited, 113. attending,
81; efforts of Sir William
Doctors,
native superstitions, 77. Johnson
to get Senecas to attend, 92;
Dover,
Moravian missionary, mentioned, 2. known
at Goschgoschingk, 101.
Drinking
water, Allegheny in Summer Fox-tails,
worn by rowdy Indians, 50.
unfit, 60. Franklin,
Pa., site of Venango, 108.
Drought,
predicted by hostile preacher, 97. French War, disturbs Moravian New
England
missions, 5; drives Indian
E. converts
to Bethlehem and Nain, 6.
Echgohund, (Eghohowen, Echogohund, Frenchman,
refugee among Senecas, 83.
Egohund),
Monsey chief, gives gloomy Freudenstadt,
Germany, mentioned, 32.
report of
Allegheny River Indians, Friedensfield,
mission, 2.
10; inquires about Allegheny, 32; Friedenshutten II, established, 6; de-
mentioned,
39. scribed,
9 seq.; formerly Wichilusing,
Eghohowen,
Echogohund, see Echgohund. 20;
described by Ettwein, 41-42.
Egypt,
entered by Moravians, 3. Friedenstadt,
see Languntoutenuenk.
Eliot, starts
bakery at Goschgoschingk, 95. Friedensthal,
Moravian mission, 2.
Elk tracks,
confuse travellers, 13; dis- Friedsberg,
Moravian mission, 2.
tinct from
trails, 107. Frost,
first on Allegheny in 1768, 81.
118 Ohio Arch. and
Hist. Society Publications.
G.
Gruenekloof, Moravian mission, 3.
Guinea, entered by Moravians, 3.
Gabriel, mentioned, 35.
Gachnawage, Canada, 56.
Gachtochwawunok
(Gachtochwawunk),
visited by Zeisberger, 11;
on first Hachniaje, chief of, encourages
Zeis-
fork of Chemung, 44; mentioned, 111. berger,
90.
Ganatissege, death of Chief of,
keeps Hagastaaes,
Chief, informed of Zeis.
Senecas from Treaty of Ft. Stanwix, berger's
purposes on Allegheny, 47;
81, 85. summoned
by Johnson to Treaty of
Ganatocheracht (Ganatocherat)
site, 112. Ft.
Stanwix, 82; hostile to mission.
Ganawaen, Zeisberger and party at, 81, aries,
83; persuaded by enemies to
93. harass
Zeisberger, 84.
"Ganosseracheri" (Ganousseracheri), Zeis- Hagastaak, see
Hagastaaes.
berger Indian name, 48, 84, 111. Hajingonis,
Schebosch's Indian name, 111.
Ganotocheracht, on Chemung, 50. Hanna,
Charles A., The Wilderness Trail,
Garochati, on Pemidhannek Creek, de- cited,
8, 105, 107, 109.
scribed, 82; inhabitants gone
to Handbook
of Am. Indians, cited, 112.
Treaty of Ft. Stanwix, 82; numbered Hay,
John, Journal, cited, 105.
600 warriors, 82. Hay-fields,
needed by Indians, 9.
Gekelemukpechuenk (Gekalemukpechuenk), Hay making, Indian, 42.
location, 58; hostile message from, Hazirok,
site, 109.
70; explanation, 71; visited by Pres. Heaven,
Indian preachers account of, 55.
70; explanation, 71; visited by Pres-
byterian missionaries, 73; sends hea-
Heckewelder, John, A Narrative
of the
then preacher to confound Zeisberger, Mission of the United Brethren
78; Delaware capital in Ohio, 113. Among the Delaware and Mohegan
Indians, mentioned,
1.
Gendaskund, consulted by Zeisberger, 75;
enraged at trader, 98; disliked after Hehl,
Matthew, trader, mentioned, 50.
conversion, 100; exhorting, 101; sketch, Henry,
an Indian, mentioned, 46.
114. Herbs,
used to satisfy hunger, 46.
Herrnhut, built by Moravian exiles, 1.
Geneseo, N. Y., site of Seneca capital, Historic
Highways of America, Hulbert
107. cited,
107.
Georgia, Trustees, offer land to Zinzen- Historical
Sketches of the Missions
doe o 3; *
T _r , * . .. Historical Sketches of the Missions of
dorf, 3; desire Indians christianized, United Brethren, see Holmes
o' the United
Brethren, see Holmes.
Sr^^t~~~~ . f + A
-History of the Mission of the United
Ghost-feast, described, 66. Brethren
see Loskiel.
Glikkikan, desired to meet
Zeisberger,
53; invited by Zeisberger, 54; sketch Hogs,
among Delawares, 9; fenced in,
of life, 112. 42;
meat sacrificed at ghost-feast, 66;
town (Goschgoschingk), 106.
Gnadenhutten, Pa., established, 5.
Gnadenthalut, Pamis , 3.establish,
Holmes, John, Historical Sketches of the
Gnadenthal, mission, 3.
God, character discussed by Seneca chief issions of the
United Brethren,
and Zeisberger, 15; according to In- mentioned,
1.
dian preachers, 24, 28 seq. of
the Hoope,
mission, S. America, 2.
Genesee River, 84. Hopedale,
mission, Labrador, 2.
Goschgoschingk, described, 20, 49; inhabi- Horses, among Delawares, 9; whites
tants came from
Wihilusing, 20; from Pittsburgh looking for stolen,
reached by Zeisberger, 49; captains, 7s'
75; Seneca rum market, 90. Houses
(Indian) described, 9; built for
Zeisberger on Allegheny, 54, 57; of
Goshgoshink, Gcschgoschfink, Kushkush- Senecas
at Garochati, 82.
ing, see Goschgoschingk. Hutberg,
see Herrnhut.
"Great Flat," described, 10. Huts,
made nightly in the spring, 47.
Great Island, on West Branch of Sus- Hymns,
sung by Indians, 50; see Zeis-
quehanna, mentioned, 70. berger.
Index. 119
I, bassy to Six Nations, 6;
grant land to
the Delawares, 30, 70, 76; desired war
Indians (by tribes),168)
(1768),. 56.
Cayugas, invite Zinzendorf to visit (1 8
, 6.
Ipomoca pandurata, mentioned, 110.
them, 5-6; visited by Zeisberger and
thRun, 56; visited by
Zeisberger and Islands, in
Allegheny cultivated, 60.
Rundt, 6; chief
objects to Allegheny
mission, 43; citizen desires child taught,
50. J.
Cherokees, treat with Six Nations, 113. Jachcapus, Monsey
chief, 11.
Delawares,
given bad name
by James,
native convert, mentioned, 39.
Senecas, 16; given land in western Pa. Jew, dissuades
Indians from joining mis-
and Ohio by Wyandots, 70, 76; ask per- sion,
54.
mission of Senecas to leave Allegheny, 87. John, see
Papunhank.
Gachpas, send peace embassy to Iro- Johnson, Sir
William, opposes Cherokee
quois, 6. War,
18; reported as desiring Seneca
Mingoes, stopped Post at Pasigach- migration, 56; rumor of
alleged
kunk, 107. treachery,
79; summons Hagastaas
Mohawk, language, taught by Weiser, to Treaty
of Fort Stanwix, 82; urges
5; warrior, visits Zeisberger, 58. Senecas
to Treaty of Fort Stan-
Nanticok, Chief, mentioned, 39. wix, 92; questions effectiveness of
New England, Indians, false message missionaries,
107, 113; Review of the
from, 72. Past,
cited, 113, 114; sends religious
Onondagas, invite Zinzendorf to visit books to
Senecas, 114.
them, 5. Joshua,
Jr., native convert, mentioned,
Senecas, chief discusses religion with 35
Zeisberger, 14; land bounded on west Juntarogu,
Pyrlaeus locates at, 5.
by Venango, 30; middle town (second),
31; 48; first town on Allegheny, 47; second, K.
48; Canawaka, 48; brutal and savage, Kalmucks,
Moravian mission, 3.
47; oppose the gospel, 47; at Venango askaskunk
(Kaskaskank mssages sent
Kaskaskunk (Kaskaskank), messages sent
object to Moravians, 51, 62; asked to Wangomen returns from,
permit Allegheny mission, 52, 56; written 79;
message from, 80; site, 113.
to by Zeisberger, 64; hostile message Kentekeys
(dances), mentioned, 52, 69, 75.
from, 67; discuss western migration, 72, Kittnnink,
Indians attnd srvics, 73.
Kittennink, Indians attend services, 73.
91; fear English westward advance, 76; Kushkushing, see Goschgoschingk.
turn back from Treaty
of Ft.. Stanwix,
77; mission to, discussed at Gosch-
goschingk, 79; last town on Allegheny, L.
81; chief's death delays Treaty of Ft. La Trobe,
Benjamin, A Succinct View of
Stanwix, 81, 114; mission to capital of, the
Missions Established Among the
81-93; excellent houses at Garochati de- Heathen,
mentioned, 1 note.
scribed, 82; very superstitious, 85; used
Longuntoutenuenk mentioned 114.
Longuntoutenuenk, mentioned, 114.
rum excessively, 85; divided in feeling apland,
entered by Moravians, 3.
toward English (by Genesee River), 91; Lawunakhannek,
site, 112, 114.
robbed by a trader, 96; and others treat Lechawahnek
mentioned, 35.
with Cherokees, 113. Lechaweke,
see Hazirok.
Shawanese, leave the Susquehanna, Lichtenfels
(mission), Greenland, 2.
34; painted grave-stones, 34; chief at- Life
and Times of David Zeisberger, De
tends mission, 51; bring news of Treaty Schweinitz,
cited, 8, 107, 108, 109, 110.
of Ft. Stanwix to Goschgoschingk, 101; Life of
Sir William Johnson, by W. L.
hereditary priesthood, 114. Stone, cited
108.
Tuscarawas, visited by Zeisberger and Ligonier, Pa., close
commercial relation
Rundt, 6. with upper Allegheny, (1767-9) 50,
Tulelocs, visited by Zeisberger, 10; 65, 72.
mentioned, 106. Little Shingle, on Cowanesque Creek,
Wyandots (Delamattenoos), send er- 106.
120 Ohio
Arch. and Hist. Society Publications.
Loskiel, G.
H., History of the Mission O.
of the
United Brethren2 Among the
indians in
Northt Aerica, mentionied,
Ogdon, trader, visited by Zeisberger, 34.
Indians in
Northt Ameeica, mentioned,
Indians,6. iNo AecOhio, movement of Moravians to, early
I, 5, . .
.considered, 42.
Loyalhonning,
see Ligonier. considered,
42.
Loyalhonning,
see Ligonier. Ohio
State Arch. and Hist. Pub., Vol.
XXI, Nos. 1 and
2 (Moravian
M1. Records,
Vol. 1.) cited, 105, 106, 107,
Machiwihilusing,
visited by Zeisberger, 108,
109, 110, 111, 112, 113, 114, 115.
(1763), 6. Oil,
carried by Indians to Niagara, 82.
Mack, Martin,
labors in New England, 4. Oil
wells, on Allegheny tributary, 82.
Macrochelys
lacertina, 111. Okkak, mission,
Labrador, 2.
Marcus,
Christian Indian, mentioned, 8, Onengen,
see Venango.
35. Onondaga,
visited by Western peace em
Masasskung,
mentioned, 39. bassy,
6.
Meadows on
Chemung, 106. Oppening,
reached by Zeisberger, 36.
Meetings,
disturbed by rioters, 68. Otstonwackin,
visited by Zinzendorf, 5.
Meniolagomekah,
visited by Zinzendorf,
4. P.
Mequachake, hereditary Shawanese Pachgatgoch,
mission established, 4.
priesthood,
114. Packankee,
chief, owned lands on French
Milligan, Mr.,
mentioned, 72. Creek,
93; glad to have Moravians
Misquachki
(Misquahki) Nation, men- move
thither, 93.
tioned, 77;
Indian warns Zeisberger, Painted
stones, protect Shawanese graves
84. by
the Susquehanna, 34.
Missionaries,
influence questioned by Sir Panawaku,
reached by Zeisberger, 31.
William Johnson, 107. Papunhank,
("John") mentioned, 9, 21,
Mohican Indians,
received missionaries, ,
25, 32, 105.
4. Paramaribo,
mission, S. America, 2.
Montour,
Andrew, mentioned, 71. Pasigachkunk
(Passigachgungk) deserted,
Moon, eclipse,
an ill-omen, 56. 12;
inhabitants moved to the Alle-
Moravians,
progress to Ohio early con- gheny,
20; mentioned, 32, 45, 111.
sidered, 42. Pasikachk,
"a board," 106.
Moravian
Records, Vol. I., (Ohio State Pasturage,
of vital importance to Indians
Arch. and
Hist. Pub., Vol XXI, Nos.
1 and 2)
cited, 105, 106, 107, 108, 109, Pennsylvania
Archives, mentioned, 8.
110, 111, 112,
113, 114, 115. Pennsylvania
Records, mentioned, 8.
Mountains: Persia,
entered by Moravians, 3.
Blue Ridge,
Pennsylvania, ranges, 8, Peter good
hunter, 43; starts for
105; Broad,
plateau of, 107; Friedensuettan
via Great Island on
Moosic, 109;
Pennsylvania, named Wst
Brah, 70.
by Weiser, q.
v.; Wajomick, 34; e,
ht b nan, 4.
Wolf,- 0~, 33a Pike, shot by
Indian, 46.
7Wolf, S, 3~3. Pilgerhut,
mission, S. America, 2.
N. Pine
forest, mentioned, 12.
Pinns
punqgens, mentioned, 107.
Nain, mission,
Labrador, 2. Pipi,
Jo., mentioned, 39.
Narrative
of the Mission of the United Pantations, of Indians on Allegheny, 48;
Brethren
Among the Delaware and not fenced in, 49, 50.
Mohegan
Indians, see Heckewelder. Play,
arranged by Indian preacher for
Negroes, among
Senecas, 83. charity,
56.
New Year
Service (1769) well attended, Plumes,
worn by rowdy Indians, 50.
102. Pochapuchkung,
visited by Zinzendorf, 4.
*Nicobar
Island, entered by Moravians, 3. Portage,
most available between Susque-
Nitschman,
Moravian missionary, men- hanna
and Allegheny, 13.
tioned, 2. Post,
Christian Frederick, studies Iro-
Nitschman,
Susanna, martyrdom, 40. quois
language. 5; at Pasigachkunk,
Noapassisqu,
visited by Zeisberger, 11. 11,
107; sketch of life, 111.
Index.
121
Powder, Glikkikan desired to know how Muskingum,
visited by Presbyterian
to make, 53. missionaries,
73.
Prairies, on Chemung, 10. Oil
Creek (Canoos), 92.
Preachers, native, Zeisberger encounters, Onondaga, (Zinochfoa),
mentioned, 5.
22, 23, 24 seq.; 27 seq., mentioned, 37; Pemidhannak, Pemidhannek, Pemid
doctrines and teaching, 55; denounced hanek,
see Genesee.
by Zeisberger, 57; on the Mus- Schulkill,
mentioned, 4.
kingum, 58; have seen God, 59; Sugar Run, site of
Friedenshutten, 6.
adept in Black Art, 78. Susquehanna,
visited by Zinzendorf,
Presbyterian missionaries reported on the 4; mentioned, 6; west
branch,
Muskingum, 73. mentioned,
70.
Priest, among Misquachki, tortured, 77. Tionesta, mentioned,
7; site of Gosch-
Proclamation of 1763, mentioned, 114. goschingk,
106.
Pyrlaeus, Christopher, labors in Iroquois Tunkahannock, 110.
land, 5. Venango
Creek, see French Creek.
Q. Wechquetank, 109.
Wyalusing, 101.
.Quakers, influence among Indians, 52. Zinochfoa, see Onondaga.
Zoneschio, see Genesee.
R.
Rochefoucauld describes "Spanish Ram-
Rauch, Christian Henry, opens mission parts,"
106.
in America, 3. Rogers,
Journal of Sullivan's Expedition,
Raystown, see Bedford. cited,
105.
Rebecca, Friedenshutten woman, 22, 23. Roth,
John, missionary, mentioned, 105.
Report of the Journey of John Ettwein, Rum, not to be sold by trader, 50;
David Zeisberger and Gottlob Sense- Allemewi
forbids importation, 68;
man to Friedenshuetten and their brought by Senecas, .73; market for
S'tay There, 1768, 32 seq. Senecas
(Goschgoschingk) 91; exces-
Rest-cure, taken by Indians, 46. sively
used at Zoneschio, 85.
Review of the Past, etc., by Sir Wm. Rundt,
Gottfried, accompanies Zeisberger
Johnson, cited, 113. to
Iroquois land, 6.
Rivers, Creeks, etc. Russia, entered by Moravians, 3.
Allegheny, source, 12, 13, 46; route
of warriors, 30; commerce, 30; S.
first fork, 46; second fork, 46; Saint
Croix, entered by Moravians, 2.
Seneca villages, 47, 48; flanked by Saint
Thomas, entered by Moravians, 2.
mountains, 48; islands cultivated, Sangipak,
mentioned, 42.
60; water bad in Summer, 60. Salome,
mentioned, 43; brother, mention-
Bear, mentioned, 109. ed,
44, 51, 74.
Beaver, message concerning removal
of Allegheny River to, 69. Salt,
exchanged for corn, 47.
of Allegheny River to, 69. Samuel,
convert, 78.
~Canoos, see
Oil. Samuel,
convert, 78.
Cheman, rte of Ir oi,
5 lt Sarah,
sister of Samuel, mentioned, 49,
Chemung, route of Iroquois, 5; last 51 4, 55, 61, 66, 70.
house on, 43. 51,
54, 55, 61, 66, 70.
house on, 43.
Cowanesque, mentioned, 106. Savannah,
reached by first Moravians, 3.
French, named by Senecas as good Saxony,
the refuge of Moravians, 1.
place for Allegheny Indians to Schebosch, Indian name, 111.
settle, 30; chosen as mission site, Schechschiquanuentk,
inhabitants ask for
75; owned by Packanke, 93. missionaries,
44.
Genesee, crossed by Ziesberger, 5, 12, Scheschequaningk,
mentioned, 32.
45; towns, 46; branch, 82, 83; Schmick,
see Schmueck.
"Spirit" of, 84; prairies, 92. Schmidt,
George, missionary to Africa, 3.
Heads, mentioned, 109. Schmueck,
Br., & Sr., mentioned, 9, 36,
Hudson, Moravian mission, 4. 37,
95, 105.
Leheigh, mentioned, 5, 34. Schoenbrunn,
mission among Kalmucks,
Mahony, mentioned, 5. 3.
122 Ohio Arch. and Hist.
Society Publications.
Schrueck,
Rev. and Mrs., mentioned, 35. Tiohuwaquaronto,
last Seneca town, 31.
Schwonnak,
"a white,"
derisive name Tionienwaquagaronto,
reaclhed by Zeir-
given
Gendaskund, 100. berger,
93.
"Sea
tortoise," shot by Anton, 4S. Tiozinossongachta (Tiozinossongochta,
Seal, seen in
Susquehanna, 38. Tiozinossungochta),
Seneca town, 13,
Segapuch, an
island, 36. 31,
107.
Seidel,
Christian, mentioned, 35. Tobago,
entered by Moravians, 3.
Seidel,
Nathaniel, letter read, 37. Tobyhanna
Creek, mentioned, 109.
Seiffart,
Anthony, missionary to America, Toltschig,
John, missionary to America,
3. 3.
Senseman,
Gottlob, report, 32; mentioned, Traders,
fail to deliver letters, 74; attend
81; sketch,
33. services,
78; lose correct date, 96; act
Shad, caught
May 6th, 38. riotously,
98, 100; promise good be-
"Shades
of Death," see Swamp. havior,
99; had many Indian debtors,
Shaler,
Prof., explanation of forest fires, 100.
111. Treaty
of Fort Stanwix, see Fort Stan-
Shamokin,
visited by Zinzendorf, 4. wix.
Sharon
(mission), S. America, 2 Trails,
warriors, 19; distinct from elk
Shekomeko,
mission established, 4; visit- tracks,
107; Wyoming, 109.
ed by
Zinzendorf, 4; abandoned by Tschctschiqranik (Tschetsclequanik,
converts, 5 Tschechschequaningk),
mentioned, 10,
Sign, left on
tree by travellers, 46. 38,
39, 40; inhabitants desire resident
Silesia, the
refuge of Moravians, 1. Moravians,
39; connected with trail
Sind, an
Indian convert, 10. to
West Brancl, 40.
Slaves,
converts said to become, 51, 60. Tulpchokin,
visited by Zinzendorf, 5;
Sommelsdyke
(mission), S. America, 2. Pyrlaeus
studies with Weiser at, 5.
Sorcerers,
among Delawares, 16. Tunkhannock,
site, 110.
Spangenberg,
Bishop, enters American Turtle,
land, described, 111.
mission, 3;
Oneida name, 111. Turkey,
killed by fright, 20.
Tuscarawas
(Tuscarawi), site, 49, 112.
"Spanish
Ramparts," described, 11.
Tutear huts
Tutelar huts,
10.
Staircases,
on Seneca houses, 82.
Stone,
W. L, Li of i illI
Tutelo, (Totero), see Tutelocs (Indians.)
Stone, W. L.,
Life of Sir William John-
son, cited, 108, 112, 113.
Succinct
Fiew of the Missions Establish-
ed Among
the Heathen, A, see La I'nitas Fratrum, missionary record, 1
seq.
Trobe.
Swamp: Bear,
109; "Great Swamp," de- V.
scribed, 8,
12, 34; "Great Swamp"
(Broad Mt.),
horse fed corn in, 31; Venango,
on Warrior's Trail, 19; boun-
reached by
Ziesberger, 45; change of dary line, 3); Senecas object to
course in,
45; mentioned, 82, 107, 109. coming
of Moravians, 51.
Sweating hut,
built by Indians,
W.
T.
PT~~. ~ Wajomick, visited by Zinzendorf, 5.
Teaching of
native preachers, 24 seq. Walpole
Company, Johnson's attitude to,
Tea, served
by Indian, 44. 112,
113.
Tenkannek
River, crossed by Zeisberger, Wampum,
used to show gratitude, 53;
36. received
with a warning message, 61.
Tgirhitontie,
Bishop Spangenberg's Oneida Wangomen,
sister dies, 71; brings mes-
name, 111. sage
helpful to mission from Kaskas-
Thirty Years
War, effect on the Unitas kunk,
79, 80; see Preachers.
Fratrum, 1. Warriors
Trail. to Venango, 19.
Thomas, Zeisberger
preaches on the Iflaslhigton-Crau'ford
Correspondence, C.
Story of, 60. W.
Butterfield, cited, 113.
Thuerstein,
Lord, title of Zinzendorf, 33, Weather-boarded
Seneca houses. 82.
109. Wecliquetalk,
site. 109.
Index. 123
Weiser,
Conrad, accompanies Zinzendorf, reaches
Wilawane. 10; in Chemung
6; instructs
Pyrlaues, 5; names Penn- flats,
10; reaches Wenschikochpiechen,
sylvania
mountains, 109. 10;
passes Great Flat (Chemung), 10;
Wenschikochpiechlen,
mentioned, 10. reaches
Assinissingk, 11; notes stone
Wequetank,
visited by Zeisberger, 33. pyramids
(Spanish ramparts?), 11;
White men,
from Pittsburg, report Pres- reaches
Gachtochwawunok, 11; reaches
byterian missionaries on the Mus- Noapassisqu,
11; loses the trail, 11;
kingum, 73. reaches
Pasigachkunk, 12; points out
Whitfield,
George, invites Moravians to limit
of canoe navigation on Che-
Pennsylvania,
4; school for negroes, mung,
12; loses trail, 12; leaves the
4; sells stone
house to Moravians, 4. Chemung,
12; reaches the Great
Wichilusing,
visited by Zeisberger, 20. Swamp,
12; crosses dividing ridge,
Wilawane,
reached by Zeisberger (1768), 12;
notes change of direction of
10, 43; people
of, decry Allegheny storms,
12; reaches Genesee River,
mission, 43,
44; people of, hoped Ohio 12; crosses
dividing ridge, 12;
Indians
would return, 44; family reaches
head of Allegheny River, 12;
move to the
Allegheny, 45. sees
first.pine forest, 12; follows elk
Windows, in
Indian houses, 9. trail
by mistake, 13; lost in a wilder-
Witchcraft, on
the Muskingum, 70, 71; ness,
13; reaches the Allegheny, 13;
known to
Indian preachers, 78. notes
canoe-building place, 13; out-
Wolves, make
music, 48. lines
most convenient Susquehanna-
Women: paid
little attention by mission- Allegheny route, 13; passes wild
aries, 17;
aged, brought to hear Zeis- swamp,
13; reaches Tiokuwaquaronto
berger, 30;
Indian, ostracized, 33; (?),
13; finds good road, 13; arouses
(white),
prefer captivity to freedom, suspicions
of Senecas, 13; reaches
47; hostile to
mission, 57, 58; white, Tiozinossongochta,
13; well received,
captive
returned to Indians, 59; in- 13;
mission questioned, 13; instructs
toxicated, 85;
missionaries attitude to, Seneca
chieftain, 14-17; gets dark re-
108; hinder
missionaries, 113. ports of
Allegheny Indians, 16;
Wood, see fire
wood. reaches
Panawaku (?), 17; delayed
Wyoming,
deserted by Post in French by
entertainment, 17; hears Johnson
War, 6; trail,
route, 109. is
displeased with Senecas, 18; de-
scribes a dance, 18; reaches the
7~~Z. ~"mountains" (hills),
19; gets on
wrong road,
19; notes warriors trail
Zacharias,
convert, mentioned, 49. to
Venango, 19; reaches Goschgosch-
Zeisberger,
David, pupil of Pyrlaeus, 5; ingk,
20; on width of Allegheny
on mission
among Six Nations, 5; on (Tionesta,
Pa.), 20; describes Gosch-
mission on
Susquehanna, 6; arranged goschingk,
20; remembered by many
for settlement
at Friedenshutten, 6; inhabitants,
20; summons a meeting,
Dairy of
Journey to the Ohio Called 20; explains his mission, 20-21; meets
in Delaware
the Allegene from Sept. Wangomen, 21; answers Wangomen,
20th to
Nov. 16th, 1767, 8-32; Life and 22;
difficulties of the location, 22;
Times of, by De Schweinitz, 8; describes the towns, 23;
on savagery
reason for
Allegheny journey (1767), of
younger people, 23; meets the
8; companions, 8; reaches Wolf blind
chief Allemewi, 22-24; proposes
Range, 8;
traverses Great Swamp, 8; to
spend the winter, 24; describes
meets Marcus,
8; reached Friedens- Indian
preachers, 24-26; final meeting
hutten, 9;
secures Anton and John called,
26; gives Wangomen's speech,
for Allegheny
journey, 9; describes 27-28;
replies, 28-30; points out un-
Indian houses,
9; notes lack of pas- favorable
location of Goschgoschingk
turage, 9;
leaves Friedenshutten, 10; for
mission, 30; hears the Senecas
reaches Sind's house, 10; reaches have
suggested new site on French
Tschechschequaningk,
10; meets Ech- Creek,
30; learns that Allegheny is
gohund, 10;
hears bad report of the
"route of warriors," 30; meets
Allegheny
Indians, 10; on the Che- aged
woman, 30; final services, 31;
mung, 10;
among the Tutelocs, 10; leaves Goschgoschingk, 31; route
124 Ohio Arch.
and Hist. Society Publications.
homeward, 31; meets Egohund, 32; the story of Thomas, 60; looks for
reaches Bethlehem, 32; appointed to islands
to cultivate, 60, 61; assisted by
found Allegheny mission with Sense- Allemewi,
61; alarmed by message
man, 32; starts westward with Ett- f;-om
the Senecas, 62; corrects Alle-
wein and Senseman from Bethlehem. r-mci's message to
Senecas, 63-64;
33; holds consultation about All- plans to spend winter,
65; writes
gheny mission, 37; preaches aL Matthew
Hehl, 65; converts Allemewi,
Friedenshutten, 37; meets messengers 65;
describes ghost dance, 66; de-
from Goschgoschingk, 38; sends mes- scribes
returning victorious Iroquois,
sengers back to Goschgoschingk, 38; 6C;
alarmed by a message from the
promises to reach Great Swamp in Gcnesee, 67; goes hay-making, 67;
30 days, 38; baggage carried in canoe, notes
Wangomen's renewed hostility,
38;
accompanied by Ettwein
to 67; services disturbed,
68;confers with
Tschetschequanik, 38; sings Delaware disturbers,
69; converts propose re-
hymns, 39; preaches, 39; questions moval of mission to Beaver River,
stability of local converts, 39; leaves 69; advises
awaiting word from
with party for the Allegheny,
39; Seneca chief, 70;
disturbed by hostile
Dairy (with Gottlob Senseman)
e, message from the Muskingum, 71;
Journey to Goschgoschingk on
the builds canoes for harvesting island
Ohio and Their Arrival There, I768, crops,
71; praised by Crawford, 71;
42-69 (continuation of same, 69-101); advised to
locate mirrion near Pitts-
regrets that Ettwein could not go to burgh, 71; remarks on sale of western
Allegheny, 43; role of the party, 43; lands by Six Nations, 72; receives
reaches Wilawane, 43; reaches last letter
from Milligan, 72; hears of
house on Chemung, 43; answers ob- Presbyterian
missionaries on the Mus-
jections of the people of Wilawane, kingum,
73; visited by whites from
43;
reaches Gachtochwawunk, 44; Pittsburgh,
73; asks traders not to
journey by water ends at Passikach- bring
rum, 73; receives news from
kunk, 45; account of cattle being Bethlehem,
74; regrets entrusting
driven westward, 45; reaches Great letters
to traders, 74; sums up success
Swamp, 45; reaches head of Genesee, of mission,
74; makes proposals to
45; takes water at the first fork of converts regarding removal, 75-76; in-
Allegheny, 46; eats herbs, 46; encamps formed by
Senecas of the fear of
at second fork, 46; describes the fish white
immigration, 76; talks with
of the Allegheny, 46-47; questioned at superstitious
savage, 77; assailed by
Tiohuwagquaronto, 47; sends word to preacher
from the Muskingum, 78; on
Chief Hagastaaes, 47; trades corn for oil wells.
79; remarks on coming
salt, 47; meets envoys from Gosch- Treaty
of Ft. Stanwix, 79-80; cheered
goschingk, 48; describes Tiozinosson- by Wangomen's report from the
gochta as deserted, 48; no'ts Indian Beaver River, 80; starts with embassy
plantations, 48; reaches Canawaca, 48; to the Seneca
capital, 81; account of
reaches
Goschgoschingk, 49; first the
journey, 81-93; arrives at Zones-
services upon arrival, 49-50; selects chio,
84; account of meeting with
plantations, 50; opposed by Senecas Seneca chiefs,
85-92; arrival at
at Venangs, 51; promotes embassy to Goschgoschingk,
93; cheered by mes-
the Seneca chief, 52, 54, 56, 62, 63, sage
from King Beaver, 94; hires
65, 66, 67, 75, 76, 77, 78, 79; doubts harvesters, 94; receives letters from
influence of Ouakers, 52; selects site Bethlehem,
95; account of the starting
for mission, 52; learns of Glikkikan, of a bakery by Eliot, 95; befriends
53; hears superstition of the speaking a robbed
Seneca, 96; corrects calen-
corn, 53; mentions a Jew trader, 54; dar of
traders, 96; notes passage of
account of Wangomen, 55; makes an Iroquois
warriors, 97; advises with
Indian calendar, 56; mentions project converts about removal, 98;
has
of English settlement on the Ohio, trouble with riotous traders, 98;
56; describes Wyandots as anxious difficulties with old women, 99;
for war, 56; explains eclipse of moon, counsels
with Gendaskund, 100; holds
56;
difficulties, 58; seq., preaches on a
happy Christmas service, 101; ren-
Index. 125
ders thanks at New
Year's services, allow
Moravians to build Hutberg or
102; gives Indian's
legends of Heaven, Herrnhut,
1; interested in missions
103; promises to
conduct services at at
Copenhagen, 2; visits West Indies,
Damascus, 104. 2;
offered a tract of land in Georgia,
3; in America, 4;
journeys in Amer-
Zeisberger, David, Jr.,
misionary, men- 3; in America, 4;
journeys in Amer-
ica, 4-5.
tioned, 8, 9, 33,
105. ica, 4-5.
Zoneschio (Zonnesschio, Zonesschio),
Zininge, visited by peace
embassy, 6. on
site of Geneseo, N. Y., mention
Zinzendorf, Count,
Bethelsdorf estate, 1; ed,
46, 47, 84, 101, 107, 111.