OHJ Archive

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 Gachpas_t, 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 Bonn²and 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 Swamp⁵and reached the Sus-

quehannah on the 22nd, where we met with Br. Marcus⁶from

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 Schmueck⁹very 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 Diaogu¹⁴and coming in the afternoon, after we had

crossed the Tiaogu,¹⁵to 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.18Finding 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,²²had lived, who had burned

the settlement on the Mahoni,²³whose 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.²⁴Hence, 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.²⁵They 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 Gachtochwawunok²⁷and

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.²⁹On 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.³²Up 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,³³in 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,³⁶and 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.³⁷Here, 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.³⁸They 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,⁴⁰at 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.⁴¹The

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,⁴²having 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.⁴⁴A 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."⁴⁵I 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.⁴⁹Here

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.⁵⁰The 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.⁵¹They

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 Goschgoschingk⁵⁴at 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.⁵⁷The 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.⁵⁸All 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.⁶²On 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.⁶³Such 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.⁶⁵It 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.⁶⁷There 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,⁶⁸the

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.⁶⁹Here 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.⁷¹John 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,⁷³where 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."⁷⁵It 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.⁷⁷Nathaniel Dencke and

David Zeisberger, Jr., accompanied us to the Bushkill.⁷⁸By

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,⁸⁰having 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.⁸²I 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.⁸⁵He 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.⁸⁶During 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,⁸⁸one 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,⁸⁹where until the year

'55 there had been an Indian town, in which the Rev. and Mrs.

Schrueck,⁹⁰Chr. Seidel⁹¹ and David Zeisberger had visited and

preached at various times. John Papunham⁹²and 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.,⁹³and 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-place⁹⁴and 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.95One 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.96After 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).⁹⁷Here 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.⁹⁸We 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 Shad¹⁰⁰were 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.¹⁰²Parting 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,l⁰³because 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 Masasskung¹⁰⁴and 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 Wialusing¹⁰⁶to 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.¹⁰⁹Three 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.¹¹²The

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.¹¹³Outside 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.¹¹⁴They 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,¹¹⁶where 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,¹²⁵that 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.¹²⁷They 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 Post¹²⁸was, a little above Tuscarawi.l²⁹Ben-

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, Glikkikan¹³⁵my 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.¹³⁷He 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.¹³⁸He intimated, further, that there would soon be

another treaty at Pittsburg, on which occasion all the governors

of the neighboring provinces would assemble.¹³⁹We 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.¹⁴⁰He, 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.¹⁴²For 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.¹⁴⁶Children 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,¹⁴⁷his 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.¹⁴⁹The

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,¹⁵⁰not 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.l⁵¹Such

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,l⁵³on 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 Montourl⁵⁵and 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.¹⁵⁷If 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,l⁵⁹who

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,¹⁶⁰who 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.¹⁶²Today 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,¹⁶³had

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.¹⁶⁴I 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.^l66This

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 English¹⁶⁷with 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-

92 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.¹⁶⁸During 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.¹⁷⁰He 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.¹⁷¹But 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.¹⁷²For 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.¹⁷³This 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.¹⁷⁶Further, 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.

Ohio History Journal