THE WYANDOT MISSION.
The present generation can scarcely comprehend the hard-
ships and privations the early missionaries had to endure when
the Ohio country was in a wilderness state. But brave men
risked their lives in promulgating the Christian doctrine among
the aboriginals of the forest.
The earliest Protestant denomination to enter the new field
were the Moravians. Christian Frederick Post, who had been
a missionary among the Moravian Indians in New York and
Connecticut from 1743 to 1749, determined on a visit to the
Delawares at Tuscarawas, now Bolivar in Bethlehem ,township,
Stark county. This was in 1761-2, unfortunately at a time when
the French and English were rival claimants for the soil west
of the Alleghanies. Rev. Post built a primitive log cabin on
his donation of land fifty steps square. Suceeding this humble
beginning was established ten years later the Moravian mission
at Schoenbrunn. This branch of the Moravian mission was re-
ceived with great favor by the Delaware Chief Netawotes. Sim-
ilar missions were formed at Gnadenhutten and Salem in the
present Tuscarawas county. During twenty years of apparent
success there was a lurking foe endeavoring to break up the mis-
sions. The Americans were in possession of Fort Pitt and the
British at Detroit placed the missions in a sort of half way
place between the two contending forces. It was at a time too,
when the American soldier killed an Indian with as much
delight as we kill a sheep dog in the present day. This was
fully illustrated by the fiendish massacre of ninety-six Moravian
Christian Indians at Gnadenhutten on March 8, 1782, by a force
of Americans under Col. David Williamson. This rash act was
more far-reaching than was at first supposed. It had a tendency
to cripple the missionary work at the place for a number of
years and called for a desperate revenge by the Delawares on
164 Ohio Arch. and Hist. Society Publications.
the Sandusky Plains, who were blood relation of the Moravian
victims. On the 11th day of June, 1782, Col. William Craw-
ford was burned at the stake by the Delawares in the present
Wyandot county. A hundred of Col. Crawford's troopers lost
their lives and were hunted like wild beasts for the sake of re-
venge.* Not until after the war of 1812-15 was there much of
an effort put forth to Christianize and civilize the Wyandots and
Delawares located in tribal relation in different villages in the
present Wyandot county. Many of their number had been in-
structed by the Catholic priests at Detroit. For a number of
years previous to 1800 some of the missionary societies of the
earstern states were desirous of starting missionary work, not
alone among the different tribes of Indians, but also among
the new settlements in the northern part of the state. Rev. Jo-
seph Badger was well qualified for the undertaking. In 1800
he made a tour of observation and was so well pleased with the
prospects of a missionary field and he soon returned home for
his family to be sharers of his new missionary labors. His work
was principally divided between the Western Reserve and the
country bordering on the Sandusky and Maumee rivers. Rev.
* See account of Crawford Masacre, Volume VI, page 1, Ohio State
Archaeological and Historical Publications.
The Wyandot Mission. 165
Badger was born at Wilbraham, Mass., in 1757. He served as
a soldier in the Revolutionary War, graduated at Yale College
in 1785 and in 1787 was ordained as a minister of the gospel.
In the war of 1812 he was appointed chaplain by Governor
Meigs to the American army. In 1835 he moved to Plain
township, Wood county, where he died in 1846, aged 89 years.
The Delawares were tenants at will under the Wyandots and
it was a hard matter to civilize or Christianize them until they
were thoroughly conquered and placed on reservations. The
natural love of "fire water" and the vices of degenerate white
men found their morality at a pretty low ebb. The Seneca
prophet at one time pretended to have divine revelation, stating
that it was in consistency with the wishes of the Great Spirit that
the red men should all unite and forever drive the white in-
truder from the hunting grounds of their forefathers. The
Shawnee prophet, brother to the celebrated Tecumseh, followed.
He pretended that he had conversed with the Great Spirit that
the nations should all unite their forces, quit using strong drink
and the Great Manito would lead them to a decided victory.
Both in their turn had a strong following. But their delusions
soon exploded. The day dawned when the true gospel trumpet
was to be sounded and dark heathenism forever banished from
the fair Sandusky plains. The humble instrument chosen was
in the person of John Stewart, a mulatto, who was born in
Powhatan county, Va., in 1786. His youth was spent in ignor-
ance, and when his parents moved to Tennessee they left young
Stewart behind to shift for himself. He learned the trade of
blue-dying. In attempting to join his parents he was robbed
of all his money at Marietta, Ohio. This so depressed him that
he wandered to the Ohio river with suicidal intent. But instead
of ending his life there he chose a longer course by strong drink
and vile dissipation. In the fall of 1814 he became danger-
ously ill, no one expecting him to live. He resolved within
himself that if he ever recovered, he would preach the gospel.
His resolutions were well kept and a powerful impulse directed
him toward the Northwest. At Goshen on the Tuscarawas river
he was informed by some converted Moravian Delawares that they
166 Ohio Arch. and Hist. Society Publications.
had kinsmen on the Sandusky plains that there he could likely
do good. In Nov., 1816, he dropped into Captain Pipe's Dela-
ware village at the mouth of the Brokensword Creek. This Cap-
tain Pipe was the son of the Captain Pipe who was so officious in
the burning of Col. William Crawford. He there learned of
the Indian village of Upper Sandusky. William Walker was
Indian sub-agent and interpreter. Stewart was at first suspected
as a runaway slave. The Delawares of a neighboring tribe were
preparing for a great feast. Jonathan Pointer, who was familiar
with the Indian language, was soon chosen as interpreter. He
was born at Point Pleasant, Va., aid in his youth was cul-
tivating corn in a field with his master, who was shot down by
a band of marauding Indians and Jonathan the colored lad was
carried north and grew up with the Indians. Stewart asked his
new acquaintance to take him along to the Delaware feast. The
Indians got so loud and wild in their demonstrations that this
self-appointed missionary came near being scared out. After
the turbulence had somewhat subsided, Stewart drew forth a
hymn book and with his sweet melodious voice charmed to silence
his savage listeners. When the first hymn was completed, Indian
Johnnycake told him in broken English "sing more." John Stew-
art was regularly licensed as a regular Methodist minister in
March, 1816. Previous to this some missionaries traveling
towards the north noted that Stewart was making progress in
the new work, and was in earnest. They demanded to see his
license to preach. Stewart frankly told them he had none.
He had solemnized marriages and baptized in cases of emergency.
At a session of conference of the Methodist Church at Urbana,
in March, 1816, Stewart received his license to preach. Some
of the red brethren had accompanied him thither and vouched
for his good Christian every-day life. Conference was so well
pleased with the new mission field that they at once took it
under their charge and it was the first-fruits and the beginning
of the great Methodist missionary concern. Colleagues were
chosen to assist in the work, but there was no missionary money
on hand. A collection amounting to $70 was taken. Money
was also expended for furnishing Stewart a horse and pay for
The Wyandot Mission. 167
some clothing he had purchased. In 1820 he thought best
to wed, so he took one of his own color as a companion for life.
He next wished for a home, and Bishop McKendre collected one
hundred dollars, for which sixty acres of land were purchased
on the north bank of the Sandusky river joining the north line
of the Wyandot Reservation in Tymochtee township. A hewed
log cabin a story and a half in height was built on the premises
in 1821. The present land owner, Mr. Adam Walton, still has
the original government land patent, issued through the Dela-
ware land office. The log cabin was standing until a few years
ago. Also a large pear tree by its side. Both have been leveled.
The pear tree made about a cord of stove wood. In 1821 a
school was established for the education of Indian children.
This was on the manual labor system. Stewart had a dozen
Indian children in his charge. When he first arrived there were
but two plows in all the Wyandot Nation. They usually dug
small holes into the ground and planted their maize and vege-
tables. Each family was thus cultivating from two to three
acres, the squaws doing most of the hard labor. Stewart had
now labored six years to moralize and christianize these people.
He had gained full confidence of the Indians and really did
good work. He paved the way for the subsequent missionaries
who thoughtfully and humanely used their influence for the bet-
terment of the red man of the forest. In the fall of 1823
Stewart began to realize his bodily frainties. Consumption,
brought on by his youthful dissipation and intemperance, was
now at work at his vitals. On Dec. 17, 1823, John Stewart de-
parted this life after a life-span of thirty-seven years.* His
body was buried in his own garden on his farm. Previous to
the Wyandots' leaving the reservation they gathered his bones
and buried them on the south side of the Wyandot Mission
Church at Upper Sandusky. A suitable marble slab was placed.
over his grave. Vandals carried away the entire tombstone in
1866. At the restoration of the Old Mission Church in 1889 there
* See the Introduction of Methodism in Ohio by Rev. I. F. King,
Volume X, page 195, Ohio State Archaeological and Historical Publica-
168 Ohio Arch. and Hist. Society Publications.
was was placed over his grave a new marker, presenting the in-
scription, "Earth for Christ."
At the Ohio Methodist annual conference held at Cincinnati,
Aug. 7, 1819, Rev. James B. Finley was appointed to the Le-
banon, Ohio, district, which extended from the Ohio river and
included the territory of Michigan which also embraced this
new Wyandot mission field. Rev. Finley gave eight years of
very trying labor at this place; the first two as presiding elder
and the six following years as resident missionary. Born in
North Carolina, July 1, 1787, he grew to manhood years amid
the hardships incident to frontier life. In 1800 he completed
his medical studies and received the permit to practice. Not liking
the profession he never made it his calling. In 1809 he was
regularly licensed to preach the gospel, and for forty years he
earnestly labored in the vineyard of his calling. In 1846 and
for three years was chaplain of the Ohio Penitentiary. He died
September 6, 1857, aged 76 years. His burial place is at Old
Mound Cemetery, Eaton, Ohio.
He possessed a rugged constitution and full of zeal and many
of the other requirements of the backwoods ministry that gave
him a great influence among the early settlers and the Indians
In 1819 Rev. Finley was appointed one of a committee of
three to aid the mission and provide for the missionaries. This
year also Rev. James Montgomery was ap-
pointed to come and preach once a month. He
had not long proceeded with his work when
John Johnson, Indian agent, desired his servi-
ces as sub-agent among the Senecas. After
the committee deliberated it was decided that
he should go, thinking that much good might
result thereby. Rev. Finley then employed
Moses Henkle to fill this station. It was
further agreed that the first quarterly meeting
for the mission begin on November 13 at
Zanesfield at the house of Ebenezer Zane, a
half white man. About sixty Indians responded to the call.
The hewed log house is still standing about five miles south-
The Wyandot Mission. 169
east from Upper Sandusky, on the east bank of the Sandusky
Among the number were the prominent chiefs Mononcue,
Between-the-logs, John Hicks, and Scutash. Robert Armstrong
and Jonathan Pointer were the interpreters. It was the first
quarterly meeting with the Indians, and the first time Rev.
Finley ever tried to preach through an interpreter. Some of the
English hymns had been translated into the Wyandot language,
and thus they blended their voices in their Great Maker's praise.
He preached to them Christ crucified, how He was scorned and
rejected. He told them about the conversion of the three thou-
sand at Jerusalem after His ascension. At this the Indians ex-
pressed great wonder and the cabin rang with exclamations of sur-
prise, "waugh! waugh!" and shouted "great camp meeting!"
The meeting was kept up all night, and in the morning when
the parting hand was given, sixty of them signified their inten-
tion of always living Christian lives. The question was then
put whether they further desired the labors of the missionaries.
After a number of days and consulting all the chiefs it was
decided in the affirmative. Five of the most prominent of the
nation signed this decision on July 20, 1820. Their names were
Between-the-Logs, John Hicks, Peacock, Squindeghty and Mon-
oncue, chief speaker. It must be remembered that in the pre-
vious year of our government by a treaty at the Maumee Rapids
gave this noted tribe a reservation of about one hundred and forty-
four square miles, the central portion of the present Wyandot
county, the center of which was Fort Ferree, now Upper San-
dusky. Rev. Finley saw by this limitation and by the wild game
growing more scarce that the Indian must soon learn to work
or starve. The numerous deer, bear and turkey, he once tracked
in the snow were fast becoming visions of the past. They ever
acknowledged that the Great Spirit always supplied their wants.
The majority of them cared but little for tomorrow. Rev. Fin-
ley frequently urged upon them the education of their youth on
the manual labor system. It was on about the same working
order as that of the Moravian mission at Goshen on the Tus-
carawas river in 1772. This earnest appeal took place while
170 Ohio Arch. and Hist. Society Publications.
Rev. Finley was on his way to a quarterly meeting at Detroit
in July, 1821. The Wyandot Indians after meeting in council,
finally decided on having a resident missionary, one who could
teach, baptize them and solemnize marriages among the nation.
They agreed to donate a section of land for the mission and
school. The agreement was signed by the chiefs Du-un-quot, Be-
tween-the-Logs, John Hicks, Mononcue, Andanyonah, Dean-
doughs and Tahnwaughtarode. The agreement was witnessed by
Moses Henkel, Sr. and William Walker, United States Interpre-
ter. A good many of the government officials believed at this stage
of affairs that they should first civilize the natives and then Chris-
tianize them. But Rev. Finley saw at a glance
that the savages he was called to serve must
be thoroughly Christianized. Rev. Finley was
appointed a resident missionary in August,
1821. The mission farm was a section of land
just east of the Wyandot Mission Churchyard,
about fifty rods northeast of the burial place
on the west bank of the Sandusky river on a
bluff at the foot of which is the spring of water
that quenched the thirst of the Ohio militia
encamped there in 1814 under General and
afterward President Harrison. The place was
called "Camp Meigs" in honor of the governor of Ohio. A short
way down the river were located the grist and sawmill and black-
smith shop that our government had guaranteed the tribe at the
final treaty, concluded at the foot of the Maumee Rapids in 1819.
A Mr. Lewis was operating the blacksmith shop for the Indians
at this time. It soon became Rev. Finley's duty to move and
dwell at the new mission. He had been acting in the capacity
of presiding elder for the previous two years. He had frequently
swum swollen streams on horseback. He had endured many
severe hardships that fell to the lot of the early pioneer min-
istry. He had frequently partaken of the Indian's hospi-
tality of fried raccoon and hominy. But to this place he must
bring his loving wife, the sharer of his joys and sorrows. They
must come to the new field of work without even a roof to
shelter their weary souls. There were no provisions furnished
The Wyandot Mission. 171
nor supplies for the winter. Rev. Finley had but $200 to the
credit of the mission. He soon had a suitable wagon built and
by Oct. 8, 1821, they were on their way to Upper Sandusky,
drawn by an ox team purchased by Rev. Finley a short time
before. They came from the vicinity of Greene county, Ohio,
and made the trip in eight days. Sixty miles of the road were
very bad. Necessary household goods and some crude farm
implements were carried along. The brave mission family con-
sisted of Rev. James B. Finley and wife, two hired men, one
whose name was George Riley, Harriet Stubbs as teacher, and
Miss Jane Parker, who assisted in the housework.
In the middle of October the mission family arrived at
the place designated as the mission farm. There was no house
nor shelter. Rev. Finley leased the newly built cabin by Lewis
the blacksmith, for his own use. The cabin was without door,
window or chimney. Their reception was greeted with the warm-
est affections. The first Sabbath all repaired to the Indian coun-
cil house for worship. A spot was soon selected on the site of
"Camp Meigs" for the new log mission house. Severe winter
was fast approaching. Rev. Finley and his two hired men began
felling trees for the winter's shelter. The first week one of his
workmen left and shortly after a limb fell on the head of George
Riley, knocking him senseless. Rev. Finley placed him on the
wagon and hauled him home. After bleeding him he was ready
for work in a few days. Rev. Finley had not done any manual
labor for years and every night his hands were blistered from
the use of the ax. But he hardened them by boiling white oak
bark and making frequent application. He was not a little
alarmed at their safety, exposed in an Indian country, far away
from white settlers. He and Riley worked day and night and fin-
ally on the first day of winter completed a cabin twenty by twenty-
three feet, without door, window or loft. As the good
missionary work was moving along by the industrious Finley,
there must have been times when his strong heart was sorely
tried. There were unprincipled white traders and renegade
Indians who tried to keep the Wyandots in the state of
abject heathenism and drunkenness. At the quarterly conference
held in August, 1822, Rev. Finley was duly appointed superin-
172 Ohio Arch. and Hist. Society Publications.
tendent of the Wyandot Mission. His health and that of his
faithful wife was still bad, but by the latter part of October
they again returned to the mission. Charles Elliot was also
appointed missionary and school teacher. The other two teach-
ers appointed were Wm. Walker, Jr., and Lydia Barstow. The
newly erected log meeting-house was speedily prepared for school
purposes. The Indian youth were to be educated in the Eng-
lish language. A committee was appointed to oversee matters
regarding the school and the conduct of the children. This
committee consisted of five of the best men of the Wyandot So-
ciety, four of whom were chiefs of the Wyandot nation, viz.:
Between-the-Logs, John Hicks, Mononcue, Peacock and Squire
Gray Eyes. The little society soon grew from sixty-five to over
two hundred souls. The heathen party soon began to consider
they were losing ground. One day Bloody Eyes went to the
house of his brother, Between-the-Logs, to kill him because he
abondoned his native religion. He grabbed a firm hold of his hair
and with uplifted tomahawk both stood in momentary suspense.
While the deadly hatchet was suspended in the air and Between-
the-Logs was awaiting his martyrdom, in plaintive accents he
asked if he had done him any harm, or if he was not just as
kind to him as ever. He said if he was killed that minute he
would go straight to heaven. Bloody Eyes finally desisted say-
ing, "I will give you one year to think and turn back." The
would-be excutioner afterward joined the church and it is said
died in great peace. The heathen party still continued its
opposition. One Sabbath Rev. Finley was holding meeting in
the council house, head chief Du-un-quot and his party came
filing in. They were dressed in real Indian style: their head
bands were filled with silver bobs, their head dress consisted
of feathers and painted horse hair. The chief had a half moon
of silver on front of his neck, and several half moons hanging
on his back. He had nose jewels and earrings, and had many
bands of silver about his legs and arms. Around his ankles hung
many buck hoofs which rattled while he walked, to cause attrac-
tion. His party was dressed in similar style. The likeness of va-
rious animals were painted on their breasts and backs, and on
them were marked figures of snakes. The chief walked in with all
The Wyandot Mission. 173
his native dignity, and addressed the congregation with a fine
compliment, drew his pipe, lighted it and began smoking. His
party soon followed his example. Rev. Finley noted at once that
it was all done for an insult. He continued his services and in
his discourse criticized the haughty actions of Du-un-quot and his
heathen followers. After the services were over the proud chief
retorted by saying the Bible was not for the Indian, it was made
by the white man's God, and did not suit the condition of the
Indian. His following stood on tiptoe shouting, "Tough goods,"
meaning that's right or true, seeming to think they had gained
the victory. The frontier ministry was not all sunshine. Still
by remaining steadfast on the part of the missionaries much
good was accomplished among the tribe. The year 1823 was
noted as starting in on the manual labor plan. The Wyandots
had made some improvement, it was essential to them and their
posterity that they learn husbandry in its more progressive nature.
They were scattered over their reservation of 147,840 acres, the
center of which was Fort Ferree, now Upper Sandusky. In
the summer of 1823 about one hundred and forty acres of the
mission farm were under cultivation of corn and vegetables and
what was included in pasture. Fifty acres were in corn and
twelve in potatoes, etc. Sixty children, nearly all Indian and
some from Canada, were housed and boarded at the mission
house. The boys were regularly engaged at work on the mis-
sion farm. The girls were taught house-keeping, sewing and
spinning. An orchard of about four acres was planted about
this time, apparently of the Johnny Appleseed variety.* The
orchard was planted on the west bank of the Sandusky river.
Sixteen of the trees in the bottom land are still bearing fruit.
Heavy wind, storms and decay have cleared the trees standing
on the upland. Some of the living trees are eight feet in cir-
cumference three feet from the ground. They seem to stand out
as silent sentinels of this early mission. Quite a number of the
logs hewed for the log mission house are now doing duty as a
poultry-house for the present owner of the mission farm, Mrs.
* For account of Johnny Appleseed see Volumes VI and IX, Ohio
State Archaeological and Historical Society Publications.
174 Ohio Arch. and Hist. Society Publications.
Barbara Frederick. Her deceased husband, Joseph Frederick,
purchased the property in 1854. A depression in the ground
with brick bats and blue limstone lie scattered about where
the old structure stood. Several rods east on a knoll can be
seen a pit where Rev. Finley burned the lime for the build-
ing, and where he states in his excellent history of the "Wyan-
dot Mission" that while at work he had to frequently take off his
shirt and wring the sweat out. The spring at the foot of the
bluff is still bubbling forth a small stream of limpid water which
in a few rods drops into the Sandusky river.
In the Spring of 1824 Rev. James B. Finley made a tour
east and visited the City of Washington. The Indian congre-
gation had outgrown the seating capacity of the double log
mission house. Rev. Finley had an interview with President
James Monroe. He also had an introduction to Secretary of
War, John C. Calhoun, who at this time was the principal advo-
cate of state supremacy and whose teachings were the outgrowth
of our Civil War. Both gentlemen were well pleased with the
progress of the Wyandot Mission at Upper Sandusky. They
interchanged views for some time and the result was, Rev. Finley
received the government's appropriation, amounting to $1,333.
Rev. Finley wished to know from those officials if the money
could be used for the erection of a new church edifice. Secre-
tary Calhoun at once consented to this. He wished a very dur-
able house of worship built to last for many decades to come.
Rev. Finley returned to the mission with an ideal plan judging
from the well-built walls. Stonemasons were scarce in those
days. The services of John Owens, an Englishman and an assist-
ant, Benjamin Herbert, were finally secured. Quarrying and
hauling blue limestone from the nearby Sandusky river bottom
was at once begun. The material was transported to its place by
the primitive ox team. The size of the building was thirty by
forty feet. Owens and Herbert completed the masonry and plas-
tering by early fall and received $800 for the work. In the year
1825 our government made its first attempt at the removal of the
Wyandots to the far west. The greed of the white man could not
endure them on fertile Sandusky plains. Rev. Finley championed
The Wyandot Mission. 175
the Indians' rights, believing that if the mission was dissolved
that much harm would be done in the good work for the natives.
He was so persistent that some of the government agents secretly
threatened his life. But to no avail. The government had asked
a Mr. Shaw, Indian sub-agent, to resign his position. Rev. Fin-
ley from his natural ability was at once chosen. He was fre-
quently placed in very delicate positions, the result of which
sometimes awakened deep enmity. At the conference this year,
1825, Rev. John C. Brooks and wife were appointed to take
charge of the mission farm and family. Provision was also
made to receive twelve of the largest Indian boys into the circuit
and give them an opportunity of fully acquiring the English
language and learning some mechanical trade. It became Rev.
Finley's duty to transport them to Urbana, Ohio, in an ordinary
wagon, a distance of sixty-five miles, in the severe month of
December. The route was mostly through a gloomy wilderness.
On his first day's return trip the weather was getting very severe
and not being able to reach a house he was obliged to camp out all
night in the open air with but a thin quilt for a bed and cover-
ing. The fire he tried to kindle would not burn. This sainted
missionary came near freezing to death. He arrived at the
mission next day and from this severe exposure his health was
greatly injured. The labors of the mission were now conducted
by his colleague. He also found it necessary to resign his Indian
sub-agency after serving gratis for sixteen months. At the
close of this year and the beginning of 1826 sixty-five Indian
children were under instruction. During the past five years two
hundred and ninety-two had been received on probation; two
hundred and fifty were retained in ten different classes; sixteen
had died and twenty-six were expelled. The funds as reported,
including annual allowance, amounted to $2,454.47. The amount
of disbursement was $2,600. The delinquency amounted to
$145.52. Improvements and all other property about the mis-
sion $10,000. The work at the Wyandot Mission was now at-
tracting universal attention. Early in the spring of 1826, Rev.
Finley received an invitation to visit the eastern cities. A good
deal of the Christian aid and support came from those large
176 Ohio Arch. and Hist. Society Publications.
cities and the people were desirous of seeing some of the fruits
of their labor. Four individuals started on a missionary tour
from the mission farm on June 5: Rev. James B. Finley,
Between-the-Logs, Mononcue, and Samuel Brown, interpreter.
Between-the-Logs and Mononcue were regularly licensed preach-
ers of the Methodist Episcopal Church. They were early con-
verted at the mission and were powerful speakers. The object
was to get to New York City by June 14, the anniversary of
the Female Missionary Society. By June 5 all were in readiness
to move. They took the pretty general mode of travel in those
days, on horseback. After arriving at Portland, Ohio, they had
their horses returned to the mission farm. On the 8th they took
passage on a steamboat for Buffalo. The little company every-
where attracted attention. A great many questions were asked
about the Indians who were unused to steam navigation and
became seasick. When they were shown the power of steam in
carrying so much human freight they never showed the least
sign of surprise. It was always considered among the Indians a
great weakness or lack of self-command to be suddenly sur-
prised. After the little mission party arrived at Buffalo Rev.
Finley at once sought passage on a canal boat where there
was no gambling nor any strong drinks sold. The canal boat-
men of the several boats wanted them as passengers and there
was a lively jostle to secure the party. Rev. Finley did not
wish to subject his little band to the sinful enticements held forth
to each canal passenger in those days. They finally boarded a
boat on which religious worship was tolerated. The first Sab-
bath it was agreed that Between-the-Logs should officiate at the
morning service, Rev. Finley at noon, and Mononcue in the even-
ing. The old-time sacred hymn as translated in the Wyandot
language and used in all their services in later years in their
camp meetings and their church was sung.
Yarro-tawsa shre-wan daros
Du-saw-shaw-taw traw-ta war-ta
Dowta-ta ya-tu-haw shu.
The Wyandot Mission. 177
Yarro-tawsa shre-wan daros
Shasus tatot di-cuarta
Scar tre hoo tar share wan daro
Sha yar us tshar see sentra.
On-on-ti zo-hot si caw quor
Skeat un taw ruhd Shasus so
You yo dachar san he has lo
Dishee caw quar, na ha ha.
CHORUS (in English).
We are on our journey home.
Between-the-Logs then led with a very fervent prayer.
Many of the passengers were greatly surprised. They never
believed that the Indian could be gotten out of the rut of sav-
agery. In due time they arrived at Schenectady, where they
took the stage for New York. They were
kindly received in that city and conducted to
the residence of Dr. Pitts on Fulton street
The party were considerably fatigued enroute
but could not sleep on the soft beds of luxury,
and spread their blankets on the floor and slept
like free men of the forest. The little mis-
sionary party had at this time their pictures
painted by J. Paradise. The writer in 1883
borrowed the pictures of Mononcue and Be-
tween-the-Logs from Mrs. Margaret Solomon,
one of the last members of the Wyandot tribe
residing in Wyandot county, Ohio, and had
them reproduced. The party next proceeded to Philadelphia and
Baltimore, preaching and exhorting in some of the larger
churches in those cities. Between-the-Logs on one occasion
preached to a large congregation stating he was a child born
178 Ohio Arch. and Hist. Society Publications.
and raised in the woods. That in their early heathenism they
worshipped the Great Spirit with feasts, dances and rattles.
Brown, the interpreter took sick. Between-the-Logs told him
to sit down while he proceeded with a description of the Savior's
crucifixion, mostly by signs. In showing how Jesus prayed for
his enemies he fell down on his knees and with uplifted hands
and streaming eyes looked heavenward. This sign was under-
stood and felt through the whole assembly of perhaps ten thou-
sand people. He then arose and placing his left hand against
the post that supported the stand with his forefinger, he placed
the nail and with his hand closed drove it exclaiming, "Jesus!
Jesus!" He then showed how His feet were nailed to the tree
and looking up to the sun put his finger on one of his eyes and
said, "Now that sun closes his eyes to sleepy this earth trembles
and Jesus the Son of God dies." To close his description of the
scene, this eloquent chief then leaned his head on his left shoulder,
signifying that Christ had now dismissed His spirit. Then he
turned his right side to the congregation and with his left hand
pulled up his vest and with his right hand representing a spear,
he struck his side as though he had pierced to his heart and
drew it back quick with a whizzing noise, as if you heard the
blood streaming and held his hand out as though the blood was
dropping from it as from the point of a spear. The large con-
gregation was enraptured. The speaker next clasped the Bible
in his arms. After making various visits about the city, the lit-
the mission party again returned to the mission farm at Upper
Sandusky, much elated over their eastern trip.
The Moravian Mission in Tuscarawas county was continued
until 1823, a period of sixty-four years. And the people of
that county annually meet at the scene of the Moravian Indian
massacre. The Wyandot Mission continued until July, 1843, a
period of twenty-seven years. The people of Wyandot county
annually meet at the burning ground of Col. William Crawford,
whose death atoned in the savage mind for the former great
wrong. The blue limestone mission church erected in 1824 was
kept in a fair state of preservation until 1860, when it went into
rapid decay. The roof began to tumble down and the walls
began to crumble and soon wild ivy begun covering the eastern
The Wyandot Mission 179
side of the structure. For nearly thirty years it stood in a dilapi-
dated condition, exposed to the inevitable relic hunter and van-
dals. Congress was asked to appropriate money for rebuilding
the memorable house but to no avail. Early in 1889 the General
Conference of the Methodist Episcopal Church donated $2,000
for the work and matters were pushed briskly along. On May 23,
1889, the corner-stone of the reconstructed building was laid
with imposing ceremonies. On the north side is the inscription:
REV. J. B. FINLEY,
MISSIONARY AND ARCHITECT.
JOHN OWENS, BUILDER.
BENJ. HERBERT, ASSISTANT.
Inscription on west side of corner-stone reads:
REV. N. B. C. LOVE,
REV. L. A. BELT, D. D., General
H. W. PETERS, Committee
FRANK JONAS, Mayor.
OWEN ST. CLAIR & CO., Carpenters.
S. L. WALTER & SON, Builders.
A neat slate roof took the place of the primitive clapboard
roof and in the west side of the roof in colored slate is the in-
Instead of two south windows white marble tablets 36 by 70
inches have been inserted with the following inscriptions:
180 Ohio Arch. and Hist. Society Publications.
On West Tablet.
WYANDOT MISSION NAMES OF
MISSIONARIES AND TIME
John Stewart, 1816 to 1823.
James Montgomery, 1816.
Moses Henkel, 1820.
J. B. Finley, 1821 to 1827.
Charles Elliot, 1822.
Jacob Hooker, 1823 to 1824.
J. C. Brook, 1825.
James Gilruth, 1826 to 1827.
Rusell Bigelow, 1827.
Thomas Thompson, 1828 to
B. Boydson, 1830.
E. C. Gavitt, 1831.
Thos. Simms. 1832.
S. P. Shaw, 1835.
S. M. Allen, 1837 to 1838.
James Wheeler, 1839 to 1843.
BISHOPS OF M. E. CHURCH
WHO PREACHED HERE
1819 TO 1843.
Robert R. Roberts.
PRESIDING ELDERS, 1819 TO
J. B. Finley,
H. O. Skeldon,
J. H. Power,
H. M. Shaffer.
On East Tablet.
PROMINENT INDIAN CONVERTS:
Squire Gray Eyes,
George J. Clark,
TEACHERS IN THE MISSION
Miss Harriet Stubbs,
Miss Margaret Hooper,
Mrs. H. E. Gibbs,
And Wives of Missionaries.
Jeane Parker, Matron.
Mrs. Jane Riley,
Lewis M. Pounds.
John Stewart's Last Words,
The Wyandot Mission. 181
The rebuilt Wyandot Mission Church was rededicated on
Sept. 21, 1889, with imposing ceremonies. Rev. E. C. Gavitt,
who was missionary at the place in 1831 was present; also Mrs.
Margaret Solomon, one of the last of the Wy-
andot Indians residing in Wyandot county.
She sang the hymn as translated in the Wyan-
dot language. Great credit is due the resident
minister, Rev. N. B. C. Love and his co-
workers, in restoring the edifice. In July,
1843, the Wyandot Indians were transported
to a reservation in Wyandotte, Kansas. The
Sabbath previous to their removal they assem-
bled at the "Old Mission Church." for a fare-
well service. Rev. Wheeler, who accompanied
them to their western home, preached in Eng-
lish, dwelt on the life and labors of John Stewart, Jonathan
Pointer, the colored interpreter, translated the pathetic address
into the Wyandot language. Squire Gray Eyes, the native Indian
preacher, next addressed the audience. He bid farewell to the
"Old Mission," to the streams of water crossing the Sandusky
plains and to their old homes and hunting grounds. The address
was interpreted into the English by John M. Armstrong. They
were all visibly affected by the leavetaking of one of the most
daring and brave tribes of Indians that ever graced the plains of
Upper Sandusky, Ohio.