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Kingston, U.C., June 30, 1826 Dear Brethren: In my last, a few days since,
was announced the conversion of another body of Mississagua [sic] Indians, and
that twenty-two had received Christian baptism, and were received into
society. This letter will detail to you a farther account of these people, as
connected with the camp-meeting at Adolphustown, which commenced the 15th,
and closed the 19th instant. After the baptism of the native
converts at Bellville, the 31st May, and having been strengthened
in their faith by the pious exhortations of Br. Jones, who came down from the
river Credit to assist on the occasion, the good work appears to have gained
additional strength, and now and then and awakened soul was brought out of
the sorrows of mourning into the joys of the Savior. As these brethren had
signified a wish to be present at the camp-meeting, they were encouraged to
attend, expecting that at a woods’ meeting these children of the forest might
not feel themselves less at home than they had done in the chapel at
Bellville; it was hoped, too, that their faith might receive additional
strength from a communion so numerous a body of Christians of their white
brethren. A portion of ground* was accordingly assigned them, in the rear of
the tents of the whites, but within the enclosure, that they might be as much
as possible be secure from the gaze of curiosity. *This encampment was situated in
a most delightful and healthy part of the country, upon the north bank of
Carnahan’s bay, which deeply indents Adolphustown on the west. Opening in a
broad view of the Bay of Quinte, and connecting with its deep waters, it
afforded a convenient landing for the steamboat and other vessels. The ground
for the encampment was enclosed by a gun fence, made high and strong, with
two openings only, and these were secured by gates, which were opened and
shut at pleasure. By this precaution the watch were
able to keep out any drunken persons, should any such be disposed to disturb
such meetings. About one hundred yards from the camp was an overflowing
spring of cool waters, which, running from a sandy soil, were very sweet and
healthful. During the night, lights were kept up, by inflammable wood placed
about six feet from the ground, and in situations to illuminate the whole
encampment. The fires appear also to have rendered harmless the night damps,
for we have known no instance of ill health occasioned by these meetings in
this place. On the contrary, numbers, we understand, have gone out of our
villages with a feeble habit, whose health has been improving ever since.
Probably an airy ride has been to their advantage, but the drinking freely at
so pure a fountain, for several days, together with the respiration of
unconfined air, and the gentle, reviving breezes of a summer month, could
hardly fail to induce a better state of health. By Thursday afternoon of the
15th, a line of tents had nearly filled the first circle within
the fence and the exercises of singing and prayer had commenced with spirit
in different parts of the ground. We were now informed that the Mississagua
fleet was in sight, when a few of us repaired to the shore to welcome our new
friends and conduct them into the encampment. We found between 50 and 60
landing from their bark canoes.* *These canoes are the work of
the natives and display considerable ingenuity. Being made wholly of white
cedar and bark taken from the birch, they are very light and easily conveyed
on the heads of the natives, from one river to another. The ribs are of
cedar, three inches wide and half an inch in thickness, variously bent to
form the hull of the vessel. These serve the purpose of knees for supporting
other strips of cedar put on lengthwise, in the usual mode of planking. Over
all is a sheathing of birch bark, similar to the copper sheathing which
secures the bottom of shipping. With thongs of the cedar root, the whole,
catching the ribs and bark, is sewed to the raves, which forms the finish of
the vessel. The canoes employed in the Northwest trade are large, carrying
from three to six tons; but those used by the natives in these parts are
about twelve feet long and three feet wide; they are very convenient for the
conveyance of a single family, and if necessary will carry from 6 to 8 men. Their furniture of cooking
utensils, guns, spears, &c., were taken out, with barks for covering
their wigwams, their blankets rolled up, and all prepared to be borne on the
heads of the squaws. When all were in readiness, the Indians took each a
canoe reversed, upon his head – the squaws in the rear – and the whole body
advanced in Indian file to the encampment. We had previously caused all
the exercises to cease, not knowing what effect so many voices in different parts
of the camp might have on the minds of the natives, who were unacquainted
with such a scene; and we wished, too, that the entrance of the natives into
a Christian encampment for the first time, might be witnessed by the whole
congregation. Two of the preachers having been placed at the head of the
file, the party entered the camp, some of the men bearing the canoes on their
heads, others the guns and spears, and the women their burdens of blankets
and barks. As but few of the congregation knew that the Indians had arrived,
their sudden appearance in this equipage created considerable emotion. The
first was that of astonishment. They gazed with amazement; then reflecting on
the former wild and wretched state of this people, contrasted with their
present hopeful condition, and remembering their many prayers for the
heathen, and seeing, too their petitions fulfilled before them, surprise gave
place to feelings of gratitude and delight; they broke forth into praises and
gave glory to God for the salvation of the heathen. When they had arrived at that
part of the ground which had been assigned to the use of the natives, laying
down their burdens, they all kneeled and prayed for some time, the pious of
the whites joining in the petitions for God’s blessing on these strangers,
and that this gracious work might spread through all the wilds of America. In building their camp, the
natives formed it an oblong, with their canoes, placing them at the same time
on the sides reclining inward, to form a part of their shelter. Poles with
one end in the ground, and leaning over the canoes, supported a roof of barks
above. This completed their covert, to shelter them from the rains. The smoke
from the fires in the centre escaped through the uncovered space above. Their
mats of bark unrolled, were then spread beneath the shelter and served the
double purpose of carpeting and couches. The number of adults which occupied
this camp was 41; their children about 17; in all 58. Of the adults, about 28
had given evidence of a change of heart, two of whom officiated as exhorters.
The remaining 13 appeared somewhat serious; you will hear more of them at the
conclusion of the meeting. The natives being encamped by
themselves, their meetings were generally held apart from the whites, except
in the public preaching, when a portion of the seats on the right of the
stand was reserved for their use. At the conclusion of each service, the
leading points of the sermon were delivered to the red brethren, being
interpreted by William Beaver, one of the Indian exhorters. On several
occasions the exhorters were called on to address their brethren in their own
language. The first exhortation was given on Friday, by Wm. Beaver and from
the peculiar earnestness of his manner, and the solemnity of his voice,
together with the effect it appeared to produce on the minds of the natives,
we judged the discourse to be powerful and awakening, for many wept and some
appeared to have been awakened from this time to seek a change of heart. On
Saturday and Sunday the congregation was large, we judged between three and
four thousand. Much order was observed and great attention paid throughout
the public services, but more especially when the native exhorters spoke.
They were heard with profound attention and spoke with fluency for some time.
When Beaver had concluded, we desired him to inform us what he had been
saying. After an apology for his bad English, he said, “I tell ‘em they must
all turn away from sin; that the Great Spirit will give ‘em new eyes to see,
new ears to hear good things; new heart to understand, and sing, and pray’
all new! I tell ‘em squaws they must wash ‘em blanket clean – must cook ‘em
victuals clean like white woman; they must all live in peace, worship God,
and love one another. Then,” with a natural motion of the hand and arm, as if
to level an uneven surface, he added, “the Good Spirit make
the ground all smooth before you.”
During the meeting the pious Indians took an active part in the
prayer-meetings, in behalf of the mourners, sometimes among the whites, but
mostly among themselves; and it was principally by their means that the
thirteen who came to the ground unconverted, were brought to the knowledge of
the truth. At the close of the encampment, every Indian on the ground appeared
to be happy in the Savior’s love. By constant labors and frequent exercises
of faith in prayer, several of the Indian brethren became very skillful in
this mode of labor and it was very striking to see the answers to their
prayers in behalf of mourning penitents. On some occasions their faith was
such and their prayers so powerful that the hearts of bystanders were melted,
though they could not understand a word. On Monday, the eucharist was administered, when several hundreds partook in the holy ordinance. The solemnity was
great, and many were comforted in this joyful hour; yet our native brethren
appeared to enjoy the greatest share of the Divine blessing. The late
converts having signified their desire to receive Christian baptism, twenty-one
adults were presented at the altar as candidates for the ordinance. One of
the ministers present having explained to them, by an interpreter, the nature
and design of the ordinance, we proceeded to propose the apostles’ creed and
covenant, by the same interpreter, to all of which, with great solemnity,
they severally assented, in the Chippewa, “Yoach.”
Baptism was then administered and afterwards the communion. During these
exercises their minds were considerably affected, and some of them so much as
to be unable to stand, and were borne from the altar in the arms of their
friends. After the meeting was concluded we repaired to the Indian camp and
administered baptism to ten children of the believing Indians. The whole
number of converts now belonging to this tribe and who have received
Christian baptism, is forty-three and twenty-one
children. This camp meeting we consider
to have been, in some respects, one of the greatest we have witnessed in this
county. We could not estimate the number present on the Sabbath, at less than
three thousand; many good judges think there were at least four.
Notwithstanding this multitude, good order prevailed throughout the assembly
and great attention was given to the word preached. The effects resulting
from the exercises have been apparently greater than usual. It is ascertained
that about ninety persons professed to experience a change during the
meeting; and besides, an impulse was given to religious feeling in neighborhoods
which have heretofore shown great indifference to the subject. Many left the
ground under strong feelings of conviction, who, we hope, will be brought to
a saving change. The marked attention and serious deportment of the multitude
we attribute to several causes. The improved state of religious society,
which is apparent in this part of the country, together with the general
awakenings which have prevailed during the past year have had their influence
to check disorder. The precautions in preparing the ground, together with the
vigilance of the watch by night and day, must be considered essential to good
order. But most of all, an unusual degree of spiritual influence attended the
exercises. The inspiration of the Holy Ghost appeared to engage the pious in
prayer, strengthening their faith and filling their hearts with joy and peace
and over-awed the multitude. The decent and orderly deportment of the
Indians, too, was a standing reproof to ill manners. The solemn attention which
these natives paid to every point of religious order, could but be admired by
all; and their devotions, in a barbarous language, hitherto unknown in these
parts in the worship of God, all contributed to engage attention and promote
the solemnity of the services. As yet, these Indian brethren have but one
hymn they can sing and they know but one tune. This they sing and sing, over
and over, as if to them it was always good and always new. Some of their
voices are remarkably melodious and being softened and refined by the melting
of Divine grace, their singing is quite delightful. To give you a specimen of
their language, I insert the first and fourth verses of the first and only
hymn this tribe of the Mississaguas ever sung. It
consists of four verses, and is a translation of the first four verses of the
first hymn in our hymn boo. 1.
“O à pa kish ke che go twàk Nege àne she nà paig Che nà nà kà
mootà waà
wàt Ing ke sham on ne toom.” 4. “Wune sà o kee mà mà
she àn Mà
che mà
ne too wish Kee pe se qua pe na moo nunk Koo se non o me
squeem.” I will conclude my remarks on
the natives by the relation of an anecdote: Jacob Peter, a sprightly youth of
about eighteen years of age, belonging to this tribe, became pious about a
year ago, at a camp meeting held on the same ground. He has since been very
zealous in behalf of his nation and frequently exhorts with fluency and
acceptance among his people. A few weeks since, Jacob, with a number of his
brethren, attended an anniversary of the Missionary Society at Demorestville.
In the evening, several of the white inhabitants gathered in to witness the
devotion of the Indians, who had assembled by themselves for prayer-meeting.
Esq. D. being present, requested Jacob to speak a few words to the English,
by way of exhortation. Jacob arose, and in broken, but plain English,
addressed them thus: “You white people have the gospel great many years. You
have the Bible too; suppose you sometimes read it, but you very wicked. You
get drunk, you tell lies, you break the Sabbath.”
Then, pointing to his brethren, he added: “But these Indians they hear the
word only a little while – they can’t read the Bible, but they become good
right away. They no more get drunk, no more tell lies, they keep the Sabbath
day. To us Indians, it seems very strange, that you have missionary so many
years, and you so many rogues yet. The Indians hear missionary only little
while and we all turn Christians.” Jacob, with two more boys of
his age, has lately gone to school on Grand river, to join the three sent
there the last winter. A great field is opening for usefulness among this
people. It is, indeed, already white for the harvest. In my next, which I
hope to forward you soon, will given some interesting facts relative to the
origin and progress of this glorious work. I remain, very
affectionately, your fellow laborer in the gospel of Christ. WILLIAM CASE |
