264 - HISTORY OF TUSCARAWAS COUNTY.

CHAPTER V.

THE MORAVIAN MISSIONS.

THE MORAVIAN CHURCH-POST'S FIRST EFFORT IN OHIO -MISSIONS ESTABLISHED ON THE TUSCARAWAS-CARRIED INTO CAPTIVITY-THE MASSACRE AT GNADENHUTTEN-THE WANDERING MORAVIANS-RETURN AND FOUNDING OF GOSHEN-SKETCHES OF THE MISSIONARIES-FIRST CHILD BORN IN OHIO-THE GNADENHUTTEN MONUMENT.

THE history of the labors of the Moravian missionaries among the Delawares of the Tuscarawas Valley possesses far more than the ordinary local value and interest which may be attached to other events that have transpired in the same locality. The evangelization of the native Americans, attempted by many Christian sects, nowhere finds a better example of the bright success which might await it under favorable circumstances, nor of the utter failure which inevitably follows through the certain bad influence of contact with the whites and other demoralizing environments. No religious 'society has made more untiring, persevering or successful efforts in behalf of the salvation of the red man's soul than the Moravians; and of their man y missions, covering a period now of about a century and a. half, none have opened with that brilliant prospect of success, and none have met with the overwhelming disaster that marks the history of those which dotted the beautiful valley of the Tuscarawas. A brief account of the Moravian Church is not inappropriate in connection with its greatest missionary work.

In the spring of 1735, a little band of Christians, eleven in number, having endured persecutions at home on account of their religious belief, sought an asylum in the New World. They were natives of Moravia, Germany, and members of the Moravian or United Brethren Church. This society derived its origin from the Greek Church in the ninth century. Bohemia and Moravia at that time were inhabited by the Cheskian Slavonians, ancestors of the present Bohemians and Moravians, and to them the Gospel was preached by two ministers sent from Constantinople, and accepted first in Moravia, then Bohemia. The Popes of Rome exerted every influence to win them to the Catholic Church, and in the year 1050, Gregory VII brought them under his supremacy. But the hearts of the people clung to the customs of their fathers, and John Huss, who attacked the moral corruption of the church, in the early part of the fifteenth century, received their support. After his execution, the Hussite War followed, and for many years Bohemia and Moravia were rent with religious and political factions. In 1457, a few Bohemians, who longed for a revival of pure and undefiled religion, retired to the barony of Lititz, Bohemia, with Bradacius, a godly priest, for the purpose of worshiping in the simplicity of primitive times. The object at this time was not to found anew

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church, but to carry out a reformation on articles of concession already made, and form a society within the National Church, pledged to accept the Bible as the only form of faith and practice. The association took the name of the "Brethren and Sisters of the Law of Christ," soon after changed to the Unitas Fratrum or "Unity of the Brethren." The society increased and oppressions began. The impossibility of obtaining a sufficiency of regular pastors and the increasing corruption of the National Church, led to the discussion of the propriety of totally separating from it. Determined, however, to leave the decision entirely with God, in 1461 or 1465 they resorted to the lot, which decided the question in the affirmative. In 1467, the Brethren met to elect the first ministers. but again not knowing whether this was the time appointed by the Lord, they again had recourse to it, and as a result three ministers were chosen. The ministers were ordained by priests of the Walderises, and a new form of church government was adopted. In spite of persecutions the Brethren increased numerically. Before the advent of Luther, they had about 100 churches in Moravia sad Bohemia. In the Smalealdic war, which ensued soon after his death, between the Catholics and Protestants, the Brethren re fused to engage. In 1548, a decree was promulgated in Bohemia, commanding conformity with the Romish Church under penalty of expulsion from the realm. In consequence, a large number of the Brethren emigrated to Prussia, then to Poland, where a branch of the church had been organized. The op position soon after ceased through the treaty of Augsburg. In 1621, a violent persecution began under Ferdinand, and six years later not a single church of the Unitas Fratrum, remained in Bohemia or Moravia, and shortly after the Polish branch became extinct. Some fled to England, Saxony and Brandenburg, , while many, overcome by the severity of the persecutions, conformed to the Church of Rome. In :Moravia, however, many families secretly maintained the old faith, and Bishop John Comenius preserved the episcopacy, with which clergymen were invested from time to time.

In 1722, nearly a century after the destruction of the church, through the exertions of Christian David, a humble mechanic, a few descendants of the Moravians wishing to return to the worship of their ancestors, found shelter at Herrnhut, Saxony, on the estate of Count Zinzendorf. Others joined the colony, and in five years it numbered 300 souls. Count Zinzendorf soon after accepted their religion, and became their advocate and defender against much opposition and persecution. In 1735, he was ordained Bishop, and discharged the duties of that station till his death in 1760. David Nitschtnann was the first Bishop: Count Zinzendorf the second. The church, thus renewed, spread over Europe to Great Britain and to North America.

The first small colony to America, in 1735, settled in Georgia. A second colony of twenty persons joined them the nest year, and the first Moravian Church in America was organized February 28, 17 36. In 1840. this church was brought to a premature end. War had broken out between England and Spain, and the Moravians were called upon to take up arms. This was contrary to the principles of the church, and rather than obey they relinquished the im-

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provements they had made, and a greater part of them emigrated to Pennsylvania.

John Wesley arrived at Savannah, Ga., in the same vessel that brought these first Moravians. In his journal he thus described them : "I had long before observed the great seriousness of their behavior. Of their humility they had given a continual proof by performing those servile offices for other passengers, which none of the English would undertake. for which they desired and would receive no pay, saying, "It was good for their proud hearts, and their Savior had done more for them.' And every day had given them occasion of showing a meekness, which no injury could move. If they were pushed, struck or thrown down, they rose again and went away; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger and revenge. In the midst of the psalm wherewith their service began. a storm arose ; the sea broke over up, split the mainsail in pieces, covered the ship, and poured in between the decks as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sang on. I asked one of them afterward, `Was you not afraid ? ' He answered, ' I thank God, no.' I asked, `But were not your women and children afraid?' He replied mildly, 'No; our women and children are not afraid to die.'" Of their manners in Georgia, Wesley said : "They were always employed, always cheerful themselves and in good humor with one another." Of one of their meetings he adds: "After several hours spent in conference and prayer, they proceeded to the election and ordination of a bishop. The great simplicity as well as solemnity of the whole almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies where form and state were not, but Paul, the tent-maker, or Peter, the fisherman, presided yet with the demonstration of the Spirit and of power." This tribute from a contemporary evangelist reveals the spirit that pervaded the life and prompted the missionary labors of these humble Moravians.

The remnant of the Georgia Moravians reached Philadelphia April 20, 1840. Some had returned to Europe, and others had scattered to different. colonies. From Philadelphia, those who remained proceeded with George Whitfield to Northampton County, Penn., where they remain d a short time, then removed ten miles farther south, on the Lehigh River, where Bishop. Nitschmann, who had been commissioned to begin a settlement in Pennsylvania, had just purchased an extensive tract. At Christmas, 1841, on the occasion of count Zinzendorf's first visit to America, this place received the name of Bethlehem, by which it is still known. It was originally intended as the center for an Indian mission, but other emigrants arriving a church settlement was organized June 25, 1742, on the plan of those established in Germany, with all their appliances of exclusivism. Three other towns near by were organized soon after, and were also made exclusive. For twenty years the Brethren formed a semi-communistic association, chiefly for the sake of meet ing the emigration expenses yet unpaid. It was a communism of labor only,

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not of goods, and it was left to the free will of each member to adopt or reject.. While in force, it defrayed these expenses, gave the colony a sufficient, daily support, and maintained the mission among the Indians as well as an extensive itinerancy among the white settlers. A part. of the community called Pilgrims traveled over the country and preached the Gospel to the settlers Men, however, were to be merely converted, not gathered within the fold of the church, and this plan greatly impeded church extension. Preaching stations were established in different colonies, and instead of forming church societies of the converts, isolated retreats were founded for the promotion of personal spirituality and the development of a holy brotherhood. This system prevailed until 1843, when the exclusive policy was given up and church-extension adopted.

Mission work among the Indians was inaugurated in Georgia in 1736 by the founding of a school for the children of the Creek nation. A fruitless attempt to spread the Gospel among the Cherokees followed. The first successful enterprise was begun by Christian Henry Rauch among the Mohicans and Wampanoags of Dutchess County, N. Y., in August, 1742. Several Indian churches were established, but in 1744 this work was brought to a close by the Assembly of New York, which forbade the missionaries to preach in the province. This action was taken in consequence of a report that some of the Indian converts had detached themselves from friendly connection with Great Britain. The traders, whose traffic in whisky with the red men was greatly reduced by their conversion, were loud in their denunciation of the missionaries. Many converts of the Six Nations followed the missionaries into Pennsylvania. where several missions were founded.

In 1755, the French and Indian war opened, and further operations of the missionaries were for the time checked. In that year, nearly all the missionaries at Gnadenhutten, Penn., together with their families, were massacred by the savages. In 1763, when Pontiac's war opened, the atrocities of the savages so inflamed the passions of the settlers, that they no longer distinguished between the Christianized Indians and the murderous red men on the war path. A number of the Moravian converts were massacred by the exasperated whites, and about 140 were conveyed to Philadelphia for safe keeping. They were followed by a large body of men, bent on their destruction, but the authorities of the State furnished them protection during this Paxton insurrection. More than one-third of the coverts died at Philadelphia. The remnant, after peace had been concluded, founded Friedenshutten in 1765, in Bradford County, Penn.

The church relinquished the idea of converting the Six Nations, and devoted itself to the salvation of the Delawares. Several successful missions were founded among the members of this nation in Western Pennsylvania. Glickhican, a Delaware Chief, residing in what is now Butler County, Penn., became first the friend of the Moravians and afterward a convert to Christianity. He was baptized by the name of Isaac, and was prominent in the history of the Ohio missions.

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POST'S UNSUCCESSFUL EFFORTS TO ESTABLISH A MISSION.

The first effort to establish a mission among the Indians in Ohio was made by Rev. Christian Frederick Post. He was born in Conitz, Polish Prussia, emigrated to America in 1742, and the next year entered upon the labors of a Moravian missionary. He acquired a good command of the Mohawk language, and while engaged in work among that nation in 1 745 was arrested, too-other with Rev. David Zeisberger, for supposed sympathy with the French, and imprisoned in Albany and afterward in New York. After enduring many weeks' confinement, they wore examined, acquitted and discharged. Rev. Post then joined a mission in Connecticut, remaining until 1741, when he paid a brief visit to Europe. On his return, he carried on the missionary work as an independent laborer among the Indians of Wyoming, but at the breaking-out of the Indian war in 1754, he returned to Bethlehem. He was appointed by the Governor of Pennsylvania embassador to the Delawares, Shawanees and Mingoes who lived on the Ohio, and were at that time allied with the French against the English. In July, 1158, he set out on his expedition, and was so successful in his negotiations that the Indians refused to join the French in attacking General Forbes on his march against Fort Du Quesne. He started on a second expedition of the same nature in October, 1758, returning the following January. Post bad married an Indian Christian woman, named Rachel. of the Wampanoag tribe, who died in 1747. His second marriage, which occurred in 1749, was with Agnes, a Delaware Moravian; she died in 1751. His third wife was a white woman. His matrimonial alliances with the Indian race were distasteful to the Moravian authorities, and in consequence he failed in securing their full co-operation. He remained a Moravian, was in full communion with the congregation, and had received full permission from Count Zinzendorf to preach the Gospel wherever he pleased among the Indians.

His previous expeditions to the Ohio had acquainted him somewhat with this region, and he determined to plant the Gospel in the great West, far removed from white settlements. Accordingly, in l761 he journeyed to the Muskingum, visited the capital of the Delawares at Tuscarawas (now Bolivar), and obtained from the tribe permission to settle among them for the purpose of instructing the natives in the Christian doctrine. On the spot designated by the Indians, he built a cabin; then returned to Bethlehem to secure an associate who might teach the Indian youth to read and write, and assist him in preaching the Gospel. The cabin erected stood in what is now Bethlehem Township, Stark County, just across the Tuscarawas County line. The adjacent Indian town, however, was on Tuscarawas County soil, and the history of the attempt to plant Christianity at this village is a proper subject of notice.

At Bethlehem, Post secured as his companion John Heckewelder, then serving his apprenticeship to a cooper. Heckewelder was not yet nineteen years of age, and was afterward intimately connected with the missions in Tuscarawas County. In the spring of .176?, the journey to the distant wilderness was commenced on horseback. At Fort Pitt, Post. had expected to make

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arrangements for a supply of flour to be brought to his new home by traveling traders, but to their great disappointment, the magazine had been overflowed by a tremendous inundation, and no flour was to be had. Neither could any be procured from the surrounding country, as there were no farms within hundreds of miles. The journey was performed through floods, and Tuscarawas was reached April 11, after a pilgrimage of thirty-three days. The two missionaries entered their cabin singing a hymn.

Heckewelder has preserved a full description of this expedition, and from it this account is taken. The cabin in which they lived stood on the east side of the river about four rods from it. A mile down the stream lived a trader, Thomas Calhoun, " a moral and religious man." Farther south was Tuscarawas, consisting of about forty wigwams. A mile still farther down, a few families had settled. The Indians were suspicious of Post's intentions, and when they observed him marking out three acres for a corn-field and beginning to cut down the trees, they sent word for him to desist and to appear before the council the next day. On his appearance, they expressed their fears of ultimate claims to their lands by the whites by this method, to which Post replied that he did not wish to become a burden to them, and only desired the use of land enough to raise provisions for his and his companion's sustenance. The Indians then allowed him a garden lot fifty steps square.

The situation of these pioneer missionaries was embarrassing. They had failed in securing flour, and in consequence of a famine, no corn was to be obtained from the Indians. Potatoes also were, very scarce, and they were forced to depend upon the scanty vegetation of the forest, and the gun and fishing hook. Ducks and geese were almost inaccessible from lack of a canoe; pheasants and squirrels were almost worthless in summer. Larger game was rapidly shot down by the more expert Indians, whom hunger rendered still more active. Fish were obtained in abundance, but they soon became distasteful and even loathsome, from the manner in which they were compelled to prepare them. They lived mostly on nettles, which grew abundantly in the bottoms, and of which they often made two meals a day. A few vegetables and greens were also made use of, and they had brought with them some tea and chocolate, which they drank without milk or sugar. This kind of diet weakened them from day to day and made the labor of clearing the garden patch more exhaustive to them.

Heckewelder says: "One day some chiefs came to request my assistance for a few days in making a fence round their land. I gladly accepted the invitation, being desirous of doing anything to secure their good will, and I did my best to be of service to them. At the same time, I was enabled to restore my health and strength; for as long as I stayed with them, I could eat enough to satisfy the cravings of hunger. Thus I found myself suddenly transferred as it were to a land of plenty, and where I had opportunities to cultivate the acquaintance of the Indian youth, and to secure the favor of the tribe by my industry. During my stay with them, I received the name of "Piselatulpe," turtle, by which I am still known among the Delawares."

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Late is the summer, an Indian conference was to be held at Lancaster, and Post had promised the Governor of Pennsylvania that he would attend and bring with him as many of the Western Delawares as possible, " but above all King Beaver and the great war chief Shingash." The latter was the greatest Delaware warrior of that time. His person was small, but in point of activity and courage, he was said never to have been exceeded by any one King Beaver and other chiefs accompanied Post, but Shingash refused, believing the English only wanted to murder him for the damage he had done them in the late war. Scarcely six weeks after they had departed, it became known that the French had once more persuaded the Indian nations to take up arms against the English, and it was said a treaty with the English by those who had gone to the conference at Lancaster would have no effect., and that Post would not be permitted to return to the Tuscarawas.

It had been arranged at Bethlehem by the Elders of the Congregation that if Post proceeded to Lancaster, Heckewelder should accompany him to Pennsylvania, but the brave youth was unwilling to abandon the enterprise and remained in his lonely cabin. With the assistance of Post and one of Calhoun's men, a canoe had been made for the purpose of bringing down cedar wood with which to make tubs and other articles for the Indians, and also for the purposes of hunting. By means of the canoe, Heckewelder shot an abundance of wild ducks, but by the carelessness or dishonesty of the Indian boys, who often borrowed the canoe to spear fish or to pursue deer on the river by torch-light, it was lost before many days. He was then left in great distress for food. The nettles had become too large and hard, and the vegetables in his garden were stolen by passing traders. To assist him in passing the time, Post had left a number of old sermons and religious books, at the same time cautioning Heckewelder never to read or write in the presence of the Indians, and also to conceal the books from their sight, as the Indians were very suspicious and would believe it concerned them em or their land. The youth kept the books in the garret, from a window of which he could see. any one approaching. There he whiled away many an hour.

In a short time, the wife of the chief Shingash died, which was announced by the most dismal howlings of the women of the town. Heckewelder, Calhoun and four Indians carried her to the grave. The body was covered with ornaments, painted with vermilion, and placed in a coffin, at the head of which a hole had been made, that the soul might go in and out. On arriving at the grave, the deceased was entreated to come out of the coffin and stay with the living. The coffin was then lowered, the grave filled up, and a red pole driven in at its head. A great feast was then made, and presents distributed around, Calhoun and Heckewelder each receiving a black silk handkerchief and a pair of leggins. For three weeks, a kettle of provisions was carried out every evening to the grave to feed the departed spirit on its way to the new country. Mr. Calhoun invited Heckewelder to come and stay with him, which he finally did on account of sickness.

When Heckewelder wished to visit Mr. Calhoun, he had to wade through

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the river, in consequence of which he was soon attacked by fever and ague. His strength was exhausted and his sufferings great. Alone, sick and almost famished, in returning from Calhoun's, he was often obliged to lie down in the path till the paroxysm of fever was over. The trader, a man of open heart and hand, invited him to remain at the store, but Heckewelder had promised Post to remain at the cabin, as otherwise the Indians would have stolen everything. At last his strength failed so that he dared not venture upon fording the river, and he was obliged to remain at home. While in this miserable condition, an Indian acquaintance visited him and agreed to make him a little bark canoe for a knife. In his reduced condition Heckewelder used it, when finished, to visit Mr. Calhoun and the Indians of the village in order to procure some food.

It soon became evident that this missionary effort would be a complete failure. The Indians were induced to believe that the sole object of the visit of Post and Heckewelder was to deliver the Indian country into the hands of the white people. Post was forbidden to return; war with the English colonies was imminent, and Heckewelder was twice warned by friendly Indians to leave their country. He wrote this state of affairs too Post and received answer to return as speedily as possible. It was some time before the young missionary could do this. He was too weak to walk, his horse had been stolen or was lost, and Mr. Calhoun's pack-horse drivers, who had intended to set out for Pittsburgh with furs, were all laid up with the fever. Every time Heckewelder visited Tuscarawas, he saw strangers, who scrutinized him closely. One afternoon one of Calhoun's men called to him from the opposite bank of the river, requesting him to lock his cabin door and cross the river immediately as Mr. Calhoun wished to speak to him on business of great importance. " Having wrapped up a few articles of dress in my blanket," says Heckewelder in his journal, " I paddled across." " As soon as I arrived at Mr. C.'s, he told me privately that an Indian woman, who frequently came to his store, and who made spirits. which he kept for sale, had asked him that day whether the white men who lived above. on the other side of the river, was his friend, and that on answering in the affirmative, she had said: `Take him away; don't let biro remain one night longer in his cabin; he is in danger there.' The nest morning I wished to return to see whether anything had taken place at. the. cabin, and, if possible, to fetch a few necessary articles which had been left behind in the hurry of my departure. Mr. Calhoun, however, would not let me go, but sent two of his strongest men to see how things stood. One of them, James Smith, was a man of such uncommon strength, that the Indians considered him a Manitou, and would hardly be anxious to engage him personally. They reported that the house had been broken open during the night, and that, judging from appearances there, two persons had been in. There were signs of a late fire on the hearth. and they had evidently been waiting for rue. Of course my return was out of the question; any attempt would have been actual foolhardiness. I never saw my lonely cabin again, remaining under the hospitable roof of the trader. Meanwhile, as I afterward heard, emissaries of the Senacas and Northern Indians were busily en-

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gaged in exciting the Delawares to take up the hatchet against the English, and soon after my departure war broke out. At Mr. Calhoun's I experienced nothing but the most true-hearted friendship; and under his kind treatment I recovered from the fever."

About this time, the chiefs, who had accompanied Post to Lancaster, returned, their friendship for the English, from some reason, considerably cooled. King Beaver, however, remained favorably disposed, and advised Heckewelder to hasten his departure. Calhoun's men were now restored to health ; this trader lent the youthful missionary a young horse, and with the drivers he set out for Pittsburgh. On the third day, they met Post returning in company with an Indian agent, Capt. Alexander McKee, who was going to the Delaware villages to receive Indian captives which the chiefs at the late treaty had promised should be restored. They were in ignorance of the real state of affairs, but insisted on proceeding, not regarding the danger as imminent. In this they were soon undeceived. The agent, however, was protected by the friendship of the chiefs, but returned without the promised prisoners. Post, whom the Indians suspected of secret designs against them, as they were at a loss to explain his missionary movements, bad to fly for his life, and was conducted to a place of safety through a secret forest path by one of his former fellow-travelers to Lancaster. His diplomatic services in seeking to procure a treaty with the Indians doubtless increased their suspicions and caused them to view with greater mistrust his asserted religious object in their behalf.

Thus closed the first attempt to introduce the Bible among the red men on the Tuscarawas. Had tho time been more opportune, and not on the verge of a fierce, relentless border war, the result might have been different. Heckewelder, on his homeward journey, was again attacked by fever, and was joyfully received by his brethren at Bethlehem after an absence of nine months, but so worn down by fatigue and disease as to be scarcely recognized. Thomas Calhoun, the trader on the Tuscarawas, would have left the Delaware country with Heckewelder, but property of great amount bad been intrusted to him, and he felt bound to guard it as long as possible. The Indians soon after ordered him to leave the country, as they were unable to protest him any longer. With his brother and their servants, Calhoun finally set out for Pittsburgh, but they were attacked on the way at the Beaver River by a band of savages, and all killed, save two. Mr. Calhoun escaped by outstripping his pursuers in the race, and James Smith by strangling his antagonist.

Of the after life of Rev. Post, little is known. After his return from Ohio, he proceeded to the Bay of Honduras to establish a missionary settlement among the Mosquito Indians, represented to be of a peaceable and friendly disposition. His connection with the Moravians seems to have been dropped about this time, for there is no record of his subsequent life. He is said to have died and been buried at Germantown, Penn. De Schweinitz says that while Post was a good and zealous man, he was unstable and erratic; wandered from the wilds of Ohio to the lagoons of Central America, accomplishing nothing ; and finally withdrew altogether from missionary work.

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MISSIONS FOUNDED ON THE TUSCARAWAS.

The success of the missions among the Delawares in Western Pennsylvania was soon heralded among the neighboring tribes, and though viewed with disfavor, as any departure from the ancient customs would, the exemplary conduct of the converts gained for them, for the time, the respect of their savage brothers, while the superstitious were inclined to attach a supernatural or magic power to their religion. In the spring of 1770, at a new Moravian village called Friedensstadt, on the Beaver River in Pennsylvania, a wampum belt was brought from the great council at Gekelemukpechunk (now Newcomerstown, Tuscarawas County), with notice that, inasmuch as an epidemic had recently carried off many of the Delawares, and believed to have been brought on by the power of witchcraft, some of the counselors were of opinion that by embracing Christianity the contagion would cease; it was therefore resolved that the remedy should be resorted to, and that whoever should oppose the preaching of the Gospel among them ought to be regarded as an enemy of the nation. An urgent request was sent to several of the Pennsylvania missions to remove to the valley of the Tuscarawas, where they might have their choice of lands and dwell in peace and safety.

David Zeisberger, one of the missionaries, was impressed with the idea of removing the missions to this fruitful valley in Ohio. In March, 1771, escorted by several Christian Indians, all mounted, he visited the Delaware capital, Gekelemukpechunk. The town lay amidst a clearing, nearly a mile square, just east of the present Newcomerstown, and consisted of about one hundred houses, mostly built of logs. Zeisberger was the guest of Netawotwes, the chief of the nation, who dwelt in a spacious cabin, with shingle roof, board floors, staircase and stone chimney. In this building, at noon of the 14th of March, 1771, a throng of Indians, together with nearly a dozen white men, gathered to listen to the first :Moravian sermon delivered in the territory now comprising the State of Ohio. His subject was the corruptness of human nature and the efficacy of Christ's atonement; and he exposed the absurdity of the doctrine then urged by Indian preachers, that sin must be purged out of this body by vomiting. After remaining a few days, the missionary returned to Friedensstadt. Scarcely had he left when an Indian preacher denounced him as a notorious deceiver, and threatened the most terrible judgment of the great spirit if the people gave the Moravians further countenance. The preacher enlisted a strong party in his views, and Glickhican. a converted Delaware chief, who arrived at the capital a few weeks later, had great difficulty in counteracting its influence.

Zeisberger presented to the Indian converts in Pennsylvania the offer of the Delawares in the Tuscarawas Valley, and urged its acceptance. At a conference of the church authorities, his plans were adopted, and it was resolved to transfer the three missions-two on the Susquehanna and one on the Beaver river-to the wilds of Ohio. The Susquehanna mission unanimously resolved to emigrate, and, in the spring of 1772, Zoisberger, accompanied by several converts, proceeded to Geckelemukpechunk, and notified Netawotwes of the

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coming of the Indians. While on the way, about two miles below the present New Philadelphia, on the morning of March 16, he discovered a large spring, in the midst of the richest bottom lands, above which lay a plateau, offering an excellent site for a town. Netawotwes granted, for the use of the Christians, the Tuscarawas Valley, extending from the mouth of Stillwater Creek to Tuscarawas (Bolivar).

Returning, he set out from Pennsylvania, April 14, with five Indian families; numbering twenty-eight persons, and reached the above-mentioned spring at noon May 3. The next morning he commenced work, clearing land, plant ing it and erecting temporary cabins. The spot was a beautiful location for a town. On both sides of the river, says De Schweinitz, were bottom lands, interspersed with small lakes, reaching, on the west bank, to the foot of a precipitous bluff ; on the eastern, to a declivity not quite so high. Near the base of the latter, the spring gushed in a copious stream from beneath the roots of a cluster of lindens and elms, and fed a lake nearly a mile long. united by an outlet with the Tuscarawas. Both lake and outlet were navigable so that canoes could be paddled from the river to the very foot of the declivity. While Zeisberger and his assistants were at work here, the place was visited by many Delawares. The mission house was completed June 9. The town was situated about two miles southeast of New Philadelphia, and the road from that town to Gnadenhutten passes over its site. The "beautiful spring" is now dried up, and the lake a marsh, choked with water lilies.

The main body of the Susquehanna converts from the two missions, 204 in number (Heckewelder gives the number 241, including the missionaries and their families), arrived at their new Ohio home August 23, 1773. Revs. John Heckewelder and John Ettwein accompanied them, but the latter returned at once to Pennsylvania.

A conference of the missionaries and native assistants appointed an embassy to proceed to Gekelemukpechunk : it was gladly received by Netawotwes, who ceded to the mission a farther grant, extending from the mouth of Stillwater Creek southward to within two miles of Gekelemnkpechnnk. At this first conference, the station was called Schonbrunn, or " Beautiful Spring."

At another conference, held soon after, the rules of the congregation, as prepared by the missionaries, Revs. Zeisberger. Heckewelder and Ettwein, and approved by the assistants, were read to the whole congregation and by them accepted. These rules compose the first act of Ohio legislation, a civil and religious obligation voluntarily assumed by the converted children of the forest. They read as follows:

1. We will know no other god, nor worship any other but Him who has created us, and redeemed us with His most precious blood.

2. We will rest from all labors on Sundays, and attend the usual meetings on that day for divine service.

3. We will honor father and mother, and support them in age and distress.

4. No one shall be permitted to dwell with us without the consent of our teachers.

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5. No thieves, murderers, drunkards, adulterers and whoremongers shall be suffered among us.

6. No one that attendeth dances, sacrifices or heathenish festivals can live among us.

7. No one using Tschappish (or witchcraft) in hunting shall be suffered among us.

8. We will renounce all juggles, lies and deceits of Satan.

9. We will be obedient to our teachers and to the helpers (national assistants) who are appointed to see that good order be kept, both in and out of the town.

10. We will not be idle and lazy; nor tell lies of one another; nor strike each other. We will live peaceably together.

11. Whosoever does any harm to another's cattle, goods or effects, shall pay the damage.

12. A man shall have only one wife; love her and provide for her and the children. Likewise a woman shall have but one husband, and be obedient unto him ; she shall also take care of the children, and be cleanly in all things.

13. We will not permit any rum, or spirituous liquors, to be brought into our towns. If strangers or traders happen to bring any, the helpers (national assistants) are to take it into their possession, and take care not to deliver it to them until they set off again.

14. None of the inhabitants shall run in debt with traders, nor receive goods on commission for traders, without the consent of the national assistants. 15. No one is to go on a journey or long hunt without informing the minister or stewards of it.

16. Young people are not to marry without the consent of their parents, and taking their advice.

17. 1f the stewards or helpers apply to the inhabitants for assistance, in doing work for the benefit of the place, such as building meeting and school houses, clearing and fencing lands, etc., they are to be obeyed.

18. All necessary contributions for the public ought cheerfully to be attended to.

The above rules were made and adopted at a time when there was a profound peace ; when, however, six years afterward, during the Revolutionary war, individuals of the Delaware nation took up the hatchet to join in the conflict, the national assistants proposed and insisted on having the following additional rules added, namely

19. No man inclining to go to war-which is the shedding of blood-can remain among us.

20. Whosoever purchases goods or articles of warriors, knowing at the time that such have been stolen or plundered, must leave us. We look upon this as giving encouragement to murder and theft.

No person was allowed to live in the society without first having promised to conform to the foregoing rules. When. any person violated the rules, he or

276 - HISTORY OF TUSCARAWAS COUNTY.

she was first admonished, and in case that proved ineffectual, the offender was expelled. Other rules were adopted for daily meetings, for government of schools, for attention to visitors, and for rendering assistance to the sick, needy and distressed, so that the poorest person in the society was dressed and as well provided for as the most wealthy.

Schonbrunn was situated on the east side of the river, and had two streets laid out in the form of a T. At the middle of the transverse street, and oppo site the main street, which ran east and west, stood the church. Adjoining it on the right hand was Zeisberger's house; on the left hand the missionary Youngman's. On either side of these were the houses of the native assistants. The chapel was of squared timber, 36x40 feet, shingle roofed, with cupola and bell. It was dedicated September 19, 1772. A schoolhouse stood at the northwest corner of the main street. The streets were broad and cleanly kept, and the village was enclosed with fences to exclude cattle. Before a year closed, it contained morn than sixty houses, built of squared timber, besides a number of huts and lodges.

A native assistant, Joshua, arrived at Schonbrunn with a party of Mohicans from the mission on Beaver River, Penn., September 18, 1772, and on the 24th laid out a village called Upper Town, on the west side of the river about four miles above Schonbrunn, near the site of Canal Dover. Netawotwes, however, insisted that the new village should be located nearer the Delaware capital, and accordingly Upper Town was abandoned, and October 9 Joshua. began to build Gnadenhutten (Tents of Grace), at the enclosed lot of ground in the southeastern part of present Gnadenhutten, Clay Township. It received its name from a former mission on the Lehigh in Pennsylvania. The first service was held here October 17 by Zeisberger, who was Superintendent of all the missions. In April, 1773, the last remaining mission in Pennsylvania (Friedensstadt), on the Beaver, and its members were transferred to Schonbrunn and Gnadenhutten, in two parties, one by land, the other, in charge of Heckewelder, in twenty-two canoes, loaded with baggage, Indian corn, etc., down Big Beaver, then down the Ohio to the mouth of the Muskingum, thence up that river nearly two hundred miles to Schonbrunn. In August, 1773, another missionary, John Jacob Schmick, and his wife. arrived. There were now at Schonbrunn. Zeisberger, Heckewelder, and Youngman and his wife ; and at Gnadenhutten, Schmick and John Roth, and their wives. Rev. John Roth had reached Gnadenhutten from the Beaver Mission, with his wife and child, April 24, 1773.

The missions prospered. Many Indians visited the villages and were astonished to see so many of their brothers living happily together, engaged in tilling the soil. To all who came, the Gospel was preached, and many joined the congregat ion, among the number a celebrated chief (Echpalawa. hund), whose defection from Gekelemukpschunk, and determination to live thenceforth among the Christians, created much confusion among the Delawares, and a party arose among them demanding that the missionaries be, banished from the country, as disturbers of the peace and hostile to their

HISTORY OF TUSCARAWAS COUNTY. - 277

customs and sacrifices; but more tolerant opinions prevailed. Zeisberger labored among surrounding tribes with fair success, and added constantly to the numerical strength of the missions.

Dunmore's war, in 1774, produced annoyance and trouble at Schonbrunn and Gnadenhutten. When the news arrived that Dunmore's command was marching to the Muskingum against the Shawnees and Mingoes, and that these warlike tribes were congregating to the west of the missions ; apprehensions of danger were felt, . and Roth with his family returned to Bethlehem by the advice of Zeisberger. The other missionaries resolved to remain. In the meantime, false rumors arrived that the Americans intended to destroy the Delawares as well. Through the influence of White Eyes, the greatest Delaware war-chief, the nation had declared for peace. The young braves, not withstanding, were anxious for war. They gave credence to rumors of approaching disaster, and became inimical to the missions. The Shawnees taunted them of being Christians. The hot-headed braves returned a reply that they were not and would never become Christians, and that the missionaries bad come to their country masked. Young, reckless warriors flocked to Schonbrunn ; treated the municipal regulations of that orderly village with contempt, and behaved in a most insolent and insulting manner. White Eyes had gone with Lord Dunmore on his expedition, acting as arbitrator with the Shawnees, and was unremitting in his endeavors to secure peace. On his return, he expressed great indignation at the treatment to which the missionaries had been subjected, and through his influence the Delaware council agreed that the Moravians should have full liberty to preach the Gospel at any place within the limits of their territory, and that the believing Indians and their teachers should thenceforth enjoy the same rights and privileges possessed by the other Indians. The Christian Indians were then given full possession of all that country lying between Tuscarawas (Bolivar) and the great bend below Newcomerstown, a distance of more than thirty miles on the river, and corresponding closely with that part of the river now included in Tuscarawas County. Gekelemukpechunk, or Newcomerstown, was abandoned, to give effect to this grant, and the new Delaware capital established at Goschachgunk (Coshocton).

Under these auspicious circumstances, the year 1775 commenced and proved a season of external repose and internal prosperity to the mission. This rest favored the visits of strangers, who came in such numbers that the chapel at Schonbrunn, with a capacity of about five hundred, was too small to accommo date all. At the close of this year, the number of Christian Indians amounted to 414. All were in the enjoyment of the comforts, almost the luxuries, of civilization, and the lives of the converts were exemplary. The children were zealously taught in the schools, into which Zeisberger had introduced a spelling book published in the Delaware language.

During the first five weeks of the year 1776, there were eighteen baptisms at Schonbrunn, and others at Gnadenhutten. A general revival began among the children, and a project was formed to build a third town. Netawotwes

278 - HISTORY OF TUSCARAWAS COUNTY.

had asked that it be located near his new capital, Goschachgunk. His request was granted, and April 12, 1776, Lichtenau was founded, on the Muskingum, about two miles below the present Coshocton, in Coshocton County, by the removal there of eight families, in all thirty-five persons. Zeisberger and Heckewelder accompanied them. It progressed rapidly. A grandson of Chief Netawotwes and his family of six children were the first converts.

THE BEGINNING OF THE END.

The troublesome times of the Revolutionary war were now fast approaching, and the tranquillity of the missions was replaced by difficulties and dangers which nothing could avert, and which, before the struggle for inde pendence had ended, involved the peaceful villages in ruin and destruction. Situated so near the center of the Delaware nation, and composed almost entirely of converts from it, whatever affected the one in matters of war or peace necessarily influenced the other. It was doubtless largely the influence of the Moravians and their friends that for three years deterred the Delawares from taking the war-path. This was a period of constant tumult and excitement, and when at last the Delawares impatiently broke from all restraint, and took up arms against the colonies, the missions were left alone, their quiet, orderly demeanor the object of suspicion and hatred from all sides, culminating finally in annihilation.

Netawotwes and the other chiefs favored peace, under the influences wrought upon them by the missions. Netawotwes had become their firm friend through association. White Eyes was unwaveringly the advocate of the Christians, and many other influential and warlike chiefs bad been won to the cause of peace by the gentle influence of the Gospel. Guided by these leaders, the Delawares did everything in their power to prevent the surrounding nations from going to war, though not always with success, so subtle and cunning were the British emissaries in instilling passion and hatred in the Indian mind. It has been computed that the Indians of New Yorh, Ohio and the lakes could muster at the beginning of the Revolution ten thousand warriors, and had all these tribes engaged offensively against the colonists at the opening of the struggle, the calamity would have been fearful. While Samuel Kirkland secured the neutrality of the Oneidas and Tuscarawas, so that the Iroquois were divided, the labors of the Moravian teachers in the Tuscarawas Valley at this critical period prevented a general combination of the Western Indians until 1780, a date when the French alliance and the increase of population on the southern bank of the Ohio concurred to arrest its most disastrous consequences.

Zeisberger, in his manuscript history of the Indians, says: "If the Dela awares had taken part against the Americans in the present war, America would have made terrible experiences; for the neutrality of the Delawares kept all the many nations that are their grandchildren neutral, too. except the Shawnees, who are no longer in close union with their grandfathers." Gen. Richard Butler thus testified to Heckewelder: " Had the chiefs of the

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HISTORY OF TUSCARAWAS COUNTY. - 281

Delaware nation, together with the Christian Indians, pursued a different course than that which they adopted, all joined the enemy and taken up the batchet against the American people, it would have cost the United States much blood and treasure to have withstood them and checked their progress, besides weakening our already feeble armies on the seaboard, by draining them of troops for the Western service, and this might have proved fatal to the cause."

War preparations were made on all sides, and a lowering cloud hung over the missions. The missionaries were advised by the Government Agent to take refuge at Pittsburgh, but they chose rather to suffer whatever might be fall them than desert a people committed to their care, and who now, they thought, were most in need of advice and consolation. The number of missionaries was increased in November, 1776, by the arrival of William Edwards, an Englishman, who became Zeisberger's associate at Lichtenan. Heckewelder had joined Youngman at Schonbrunn, and Schmick remained alone at Gnadenhutten. All the American traders of respectability quitted the country in 1776. On the 12th of November, this year, the Christian Indians were surprised to see Matthew Elliot, a well-known trader, enter their town on his way to the Shawanese country. He continued his course the next morning, but the same day was captured by six Sandusky Indians, his merchandise confiscated, and his life spared at the intercession of two Moravian Indians who had followed him.

Internal dissensions arose. In the fall of 1776, the Muncey tribe on the Walhonding began to secretly inveigle their countrymen among the converts into a plot both against the Delaware council and the mission. Newallike was the first to apostatize, and he in turn lent his influence to win over others. By the end of the year, a rebellious party existed that defied the authority of Youngman, and was fast relapsing into heathenism. In February, 1777, Newallike openly renounced the church, and betook himself to the Walhonding. The disaffected soon after held a secret conclave, at which they agreed to disown Christianity, forsake Schonbrunn, and join the Wyandots. But gaining strength, they became emboldened, and concocted a scheme to seize the teachers, remove them forcibly to Pittsburgh, and return to the faith and practice of their fathers. The machinations of the Munceys was fostered by jealousies and envy among the missionaries. Zeisberger says: "Schonbrunn was neglected. There was a want of harmony among the missionaries; they were jealous one of the other, and the Indians were left as sheep without a shepherd." Zeisberger had hitherto been kept in ignorance of these troubles, but now his measures were prompt and authoritative. Supported by his col leagues, he announced that the mission must be removed to Lichtenau. The faithful part of the membership assented, and some of the faction repented and joined them; the others refused obedience. Before the settlement could be broken up, and after Zeisberger had returned to Lichtenau, a false report was spread that the Mingoes were on their way to murder the missionaries. Youngman and his wife, accompanied by Richard Conner, a white ranger,

282 - HISTORY OF TUSCARAWAS COUNTY.

who, with his wife had joined the mission two years previous, fled to Lichtenau; Heckewelder to Gnadenhutten. Thereupon the conspirators took possession of the town. On the return of Zeisberger, order was restored to some extent; a short religious service was held early in the morning of April 19, the chapel was razed to the ground, and the next day the converts left their pleasant town, beautiful spring and fair fields, and sorrowfully took their way to Lichtenau, Schonbrunn remaining in the possession of the Munceys. Heckewelder returned to Bethlehem. Youngman and Scbmick also soon after returned to Pennsylvania, leaving Zeisberger and Edwards in sole charge of the two missions.

Thenceforth the efforts of the Wyandots and Shawnees to involve the Delawares at Goshachgunk in the warfare against the colonies were incessant. In July, 1777, an embassy of twenty Wyandots arrived and thrice offered the war-belt, which was as often declined. Early in August, Zeisberger and Edwards were alarmed at the intelligence that 200 warriors, led by Pomoacan, the Half King of Upper Sandusky, were on their way to Lichtenau. After mature deliberation, they resolved to show no signs of fear, but gain their friendship if possible by giving a kind reception. A choice feast was prepared and forwarded by Christian Indians to the Half King and his band at Goshachgunk, where they arrived August 8. The ovation was well received, and in a speech Isaac Glickhican, a converted chief, won their friendship for the two missionaries. The effect of the proceedings, however, was watched with the gravest apprehensions by the friends of the missions, and it was arranged that should the Half King reply in angry tones a messenger should be at once dispatched with all speed to Lichtenau, two miles below, that the Christians might take instant flight by boat. The joy was great that the affair took a favorable turn, and Half King with eighty-two warriors visited Lichtenau, where they were welcomed by Zeisberger and Edwards. The Kalf King then sent messengers to the English Governor at Detroit, and to the chiefs of the Huron country, that he had made a covenant of friendship with the believing Indians and had acknowledged the white brethren to be their fathers and would ever own them as such. It was two weeks before Lichtenau was relieved of the presence of these warriors. After their friendship was obtained, Edwards hastened back to Gnadenhutten and took charge of that forsaken station. Zeisberger remained at Lichtenau, and scarcely a week passed that a war party did not visit him and his station. He was kindly treated by them, but was obliged to furnish them with food. To all the Gospel was proclaimed. Painted braves with nodding plumes often filled the chapel at Lichtenau. Some new converts were obtained, and the majority of the apostate Munceys returned to the flock. The hospitality which the missionaries were obliged to bestow upon visiting warparties was not without its danger, for it aroused [he suspicions of the Americans that they were friendly to the British cause. Nor was the position of the Delawares any better. The colonists had not requested them to take up arms in their behalf, only to remain neutral; but as a neutral nation they could not prevent the visits of war parties from the neighboring tribes, and to

HISTORY OF TUSCARAWAS COUNTY. - 283

refuse them food, when present, would have been the unpardonable sin in Indian manners and customs. For thus harboring the hostile warriors, the Delawares incurred the hatred of the frontier settlers, whose passions were excited by border outrages. In the early autumn of 1777, the Delawares, alarmed by a false report that an American army was marching against them, deserted their villages and took refuge in the forests. Their fears were allayed, however, by letters from Gens. Hand and Morgan, assuring them of the unwavering friendship of the Americans. In October, 1777, a party of freebooters from the Ohio settlements, in defiance of the commander's endeavors to restrain them, crossed the Ohio with intentions to destroy the peaceable Delaware settlements on the Muskingum. They were met and totally defeated by Half King and his warriors. This affair, occurring so soon after the peace messages, created consternation among the Delawares, and Capt. Pipe's party could scarcely be restrained from taking the war-path. At one time it seemed that the nation would declare for war, but Zeisberger promptly interposed and threatened that the whole body of Christian Indians would leave the country the very day the Delawares took up the hatchet. Alarmed at this, Gelelemend and White Eyes convened the council and neutrality was re-affirmed.

In the spring of 1778, complications increased at the Delaware capital. News was received that the British Governor at Detroit was determined to enforce all the Indians, including the Christians. to turn out and fight the Americans. Soon after, Simon Girty, Matthew Elliot and Alexander McKee, three renegades, deserted the American cause and passed from Fort Pitt down the Muskingum to Goschachgunk, where they were followed by twenty soldier deserters also, who spread terror at the Delaware Indian capital, and at the Moravian mission, Lichtenau, near by. They represented Washington as having been killed, the army dispersed, and the Americans coming West to kill all the Indians. Capt. Pipe called the Delawares to the council house, and in a violent speech urged the Indians to take up the hatchet against the colonies. Even the Indian converts at the mission Lichtenau were aroused, and many clamored for war. Capt. White Eyes replied to Pipe, and pronounced all these stories lies, at the same time asking the Indians to not take the war-path for ten days, and if word did not come in that time showing that these renegades were liars, he would go to war with his nation and be tho first to fall. His eloquence stayed the torrent of Indian wrath let loose by Pipe, and all agreed to wait the time asked.

In the meantime, the Moravians at Bethlehem, Penn., having heard nothing from the Tuscarawas missions for six months, dispatched Heckewelder with his servant for information to Fort Pitt, with instructions to proceed to Lichtenau if the journey could be performed with safety. They arrived at Fort Pitt jaded and worn, but learning the reports that had come up from the valley, at once started on horseback through the forests, infested with marauding bands of savages, with peace messages and letters from Gen. Hand, commander at Fort Pitt, to the Delawares, assuring them that all the stories were false, etc. He and John Martin reached Gnadenhutten at midnight of the second day,

284 - HISTORY OF TUSCARAWAS COUNTY.

and learning there that the ten days would be up on the morrow, again mounted, without rest or sleep, and rode into Goshocking the next morning at 10 o'clock. The Delawares were painted and ready for the war-path. His old friends, and even White Eyes, refused to shake hands with him. Seeing the crisis, he stood up in his saddle, his hair flapping in the wind, and waved the peace letters over his head, telling the Indians that all those stories were lies; that instead of Washington being killed, the American Army had captured Burgoyne's British Army, and that instead of coming West to kill the Indians, the Americans were their true friends, and wanted them not to take any part in the war. White Eyes then spoke, and calmed the Delawares, who put off their war plumes, except Pipe and his Muncey band, and thus was peace restored and Zeisberger and his mission saved for the time from destruction.

In consequence of the disturbances caused by the war, and the refractory spirit of some of the young people, the Gnadonhutten Indians were, in April, 1778, brought to Lichtenau, where the entire body of converts was now con centrated under the care of Zeisberger, Edwards and Heckewelder. Zeisberger regained his influence in the Indian council, and caused a deputation to be sent to Pittsburgh in response to Gen. Hand's dispatches. In a letter to the board, written about this time, he said that the three united churches hoped to be able to hold out until the end of the war. If, however, this should prove impossible, he would put himself at their head and lead them to the South country far beyond the reach of danger.

The Delawares having again, in 1778, refused to take up the hatchet at the solicitation of Gov. Hamilton at Detroit, that official "hair buyer" devised an expedition against Goschachgunk and Lichtenau, consisting of Indians and a few British soldiers, with instructions to bring back, without fail, the beads or scalps of White Eyes, Gelelemend and Zeisberger. After the day of marching was fixed, the two Captains who were to command the expedition both died, and the Indians, regarding the event a bad omen, refused to proceed. Hamilton then incited the Wyandots, Mingoes and seceding Munceys to attack the Delawares. They refused, but began to frequent and intrigue at Goschachgunk, and thus won many to the British side. White Eyes had died while oa his way with the American army to Fort Laurens, and by his death the greatest friend to the Americans among the Delawares was lost.

The location of the mission at Lichtenau now became very undesirable. Within the last year, the warriors from Sandusky made their principal warpath pass through all the Delaware towns, ending at Lichtenau, and in the event of a pursuit of the Indians, the whites would be led straight into the mission village, and its inhabitants would probably suffer in consequence. Moreover, Goschachgunk, close by, was now almost constantly infested with painted braves who sought to molest their peace-loving neighbors by robberies, drunkenness in their village, and other outrages. The mission had grown large and possessed considerable stock, which could not now find past ure without going a great distance. It was again resolved to divide the mission. Accordingly. April 6, 1779, Edwards, with a part of the converts re-

HISTORY OF TUSCARAWAS COUNTY. - 285

occupied Gnadenhutten. The houses, buildings and fences were found to be just as they were when the town was evacuated the year before. Heckewelder remained in charge of those who staid at Lichtenau.

Zeisberger, with a third portion of the congregation, mostly those who had come from Schonbrunn, proceeded farther up the Tuscarawas to build a town near the site of Schonbrunn, which had been destroyed in the course of the war. He encamped amid its ruins for eight months, while New Schonbrunn was in process of construction a mile or more farther up the river. The new village was situated on the west bank of the Tuscarawas, about a quarter of a mile south of Lockport, and one and a quarter miles south of New Philadelphia. In constructing the Ohio Canal, a portion of its site was dug away. Zeisberger's colony moved into New Schonbrunn in December, 1779.

Zeisberger became the object of hatred of many savages, who desired the destruction of the missions, and on several occasions narrowly escaped death. He. passed much time in visiting the other stations, and in July, 1779, while at Lichtenau, he learned that Girty was on his trail, with orders to either bring him or his scalp to Detroit. His friends sought to detain him, but he resolved to proceed to Schonbrunn. Heckewelder then persuaded him to take a guard of Indians. The horses not being found, he proceeded alone, calling back that the brethren should follow him when ready. A short distance from Lichtenau the trail forked, one branch leading to a salt-lick. Lost in meditation, betook this branch, and did not discover his mistake till he bad advanced a consider able distance. Retracing his steps, he reached the forks just as his escort came up. If he had not missed the road, he would have been at the mercy of his enemies. For suddenly at the foot of a small hill Simon Girty and his band stood before them. " That's the man," cried Girty to the Indian Captain, pointing out Zeisberger. Now do what you have been told to do." But at that instant two athletic young hunters sprang through the bushes, placed themselves in front of Zeisberger, drew their tomahawks, and began deliberately to load their rifles. The Wyandot Captain recognized among Zeisberger's escort the great Glickhican, and, shaking his head, and motioning to his men, he disappeared with them in the forest, Girty following. Not long after this an Indian, noted for his enmity to the Gospel, visited Schonbrunn, and sought an interview with Zeisberger. After the usual salutations of friendship were interchanged, the Indian suddenly drew his tomahawk, and savagely exclaimed, "You are about to see your grandfathers," lifted his arm to strike a fatal blow, when Boaz, a convert, who had been watching him, sprang forward and wrenched the weapon from his grasp.

Heckewelder, too, was several times waylaid by an Indian while passing from one station to another. On one occasion the would be assassin lay behind a log beside the path, and had leveled his rifle, when discovered and thwarted by Christian Indians; at another time, he had concealed himself in a tree near the path Heckewelder was to pass. The same Indian made an attempt to break into his house and murder him, but was discovered by people without, and prevented from executing his design. Again, in 1781, Heckewelder was near

286 - HISTORY OF TUSCARAWAS COUNTY.

being shot in his house by a Muncey Indian, while about to repair to the chapel for services. The sexton, an aged Indian named Tobias, who had come to call his teacher, arrived in time to save his life.

As Goshhackgunk was constantly becoming more friendly to the cause of England, it was resolved to abandon Lichtenau and build a new town on the Tuscarawas. On the 3d day of March, 1780, the last service was held at Lichtenau. The chapel was then demolished that it might not be applied to heathenish purposes, and the converts proceeded by land and water up the river into what is now Salem Township, Tuscarawas County, and there on the site of an old Delaware village founded the town of Salem. It was situated one and a half miles southwest of Port Washington, on a beautiful plain, just opposite three bold hill-tops, and between the present track of the Pan Handle Railroad and the Tuscarawas River. With the assistance of the other two towns, Gnadenhutten and New Schonbrunn, a chapel, 36x40 feet, was built of hewed timber, and dedicated May 22, 1780.

During all the troubles that had befallen the Christian Indians thus far from the commencement of the war, converts had been constantly added to the missions, and the need of additional laborers was now realized, particularly in instructing the children. In the summer of 1780, the venerable veteran missionary, Adam Grube, left Bethlehem to pay an official visit to the valley, and Rev. Gottlob Senseman and his wife and Miss Sarah Ohneberg accompanied him. Several national assistants or Indian teachers escorted them through the forests, and while on the way three American scouts fired upon the party, fortunately without wounding any one. A bullet however passed through the sleeve of one of the Indians. Grube spent six weeks at the missions. While there, he united in marriage, Rev. John Heckewelder and Miss Ohneberg, doubtless the first wedding of a white couple in the present State of Ohio. Michael Young arrived during the autumn of 1780. Heckewelder remained pastor at Salem; Young became the assistant of Edwards at Gnadenhutten; and Senseman was stationed at New Schonbrunn, while Zeisberger was superintendent of the entire mission.

In the meantime, Capt. Pipe had gained the ascendency at Goshachgunk. Gelelemend and those of his councilors who still sided with the Americans, about thirty in number, retired to the site of the old capital, Gekelemukpechunk. The majority of the Delawares remaining at Goshachgunk, yielded to the persuasions of the British Indians in 1780, and joined them. Capt. Pipe and his party, now bent on war, withdrew to Upper Sandusky. The defection of the Delawares becoming known, Col. Brodhead in the spring of 1781, organized an expedition of about 300 men, and marched rapidly from Wheeling to Goshachgunk, surprising that village, April 19, killing fifteen warriors and capturing twenty. Among the latter were five Christian Indians from Salem. They were released, but on their way home were fired upon by a band of soldiers, and one of their number was wounded. The other prisoners were killed.

On his march to Goshachgunk, Col. Brodhead encamped a few miles be-

HISTORY OF TUSCARAWAS COUNTY. - 287

low Salem, and while there addressed a note to Heckewelder, requesting a supply of provisions and a visit to his camp. Heckewelder complied and was informed by the Colonel that his troops should not molest the Moravians, "as these Indians had conducted themselves from the commencement of the war in a manner that did them honor." While he was yet speaking, an officer hastily entered, to inform him that a body of militia " were preparing to break off, for the purpose of destroying the Moravian settlements up the river, and he feared they could not be restrained from so doing." Col. Brodhead at once took measures to prevent this outrage, but it was with great difficulty that he, assisted by Col. David Shepherd, of Wheeling, could restrain the men from carrying their murderous design into execution. Col. Brodhead afterward proposed to the missionaries that they and the Christian Indians should accompany him to Pittsburgh, an invitation which was not accepted. Gelelemend and his band, however, were glad to take advantage of a similar offer, and put themselves under the protection of the United States. The entire valley of the Tuscarawas was now without any Indian inhabitants, except in the three mission towns, and these were left without friends between enemies, and with a very uncertain fate before them.

CARRIED INTO CAPTIVITY.

A few days after the departure of Col. Broadhead, two Christian Indians, while looking for strayed horses, about twelve miles below Salem, fell in with a party of eighty Delawares, who took them prisoners, saying they intended them no harm, but did not want their presence in the neighborhood known. They advanced toward Gnadenhutten, and early the next morning surrounded the town and demanded the delivery to them of Gelelemend and other peace chiefs, whom they said they must have, dead or alive. Being informed that the chiefs had already gone to Pittsburgh for safety, they instituted a thorough search and finally became satisfied that they had been told the truth. They then demanded a conference of the principal men of the three towns, and, the National assistants having convened at Gnadenhutten, Pachgantschililas, the head war-chief of the Delawares, addressed them, and sought to induce them to remove to the Miami Country, as a place of safety from the Americans. The Christians replied declining the offer, expressing no fear of the whites. The war-chief then requested that each individual member of the missions be permitted to exercise his own will, either to go or stay. This was granted, and one old Indian, Joseph Pepee, and his wife accepted the offer to remove. The Delawares then visited Salem, where they were generously entertained. The warriors deported themselves decorously, not giving the accustomed yell when approaching the village. When they arrived at the center of the village, opposite the chapel and the residence of Heckewelder, Pachgantschililas ordered a halt, and pronounced a warm eulogy on the believing Indians. He dismissed his warriors to the Sugar Grove where a feast had been prepared for them, while the chief himself, accompanied by two Shawnees and two Delaware war-captains, repaired to the house of Heckewelder, whom he recognized as

288 - HISTORY OF TUSCARAWAS COUNTY.

having seen at Tuscarawas in 1762, and complimented. He repeated his friendly assurances, and soon after departed with his warriors, first declaring to the inhabitants assembled in the street that " if at any time they should hear it said that Pacbgantschililas was an enemy to the believing [Christian] Indians, they should consider such words as lies." Zeisberger had gone to Bethlehem in the spring of 1781, and did not return till after the departure of this war party. Rev. John Youngman and his wife returned with him, and resumed their labors among the Indians of the valley. There were now six missionaries on the Tuscarawas-Zeisberger and Youngman at New Schonbrunn; Senseman and Edwards at Gnadenhutten; Heckewelder and Young at Salem. While they ministered to the spiritual wants of the people, their wives taught the women and children. Peace reigned in the three missions till the storm burst that swept them from the valley. It had been gathering from the commencement of the war.

To the Muncey tribe of Delawares, with Capt. Pipe at his head, the missions were an object of hatred, and several times the lives of the missionaries were attempted by warriors from this tribe. The three renegades, Elliott, McKee and Girty, hated the Moravians with equal intensity, and since their first visit to Gashachgunk, three years before, they were constant in their efforts to accomplish the ruin of the missions. They represented to Col. DePeyster, successor of Hamilton as Governor of Detroit, that the missionaries were partisans and spies of Congress, and that their influence was extremely prejudicial to the British interest. At length that officer was induced to insist upon the removal of the missions farther west, and to arrange for an expedition to effect this result. Through McKee, as agent of Indian affairs, he proposed to the Six Nations, assembled in general council at Niagara, to make an expedition against the Christian villages. Unwilling to do so themselves, the general council sent a message to the Ottawas and Chippewas to this purport: "We herewith make you a present of the Christian Indians on the Muskingum [Tuscarawas] to make broth of," signifying "we wish you to put these people to death." But these two nations, who were related to the Delawares, declined, saying that their grandfather (the Delawares) had done them no injury. The same message was then sent to Half King, chief of the Wyandots or Hurons. He was equally disinclined to assume the task, for he had already avowed himself the friend and champion of the Muskingum mission. He would not accept the message in the form it was sent, but finally suffered himself to be persuaded by Capt. Pipe, Elliott and others to put himself at the head of the expedition, provided Capt. Pipe and his Munceys would act in concert with him. A body of about 300 warriors, consisting of Wyandots, under Half King and Kuhn, Delawares under Pipe and Wingemund, and other nations, with Elliott, whose rank in the British service was Captain, and several attendants, left Sandusky under the British flag. The object of the march was known only to the leaders.

On the 9th, the people of Salem were apprised of the arrival of this formidable host by two runners from the Half King, and on the day following, at 4

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o'clock in the afternoon, the expedition reached Salem. Assurances were given by Half King and Elliott that no injury of any kind was designed. Alexander McCormick, the color bearer of the band, secured a secret interview with Heckewelder, and informed him that the expedition was for the purpose of removing the Indians and either killing or capturing the missionaries, and that El liott was the instigator and leader of the expedition. McCormick begged him to accede to whatever demands were made as his only hope of safety. This information was at once sent to Zeisberger, at New Schonbrunn. Elliott and others in the meantime acted the hypocrite with consummate skill, and made every protestation of friendship and good feeling. A conference was arranged for at Gnadenhutten, and on the 11th the warriors marched from Salem to that village and encamped to the west of it. For more than a week they passed their time here, eating, drinking and sleeping, while the head men were deliberating on the best manner of carrying their designs into execution. On the 20th, a conference was called for the next day, when Half King delivered the following speech:

"Cousins! Ye believing Indians of Gnadenhutten, Schonbrunn and Salem : I am much concerned on your account, perceiving that you live in a dangerous spot. Two powerful, angry and merciless gods stand ready, opening their jaws wide against each other ; you are setting down between both, and thus in danger of being devoured and ground to powder by the teeth of either the one or the other or of both. It is, therefore, not advisable for you to stay here any longer. Consider your young people, your wives and your children, and preserve their lives, for here they must all perish. I therefore take you by the hand, lift you up and place you in or near my dwelling, where you will be safe and dwell in peace. Do not stand looking at your plantations and houses, but arise and follow me. Take also your Teachers with you, and worship God in the place to which 1 shall lead you, as you have been accustomed to do. You shall likewise find provisions, and our father beyond the lake [the Governor of Detroit] will care for you. This is my message, and I am come purposely to deliver it."

He then delivered a string of wampum. The answer returned by the missionaries and Indian assistants of the three settlements was this:

"Uncle, and ye captains of the Delawares and Munceys, our friends and countrymen : Ye Shawnees, our nephews, and all ye other people here assembled: We have heard your words, but have not seen the danger so great that we might not stay here. We keep peace with all men and have nothing to do with the war, nor do we wish or desire anything but to be permitted to enjoy rest and peace. You see yourselves that we cannot rise immediately and go with you, for we are too heavy [have too much immovable property and crops ungathered], and time is required to prepare for it. But we will keep and remember your words and let you, Uncle, know our answer nest winter, after the harvest ; upon this you may rely."

The Half King and the greater part of the warriors appeared satisfied with this answer. They declared that it would be wrong to compel their cousins to

290 - HISTORY OF TUSCARAWAS COUNTY.

remove from a favorite spot where they were dwelling in contentment and happiness, especially as they themselves had been treated with so much kindness and hospitality since they arrived. To still further show their disapprobation of the project, some of the warriors drew up and discharged th eir pieces at the British flag. This was then conveyed to Detroit by McCormick. Capt. Elliott continued to urge Pipe and the Half King to resort to severe measures. He told them that the English Governor at Detroit would be greatly dissatisfied if they returned without the missionaries. Two Moravian Indians, who had been dispatched to Pittsburgh with intelligence of the extremity of the mission, were captured on their return, and Elliott exaggerated their journey into a proof of complicity of the Moravians with the Americans. Nearly another week was spent in fruitless deliberation in the Indian camp, and on the 25th of August, Half King, at a second conference with the Moravians and their assistants, more strenuously urged their consent to removal. The Christians returned a mild but firm reply, that to leave at that time would reduce them to misery. Their large crops were ripening, and to deprive them and their families of these necessaries of life appeared ungenerous. Half King listened to the answer in silence, and it was believed by Heckewelder that had he and Capt. Pipe been at liberty to act according to their inclinations, they would have withdrawn their men.

Elliott, however, busily continued his machinations against the missionaries. He pretended to be apprehensive of an armed force of Americans coming upon them unawares; he induced the rabble in his train to commit outrages by shooting fowls, hogs and even cattle, and he prevailed on the chiefs to seek by stratagem to divide the Christians. Accordingly the most artful of the chiefs visited the most timid of their Christian brothers and impressed them with the belief that, if they remained here longer, they would be murdered. They then gave enchanting descriptions of the Miami country, so that many were ready to take a speedy departure, if the missionaries would but consent. The Moravian ministers thus appeared to be the greatest obstacle. "If you go home without these ministers," said Elliott to his Indian allies, " expect no favor from your English father; if you fail to seize them, I will leave this place and report your faithlessness. Then you will not have a father, but a powerful enemy at Detroit; and, the English and Americans both against you, what awaits your tribes but destruction?" He pretended to make ready for an instant departure, and Half King in alarm promised immediate compliance with his wishes.

Council after council was then held to decide the fate of the missionaries. It was proposed to kill them at once, and a sorcerer, present, was consulted. He opposed the plan as unwise, for the national assistants in that event would immediately take their places. The national assistants, it was then proposed, should be included under the death sentence. The sorcerer contended strongly against this design, and it, too, was abandoned. Finally it was concluded to carry the missionaxies and their families prisoners to Detroit. A third conference was called September 2, at which Zeisberger, Senseman, Heckewelder

HISTORY OF TUSCARAWAS COUNTY. - 291

and Edwards appeared. For the last time Half King demanded an immediate answer whether they would go with him, and received the reply that they must abide by the answer given him at the last conference. A secret conference of the savages was held, extending far into the night, when the proposal of murdering the ministers was again made and rejected, and that of taking them prisoners adopted. The missionaries had been informed the next morning of the result, says Heckewelder, through a trusty person, who had been admitted to the council, and though aware of their speedy seizure, would not omit the regular morning service. At 8 o'clock on the morning of September 3, the chapel bell pealed its final nctes of invitation, and a throng of people flocked to the sanctuary. Besides the members of the congregation, many savages attended, and listened with the closest attention to an eloquent and powerful discourse delivered by Zeisberger. He was greatly affected, and preached on the great love of God through afflictions and tribulations, closing with an appeal to his congregation to make no resistance to whatever the enemies about them might do that day.

About 1 o'clock in the afternoon of September 3, as Zeisberger, Heckewelder and Senseman were walking back of the mission garden, three Wyandots rushed upon them, took them prisoners, and marched them to Captain Elliott's tent, about one hundred yards distant. On the way, an " ugly looking " Wyandot aimed several blows with his tomahawk at the head of Senseman, but they were avoided. Elliott placed them in the charge cf the Wyandots, who stripped them of the greater part of their clothing, their watches, buckles, sleeve buttons, etc. Edwards, whom the savages had not taken, soon approached and gave himself up. They were closely confined in miserable huts, and toward evening they were supplied with blankets and victuals by the Christian Indian women.

A band of thirty armed Wyandots set out for Salem in the afternoon. Young, seeing them approach, barricaded the house containing himself, Mrs. Heckewelder and her child, but the savages soon broke it open with their war hatchets. On entering, one Indian aimed a blow at Young's head, but it was parried by Kuhn, the chief. Young, Mrs. Heckewelder and child were then placed in the street while the Indians plundered the house. They returned to Gnadenhutten with Young, leaving Mrs. Heckewelder and her child with the Indian women of Salem, on their promise to bring them to Gnadenhutten the neat day.

Two Wyandots on the afternoon of the 3d, accompanied by a squaw, also departed for New Schonbrunn. They arrived late at night, and informed Mrs. Youngman and Mrs. Zeisberger that a large force would soon arrive, take them prisoners and rob them of their property; that if they would do as they required their effects would be preserved. Regarding them as friends, they induced Mrs. Zeisberger to assist in packing her own linen, but soon they threw off the mask, robbed the house, destroyed what they could not use, forced Mrs. Senseman to arise, though it was but the fourth day after her confinement, and dragged her with Mrs. Zeisberger and Mrs. Youngman through

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a pelting rain to a canoe, where Youngman was already secured, his house having been previously plundered. The young men could scarcely be restrained by the National assistants from rescuing them, but remembering Zeisberger's instructions, no resistance was offered. The prisoners all embarked, and were taken that night down the river as far as the mouth of Stillwater Creek, where they encamped; the prisoners were scantily dressed, had nothing but the ground to lie on, and scarcely anything with which to cover themselves. Early the next morning, they continued down the river to Gnadenhutten. The Wyandots spent the day in pillaging and dividing the spoils, and strutted about the camp dressed in whatever garments fell to their lot. In this the Delawares took no part.

A young Indian squaw, a relative of Isaac Glickhican, witnessing the outrages perpetrated upon the missionaries, secretly mounted Capt. Pipe's horse, the fleetest one, and rode with all speed toward Pittsburgh, to obtain assistance if possible. The loss and her absence were soon noticed, and a band started in hot pursuit, but too late to overtake her. They caught sight of her, but she was better mounted and escaped. The commandant at Fort Pitt at first determined to send a large force to the rescue, but it became apparent that it would arrive too late if sent, and the project was abandoned. In the meantime intense indignation raged against the missionaries, who were suspected of sending for aid. It was Boon learned that the escaped woman was a relative of Isaac Glickhican, and toward that converted chieftain the rage of the., savages was then directed. Twelve warriors were dispatched to Salem to bring him, dead or alive, to Gnadenbutten. They surrounded his- house, fearing to enter, and awaited his appearing. Glickhican, seeing them, stepped out, exclaiming, " Friends, by your maneuvers I conclude you are come for me. If so, why do you hesitate? Obey your orders; I am ready to submit. You appear to dread Glickhican as formerly known to you. There was a time when I would have scorned to have been assailed in the manner you contem plate. But I am no longer Glickhican; I am Isaac now, a believer in the true and living God, and for whose sake I am willing to suffer anything, even death." He submitted to be bound and taken to the camp. A general uproar ensued, many savages loudly demanding his death. Half King interposed and granted him a regular trial, which resulted in establishing his innocence. In a few days the missionaries were set at liberty, by promising to go with their captors to Sandusky, and to advise the Christian Indians to follow them. The Christian Indians, anticipating this event, had secretly buried many heavy articles. such as plow-shares, harrow teeth, hoes, saws, and pewter and kitchen articles, in the woods. The savages afterward searched for these, and discovered most of them. On the 10th, the Indians resumed their outrages. Yelling and shrieking, they threw down the fences of the corn-fields, turned their horses in, killed hogs and poultry, and in short did everything they thought would injure the inhabitants. The Christian Indians, preferring instant emigration to witnessing this destruction of their property, announced their readiness to advance at once.

HISTORY OF TUSCARAWAS COUNTY. - 293

Accordingly, on Monday morning, September 11, 1781, the whole body of Christian Indians, with the missionaries and their families, left Salem, closely guarded by some Delaware and Wyandot warriors. They traveled in two divisions, the one in canoes on the Tuscarawas, the other on land driving the cattle, of which there was a large herd. Never did the Christian Indians leave a country with deeper regret. They were now obliged to forsake, three beautiful settlements, Gnadenhutten, Salem and Schonbrunn, and the greatest part of their possessions in them. They had already lost about two hundred head of horned cattle and four hundred hogs. They were leaving behind rich plantations, with five thousand bushels of unharvested corn, large quantities of it in store, gardens stocked with as abundance of vegetables, all the heavy articles of furniture and implements of husbandry, and pleasant and commodious homes. According to a very moderate calculation, their loss was computed at $12,000. What gave them greater pain was the total loss by fire of all books and writings for the instruction of their youth. To the missionaries, particu larly, the journey was a sad one. They were leaving the scene of more than eight years' industry, and of a Christian community whose prosperity was never equaled in Indian history. "It was not." says De Schweinitz, "the loss of earthly goods that caused Zeisberger the bitterest pang as he looked back for the last time upon the settlements which his faith and energy had called into existence. Nor was it the mere removal from the Tuscarawas that bowed him down. It was rather the conviction that a fatal blow had been given to his work; that the prestige of the mission was gone; that the independence of the Christian Indians had been destroyed; that under the most favorable circumstances their influence in the West would decline, and they would themselves suffer spiritual harm."

Slowly they traveled down the Tuscarawas. On the third day they reached Goshackgunk, where a halt was ordered for the purpose of shooting a tamed buffalo, belonging to ona of the party, and supposed to be feeding in the woods close by. Here Elliott left the Indians for the Scioto, to meet McKee, greatly to the relief of the Moravians, for he had been the instigator of all their evils. The journey was continued slowly up the Walhonding to the junction of Mohican and Vernon Rivers, thence up the latter to Gookosing, whence they proceeded overland to the Sandusky River, arriving, according to Heckewelder, on the 11th of October. On the way, the missionaries were obliged to submit to many indignities from the savages, and after their destination was reached, Half King and his party, who had the Christians in charge, left them abruptly, with their horses heavily laden with plunder. The Indians had gradually stolen nearly everything from both ministers and converts, leaving them only utensils for making maple sugar. The distress was general, and the missionaries and their families were obliged to subsist on alms gathered in the congregation. They commenced building huts for shelter, and suffered greatly from the pinching cold. Their clothing and blankets were insufficient, and of food there was scarcely enough to satisfy the worst cravings of hunger.

294 - HISTORY OF TUSCARAWAS COUNTY.

Under these circumstances, a party was sent back to the Tuscarawas to gather a portion of the corn still standing in the fields. Schebosh, a native assistant, was placed in charge of the expedition. While engaged in the work of preparing the corn for the return, the party was surprised on the Tuscarawas by a band of Americans, commanded by Capt. David Williamson. Schebosh and six converts were captured and taken as prisoners to Pittsburgh. The object of Williamson's expedition to the Tuscarawas, in the autumn of 1781, was to remove the Moravian Indians to Pittsburgh, under the belief that they had not kept faith with them, as against the hostile Sandusky savages ; but they found themselves anticipated in the inglorious achievement of breaking up the settlements, by the British Capt. Elliott and his band of savages. The converts, after a brief imprisonment at Pittsburgh, were released by the Commandant, Gen. Irvine, and returned to their brethren at Sandusky, except Schebosh, who proceeded to Bethlehem.

In October, 1781, a message was received by the missionaries, requiring them to appear before the British commander at Detroit. On the 25th, Zeisberger, Heckewelder, Senseman and Edwards, with several assistants, set out, and, after enduring hardships and dangers for nine days, over an almost impassable road, they reached Detroit. Gov. De Peyster informed them of the charge against them, that of carrying on a correspondence with the Americans prejudicial to the English interest. Capt. Pipe, their principal accuser, on the day of trial, November 9, asserted that the letters were written by the missionaries at the urgent request of the Delaware chiefs of Goshacbgunk, and that the ministers were innocent of any evil. design against the English. He advised that they be permitted to return to their congregations. After putting a few questions, which were satisfactorily answered by the missionaries, Gov. De Peyster acquitted them, and permitted them to return to Upper Sandusky. Here, as the winter advanced, the unfortunate Indians were often on the verge of starvation. The want of even the bare necessaries of life was in striking contrast with the peace and plenty that had reigned in the Tuscarawas Valley. Instead of fertile bottom lands, rich in pastures, the desolate scope of prairie land about them was covered with only the scantiest vegetation, and the cattle began to perish of hanger. Food of all kinds was scarce. and corn sold for $S a bushel. The famine was daily increasing, and at last provisions could not be purchased at any price. In several instances, suckling babes perished for want of nourishment. The missionaries had reduced their daily allowance to a pint of Indian corn per day, and even this supply would soon be exhausted. The children cried for victuals, and in this dire extremity the only hope of relief was in procuring corn from the unharvested fields on the Tuscarawas. The project was submitted to Half King, and received no opposition from him. It was resolved that a large party should proceed to their former towns, leave their families some distance behind them, gather and carry the corn to the place the women and children would remain, and there bury it. They could then procure it from time to time as their needs would require. This plan was adopted from the snpposi-

HISTORY OF TUSCARAWAS COUNTY. - 295

tion that bands of Americans might frequent the old towns, looking for warriors harboring in the vicinity. For the capture of Schebosh and his party by the settlers a few months previous warned them to avoid the risk of a second captivity. Had this arrangement been carried out, the terrible sequel of the journey might have been avoided, at least in part; but on the way they met some of the converts, who had been captured at Schonbrunn, returning from Pittsburgh. These assured them there was no danger of molestation from the American side, and encouraged them to go direct to the towns-ad. vice which was followed. Having made all necessary preparations, this ill-fated expedition, of about one hundred and fifty men, women and children, two thirds of whom were destined never to return, set out from Sandusky in February, 1782, in several divisions, each division intending to work upon the corn which they had raised:

THE MASSACRE AT GNADENHUTTEN.

The return of the Christian Indians to the Tuscarawas Valley was soon known on the frontier, and a force of about 160 men was collected in Western Pennsylvania to march against them. The causes which led to the expedition were the continued Indian depredations on the settlements along the Ohio. On the 10th of February, 1782, the family of William Wallace, consisting of his wife and five children, was cruelly murdered, and John Carpenter was at the same time carried into captivity. The early period of the season when this outrage was committed induced many to believe it was either the work of the Christian Indians, or that the real perpetrators had received aid and comfort from them. In either case, they determined to hold the Moravian Indians responsible, and for this purpose a raid against them was organized. It rendezvoused at Mingo Bottom three miles below Steubenville. It was a volunteer corps and Col. David Williamson was placed in command. Most of the men were mounted and had provided themselves with arms, ammunition and provisions. On the 4th of March, 1782, they left the Ohio, marched rapidly through the wilderness and at the close of the second day's journey bad reached the Tuscarawas.

In the meantime, the Christian Indians, without the least thought of danger, were busily at work, night and day, in gathering and husking corn and securing it in the woods. They had now been here several weeks and were about ready to depart. The 7th of March was fixed as the day of departure. They were not, however, in ignorance of the excited state of feeling on the border. "Four Sandusky warriors," says Heckewelder, " who, on their return from the Ohio settlements, had encamped on a run some distance from Gnadenhutten, gave them notice where they had been, and added, that having taken a woman and child prisoner, whom they killed and impaled,on this side of the Ohio River, and supposing that the white people, in consequence of what they had done, might make Lip a party and pursue them ; they advised them to be on their guard and make off with themselves as soon as possible." De Schweinitz says: " Soon after this (their arrival on the Tuscarawas), the war-

296 - HISTORY OF TUSCARAWAS COUNTY.

riors that had murdered the Wallace family passed through Gnadenhutten and warned the inhabitants of the peril to which they were exposing themselves. Carpenter, with noble magnanimity, did the same, pointing out its imminency, however peaceable their intentions. `My captors,' he added, 'will undoubtedly be pursued and tracked to this place.'" Rondthaler, in his Life of Heckewelder, states: "They received intelligence in all the settlements of the approach of the murderers in time for them to have saved themselves by flight ; for a white man, who had narrowly escaped from some savages, warned them with great earnestness to fly for their lives." The Christians, however, could not realize their danger. Though somewhat concerned for their safety at first, they soon dispelled their fears, knowing that their consciences were clear of even evil thoughts against the whites. and believing the latter would not wreak vengeance on innocent parties. Col. Gibson, in command of Fort Pitt, learning of the expected attack upon the converts, hastily dispatched a messenger to warn them of their impending fate, but he arrived too late.

Williamson's command reached the neighborhood of Guadenhutten on the evening of the 5th and encamped for the night about one mile from the village without being discovered. On the morning of the 6th, preparations were com menced for an immediate attack. The men were formed into two divisions, one of which received orders to cross the river to the fields on the western side, where the scouts had reported Indians. The second division was to advance upon the village by a circuit through the woods.

On reaching the Tuscarawas, the first division found no canoes ; but what appeared to be one was seen moored on the other side. One of the men swam the river and brought back not a canoe but a sugar trough, large enough to accommodate two persons. In order to hasten their passage, a number of men stripped off their clothes, placed them in the trough and holding fast with one hand swam across with the other. Sixteen had crossed the river when Joseph Schebosh was seen approaching. One of the two scouts who were thrown ahead fired at him, breaking his arm. He was soon surrounded, and though he begged for his life and represented that he was the son of a white Christian man, was cruelly murdered. They then pressed on to the plantations, where most of the Indians were at work. and finding them widely scattered over the cornfields, hailed them as friends and informed them they had come to relieve them from the distress, occasioned by the enemy, on account of their being friends to the American people. The Christian Indians, ignorant of the death of Schebosh, and not doubting their sincerity, welcomed them and soon crossed over with them to the village, of which the other division of the whites had in the meantime taken possession, killing one Indian who was crossing the river in a canoe to the plantations.

This latter murder was witnessed only by Jacob, a brother-in-law to the unfortunate Schebosh. He was tying up eorn sacks about 150 yards from the town, and saw the white party approach " so near him ' he said, " that he might have seen the black in their eyes had they looked in that direction." He recognized some of the men as the same who had captured the Christian In-

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HISTORY OF TUSCARAWAS COUNTY. - 299

dians the autumn previous at Schonbrunn, and was about to hail them when they shot the Indian crossing the river. At this he fled precipitately, not stopping till he had placed several miles between himself and them. He remained concealed in the woods for a day and then escaped. Had he not lost his presence of mind, but given the alarm, many of the converts might have been saved.

John Martin, a national assistant, and his son, had been conveying corn to deposit in a distant part of the forest, and on their return were surprised to find the fields empty and numerous tracks of shod horses. Mistrusting something was wrong, they mounted a hill on the west side of the river, which commanded a full view of the town. Beholding the whites and Indians mingling freely together, the fears of Martin were allayed, and sending his son across to the village, he himself bore the news to Salem, there advancing the opinion that. God had sent these people to relieve their wants. This view was accepted by the simple-minded Indians, and they appointed two of their number, Adam and Henry, to return with Martin to Gnadenhutten to verify the opinion. Arriving, they found the Indians hospitably entertaining the militia, and learned that they were not to return to Sandusky, but that a place of safety was to be provided for them at Pittsburgh. This plan had been accepted by the Gnadenhutten Indians, who cheerfully delivered their guns, hatchets and other weapons to the whites, they promising to take care of them, and in Pittsburgh to return every article to its rightful owner. The Indians even showed them all the implements which they had concealed in the woods, assisted in packing them up, and emptied all their beehives for their pretended friends.

A body of the white men now advanced with the messengers to Salem to bring the inhabitants and their effects to Gnadenhutten. They were received in friendship, and under the guise of good will and affection the converts were easily persuaded to return with them. Some of the white men seemed deeply interested in religion. They asked many questions concerning it, and listened with profound attention to all that was said to them, frequently exclaiming, " You are, indeed, good Christians." The converts surrendered their arms " for safe keeping." without a shadow of doubt, and freely expressed their opinions and sentiments on whatever topics were discussed. Preparations for the journey were soon completed, and the entire party took up the march for Gnadenhutten. In the meantime, the defenseless Indians at that village had been suddenly attacked, driven together, and, without resistance, seized and bound. The Salem Indians soon met the same fate. As they approached Gnadenhutten the scales began to fall from their eyes. On the sands of the river bank they saw the remains of a pool of blood, and a blood-stained canoe close by. They were then seized, bound and conveyed across the river, where they found the other Indians confined in two houses and closely guarded. The words of peace and friendship gave place to accusations and reproaches. They were no longer called Christians, but enemies and warriors. They were accused of aiding the British in the war against the Americans; of harboring

300 - HISTORY OF TUSCARAWAS COUNTY.

and feeding British Indians on the march to the American frontiers ; of stealing horses from the Americans, inasmuch as their horses were branded ; of stealing various articles of clothing, children's caps, tea-kettles and other household equipments, for these were to be found among white people only, and not among Indians.

These charges were all refuted by the prisoners. They spoke of their successful efforts to maintain the Delaware neutrality for years, while other nations about them were engaged in war. They explained the necessity which compelled them to entertain the British Indians passing through their town, and showed that they had induced many a war party to turn back, and that they had also furnished Col. Brodhead with provisions. They reminded them that they had turned from savage life, and were now a civilized, agricultural people, and used the same household utensils, mechanical tools, branding irons and other devices employed by the whites.

It was asserted by the militia, on their return, that they found among the clothes of the converts the blood-stained garments of the murdered Mrs. Wallace, whose husband recognized them. This has been disputed; but whether so or not, the finding of the dress was by no means conclusive evidence of the complicity of the Christians in that murder, and no justification of the massacre of the Moravian Indians. It was known that the band of savages that perpetrated that outrage encamped close to Gnadenhutten, while the Christians were there, and held communication with them. Although it was a rule among the converts not to purchase booty of the marauding parties, some one of the Indians may have bought the dress secretly, or more probable still, it may have been left by hostile warriors in one of the houses of Gnadenhutten, unknown to the inmates, with intent to fasten suspicion upon the Christian Indians.

A council of war was now called to determine the fate of the prisoners. The officers, unwilling or unable to decide the question, submitted the question to the detachment. The men were drawn up in a line, and Col. Williamson stepping forward, put the question, " Shall the Moravian Indians be taken prisoners to Pittsburgh, or put to death," requesting all in favor of sparing their lives to advance in front of the line. Only sixteen men, or, according to other reports, eighteen, advanced out of the line. In this manner was their fate decided. It is supposed the commander himself did not vote, nor is it known what, disposition of the prisoners he favored, but his method of obtaining the vote operated in favor of their death, for it left all the indifferent and wavering men, and there may have been many such, in the ranks of those who favored the harshest measures. The few who were guided by feelings of humanity protested that the innocence of the converts was clearly evinced, but finding they could not move the majority, they " wrung their hands," says Heckewelder, "calling God to witness that they were innocent of the blood of these harmless Christian Indians."

The mode of execution was now discussed. Some were for setting fire to the houses they were in, and burning them alive; others wanted to take their scalps home with them as trophies of victory. This latter plan prevailed at last, and the prisoners were notified that they must die.

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It may easily be conceived," says Loskiel, "how great their terror was at hearing a sentence so unexpected. However, they soon recollected themselves, and patiently suffered the murderers to lead them into two houses, in one of which the brethren, and in the other the sisters and children, were confined like sheep ready for slaughter. They declared to the murderers that though they could call God to witness that they were perfectly innocent, yet they were prepared and willing to suffer death; but as they had, at their conversion and baptism, made a solemn promise to the Lord Jesus Christ that they would live unto Him, and endeavor to please Him alone in this world, they knew that they had been deficient in many respects, and therefore wished to have some time granted to pour out their hearts before Him in prayer and to crave His mercy and pardon. This request being complied with, they spent their last night here below in prayer and in exhorting each other to remain faithful unto the end. One brother, named Abraham, who, for some time past, had been in a lukewarm state of heart, seeing his end approaching, made the following public confession before his brethren: "Dear brethren, it seems as if we should all soon depart unto our Savior, for our sentence is fixed. You know that I have been an untoward child, and have grieved the Lord and my brethren by my disobedience, not walking as I ought to have done; but still I will cleave to my Savior, with my last breath, and hold Him fast, though I am so great a sinner. I know assuredly that He will forgive me all my sins, and not cast me out." The brethren assured him of their love and forgiveness, and both they and the sisters spent the latter part of the night in singing praises to God their Savior, in the joyful hope that they would soon be able to praise Him without sin.

Early on the morning of the 8th of March, some of the band came to the houses where the prisoners were confined, engaged in singing and praying, and impatiently inquired if they were not yet ready to die, to which the brethren replied that they were all prepared, "having commended their immortal souls to God, who had given them that divine assurance in their hearts that they should come unto Him and be with Him forever." The militia selected two buildings which they denominated " slaughter-houses," one for the murder of the men, the other for the massacre of the women and children. The carnage then began. The victims were bound and led two and two together to the slaughter houses and there brutally murdered and scalped. They bore themselves through the terrible ordeal with uncommon patience, and met death with cheer ful resignation. Tomahawks, mallets, war-clubs, spears and scalping knives were used to effect the slaughter, and only a ,portion of the militia took an active part. Abraham, whose long, flowing hair had the day before attracted notice and elicited the remark that it would " make a fine scalp," was the first victim. One of the party, seizing a cooper's mallet, exclaimed, "How exactly this will answer for the business." Beginning with Abraham, he felled fourteen to the ground, then handed the instrument to another, saying, "My arm fails me; go on in the same way! I think I have done pretty well." When all the men and boys were slain, the slaughter of the women and small children commenced in the other house, whither they were led, two by two, as before.

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Judith, a venerable and pious widow, was the first to suffer death here. Christina, another widow, who had been an inmate of the Bethlehem Sister's Home in her youth, and spoke both English and German fluently, fell on her knees before Col. Williamson, and besought him to spare her life, but was told that he could not help her. Thus the cold-blooded butchery continued until ninety-two victims were slaughtered, when it ceased only because there were not other helpless women and children to kill. Thus was consummated one of the foulest deeds that has ever stained American history.

Besides these ninety-two, four others were killed before-Schebosh. as narrated above, one young convert shot down in the canoe, and two young Indians, Paul and Anthony, who were shot down under the bank of the river while seeking to escape. The borderers returned home with ninety-six scalps. De Schweinitz states that only ninety Moravian Indians perished; twenty-nine men, twenty-seven women, and thirty-four children. The other six were probably visiting Indians at Gnadenhutten. Among the slain wore six national assistants, or Indian ministers, including the noble spirited, fearless and faithful Isaac Glickhican.

Only four of those who were gathering corn at Gnadenhutten and Salem escaped. Jacob, mentioned above, who witnessed the shooting of the convert in the canoe, a little boy named Benjamin, eight years old, saved by a kind hearted frontiersman, who privately took him home with him, where he grew to manhood, and then returned to the Indian country, and two youths sixteen or seventeen years old, whose escape seemed almost miraculous. One of them disengaged himself from his bonds. and slipping unobserved from the crowd crept through a narrow window into the cellar of the house in which the women were executed. Their blood penetrated the flooring and ran in streams into the cellar. At nightfall he escaped from his horrible prison by climbing the wall, creeping through the window, and escaping to a neighboring thicket.

Thomas, the other lad, received only one blow on the head from the men, who then took his scalp and left him. After some time. he recovered his senses, and saw himself surrounded by bleeding corpses. Among these he observed one brother. named Abel. moving and endeavoring to raise himself. But Thomas remained lying still as though he were dead, and this caution proved the means of deliverance; for soon after, one of the murderers coming in and observing Abel's motions, killed him with two or three blows. Thomas lay quite still till dark, though suffering the most exquisite torment. He then ventured to creep toward the door; and observing no one in the neighborhood, arose and escaped into the woods, where he concealed himself till night. These two youths afterwards met, and made a safe journey to Sandusky; though they purposely took a long circuit, and suffered great hardships and danger.

After the massacre was accomplished, the men spent the day in securing their plunder, then setting fire to the " slaughter-houses " filled with the mangled corpses and to the whole village.

The believing Indians at New Schonbrunn escaped providentially. The missionaries at Sandusky had received orders to forsake their congregations

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and remove to Detroit. Wishing to see the converts again before departing, a messenger was dispatched on the 3d of March to request the converts, gathering corn on the Tuscarawas, to return at once. The messenger reached New Schonbrunn on the 6th, the same day Williamson's party entered Gnadenhutten. Being exhausted from his long journey, two of the New Schonbrunn Indians were sent to Gnadenhutten to convey the news to the Indians there. When within a mile or two of the village they were surprised to see many tracks of shod horses on and beside the path. Cautiously advancing, they soon espied the mangled body of the murdered Schebosh. Hastily burying it and thinking all the people of Gnadenhutten had probably suffered the same fate, they returned quickly to New Schonbrunn. Believing the murderers would soon advance upon them, preparations were made for a hurried flight. Yet they were in doubt as to what direction to take. Schonbrunn lay on the west side of the river, while Gnadenhutten was on the east. The opinion prevailed that it would be beat to cross the river to the east side, pass up the valley above the mouth of Sugar Creek, and there cross again. Early in the evening, all had crossed at New Schonbrunn to the east side, and in the darkness they proceeded about two and a half miles, when they halted till the light of the morning would enable them to travel again. In their hurry the canoe was forgotten; without it there would be no means of crossing the river above with their families. as the waters were high. Early the next morning, before daybreak, several of them returned for the canoe, and had scarcely taken it 300 yards from the town and were in plain sight of it, when, hearing the tramp of horse's feet down the river, they saw the village surrounded with horsemen looking for Indians and plunder. Hastily screening themselves, they watched the movements of the party, particularly to observe if they attempted to cross the river, which fortunately could be done now only by swimming. The band examined the woods around the town to discover which way the Indians had gone, but finding no tracks, they plundered and set fire to the village, and returned the same way they came. It was remarkable that the Indians paddling the canoe were not observed, for they were at first in plain view. Had the men but crossed the river, they would have come upon the track of the fleeing converts, and by following the trail met them all in a body on an extensive prairie, only two and a half miles from where they were looking for them. Sorrowfully the little band of surviving Indians turned their faces westward and continued their journey. They had hurried away without even a sufficiency of provisions for the march, and suffered greatly from hunger, beside-, enduring many other hardships before reaching Sandusky. They had been persecuted for their religion by their savage neighbors, driven from their quiet homes at the approach of a severe winter season, plundered of all their goods and provisions, and when about to stiffer death from starvation in a barren and inhospitable country, as a last forlorn hope, made a wearisome journey to the scenes of their former happiness to gather, with their neighbors who accompanied them, whatever fruits of their labor had remained undestroyed. Then fell the pitiless blow that

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crushed them to the earth, two-thirds of their number inhumanly murdered by those whom they had always treated as friends, and the remnant fleeing empty handed and horror-stricken to new hardships and privations. Truly their trials wore severe enough to test the stanchest faith, and it is little wonder that many forsook their religion and turned again to the worship of their fathers.

Having burned the three villages, Williamson's band started home with about fifty horses, a number of blankets and other articles, and ninety-six scalps. They marched to Pittsburgh, and fell upon a few peaceful Indians who had recently settled on the north side of the Ohio, opposite the fort, and under the protection of the American Government. A number of them, including a promising young Delaware Chief, fell a sacrifice to the bloodthirsty crew, and others, among whom was the Delaware Chief Gelelemend, saved their lives by fleeing across the river to the town.

When this expedition against the Christian Indians was planned, it was well known to those who joined it that the Indians had been forcibly removed to the Sandusky country, and that they had returned. The object of the raid was the Moravian villages, and though there may not have been any previous definite understanding as to the fate of the Indians if captured, the determination to spare none doubtless took possession of the minds of most of the men engaged in it. The expedition was deliberately planned, and the massacre deliberately perpetrated, not in the sudden heat of passion or flush of battle, for not the slightest opposition was made by the trusting, guileless Indians, but their submission was attended with such surrounding extenuating circumstances calling for mercy and forbearance, that nothing but a deep-seated, blood-seeking disposition could have permitted the men to consent to the terrible tragedy It must ever be regarded as one of the most atrocious acts that has disgraced the American name.

Whatever may be said byway of palliation or mitigation has been summed up by Rev. Dr. Joseph Doddridge in his "Notes on Western Virginia," at the close of his account of the bloody affair, and his comments are here presented:

"The pressure of the Indian war along the whole of the Western frontier," he says, " for several years preceding the event under consideration, had been dreadfully severe. From early in the spring until the commencement of winter, from day to day, murders were committed in every direction by the Indians. The people lived in forts, which were in the highest degree uncomfortable The men were harassed continually with the duties of going on scouts and campaigns. There was scarcely a family of the first settlers who did not, at some time or other, lose more or less of their number by the merciless Indians. Their cattle were killed, their cabins burned, and their horses carried off. These losses were severely felt by a people so poor as we were at that time. Thus circumstanced, our people were exasperated to madness by the extent and severity of the war. The unavailing endeavors of the American Congress to prevent the Indians from taking up the hatchet against either side in the Revolutionary contest contributed much to increase the general indignation against them: at the same time that those pacific endeavors of our

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Government divided the Indians amongst themselves, on the question of war or peace with the whites. The Moravians, part of the Delawares, and some others, faithfully endeavored to preserve peace, but in vain. The Indian maxim was: `He that is not for us is against us.' Hence the Moravian missionaries and their followers ware several times on the point of being murdered by the warriors. This would have been done, had it not been for the prudent conduct of some of the war chiefs.

"On the other hand, the local situation of the Moravian villages excited the jealousy of the white people. If they took no direct agency in the war, yet they were, as they were then called, ` half-way houses,' between us and the warriors, at which the latter could stop, rest, refresh themselves and traffic off their plunder. Whether these aids, thus given to our enemies, were contrary to the laws of neutrality between belligerents, is a question which I willingly leave to the decision of civilians. On the part of the Moravians, they were unavoidable. If they did not give or sell provisions to the warriors, they would take them by force. The fault was in their situation, not in themselves.

"The longer the war continued, the more our people complained of the situation of these Moravian villages. It was said that it was owing to their being so near us that the warriors commenced their depredations so early in the spring, and continued them until late in the fall.

" In the latter end of the year 1781, the militia of the frontier came to a determination to break up the Moravian villages on the Muskingum. For this purpose, a detachment of our men went out under the command of Col. David Williamson, for the purpose of inducing the Indians with their teachers to move further off, or bring them prisoners to Fort Pitt. When they arrived at the villages, they found but few Indians, the greater number of them having removed to Sandusky. These few were well treated, taken to Fort Pitt and delivered to the commandant at that station, who, after a short detention, sent them home again.

"This procedure gave great offense to the people of the country, who thought that the Moravians ought to have been killed. Col. Williamson, who, before this little campaign had been a very popular man, (in account of his activity and bravery in war, now became the subject of severe animadversions on account of his lenity to the Moravian Indians. In justice to the memory of Col. Williamson, I have to say that although at that time very young, I was personally acquainted with him, and from my recollection of his conversation I say with confidence that he was a brave man, but not cruel. He would meet an enemy in battle, and fight like a soldier, but not murder a prisoner. Had he possessed the authority of a superior officer in a regular army, I do not believe that a single Moravian Indian would have lost his life; but he possessed no such authority. He was only a militia officer, who could advise, but not command. His only fault was that of too easy a compliance with popular prejudice. On this account, his memory has been loaded with unmerited reproach.

306 - HISTORY OF TUSCARAWAS COUNTY.

"Several reports unfavorable to the Moravians had been in circulation for some time before the campaign against them. One was, that the night after they were liberated at Fort Pitt, they crossed the river, and killed or made prisoners a family of the name of Montour. A family on Buffalo Creek had been mostly killed in the summer or fall of 1781, and it was said by one of them, who, after being made prisoner, made his escape, that the leader of the party of Indians who did the mischief was a Moravian. These, with other reports of similar import, served as a pretext for their destruction, although no doubt they were utterly false.

"Should it be asked, what sort of people composed the band of murderers of the unfortunate people, I answer, they were not miscreants or vagabonds; many of them were men of the first standing in the country. Many of them were men who had recently lost relatives by the hand of the savages; several of the latter class found articles which had been plundered from their own houses, or those of their relatives, in the houses of the Moravians. One man, it is said, found the clothes of his wife and children who had been murdered by the Indians but a few days before. They were still bloody; yet there was no unequivocal evidence that these people had any direct agency in the war. Whatever of our property was found with them had been left by the warriors in exchange for the provisions which they took from them. When attacked by our people, although they might have defended themselves, they did not. They never fired a single shot. They were prisoners, and had been promised protection. Every dictate of justice and humility required that their lives should be spared. The complaint of their villages being half-way houses for the warriors, was at an end, as they had been removed to Sandusky the fall before. It was, therefore, an atrocious and unqualified murder. But by whom committed? By a majority of the campaign? For the honor of my country, I hope I may safely answer this question in the negative. It was one of those convulsions of the moral state of society in which the voice of the justice and humanity of a majority is silenced by the clamor and violence of a lawless minority. Very few of our men imbrued their hands in the blood of the Moravians. Even those who bad not voted for saving their lives retired from the scene of slaughter with horror and disgust. Why then did they not give in their favor? The fear of public indignation restrained them from doing so. They thought well, but they had not heroism enough to express their opinions. Those who did so deserve honorable mention for their intrepidity."

Crawford's disastrous campaign against the Sandusky Indians followed almost immediately after the massacre of the Moravian Indians. It has been charged by the Moravian writers that the object of this expedition was to destroy the remnant of the Moravian Indians on the Sandusky; but C. W. Butterfield, in his " Crawford's Campaign against Sandusky," shows by strong testimony that the destruction of the hostile Wyandot settlements was the purpose in view. It was a volunteer expedition, and was set on foot and directed by Gen. Irwine, commander of the Western Department of the American Army. The place of rendezvous was Mingo Bottoms, where about 480 men

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assembled. An election for chief commander was held there May 24, 1782, and resulted as follows: Col. William Crawford, of Westmoreland County, Penn., 235 votes; Col. David Williamson, of Washington County, Penn., 230 votes; the latter was chosen second officer in rank. The men were mounted, and it was designed to make a rapid march to Sandusky, 150 miles distant, and surprise the Indians if possible. The army left Mingo Bottoms May 25, and on the evening of the fourth day encamped on the ruins of Schonbrunn, feeding the horses on the unharvested corn of the plantations. Hopes of surprising the savages were here lost by the discovery of two Indian scouts watching their movements. It is not within the province of this work to detail the incidents of the disaster which followed. The Moravian village on the Sandusky had been removed about a month previous by command of Half King, and thus escaped a second contact with American soldiers that spring. Col. Williamson led the scattered forces in the retreat along the trail of the advance, as far as the Tuscarawas, which was crossed between Schonbrunn and Gnadenhutten June 10. From this point to the Ohio, " Williamson's trail " was followed. Williamson was afterward elected Sheriff of his county, and retained considerable popularity with the people. He, however, was unsuccessful in business and died in poverty.

THE WANDERING MORAVIANS.

For sixteen years after the crushing blow received in March, 1782, solitude reigned in the Tuscarawas Valley. The dreadful scene of the slaughter of the innocents remained unvisited, save by beasts of prey or occasional bands of red men. The teeming farm lands which surrounded the settlements relapsed into their former state of quiet wildness, and were soon covered with a thick grove of copse, which promised to develop into lofty forest groves. In 1798, however, Zeisberger returned to the Tuscarawas Valley and founded Goshen. A brief mention of the Moravian Indians during the intervening sixteen years would not be improper.

A deep feeling of hostility toward the remnant of the Moravian Indians on the Sandusky was entertained by the warlike tribes in that vicinity, and a removal elsewhere became necessary. At first the enmity was directed to the missionaries, and they were, by order of the Governor of Detroit, separated from their congregations and sent to Detroit. The converts, notwithstanding the absence of their teachers, clung to their religions life, and Half King and his warriors persecuted them in consequence. The Christians soon dispersed, some taking shelter with the Shawnees on the Scioto, and others with their heathen Delaware brethren on the Maumee. Soon after, Col. De Peyster provided for a settlement on the Clinton River, thirty miles above Detroit. New Gnadenhutten was founded here in July, 1782. Invitations were extended to the Indians to re-assemble there; some accepted, but many relapsed into savage life. For nearly four years they remained here; they had cleared the land and obtained comfortable homes, but the Chippewas dwelling in that region became dissatisfied with their presence, and insisted on their removal. They embarked, April 28, 1780, in two trading sloops, and after a lengthy detention

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at the Bass Islands near Sandusky peninsula, they were landed at Rocky Point, eight miles from Sandusky Bay. They proceeded to the Cuyahoga River, and there formed a temporary settlement, intending to return to the Tuscarawas Valley as soon as the country became sufficiently settled to permit it. A year later New Salem was established on the Huron River, in what is now Erie County. This mission prospered, and in 1790 contained over 200 members. Indian hostilities again necessitated a removal, and in April, 1 1791. the entire congregation removed to a place in Canada, which they called the Watch Tower, and soon after Fairfield was founded in Canada.

The Moravian society- at Bethlehem had memorialized Congress, October 28, 1783, to reserve to the remnant of the Tuscarawas mission their three towns and the surrounding lands. A favorable report was made on March 1, 1784, and an ordinance which passed in the Continental Congress. May 20, 1785, provided "that the towns of Gnadenhutten, Schonbrunn and Salem, on the Muskingum, and so much of the lands adjoining to the said towns, with the buildings and improvements thereon, shall be reserved for the sole use of the Christian Indians, who were formerly settled there, or the remains of that society, as may, in the judgment of the geographer, be sufficient for them to cultivate." A resolution of August 24, 1786, granted to the Christian Indians 500 bushels of corn, 100 blankets, 20 ages and 20 hoes, to be supplied from Fort McIntosh as soon as they should settle on the Tuscarawas. The settled opposition of the Indian tribes prevented immediate occupation of their old homes by the Indians. By a resolution passed July 27, 1787, a quantity of land adjoining these three settlements on the Tuscarawas, not exceeding 10,000 acres in the aggregate, was reserved to be vested in the Moravian Brethren Society, in trust for the former Indian residents, including Killbuck and his descendants and the nephew and descendants of the late Capt. White Eyes, Delaware chiefs, who have distinguished themselves as friends to the cause of America. An ordinance of September 3, 1788, directed the survey of this land by the geographer of the United States, "as speedily as possible."

The society of the United Brethren for Propagating the Gospel among the Heathen was organized at Bethlehem and incorporated by act of the Legislature of Pennsylvania, February 28, 1788, to hold in trust the land granted by Congress for the Christian Indians. Having appointed John Heckwelder its agent, he set out for the Northwest Territory September 10, 1788, accompanied by Matthias Blickensderfor, in order to have the tract surveyed. At Pittsburgh he met Thomas Hutchins, Geographer of the United States, with whom he proceeded down the Ohio to Fort Harmar. Here they waited until the beginning of winter, in daily expectation of a treaty to be held with the Indians, upon the issue of which depended the survey. At last he was obliged to return to Bethlehem without accomplishing his object.

The grant of three tracts of 4,000 acres each at the Moravian settlements on the Tuscarawas was renewed by act of Congress, dated June 1, 1796, and President Adams issued the patent for the land February 24, 1798. In the spring of 1797, the survey was made. John Heckewelder and William Henry,

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with their assistants, John Rothrock, Christian Clewell and a Mr. Kamp, under took the survey. They left the Ohio, near the present Wellsburg, May 7, accompanied by John Carr as guide, John Messemer, a Dunkard preacher on his way home to Detroit, and two Indians, Capt. Bull and Joseph White Eyes, the latter a son of the celebrated chief of that Dame. They reached the site of Gnadenhutten on the evening of May 11. Heckewelder proceeded at once to Marietta and returned with Mr. Schmick, Gen. Rufus Putnam and his son, the two latter of whom represented the Government in the survey. The site of Gnadenhutten was a dense wilderness of bushes and trees, and infested with rattlesnakes. Here and there the ruins of a chimney projected from the midst of a blackberry or sumac thicket. To this wilderness they set fire, and when consumed, the ground was seen covered with human bones that gave evidence of having been dragged about by wild beasts. They were the remains of the murdered converts. Schmick, Rothrock and Clewell made an attempt to explore the site of Salem June 5, but returned unsuccessful, the whole country being overgrown and the trail lost. The nest day, accompanied by William Henry, the search was renewed, and a few remains found. The bottom was covered with a thicket of scrub oak, known as the red-jack. The survey was completed early in July. Three plats, each of 4,000 acres, were laid out, known as the Guadenhutten, Schonbrunn and Salem tracts.

GOSHEN FOUNDED.

Heckewelder, accompanied by Rev. Benjamin Mortimer, traveled in the spring of 1798 to the mission at Fairfield, Canada, and informed the Indians of the completion of the survey and its readiness for occupation. A number signified their willingness to emigrate thither in the fall of that year. After a week's stay, Heckewelder and Edwards set out with two young Indians to begin a settlement at Gnadenhutten and make the necessary preparations for the reception of the missionaries and Indians who expected to arrive in the fall with Zeisberger and Mortimer Heckewelder took up his abode at Gnadenhutten. Zeisberger arrived with thirty-three Indians and landed at the beau tiful spring of old Schonbrunn October 4, 1798. His colony pitched their tents near the center of the Schonbrunn tract, and soon after made a permanent settlement on the river bank, opposite an island, seven miles northeast of Gnadenhutten. Here a little village called Goshen was laid out. The mission house was completed November 13, and a church was erected in December. Zeisberger visited the site of New Schonbrunn November 11. Single posts of the garden fences were the only remains of the village left standing. Many Indian implements and vessels, however, were scattered over the ground, and the whole region was thickly overgrown with bushes and rank weeds.

It was not long after the return of the missions to the Tuscarawas Valley that white settlers began to arrive, and their influence upon the Indian converts was very unfavorable to the prosperity of the missions. As a precantionary measure, the missionaries sent a memorial to Gov. St. Clair, October 28, 1798, asking that they be empowered to prevent the sale or barter of in-

310 - HISTORY OF TUSCARAWAS COUNTY.

toxicating liquors within the settlement. In response, he sent a message to the Territorial Legislature, which in the session of 1799-1800 passed an act to protect the Moravian Indians from the traffic of intoxicating liquors. The missionaries were authorized to seize the same whenever brought within the Schonbrunn tract and to " do with it as they should think proper." Heckewelder mentions that on one occasion "Zeisberger, although then in his eightieth year, in his zeal for the cause in which he was engaged, took up an ax and stove the kegs, so that the liquor ran into the river." " In consequence of the influx of settlers," says De Schweinitz, "the prohibitory law could not be carried out on the reservation. Not only passing traders, but its near neighbors tempted the Indians in every possible way. They looked them up in the forest especially, when hunting or sugar boiling, supplied them with liquor and then entrapped them in bargains which were as advantageous to themselves as they were ruinous to the natives. A regular gang of thieves and desperadoes infested the vicinity of Goshen, who worked incalculable injury to the missions. During the Holy Passion week (1805), most of the converts were intoxicated. Zeisberger did what he could to stop the evil, and the Indians gave earnest promises of reform. But a demon had been let loose among them and they fell into his power so often that drunkenness became the mortal sin and the destroying vice of the little flock. Some of them, indeed, like Gelelemend, remained faithful to the last; and the majority of them erred, not without premeditation, but through that want of stability which is everywhere characteristic of the aborigines, as soon as they meet the white man holding out the inebriating cup. This state of affairs continued to grow worse. Indians from beyond the reservation instituted carousals at Goshen, defying all control ; and in the course of time the prohibitory law was repealed at the instance of traders, as being an infringement on the rights and liberties of a free peoples."

The entire reservation was too large to be occupied and used by the Christian Indians alone. Foreseeing this, the Society for Propagating the Gospel, as early as September, 1796, issued a circular inviting members and friends of the church to settle there. The surplus land was to be leased in lots of from 100 to 150 acres each, the rent to be used for the benefit of the Indians. In response to this circular Jacob Bush and two other settlers arrived May 6, 1799, and on the 29th of the same mouth Paul Greer, Peter Edmonds, Ezra Warner and Peter Warner came from Gnadenhutten. Penn. David and Dorcas Peter came from Bethlehem in October, 1799. Peter had been appointed to take charge of a store opened by the society. Other families emigrated soon after. Some of these settlers took up land at Gnadenhutten, others on the site of Salem. Of the colony at Gnadenhutten, Lewis Huebner became the regular pastor in July, 1800, and a church edifice was erected and dedicated July 10, 1803, by Rev. Zeisberger. Soon after another Moravian Church was built on the west side of the Tuscarawas, near what is now Lock 17.It was dedicated December 15, 1805, and received the name of Beersheba. Huebner having been recalled, it was placed in charge of Rev. George God-

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frey Mueller, who preached in English at Beersheba, and in German at Gnadenhutten.

The number of the Christian Indians gradually diminished through deaths, removals to the West and return to savage life. The missionaries, becoming enfeebled by old age, lost in a measure their power and could not give the Indians the attention demanded in view of surrounding temptations. The venerable missionary, William Edwards, died at Goshen, October 8, 1801, aged seventy-eight years. For several years he had been unable to attend to his duties, but declined retiring to the States, wishing to die among the Indians. Zeisberger, too, ended his long and eventful life in mission work at Goshen. He died November 7, 1808, aged eighty-seven years. His last address was delivered during the summer of that year. About midsummer, forty Muncey Indians had arrived at Goshen, intending to remain a few weeks. By the arrival of another party of savages. the village was filled with visitors. They were welcomed, but be sought to abstain from strong drink. A boat laden with rum soon after arrived, and the visitors forgetting their promises " began a carousal so wild and fearful that the Goshen converts fled to the woods, and the neighboring settlers, seizing their rifles, hastened to guard the mission property and protect the missionaries." Part of the savages soon left, but others, continuing their debaucheries, Zeisberger aroused himself, summoned both converts and heathens to assemble in the chapel and delivered to them his last address. Mentioning the lawless savages by name, he denounced their brutish conduct, and ordered them to leave the village at once. He entreated them to turn from their evil ways; then warned them of the terrible consequences of continuing in them. Fear fell upon all of them and all soon departed. The evils that beset the missions clouded the last years of Zeisberger's life and doubtless hastened his death.

The three reservations on the Tuscarawas, instead of being a source of revenue, proved to be an expense and at last an intolerable burden to the " Society for Propagating the Gospel to the Heathen." Accordingly, negotiations were commenced with the United States to divest the society of the trusteeship. An agreement was entered into August 4, 1823, at Gnadenhutten, between Lewis Cass, Commissioner of the United States, and Lewis D. De Schweinitz, agent for the society, by the terms of which the society relinquished its right as Trustee, conditioned upon the payment to it of $6,654, only a fraction of the sum expended by the society for the improvement of the lands. The written consent of the Indians, for whose benefit the land was granted in trust to the society, being necessary to complete the contract, they or their representatives repaired to Detroit, and there they, November 8, 1823, entered into a treaty ceding to the United States their right and interest in these tracts on condition the Government pay them an annuity of $400, or in lieu thereof a reservation of 24,000 acres of land. This treaty was approved by President Monroe and the deed of retrocession in pursuance of the foregoing articles was executed April 1, 1824.

The society, however, did not divest itself of all the associations of the

312 - HISTORY OF TUSCARAWAS COUNTY.

Tuscarawas missions. The fourth article of their agreement secures in perpetuity to the society free from any condition or limitation whatever " ten acres of ground, including the church called Beersheba, and the graveyard, on the Gnadenhutten tract; and also the church lot, parsonage houses, and graveyard in the town of Gnadenhutten; the house and lot occupied by John G. Demuth; the house and lot occupied by David Peter, both which lots are about five rods in front by sixteen rods in depth; and the house and lot occupied by Frederick Dell, which lot does not exceed two acres; and also the missionary house and graveyard at Goshen.

Goshen was now abandoned and the little remnant of converts joined the mission in Canada. In 1837, many removed thence to Westfield, Kan. This mission was abandoned in 1853, and a new station was founded on the Little Osage called New Westfield. It still remains, and with two other smaller missions, New Fairfield in Canada and New Spring Place in Georgia, are all that remains in North America of the once thriving and extensive Moravian Indian Missions.

REV. DAVID ZEISBERGER.

This pioneer missionary was born in the small village, Zachtenthal, Moravia, on Good Friday, April 11, 1721. His ancestors were members of the ancient Moravian Church, and his parents in 1726 sacrificed their possessions and went to Herrnhut for the sake of religious freedom. In 1736, they emigrated with the second little band of Moravians to Georgia, leaving David in Europe to finish his education. He was an apt scholar under the guidance of Count Zinzendorf, and acquired languages readily. Two years later, he re. joined his parents in Georgia, and in 1741 removed with them to Bethlehem, Penn., and assisted in commencing the settlement there, which has since continued the chief seat of the Moravian Church in America. He continued his studies, and traveled among the Indians, perfecting himself in 1744-45 in the Mohawk tongue. From 1746 to the date of his death, sixty-two years later, he was engaged, with few and short intervals, in the missionary work. He labored in various localities, until the Tuscarawas missions were established in 1772, when he became their chief minister. He led the Delaware converts during all their reverses and frequent changes of habitation, until his earthly career was closed at Goshen, Tuscarawas County, November 17, 1808. At the age of sixty years had married Miss Susan Lecron, June 4, 1781, but left no issue. Mrs. Zeisberger remained at Goshen until August, 1809, when she returned to Bethlehem. She died there in 1824, aged eighty years.

Zeisberger did more to develop the Delaware language and the Onondaga dialect of the Iroquois than any other contemporaneous man. He was well versed in both, and was the author of many works, many. of which remain in manuscript.

He was a man of small stature, yet well proportioned, says De Schweinitz. His face wore the marks of constant exposure and of a hardy life. It was fur rowed with deep lines, yet always cheerful and pleasing. His dress was very

HISTORY OF TUSCARAWAS COUNTY. - 313

plain, but scrupulously neat and clean. Except for medicinal purposes, he never used spirituous liquors. His words were few. He had adopted the reticence of the natives among whom he spent his life. In conversation, one of their social ways had become a habit with him. When questioned, especially in later years, regarding any incident of his life or experience of the mission, he often observed a profound silence instead of giving a reply, and allowed the conversation to turn on other subjects. After a time, however, he addressed the querist, and delivered an answer somewhat in the way of a speech at an Indian council.

Heckewelder, who was associated with him for many years, says : " He was blessed with a cool, active and intrepid spirit, not appalled by any dangers or difficulties, and a sound judgment. to discern the best means of meeting and overcoming them. Having once devoted himself to the service of God among the Indians, he steadily, from the most voluntary choice, and with the purest motives pursued his object. His reticence was the result of the peculiar circumstances of his life. He undertook many solitary journeys, and in the first half of his life lived at places where there was either no society, or such as there was not congenial. Hence, he withdrew within himself, and lived in close communion with his unseen but ever-present Heavenly Father. In all his views he was very thorough, not impulsive nor suffering himself to be carried away by extraneous influences, nor giving an opinion until he had come to a positive and settled conclusion in his own mind. Experience invariably proved the correctness of his judgment." He would never consent to receive a salary, or become a " hireling," as he termed it, and sometimes suffered from the need of food rather than ask the church for means to obtain it. "He was not only bold in God, fearless and full of courage," said Mortimer, but also lowly of heart, meek of spirit, never thinking highly of himself. Selfishness was unknown to him. He was an affectionate husband, a faithful, never-failing friend; and every lineament of his character showed a sincere, upright, benevolent and generous soul; with perhaps as few blemishes as can be expected in the best of men on this side of the grave."

REV. JOHN HECKEWELDER.

John Heckewelder was born in Bedford, Eng., March 12, 1743. His father, David Heckewelder, was a Moravian exile who, with Christian David, emigrated to Herrnhut for the sake of religious liberty, and afterward removed to England. John was sent to the Moravian schools till eleven years of age, when, with his parents, he sailed for America and settled at Bethlehem. He attended school two years, and was then employed for two years in field work and other manual labor at Christian Spring, a small mission near Bethlehem. He then began his apprenticeship to a cooper, and was serving it when called by Post to accompany him to the Tuscarawas, as already narrated. On his return to Bethlehem, be was assisted in establishing the new mission of Friedenshutten, and for nine years was employed at this and other stations as teacher. In the spring of 1771, he accompanied Zeisberger to Friedensstadt, and the next

314 - HISTORY OF TUSCARAWAS COUNTY.

year to the Tuscarawas Valley. He labored with the missions most of the time until 1798, when he became agent of the "Society of United Brethren for Propagating the Gospel among the Heathen." and took up his residence at Gnadenhutten. In 1792, he was appointed Associate Embassador with Gen. Putnam to form a treaty with the Indians, which was effected at Post Vincennes September 12. He was an Assistant Embassador to negotiate with the Indians the next year, but the embassy failed. At the organization of Tuscarawas County in 1808, he was elected Associate Judge, and served until 1810, when be resigned and removed to Bethlehem, Penn., to pass the remainder of his life in retirement, after having served the missionary cause with ability and fidelity for nearly half a century. He was married to Miss Sarah Ohneberg during the summer of 1780, at the mission of Salem, in what is now Tuscarawas County, and their first child was born there April 13, 1781. Heckewelder died at Bethlehem January 31, 1821, aged nearly eighty years.

During his retirement, he wrote extensively. Among, his published works are the " History, Manners and Customs of the Indian Nations, who once Inhabited Pennsylvania and the Neighboring States," and " Narrative of the Mission of the United Brethren among the Delaware and Mohican Indians." " His life," says Hon. Isaac Smucker, " was one of great activity, industry and usefulness. It was a life of vicissitudes, of perils and of wild, romantic adventure. How it abounded in hardships, privations and self-sacrificing devotion to the interests of the barbarians of the Western wilderness! How earnestly, persistently, faithfully, zealously he labored to propagate that Gospel which was the chief inspiration of the exalted heroism that characterized his event ful life! Unselfishly, be exposed himself to danger; disinterestedly, be toiled to bring wild and barbarous tribes into the enjoyment of the blessings of civilization and of Christianity. It would, indeed, be difficult to over-estimate the importance or value of the labors of Rev. Heckewelder in the various characters of philanthropist, philosopher, pioneer, teacher, ambassador, author and Christian missionary. He was a gentleman of courteous and easy manners, of frankness, affability, veracity; without affectation or dissimulation; meek, cheerful, unassuming; humble, unpretending, unobtrusive; retiring, rather taciturn, albeit when drawn out, communicative and a good conversationalist, he was in extensive correspondence with many men of letters, by whom he was held in great esteem. Throughout his long life he was the Red man's constant and faithful friend, having gone forth a pilgrim, while yet in his young manhood, in the spirit of enthusiastic heroism, unappalled by danger, unwearied by fatigue and privation, and undismayed by prospective toils and self-denials, to put forth his best efforts to ameliorate their condition and bring them under the benign influence of a noble, elevating, purifying, Christian civilization."

Of the other missionaries who labored in Tuscarawas County, brief sketches are herewith given

John Roth was a native of Prussia, born in the little village of Sarmund, February 3, 1726. He was educated a Catbolic, and learned the trade of locksmith, In 1748, he joined the. Moravian Church at Neusalz, Prussia, and in

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1756 emigrated to America. He entered the service of the Indian missions three years later. He united in marriage to Maria Agnes Pfingstag, August 16, 1770. In 1772, he became the resident missionary at Friedensstadt, Penn., and the next year accompanied the Indians of this station to Tuscarawas Valley. Here he remained but one year, returning with his family to Pennsylvania after the breaking-out of the Dunmore war. He was the minister at York, Penn., when his death occurred, July 22, 1791.

John Jacob Schmick was born at Konigsberg, Prussia, October 9, 1714. He was an alumnus of the University of Konigsberg, and for a time pastor of the Lutheran Church at Livonia, where he became acquainted with the Moravians, and in 1748 united with them. He accompanied Zeisberger to America on the return of the latter from a visit to Europe, in response to a call of the Missionary Board. He served various missions successfully, and in August, 1773, with his wife, entered the field in the Tuscarawas Valley. He was pastor of the mission at Gnadenhutten, and in 1776 disapproved of the evacuation of Schonbrunn by Zeisberger. In August, 1777, owing to the threatened complications with hostile Indians, he returned to Litiz, Penn., where he died January 23, 1778.

John G. Youngman, or Jungman, was born Apri119, 1720, at Hockenheim, in the Palatinate. In 1731, he emigrated with his father to America, and settled near Oley, Penn. He there joined the Moravians, greatly to the indignation of his family. In 1745, he married the widow of Gottlob Buttner, and served the church in various capacities till he became a missionary. He went to Schonbrunn in 1772. He remained there as assistant pastor until 1777, when in consequence of the Muncey insurrection, he fled to Lichtenau, and in August of that year returned with his wife to Bethlehem. He returned to the valley in 1780, and labored at New Schonbrunn until he was taken with the Christian Indians to Sandusky in 1782. He retired from missionary work in 1784, and died at Bethlehem July 17, 1808.

William Edwards was born April 24, 1724, in the Parish of Brinkworth, Wiltshire, England. His parents belonged to the Anglican Church. In 1749, he joined the Moravians, emigrated to America, and became a distinguished missionary among the Indians. He arrived at Lichtenau in November, 1776, becoming Zeisberger's associate. The next year he took charge of Gnadenhutten mission, and in 1778 went with the converts of that station to Lichtenau, in consequence of war disturbances. He was taken with his fellow-missionaries to Sandusky in 1782, and faithfully served among the Indians until his death. In 1798, he returned with Heckewelder to the Tuscarawas Valley, and died at Goshen October 8, 1801.

Gottlob Senseman was the son of Joachim and Catherine Senseman; the latter was one of the victims of the massacre of Gnadenhutten. His father afterward became a missionary among the slaves of Jamaica. Gottlob arrived as a missionary from Pennsylvania in the Tuscarawas Valley in 1780, and was assigned to duty at New Schonbrunn, where he remained till carried into captivity two years later. He remained a faithful laborer till his death at Fairfield, Canada, January 4, 1800.o

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Michal Young, or Jung, was born January 5, 1743, at Engoldsheim, Alsace, Germany. His parents were members of the Reformed Church, and in 1751 emigrated to America, settling at Broadbay, Me. Here Michael joined the Moravian society, and in 1767 proceeded to Bethlehem, remaining till called to serve the Indian mission at Salem in the autumn of 1780. He was taken to Sandusky in 1782, and remained a faithful missionary among the Indians thirty-three years. In 1813, he retired to Litiz, Penn., where he died December 13, 1826.

Rev. Benjamin Mortimer returned with the Moravian Indians to the Tuscarawas Valley in 1798. as the assistant of Zeisberger, and remained at Goshen until after the death of Zeisberger, whose funeral sermon he preached in English. Mortimer was an Englishman. Subsequent to 1808, be became pastor of a Moravian Church in New York City, where he died November 10, 1834. Rev. John Joachim Hagen became one of the missionaries at Goshen in 1804.

FIRST WHITE CHILD BORN IN OHIO.

The first known white native of the territory now embraced within the limits of the State of Ohio was born at Guadenhutten exactly three years prior to the Declaration of Independence by the Congress of American Colonies. Bishop De Schweinitz, in his "Life and Times of Zeisberger," says: " A few weeks before the arrival of Schmick, there had been born in the midst of this mission family, on the 4th of July 1773, at Gnadenhutten, the first white child in the present State of Ohio. Mrs. Maria Agnes Roth was his mother, and he received in baptism, administered by Zeisberger on the 5th of July, the name of John Lewis Roth." The author of this work remarks in a foot-note: " This interesting fact is established by the official diary of Gnadenhutten (in the archives Of the Moravian Church), preserved at Bethlehem, Penn., which says: July 4, 1713.-Today God gave Brother and Sister Roth a young son. He was baptized into the death of Jesus, and named John Lewis, on the 5th inst., by Brother David Zeisberger, who, together with Brother Jungman and his wife, came here this morning.' "

Lord Dunmore's war occurred the following year (1774), causing great anxiety in the mission settlement, and, by the advice of Zeisberger, Roth, the only one of the missionaries who had children, returned with his family to Bethlehem, Penn. In the work above referred to. the subsequent history of Roth is thus given: "In this way, John Lewis Roth. the first white child born on the soil of Ohio. was brought to Pennsylvania when not quite one year of age. There his parents lived successively at Mount Joy, York, Enman's and Hebron, at all of which places his father was pastor of the Moravian Church. In 1790, his father took charge a second time of the church at York, where he died in the following year on the 23d of July. His mother died at Nazareth February 25, 1805.

"John Lewis Roth himself was educated at Nazareth Hall, and formed a member of the class of 1785, the first organized in that institution. After leaving Nazareth Hall, there are no traces of him for a number of years, until

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he is found living on a farm near Nazareth (married), and the head of a family. In 1836, he became a resident of Bath, Penn., and joined the Lutheran Church, which the Rev. A. Fuchs gathered in that neighborhood. Of this church, he remained a consistent and worthy member. He died on the 25th of September, 1841, in the sixty-ninth year of his age, and was buried in the graveyard, where his remains now lie. His tombstone bears the following inscription:

"`Zum Anderken an Ludwig Roth, geboren 4th Juli, 1773. Gestorben 25th September, 1841, alter 68 Jahre, 2 m., 21 tage.'

"Mr. Fuchs preached his funeral sermon on the parable of the prodigal, which text Mr. Roth himself selected previous to his death. He left five children-four sons and one daughter."

Robert Clarke, in commenting on this occurrence, says: " This, then, is the first recorded birth of a white child within the present limits of Ohio. It is quite possible, however, that he may not have been the first born of Ohio. A fort and trading-post was established at the mouth of the Sandusky as early as 1751 by the French, and was subsequently held by the British. Loramie's and other British trading-posts were established within the State; but probably that of Sandusky was the only one to which families could have been brought in safety. The British traders were generally solitary adventurers, who risked their own lives for the enormous profits of their traffic with the Indians. The French were more permanent in their settlements, and carried their families and priests with them. Vincennes, Ind., in 1772, numbered about 400 white inhabitants: Detroit, over 600, so that it is probable that numbers of families had established themselves at the immediate station of Sandusky; and, if so, white children may have been born there previous to 1773.

Before the publication of the " Life of Zeisberger," in 1870, the honor of being the first white native of Ohio soil had been ascribed by many to Mary Heckewelder. or Joanna Maria Heckewelder, the daughter of Rev. John Heckewelder. She was born at the mission of Salem April 6, 1781, where she remained until 1'785. Her parents then sent her with the Youngman family to Bethlehem, where she was educated. In 1801, she was appointed a teacher in the Ladies Boarding School at Litiz, Penn.: but five years later retired on account of impaired hearing. Eventually she lost her hearing altogether. After the death of her parents, she took up her residence in the Sisters' House at Bethlehem, where she received many visitors, and impressed every one that approached her by her culture, gentleness, piety and child-like resignation to her affliction. She died September 19, 1868, aged eighty-seven years.

Christian David Senseman, the son of Rev. Gottlob Senseman, was born at New Schonbrunn August 30, 1781, immediately preceding the captivity of the Moravians. With his parents, he was taken to the Wyandot country in September, 1781, when only a few days old, and was never afterward a resident of Tuscarawas County territory. He settled at Nazareth, Penn., where be was for many years a merchant, and where he died in 1834.

320 - HISTORY OF TUSCARAWAS COUNTY.

John Conner, and perhaps other children of Richard Conner, was born at Schonbrunn and baptized by Zeisberger. Richard Conner, says De Schweinitz, was a native of Maryland, who, while ranging through the Indian country, met and married a captive white girl among the Shawnees. They remained with this tribe until the close of Dunmore's war, when by the stipulations of the treaty they were surrendered and settled at Pittsburgh. Their son, however, had been retained, and while on their way to redeem him they came to Schonbrunn. Mrs. Conner remained at the mission while her husband proceeded to the Shawnees country. By the time he returned, having learned nothing of their child, she had acquired an ardent desire to remain at the mission, having a strong predilection for Indian life, and at the same time a desire for the Gospel. They remained, built a house at Schonbrunn, and after a probation of one year were admitted into the full communion of the church, at Easter, 1776. They continued worthy members. Soon after the treaty at Pittsburgh in October, 1775, Mr. Conner accompanied Col. John Gibson, an Indian Agent, and several other Americans on a tour through the Indian country. In the Shawnees territory, he discovered his son, succeeded in ransoming him, and in the following spring returned to Schonbrunn. The Conner family followed the Moravian Indians through their misfortunes, until the departure of the latter from New Gnadenhutten, Mich., in 1786. Richard Conner was well advanced in life at this time, and remained with his family on the homestead which he had acquired at New Gnadenhutten. Some of his descendants were still residing, a few years ago, at Detroit and in Indiana.

THE GNADENHUTTEN MONUMENT.

For fifteen years the mutilated and charred remains of the martyrs were left without sepulture. The site of Gnadenhutten grew to be a dense thicket of woods, briers and bushes. Indians and white men alike avoided it. But in 1797, John Heckewelder, in clearing the plat of the village and surveying the Tract, gathered together the scattered human skeletons and buried them. Two years later, with David Peter, Heckewelder re-interred the remains in one of the cellars of the old town. The site of this grave was lost in time, but in 1843 was accidentally discovered by Rev. Sylvester Wolle while digging for parched corn. The next year, on the 7th of October, the Gnadenhutten Monumental Association was organized. Rev. Wolle was the first President, and Lewis Peter, Secretary. In the first and second articles of the constitution adopted, the purpose of the society was declared to be "to make judicious and suitable improvements upon the plat of the old Indian village, and to erect on that spot an appropriate monument, commemorating the death of ninety-six Christian Indians, who were murdered there on the 8th day of March A. D. 1782.'' It was provided that any person paying annually $1, should be considered a member ; that the payment of $10 should constitute one a life member, or the payment of $20 a life director. The fund grow very slowly. The association was but a local society in an obscure village. In four years, only $70 had accumulated. In the fall of 1871, the amount of funds on

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hand was about, $1,300, and soon after the society contracted for the construction and erection of a monument at a cost of $2,000, relying upon the liberality of the citizens of Tuscarawas County to subscribe $700 for the object.

The dedication of the monument took place at Gnadenhutten on Wednesday, June 5, 1872. The stone is Indiana marble, the main shaft, one solid stone, weighing fourteen tons, rising twenty-five feet above the base. The entire height of the monument is thirty-seven feet. On the south side of the base is the inscription: "HERE TRIUMPHED IN DEATH NINETY CHRISTIAN INDIANS, MARCH 8, 1782;" on the north side is the date of dedication, "June 5, 1872." The monument is located exactly in the center of the street of the original town. Here and there through the grove remain evidences of the old cellar excavations. Close by the fence on the east side, lie entombed the remains of the Indians.

An immense crowd, variously estimated at from 8,000 to 12,000 people, assembled to witness the dedicatioy ceremonies. Many of the most distin guished and prominent members of the Moravian Church were present. The oration was delivered by Rev. Edmund De Schweinitz, D. D., of Bethlehem, Penn., Bishop of the Moravian Church. At its close, a funeral dirge was chanted by the choir, and an Indian, stationed at each of the four corners with cord in hand, as the last notes of the requiem died away, detached the drapery, which fell to the ground and revealed to the gaze of the assembled multitudes the proportions of the beautiful column. The four Indians present were from the Moravian mission in Canada. One of them, John Jacobs, was the great-grandson of Jacob Schebosh, the first victim of the massacre ninety years before. No accident, or disturbance of any kind occurred to mar the sacred exercises of the day.

The centennial year of the massacre was observed at Gnadenhutten, May 24, 1882, by appropriate memorial services under the auspices of the monumental association. The weather was fine all day, and the greatness of the occasion drew together an audience of probably 10,000 people. Excursion trains were run from Steubenville and Columbus, and among other dignitaries present were Gov. Foster, Secretary of State Townsend, and State Auditor Oglevee. Henry B. Lugwenbaugh, a grandson of Rev. John Heckewelder, was present with his wife and participated in the solemn ceremonies. In the western half of the village cemetery, the location of the ill-fated Moravian village, temporary indices were erected, pointing to the location of historical buildings. Thirty feet west of the monument was a small mound, with a board labeled "Site of Mission House." Fifteen feet east of the monument was a sign "Site of Church." Seventy feet further east, nailed to a tree, was the inscription "Site of the Cooper-shop, one of the slaughterhouses." About 200 feet south of the monument, near the cemetery fence, was a grass covered mound, eighteen feet across and five feet in height, bearing the sign " In a cellar under this mound, Rev. J. Heckewelder and D. Peter, in 1779, deposited the bones."

The assembly was called to order about 11 o'clock by Judge J. H. Barn-

322 - HISTORY OF TUSCARAWAS COUNTY.

hill. Bishop H. J. Van Vleck delivered an address of welcome, and after other preliminary exercises, Hon. D. A. Hollingsworth, of Cadiz, the orator of the day, was introduced. At the close of his address, the audience was dismissed, and re-assembled in the afternoon to listen to addresses from Gov. Foster and other distinguished guests. The exercises closed at a late hour of the day, and the vast crowd slowly dispersed.