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TRANS AC7 O N S 
 
 Moravian r^-cdz Z 
 
 VOLUME X 
 PARTS I, II, III, AND IV 
 
 [Printed fok the Society.] 
 
TABLE OF CONTENTS. 
 
 Page. 
 
 Annual Meeting, 1913, . . . . . . 1 
 
 Annual Meeting, 1914, . . . 3 
 
 In Memoriam, . , . . . . . . 5 
 
 Specimens of Old Moravian Poetry, ... 7 
 Historical and Statistical Matter Relating to the 
 
 . Widows Society, . . . . -37 
 
 v. loM/ 2/ 
 
TABLE OF CONTENTS 
 
 PACK 
 
 Annual Meeting. 191 5. . . . . 105 
 
 Annual Meeting, 1916. ..... 107 
 
 In Memoriam, . . . . . 109 
 
 A History of the Moravian Seminary for Young 
 
 Ladies, Hope, Indiana, . . . . . 11 1 
 
 A History of the Moravian Mission Among the Indians 
 
 on the White River in Indiana. ... 231 
 
 The Autobiography of Abraham Luckenbach, . 359 
 
 MB 3 
 v. I0-.3/4- 
 
TRANSACTIONS 
 
 Moravian Historical Society. 
 
 VOLUME X. 
 PARTS I and II. 
 
 [Printed for the Society.] 
 
 bethlehem. pa. 
 Times Publishing Company. 
 1915. 
 
TABLE OF CONTENTS. 
 
 Page. 
 
 Annual Meeting, 1913, . . . 1 
 
 Annual Meeting, 1914, . . . . . 3 
 
 In Memoriam. . , ... . . ' 5 
 
 Specimens of Old Moravian Poetry, ... 7 
 Historical and Statistical Matter Relating to the 
 
 . Widows Society, - yjr^H . . ; ■ . 37 
 
ANNUAL MEETING 
 
 OF THE 
 
 Moravian Historical Society, 
 
 The business meeting was called to order at 10:15 a.m., with 
 President Schwarze in the chair. Nineteen members were 
 present. 
 
 The minutes of the 1912 meeting were read and approved. The 
 Treasurer's report was accepted, ordered to be read at the after- 
 noon session and an abstract spread upon the minutes. 
 
 The Secretary reported five executive meetings, the catalogu- 
 ing of the library, and the project of a new summer house, as 
 the notable work of the year. He reported a membership of 349, 
 consisting of 113 life members and 236 active and associate. The 
 gains were 2 life and 15 active members; the losses were from 
 the deaths of one life and two active members ; nine were with- 
 drawn or dropped, making a net gain of five. 
 
 The Library Committee reported progress in the work of 
 arranging and classifying the books and outlined plans for the 
 continuance of the work. 
 
 The Graveyard Committee reported that they had secured 
 plans for the summer house and submitted sketches. On motion 
 of the brethren E. J. Krause and C. D. Kreider, it was resolved 
 to accept the plan for a one-story octagon building, at a cost of 
 $425, or to put up a two-story building, according to the plan 
 presented, if the money can be raised for the extra cost. 
 
 The Publication Committee reported that plans were already 
 formed for the new publication. 
 
 SEPTEMBER 25, 1913. 
 
 Receipts 
 
 Expenditures . 
 Cash on Hand 
 
 $ 556 10 
 645 19 
 23 96 
 5932 71 
 5794 07 
 
 Investments 
 Trust Funds 
 
2 
 
 The members elected at this meeting were as follows : Miss 
 Rosalie T. Beckel, the Rev. and Mrs. R. Crittenden, John E. 
 Leibfried, TVTrs. Charles H. Rominger, Mrs. H. E. Stocker, the 
 Rev. and Mrs. C. H. Wenhold, Jr., William H. Neisser, Miss 
 Helen F. Beitel, Miss Emma B. Beitel, Mrs. Wm. H. Milchsack. 
 
 The question was raised whether it might not be well to have 
 the vesper at one o'clock, instead of two, to serve as a luncheon. 
 On motion, this was referred to the afternoon meeting for dis- 
 cussion. 
 
 On motion, the proposition to erect a monument at Nain, near 
 Bethlehem, was referred to the Executive Committee with power 
 to act. 
 
 By unanimous consent, the Secretary cast a ballot re-electing 
 all the old officers. On motion, the usual salaries were voted to 
 the Secretary-Treasurer and to the Librarian. 
 
 F. H. Martin, Secretary. 
 
 AFTERNOON SESSION AND VESPER, AT 2:15 P.M. 
 
 The meeting was opened with the singing of a hymn, followed 
 by the usual vesper lunch. The list of deaths was read and the 
 hymn, "They with patience having run," was sung. 
 
 The President addressed this, the 56th annual meeting, review- 
 ing the origin of the Society, its proper aims, the work already 
 accomplished and plans for the future. 
 
 Rev. Albert Oerter read a paper, "A Quiet Corner during the 
 Revolution, 1775-1783," being a sketch of life at Graceham, Md., 
 in that period. Hymn No. 6" having been sung, Rev. H. E. 
 Stocker followed with a paper, entitled "The Moravian Mission 
 among the Indians on the White River in Indiana." 
 
 On invitation of the President, Dr. Stonecipher, of the North- 
 ampton County Historical Society, addressed the meeting. 
 
 The question of changing the hour for the vesper was dis- 
 cussed. It was resolved that the Executive Committee take 
 steps to learn, by some method, the wishes of the Society in re- 
 gard to the most convenient hour. The President also explained 
 the two plans for the summer house and the cost of erecting it. 
 
 After singing hymn No. 10, the meeting adjourned. 
 
 Deaths, 1913: F. C. Johnson, Charles H. Neisser; life mem- 
 ber, A. de Groot. F. H. Martin, Secretary. 
 
ANNUAL MEETING 
 
 OF THE 
 
 Moravian Historical Society, 
 
 The business meeting was called to order at 10:15 a.m. by 
 President Schwarze. Sixteen members were present. The 
 minutes of the 1913 meeting were approved as read. The Treas- 
 urer's report was accepted and an abstract ordered to be spread 
 upon the minutes. 
 
 The Secretary reported that the Executive Committee had 
 held four stated meetings, considering mostly routine business. 
 There were 113 life and 240 active and associate members, mak- 
 ing a total of 353, a gain of four. Sixteen joined, all active and 
 associate. One was transferred from the active to the life mem- 
 ber list. One life and three active members died. Seven with- 
 drew and one was dropped. The librarian presented a list of 
 eighteen donations received. 
 
 The Graveyard Committee reported progress in the matter of 
 erecting a summer house. The Publication Committee reported 
 a great deal of matter in prospect, but none of it quite ready. 
 
 The following members were elected, all active : the Rev. Paul 
 S. Meinert, the Rev. T. M. Rights, Mr. and Mrs. W. K. Shimer, 
 and Mr. R. H. Wilhelm. The old officers were re-nominated. 
 The Secretary being unable to accept the nomination, Bro. T. 
 M. Rights was nominated in his stead. By unanimous consent, 
 the Secretary cast a ballot electing all those nominated. On 
 motion, the usual honorarium was ordered paid, $50.00 to the 
 Secretary-Treasurer and $30.00 to the Librarian. 
 
 SEPTEMBER 24, 1914. 
 
 Investments 
 Trust Funds 
 
 Receipts 
 
 Expenditures 
 Cash on Hand 
 
 $ 436 18 
 146 54 
 313 60 
 5938 59 
 5891 22 
 
4 
 
 AFTERNOON MEETING. 
 
 The meeting opened with singing "What praise to Thee, my 
 Saviour," followed by the usual vesper refreshments. 
 
 After reading the list of deaths, the hymn, "They with pati- 
 ence having run," was sung. 
 
 The President addressed the meeting, giving a brief sketch of 
 the life and character of John Hus, in view of the coming cele- 
 bration of the date of his martyrdom. The Rev. A. E. Oerter 
 read a paper, entitled, "Closing of the Single Brethren's Econ- 
 omy at Christian Spring in 1796, with a poem written for that 
 occasion by Bishop John Ettwein." The Rev. A. D. Thaeler 
 spoke on "Bohemia and the Brethren in Bohemia," giving im- 
 pressions of his visit there at the time of the General Synod of 
 1914. 
 
 The Secretary's and Treasurer's reports were read, together 
 with the list of officers elected, after which the meeting closed 
 with the singing of a hymn. 
 
 Deaths in 1914: Eugene A. Brunner, Mrs. R. Crittenden, 
 Marcus Fetter, Jacob H. Holt, Charles Laramy; life member, 
 Mrs. Abraham S. Schropp. 
 
 F. H. Martin, Secretary. 
 
5 
 
 Hn flDcmoriam. 
 
 Alfred de Groot 
 was born on Staten Island, September 21, 1827. He died March 
 31, 1913. He became a life member of the Society in 1880. 
 
 Mrs. Caroline (Guetter) Schropp 
 was born in Bethlehem, March 13, 1842. She died May 10, 1914. 
 She became a life member of the Society in 1879. 
 
 Charles H. Neisser 
 was born in Bethlehem, June 28, 1853. He died November 16, 
 1912. He joined the Society in 1869. 
 
 F. C. Johnson 
 
 was born in Wilkes-Barre, . He died March 
 
 5, 1913. Joined the Society in 1896. He was a member and the 
 president of the Wyoming Historical Society. He is known as 
 the author of numerous articles and pamphlets on matters re- 
 lating to the early settlement of Pennsylvania. 
 
 Eugene A. Brunner 
 was born in Bethlehem, March 5, 1847. Died April 30, 1914. 
 He joined the Society in 1908. 
 
 Mrs. Jane (Chamberlain) Crittenden 
 
 was born . She died September 25, 1914. She 
 
 joined the Society in 1913. 
 
 Marcus Fetter 
 was born in Bethlehem, August 6, 1841. He died May 1, 1914. 
 Joined the Society in 1869. 
 
6 
 
 Jacob Holt 
 
 was born in Easton, August 12, 1845. He died February 2, 1914. 
 Joined the Society in 1896. 
 
 Charles Laramy 
 
 was born August 24, 1839. He died 
 the Society in 1896. 
 
 1914. Joined 
 
7 
 
 SPECIMENS OF OLD MORAVIAN POETRY. 
 
 BY THE REV. A. L. OERTER, A.M. 
 I. 
 
 An Affectionate Farewell Poem on the Occasion of 
 Closing the Boys' School at Nazareth and the Removal 
 of the Boys to Bethlehem. 
 
 One of the peculiarly characteristic features of life in the first 
 Moravian settlements in Pennsylvania, during the early period 
 of their existence, was the disposition and endeavor to make that 
 life, with all its hardships and privations, more easy and cheerful 
 by all the limited means at command. Devoted and consecrated 
 as they were to the high and holy purpose of letting their light 
 shine, our spiritual ancestors were not of a morose and sternly 
 forbidding character. They believed that it was their privilege 
 to "rejoice in the Lord ahvay," and to praise and glorify Him by 
 a gladsome acceptance of the conditions in which He had seen 
 fit to place them. The daily religious services, assembling them 
 in sweet Christian fellowship, the hearing of accounts from con- 
 gregations near or remote, the frequent lovefeasts, some of 
 which were of a partly social character, the investing of ordinary 
 occupations with a sacred importance, the affctionate notice of 
 birthdays and other anniversaries, the vocal and instrumental 
 music of the sanctuary or of the concert, all tended to nourish 
 and preserve among them a cheerful spirit, of which in their 
 comparative isolation they had need, if they were not to become 
 unduly depressed and discouraged. 
 
 Hence, also, the custom of writing verses or poems (Lieder) 
 for various occasions, such as birthdays or church-festivals, for 
 the laying of corner-stones or the dedication of meeting-halls 
 and choir-houses, even for farming operations, which for some 
 time was of frequent occurrence. The style of the poetry corre- 
 sponded to the nature of each occasion, varying from the more 
 formal to the familiar; but all of these compositions illustrate 
 and bear the stamp of the prevalent conception of the Church as 
 a family, a community of brethren and sisters, those belonging 
 to the same congregation, and some others, being personally 
 acquainted with one another. 
 
8 
 
 The example set by Count Zinzendorf, whose poetical genius 
 expressed itself not only in hymns for religious worship, but also 
 in numerous other versified productions, was followed by his 
 brethren who, like himself, wrote not only from an aesthetic, but 
 also from a practical standpoint. Our German forefathers could 
 not do otherwise than retain the characteristics of their race in 
 America also, and among these was a love for music and poetry, 
 and therefore naturally, as is well known, a cultivation of these 
 liberal arts, which contributed not a little to the preservation 
 among them of the best type of European culture, amid sur- 
 roundings of a different character. This is so well known that 
 we need only refer to it in connection with the poems presented 
 in this paper. They, together with others, have been preserved 
 in some of the early diaries of the Nazareth congregation, and 
 are of interest on account of the events that gave occasion for 
 the composition of them, and on account of the personality of 
 their authors. The writers were very able, useful and prominent 
 brethren in the service of our Church during the latter part of 
 the eighteenth century, and although distinguished for their 
 abilities, and rendering important services to the Church, they 
 still occasionally found time to write verses for the edification or 
 encouragement of their brethren and sisters. 
 
 The first poem here presented was written by the Rev. Francis 
 Christian Lembke, the learned author of the Latin document de- 
 posited in the corner-stone of Nazareth Hall, in which there 
 were also deposited a number of Odes written for that occasion, 
 notably one by Bishop Matthew Hehl, in which the names of all 
 Moravian congregations, missions and preaching-places in 
 America are mentioned. 
 
 Francis Christian Lembke was born July 13, 1704, in Blan- 
 singen, a town in the margraviate of Baden-Durlach, where his 
 father, Carl Lembke, was an Evangelical Lutheran minister, 
 later in Durlach, the capital, where he died in 1710. Bro. 
 Lembke's mother was of Jewish parentage, but as a child of 
 eight years, by her own urgent desire, was baptized as a Chris- 
 tian with the name Maria Christina Fried; Albin. After attending 
 the Gymnasium at Durlach, at eleven years of age Bro. Lembke's 
 mother took him to Strasburg, where, after attending prepara- 
 tory schools, he entered the University, in 1721, and in 1725 took 
 
9 
 
 his degree as Magister Philosophiae. Later he pursued his 
 studies at the Universities of Jena, Erfurt and Leipsic. Recalled 
 to Strasburg by the University, he was appointed Praeceptor 
 Latinus at the Gymnasium, and preached in the large St. Peter's 
 Church to crowded audiences, becoming the most popular 
 preacher in the city. At Jena he had become acquainted with 
 pious students and the Moravian brethren, which, together with 
 persecution from jealous opponents, led to his finally leaving 
 Strasburg and his reception into the Brethren's Church, in 1746. 
 In 1749 he was ordained a Deacon in the Fetter Lane Chapel in 
 London, Eng., in 1754 received a call as "Prediger" (preacher) 
 of the congregation at Nazareth, Pa., and came to America with 
 Bishop Spangenberg. 
 
 For almost thirty years he was the "Gemeinhelfer" and 
 "Prediger" (Pastor and Preacher) of the congregation at Naza- 
 reth, offices not generally filled by the same brother in those 
 days, and for sixteen years at the same time (1763- 1779) he was 
 Inspector or Principal of the School for Moravian boys, opened 
 in Nazareth Hall in 1759, and was therefore still Principal when 
 he wrote the verses which he entitled "Ein herzliches Abschieds- 
 Lied," (An affectionate Farewell-Poem), when that Boys' School 
 was closed and the housekeeping establishment was discon- 
 tinued. 
 
 Through the establishment of day-schools in some congrega- 
 tions, the pressure of hard times during the War of the Revolu- 
 tion and other circumstances, the school had decreased from 
 more than one hundred scholars to six, as Bro. Lembke states in 
 his poem, which must be the correct number, although it is else- 
 where given as eleven (Bishop Levering also states that they 
 were six in number), and it was thought best that these boys and 
 their teachers should be transferred to Bethlehem. The Memo- 
 rabilia for 1778 state that at the close of that year the entire 
 household in Nazareth Hall consisted of 8 little boys, 3 older 
 boys, 6 single brethren and 2 married couples, therefore 21 per- 
 sons. There was therefore a further decrease before the school 
 was closed in October, 1779. The following account of the 
 closing of the school and domestic establishment is given in the 
 Diary of the congregation : 
 
IO 
 
 "Thursday, Oct. 21, 1779. At 7 a.m. our scholars in the Hall, 
 with their teachers and the other brethren and sisters living in 
 the house, together with the Elders' Conference, held a nice 
 lovefeast, not, however, without sorrowful emotions. Bro. 
 Lembke related how many boys had entered the school twenty 
 and more years ago, and how the number had been reduced to 
 six, who were to leave us today and go to Bethlehem. He read 
 the text for the day and some farewell verses which he had com- 
 posed. Thereupon there was a meeting of the Elders' Con- 
 ference, at which the children were present, and were dismissed 
 with an affectionate kiss, not without tearful eyes. At 8.30 a.m. 
 they drove off, accompanied by two brethren, and with our united 
 blessing." 
 
 "Mond., Oct. 25. Bro. and Sr. Lembke made a visit to Bethle- 
 hem. With them went Bro. Dominic Krause, who for many 
 years was the gardener for Nazareth Hall, and is to be gardener 
 for the Single Brethren's house at Bethlehem." 
 
 "Thursd., Oct. 28. Before the evening service the Brn. 
 Nathaniel (Seidel), de Schweinitz (the Rev. John Chr. Alexander) 
 and Paul Muenster came from Bethlehem, the first two to settle 
 up the affairs of the school that has been closed, and to hand 
 over to Bro. Dettmers (the Warden) whatever belongs to the 
 Administration, which was done the next day. The brother who 
 has been house-washer, serving the school faithfully for many 
 years, went to Christian's Spring, to fill the same position there." 
 
 "Mond., Nov. 1. The housekeeping establishment in Nazareth 
 Hall was finally closed, and therefore the kitchen servants, Bro. 
 and Sr. John Schmidt and their daughter, who has been assisting 
 her parents for a few weeks, but will soon return to Bethlehem, 
 went to the little place assigned them at Christian's Spring, after 
 taking an affectionate leave of us. The boy Nathaniel Rasmus 
 (or Rasmussen), who has been helping to care for the stock, also 
 went to Christian's Spring." 
 
 The interest taken in the boys who were attending the school 
 in Nazareth Hall by Bro. Lembke and his brethren in office is 
 shown by frequent reference to them in the Diary. This was 
 quite natural, as the boys were all children of Moravian parents, 
 and were therefore regarded as a part of the congregation in 
 which they were sojourning. 
 
1 1 
 
 It was therefore also natural that Bro. Lembke, the Principal, 
 should express his fatherly regard for them in the following 
 verses, which, as well as the whole character of the closing exer- 
 cises, manifest a tender and affectionate desire to make the 
 change in their life as easy as possible for the children. While 
 not making any pretense to a lofty poetical style, the verses are 
 an example of that familiar tone which was so much more charm- 
 ingly appropriate. 
 
 EIN HERZLICHES ABSCHIEDS-LIED 
 
 ALS DIE KLEINE ANSTALT VON 6 KlNDERN MIT EINIGEN 
 BRUEDERN D. 2ISTEN OCT., 1779, NACH BETHLEHEM ZOG. 
 
 1. Ihr Kinder! es ist nun an dem 
 Ihr zieht von uns nach Bethlehem. 
 Der Zeit Umstaend' erfordern's so 
 geht dann dahin dankbar und froh. 
 
 2. Dankbar fuer alles was aus Gnad' 
 der gute Heiland an euch that 
 
 an Leib und Seel', an dieser Staatt 
 hier in der Hall bei Nazareth. 
 
 3. Das moeglichst haben wir gethan 
 nach unserem Haus-Vater Plan; 
 die Brueder hab'n euch informirt 
 auch moeglichst die Aufsicht gefuehrt. 
 
 4. Die Dankbarkeit erfordert es 
 dass keins so leichte das vergess' 
 was jedem Gutes widerfahr'n 
 
 in wenig oder vielen Jahr'n. 
 
 5. Es ist zwar eine kleine Zahl 
 
 der Kinder, die heut' aus der Hall 
 und von dem hiesgen Kirch-Gebiet 
 auf's Herrn Geheisz nun von uns zieht. 
 
 6. Zwei Brueder und sechs Knaebelein 
 zieh'n heute aus und dorten ein. 
 wiszt ihr wie viel vor vielen Jahr'n 
 
 der Anstalts-Knaebgen einst hier war'n? 
 
 7. Ein zwanzig Jahr und d'rueber aus 
 kam diese Anstalt hier ins Haus ; 
 hundert und zehen, gross und klein 
 die nahmen hier acht Stuben ein. 
 
 8. Im mittler'n Stocke wol nur zwei, 
 im ober'n sechse, und dabei 
 waren der Brueder zum Aufseh'n 
 und zu dem Unterricht sechzehn. 
 
I 2 
 
 9. Und mit dem Pfleger und Vorsteh'r, 
 und dem was sich zum Dienst gab her 
 bei diesem lieben' Anstalts-Haus, 
 so macht es ueber zwanzig aus. 
 
 10. Vier Jahr' darauf war just die Summ' 
 Von 130 und darum (mit den Kindern) 
 da wir mit unserm juengsten Kind 
 von Nazareth eingezogen sind. 
 
 11. Geschwister Schmidt's, die Kuechen-Leut', 
 so wie sie's noch sind bis anheut', 
 kamen zugleich mit uns herein 
 
 zum Dienst der Brueder und Knaebelein. 
 
 12. Seh't so war fuer euch je und je, 
 mit vieler Treue, Sorg' und Mueh , 
 die liebe Vormundschaft bedacht, 
 und hat's euch hier bequem gemacht. 
 
 13. Zieh't also, lieben Kinder, heut' 
 mit vieler Herzens-Dankbarkeit 
 von hinnen und seyd herzlich froh 
 man sorgt fuer euch dort eben so. 
 
 14. Die Gnad' und Friede Jesu Christ, 
 der mit euch hier gewesen ist, 
 
 sei auf dem Weg und dort zugleich 
 wie seine liebe Naeh' mit euch. 
 
 15. Wir nehmen nun von euch Abschied, 
 Ihr ziehet auch mit unserm Fried', 
 mit unserm besten Segen fort 
 gruess't uns're lieben Brueder dort. 
 
 16. Hab't den getreu'sten Kinder Freund 
 der es so herzlich mit euch mein't, 
 und den die Lieb' ans Kreuze trieb, 
 hab't Ihn, ach hab't Ihn zaertlich lieb. 
 
 17. Beim lernen oder sonst was thun 
 lass't euch das stets im Herzen ruh'n, 
 dasz Er sich in den Tod hingab, 
 
 und euch treu liebte bis in's Grab. 
 
 18. Die Brueder die dem Haus gedient 
 lasz unser Herr der uns versuehnt 
 und Der nichts unvergolten laess't 
 gesegnet seyn auf's allerbest'. 
 
 Die Gnade des Herrn Jesu Christ, 
 die Liebe des der Vater ist, 
 des Heil'gen Geist's Gemeinschaft sey 
 uns alle Tage fuehlbar neu. 
 
 (Nach Br. Lembke's Manuscript im Diario der Gemeine zu Nazareth 
 copiert.) 
 
13 
 
 AN AFFECTIONATE FAREWELL POEM 
 
 On the removal of the little school of six boys in 
 Nazareth Hall, with two teachers, to Bethlehem, Oct. 
 21, 1779. 
 
 1. Dear children, now the day has come 
 That bids you leave your present home, 
 And go from us to Bethlehem; 
 
 Go then in glad and thankful frame. 
 
 2. Thankful for all our Saviour dear 
 Has done for you while dwelling here; 
 Your souls and bodies He has blest 
 
 In Nazareth Hall, must be confessed. 
 
 3. Here in our house and family 
 We all have labored willingly 
 To do all that was best to do 
 To educate and care for you. 
 
 4. Now gratitude demands that none 
 Should e'er forget what here was done 
 That each for few or many a year 
 The benefit might freely share. 
 
 5. It is, indeed, a number small 
 
 Of children who from Nazareth Hall 
 And from this congregation now 
 Directed by the Lord, must go. 
 
 6. Two brethren and six little boys 
 Move hence to Bethlehem and its joys; 
 Know ye how many scholars were 
 Some years ago instructed here? 
 
 7. Full twenty years and more ago 
 
 This house a larger school could show; 
 
 Hundred and ten the number was, 
 
 And they had eight rooms in this house. 
 
 8. 'Tis true that on the second floor 
 There were but two, but then six more 
 Upon the third. Brethren sixteen 
 For teaching and o'ersight were seen. 
 
 9. The pastor, warden, servants, too, 
 Who faithful diligence did show 
 As guardians of this Institute, 
 Twenty the number was to boot. 
 
 10. Four years thereafter, when we moved 
 From Nazareth to this house approved, 
 With our young child, the grand sum total 
 One hundred thirty was, to note all. 
 
14 
 
 11. With us there entered Bro. Schmidt's, 
 Who still give us such wholesome bits 
 In the kitchen with great care prepared, 
 Which young and old have gladly shared. 
 
 12. Thus you can see amd understand 
 What faithful care on every hand, 
 What labor for your comfort here 
 Was spent by all your guardians dear. 
 
 13. Go then, dear children, on your way 
 With glad and thankful hearts today; 
 For the same love and service kind 
 In Bethlehem you'll also find. 
 
 14. The grace of Jesus Christ, His peace, 
 That always here your days did bless, 
 Be with you on the way, and still 
 With joy your hearts in Bethlehem fill. 
 
 15. We're parting with you now ; receive 
 Our love and blessing as you leave. 
 Peace be with you. Our brethren greet 
 For us, whom you in Bethlehem meet. 
 
 16. Love dearly the best Children's Friend 
 Whose loving kindness knows no end, 
 Who on the cross for us did die, 
 
 Oh love Him always fervently. 
 
 17. When learning lessons, or whate'er 
 You do, in glad remembrance bear 
 In love for you Himself he gave 
 To cruel cross, to death and grave. 
 
 18. And may the blessing of our Lord, 
 Who faithful service doth reward, 
 Rest richly on the brethren all 
 
 Who've served Him here in Nazareth Hall. 
 
 The grace of our Lord Jesus Christ, 
 The love of God, so highly prized 
 The Holy Ghost's communion be 
 With all of us most sensibly. 
 
 — Translated by A. L. Oerter. 
 
'5 
 
 II. 
 
 The Closing of the Single Brethren's Economy at Chris- 
 tian's Spring, with some Verses Composed for that 
 Occasion by Bishop John Ettwein. 
 
 The second poem presented in this paper was composed by 
 Bishop John Ettwein, who was the most prominent and emi- 
 nently useful man in our Church in America for many years 
 before, during and after the troublous and perilous times of the 
 Revolutionary War. In his memoir of this distinguished man 
 Bishop Edmund de Schweinitz says: "Ettwein had been fore- 
 ordained to the service of the Church in America. He was, 
 moreover, eminently fitted for it, in various respects. It called 
 forth his energy, showed his strength of mind, and brought into 
 play his determined zeal far more fully than any work for God in 
 which he had been engaged while in Europe. There was some- 
 thing in his mode of thought that found in the new world just 
 what it longed for. He felt at home as soon as he had landed on 
 our shores, and began life anew. Speaking of his arrival at 
 Bethlehem, he remarks, 'From that day I became a thorough 
 Bethlehemite and a thorough American.' " And such he was. 
 He made twelve voyages on the ocean ; traveled all over the 
 United States of those days, from Maine to Georgia, sometimes 
 alone, sometimes with his devoted wife, preaching in every State 
 except Delaware and Kentucky, from pulpits, in the open air, in 
 court-houses, barns and other structures, always fearlessly pro- 
 claiming the gospel. Within six months, under all the dis- 
 advantages of those times, he traveled more than 2000 miles. He 
 labored also as a missionary among many Indian tribes, and in 
 1771 led the Christian Indians from the Susquehanna to Ohio, 
 and later obtained for them from Congress a grant of 12,000 
 acres in the Tuscarawas Valley. Five times he traveled the long 
 way back and forth from Bethlehem to Wachovia, N. C. Twenty 
 times he was in danger of losing his life. In his many years of 
 activity he corresponded with distinguished and leading men in 
 civil affairs, had interviews with Washington, LaFayette, Pulaski, 
 
i6 
 
 Hancock, Samuel Adams and many others, impressing- all with 
 the simplicity of his character, and the sturdy manliness of his 
 whole bearing. He negotiated successfully with Congress and 
 with the Assembly of Pennsylvania on behalf of his brethren, the 
 Speaker of the latter body honoring him with a seat by his side, 
 and with permission to address the house, of which occasion he 
 quaintly remarks, "It seemed to me as if I were officiating at a 
 public service in one of our Moravian congregations." 
 
 Constantly employed in affairs of great importance to the 
 Church, it might be supposed that he would have little time or 
 inclination to write verses for his brethren. And yet he un- 
 doubtedly wrote others before this one for the lovefeast at 
 Christian's Spring in 1796, when, indeed, the time of his greatest 
 activity was over, but when he was still attending to the duties of 
 his episcopal office, which took him at that time to Christian's 
 Spring, where a great change was to be made by the closing of 
 the Single Brethren's Economy ; and there, in a lovefeast 
 solemnly consummating this event, on Friday, April 1, 1796, he 
 read the verses which he had composed for the occasion. 
 
 Christian's Spring was the third one of the settlements made 
 on the so-called Barony of Nazareth, preceded by Old Nazareth 
 in 1744 and Gnadenthal in 1745. These two were settled by 
 married couples, but Christian's Spring was a settlement for un- 
 married brethren. A small combined grist-mill and saw-mill was 
 built about half a mile south of Gnadenthal, in 1747, and a school- 
 house was erected in 1748. A large colony of unmarried brethren 
 having arrived at Bethlehem from June 25 to July 2, 1748, thirty 
 of them located at Christian's Spring on July 13, among them, 
 probably, John Andrew Albrecht ; from whom, as he seems to 
 have been a leading man (in 1756 principal teacher and musician 
 in the school at Bethlehem, 1759 when that school was trans- 
 ferred to Nazareth Hall, heading the orchestra of boys that led 
 the procession, and \j66-ji landlord of the Sun Inn) we may 
 suppose that the place obtained its first name, Albrecht's Brunn, 
 i.e., Albrecht's Spring. This name was officially changed Aug. 
 4, 1749, to Christiansbrunn, i.e., Christian's Spring (now Chris- 
 tianspring) in honor of Count Zinzendorf's son, Christian 
 Renatus, who had assisted John de Watteville in organizing the 
 first Single Brethren's Choir at Herrnhut, and who, until his 
 
17 
 
 early demise, in London, England, May 28, 175 1, took a deep 
 and lively interest in the Single Brethren. 
 
 On Dec. 17, 1749, after partaking of a lovefeast in the Single 
 Brethren's house at Bethlehem, twenty-two of their number, ac- 
 companied by the Rev. Nathaniel Seidel, proceeded to Christian's 
 Spring, where they were received by John Nitschmann's and 
 Samuel Krause's, two married couples, and were regularly or- 
 ganized, Choir-houses having been built, not only single 
 brethren, but youths and boys had theirs also, with a Superin- 
 tendent over each division. The men were employed either as 
 mechanics or as agriculturists on the large farm, and the boys 
 were taught farming and trades, and some of them copied diaries, 
 the proceedings of Conferences, etc., and ample provision was 
 made for the continuance of their education. But all labor, 
 physical and mental, at Christian's Spring, as at the other settle- 
 ments, was to be hallowed unto the Lord, and permeated with 
 the spirit of religious fervor and consecration. Three times daily, 
 as a rule, they met in their prayer-hall for a brief devotional 
 exercise, while for lovefeasts and the Lord's Supper, as also for 
 the Sunday services, they joined the congregation that wor- 
 shipped in Nazareth Hall, then known as the Gemein-Saal. 
 
 The settlement flourished, as may be seen from the statistics 
 given by Bro. James Henry in his very interesting monograph 
 on Christian's Spring, published in the "Transactions" of this 
 Society. Without enumerating details it may be mentioned that 
 the farm comprised 596 acres, 353 of which were under cultiva- 
 tion, the rest being woodland and meadow. 
 
 The following brief extract is quoted from a communication 
 signed "Antiquus" to The Moravian of Oct. 30, 1862. The writer 
 was probably Bro. James Henry, who was a teacher in Nazareth 
 Hall, i829-'3i. 
 
 "On our first visit, thirty-five or forty years ago, Christian- 
 spring presented much more of a contrast to an ordinary Ameri- 
 can village than it does now, albeit it yet retains some quaint fea- 
 tures unlike anything outside of German Moravian settlements, 
 the offspring of the same system. It looked then like a genuine 
 German 'Bauern Hof on an extensive scale ; or it might have 
 been taken to be a 'Ritter Gut,' the property of some petty 
 feudal master, who strove to have upon his own domain every- 
 2 
 
8 
 
 thing that could render him and his vassals independent of the 
 world around. The hamlet had its mills and stores and work- 
 shops all complete, whilst nevertheless the main employment of 
 its inhabitants was agriculture, as evidenced by the capacious 
 barns erected to store away the grain, and stabling for numerous 
 herds of cattle. Prominent above the other buildings rose a 
 more stately edifice with broken roof, which might readily have 
 passed for the baronial mansion. The houses, shops and stables 
 faced upon a large open square through which the public high- 
 way ran. The red-tiled roofs, the solid stone masonry of most 
 of the buildings, and the peculiar structure of others denoted at 
 once the foreign origin of its founders. It was really depressing 
 to our antiquarian spirits to observe what a change thirty or 
 forty years have wrought. No vestige of the mills is to be seen 
 any more. The characteristic stone barn with red roof, that 
 used to form the western line of the square, has crumbled into 
 dust, and is supplanted by a tasteless modern structure. The 
 picturesque smithy that two years ago still graced the entrance 
 to the village near the arched bridge, has been demolished, and, 
 sad to say, in its place a modern hotel rears its unsightly head. 
 Yet there are some relics of the old place still remaining, and in 
 a tolerable state of preservation. Chief of these is the old manse, 
 once devoted to ecclesiastical purposes, and containing under 
 one roof a 'prayer-hall,' a suite of rooms for numerous division 
 of single brethren that were wont to congregate here from Beth- 
 lehem, Nazareth, etc., and probably apartments also for the 
 married ministers. * * * We were kindly escorted up a narrow 
 oaken stairway, to the third story, where we were ushered into a 
 vaulted room of moderate dimensions, the veritable hall in which 
 the former congregation met to worship God. These once hal- 
 lowed precincts are now desecrated to the most sublunary uses ; 
 the walls are gray and discolored by the rain ; the fallen plaster- 
 ing in frequent spots discloses the brown timbers and sun-dried 
 bricks beneath ; and every sign of decay and dissolution is there. 
 No sacred desk or other holy emblems of religion invite to 
 spiritual contemplation ; the place once consecrated to the ser- 
 vice of Almighty God is converted to the purposes of a common 
 loft. Yet a solemn feeling of reverence and awe crept over us, 
 and we were fain to cry out, 'Surely the Lord is in this place !' " 
 
'9 
 
 In its palmy days Christian's Spring was doubtless an at- 
 tractive and well-kept establishment in a beautiful and fertile 
 location. In 1753, only a few years after it was commenced, the 
 improvements on the plantation were valued at £1,483, 10 sh. 
 steiling, about $7000, and they will have increased in value, for 
 the settlement continued to flourish after the abrogation of the 
 General Economy, in 1782, when the Single Brethren at Chris- 
 tian's Spring obtained their separate Economy or business man- 
 agement. 
 
 But one effect of the turbulent times of the Revolutionary 
 War and of the general spirit of the succeeding years was a 
 tendency, especially among the younger members of the Church, 
 to be restive under the constant supervision exercised by the 
 paternal system of church government that was still maintained. 
 In his History of Bethlehem Bishop Levering has portrayed the 
 spirit of the times, and the effect of the increased contact with 
 the world at large, in which there was an increasing unrest every- 
 where, so that even in our exclusive settlements "aversion to be 
 controlled became contagious." "The spirit of the brewing 
 French Revolution was already in the atmosphere of the times," 
 and this is shown to be the case by an entry in the Nazareth 
 diary, mentioning the receipt of a letter from Bro. Gregor of the 
 Unity's Elders' Conference at Herrnhut, in which he refers to 
 the increasing unbelief and disregard of God's Word in the world 
 at large, and advises prayer for the preservation of the faith by 
 the Brethren's Church. Another entry says that in the "speak- 
 ing" (the separate pastoral interviews) with the married people 
 prior to the celebration of their festival in 1795, "reference was 
 made in a thorough and confidential manner to the worldly mind 
 that was getting the upper hand, and the increasing forgetful- 
 ness of our chief calling as members of the Brethren's Unity, 
 especially in our congregation-settlements, and there was an 
 almost general expression of sorrow for this, and a desire for a 
 visitation of grace." And again we read that in a conversation 
 with all heads of households and master-mechanics in May of the 
 same year, reference was made to the neglect of our rules and 
 regulations, and all were exhorted from love to the Saviour and 
 His congregation, and for their own and their children's sakes, 
 "to unite with their pastors in promoting the observance of our 
 
20 
 
 regulations, and thus set a good example to our young people." 
 In that same year the institution known as the "Hourly Inter- 
 cession," which had been inaugurated at Herrnhut already in 
 1727, was introduced at Nazareth, "as so many circumstances in 
 our congregation for some time incite us to prayer." 
 
 While the untoward circumstances above mentioned were in 
 part the cause of the decline of the Single Brethren's establish- 
 ment at Christian's Spring, there were other contributing causes 
 of a special or of a general character. The closing of the 
 Economy, and the substitution of married couples for the un- 
 married brethren was necessitated, it appears, by the fact that in 
 general it no longer answered the purpose with which it had been 
 inaugurated forty-seven years (almost a semi-century) earlier, 
 on Dec. 17, 1749. It seems to have been difficult, or impossible, 
 to supply a sufficient number of single brethren to carry on the 
 work of the settlement. At one time there had been upwards of 
 eighty living there, but in 1785 their number had decreased to 
 sixty, and in 1796, when the establishment was closed, the num- 
 ber was still smaller. Some of the single brethren may have lost 
 their interest in the establishment, and some may have preferred 
 to set up their own housekeeping as married brethren. The 
 spirit of ardent devotion to the aims and purposes of the Church 
 that had enabled their predecessors in its heroic age to deny self 
 and forego personal advancement for the benefit of the whole, 
 the genuine altruistic spirit that could merge individuality in the 
 attainment of a truly noble ideal, was np longer in the ascendant. 
 That ideal was more or less obscured by the practical considera- 
 tions that had gradually obtruded themselves upon a younger 
 generation. They had learned more of the world at large and 
 its methods of thought and action, and were more or less in- 
 fected by the spirit of the times. Together with an increasing 
 disregard of the Church's rules and regulations at that time, 
 based as they were upon the highest conception of a life "hid 
 with Christ in God," — however unnatural and unnecessary some 
 of them may appear since they have become obsolete — there 
 crept in a lower moral and spiritual tone that was painfully mani- 
 fest and sincerely deplored, as was gently expressed by Bishop 
 Ettwein in the verses which he read at the closing lovefeast. 
 
 And so, notwithstanding that there were good and faithful 
 
21 
 
 brethren among those at Christian's Spring, the settlement, as 
 such, became at last, as we read in the History of Bethlehem, 
 "hopelessly decadent," and what measures to adopt in the face 
 of this distressing state of affairs was a problem not easy of 
 solution. It was evident that a change of some sort was im- 
 peratively necessary if the settlement was to be kept up. Strange 
 to say, already in 1793. as the Minutes of the Elders' Conference 
 at Nazareth inform us, the Unity's Elders' Conference had ex- 
 pressed the opinion that Christian's Spring should be sold, as the 
 difficulties there were constantly increasing. But the Nazareth 
 Conference did not favor this extreme measure, agreeing with 
 the brethren of Christian's Spring and Gnadenthal that it might 
 be very injurious for the Unity, and especially for Nazareth, if 
 Christian's Spring should pass out of our control. So the matter 
 rested for two years, and then, in the Minutes for Oct. 22, 1795, 
 we read : "From Bro. Gregor's letter to the General Helpers' 
 Conference we learned that the Unity's Elders' Conference had 
 carefully considered the proposition concerning Christian's 
 Spring, and had submitted it to the Lord in the Lot. The answer 
 received was, 'The Saviour does not approve of the sale of 
 Christian's Spring.' The General Helpers' Conference will now 
 take into consideration the manner and kind of changes that 
 must be made at Christian's Spring, and will send the plan to the 
 U. E. C. Bro. Ettwein desired brethren who might have good 
 ideas and proposals referring to this change to make them 
 known to the General Helpers' Conference." 
 
 The Nazareth Diary for the next day, Oct. 23, 1795, states 
 that "Bro. Ettwein held a meeting of the congregation at Chris- 
 tian's Spring, in which he announced the direction of our Lord 
 that Christian's Spring should not be sold. This direction was 
 received by all of us with the greatest pleasure and the earnest 
 wish that the Saviour would grant grace for a more suitable 
 arrangement and better use of this beautiful place." 
 
 "Nov. 5. In the last meeting of the General Helpers' Con- 
 ference the change at Christian's Spring was considered, and it 
 was decided by the Lot that, notwithstanding the wish of the 
 U. E. C. to see the plan first, arrangements must now be made 
 for the contemplated change. Dec. 2. The G. H. C. held a 
 meeting to which the Brn. Ettwein, Klingsohr, de Schweinitz and 
 
22 
 
 Van Vleck had come from Bethlehem, and with the Brn. Gol- 
 kowsky, Miksch and Schnall considered in detail the future ar- 
 rangement and care of Christian's Spring in consequence of the 
 direction from the U. E. C. that Christian's Spring should not be 
 sold. In this Conference it was resolved, with the approbation 
 of the Lord, to discontinue gradually the hitherto existing Single 
 Brethren's Economy at Christian's Spring, as, for want of single 
 brethren, it had been very difficult and imperfect for many years." 
 
 "Feb. 19, 1796. The change at Christian's Spring was con- 
 sidered in the last meeting of the G. H. C, and Bro. Paul Miksch, 
 hitherto Superintendent of the Single Brethren there, was ap- 
 pointed Chaplain and Warden. He, together with the two 
 brethren Petersen and Matthew Schultz will cultivate one-half 
 of the Christian's Spring farm for the Unity's Administration. 
 These three brethren will be married. The other half of the farm 
 the brethren Jacob Luch and Johannes Kaske will take in rent, 
 each one-fourth. They will pay annually one-half of the winter 
 grain and one-third of the summer grain, and for each acre of 
 meadow and orchard 20 sh. Bro. and Sr. Brunner will move to 
 Gnadenthal. Bro. and Sr. Muecke will be offered a piece of the 
 Gnadenthal land, on which they can build a house, etc. Bro. 
 Vognitz will manage the beer brewery, and Bro. Proske, the 
 mill, for the Administration, and will receive a yearly salary. 
 Bro. Beck will carry on the brewery and Bro. Kaske the shoe- 
 making, on their own account, paying the proper rent. Bro. 
 Loether will move to the Brethren's house at Nazareth. Bro. 
 Golkowsky, hitherto Warden at Christian's Spring, will continue 
 to discharge the duties of that office for the present. The other 
 brethren and sisters will for the present remain at Christian's 
 Spring, except Bro. Herman, who has asked for a place in the 
 Brethren's house at Bethlehem." 
 
 "Feb. 25. In the G. H. C. at Bethlehem the marriage of the 
 single sister Catharine Busch to Bro. Paul Miksch, of the single 
 sister Rachel Frevel to Bro. Matth. Schultz, of the single sister 
 Leah Heil, of Bethlehem, to Bro. Petersen, of the single sister 
 Agnes Pens, of Lititz, to Bro. Jacob Luch, and of the single 
 sister Maria Elis. Schmidt to Bro. Johannes Kaske, was ap- 
 proved of. When these marriages will take place cannot yet be 
 determined. Bro. Luch will be advised to go to Lititz as soon 
 
-3 
 
 as possible, to learn whether his marriage to the single sister 
 proposed for him can be effected 1 . Mar. 31. Tomorrow, at 
 2 p.m., at a lovefeast in Christian's Spring, the Single Brethren's 
 Economy there will be closed." 
 
 The following account of the lovefeast is given in the Nazareth 
 diary : 
 
 "Apr. 1, 1796. The Brethren of the G. H. C. came to Nazareth, 
 and at 2 p.m. there was a lovefeast at Christian's Spring, in con- 
 nection with the closing of the Single Brethren's establishment 
 there, and the beginning of the new arrangement with married 
 brethren and sisters. Besides all of those living at Christian's 
 Spring, the Brn. of the G. H. C, the Elders' Conference and the 
 Wardens' College of Nazareth and some other guests were 
 present. Bro. Ettwein, who presided, expressed his thoughts 
 and feelings concerning the change in some verses that were 
 read, as was also an account of the beginning of the Single 
 Brethren's establishment at that place on Dec. 17, 1749, with 
 twenty-two single brethren, whose names and also the names of 
 all the house chaplains and wardens during the past forty-seven 
 years, were also read. Of the twelve house-chaplains who had 
 held office successfully five brethren, all of whom had been 
 married later, were present at the lovefeast, viz., David Zeis- 
 berger (Pastor at Naz., a cousin of the famous missionary), 
 Jacob Van Vleck, Andrew Busse, Paul Miksch and Johannes 
 Schnall ; and of the four wardens, Johannes Bonn, who served as 
 warden for thirty years, and George Golkowsky. Various oc- 
 currences of the former days and of the once happy course of 
 affairs were related, and with gratitude the blessing of God on 
 temporal affairs and preservation from misfortune was acknowl- 
 edged. Among the rest it was remarked that the settlement had 
 been first named Gnadenhoeh* (sic) but in memory of the sainted 
 
 * The Nazareth diarist for 1796 is the only authority we have seen for 
 the statement that Christian's Spring was first named Gnadenhoeh. except 
 that the late Bro. James Henry, in his paper on Christian's Spring pub- 
 lished in the Transactions of the Moravian Historical Society for 1868. in 
 quoting the above account from the Nazareth diary, allows the statement 
 to stand without comment. In his History of Bethlehem Bishop Levering 
 states that the central village of the Manor, on the slope near where Naza- 
 reth Hall was built, was to be named Gnadenhoeh, and that the original 
 name of Christian's Spring was Albrecht's Brunn, as also stated by Bishop 
 Levin T. Reichel in his Early History of the United Brethren or Moravians 
 in America. The Nazareth diarist for 1796 was either the Pastor (Ge- 
 
2 4 
 
 young Count Christian Renatus von Zinzendorf, and on account 
 of the fine spring at the place, had been renamed 1 Christian's 
 Spring. In conclusion Bro. Ettwein installed Bro. Paul Miksch, 
 whose marriage with the single sister Catharine Busch had taken 
 place Mar. 6, as the future house-chaplain and warden. Of the 
 other single brethren and boys, some entered the Brethren's 
 houses at Bethlehem, Nazareth and Lititz, and twelve, who re- 
 mained temporarily at Christian's Spring, were notified that they 
 would thereafter be connected with the Single Brethren's choir 
 at Nazareth. 
 
 Br. J. Ettwein's Lied zum Liebesmahle in Christiansbrunn 
 
 BEIM BESCHLUSZ DER LED. BRUDER HaUSHALTUNG DASELBST, 
 
 d. isten April, 1796. 
 
 Haus Gottes ! an der Christians-Spring 
 Freu' dich im Herren heut' und bring 
 Ihm Anbetung und Preis und Ehre, 
 vergiss vor Ihm nun alles schwere, 
 Sein gnadenvolles Angesicht 
 sey und verbleib auf dich gericht't. 
 
 Ei denket voll von Dank daran 
 Was Er an Christiansbrunn gethan 
 in denen sieben und vierzig Jahren ; 
 man hat's gesehen und erfahren 
 wie Er auf unsrer Briider thun 
 Liess immer seinen Segen ruh'n. 
 
 Wo man hinsieh't, in jedem Flur, 
 zeigt sich daran die schonste Spur! 
 wo ehedem die dicksten Walder 
 da sieht man Hauser, Scheuern, Felder! 
 der Briider Fleiss hat sie gemacht 
 und in den schonen Stand gebracht. 
 
 Der lieben led'gen Briider Sinn 
 hielt es sonst immer fur Gewinn 
 sich selbst zu sterben, Gott zu leben, 
 in Seinen Dienst sich zu begeben 
 Arbeit und Armuth nicht zu scheu'n 
 des Heiland's Herze zu erfreu'n. 
 
 meinhelfer), Bro. Zeisberger (who held that office from 1780 until his 
 death in 1798), or Bro. Charles Gotthold Reichel, the preacher (Prediger), 
 both of whom, it might be supposed, would know the real state of the 
 case. But there may have been a lapse of memory, or of the pen. 
 
 As Christian's Spring was thus named almost two years before Count 
 Zinzendorf's son died, it was done more in his honor than in memory of 
 him, although the latter soon became the case. 
 
$*m y-J/n/ 
 
 (2 ^ ;ft W 1 * 
 
 -v T- / "> ^C/' i Z2S ' ^ & 
 
 Obverse and Reverse of the Original Ms. of Bishop John Ettwein's Ode 
 
25 
 
 In diesem Sinn, mit dem Beding 
 
 kam mancher auch nach Christian's Spring, 
 
 in Bauern Arbeit, pfliigen, egen, 
 
 all seine Krafte anzulegen ; 
 
 durch ihren Fleiss und ihr Bemiih'n 
 
 sieht man oft tausend Biiume bliih'n. 
 
 Ach Schade, dass in eurem Chor 
 der ganze Sinn sich so verlor ! 
 wie viel Untreuen und Vergehen 
 hat Jesu Aug bei euch gesehen ! 
 das machte, leider ! hier schon lang 
 im Ganzen einen schweren Gang. 
 
 Und welchen, der Last los zu sein, 
 fiel mehr als einmal ernstlich ein, 
 das schone Gut, mit Stall und Hausern 
 an einen Reichen zu veraussern 
 der Hausherr aber, der uns nah' 
 gab zu dem Vorschlag nicht sein Ja. 
 
 D'rum fangen wir auf's neue an 
 und es soli nach dem alten Plan, 
 auch bei dem eignen Wirthschaft treiben 
 doch eines jeden Sinn stets bleiben 
 beim futtern, erndten, Saamen streu'n 
 das Herze Jesu zu erfreu'n. 
 
 Und so wird Er auch mit euch seyn, 
 und was ihr vornimmt wird gedeih'n. 
 Sein Friede wird bei euch regieren, 
 man wird die erste Liebe spiiren. 
 Verlaumdung, Leichtsinn, Neid und Streit 
 wird ferne seyn zu jeder Zeit. 
 
 Der Vater schutz't und segnet euch 
 
 denn ihr gehor't in Jesu Reich. 
 
 seid fleiszig Treue zu beweisen, 
 
 mit Wort und Werken Gott zu preisen, 
 
 so folget euch von Schritt zu Schritt 
 
 Sein Frieden und Sein Segen mit. 
 
 — John Ettwein. 
 
 Nach dem von Bischoff Johann Ettwein mit eigner Hand 
 geschriebenen Liede im Archiv der Briider Gemeine zu Nazareth 
 befindilich copiert. 
 
 Albert L. Oerter. 
 
 d. 2$ten Juni, 1914. 
 
26 
 
 Bishop Ettwein's Ode for the Lovefeast at Christian's 
 Spring, closing the Single Brethren's establishment 
 there, Apr. i, 1796 
 
 (Translated from the autograph poem signed "]ohn Ettwein" 
 in the Nazareth Archives, by A. L. Oerter.) 
 
 Thou house of God at Christian's Spring 
 Rejoice thou in the Lord, and bring 
 To Him praise, honor, adoration, 
 Forget 'fore Him past tribulation; 
 O may His gracious face divine 
 Today and ever on thee shine. 
 
 With thankful heart now muse upon 
 All He for Christian's Spring hath done, 
 Each year throughout the forty-seven, 
 We've seen and known how He has given 
 To all our brethren's labor here 
 His blessing and His faithful care. 
 
 Where'er we look, each fertile field 
 Of this the beauteous trace doth yield ; 
 Where once stood forest thick and gloomy 
 Lo, now fields, barns and houses roomy ! 
 The brethren's industry it was 
 Produced this change so marvelous. 
 
 The Single Brethren's mind and heart 
 Esteemed it once the better part, 
 Dying to self and to God living, 
 Themselves to His blest service giving, 
 Labor and hardship not to shun 
 If thus their Lord's will might be done. 
 
 With this intent, this thought alone, 
 To Christian's Spring came many a one, 
 To farmer's work his strength devoting, 
 To plough, to harrow, shunning no thing, 
 Fields, orchards, gardens bloom around. 
 For thus their toil has decked the ground. 
 
 Alas, that we must now lament 
 The loss of this first good intent! 
 Unfaithfulness, sad deviation 
 The Saviour's eye saw at this station. 
 This long, alas ! has been the cause 
 That made life here so arduous. 
 
 Some of this load to be relieved 
 'Twould be best, more than once believed, 
 This fine estate, complete and blooming 
 Some wealthy man should be assuming; 
 But to this scheme the household's Lord 
 Said "No," and we obey his word. 
 
27 
 
 Now, therefore, we begin anew, 
 And still the old plan we'll pursue, 
 That, though in separate housekeeping, 
 In feeding, ploughing, sowing, reaping, 
 Each one shall have this aim in view 
 To please the Lord, in all you do. 
 
 Then He will be with you, and then 
 Your work will prosper here again 
 His peace will rule 'mongst you unceasing 
 The first love will be seen increasing 
 And slander, folly, envy, strife 
 Will not disturb your happy life. 
 
 Yours is the Father's love and care, 
 For in Christ's realm you have a share. 
 To show true faithfulness be vieing, 
 In word and deed God glorifying; 
 His peace and blessing then alway 
 Will rest upon you day by day. 
 
 III. 
 
 The Erection of the New Steeple on Nazareth Hall, June 
 16-27, 1785, and the Placing Thereon of the Ball and 
 Vane, June 27. 
 
 (From the Nazareth Diary, June 27, 1785.) 
 About 2 p.m. the ball and vane were put up on our new steeple. 
 When everything was ready for the work, a severe thunder- 
 storm suddenly came up in the north. However, the ball and 
 the vane were successfully hoisted up, and with the lightning-rod 
 were securely fixed in position, just before a violent storm with 
 heavy rain came up, and we were glad that none of the workmen 
 suffered any injury. For two weeks we have had thunder-storms 
 and rain almost daily, which hindered and made more difficult 
 the building of the steeple and the putting of a new roof on the 
 Hall. In the evening-service the inscription which had been 
 placed in the ball on the steeple in the German and English 
 languages was read to the congregation. 
 
 Inscription Placed in the Ball on the Steeple Erected on 
 Nazareth Hall, June 27, 1785. 
 To all who read this document, — know ye that in the month of 
 June of the year One Thousand, Seven Hundred and Eighty-five, 
 this steeple was built and erected. Exactly thirty-eight years 
 
2,8 
 
 had this month passed since the brethren and sisters then living 
 at Nazareth, thirty-six married people besides the children, were 
 organized as a Brethren's congregation, which took place June 
 25, 1747, in the presence of the brethren August Gottlieb 
 Spangenberg, and the sainted brother Christian Frederick Cam- 
 merhof, just five years after the congregation in Bethlehem had 
 been organized on June 25, 1742. 
 
 The erection of this steeple on the building in which the con- 
 gregation at Nazareth have now for nearly thirty years held un- 
 disturbed their divine services according to the beautiful ritual 
 of the Brethren's Church, and have so often realized with joy 
 the unseen presence of the Head of His Church, causes them to 
 recall with gratitude the many benefits and blessings which this 
 congregation have received and enjoyed from our dear Saviour 
 and His dear Father in Heaven, and especially the blessings 
 which they have received in this House of Peace, in which on 
 Sundays and festival-days all the members of the Nazareth con- 
 gregation assemble from all the places of their abode, and pre- 
 sent themselves before the Lord; and also reminds them and 
 their children of some remarkable occurrences that have trans- 
 pired since the first brethren arrived on the Nazareth land. 
 
 It was on the seventh of May, 1740, fifty-five years ago, that 
 the sainted brother Peter Boehler and Anthony Seiffert arrived 
 on the land which the English Methodist minister, George 
 Whitefield,had bought in Pennsylvania and had namedNazareth, 
 and at his request undertook the building of a house which he 
 intended to be a school for negroes. In the year 1741, this land, 
 which has the rights of a Barony, was sold by George Whitefield 
 to the Brethren, and on Jan. 2, 1744, the above-named house was 
 consecrated as a meeting-house for the brethren. In this house 
 the congregation at Nazareth held their services until near the 
 end of the year 1756. It was also used for many years as the 
 home of an educational institution for children. After the Naza- 
 reth land had been cleared and cultivated more and more during 
 the ten years following the dedication of this house and meeting- 
 hall, and not only had a colony or farm been laid out by the 
 Brethren in the vicinity of the above-named house, which is 
 named Old Nazareth, but in addition colonies or farms had been 
 laid out at three places on the Nazareth land, viz., Gnadenthal, 
 
2 9 
 
 where nearly forty years ago a house-congregation had been 
 organized on Dec. 2, 1745 ; further, Christian's Spring, where, in 
 the year 1749 a Single Brethren's Economy was begun, and on 
 Dec. 17 of the same year, nearly thirty-six years ago, the first 
 dwelling4iouse for the Single Brethren was dedicated, and finally 
 Friedensthal, which settlement was also commenced in the year 
 1749, then, on May 3, 1755, thirty years ago, in the presence of 
 all those living on the Nazareth land in all the settlements, and 
 of the whole congregation of Bethlehem, the corner-stone of the 
 present meeting-hall was laid, and the meeting-hall was dedi- 
 cated on the thirteenth of November. When this house was 
 built it was designed to be not only the church and meeting-hall 
 for the Nazareth congregation, but also a dwelling for the 
 sainted Count Zinzendorf at that time the Ordinary of the 
 Brethren's Unity, whose coming to America was at that time 
 expected. But the sainted Ordinarius Fratrum never came to 
 America after that time, and therefore this purpose of the build- 
 ing of the house was never fulfilled. Instead thereof, from 1759 
 to 1779 a school for boys, as also for some time a Paedagogium, 
 was kept in this house, in which institutions there were some- 
 times more than a hundred children and boys. 
 
 In the year 1771, now fourteen years ago, the Brethren 
 Christian Gregor and Johann Loretz, members of the Unity's 
 Elders' Conference, who had come on a visitation to the Breth- 
 ren's congregations in North America, being present, a new 
 town was laid out, and in the same year the building of the first 
 house in this town was begun. 
 
 (The town was laid out in January, under the direction of the 
 brethren John Loretz, Christian Gregor, Nathaniel Seidel, John 
 Ettwein, Hans Christian v. Schweinitz and Ferdinand Dettmers, 
 and on Jan. 18 the measuring and laying out of the town was 
 begun.) 
 
 In the fourteen years since it was begun, this town has been 
 so built up that now, besides the Single Brethren's house, the 
 corner-stone of which was laid May 3, 1773, and which was dedi- 
 cated and occupied May 18, 1774, and the Single Sisters' house, 
 the corner-stone of which was laid April 19, 1784, and which was 
 dedicated and occupied Dec. 13, 1784, there are eighteen dwell- 
 ing-houses. And inasmuch as, on account of the constantly in- 
 
30 
 
 creasing growth of the town the necessity for a steeple has be- 
 come more and more urgent, especially since the building of the 
 Sisters' house, as the ringing of the bell for the services is heard 
 much less than before by many of the townspeople, this has been 
 the cause that the building of a steeple on this meeting-house, 
 which was intended when the building of the Hall was begun, 
 and has been considered unavoidably necessary since the build- 
 ing of the new town, has been accomplished in the month of 
 June of this year One Thousand, Seven Hundred and Eighty- 
 five. Three noteworthy events of the current year deserve men- 
 tion here : 
 
 1. That in the month of March of this year, on the occasion of 
 the presence of our dear brother John v. Watteville, who is at 
 present in Pennsylvania, on a visitation to the Brethren's con- 
 gregations in North America, the synodically enacted organizing 
 of the congregation Conferences in Nazareth has taken place. 
 
 2. That the congregation in Schoeneck has been this year 
 more closely united with Nazareth, and the oversight and service 
 of this congregation has been committed to the Elders' Con- 
 ference in Nazareth. 
 
 3. That in the fall of this year a Paedagogium is to be com- 
 menced again here in Nazareth, and for a beginning of the same 
 the Boys' School of Bethlehem is to be transferred to Nazareth, 
 and a Boarding School for boys is to be established here. 
 
 The Directing Board of the entire Brethren's Unity consisted 
 in this year 1785 of the following thirteen members : 
 
 Helpers' Department. Wardens' Department. Supervisors' Department. 
 August Gottlieb Spang- Johann Fried. Reichel, Johann Fried. Kober, 
 
 enberg, Johann Loretz, Giinther Anton Urban v. 
 
 Johannes v. Watteville, Johann Christ'n Quandt, Liidecke, 
 Heinrich v. Bruiningk, Heinrich der 28te Reuss, Jonathan Briant. 
 Samuel Liebisch. Christian Gregor, 
 
 Renatus van Laer. 
 
 The General Helpers' Conference of the Brethren's Congrega- 
 tions in Pennsylvania and the neighboring States consisted of 
 the following ten members : 
 
 In Bethlehem. In Lititz. In Nazareth. 
 
 Johann Ettwein, Matthaus Hehl, David Zeisberger, 
 
 Johann Andreas Hub- Johann Aug. Klingsohr, Franz Chrn. Lembke, 
 
 ner, Jeremias Denke. Carl Gotthold Reichel. 
 
 Hans Christ'n v. 
 
 Schweinitz, 
 Paul Munster. 
 
3i 
 
 The Elders' Conference of tlie Congregation at Nazareth consists 
 of the following fifteen members : 
 
 Brethren. 
 
 David Zeisberger, Pastor, 
 
 Franz Chrn. Lembke, who for 
 nearly thirty years served the 
 congregation as Preacher, and 
 is now Chaplain of the house- 
 hold at Old Nazareth. 
 
 Charles Gotthold Reichel, Preacher, 
 
 Johann Schropp, Warden, 
 
 Otto Chrn. Krogstrupp, Chaplain 
 of the household at Gnadenthal. 
 
 Andrew Busse, Superintendent 
 and Chaplain of the household 
 at Christian's Spring, 
 
 Johannes Bonn, Warden at Chris- 
 tian's Spring, 
 
 Simon Meyer, Superintendent of 
 the Single Brethren at Nazareth, 
 
 William Lister, Warden of the 
 Single Brethren at Nazareth. 
 
 Sisters. 
 
 Anna Dorothea Zeisberger, 
 
 Catharine Lembke, 
 
 Anna Dorothea Reichel, 
 
 Anna Johanna Seidel, Widows' 
 Superintendent, 
 
 Susanna v. Gersdorf, Single Sis- 
 ters' Eldress, 
 
 Elisabeth Leinbach, Single Sisters' 
 Warden. 
 
 The number of all persons belonging to the Congregation at 
 Nazareth was : 98 married people, 8 widowers, 10 widows, 67 
 single brethren, 10 youths and boys, 39 single sisters, 10 older 
 girls, 24 little boys, 22 little girls. Total, 288 persons. Of these 
 there were dwelling 
 
 In the new town 140 
 
 In Old Nazareth.. 48 
 
 In Christian's Spring 65 
 
 In Gnadenthal 24 
 
 In Friedensthal 11 
 
 Total 288 
 
 An Ode or Apostrophe to the Gilded Ball put up on the 
 Steeple of Nazareth Hall, June 27, 1785. 
 
 The steeple was built June 16-27. The Ode is not signed, and 
 it is sarcely possible to determine the authorship. It could 
 scarcely have been composed by the Rev. F. C. Lembke, who, 
 after his long pastorate at Nazareth had been succeeded in Dec, 
 1784, by the Rev. C. G. Reichel, who was also the first Principal 
 of the reorganized Boarding School opened in Nazareth Hall, 
 Oct. 3, 1785. Either he, or Bro. Geo. Mueller, who had come 
 with him from Europe and was one of the first teachers in the 
 
3^ 
 
 Boarding School, and was teaching the Boys' School at Nazareth 
 when the steeple was built, or, possibly, the Rt. Rev. John 
 Ettwein, or the Rt. Rev. John, Baron de Watteville, then on a 
 visitation to the congregations in North America, may have 
 been the author. Bro. Lembke, who had written a number of 
 odes or verses for various occasions, after moving from the Hall 
 to Old Nazareth to make room for Bro. Reichel, and whose 
 strength had failed very greatly for two weeks before his death 
 on July II, 1785, was therefore scarcely in a condition to com- 
 pose this Ode to the Gilded Ball, especially as the Memoir read 
 at his funeral on July 13 (his birthday) states that for the previous 
 six months there had been a perceptible decrease or failure of his 
 mental and physical strength, i.e., from the time of his retire- 
 ment in Dec, 1784, followed in Jan., 1785, by the death of his 
 promising son, Johann Renatus, which was felt very keenly by 
 him, and probably hastened his end, although he bore the be- 
 reavement with resignation. 
 
 Omine surge bono, sta fixa aurata coronis 
 Testis evangelii civibus esto tuis; 
 Nam fulgore tuo tacito sermone loqueris, 
 Longaque sit tua sors Iridis esse loco. 
 
 Steige in die Hohe 
 unter lauter glucklichen Aspecten, 
 und bleibe unter gottlicher Obhut fest und lange sitzen, 
 Du verguldete Kugel; 
 sitze aber nicht leer und miiszig 
 wie die heutigen Luftballen 
 mit ihren unniitzen, ungewissen Aufsteigen und Nieder- 
 fallen. 
 
 Sey mit deinem helleleuchtendem Anblick 
 auf alle Zeiten hinaus 
 nie ohne Wort sprechendes Zeichen und Zeugnisz 
 von dem was in diesem Hause des Herrn 
 dessen Zierde du bist 
 geglaubt, gelehret, gefiihlt, besungen und ohne Schwei- 
 
 gen getrieben wird, 
 von Gott unserm Heiland, Schopfer und Erloser 
 
 durch sein Blut und Tod 
 zum Heil aller armen Sunder die durch Ihn 
 und Ihn allein selig werden wollen, sollen und sind. 
 Lade sie ein mit deinem Anblick und zugleich 
 mit dem Klang der unter dir schwebenden Glocke 
 mit Theil zu nehmen an dieser Gnade und in demselben 
 unverriicklich einherzugehen bis an den Tag seiner Er- 
 scheinung. 
 
 Sey mit deinem Glanz von der lieben Sonne beleuchtet 
 alien die in diesem Hause aus und eingehen 
 
33 
 
 und sich der schonen Gottesdienste erfreuen 
 eine Lehre dasz unser Herr sein Briider-Volk 
 in diesen Zeiten gesetzt hat ein Licht der Welt 
 und ein Salz der Erde zu sein. 
 Sey mit deinem Schimmer ein langdauerndes 
 Zeichen und Zeugnisz der iiber dieses Haus und 
 Gemeine waltenden Obhut unsers Herrn 
 und Hirten, der seine Schaafe kennt und iiber ihnen halt, 
 und es versprochen hat dasz Niemand sie aus seines 
 Vater's Hand reiszen soil. 
 Sey ein solches Gnaden-Zeichen iiber lind 
 so oft wir dich ansehen wie der Bogen Gottes 
 in den Wolken des Himmels 
 dasz Gott Nazareth gewogen, 
 dasz seine Gnade iiber uns walte 
 immer und ewiglich. 
 Sage in einem der kiinftigen Jahrhunderten 
 
 unsern Ur-Ur-Enkeln 
 die dich mochten einmal zu Gesichte kriegen 
 
 wem dieses Haus und Landereyen 
 Nazareth, Gnadenthal, Christiansbrunn, Friedensthal 
 zugehoren, wem dieselben vom Anfang an 
 gewidmet und geweihet seyn, 
 und dass wir auf diesem Land Gottes Lehnsleute 
 aber doch nicht anders als nur Fremdling und Pilger 
 
 auf dieser Erde 
 sein wollen und sollen auf Kind und Kindes Kind. 
 Sage ihnen, wie deine Inscription zu erkennen gibt 
 von den ersten Anfangen, Anlagen und Destination 
 dieses Hauses und dieser Baronie Nazareth 
 und dessen zeitherigen Fortgangen unter dem 
 Segen und Schutz Gottes, in der Gnade unsers Herrn 
 Jesu Christi, 
 und Beiwohnung des Heiligen Geistes 
 bis auf den Tag deiner Erhohung am 27ten Juni, 1785, 
 ob auch deine inwendige Ansicht in erst undenklichen 
 Zeiten erfolgen sollte 
 Errinnere sie daran 
 was der Herr an seinem Haus und Volk gethan 
 denn seine Giite wahret ewiglich. 
 
 In globum obauratum Turriculae noviter erectae atque aedibus sacris in 
 Nazareth superstructae insuper impostum, 
 d. 27 Juni, 1785. 
 
 3 
 
34 
 
 Translation of the Ode to the Gilded Ball, 
 by the rev. a. l. oerter. 
 
 Rise to thy lofty position with omen auspicious and fix'd firm 
 Golden, sun-like sphere, there thy brightness display : 
 
 Silent yet eloquent witness and symbol of Christ's blessed gospel, 
 Long, like the Iris arch, speak thy message divine. 
 
 Integer vitae (Hor.). 
 
 Mount on high over all, this house adorning, 
 Gilded ball, with only favoring tokens, 
 Long hold thy place beneath divine protection, 
 Well and securely. 
 
 Not like air-balloons, rising and falling 
 Useless, uncertain, be thou empty and idle, 
 Let thy brightness be to all who behold thee 
 In future ages 
 
 Wordless, yet eloquent sign and evidence potent. 
 Telling of that which in this house of the Lord God 
 Which thou adornest, is taught, sung and transacted 
 Ne'er keeping silence, 
 
 Of God our Saviour, Creator and blessed Redeemer, 
 Who by His blood and death procured salvation, 
 For all poor souls who would be saved by Him only, 
 Saved by His grace. 
 
 By thy lustrous sheen invite them to share it, 
 While the tones of the bell beneath thee swinging 
 Bid them to come and in this grace continue 
 Till He appeareth. 
 
 With thy sun-born radiance be unto all those 
 Who go in and out, and delight in this worship, 
 Sign that the Lord His Brethren's Church has appointed 
 A light to the nations. 
 
 Be with thy glist'ning a long-enduring token 
 Of His watchful care who as the Good Shepherd 
 Knoweth His sheep, and out of the hand of His Father 
 None shall e'er pluck them. 
 
 Be unto us as oft as we look upon thee 
 Like the beautiful bow of God in the heavens 
 Sign that God unto Nazareth is kind, and that ever 
 His grace rules over us. 
 
 Tell in days remote our children's children 
 Whose this house and all these fair estates are, 
 Nazareth, Gnadenthal, Friedensthal, Christian's Spring also, 
 To whom dedicated. 
 
35 
 
 Tell them that we are only God's poor tenants 
 Here on these estates, we and our children 
 And children's children. On this earth we're only 
 Strangers and pilgrims. 
 
 Tell them, as made known by thy Inscription, 
 The first beginnings, ground-work, destination 
 Of this fair manor-house and all composing 
 Baronial Nazareth. 
 
 Tell them how God's blessing and protection 
 The grace of Jesus Christ, the Holy Spirit's 
 Abiding presence, gave us happy progress 
 Till thine uplifting. 
 
 Tell to ages remote, if then revealing 
 Thine inner aspect, all that for His people 
 The Lord hath done, for His unfailing goodness 
 Is everlasting. 
 
 To the gilded ball placed on the steeple recently erected as a superstructure 
 on the church (Xazareth Hall), at Nazareth, 
 June 27, 1785. 
 
HISTORICAL AND STATISTICAL MATTER 
 
 RELATING TO 
 
 THE WIDOWS' SOCIETY 
 
 OF BETHLEHEM. 
 
 Collected and Compiled from the Minutes of the 
 Society 
 
 BY AUGUSTUS H. LEIBERT. 
 
CONTENTS. 
 
 Page. 
 
 I. Historical Note 41 
 
 II. Act of Incorporation of the Widows' Society 
 
 of Bethlehem 46 
 
 III. List of Members, 1770-1915 — Arranged Alpha- 
 
 betically 5 1 
 
 IV. Statements Concerning Persons Admitted as 
 
 Members at the Age of Sixty or Over 80 
 
 V. List of Members Who Died Within Two Years 
 
 After Joining the Society 81 
 
 VI. Beneficiaries of the Widows' Society, 1772- 
 
 1915 82 
 
 VII. Number of Members Admitted Per year 1770- 
 
 1915 87 
 
 VIII. Officers of the Widows' Society 88 
 
 IX. Financial Statement Showing Dividends Paid, 
 Status of Capital, Etc., in Successive Years, 
 1772-1915 91 
 
I. 
 
 HISTORICAL NOTE. 
 
 The Widows' Society of Bethlehem and Vicinity. 
 Addendum to "A Brief History of the Widows' Society of 
 Bethlehem" (v. Transactions of the Moravian Historical Society, 
 Vol. II, pp. 49-124). 
 
 BY THE REV. A. SCHULTZE, D.D., L.H.D. 
 
 A brief history of this Beneficial Society, one of the oldest if 
 not the oldest of its kind in this country, was published in 1880, 
 by its Secretary. It traced the development of this venerable 
 association, from its beginning in 1770, through no years of 
 slow but steady growth in usefulness. It is now proposed to 
 give a continuation of this history through the thirty-five years, 
 from 1880 to the present time, to complete the record of its pro- 
 ceedings and to show its present status. 
 
 At the annual meeting, in July, 1880, the Secretary reported, 
 that so far as known, there were then 227 members of the So- 
 ciety living and 80 widows in the care of the Society. The divi- 
 dends for that year amounted to $27 for each widow, and it was 
 the smallest sum that had been paid since 1863, owing to the 
 unusually large number of widows, the small dividends on some 
 stocks owned by the Society, and the small increase in member- 
 ship during that year. The officers elected for the ensuing year 
 were: Simon Rau, H. B. Luckenbach, Wm. Leibert, Ch. Belling, 
 C. A. Luckenbach, H. S. Krause and J. C. Weber. Treasurer : 
 Francis Rauch, and Secretary : Aug. Schultze. The assets of the 
 Society amounted to $37,019.73. 
 
 Among the applicants for admission, during the next year, 
 was Bro. Darius Starbuck, of Salem, N. C, 63 years old. As 
 there was no age limit in the laws of the Society, he was ad- 
 mitted and after his demise, in 1887, his widow enjoyed the benefit 
 of her husband's having joined, for twenty-two years. At the 
 next annual meeting, however, it was resolved, that thereafter 
 the age of admission should be limited to 60 years. The follow- 
 ing year, the sentiment of the general meeting was expressed to 
 
42 
 
 the effect, that as soon as practicable, all stocks of the Society 
 should be exchanged for either Bonds or Loans on Mortgage 
 and the directors following out this instruction, at once disposed 
 of $5000 stock of the L. V., Penn. R. R. and the Lehigh Coal & 
 Navigation. 
 
 In 1884, ten widows entitled to the annuity departed this life, 
 among them Lydia Rice, who had received her first dividend in 
 1833. The total membership then was 225, the number of 
 widows 73 and the dividend to each of them $33. It was then 
 resolved, for the first time, that an advertisement of the Society 
 setting forth the advantages to be gained from joining this So- 
 ciety should be published in the Moravian and Brueder Botschafter, 
 one-half column for three months in both papers. 
 
 In 1885, the Secretary, Bro. A. Schultze, having completed the 
 twelfth year in that office, requested the brethren not to vote for 
 his re-election. Accordingly, the meeting elected Bro. Julius D. 
 Bishop as his successor. From that year on, the minutes of the 
 general meeting were written in English, instead of German, as 
 had been the rule from the beginning for 115 years. The follow- 
 ing year, the new Secretary succeeded Bro, Francis M. Rauch, 
 deceased, as Treasurer and Bro. Aug. Leibert was elected Secre- 
 tary of the Widows' Society. The latter has since that year, up 
 to date, that is for more than twenty-eight years, most accept- 
 ably filled this position, having been re-elected without opposition 
 every year, an unprecedented record. It is characteristic for the 
 economic and altruistic manner in which the business of this 
 Society has ever been carried on, that, until a few years ago, no 
 compensation whatever was given to or expected by the Secre- 
 tary. The Treasurer's salary, in 1906, was raised from $25 to 
 $50 per year, when the total amount paid out by the Treasurers, 
 since the organization of the Society, had reached the sum of 
 $188,661.47. 
 
 The first exception to the rule, that candidates for member- 
 ship must present a doctor's certificate of good health, was made 
 in 1885, when the three first missionaries to Alaska, Wm. Wein- 
 land, H. Kilbuck and Hans Torgersen, were received upon the 
 testimony of the Provincial Mission Board, that according to 
 the latest letters from these missionaries, they were all three in 
 excellent health. Bro. Torgersen was drowned that same year 
 
43 
 
 in the Kuskokwim River, but his widow has been reaping the 
 fruit of that thoughtful provision of membership until this day. 
 It was a noteworthy coincidence, that the certificate presented 
 the following year, upon application, to the pioneer of the Alaska 
 Mission, Bro. A. Hartmann, of Moraviantown, Canada, then 55 
 years of age, bore the number 555. 
 
 A token of the confidence which the Society has in the honest 
 and efficient management of its affairs, is given in the retention 
 of the same officers from year to year. Thus Bro. Simon Rau 
 was a member of the Board of Directors from 1853 to 1905, that 
 is for 52. There was a regular annual vote by ballot, though, 
 year after year, and in 1884 a motion was offered, that a majority 
 of all the votes cast at the annual election be necessary to elect 
 any one to office ; but the motion was lost. Three years later, 
 Bro. A. C. Borhek, at the general meeting, upon motion, de- 
 posited the "vote of the Society for the old members" of the 
 Board, viz. : Directors, C. H. Belling, Aug. S. Bishop, H. B. 
 Luckenbach, J. C. Weber, Simon Rau, J. S. Krause and Jos. A. 
 Rice ; Treasurer, J. D. Bishop, and Secretary, Aug. Leibert. 
 This method of one member casting the vote for the Society has 
 been followed ever since, by re-electing the former members, 
 excepting where death or declination to serve made a change 
 necessary. It is a curious fact, in this connection, that since the 
 resignation of Bro. Schultze as Secretary, in 1885, no minister of 
 the Church has been in the directing board of the Society, until 
 191 1, when in place of Bro. A. S. Bishop, deceased, the Rev. W. 
 N. Schwarze was elected a member of the Board of Directors. 
 
 By 1888, the assets of the Society had risen to $41,935.66, of 
 which amount $13,700 were invested in Bond and Mortgage, 
 $20,000 in Loans and $7909 in Stocks. Two years later, the 
 stocks had decreased to $3507, mostly by the sale of shares of 
 the Easton National Bank stock, which a former treasurer had 
 rightly declared to have been, for a long time, "the hen that laid 
 the golden eggs" of the Society. 
 
 In 1891, Aug. S. Bishop offered an addition to Section 4 of the 
 By-Laws, which, after considerable discussion, was adopted, to 
 wit : "However, persons desiring to be admitted to membership 
 of the Society may, if they so elect, become such under the fol- 
 lowing regulations : Upon presenting the application for mem- 
 
44 
 
 bership, he shall pay into the treasury the sum of $10. If the 
 application is favorably received), he shall then pay $40 ad- 
 ditional, in eight equal, consecutive monthly payments. If un- 
 favorably received, the amount so paid in shall be refunded. Im- 
 mediately after the last payment, the Board of Directors shall 
 again make due inquiry as to bodily health and fitness of the 
 candidate, and if such be found favorable, he shall be declared a 
 member of the Society. If rejected, the amount he has paid 1 shall 
 be returned to him, less one dollar. In case of the death of the 
 applicant before the completion of all the monthly payments, the 
 entire amount paid in shall be refunded to his legal heirs. If he 
 ceases to pay the monthly installments necessary for member- 
 ship, any amount so paid, less one dollar, shall be refunded by 
 the Directors." 
 
 At the general meeting of 1892, a motion was offered to the 
 effect, that the question of the continuing of a member who may 
 leave the Moravian Church be referred to the Board of Di- 
 rectors. The following year, certain amendments to Article II 
 of the Charter were presented by the Directors and discussed by 
 the assembly. The substance of these amendments was, "that in 
 the future the right to benefits shall cease, both when a member 
 of the Society ceases to be a member of the 'Church of the 
 United Brethren,' and when the wife or widow leaves the Mo- 
 ravian Church." After considerable debate the further con- 
 sideration of this amendment was indefinitely postponed. 
 
 A most pleasing event occurring during the year of 1893 was 
 the receipt of a letter addressed to the Directors* by Bro. Abr. S. 
 Schropp, covering bonds to the amount of $2000, donated to the 
 Society as a tribute to his mother, Cornelia Schropp, who had 
 departed this life in that year and who from 1841 to 1893, for 
 fifty-two years, had received the annuities of this Society. This 
 liberal and thoughtful gift was accepted with hearty thanks, to 
 be entered as "the Maria Cornelia Schropp Fund." Another 
 widow who died in 1897 and had enjoyed the benefit of the 
 widows' pension for fifty-two years, from 1845 to ^97, was Mrs. 
 Eliza Cooper, of Lancaster. The capital of the Society, by 1894, 
 had increased to $48,850.64. 
 
 During the last twenty years, from 1894-1914, nothing speci- 
 ally noteworthy has transpired in the affairs of the Society. It 
 
45 
 
 has, in its humble way, continued to give valuable help to many 
 widows and has been steadily growing in its resources. In the 
 membership, the high water mark was reached in 1878, when 
 there were 230 members and 70 widows. At the annual meeting 
 of 1914, there were reported 175 members of the Society, of 
 whom 57 live in Bethlehem, 7 at Nazareth, 9 at Lititz, 13 at 
 Salem, N. C, and 89 are scattering members. There are at 
 present 69 widows, each of whom received an annuity of $44. It 
 certainly is a good investment for a married man to pay once 
 $50, (and nothing more,) in order to become a member of the 
 Widows' Society and make such a provision for the benefit of 
 his wife. 
 
 The assets, as reported at the last meeting, are : Bonds and 
 Mortgage, $33,625.00; Other Loans, $16,899.12; Stock, 
 $3,207.00; Cash, $3,437.84; Total, $57,168.96. The Secretary 
 distributed a blueprint pamphlet of 18 pages, showing dividends 
 as paid since 1879, nst °f widows, alphabetically arranged, and a 
 table showing number of members received each year, since 
 organization to 1914. 
 
4 6 
 
 II. 
 
 AN ACT 
 
 TO INCORPORATE THE WIDOWS' SOCIETY OF BETHLEHEM. 
 
 Whereas it is represented to the Legislature, that a number of persons, 
 members of the Episcopal Church of the United Brethren, resident at 
 Bethlehem and elsewhere, have formed a Society for the humane and 
 charitable purpose of ministering to the wants and alleviating the distress 
 of their widows, and pray to be incorporated : 
 
 Therefore, 
 
 Section r. Be it enacted by the Senate and House of Representatives of 
 the Commonwealth of Pennsylvania, in General Assembly met, and it is 
 hereby enacted by the authority of the same, That Joseph Rice, the present 
 President of The Widows' Society of Bethlehem, David Bischoff, Chris- 
 tian Borheck, Owen Rice, jun., John Fr. Rauch, Samuel Stipe, John 
 Henry Schultz, John Snyder, and David P. Schneller, the present Di- 
 rectors thereof, together with all such persons as heretofore have been, or 
 hereafter shall be duly admitted members of the said Society, agreeable to 
 the Constitution and Fundamental Articles thereof, be, and they hereby 
 are incorporated into a Society, by the name, style and title of "The 
 Widows' Society of Bethlehem," and by that name shall have perpetual 
 succession, and all the rights, powers and privileges incident by law to a 
 corporation. 
 
 Section 2. And be it further enacted by the authority aforesaid, That 
 the said Corporation and their successors, by the name, style and title 
 aforesaid, shall forever hereafter be able and capable in law to purchase, 
 have, receive, take, hold and enjoy, in fee simple or for a less estate or 
 estates, any lands, tenements, rents, annuities, liberties, franchises and 
 other hereditaments, by the gift, grant, bargain, sale, alienation, enfeoff- 
 ment, release, confirmation or devise of any person or persons, bodies poli- 
 tic and corporate, capable and able to make the same, and further, that 
 the said corporation and their successors may take and receive any sum 
 or sums of money, goods and chattels, that have been, or hereafter shall be 
 given or bequeathed to them by any person or persons, bodies politic or 
 corporate, able and capable to make a bequest or gift thereof; Provided, 
 That no misnomer of the said corporation and their successors, shall de- 
 feat or annul any gift, grant, devise or bequest to the said corporation, 
 if the intent of the donor shall sufficiently appear upon the face of the gift, 
 testament or other writing whereby any estate or interest was intended to 
 pass to the said corporation ; nor shall any non-user of the rights, liberties, 
 privileges and authorities or any of them, hereby granted to the said cor- 
 poration, create or cause a forfeiture thereof; Provided nevertheless, That 
 
47 
 
 the clear yearly value or income of the messuages, houses, lands and tene- 
 ments, rents, annuities and other hereditaments and real estate of the said 
 corporation, and the interest of the money lent by the same, shall not ex- 
 ceed the sum of Six thousand dollars. 
 
 Section 3. And be it further enacted by the authority aforesaid, That 
 the said corporation and their successors shall have full power and au- 
 thority to make, have and use one common seal, with such device and in- 
 scription as they shall think proper, and the same to break, alter and renew 
 at their pleasure. 
 
 Section 4. And be it further enacted by the authority aforesaid, That 
 the following be, and they are hereby declared to be the Constitution and 
 Fundamental Articles of the said Society, that is to say: 
 
 ARTICLES. 
 
 ARTICLE I. 
 
 The Society shall consist of those persons, being members of the Epis- 
 copal Church of the United Brethren, who shall, in the first instance, sub- 
 scribe this Constitution, and of such as may hereafter be admitted as 
 members thereof, according to the rules hereinafter prescribed. 
 
 ARTICLE II. 
 
 Candidates for membership shall be nominated either at the meetings of 
 the Society or of the Board of Directors hereinafter appointed. The said 
 Board of Directors shall make due inquiry as to the bodily health and fit- 
 ness of the candidate, and if so many members of the Society or of the 
 Board of Directors as shall be prescribed by the by-laws, vote in favor of 
 admission, the candidate shall be admitted, upon complying with the other 
 regulations which shall be prescribed for admission by the by-laws. 
 
 None but married men, who are members of the United Brethren, or 
 who, not being such themselves, live in matrimony with a person being a 
 member of the said Church of the United Brethren, shall be admitted as 
 members of this Society. But only such as are members of the said United 
 Brethren, shall have a vote upon any question respecting the concerns of 
 this Society, or be eligible as officers of the same. 
 
 ARTICLE III. 
 
 Each member shall, at the time of his admission, and every year during 
 the time of his membership, pay to the Treasurer, for the use of this So- 
 ciety, such sum or sums as shall be directed by the by-laws ; and provision 
 may be made by the by-laws, for the exemption of members reduced in 
 their circumstances from the annual payments, during their inability. 
 
 article rv. 
 
 The moneys paid by the members at the time of their admission or re- 
 admission, as well as all grants, gifts, donations and bequests to this So- 
 ciety, shall, from time to time, be invested in productive funds, or loaned 
 on interest, as shall be directed by the by-laws, and the interest arising on 
 
4 8 
 
 the said capital stock, as well as the yearly contributions of the members, 
 shall be distributed to the widows, relicts of deceased members of the So- 
 ciety, in such a manner as shall be prescribed by the by-laws, but the said 
 capital stock shall at all times remain entire and inviolate, as long as this 
 Society shall exist. 
 
 article v. 
 
 Seven Directors, a Treasurer, a Secretary and three Auditors shall be 
 elected by ballot at the stated meeting in every year. Whenever any of the 
 said offices shall become vacant, the vacancy shall be filled by a new elec- 
 tion at the next stated meeting after the vacancy shall have happened, or, in 
 case of urgency, at a special meeting of the Society, to be called for the 
 purpose. The said seven Directors, together with the Treasurer and Sec- 
 retary aforesaid, shall constitute a Board to superintend the general con- 
 cerns of the Society, and, at their first meeting after each election, shall 
 choose one of the said seven Directors as President. Provision shall be 
 made in the by-laws for conducting the affairs of the Society, if at any 
 time the same shall be so much reduced in number, as to make it imprac- 
 ticable to constitute a Board of Directors, as herein before directed. 
 
 ARTICLE VI. 
 
 The duties of all the officers shall be such as are implied in their titles, 
 and shall be prescribed by the by-laws. 
 
 ARTICLE VII. 
 
 The Society shall hold its stated meeting on the first Thursday in the 
 month of July, in every year. Adjourned and special meetings may be 
 held, as shall be provided for by the by-laws. 
 
 ARTICLE VIII. 
 
 A member may be expelled for unfaithful, immoral or unworthy con- 
 duct, by the votes of two-thirds of the voting members present; but eigh- 
 teen of the voting members shall be necessary to constitute a quorum for 
 the purpose of such trial, which shall not be held, unless a written notice 
 of the facts charged shall have been given to the party accused, at least 
 thirty days before the time of such trial. It is, however, expressly de- 
 creed, that the right, interest and claim of the widow of any expelled mem- 
 ber to the benefits accruing from this Society, shall, in no instance, be im- 
 paired or defeated by such expulsion, provided all the dues prescribed by 
 the by-laws be regularly paid during the life of any such expelled member, 
 but not otherwise. 
 
 ARTICLE IX. 
 
 This constitution shall be subscribed by every member at the time of his 
 admission, and the time of his subscribing, with the name of the place of 
 his residence and his age, shall be noted opposite to his name, and each 
 member shall receive a certificate of his membership, certified by the Presi- 
 dent, and attested by the Secretary; with the seal of the Society affixed, 
 and a printed copy of this constitution and the by-laws. 
 
49 
 
 ARTICLE X. 
 
 It is unalterably and irrevocably decreed, that, if any unforeseen accident 
 or other cause should ever occasion a dissolution of this Society, which, 
 however, shall not be understood to have taken place, until all the members 
 thereof, and all and every the widows, entitled to the benefits thereof, 
 shall have become extinct, the funds of this Society, without diminution 
 or defalcation, shall be divided into two equal parts; one moiety whereof 
 shall be transferred to, and become the property of, such committee or 
 committees of the several Congregations of the United Brethren in the 
 United States, as shall have been appointed by the voting members of such 
 Congregations respectively, to take care of their widows, in trust and for 
 the use of such widows; and the other moiety thereof shall, in like manner, 
 be transferred to such committee or committees in the aforesaid Congre- 
 gations, which shall have been appointed in the same manner as aforesaid, 
 to take care of the education of their children and to administer the funds 
 established for that purpose, in trust and for the use of their schools ; 
 each of these moieties to be divided amongst the aforesaid committees, in 
 proportion to the number of families resident in the aforesaid Congrega- 
 tions respectively at the time of such transfer; on condition, nevertheless, 
 that the said funds, so as aforesaid transferred to the said committees, be 
 kept entire and unimpaired by them and every and each of them, and the 
 interest thereof only be applied to the uses and purposes aforesaid. And 
 to the faithful execution of this article, according to its true intent and 
 meaning, we, the subscribers, and each of us, hold ourselves, collectively 
 and individually, firmly bound. 
 
 Section 5.. And be it further enacted by the authority aforesaid, That 
 the said Society shall have power to make by-laws, as well as to carry into 
 effect the provisions herein contained, as for the effectual and convenient 
 conduct of the affairs of the Society; Provided, That the same be not re- 
 pugnant to the Constitution and Laws of the United States or of this Com- 
 monwealth : And Provided, That no by-laws shall be enacted, altered or 
 repealed, but at a stated meeting, nor unless fifteen of the voting members 
 shall be present at such stated meeting: And Provided, That the by-laws 
 already made and now in force in the said Society, shall continue and be in 
 force until altered or repealed in manner herein before declared: And 
 Provided also, That no by-law shall ever be made to alter the nature, or 
 impair the binding force of the foregoing articles of the Constitution here- 
 by enacted. 
 
 Section 6. And be it further enacted by the authority aforesaid, That 
 the estates and funds of every description of the existing Association or 
 associated Society, called "The Widows' Society of Bethlehem," be, and 
 they are hereby declared to be vested in the Society incorporated by this 
 act, in full property, and subject to the disposal thereof agreeably to the 
 provision hereinbefore contained. Provided always, That nothing in this 
 
 4 
 
act shall be so construed as to impair or diminish the responsibility of any 
 individual or individuals, for the payment of any debts contracted for this 
 Society, and by its order, for which he would have been otherwise liable. 
 
 JNO. GILMORE, 
 Speaker of the House of Representatives. 
 
 WM. MARKS, Jun., 
 Speaker of the Senate. 
 
 Approved, March the seventh, one thousand eight hundred and twenty- 
 one. 
 
 JOSEPH HIESTER. 
 
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 IV. 
 
 STATEMENTS CONCERNING PERSONS ADMITTED AS MEM- 
 BERS AT THE AGE OF SIXTY OR OVER. 
 
 Sixty-two persons were admitted as members of the Widows' Society at 
 ages ranging from 60 to 76 years. 
 
 Of those admitted at 60 — one lived 2 years; one, 5 years; one, 9 years; 
 one, 10 years ; one, 12 years ; one, 13 years ; three, 22 years ; one, 26 years ; 
 total, 10 persons. 
 
 At 61 — one lived 3 years; two, 7 years; one, 10 years; one, 12 years; two, 
 14 years; one, 18 years; one, 21 years; one, 25 years; total, 10 persons. 
 
 At 62 — one lived 2 years ; one, 5 years ; one, 6 years ; one, 7 years ; one, 9 
 years ; total, 5 persons. 
 
 At 63 — one lived 1 year; one, 2 years; two, 15 years; one, 21 years; one, 
 23 years ; one, 27 years ; total, 7 persons. 
 
 At 64 — one lived 1 year ; one, 2 years ; two, 5 years ; one, 6 years ; one, 7 
 years ; one, 8 years ; one, 26 years ; total, 8 persons. 
 
 At 65 — one lived 11 years; one, 13 years; one, 17 years; total, 3 persons. 
 
 At 66 — one lived 7 years; one, 14 years; one, 15 years; one, 21 years; 
 total, 4 persons. 
 
 At 67 — one lived 2 years. 
 
 At 68 — two lived 7 years ; one, 8 years ; total, 3 persons. 
 At 69 — one lived 1 year; one, 9 years; one, 10 years; one, 12 years; total, 
 4 persons. 
 
 At 70 — two lived 10 years; one, 14 years; one, 15 years; total, 4 persons. 
 At 71 — one lived 12 years. 
 At 72 — one lived 12 years. 
 At 76 — one lived 4 years. 
 
8l 
 
 V. 
 
 LIST OF MEMBERS WHO DIED WITHIN TWO YEARS AFTER JOIN- 
 ING THE SOCIETY. 
 The following twenty-three members departed within two years after admis- 
 
 sion to membership. 
 
 
 
 
 
 
 
 
 Name 
 
 rCESIDENCE. 
 
 Joined. 
 
 Died. 
 
 
 Bartow Thomas 
 
 Philadelphia Pa 
 
 ...July 
 
 3, 
 
 1792 
 
 Jan. 
 
 26, 
 
 1793 
 
 
 
 ...Dec. 
 
 27, 
 1, 
 
 1770 
 
 Mar. 
 
 16, 
 
 1772 
 
 
 
 .. .Aug. 
 
 1844 
 
 Sept. 
 
 10. 
 
 1845 
 
 Goetz, Philip J 
 
 ..St. Johns, W. I 
 
 . . . Sept. 
 
 2, 
 
 1825 
 
 July 
 
 25, 1827 
 
 
 . Yorktown, Pa 
 
 Dec. 
 
 19. 
 
 1790 
 
 Sept. 
 
 7, 
 
 1792 
 
 
 
 
 23, 
 
 1836 
 
 Dec. 
 
 2, 
 
 1836 
 
 Hermany, William S... 
 
 .Bethlehem, Pa 
 
 
 19, 
 
 1914 
 
 Nov. 
 
 7, 
 
 1914 
 
 
 .Bethlehem, Pa 
 
 
 
 1772 
 
 Mar. 
 
 9, 
 
 1773 
 
 
 
 ...Feb. 
 
 25! 
 
 1890 
 
 May 
 
 22, 
 
 1890 
 
 Nitschmann, David 
 
 .Bethlehem, Pa 
 
 
 27, 
 
 1770 
 
 Oct. 
 
 8, 
 
 1772 
 
 Poppellwell, Richard... 
 
 .Bethlehem, Pa 
 
 . . . Nov. 
 
 27, 
 
 1770 
 
 Nov. 
 
 11, 
 
 1771 
 
 Schmidt, Johannes 
 
 Niesky, W. I 
 
 ...Oct. 
 
 22, 
 
 1833 
 
 Nov. 
 
 23, 
 
 1834 
 
 Schnall, Johannes 
 
 .Bethlehem, Pa 
 
 , Oct. 
 
 10, 
 
 1818 
 
 Sept. 
 
 
 1819 
 
 
 ..Nain, Pa 
 
 
 7, 
 
 1773 
 
 Oct. 
 
 7, 
 
 1773 
 
 
 .Bethlehem, Pa 
 
 
 22, 
 
 1871 
 
 Aug. 
 
 4, 
 
 1871 
 
 
 .Lititz, Pa 
 
 
 20, 
 
 1820 
 
 Mar. 
 
 25, 
 8, 
 
 1821 
 
 
 
 
 21, 
 
 186 =; 
 
 Feb. 
 
 1866 
 
 Siewers, Henry Frank.. 
 
 .St. Croix, W. I 
 
 . . Jan. 
 
 1, 
 
 1822 
 
 
 
 1824 
 1829 
 
 Sneckenburg, John T. . . 
 
 .Bethlehem, Pa 
 
 ...July 
 
 3, 
 
 1828 
 
 May 
 
 3. 
 
 Snyder, John D 
 
 .Bethlehem, Pa 
 
 Feb. 
 
 4- 
 
 1891 
 
 May 
 
 5, 
 
 1892 
 
 Torgesen, Hans 
 
 . Moraviantown, Canada 
 
 .. .June 
 
 11, 
 
 188s 
 
 Aug. 
 
 10, 
 
 1885 
 
 Traeger, Gabriel 
 
 .Bethlehem, Pa 
 
 
 
 1837 
 
 June 
 
 
 1839 
 
 
 .Bethlehem, Pa 
 
 
 18,' 
 
 1822 
 
 May 
 
 24! 
 
 1824 
 
 6 
 
32 
 
 VI. 
 
 BENEFICIARIES OF THE WIDOWS' SOCIETY FROM THE TIME OF 
 ORGANIZATION, 1771 TO 1915, SHOWING THE NUMBER OF 
 YEARS EACH WIDOW SHARED IN THE DIVIDENDS OF 
 THE SOCIETY. 
 
 Name. 
 Albrecht, Elizabeth... 
 Albrecht, Elizabeth... 
 
 Amer, Elizabeth 
 
 Anders, Theresia 
 
 Andreas, Eleanora 
 
 Andress, Elizabeth 
 
 Bachhof, Rosina 
 
 Bachman, Mary Ann.. 
 
 Bachman. Sarah E 
 
 Bachman, Susanna 
 
 Bahnson, Louisa 
 
 Bardill, Catherine 
 
 Barrow, Hannah A 
 
 Bartow, Sarah 
 
 Bealer, Juliana 
 
 Beam, Susan 
 
 Bechler, Theodora 
 
 Beck, Johanna Augusta. 
 
 Beck, Lydia 
 
 Beck, Sybilla 
 
 Beckel, Charlotte 
 
 Beear, Theodora 
 
 Beitel, Elizabeth Ann.. 
 
 Beitel, Rosina 
 
 Belling, Helen. 
 
 Belling, Seraphina 
 
 Benzien, Charity 
 
 Benzien, Dorothy S 
 
 Berndt, Susanna C 
 
 Bievighausen, Christ'a. 
 
 Bigler, Elizabeth 
 
 Bischoff, Rosina 
 
 Bishop, Caroline E 
 
 Bishop, Dorothea 
 
 Bishop, Lisetta 
 
 Bishop, Naomi 
 
 Bishop, Sarah E 
 
 Bleck, Mary 
 
 Blickensderfer, Elvina. 
 Blickensderfer, Fiana.. 
 Blickensderfer, L. C... 
 
 Blum, Catherine M 
 
 Blum, Elizabeth M 
 
 Boeckel, Anna B 
 
 Boeckel, Barbara 
 
 Boehler, Anna 
 
 Boehler, A. Cath 
 
 Boehnhof, Johanna.... 
 Bonn, Anna Maria 
 
 Years. 
 
 Name. 
 
 Years. 
 
 1 802- 1 832 
 1 888- 1 890 
 1899- 1005 
 1 848- 1 849 
 
 1803- 1804 
 1873-1904 
 1 777- 1 780 
 1871-1907 
 1897- 
 1838-186; 
 1870- 1886 
 
 1859- 1868 
 1900- 
 i793-i8i8 
 1870- 1894 
 1 873- 1 894 
 1875-1913 
 
 1873- 1877 
 1902- 
 17S3-180; 
 1 880- 1884 
 1837- 1856 
 1 869- 1 878 
 
 1848- 1850 
 1880- 1891 
 1 902- 1 903 
 1833- 1863 
 
 1812- 1832 
 1 772- 1 776 
 1807-1836 
 1875- 
 1828- 1 832 
 1910- 
 1854- 1 892 
 
 1 860- 1 870 
 1888- 
 
 1874- 1 890 
 1850-1851 
 1 896- 1 904 
 1899- 
 1856- 1880 
 
 1813- 1827 
 1803-1817 
 1816-1823 
 
 1781- 1781 
 1 806- 1 809 
 1806-1810 
 
 1 849- 1 872 
 
 1782- 1815 
 
 29 
 
 Borhek, Anna M 1791-1807 16 
 
 Borhek, Harriet 1890-1896 6 
 
 Borhek, Louisa 1898-1911 13 
 
 Borhek, Maria 1828- 1868 40 
 
 Breder, Augusta 1913- 
 
 Bricker, Anna B 1906- 
 
 Bricker, Emma H 1905- 
 
 Brown, Dorothea M.. . . 1854-1870 16 
 
 Brown, Phoebe A 1865-1897 32 
 
 Buchner, Brigitta 1865-1880 15 
 
 Busse, Mary C 1871-1882 11 
 
 Butner, Lucy A 1912- 
 
 Christ, Anna Juliana. . .1828-1859 31 
 
 Christ, Emma 1897-1905 8 
 
 Christ, Fredericka M.. . 1805-1811 6 
 
 Christ, Justina 1862-1862 
 
 Christ, Mary Barbara. . 1806-1818 12 
 
 Christ, Sally 1845- 1865 20 
 
 Christ, Sarah 1883-1894 II 
 
 Christ, Sarah L 1868-1895 27 
 
 Clauder, Charlotte 1880-1883 3 
 
 Clauder, Emma J 1915- 
 
 Clauder, Laura E. B. . . 1875-1904 29 
 
 Clewell, Mary Ann 1871-1880 9 
 
 Clewell, Sarah 1904- 
 
 Coelin, Elizabeth 1806-1806 
 
 Collins, Mary Ann 1838-1861 23 
 
 Cooper, Eliza 1845-1897 52 
 
 Cunow, Benigna 1830-1836 6 
 
 Daily, Augusta 1877-1882 5 
 
 Damus, Sophia M 1838-1870 32 
 
 Dealing, Magdalena 1786-1807 21 
 
 Dencke, Elizabeth 1795-1820 25 
 
 Denke, Maria 1838-1868 30 
 
 Detmers, Chr. D 1802-1814 12 
 
 Diehms, Sophia 1882-1892 10 
 
 Digeon, Mary 1777-1793 J 6 
 
 Doster. Pauline 1860-1879 19 
 
 Ears, Margaret 1777-1779 2 
 
 Ebbecke, Salome 1838-1862 24 
 
 Eberman, Anna E 1857-1880 23 
 
 Eder, Elizabeth 1837-1838 1 
 
 Eggert, Anna M 1828-1832 4 
 
 Eggert, Maria 1832-1854 22 
 
 Eggert, Maria 1860-1882 22 
 
 Eggert, M. Apollona.. . 1780-1810 30 
 
 Engler, Mary E 177^777 1 
 
 Erd, Patience von 1794-1820 26 
 
 Erdman, A. M 1878-1891 13 
 
•4 4 
 
 , '/to//'':'*/''*''- 't-' ■ ■ * 
 
 £22«/ . /y./j// & . ffr/lt/.-J-. 
 
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 7. /o ^. 
 
 V 
 
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 F^^i^al^:: ... * * . * 
 
 11 •£f.l.../*yig. Xu- 6 frit J 1 * _ . .. . _ . 
 
 f* l • t turf \Tf3 / V 
 
 I !&c^jfcL. *.r &»^4**&Jm ...... ,, i*f- . 
 
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 .. £.*./; ,.«.-) x.. .... «.i «./^.r. 
 
 Specimen page from the Ledger of the Widows' Society. 
 (Reduced one-third.) 
 
83 
 
 Name. Years, 
 
 Erwin, Mary S 1885-1909 24 
 
 Erwin, Sophia Louisa. .1883-1883 
 
 Esterlein, Elizabeth 1800-1805 5 
 
 Eyerie, Anna M 1800-1805 5 
 
 Fett, Adeline 1881-1908 27 
 
 Fetter, Ann Eliza 1855-1886 31 
 
 Fetter, Christina 1876-1886 10 
 
 Fetter, Elizabeth 1827-1855 28 
 
 Fischer, Agnes 1784-1788 4 
 
 Fluck, Lizzie 1902- 
 
 Fockel, Mary i779-!/79 
 
 Fogle, Antoinette 1892-1900 8 
 
 Fogle, Emma 1898- 
 
 Fradeneck, Emma C....1898- 
 
 Frank, Maria 1787- 1804 17 
 
 Freytag, Antonie 1851-1876 25 
 
 Freytag, Salome 1846-1861 15 
 
 Friebele, M. A 1886- 
 
 Fries, Lisetta 1863-1903 40 
 
 Fuehrer, Elizabeth 1886-1890 4 
 
 Fuehrer. Rosina 1849-1850 1 
 
 Frueauff, A. Clara 1879-1897 18 
 
 Frueauff, Anna D 1886- 
 
 Fry, Anna M 1899- 
 
 Gambold. Helena 1789-1792 3 
 
 Gapp, Anna 1894- 
 
 Garrison, Mary Anne. . 1782- 1790 8 
 
 Gerlach, Louis'a 1892-1895 3 
 
 Giering, Caroline 1874- 
 
 Giers, Elizabeth 1797-1817 20 
 
 Goetz. Verona 1828-1855 27 
 
 Gold, Sarah 1860-1891 31 
 
 Goth. Ellen 1878- 188 1 3 
 
 Goundie, Charlotte 1877-1888 n 
 
 Goundie. C. Elizabeth.. 1852-1853 1 
 
 Graeff, Theodora L 1893-1898 5 
 
 Graff, Catharine 1777-1798 21 
 
 Graff, Gertrude 1783-1784 1 
 
 Greider, Emma 1898- 
 
 Greider, Mrs. E. P 1904-1915 II 
 
 Grider, Julia 1858- 1877 19 
 
 Grosh, Mrs. Samuel 1902-1915 13 
 
 Grunert, Martha 1887-1901 14 
 
 Guetter, Frederica 1847-1883 36 
 
 Gump, Salome T 793-I793 
 
 Haberland, Anna H... . 1782- 1787 5 
 
 Hafner, Anna Magd.. .1773-1797 24 
 
 Hagen, Susan 1844-1853 9 
 
 Haidt, Catharine 1780-1782 2 
 
 Hall. Anna Mary 1784-1785 1 
 
 Hall, Catharine 1848- 1855 7 
 
 Ham, Maria L 1849-1872 33 
 
 Haman, Rebecca 1856-1873 17 
 
 Haman, Sarah 1866-1876 10 
 
 Hambright, Caroline. .. 1893-1910 17 
 
 Hamilton, Emma 1886-1905 19 
 
 Hammann, Adelaide. .. 1893- 
 
 Name. Years. 
 
 Hartman, Adelaide 1894- 
 
 Hartman, Elizabeth.. .. 1839-1863 24 
 Hartman, Mrs. Mary.. 1906- 
 
 Hasse, Anna M 1797-1813 16 
 
 Hastings, Mrs. L. W. . . 1890-1895 5 
 
 Hauck, Bridget 1892-1903 II 
 
 Hauser, Elizabeth 1812-1814 2 
 
 Hayne, A. Regina 1781-1783 2 
 
 Heckedorn, Barbara. .. 1789-1793 4 
 
 Heckewelder, Ann M... 1803-1823 20 
 
 Hencke, Anna C 1785-1806 21 
 
 Henry, Anna 1787- 1799 12 
 
 Henry, Mary 1837-1871 34 
 
 Henry, Sabina 1821-1848 27 
 
 Hepp, Martha G 1906- 
 
 Herbst, Mary E 1896- 
 
 Herman, Pauline 1854-1869 15 
 
 Hermany, Mrs. Wm. S.1915- 
 
 Herr, Anna 1773-1774 1 
 
 Hillman, Elizabeth 1852-1870 18 
 
 Hoch, Frances 1870- 
 
 Hoeber, Johanna 1831-1843 12 
 
 Hoeber, Sarah 191 1- 
 
 Hohe, Maria B 1846-1877 31 
 
 Holland, Augusta 1894-1895 1 
 
 Horsfield, Elizabeth. ... 1835- 1836 1 
 
 Horsfield. Juliana 1789-1809 20 
 
 Horsfield, Mary 1773-^773 
 
 Horsfield, Rebecca 1845-1845 
 
 Horsfield, Sarah 1802-1822 20 
 
 Hoyler, Emilie 1890- 
 
 Huber, Anna Maria. ... 1790-1794 4 
 
 Huebner, Justina 1870-1884 14 
 
 Huebner, Louisa 1874-1904 30 
 
 Huebner. Martha 1884-1915 31 
 
 Huebner, Mary 1910- 
 
 Huebner, Rosina 1831-1860 29 
 
 Huebner. Sarah 1849-1867 18 
 
 Hueffel, Maria 1842-1858 16 
 
 Hussey, Martha 1776-1790 14 
 
 Israel, Caroline 1900- 
 
 Jacobson, Augusta 1896- 
 
 Jacobson, Lisetta 1871-1883 12 
 
 Jacobson, Mrs. H. A...1911- 
 
 Jansen, Magdalena 1791-1796 5 
 
 Jones, Maria 1825-1831 6 
 
 Jones, Mary Agnes 1881-1886 5 
 
 Jordan. Emily 1885-1889 4 
 
 Jundt, Anna S 1832-1855 23 
 
 Kampmann, Anna M.. . 1833-1836 3 
 
 Kampmann, Maria 1884-1898 14 
 
 Kaucher, Aurelia 1854-1863 9 
 
 Keller, Maria 1853-1884 31 
 
 Kern, Elizabeth 1842- 1868 26 
 
 Kern, Sarah 1874-1891 17 
 
 Kleckner, Caroline 1879-1893 14 
 
 Klingsohr, A. Elizabeth.1799-1835 36 
 
8 4 
 
 Name. Years. 
 
 Klose, Maria 1856-1859 3 
 
 Kluge, Agnes 1880-1887 7 
 
 Kluge, Annie L 1912-1914 2 
 
 Kluge, Rebecca 1861-1884 23 
 
 Knauss, Arabella 1888-1900 12 
 
 Knauss, Caroline 1872-1876 4 
 
 Knauss, Johanna 1823-1831 8 
 
 Knauss, Mary 1848-1855 7 
 
 Knauss, Matilda 1860-1871 11 
 
 Kornmann, Anne M 1806-1809 3> 
 
 Kramsch, Susanna E. . . 1824-1831 7 
 Krause, Adelaide A.. . . 1865-1867 2 
 Krause, Anna Maria. . .1901-1904 3 
 
 Krause, Catherine 1792-1807 15 
 
 Krause, Elizabeth 1875-1877 2 
 
 Krause, Emma A 1899- 
 
 Krause, Hortensia V.. .1866-1902 36 
 
 Krause, Jane E 1904- 
 
 Kreider, Jemima 1868-1891 23 
 
 Kreider, Josephine 1895-1897 2 
 
 Kremser, A. Sybilla. ... 1824-1849 25 
 
 Kryder, Henrietta 1853-1872 19 
 
 Kryder, Sarah L 1892- 
 
 Kummer. Letitia I9 T 3- 
 
 Kummer, Maria 1857-1863 6 
 
 Kunkler, Anna Maria. .1778-1784 6 
 
 Kunkler, Margaret 1839-1842 3 
 
 Langball, Salome 1826-1829 3 
 
 Lange, Anna Mary 1792-1800 8 
 
 Lange, Esther 1866-1888 22 
 
 Lange, Sarah 1837-1848 11 
 
 Langgard, Elizabeth. .. 1777-1785 8 
 
 Lanius, Sarah 1897- 
 
 Lehman, Angelica 1857-1883 26 
 
 Lehnert, Susanna 1826-1846 20 
 
 Leibert, Lydia 1863-1900 37 
 
 Leibfried, Harriet 1880-1904 24 
 
 Leinbach, Sarah A 1892-1901 9 
 
 Lelansky, Christiana. . . 1894- 
 
 Lembke, Margaret C. . 1786-1798 12 
 
 Lennert, Susetta 1893-1898 5 
 
 Leoser, Ethel 1909- 
 
 Levering, Anna C 1835-1849 14 
 
 Levering, Martha A... .1908- 
 
 Lichtenthaeler, Ch 1892-1895 3 
 
 Lichtenthaeler, El 1834-1858 24 
 
 Lichtenthaeler, Ern 1855-1866 II 
 
 Lischer, Mary Cath 1782-1802 20 
 
 L'Jungberg, Sarah 1809-1820 11 
 
 Loeffler, Caroline 1841-1849 8 
 
 Loesch, Anna 1783-1817 34 
 
 Loesch, Maria J 1791-1813 22 
 
 Luch, Agnes 1831-1843 12 
 
 Luckenbach, Caroline. . 1880- 1905 25 
 
 Luckenbach, Cath 1898-1908 10 
 
 Luckenbach, Elizab 1850-1867 17 
 
 Luckenbach, Helen C...1884- 
 
 Name. Years. 
 
 Luckenbach, Ida 1897- 
 
 Luckenbach, Josephine. 1871-1909 38 
 Luckenbach. (Polly) 
 
 Mary 1888- 1891 3 
 
 Luckenbach, Matilda. . .1882-1884 2 
 
 Luckenbach, Rosina. ... 1854-1862 8 
 
 Luckenbach, Susana. .. 1852- 1867 15 
 
 Lueders, Elizabeth 1870-1874 4 
 
 Magdalene, The Moore.1779-1820 41 
 
 Malthaner, Cath 1873-1879 6 
 
 Martin, Lucinda R 1888- 1907 19 
 
 Masslich, Catharine... . 1875-1881 6 
 
 Mau, Catharine 1784-1799 15 
 
 Mehr, Elizabeth 1852-1854 2 
 
 Meinung, A. C 1908-1914 6 
 
 Meinung, Johanna 1852-1859 7 
 
 Meller, Caroline 1870- 1894 24 
 
 Meller, Joh. Anna 1859-1867 8 
 
 Meyer, Dorothea 1801-1803 2 
 
 Meyer, Mary Just 1782-1787 5 
 
 Meyers, Louisa M 1885-1905 20 
 
 Meyers, Sarah A 1873-1891 18 
 
 Michel, Maria 1876-1894 18 
 
 Michler, Anna Maria. . 1785-1786 I 
 
 Michler, Maria 1785-1796 II 
 
 Miller, Anna J 1821-1830 9 
 
 Miller, Anna Maria. ... 1780-1789 9 
 
 Miller, Mary 1865-1872 7 
 
 Moehring, Christine. .. 1804- 1823 19 
 
 Moehring, Elizabeth. .. 1797-1825 28 
 
 Moeller, Catharine 1778-1797 19 
 
 Mortimer, Bethia 1835-1848 13 
 
 Muecke, Amelia 1840-1884 44 
 
 Mueller, Bertha 1895-1901 6 
 
 Muenster, Barbara 1793-1829 36 
 
 Neisser, Frances 1859-1867 8 
 
 Neisser, Rosina I793-I797 4 
 
 Neisser, Sarah Ann... . 1888- 1889 1 
 
 Neisser, Theodora 1785-1807 22 
 
 Niebert, Hannah M....1895- 
 
 Nitschmann, Mary B...1773-1810 37 
 
 Nixdorf, Susanna 1786-1800 14 
 
 Oehler, Olivia 1897-1909 12 
 
 Oerter, A. Elizabeth. .. 1866-1879 13 
 
 Oerter, Magdalena 1864-1913 49 
 
 Oerter, Sophia 1883-1887 4 
 
 Oppelt, Eliza 1842-1850 8 
 
 Otto, Judith 1780-1786 6 
 
 Payne, Phoebe 1780- 1799 19 
 
 Peter, A. Catharine 1814-1856 42 
 
 Peter, Anna Maria 1791-1801 10 
 
 Peter, Elizabeth 1794-1806 12 
 
 Peterson, Martha 1906-1907 I 
 
 Peterson, Rachel 1825- 1839 14 
 
 Pfohl, Ann Eliza 1874-1876 2 
 
 Pfohl, Anna Susanna. . 1871-1872 I 
 
 Pfohl, Elizabeth 1838-1850 12 
 
Specimen page from the Ledger of the Widows' Society. 
 (Reduced one-third.) 
 
85 
 
 Name. 
 
 Years 
 
 Pfohl, Margaret S 
 
 1909- 
 
 
 Pitschman, Mary E. .. 
 
 1780- 1 700 
 
 1 
 
 Plessing, Fredericka . . 
 
 I885-I886 
 
 I 
 
 Poppellwell, Elizabeth. 
 
 I/72-l8l2 
 
 40 
 
 Rau, Lucian 
 
 I9IO-I9I3 
 
 3 
 
 Rau, Sarah 
 
 I879-I895 
 
 16 
 
 Rauch, Augusta 
 
 I8/9-I9OI 
 
 22 
 
 Rauch, Christine 
 
 I 797- I 807 
 
 
 
 I 887- IQ05 
 I 863- I 867 
 
 18 
 
 
 4 
 
 Rauch, Louisa Fr 
 
 1 886- 1 894 
 
 8 
 
 Rauch, Mary Ann 
 
 1 884- 1 898 
 
 14 
 
 Regennas, Cornelia. . . 
 
 1884-1912 
 
 28 
 
 Regennas, Mrs. H. J.. 
 
 1909- 
 
 
 Reichel, Charlotte , , 
 
 1877-1890 
 1834- 1855 
 
 13 
 
 Reichel. Mary 
 
 21 
 
 Reichel. Mary 
 
 1 878- 1 907 
 
 29 
 
 Reinke, Charlotte 
 
 1894- 1896 
 
 2 
 
 Reinke, Sarah J 
 
 1833- 1 852 
 
 ig 
 
 Reizenbach, M. E 
 
 1803- 1809 
 
 6 
 
 Reuter, Anna Cath , . , 
 
 1 776- 1 780 
 
 
 
 1832-1857 
 
 0 i 
 
 
 1869-1890 
 
 21 
 
 Rice, Josephine 
 
 185 1 -1885 
 
 34 
 
 Rice, Julia 
 
 1 849- 1 873 
 
 24 
 
 Rice, Lydia 
 
 1833- 1884 
 
 
 Rice, Mrs. Joseph A... 
 
 1009- 
 
 
 Rice, Mrs. Wm. Hy.. . 
 
 191 1- 
 
 
 Rickert, E. C 
 
 1894- 1 903 
 
 
 Rickert. Juliet 
 
 1 850- 1 862 
 
 12 
 
 Ricksecker, Anna 
 
 1 778- 1 786 
 1 888- 1 892 
 
 8 
 
 Ricksecker, Charlotte. 
 
 4 
 
 
 1888- 1 905 
 
 17 
 
 
 1891-1894 
 
 
 
 1890- 1 898 
 
 8 
 
 Ritter, Marv L 
 
 i860- 1870 
 
 10 
 
 Roepper, Belinda 
 
 1880-1893 
 
 13 
 
 Roessler, Marianna... 
 
 1 776- 1 804 
 
 28 
 
 Romig, Maria E 
 
 1903-1906 
 
 3 
 
 Rondthaler, Christine. 
 
 1847-1854 
 
 7 
 
 Rondthaler, Maria . . , 
 
 1 849- 1893 
 
 44 
 
 
 1 792- 1805 
 
 13 
 
 Rubel. Catharine 
 
 1814-1815 
 
 1 
 
 Rudolph, Elizabeth . . . 
 
 1825-1868 
 
 43 
 
 
 1888- 1896 
 
 8 
 
 
 1798-1804 
 
 6 
 
 
 1 826- 1 863 
 
 37 
 
 Schaaf. Maria 
 
 1842-1845 
 
 3 
 
 
 1877-1888 
 
 11 
 
 
 1 790- 1 793 
 
 3 
 
 Schaub, Lydia 
 
 1881-1901 
 
 20 
 
 Schenck, Anna Maria. 
 
 1 777- 1 783 
 
 6 
 
 Schindler, Magdalena. 
 
 1800-1825 
 
 16 
 
 Schlosser, Marg 
 
 1 792- 1 795 
 
 3 
 
 Schmick, Johanna.... 
 
 1 778- 1 795 
 1834- 1834 
 
 17 
 
 Schmid, Mary M 
 
 
 Schmidt, Beata 
 
 1793-1814 
 
 21 
 
 Name. Years. 
 
 Schmidt, Dorothea 1786-1790 4 
 
 Schneider, Gertrude. .. 1774-1803 29 
 
 Schnall, Margaret 1820-1848 28 
 
 Schneckenburg, A. M. . .1795-1834 39 
 
 Schneckenburg, Rach... 1829- 1856 27 
 
 Schneider, Catharine.. . 1826-1846 20 
 
 Schnell, Helena 1783-1794 11 
 
 Schneller, Catharine. .. 1843- 1857 14 
 
 Schober, Anna 1846-1868 22 
 
 Schober, Hannah R. . . . 1793-1806 13 
 
 Schollfield, Elizabeth... 1846- 1866 20 
 
 Schrader, Sarah A 1871-1872 1 
 
 Schroeder, A. Cath 1821-1834 13 
 
 Schropp, Cornelia 1841-1893 52 
 
 Schropp, Elizabeth 1806-1819 13 
 
 Schropp, Rebecca 1827-1828 1 
 
 Schultz, Elizabeth 1885-1896 11 
 
 Schultz, Mary 1850-1885 35 
 
 Schulz, Christine 1857-1862 5 
 
 Schulz, Susanna 1830-1839 9 
 
 Schulze, Maria 1780-1783 3 
 
 Schuster, Elizabeth 1832-1853 21 
 
 Schwarze, Lydia 1905- 
 
 Schweinitz, A. D.E. von.1802-1813 11 
 Schweinitz, Isabel dc.1887- 
 Schweinitz, 
 
 L. Amelia von 1834-1858 24 
 
 Schweinitz, 
 
 Sophia A. de 1879-1883 4 
 
 Schweishaupt, A. M.. . .1809-1810 1 
 Seidel, Anna Johanna.. 1782- 1788 6 
 
 Senseman, Anna E 1835-1857 22 
 
 Senseman, Sarah 1866-1875 9 
 
 Shaffner, Caroline F. ..1908- 
 
 Shields, Maria 1890- 
 
 Shields, Charlotte 1905- 
 
 Siegmund, Henrietta. .. 1884- 1902 18 
 
 Siewers, Anna R 1882-1894 12 
 
 Siewers, Dorothy 1825-1855 30 
 
 Siewers, Eleanore 1901- 
 
 Siewers, Hannah 1890-1912 22 
 
 Siewers, Matilda A 1867-1900 33 
 
 Smith, Emma A 1884-1908 24 
 
 Smith, Maria 1847-1866 19 
 
 Smith, Sarah 1806-1823 17 
 
 Snyder, Sabilla 1892-1902 10 
 
 Souders, Ellen Soph 1887-1910 23 
 
 Sparmeyer. Elizabeth. . 1846- 1864 18 
 
 Spohn, Lucia 1782-1788 6 
 
 Stach, Rosina 1788-1800 12 
 
 Stadiger, Sophia 1866-1899 33 
 
 Stadiger, Susanna 1850-1850 
 
 Stadiger, Mary 1852-1878 26 
 
 Starbuck. Ellen 1887- 
 
 Staude, Dorothea 1852-1868 16 
 
 Stauffer. Agnes 1896- 
 
 Stoehr, Anna Maria. .. 1782- 1804 22 
 
S6 
 
 Name. Years. 
 
 Stoll, Rosina 1801-1811 10 
 
 Stotz, Elizabeth 1821-1826 5 
 
 Stout. Mrs. R. Paul 1915- 
 
 Stoz, Catharine 1783- 1786 3 
 
 Strohle, Catharine 1828-1852 24 
 
 Sturgis, Susan 1845-1873 28 
 
 Suess, Magdalena 1835-1845 10 
 
 Sweisshaupt. Rosina. .. 1843- 1843 
 
 Sydrich, Gertrude 1790-1812 22 
 
 Thaeler. Maria L 1901- 
 
 Thomas, Barbara 1815-1815 
 
 Thorpe, Grace 1798- 1805 7 
 
 Thraen, Eliza 1874-1874 
 
 Thraene, Anna Maria. . 1777-I/83 6 
 
 Tiersch, Maria 1775-1780 5 
 
 Titze. Emily 1886-1899 13 
 
 Tombler, Clementine.. . 1888- 
 
 Tombler, Mina Shaw. .1905-1909 4 
 Torgeson. Christine. ... 1885- 
 Traeger, Cornelia M...1905- 
 
 Traeger, Elizabeth 1824-1848 24 
 
 Traeger, Lucinda 1839-1890 51 
 
 Transue, Sarah 1897-1899 2 
 
 Troeger, Eliza 1875-1893 18 
 
 Tschudy, Catharine 1853-1865 12 
 
 Tschudy, Caroline 1866-1873 7 
 
 Turner, Rachel 1886-1897 11 
 
 Turner, Wm. Mrs 1910- 
 
 Unger, Anna 1780-1785 5 
 
 Utley, Sarah 1776-1791 15 
 
 Van Vleck, Christine. .. 1845-1877 32 
 
 Van Vleck, Elizabeth. . 1853- 1865 12 
 
 Vetter, Christina 1778-1791 3 
 
 Vogenitz. Susanna 1838-1864 26 
 
 Vogler, Emma A 1876-1883 7 
 
 Vogler, Mary A 1872-1889 17 
 
 Walp, Caroline 1879-1899 20 
 
 Warman. Angelica W. .1898-1904 6 
 
 Warner, Celestine 1900- 
 
 Name. Years. 
 
 Warner, Esther 1881-1882 1 
 
 Warner, Dorothea 1824-1826 2 
 
 Weber, Elizabeth 1850-1851 1 
 
 Weber, Maria A 1784-1808 24 
 
 Wedeman, Maria 1882-1891 9 
 
 Weinecke, Johanna 1811-1816 5 
 
 Weinland, Anna R 1875-1889 14 
 
 Weinland, Phillipine. . . 1777-1790 13 
 
 Weinland, Sarah A 1898-1915 17 
 
 Weisinger, Barbara. ... 1791-1804 13 
 
 Weiss, Anna 1841-1844 3 
 
 Weiss, Anna Maria 1814-1824 10 
 
 Weiss, Elizabeth 1812-1844 32 
 
 Weiss, Lydia 1849-1889 40 
 
 Weiss, Mary 1797-1803 6 
 
 Weitzell, Lisetta M 1899-1908 9 
 
 Welfare, Catharine. ... 1842- 1890 48 
 
 Weniger, Christiana. .. 1875- 1906 31 
 
 Werner, A. Maria 1787- 1825 38 
 
 Wessels, Emily E 1798-1909 11 
 
 Woehler, Augusta 1 868-1 871 3 
 
 Wohlfart, Elizabeth... .1808-1812 4 
 
 Wolle, Adelaide 1885- 
 
 Wolle, Alice 1912- 
 
 Wolle, Amelia 1875-1898 23 
 
 Wolle, Angelica 1899-1907 8 
 
 Wolle, Caroline 1873-1876 3 
 
 Wolle, Cornelia 1878-1912 34 
 
 Wolle, Eliza 1863-1867 4 
 
 Wolle, Elizabeth C 1893-1906 13 
 
 Wolle, Louisa 1889-1901 12 
 
 Wolle, Phoebe 1898- 
 
 Yost, Salome 1885-1890 5 
 
 Youngman, Rebecca. .. 1869- 1875 6 
 
 Zahm, Regina 1788-1790 2 
 
 Ziock, C. L 1872-1875 3 
 
 Zippel, Maria Sophia.. . 1859- 1862 3 
 
 Zorn, Caroline 1843-1863 20 
 
 Summary. 
 
 Twenty-eight widows participated in dividends 1 year; twenty, 2 years; thirty, 
 3 years; twenty-six, 4 years; nineteen, 5 years; twenty-five, 6 years; thirteen, 7 
 years; eighteen, 8 years; sixteen, 9 years; seventeen, 10 years; seventeen, 11 
 years; seventeen, 12 years; seventeen, 13 years; fifteen, 14 years; ten, 15 years; 
 thirteen, 16 years; fifteen, 17 years; nine, 18 years; fourteen, 19 years; fifteen, 
 20 years; thirteen, 21 years; thirteen, 22 years; nine, 23 years; fifteen, 24 years; 
 eight, 25 years ; five, 26 years ; eight, 27 years ; eight, 28 years ; seven, 29 years ; 
 eight, 30 years; eight, 31 years; four, 32 years; four, 33 years; four, 34 years; 
 one, 35 years; five, 36 years; three, 37 years; three, 38 years; one, 39 years; five, 
 40 years; two, 41 years; one, 42 years; one, 43 years; two, 44 years; one, 45 
 years; one, 48 years; one, 49 years; two, 51 years; two, 52 years; fourteen died 
 in the same year. Total beneficiaries, 513. 
 
87 
 
 VII. 
 
 NUMBER OF MEMBERS ADMITTED PER YEAR, 1771-191& 
 
 1771 14 1801 2 1831 4 1861 4 1891 5 
 
 1772 23 1802 0 1832 11 1862 2 1892 0 
 
 1773 12 1803 1 1833 8 1863 8 1893 4 
 
 1774 8 1804 1 1834 14 1864 7 1894 2 
 
 1775 7 1805 4 1835 13 1865 24 1895 8 
 
 1776 6 1806 o 1836 2 1866 13 1896 5 
 
 1777 3 1807 o 1837 3 1867 10 1897 6 
 
 1778 2 1808 0 1838 6 1868 8 1898 7 
 
 1779 2 1809 o 1839 6 1869 4 1899 4 
 
 1780 0 1810 o 1840 6 1870 9 1900 8 
 
 1781 1 1811 1 1841 3 1871 14 1901 5 
 
 1782 4 1812 3 1842 8 1872 3 1902 6 
 
 1783 0 1813 3 1843 5 1873 11 1903 3 
 
 1784 0 1814 1 1844 11 1874 18 1904 1 
 
 1785 o 1815 1 1845 7 1875 11 1905 4 
 
 1786 0 1816 17 1846 10 1876 5 1906 4 
 
 1787 o 1817 4 1847 5 1877 9 1907 2 
 
 1788 0 1818 11 1848 3 1878 2 1908 1 
 
 1789 1 1819 8 1849 13 1879 6 1909 10 
 
 1790 1 1820 8 1850 9 1880 4 1910 2 
 
 1791 2 1821 o 1851 2 1881 2 191 1 8 
 
 1792 10 1822 12 1852 o 1882 1 1912 7 
 
 1793 o 1823 6 1853 7 1883 8 1913 3 
 
 1794 o 1824 18 1854 7 1884 7 1914 9 
 
 1795 o 1825 2 1855 6 1885 6 1915 1 
 
 1796 3 1826 7 1856 8 1886 6 
 
 1797 7 1827 4 1857 2 1887 1 
 
 1798 o 1828 7 1858 3 1888 1 
 
 1799 o 1829 16 1859 4 1889 2 
 
 1800 0 1830 6 i860 9 1890 9 
 
 106 143 195 215 115 
 
 Recapitulation. 
 
 1770 — Original members no 
 
 1771- 1800 106 
 
 1801-1830 143 
 
 1831-1860 195 
 
 1861-1890 215 
 
 1891-1915 "5 
 
 • Total 884 
 
88 
 
 VIII. 
 
 OFFICERS OF THE WIDOWS' SOCIETY. 
 
 According to the records, the officers of the Society elected to direct its 
 affairs consisted, during the period 1771-1818, of a Secretary-Treasurer and six 
 Stewards. From 1818 — the date of the incorporation of the Society — onward the 
 officers charged with the management of the Society's interests were a Presi- 
 dent, a Secretary, a Treasurer and six Directors. In the following list the group- 
 ing of the officers shows succession of individuals as well as the length of service 
 of each officer. 
 
 A. 
 
 Officers, 1771-1818. 
 Treasurer and Secretary. 
 
 Years. Years. 
 
 Chr. Fr. Oerter 1771-1774 3 Christian Heckewelder. 1790-1794 4 
 
 J. Francis Oberlin 1774-1782 8 John Schropp 1794-1805 11 
 
 J. Chr. Hasse 1782-1783 1 John Fr. Peter 1805-1813 j\ 
 
 Henry Lindenmeyer... . 1783-1790 7 Matthew Eggert 1813-1818 si 
 
 Stewards. 
 First. 
 
 11 Jacob Van Vleck 1798-1802 4 
 
 g Tobias Boeckel 1802-1816 14 
 
 7 Owen Rice 1816-1818 2 
 
 Second. 
 
 10 Matthew Eggert 1805-1813 84 
 
 21 Joseph Leibert 1813-1816 3J 
 
 2 Christian Eggert 1816-1818 2 
 
 Third. 
 
 20 David Bischoff 1813-1818 5 
 
 22 
 
 Fourth. 
 
 3 William Henry (Naz.). 1797- 1800 3 
 15 J. L'Jungberg 1800-1802 2 
 
 2 William Henry 1802-1805 3 
 
 3 J. L'Jungberg 1805-1809 4 
 
 1 Samuel Steup 1809-1817 8 
 
 2 John G. Cunow 1817-1818 1 
 
 Fifth. 
 
 8 William Henry (Naz.). 1795- 1796 1 
 
 12 Joseph Horsfield 1796-1817 II 
 
 4 Joseph Rice 1817-1818 1 
 
 Sixth. 
 
 14 John Weiss 1802-1814 12 
 
 13 Seb. Gundt 1814-1818 4 
 
 John Ettwein 1771-1782 
 
 Jacob Weisinger 1782-1791 
 
 Tobias Boeckel 1791-1798 
 
 Ferd. Detmers 1771-1781 
 
 Abraham Andreas 1781-1803 
 
 J. L'Jungberg (Naz'h) . 1803-1805 
 
 Matthias Weiss 1771-1791 
 
 Henry Lindenmeyer 1791-1813 
 
 J. Francis Oberlin 1771-1774 
 
 Timothy Horsfield 1774-1789 
 
 Gottlieb Lange 1789-1791 
 
 Carl S. Weinicke 1791-1794 
 
 Joseph Horsfield 1794- 1795 
 
 Frederick Beutel 1795-1797 
 
 J. Valentine Haidt 1771-1779 
 
 Andreas Borhek 1779-1791 
 
 J. L'Jungberg 1791-1795 
 
 Gottlieb Lange 1771-1785 
 
 H. Chr. von Schweinitz.1785-1798 
 Ferd. J. Detmers 1798-1802 
 
8 9 
 
 Joseph Rice 
 
 Owen Rice 
 
 Philip H. Goepp. 
 John M. Miksch. 
 
 President. 
 Officers, 1818-1915. 
 
 Years. Years. 
 
 1818-1823 si Jedediah Weiss 1871-1874 3 
 
 1823-1843 20 John C. Weber 1874-1892 18 
 
 1843-1861 18 Simon Rau 1892-1905 13 
 
 1861-1871 10 J. Samuel Krause 1905-1915 10 
 
 Matthew Eggert 
 
 David P. Schneller. . j 
 
 John J. Kummer 
 
 John Oerter ( 
 
 John F. Rauch 
 
 John Schultz 
 
 Jacob Rice 
 
 William Eberman 
 Matthew Krause. 
 Eugene A. Frueauff.. £ 
 
 1818- 1819 
 
 1819- 1825 
 1829 
 
 1825- 1827 
 1 827- 1 828 
 1830- 1833 
 1833-1855 
 
 1818-1821 
 1821-1843 
 1843- 1847 
 1847-1865 
 
 Secretary. 
 \i Wm. Theo. Roepper. . . 1855-1860 
 
 Eugene A. Frueauff 
 Ambrose Rondthaler.. 
 
 Augustus Schultze 
 
 Julius D. Bishop 
 
 Augustus H. Leibert.. 
 
 i860- 1865 
 1 865-1873 
 1873-1885 
 
 Treasurer. 
 
 3i Rudolph Rauch 1868-1871 
 
 22 Simon Rau 1871-1872 
 
 4 Wm. Theo. Roepper ... 1872-1875 
 
 18 Francis M. Rauch 1879-1886 
 
 Julius D. Bishop 1886-1895 
 
 David Bischoff 1818-1820 
 
 Christian Eggert 1820- 1825 
 
 Jacob Wolle 1825-1826 
 
 Christian Luckenbach. . 1826-1852 
 Augustus Wolle 1852-1853 
 
 Samuel Steup 1818-1823 
 
 Matthew Eggert 1823-1831 
 
 Jacob Kummer 1831-1832 
 
 Abraham Levering 1832-1835 
 
 John Schropp 1835-1841 
 
 Amos Bealer 1841-1843 
 
 Charles D. Bishop 1843-1854 
 
 Ernst Lehman 1854-1857 
 
 John Schneider 1818-1824 
 
 John G. Kummer 1824-1830 
 
 John Warner 1830-1837 
 
 Philip H. Goepp 1837-1843 
 
 John Oerter 1843-1866 
 
 Frederick Rauch 1818-1820 
 
 John F. Rauch 1820-1833 
 
 William Horsfield. : . . . 1833-1843 
 
 Jacob Rice 1843- 1844 
 
 Amos Bealer 1844-1856 
 
 1 1875-1879 7 Emil J. Bishop 1895-1915 20 
 
 Directors. 
 First. 
 
 2i Simon Rau 1853-1871 18 
 
 5 Henry S. Krause 1871-1883 12 
 
 1 J. Samuel Krause 1883-1905 22 
 
 26 Abraham S. Schropp.. .1905-1915 10 
 
 Second. 
 
 Si John F. Rauch 1857-1863 6 
 
 8 Ambrose H. Rauch 1863-1867 4 
 
 1 Henry D. Bishop 1867-1875 8 
 
 3 Francis M. Rauch 1875-1879 4 
 
 6 C. Aug. Luckenbach 1879-1881 2 
 
 2 Gilbert Bishop 1881-1885 4 
 
 11 Joseph A. Rice 1885-1909 17 
 
 3 James E. Krause 1909-1915 6 
 
 Third. 
 
 6i John C. Weber 1866-1874 8 
 
 6 Eugene A. Frueauff — 1874-1875 1 
 
 7 William Leibert 1875-1886 11 
 
 6 Augustus S. Bishop 1886-1910 24 
 
 23 William N. Schwarze. .1911-1915 4 
 
 Fourth. 
 
 2* Thomas Miess 1856-1869 13 
 
 13 Christian H. Belling. .. 1869- 1897 28 
 
 10 Ashton C. Borhek 1897-1898 1 
 
 1 Henry T. Clauder 1898-1908 10 
 
 12 Matthew J. Schmid 1908-1915 7 
 
go 
 
 Years. 
 
 Christian Borhek 1818-1823 si 
 
 Charles D. Bischoff... . 1823-1825 2 
 
 Sebastian Gundt 1825-1826 1 
 
 David P. Schneller....i826-i827 1 
 Jedediah Weiss 1827-1833 6 
 
 Christian Schropp 1818-1818 
 
 Christian Eggert 1818-1819 
 
 Owen Rice 1819-1823 
 
 John Jacob Jundt 1823-1831 
 
 Christian F. Jungman. . 1831-1834 
 
 Years. 
 
 John M. Miksch 1833- 1861 28 
 
 Jedediah Weiss 1861-1871 10 
 
 John M. Miksch 1871-1872 1 
 
 Simon Ran 1872-1892 20 
 
 L. F. Leibfried 1892-1915 23 
 
 Sixth. 
 
 Benjamin Eggert 1834-1855 21 
 
 Henry B. Luckenbach. . 1855-1895 40 
 
 Herman A. Doster 1895-1915 20 
 
 Allen J. Sterner 1915- 
 
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 ill 111 I IS 
 
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 No. 
 
 No. 
 
 FIRST CLASS. 
 
 SECOND CLASS. 
 
 Yr. Mo. 
 
 Memb. 
 
 Wid. 
 
 Received. 
 
 Received. 
 
 1814 Jan. 
 
 32 
 
 33 
 
 26 at $ 
 
 
 4 at $ 4.37I 
 
 
 
 
 
 8.02 
 
 
 
 
 
 1 at 
 
 5*82 
 
 
 
 
 
 
 5.08 
 
 
 July 
 
 25 
 
 32 
 
 27 at 
 
 8.50 
 
 4 at 4.25 
 
 
 
 
 1 at 
 
 7-75 
 
 
 1815 Jan. 
 
 27 
 
 3i 
 
 26 at 
 
 9-25 
 
 4 at 4.62$ 
 
 
 
 
 1 at 
 
 1.08 
 
 
 July 
 
 2/ 
 
 30 
 
 26 at 
 
 9-25 
 
 3 at 4.62* 
 
 
 
 
 
 
 1 at 3.29 
 
 1816 Jan. 
 
 29 
 
 3i 
 
 25 at 
 
 9-25 
 
 3 at 4.62i 
 
 
 
 
 1 at 
 
 7.85 
 
 
 
 
 
 1 at 
 
 4.63 
 
 
 
 
 
 1 at 
 
 2.12 
 
 
 July 
 
 29 
 
 28 
 
 25 at 
 
 10.50 
 
 3 at 5.25 
 
 1817 Jan. 
 
 29 
 
 28 
 
 25 at 
 
 11.00 
 
 3 at 5.50 
 
 July 
 
 29 
 
 27 
 
 24 at 
 
 11.50 
 
 3 at 5.75 
 
 1818 Jan. 
 
 44 
 
 26 
 
 22 at $12.50 
 
 3 at $ 6.25 
 
 
 
 
 1 at 
 
 4.88 
 
 
 July 
 
 44 
 
 25 
 
 21 at 
 
 12.00 
 
 3 at 6.00 
 
 
 
 
 1 at 
 
 4.00 
 
 
 1819 Jan. 
 
 54 
 
 24 
 
 20 at 
 
 12.50 
 
 3 at 6.25 
 
 
 
 
 
 
 1 at .98 
 
 July 
 
 62 
 
 23 
 
 22 at 
 
 1300 
 
 1 at 6.14 
 
 1820 Jan. 
 
 61 
 
 23 
 
 22 at 
 
 1300 
 
 
 
 
 
 1 at 
 
 8.23 
 
 
 July 
 
 63 
 
 22 
 
 18 at 
 
 14.00 
 
 
 
 
 
 1 at 
 
 311 
 
 
 
 
 
 1 at 
 
 8.09 
 
 
 
 
 
 1 at 
 
 10.26 
 
 
 
 
 
 1 at 
 
 3-73 
 
 
 1821 Jan. 
 
 60 
 
 19 
 
 19 at 
 
 i4-5o 
 
 
 July 
 
 60 
 
 23 
 
 19 at 
 
 14.00 
 
 
 
 
 
 1 at 
 
 7-97 
 
 
 
 
 
 1 at 
 
 7.23 
 
 
 
 
 
 1 at 
 
 537 
 
 
 
 
 
 1 at 
 
 3-73 
 
 
 No. No. 
 
 Yr. 
 
 Memb. 
 
 Wid. 
 
 Each Widow. 
 
 Total, 
 
 
 
 
 Reed. $ 
 
 Year. 
 
 1822 Jan. 
 
 
 23 
 
 15-00 
 
 
 
 June 
 
 71 
 
 23 
 
 15-00 
 
 30.00 
 
 690.00 
 
 1823 Jan. 
 
 
 21 
 
 16.00 
 
 
 
 June 
 
 74 
 
 20 
 
 18.00 
 
 34.00 
 
 696.00 
 
 1824 Jan. 
 
 
 19 
 
 19.00 
 
 
 
 June 
 
 81 
 
 22 
 
 18.50 
 
 37-50 
 
 768.00 
 
 1825 Jan. 
 
 
 21 
 
 19.00 
 
 
 
 June 
 
 9i 
 
 22 
 
 19.00 
 
 38.00 
 
 817.00 
 
 1826 Jan. 
 
 
 24 
 
 18.00 
 
 June 
 
 90 
 
 26 
 
 16.50 
 
 34-50 
 
 861.50 
 
 1827 Jan. 
 
 
 25 
 
 18.50 
 
 
 
 June 
 
 94 
 
 25 
 
 18.00 
 
 36.50 
 
 912.50 
 
 Total for Five Year 
 Year. Totals. Capital. 
 
 518.17 
 
 $9565.66 
 
 537-97 
 584.75 
 
 572.63 
 S61.87 
 
 2656.45 
 
 568.19 
 
 $11,31340 
 
 565.80 
 
 Five Year 
 Totals. Capital. 
 
 2,958.49 
 
 13,609.40 
 

 No. 
 
 No. 
 
 Yr. 
 
 Memb. Wid. 
 
 1828 Jan. 
 
 
 29 
 
 June 
 
 95 
 
 3i 
 
 1829 Jan. 
 
 
 30 
 
 June 
 
 103 
 
 3i 
 
 1830 Jan. 
 
 
 32 
 
 June 
 
 113 
 
 33 
 
 1831 Jan. 
 
 
 31 
 
 June 
 
 115 
 
 32 
 
 1832 Jan. 
 
 
 33 
 
 June 
 
 117 
 
 32 
 
 1833 Jan. 
 
 
 32 
 
 June 
 
 121 
 
 34 
 
 1834 Jan. 
 
 
 36 
 
 June 
 
 124 
 
 38 
 
 183S Jan. 
 
 
 41 
 
 June 
 
 138 
 
 39 
 
 1836 Jan. 
 
 
 39 
 
 June 
 
 140 
 
 38 
 
 1837 Jan. 
 
 
 38 
 
 June 
 
 144 
 
 39 
 
 1838 Jan. 
 
 
 43 
 
 June 
 
 144 
 
 45 
 
 1839 Jan. 
 
 
 45 
 
 June 
 
 146 
 
 65 
 
 1840 Jan. 
 
 
 46 
 
 June 
 
 150 
 
 47 
 
 1841 Jan. 
 
 
 49 
 
 June 
 
 151 
 
 SO 
 
 1842 Jan. 
 
 
 53 
 
 June 
 
 151 
 
 53 
 
 1843 Jan. 
 
 
 50 
 
 June 
 
 155 
 
 54 
 
 1844 Jan. 
 
 
 55 
 
 June 
 
 161 
 
 55 
 
 1845 Jan. 
 
 
 55 
 
 June 
 
 165 
 
 54 
 
 1846 Jan. 
 
 56 
 
 June 
 
 170 
 
 59 
 
 1847 Jan. 
 
 
 60 
 
 June 
 
 171 
 
 60 
 
 1848 Jan: 
 
 
 u 4 
 
 June 
 
 169 
 
 60 
 
 1849 Jan. 
 
 £ 
 
 June 
 
 170 
 
 65 
 
 1850 Jan. 
 
 68 
 
 June 
 
 174 
 
 67 
 
 1851 Jan. 
 
 
 70 
 
 June 
 
 175 
 
 68 
 
 1852 Jan. 
 
 
 70 
 
 June 
 
 169 
 
 74 
 
 1853 Jan. 
 
 
 75 
 
 June 
 
 168 
 
 73 
 
 IOI 
 
 Each Widow. 
 
 Total. 
 
 Reed. $ 
 
 Year. 
 
 16.00 
 
 
 
 
 
 929.00 
 
 I " 00 
 
 
 
 i" 00 
 
 
 9i5-oo 
 
 IS 00 
 
 
 
 15.00 
 
 3 00 
 
 975.00 
 
 10.50 
 
 
 
 
 33o° 
 
 1055.00 
 
 16.50 
 
 
 
 17.00 
 
 33-5° 
 
 1088.50 
 
 17-50 
 
 
 
 16. 50 
 
 34.00 
 
 1 121.00 
 
 17.00 
 
 
 
 16.00 
 
 33-O0 
 
 1220.00 
 
 14.00 
 
 
 
 16.00 
 
 30.00 
 
 1198.00 
 
 16.00 
 
 
 
 16.00 
 
 32.00 
 
 1232.00 
 
 17.00 
 
 
 
 17.00 
 
 00 
 
 1309.00 
 
 15.00 
 
 
 
 14.00 
 
 2 00 
 29.00 
 
 1275.00 
 
 15.00 
 
 
 
 14.00 
 
 29.00 
 
 1319.00 
 
 15.00 
 
 
 1160.00 
 
 
 
 10.00 
 
 
 
 12.00 
 
 22.00 
 
 1000.00 
 
 12.00 
 
 
 
 10.00 
 
 22.00 
 
 1166.00 
 
 10.00 
 
 
 
 
 22 00 
 
 1208.00 
 
 12.00 
 
 
 
 13.00 
 
 25.00 
 
 1375.00 
 
 12.00 
 
 
 
 12.50 
 
 24.5O 
 
 1335-00 
 
 12.50 
 
 
 1408.00 
 
 12.00 
 
 24.5O 
 
 12.00 
 
 
 
 12.00 
 
 24 00 
 
 1440.00 
 
 12.00 
 
 
 
 12.50 
 
 24.50 
 
 1518.00 
 
 12.50 
 
 
 
 12.50 
 
 25.00 
 
 1600.00 
 
 11.50 
 
 
 
 11.50 
 
 23.00 
 
 1552.00 
 
 11.50 
 
 
 
 11.50 
 
 23.00 
 
 1587.00 
 
 12.00 
 
 
 
 11.00 
 
 23.00 
 
 1654.00 
 
 11.00 
 
 
 
 11.00 
 
 22.00 
 
 1628.00 
 
 Five Year 
 Totals. Capital. 
 
 16,000.40 
 
 4,962.50 
 
 19,697.40 
 
 6,080.00 
 
 21,355-40 
 
 6,010.00 
 
 22,613.07 
 
 6,766.00 
 
 24,541-07 
 
 7,911.00 
 
No. No. 
 Yr. Memb. Wid. 
 
 1854 Jan. 
 
 
 76 
 
 July 
 
 170 
 
 75 
 
 1855 Jan. 
 
 
 75 
 
 July 
 
 176 
 
 71 
 
 1856 Jan. 
 
 
 70 
 
 0 l uly 
 
 178 
 
 68 
 
 1857 Jan. 
 
 
 67 
 
 July 
 
 180 
 
 70 
 
 1858 Jan. 
 
 
 70 
 
 July 
 
 180 
 
 70 
 
 1859 Jan. 
 
 
 67 
 
 July 
 
 175 
 
 68 
 
 i860 Jan. 
 
 
 69 
 
 July 
 
 179 
 
 69 
 
 1861 Jan. 
 
 
 73 
 
 July 
 
 179 
 
 74 
 
 1862 Jan. 
 
 
 73 
 
 July 
 
 182 
 
 7i 
 
 1863 Jan. 
 
 
 67 
 
 July 
 
 185 
 
 65 
 
 1864 Jan. 
 
 
 65 
 
 July 
 
 188 
 
 64 
 
 1865 Jan. 
 
 
 65 
 
 a~ J r Uly 
 
 205 
 
 62 
 
 1866 Jan. 
 
 
 65 
 
 July 
 
 202 
 
 61 
 
 1867 Jan. 
 
 
 7i 
 
 July 
 
 212 
 
 65 
 
 1868 Jan. 
 
 
 64 
 
 July 
 
 218 
 
 65 
 
 1869 Jan. 
 
 
 61 
 
 July 
 
 223 
 
 61 
 
 1870 Jan. 
 
 
 65 
 
 July 
 
 219 
 
 61 
 
 1871 Jan. 
 
 
 63 
 
 July 
 
 229 
 
 66 
 
 1872 Jan. 
 
 
 66 
 
 July 
 
 225 
 
 63 
 
 1873 Jan. 
 
 
 63 
 
 July 
 
 230 
 
 63 
 
 1874 Jan. 
 
 
 65 
 
 July 
 
 230 
 
 69 
 
 1875 Jan. 
 
 
 7i 
 
 July 
 
 236 
 
 73 
 
 1876 Jan. 
 
 
 74 
 
 July 
 
 240 
 
 71 
 
 1877 Jan. 
 
 
 73 
 
 July 
 
 233 
 
 70 
 
 1878 Jan. 
 
 
 71 
 
 July 
 
 238 
 
 70 
 
 102 
 
 Each Widow. 
 
 Total, 
 
 Reed. $ 
 
 Year. 
 
 11.00 
 
 
 
 12.00 
 
 23.00 
 
 1736.00 
 
 12.00 
 
 
 
 12.00 
 
 24.00 
 
 1752.00 
 
 12.00 
 
 
 
 1300 
 
 25.00 
 
 1724.00 
 
 1300 
 
 
 
 13.00 
 
 26.00 
 
 1781.00 
 
 12.00 
 
 
 
 12.00 
 
 24.00 
 
 1680.00 
 
 12.50 
 
 
 
 13.00 
 
 25.50 
 
 1721.50 
 
 13.00 
 
 
 
 12.50 
 
 25.50 
 
 1759-50 
 
 12.00 
 
 
 
 11.00 
 
 23.00 
 
 1690.00 
 
 11.00 
 
 
 
 11.00 
 
 22.00 
 
 1584.00 
 
 13.00 
 
 
 
 14.00 
 
 27.00 
 
 1781.00 
 
 14.00 
 
 
 
 16.00 
 
 30.00 
 
 1934-00 
 
 16.00 
 
 
 
 16.00 
 
 32.00 
 
 2032.00 
 
 16.00 
 
 
 
 18.00 
 
 34.00 
 
 2318.00 
 
 16.00 
 
 
 
 17.00 
 
 33-00 
 
 2241.00 
 
 17.00 
 
 
 
 18.00 
 
 35-00 
 
 2258.00 
 
 18.00 
 
 
 
 22.00 
 
 40.00 
 
 2440.00 
 
 20.00 
 
 
 
 25.00 
 
 45.00 
 
 2825.00 
 
 24.00 
 
 
 
 18.00 
 
 42.00 
 
 2700.00 
 
 18.00 
 
 
 
 22.00 
 
 40.00 
 
 2574-00 
 
 21.00 
 
 
 
 23.00 
 
 44.00 
 
 2772.00 
 
 20.00 
 
 
 
 21.00 
 
 41.00 
 
 2749.00 
 
 20.00 
 
 
 
 20.00 
 
 40.00 
 
 2880.00 
 
 20.00 
 
 
 
 19.00 
 
 39-00 
 
 2829.00 
 
 19.00 
 
 
 
 18.00 
 
 37-00 
 
 2647.00 
 
 15-00 
 
 
 
 16.00 
 
 31-00 
 
 2185.00 
 
 Five Year 
 Totals. Capital. 
 
 25,641.07 
 
 8,621.00 
 
 26,974.07 
 
 8,435.00 
 
 29,707.07 
 
 10,306.00 
 
 3 1963- 1 5 
 
 12,957.00 
 
 33.562.i8 
 16,062.00 (for 6 years.) 
 
No. No. 
 Yr. Memb. Wid. 
 
 1879 Jan 
 
 
 73 
 
 July 
 
 230 
 
 
 Dec. 
 
 
 76 
 
 1880 June 
 
 227 
 
 80 
 
 Dec. 
 
 
 
 1881 Tune 
 
 22 s 
 
 77 
 
 Dec. 
 
 
 79 
 
 1002 june 
 
 228 
 
 80 
 
 Dec. 
 
 
 79 
 
 1883 June 
 
 227 
 
 
 Dec. 
 
 
 78 
 
 1884 Tune 
 
 225 
 
 73 
 
 Dec. 
 
 
 74 
 
 1885 June 
 
 22" 
 225 
 
 76 
 
 Dec 
 
 
 82 
 
 1886 June 
 
 224 
 
 8^ 
 04 
 
 Dec. 
 
 
 82 
 
 100/ J UIlc 
 
 
 8/1 
 04 
 
 Dec. 
 
 
 86 
 
 1888 June 
 
 - 
 
 213 
 
 90 
 
 Dec 
 
 
 93 
 
 r8£n Titnp 
 looy JUI1C 
 
 
 95 
 
 Dec. 
 
 
 92 
 
 1 890 June 
 
 220 
 
 91 
 
 Dec. 
 
 
 8n 
 09 
 
 1891 June 
 
 213 
 
 87 
 
 Dec. 
 
 
 86 
 
 1892 June 
 
 2»0 
 
 86 
 
 Dec. 
 
 
 87 
 
 °7 
 
 t &n 7 T 1 1 n p 
 
 Tn8 
 
 190 
 
 88 
 
 Dec. 
 
 85 
 
 1 804 June 
 
 199 
 
 86 
 
 Dec. 
 
 
 84 
 
 1805 June 
 
 191 
 
 81 
 
 Dec. 
 
 
 82 
 
 1896 Tune 
 
 192 
 
 80 
 
 Dec. 
 
 
 8? 
 
 1897 June 
 
 18? 
 
 04 
 
 Dec. 
 
 
 Ri 
 °J 
 
 1898 June 
 
 178 
 
 I/O 
 
 84 
 
 Dec. 
 
 
 85 
 
 iQnn Tim/* 
 
 168 
 
 87 
 
 Dec. 
 
 
 87 
 
 1900 June 
 
 188 
 
 82 
 
 Dec. 
 
 
 2 4 
 
 1901 June 
 
 190 
 
 85 
 
 Dec. 
 
 82 
 
 1902 June 
 
 192 
 
 83 
 
 Dec. 
 
 
 82 
 
 1903 June 
 
 189 
 
 81 
 
 Dec. 
 
 
 80 
 
 1904 June 
 
 180 
 
 76 
 
 103 
 
 Each Widow. 
 
 Total, 
 
 Reed. $ 
 
 Year. 
 
 18 00 
 
 
 
 16.00 
 
 34.00 
 
 2514.00 
 
 14.00 
 
 
 
 13.00 
 
 27.00 
 
 2104.00 
 
 14.00 
 
 
 
 17.00 
 
 31.00 
 
 2401.00 
 
 15.00 
 
 
 
 l t ™ 
 
 29.00 
 
 2305.00 
 
 15.00 
 
 
 
 14.00 
 
 29.00 
 
 2291.00 
 
 
 
 
 1 00 
 
 I/.00 
 
 33-00 
 
 2489.00 
 
 17.00 
 
 
 
 15.00 
 
 32.00 
 
 2398.00 
 
 14.00 
 
 
 
 15.00 
 
 29.00 
 
 2408.00 
 
 14.50 
 
 
 2365.00 
 
 14.00 
 
 20.50 
 
 14.00 
 
 
 2378.00 
 
 13.00 
 
 27.00 
 
 13.00 
 
 
 
 13.00 
 
 26.00 
 
 2444.00 
 
 14.00 
 
 
 
 14.00 
 
 28.00 
 
 2562.00 
 
 14.00 
 
 
 
 14.00 
 
 20.00 
 
 2484.00 
 
 16.00 
 
 
 
 10.00 
 
 32.00 
 
 2752.00 
 
 17.00 
 
 
 
 1500 
 
 32.00 
 
 2799.00 
 
 16.00 
 
 
 
 15.00 
 
 31.00 
 
 2650.00 
 
 17.00 
 
 
 
 15.00 
 
 32.00 
 
 2643.00 
 
 16.00 
 
 
 
 17.00 
 
 33 00 
 
 2672.00 
 
 14.00 
 
 
 
 i/. 00 
 
 31.00 
 
 2590.00 
 
 15.00 
 
 
 
 17.00 
 
 32.00 
 
 2673.00 
 
 15.00 
 
 
 
 17.00 
 
 32.00 
 
 2754.00 
 
 15.00 
 
 
 
 15.00 
 
 30.00 
 
 2535-00 
 
 1500 
 
 
 
 20.00 
 
 35-00 
 
 2960.00 
 
 14.00 
 
 
 
 16.00 
 
 30.00 
 
 2476.00 
 
 18.00 
 
 
 
 20.00 
 
 38.00 
 
 3096.00 
 
 18.00 
 
 
 
 19.00 
 
 37-00 
 
 2884.00 
 
 Five Year 
 Totals. Capital. 
 
 37,019-79 
 
 14,104.00 (for 6 years.) 
 
 39,451-04 
 
 11,993.00 
 
 46,033 /4 
 
 13,247.00 
 
 49,251.39 
 
 13.332.00 
 
 51.295-22 
 
TRANSACTIONS 
 
 NOV 12 1963 
 
 Logical st^ 
 
 Moravian Historical Society 
 
 volume x. 
 
 PARTS III and IV. 
 
 [Printed for the Society 
 
 bethlehem. 
 Times Publishing 
 1317 
 
 Company 
 
TABLE OF CONTENTS 
 
 PAGE 
 
 Annual Meeting, 191 5, ..... 105 
 
 Annual Meeting, 1916, ..... .107 
 
 In Memoriam, . . . . . . . 109 
 
 A History of the Moravian Seminary for Young 
 
 Ladies, Hope, Indiana, . . . . 111 
 
 A History of the Moravian Mission Among the Indians 
 
 on the White River in Indiana. ... 231 
 
 The Autobiography of Abraham Luckenbach, . . 359 
 
ANNUAL MEETING 
 
 OF THE 
 
 Moravian Historical Society, 
 
 September 23, 1©15. 
 
 The business meeting was called) to order at 10:15 a.m., with 
 Vice-President E. J. Krause in the chair. Fourteen members 
 were present. 
 
 The minutes of the 1914 meeting were read and approved. 
 The Treasurer's report was accepted, ordered to be read at the 
 afternoon session and an abstract spread on the minutes. . 
 
 Receipts $1708 51 
 
 Expenditures 1481 66 
 
 Cash on Hand 226 85 
 
 Investments 6388 75 
 
 Trust Funds 5890 22 
 
 The Secretary reported that three regular and two special 
 meetings of the Executive Committee had been held. The mat- 
 ter of the Summer House was considered at several of the meet- 
 ings and a plan, with specifications, had been secured from the 
 architect. 
 
 The Librarian reported that 10 donations had been made to 
 the Library. Brother John W. Jordan had the letters of White- 
 field bound with additional letters secured and presented by him. 
 
 The Graveyard Committee had secured bids from two con- 
 tractors relative to the Summer House. Plans were made to 
 raise the additional amount needed by subscription. 
 
 An effort was made to secure a plot of ground where the 
 Indian Congregation at Nam had been located. 
 
 The Secretary reported the membership as 348, in Life Mem- 
 bers and 237 Associate and Active Members. H. T. Borhek and 
 Miss Julia Crawford were made life members; Wm. A. Stein- 
 miller, Oran C. Snyder, Mrs. Thos. W. Shields, Ferdinand 
 Dennig, Mrs. Ellen Jennings, Rev. Wm. H. Vogler, Charles F. 
 Beckel were added to the list of active members, and Harry W. 
 Wilbur was elected as an associate member. Mrs. I. R. Mewaldt, 
 Mary Henry Stites and Lydia Henry Stites were elected to life 
 membership. 
 
io6 
 
 The project of the Summer House was discussed and left to 
 the Executive Committee with power to act when the funds 
 should be available. 
 
 On motion, the Secretary was authorized to cast a ballot for 
 the re-election of former officers. On motion, the usual salaries 
 were voted the Secretary-Treasurer and the Librarian. 
 
 v T. M. Rights, Secretary. 
 
 THE AFTERNOON SESSION AND VESPER. 
 
 The members were summoned to the meeting by the playing 
 of Chorales by ten members of the Bethlehem trombone choir. 
 
 "What Praise to Thee" was sung, followed by the usual 
 vesper lunch. 
 
 The list of deaths was read and the hymn, "They with patience 
 having run," was sung in memory of members of the Society 
 who departed this life during the year. 
 
 President Schwarze addressed the meeting. 
 
 General W. E. Doster spoke very entertainingly on "Glimpses 
 of Old Bethlehem." 
 
 Miss Adelaide L. Fries, of Salem, N. C, read three chapters of 
 an admirably written biography, "Henry Antes' Daughter," 
 who had been an important person in the early history of the 
 churches of Bethlehem, Pennsylvania, and various congrega- 
 tions in North Carolina. 
 
 Judge Stewart expressed his appreciation of the work of the 
 Society in arousing an interest in local history and of the State. 
 Judge Brodhead, also, spoke briefly. 
 
 The Society and friends then adjourned to the lawn, where the 
 stone marking the site of the First House in Nazareth was un- 
 veiled by the Misses Mary Henry Stites and Margaret A. Morris, 
 great great granddaughters of Matthew Krause, who had at one 
 time lived in the First House. The trombone choir of Bethle- 
 hem played chorales while members of the Society and friends 
 were gathering about the stone marker and accompanied the 
 singing of the hymns. The hymn "Remembering what our 
 fathers told" was sung. The Rev. A. D. Thaeler read a paper on 
 "The First House," prepared by Dr. A. G. Ran. The hymn "For 
 all Thy saints'" was sung and the benediction was pronounced 
 by the Rev. S. J. Blum. D.D. T. M. Rights, Secretary. 
 
ANNUAL MEETING 
 
 OF THE 
 
 Moravian Historical Society, 
 
 The meeting was called to order at 10:15 a.m. by the Presi- 
 dent, the Rev. Wm. N. Schwarze, Ph.D. Seventeen members 
 were present. 
 
 The minutes of the previous meeting were read, corrected and 
 approved. 
 
 The name of the Summer House was changed to the Rest 
 House. 
 
 The Treasurer's report was read and accepted. An abstract 
 was ordered spread on the minutes. 
 
 The Secretary's report was read and accepted. 
 
 The membership at present is 365 — 125 life members and 240 
 active and associate members, a gain of 17 over the preceding 
 year. Nine members died during the year. 
 
 The Rest House has been completed during the year at a cost 
 of $1275.90. About $400 of this amount was raised by subscrip- 
 tion through the efforts of Messrs. E. J. Krause and W. H. 
 Milchsack. 
 
 The Prize Essay Contest was discussed. Its purpose is to 
 encourage young people in the study of the history of the Mora- 
 vian Church. The working out of the plan was entrusted to the 
 Secretary of the Society. 
 
 SEPTEMBER 28, 1916, 
 
 Receipts 
 
 Expenditures . 
 Cash on Hand 
 
 $ 592 21 
 400 82 
 
 191 39 
 6139 28 
 
 6593 36 
 
 Trust Funds 
 Investments 
 
io8 
 
 The question of raising the dues to $1.00 per year, so as to in- 
 clude the price of the vesper tickets, was, after some discussion, 
 referred to the afternoon meeting for action. 
 
 The usual salaries were voted the Secretary-Treasurer and the 
 Librarian. 
 
 Election of officers resulted in the re-election of the officers of 
 the preceding year, Captain H. J. F. Reusswig, of Nazareth, Pa., 
 succeeding the Rev. T. M. Rights as Secretary-Treasurer. 
 
 Adjournment. 
 
 Henry J. F. Reusswig, Secretary. 
 
 AFTERNOON SESSION AND VESPER. 
 
 The meeting was called to order at 2:15 p.m. by the President. 
 
 After singing "What Praise to Thee, My Saviour,"' the usual 
 vesper lunch followed. 
 
 The reports of the Secretary-Treasurer and Librarian were 
 read. 
 
 The question of fixing the dues at $1.00 per year, so as to in- 
 clude the vesper tickets, was referred to the Graveyard Com- 
 mittee with power to act. 
 
 After some remarks by the President, the hymn "They With 
 Patience Having Run"' was sung in memory of the departed 
 members. 
 
 The Rev. Augustus Schultze, D.D., President of Moravian 
 College and Theological Seminary, read a paper on "The Hope 
 Female Seminary." 
 
 After singing the hymn, "What Can We Offer Thee, O 
 Lordi," Bishop J. T. Hamilton, D.D., gave a sketch of "The 
 Mythology of the Mosquito Indians." 
 
 At the call of the President, the Rev. James Robinson and the 
 Rev. Jonathan Reineke addressed the Society briefly. 
 
 A rising vote of thanks was accorded the Graveyard Com- 
 mittee, Mr. E. J. Krause and Mr. W. H. Milchsack, for their 
 zealous efforts in making the erection of the Rest House pos- 
 sible. 
 
 The singing of the benediction brought the annual meeting 
 and vesper of 1916 to a close. 
 
 Henry J. F. Reusswig, Secretary. 
 
lop 
 
 In flDemortam. 
 
 The Rev. Albert L. Oerter. 
 Born September 18, 1837; died 1 April 10, 1915. Joined the 
 Society December 29, 1884. He contributed several papers and 
 wrote the History of Graceham, Md., recently published by the 
 Society, besides doing much general historical work of a valuable 
 nature. 
 
 R. Paul Stout. 
 Born April 1, 1869; died August 25, 1915. Joined the Society 
 September 22, 1910. 
 
 ROBT. E. M. SCHEEEBELI. 
 
 Born January 15, 1872; died October 21, 1914. Joined So- 
 ciety September, 1896. 
 
 Mrs. A. O. Sturgis. 
 Born January 8, 1868; died March 27, 1915. Joined the So- 
 ciety September, 1910. 
 
 William S. Hermany. 
 Born December 1, 1866; died November 7, 1914. Joined the 
 Society September, 1913. 
 
 The Rev. Richard Crittenden. 
 Born June 10, 1831 ; died December 24, 1914. Joined the So- 
 ciety September, 1906. 
 
 Mrs. Charles Brodhead. 
 Born October 22, 1835; died May 27, 1915. Joined the So- 
 ciety September, 1896. 
 
 William V. Knauss. 
 Born June 7, 1846; died January 12, 1916. Joined the Society 
 September, 1892. 
 
I. A. Bachman, M.D. 
 Born May 27, 1863; died February 1 1, 1916. Joined the So- 
 ciety September, 1905. 
 
 Francis E. Luckenbach. 
 Born June 10, 1839; died April 8, 1916. Joined the Society 
 1867. 
 
 Mrs. A. H. Leibert. 
 Born February 22, 1857; died January 10, 1916. Joined the 
 Society September, 1906. 
 
 Mrs. Caroline A. Giering. 
 Born September 20, 1830; died June 4, 1916. Joined the So- 
 ciety September, 1908. 
 
 Henry W. Rupp. 
 Born September 28, 1836; died January 19, 1916. Joined the 
 Society September, 1896. 
 
 The Rev. W. H. Romig. 
 Born March 24, 1854; died January 26, 1916. Joined the So- 
 ciety September, 1912. 
 
 Maurice W. A. Jones. 
 Born 1 — ; died . . . Joined the So- 
 ciety in 1882. 
 
A HISTORY 
 
 OF THE 
 
 Moravian Seminary for Young Ladies 
 
 HOPE, BARTHOLOMEW CO., INDIANA, 
 
 THE REV. R. E. SHIELDS 
 
PREFACE. 
 
 The History of the Moravian Seminary for Young Ladies at 
 Hope, Bartholomew County, Indiana, holds much of interest in 
 this year. Nineteen Hundred and Sixteen, as it has been fifty 
 years since this Boarding School in the Middle West was 
 founded, in good faith that it would continue to supply with 
 higher education the young ladies of a section of the West, and 
 that it would be an impetus to the religious, moral and educa- 
 tional life of the Moravian Church west of the Alleghenies. It 
 is largely because of the writer's personal interest in the Semi- 
 nary at Hope, because this is the Jubilee Anniversary, and be- 
 cause a history of this educational institution of the Church has 
 never been compiled, that this historical sketch has been written. 
 
 We are indebted to the following sources for the material 
 which has gone into this effort : 
 
 Minutes of the Provincial Elders' Conference. 
 
 The Congregational Diary of the Moravian Church at Hope. 
 
 The Moravian, the official organ of the Northern Province of 
 the Moravian Church in America — for the years i860 to 1884. 
 
 Proceedings of, the Moravian Educational Association. 
 
 Journals of Provincial Synods, 1847-1884. 
 
 Proceedings of the Moravian Historical Society — "A Sketch 
 of the Bethlehem Boarding School." 
 
 Catalogues of the Hope Moravian Seminary for vears 1866- 
 1881. 
 
 Programs of Entertainments given by the Moravian Seminary 
 for Young Ladies, at Hope, collected by Mrs. Augustus (Addie 
 Peter) Schultze, and deposited in the Archives of the Moravian 
 Church at Bethlehem, Pa. 
 
 We are especially indebted to the following persons for valu- 
 able help and suggestions : 
 
 Mrs. Augustus (Addie Peter) Schultze, graduate and teacher 
 in Hope Moravian Seminary. 
 
il 4 
 
 Mrs. William Henry (Mary Holland) Rice, graduate and 
 teacher in Hope Moravian Seminary. 
 
 Miss Adelaide C. Rominger, graduate and teacher in Hope 
 Moravian Seminary, who copied Congregational Diary of the 
 Moravian Church at Hope and offered suggestions. 
 
 The Rev. Jesse Blickensderfer, second principal of the Hope 
 Moravian Seminary, and his efficient wife. 
 
 Mrs. Anna Holland Thrapp, teacher in Hope Moravian Semi- 
 nary. 
 
 The Rev. William N. Schwarze, Ph.D., who gave suggestions 
 and secured abstracts of the Minutes of the Provincial Elders' 
 Conference. 
 
 We submit the following, with the hope that it may keep ever 
 fresh in memory the value of an institution which accomplished 
 great good and through timely influence of which many were led 
 to consecrate their lives to the Kingdom of God, and influencing 
 many more lives indirectly who still carry on the work be- 
 queathed to them by a fruitful past. 
 
 With thanks to all who have helped to make this brief work 
 possible, and a plea that it may be favorably received, the writer 
 subscribes himself 
 
 Richard Edwin Shields. 
 
 Bethlehem, Pennsylvania, June 6, igi6. 
 
5 
 
 CHAPTER I 
 
 INTRODUCTORY. 
 FIRST EDUCATIONAL EFFORTS AT HOPE. 
 
 Moravians and Education. 
 
 The Moravian Church or Unity of the Brethren has since its 
 earliest days been prominent in education. In the first years of 
 the Ancient Unitas Fratrum, free elementary schools were 
 opened in all the villages in Bohemia, Moravia, and Poland 
 where the Unity had parishes. As early as 1574 a school of 
 higher learning had been established for the education of the 
 ministry of the Church. 
 
 Largely through the influence of the great educator, John 
 Amos Comenius, the educational traditions of the Ancient 
 Unitas Fratrum 1 were transmitted to the Renewed Church in 
 Germany, giving to young men and young women alike those 
 elements of culture which have been characteristic in the history 
 of the Moravian Church for over four hundred years. 
 
 Naturally enough, when the Moravians settled in Georgia and 
 Pennsylvania they made one of their first aims the education of 
 the young. In 1742, the first school for girls was opened in 
 Germantown, Pennsylvania, but was afterward moved to Bethle- 
 hem. Linden Hall Seminary for Girls was founded in 1746 at 
 Lititz, Pennsylvania. During the next few years more than a 
 dozen day schools were opened in Pennsylvania and elsewhere. 
 It was the policy of the Moravian leaders to organize schools 
 wherever they established a congregation. Later, on account of 
 the French and Indian War and on account of the Revolutionary 
 War, efforts were restricted to parochial and boarding schools 
 in the settlement congregations. Yet during this critical period 
 a boys' school was opened at Nazareth, Pennsylvania, and some- 
 what later the Salem Academy and College for Women and the 
 Salem Boy's School were established at Salem, North Carolina. 
 The Theological Seminary was established soon after the be- 
 
u6 
 
 ginning of the nineteenth century at Nazareth, Pennsylvania, 
 and later was moved to Bethlehem, Pennsylvania. 
 
 As to educational conceptions and methods of the early 
 Moravian schools, the following points are worthy of note : 
 
 (1) The personality of the teacher counted for much in se- 
 curing the results of training given in the early period. These 
 results were rich for both the individual and the community. 
 They embodied forces whi^ch made noble contributions to all 
 forms of American life. They were secured; primarily by the 
 richness of the character and eagerness of the service of the 
 teachers. They emphasized the value and potency of the per- 
 sonality of the teacher in influencing the student. 
 
 (2) Education was regarded not as a thing to be sought for 
 itself, but as a means to greater perfection of character. These 
 schools aimed not simply at scholarship but at enlightened man- 
 hood and womanhood. They strove to develop symmetrically 
 all the faculties of the student. They tried to refine, to enlarge 
 the sympathies, fit for good citizenship, and render more easy 
 the attainment of the birthright of the child of God. 
 
 (3) It was understood that education should render the youth 
 thoroughly at home in the world, to the end that, recognizing 
 opportunities, they should best serve their age. This imposed a 
 double task upon the teachers. They had to teach the pupils to 
 know facts and to grasp principles. They had, also, to discipline 
 the mind that was to receive and use knowledge. They sought 
 to develop native ability and preserve for use a reserve force 
 governed by a well-trained mind. Experience taught these early 
 Moravian educators the value of both the classics and science in 
 the cultural development. 
 
 (4) It was realized that a liberal education must be a Christian 
 education. To the mind of the early Moravian teachers there 
 was no better system of education than that represented in the 
 Christian home, the Christian school, the Christian academy, the 
 Christian college to prepare for life and its various vocations. 
 They insisted upon the development of both soul and body. The 
 aim and end of their Christian training was to teach their 
 charges to glorify God.* 
 
 *See Proceedings of the Moravian Educational Association. "Early 
 Moravian Educational Effort in North America." — W. N. Schwarze, Ph.D. 
 
ii7 
 
 Earliest Educational Efforts in Hope. 
 
 The Moravian congregation at Hope, Indiana, was organized 
 June 17, 1830. The founders of this settlement had moved to 
 Indiana from North Carolina and Pennsylvania. Soon after the 
 organization of the church by the first settlers, the subject of 
 education claimed their attention. They felt the need of a good 
 school for their own children, and hoped by the establishment 
 of an academy under parochial contral, not only to meet this 
 need, but, also, to occupy a field of wider usefulness. They set 
 apart forty acres of land for school purposes, and designated the 
 spot, on which the Seminary was later erected, as the most suit- 
 able site for such buildings as might be started. 
 
 In the year 1841, under the pastorate of the Rev. H. J. Titze, 
 the preliminary work was commenced. An acre of land was 
 cleared on the heavily timbered school tract, where stood many 
 noble specimens of white oak, elm, beech, walnut, and tulip- 
 poplar trees which were then an incumbrance. After some 
 materials for building had been collected and other labor per- 
 formed, it became apparent that the time for the accomplish- 
 ment of the design had not yet arrived. The efforts of the people 
 to open farms and earn a living, together with various hin- 
 drances and privations incidental to a new settlement, compelled 
 the postponement of the enterprise. 
 
 In December, 1856, under the pastorate of the Rev. E. P. 
 Greider, the congregation resolved to sell a portion of the land 
 "for the purpose of establishing a first-class day school, which is 
 designed ultimately to be converted into a Female Boarding 
 School." From the record it appears that it was the intention of 
 the Church Council as "soon as circumstances prove favorable 
 for changing this day school into a boarding school," to place it 
 under the auspices and control of the Synod, or its Executive 
 P.oard. By the end of the year 1858, there had been erected a 
 two-story brick building, fifty feet by thirty feet, for the school. 
 A dwelling house, also of brick, thirty feet by thirty-two feet and 
 two stories in height, had been erected for the principal. 
 
 These buildings were situated across the road from the 
 second church-building, which had been erected some time be- 
 fore in order to house the growing congregation. The land was 
 very fertile, the farmers industrious and in twenty-five years the 
 
n8 
 
 community had grown prosperous. They had placed the school 
 on rising ground overlooking the broad campus, while to the 
 rear stretched the farm which was to help support the project 
 soon to be launched. 
 
 J. Henry Kluge accepted the appointment to take charge of 
 the institution. He was an experienced teacher and had been 
 Superintendent of the Public Schools in Lebanon County, Penn- 
 sylvania. He arrived in Hope, with his family, on January 8, 
 
 1859. He immediately entered into the life of the congregation 
 by presiding at the organ in a "masterly manner." 
 
 Opening of Day-School. 
 
 January 24, 1859, marked the opening day of the new Mora- 
 vian day-school. The school was opened with appropriate re- 
 ligious exercises. The pastor and Superintendent welcomed the 
 students, of which forty-three were present. The prospects for 
 success were bright. The entire community showed its interest 
 in the undertaking and the people thanked the Lord for pro- 
 viding them with this means of education for their children. 
 They hoped that the tone of the school would produce results 
 which would insure religious, moral, intellectual and physical 
 development of the students. 
 
 In this form the school continued until the following year, 
 
 1860, when it was agreed to establish a school for girls only. 
 This was opened April 23, with an enrollment of twelve scholars. 
 The teachers were the Misses Adelaide Chitty and Cassandra 
 Coleman. This arrangement continued for some time. The 
 Rev. E. P. Greider was succeeded as pastor of the congregation 
 by the Rev. H. C. Bachman, who in turn was succeeded by the 
 Rev. E. T. Senseman, in October, 1864. 
 
 During the pastorate of the Rev. E. T. Senseman, preliminary 
 steps were taken for the revival of the idea of establishing the 
 Young Ladies' Seminary. In the previous year, the Rev. J. C. 
 Jacobson, a member of the Provincial Elders' Conference of 
 the Northern Province of the Moravian Church in the United 
 States, had made an official visit to Hope. He reported "a good 
 state of affairs in this congregation." Two delegates from Hope 
 to the Synod of 1864 held a joint meeting with the Provincial 
 Elders' Conference and presented the needs of the congregation. 
 Meanwhile, another member of the Provincial Elders' Confer- 
 
ii 9 
 
 ence, the Rev. Sylvester Wolle, made an extended visit to the 
 Academy which had been started at Chaska, Minnesota, with an 
 enrollment of sixty-two scholars and applications for admission 
 coming in from time to time. It was expected that the enroll- 
 ment would be at least one hundred the first year. This very 
 encouraging state of affairs in the West probably induced the 
 Provincial Elders' Conference to authorize the undertaking of 
 the Hope project. The country as a whole was in a very un- 
 settled state. The Civil War had retarded progress in many 
 quarters. But it seems that during the period immediately fol- 
 lowing this war the schools of the North were prospering. It 
 was during this period that the Young Ladies' Seminary at 
 Bethlehem, Pennsylvania, was most prosperous. It was paying 
 large dividends on the investment. Nazareth Hall Military 
 Academy was also in a thriving condition and paying dividends 
 into the Sustentation Fund over and above the expenses of the 
 school. 
 
 After some discussion, the Provincial Elders' Conference 
 agreed to favor the project of turning the Hope day-school into 
 a Boarding School, provided the people of Hope would make 
 reasonable offers for its establishment. The following propo- 
 sitions were offered the Provincial Elders' Conference by the 
 Hope Church Council, February 27, 1865 : 
 
 I. That the Committee of the Church be authorized to trans- 
 fer to the Provincial Elders' Confernce, at Bethlehem, Pennsyl- 
 vania, the so-called "school property" belonging to the congre- 
 gation. 
 
 II. That the Provincial Elders' Conference establish a Board- 
 ing School in said school-house, organized upon the plan of 
 Moravian Boarding Schools. 
 
 III. That in payment of said property, the Provincial Elders' 
 Conference give to the Congregation at Hope, a bond calling for 
 two thousand dollars, the interest of which, at six per cent., is to 
 be paid annually, the bond itself becoming payable whenever the 
 School project is abandoned by the Provincial Elders' Con- 
 ference, and remit the two thousand dollars due to the Sustenta- 
 tion Fund by the Congregation at Hope. 
 
 IV. That the members of the Hope Congregation be privi- 
 leged to send such of their children as are suitable for admission 
 
120 
 
 into said Boarding School as day-scholars, for the sum of 
 
 dollars.* 
 
 In October, 1865, the Provincial Elders' Conference agreed to 
 make the transfer and to appoint an inspector of the new school 
 to be started at Hope. They resolved to appoint the Rev. 
 Francis R. Holland, at that time the Vice-Principal of the Semi- 
 nary for Young Ladies at Bethlehem, Pennsylvania. On No- 
 vember 6, the Rev. F. R. Holland accepted the appointment as 
 inspector of the new school at Hope "on condition that he is to 
 receive the same support and stand in the same relation as the 
 principals of our other Boarding Schools in the Province." The 
 Rev. F. R. Holland came to this new work especially fitted for it. 
 He had been a teacher, a missionary, an honored pastor, and in 
 each of these spheres of activity had done efficient work. Those 
 who knew him spoke of him as "an eloquent and forceful 
 preacher." He was, by natural gifts, an educator. He loved 
 study himself and inspired a love for it in the minds of others. 
 He was pastor of the Salem, North Carolina, Congregation 
 during the first years of the Civil War, but afterwards accepted 
 the call to become Vice-Principal of the Young Ladies' Semi- 
 nary at Bethlehem, Pennsylvania. After three years in this 
 position, he was appointed to take charge of the new project at 
 Hope. With ripe experience, The Rev. F. R. Holland under- 
 took the work, presenting to the Provincial Elders' Conference 
 a plan for the enlargement of the school-buildings at Hope, and 
 commenced operations immediately. 
 
 The newly-chosen Principal visited Hope in November, 1865, 
 surveying the probable site of the new undertaking and preach- 
 ing to large audiences at Hope and the out-station, Enon. The 
 people were well pleased with the appointment and showed 
 Principal Holland every courtesy. He returned to Bethlehem 
 and 1 remained in the East until he moved to Hope, with his 
 family, immediately after Easter, 1866. 
 
 All arrangements were now under way. The power of at- 
 torney was drawn up for the Rev. F. R. Holland. All the rights 
 to start the new project were handed to him by the Executive 
 Board, placing full responsibility in his hands for the establish- 
 ment of this school in the Middle West. 
 
 *See Minutes of Provincial Elders' Conference, January 23. 1865. 
 
121 
 
 The sudden death of the Pastor at Hope, the Rev. E. T. Sense- 
 man, brought about a change in the pastorate. The Rev. W. L. 
 Lennert succeeded him. Thus the new pastor of the Hope con- 
 gregation and the Principal of the contemplated Seminary ar- 
 rived to take up their respective spheres of work in the com- 
 munity at about the same time. In May, the Rev. F. R. Holland 
 and family arrived from Bethlehem, Pennsylvania, in order to 
 commence work immediately on the erection of the additional 
 building needed for the school. The grounds were far from 
 beautiful. Xo campus had been cleared, and much preliminary 
 work in this direction was required before opening. 
 
 Such were the beginnings of Hope Seminary. The interest of 
 the entire community was centered in this new enterprise, for 
 it was to bring education to their own children, and it would 
 secure an influx of students from neighboring States and Terri- 
 tories, adding new life to the small village and placing Hope in 
 the front rank of educational effort in the life of the State. 
 
122 
 
 CHAPTER II. 
 
 ESTABLISHMENT AND FIRST YEARS, 
 i 866- i 868. 
 
 Preparatory Work. 
 
 The work to which the Executive Board of the Northern 
 Province of the Moravian Church in America had called the 
 Rev. F. R. Holland was calculated to bring forth permanent re- 
 sults. The location of Hope, forty-five miles south of Indian- 
 apolis, in the fertile undulating country which had supported the 
 settlers for over thirty years, was close to the center of the 
 activities of the State. The place was easily accessible.* 
 
 The weather was mild at all seasons of the year. The climate 
 was wholesome for a continued stay at the institution, and in 
 every way the school had prospects for a bright future. The 
 cooperation between the community and the school promised 
 hearty support on the part of the village in the undertaking. 
 The congregation was intensely interested, and aided in every 
 way possible to insure its success. 
 
 The new Principal lost no time in beginning work for the con- 
 templated institution. During the second week in May, word 
 was received at Bethlehem stating that building operations were 
 in active progress. A large basement was first dug out. After 
 this bricks were burned for the three-story building, which was 
 located between the original school-house on the North and the 
 Principal's home on the South. At the same time, Mr. Holland 
 began the beautifying of the surroundings. He was deeply in- 
 terested in Botany and secured the best in plant-life for the 
 
 *The nearest railroad station was St. Louis Crossing, five miles distant, 
 on the Cambridge Branch of the Jeffersonville, Madison and Indianapolis 
 Railroad. There was bus-connection between this station and Hope. There 
 was also bus-connection with the city of Columbus, fifteen miles distant, 
 and with Greensburg, eighteen miles distant. 
 
I2 3 
 
 adornment of the campus. Maples, pines, cedars, locusts and 
 many other specimens of trees dotted the gentle slope toward 
 the street. A long, broad stone walk was laid from the street to 
 the main entrance. Beds, filled with the finest flowers obtain- 
 able, were located here and there on the front campus, and a 
 fine gravel carriage-drive formed an oval around it. No labor 
 was spared in making the grounds attractive. The school be- 
 came noted for the growth of beautiful plants, both on the ex- 
 terior and interior, for, later, Principal Holland built a hot- 
 house in which were raised flowers for all occasions, and which 
 was used to great advantage in the study of Botany, for hot- 
 beds and as vegetable garden. 
 
 During June, a measurement of the land belonging to the 
 school was made, and proved to be in excess of sixteen acres. 
 This stretched out far to the rear of the building, and was used 
 during the life of the institution for supplying the table with 
 vegetables, grain and fowl. An estimate was made of the entire 
 cost of enlargement at this time. It amounted to about ten 
 thousand dollars. 
 
 The summer and autumn of 1866 saw the completion of the 
 enlargement of the buildings. The estimated cost was over 
 twenty thousand dollars. By September, the buildings were in 
 shape for internal work. The class-rooms were equipped with 
 desks, the halls were furnished, the sleeping apartments — after 
 the fashion of the older boarding schools — were arranged in 
 the form of room-company dormitories. The school chapel was 
 supplied with seats and musical instruments. Everything was 
 secured which would attract studients and give the institution 
 high standing as to equipment as well as scholarship. All of the 
 rooms were spacious, convenient and comfortable. The grounds 
 afforded ample and pleasant opportunity for recreation and re- 
 lief from unnecessary restraint or unpleasant intrusion. 
 
 In October two lady-teachers arrived to take their places on 
 the faculty of the Hope Seminary for Young Ladies.* This was 
 the busiest season for the Principal and family and the teachers. 
 Preparation was being made to receive students. The Principal 
 advertised in all the leading newspapers of Indiana and the 
 
 *The Misses L. Brietz and Olivia Warner, the former from Salem, 
 North Carolina, and the latter from Bethlehem, Pennsylvania. 
 
I2 4 
 
 surrounding States. Mrs. Holland was in charge of the house- 
 hold affairs and continued to look after the domestic interests 
 of the school during her husband's administration. During 
 October and November, the finishing touches were given to the 
 interior of the building and all preparations for the opening of 
 the institution were completed under the personal supervision 
 of the Principal. On Nqvember the seventeenth a gentleman 
 from Sharon, Ohio, brought his own daughter and another 
 student to the Seminary.* These were the first two boarders to 
 arrive at the school. 
 
 Opening of the Institution. 
 The day for the opening of the new Moravian Boarding 
 School in the Middle West had arrived. On November 19, 
 1866, there assembled in the school chapel two boarders and 
 fifteen of the local pupils, Principal Holland and family, Pastor 
 W. L. Lennert of the Hope Congregation, teachers, and work- 
 men who were still busy finishing the building. Rain prevented 
 the remainder of the twenty-five local applicants from attending 
 the opening exercises. Pastor Lennert led the services. A 
 hymn was sung, after which the Dedicatory Prayer was offered, 
 all kneeling. The Rev. W. L. Lennert delivered the opening 
 address, welcoming the students and referring to the prospects 
 of the institution. Principal Holland followed with some well- 
 chosen remarks and explanations concerning the school life and 
 methods which would be employed in the conduct of the school. 
 Again, hymns were sung, following which the Doxology closed 
 the opening services of the Moravian Seminary for Young 
 Ladies at Hope, Indiana, -j- 
 
 Plan of the Institution. 
 The school work began immediately. The students were di- 
 vided, according to their several attainments, into classes. It 
 took some time for the household to be organized and managed 
 successfully, but the experience gained from the supervision 01 
 the Bethlehem Boarding School gave the Principal the scheme 
 of organization. Room-companies were formed. Teachers were 
 
 *The Misses Cornelia Blickensderfer and Lucy McMurray. 
 t See Hope Congregation Diary for November 19, 1866. 
 
125 
 
 with the students at all hours of the day. The teachers slept in 
 the dormitories with the students. Two girls were assigned to 
 each other as "chums." In this way they marched to their 
 meals, to their classes, to morning and evening chapel exercises ; 
 they kept each other company in retiring and when taking walks 
 for exercise or going to Church, and usually became attached to 
 each other as "chums" for life. Two girls were together, there- 
 fore, almost continuously with the exception of the time when 
 either might be assigned to the task of "day-keeper." The task 
 of the "day-keeper" was to replenish the fire with wood in the 
 free noon-hour, trim and clean the lamps, and cover the fire 
 carefully with ashes in order to have a fine bed of coals next 
 morning when the maid removed the ashes and started the fire.* 
 After the students and teachers had retired for the night, the 
 "day-keepers" swept and dusted the study rooms. It was the 
 duty of the maids to sweep and dust "the next room," where 
 each girl in the room-company shared a wardrobe with her 
 "chum." 
 
 The plan of the school was that of one large household, the 
 Principal and his wife having parental supervision over all the 
 scholars. Naturally enough, the many gifts and accomplish- 
 ments of the wife of the Principal found abundant opportunity 
 for expression. First of all, she was the directress of the house- 
 hold. In this capacity all the details pertaining to the work and 
 care of any large household fell to the lot of the Principal's wife. 
 She superintended the work of the kitchen force, looked after 
 the provisions for the school and attended to the laundry of the 
 students and the household linen, and in many other respects 
 directed the life of the school, personally overseeing the house- 
 hold affairs. She also taught vocal music, drawing, and orna- 
 mental needlework. Thus the Seminary was made a real home 
 school. The Principal and his family shared the common dining- 
 room, this custom being started at the Hope Seminary as early 
 as at any other of the Moravian Boarding Schools, if not earlier. 
 This added greatly to the family feeling of the school-home. 
 
 *The school was supplied with huge galvanized iron stoves, in which 
 wood was burned, and the heat was radiated by means of large drums. 
 They were an object of special interest to all the new students and were 
 well calculated to heat every nook and corner of the large rooms. 
 
126 
 
 The Principal acted as the father of the household. To him 
 the pupils went with their troubles and doubts. Many difficulties 
 were solved by the intimate relationship which the leader of the 
 school cultivated with the students. Often Principal Holland 
 would be seen walking with one or another of the scholars, in 
 earnest conversation regarding the work and welfare of the one 
 in difficulty. Thus the influence of the head of the institution was 
 felt in the individual lives of those under the care of the school. 
 Smaller girls as well as older students shared the counsel of the 
 Principal. Anything which affected the life of the scholars was 
 regarded as important enough to require the attention of the 
 Hausvatcr. 
 
 The teaching force during the first year, 1866, was composed 
 of the Principal, the Rev. F. R. Holland, Mrs. A. E. Holland, 
 and the Misses L. S. Brietz, O. S. Warner and Charlotte Prince.* 
 Principal Holland undertook all the more advanced work, such 
 as History, Literature, Astronomy, Botany, Chemistry, Geology, 
 Natural Philosophy, and Christian Evidences. Mrs. Holland 
 taught Vocal Music, Drawing, Painting and Ornamental Needle- 
 work. The tutoresses cared for the remainder of the subjects, 
 such as Latin, French, German, English, Rhetoric, Geography, 
 Instrumental Music and other branches. 
 
 The Board of Trustees, during these first years, was composed 
 of members of the Provincial Elders' Conference of the Northern 
 Province of the Moravian Church in the United States. They 
 were the Rev. Robert de Schweinitz, the Rev. Sylvester Wolle, 
 and the Rev. Lewis F. Kampmann. 
 
 First Semester. 
 Several boarding pupils arrived during the first semester of 
 the work of the institution. As the school became better known 
 and the advertisements were sent abroad in the daily papers, 
 parents learned of the work of the newly established institution 
 and sought to find entrance for their children. A number were 
 transferred from some of the other Boarding Schools of the 
 Church, this adding to the enrollment during these initial years. 
 
 *Miss C. Prince arrived March 16, 1867, from Missouri. 
 
127 
 
 Two events happened in the first year of the institution which 
 are worthy of note. The first was the establishment of the weekly 
 paper in the village of Hope by a retired Methodist clergyman. 
 Called The Watchman, it reflected the life of the community and 
 of the Seminary, both to the people of the village and to the 
 parents whose children were being cared for in the school. 
 
 The other event, which illustrates how this as well as other 
 Boarding Schools of the Moravian Church furnished well- 
 trained workers for the mission fields of the Church, was the 
 marriage of the Rev. Samuel Lichtenthaeler, of the West Indies, 
 to one of the Seminary pupils, Miss Marie L. Gruhl. The stu- 
 dents of the Seminary strewed the bridal path of their school- 
 mate with blossoms after the missionary and his bride had been 
 joined in the bonds of matrimony. The couple left for their 
 work amid the heartiest congratulations of the pupils and towns- 
 people.* 
 
 The first year of work of the Hope Moravian Seminary for 
 Young Ladies continued to its close with marked success. On 
 July 10, 1867, an entertainment was given by the students, 
 exhibiting to the public some of the accomplishments of the first 
 year of work. It consisted of a musical and literary program. 
 There was, also, a display of work which had been done in the 
 domestic arts course, which attracted wide attention. Many 
 visitors from the surrounding cities and country were present, 
 showing an increasing interest in this new institution of the 
 Middle West. The program is here incorporated in full, as a 
 sample of the fine work done both in the literary and the musical 
 line, under the general direction of Mrs. Holland. Among the 
 features of interest are the length of the entertainment and the 
 selections made, showing the admirable taste of the musical de- 
 partment of the institution. 
 
 *In June, 1867. the work of the school was interrupted by the death of 
 the mother of Mrs. Holland. She was taken to Bethlehem, Pa., and laid 
 to rest. During the absence of Principal and Mrs. Holland, Pastor Len- 
 nert took charge of the chapel services and Miss Mary Holland looked 
 after the household duties usually superintended by Mrs. Holland. 
 
128 
 
 PROGRAMME. 
 
 Chorus — "Daughters of Israel," From "David" Kewkomm 
 
 Piano Duet — "Overture to the Caliph of Bagdad." 
 
 Mollie Eaton, Olney, 111. 
 Mary Keehln. Hope, Ind. 
 Recitation— "The Talkative Girl." 
 
 Ella Spaugh, Hope, Ind. 
 
 Song — "The Bridge" Lindsay 
 
 Susie Toner, Edinburg, Ind. 
 Piano Forte — "Wandering Sprite" Englebrecht 
 
 Alice Jones, Greencastle, Ind. 
 German Dialogue. 
 
 Lucy McMurray, Tuscarawas, Ohio. 
 Mollie Schweitzer, Shelbyville, Ind. 
 
 Piano — "Four Bells Polka" T. J. Cooke 
 
 Mary Kent, Hope, Ind. 
 Solo and Chorus for Female Voices — "La Carita" Rossini 
 
 Recitation— "The Gouty Merchant and the Stranger." 
 
 Mollie Eaton, Olney, 111. 
 
 Piano Forte — "II Desiderio" Cramer 
 
 Cornelia Blickensderfer, Tuscarawas, Ohio. 
 
 German Song — "Mutterseelen Allein" Abt 
 
 Betty Hinman, Columbus, Ind. 
 Recitation — "German Watchman's Song." 
 
 By Five Young Ladies. 
 
 Piano Forte Trio — "Air Suisse" Cserny 
 
 Addie Rominger, Franklin, Ind. 
 Emma Uecke, Green Bay, Wis. 
 Mollie Schweitzer, Shelbyville, Ind. 
 
 Song— "The Old Boat" Wm. Suffern 
 
 Lucy McMurray, Tuscarawas, Ohio. 
 
 Cornelia Blickensderfer, Tuscarawas, Ohio. 
 Addie Rominger, Franklin, Ind. 
 Recitation — "The Toast." 
 
 Susie Toner, Edinburg, Ind. 
 
 Piano Duet — From "Lucia di Lammermoor" Arranged by Getze 
 
 Betty Hinman, Columbus, Ind. 
 Alice Jones, Greencastle, Ind. 
 Recitation— "The Best Dress." 
 
 Mollie Schweitzer, Shelbyville, Ind. 
 
 Piano Forte — "The White Rose Polka" /. Becht 
 
 Mary Spaugh, Hope, Ind. 
 Dialogue — "The Rockville Petition." 
 
129 
 
 Song — "The Nightingale's Trill." 
 
 Hebe Gower, Iowa City, Iowa. 
 
 German Recitation— "Die Biirgschaft" 
 
 Emma Gruhl, Hope, Ind. 
 
 Piano Forte — "Mazourka Elegante" 
 
 Mary Keehln, Hope, Ind. 
 Chorus for Female Voices — "Hymne du Soir" 
 
 Concome 
 
 Schiller 
 
 Kinkle 
 
 German Recitation — "Das Kind Im Garten." 
 
 Addie Rominger, Franklin, Ind. 
 Song — "Thou Art So Near and Yet So Far" 
 
 Reichard 
 
 Alice Jones, Greencastle, Ind. 
 French Recitation — "La Pauvre Fille Aveugle." 
 
 Hebe Gower, Iowa City, Iowa. 
 Dialogue — "Vacation Time." 
 
 Harriet Fishel, Hope, Ind. 
 Dora Diltz, Hope, Ind. 
 
 Piano— "Love in May" O est en 
 
 Susie Toner, Edinburg, Ind. 
 Recitation — "The Foot's Complaint." 
 
 Mary White, Hope, Ind. 
 
 Piano Duet — "Overture to Zampa" Her old 
 
 Hebe Gower, Iowa City, Iowa. 
 Mary Holland, Hope, Ind. 
 Recitation — "Hagar in the Wilderness." 
 
 Lucy McMurray, Tuscarawas, Ohio. 
 Chorus— "Hallelujah" Handel 
 
 Thus the first year of life of the institution had come to a 
 happy close, with gratifying evidences of the good work accom- 
 plished and the satisfying assurance that the future was to 
 witness even more efficient work and better results under the 
 competent leadership of the untiring Principal and his corps of 
 workers. 
 
 The report which Principal Holland made to the Synod of 
 1867, held at Lititz, Pa., May 22-31, breathes a spirit of optimism 
 and encouragement for the prospects of this institution, which 
 was founded in the belief that it would be supported by the 
 Church, and the conviction that there was need of such a school 
 for young ladies in the Middle West, which was growing so 
 rapidly in these early years of nation-wide prosperity. He said : 
 "Praise is due to God for the protection afforded and for the 
 success with which our efforts thus far in the direction of suit- 
 
130 
 
 able buildings and in the organization of the school have been 
 crowned. We have often been burdened with anxieties and 
 during the time of building more especially beset with perplexi- 
 ties, but to the praise of His name we can say that He has often 
 interposed most evidently to help us just when we felt most in 
 need of wisdom and strength and grace Though tne ex- 
 penses considerably exceed our expectations, it is found, that 
 in comparing them with those incurred in the erection of build- 
 ings of similar material and style in neighboring cities and 
 towns, they are considerably below the average, while for 
 strength, solidity and durability, it is believed that our work will 
 compare favorably with that of others. When the rooms of the 
 building are prepared for their intended use, there will be ample 
 space and convenience for from eighty to one hundred pupils. 
 The number of scholars in attendance during the present session 
 is fifty, of whom eight are boarders. From the present indica- 
 tions we are led to look for a considerable increase of scholars 
 next session and we hope and believe, that the Church will be no 
 loser by the enterprise. The pupils have shown a commendable 
 spirit and have rapidly improved in their studies. We have 
 reason to know that the religious exercises and instructions have 
 not been without good fruit ; and we bless the Lord especially 
 for this token of His gracious favor." 
 
 Vacation and Re-opening, 1867- 1868. 
 Principal Holland urged upon the Provincial Elders' Confer- 
 ence the necessity of having the buildings of the institution in- 
 sured during the summer of 1867, but, as the financial conditions 
 were not the most promising, it was deemed wise not to take- 
 that step at once. The Rev. Sylvester Wolle was delegated to 
 look into the affairs and the domestic arrangements of the 
 Female Boarding School at Hope by his colleagues of the Pro- 
 vincial Elders' Conference. They felt it unwise to issue any 
 further loans until after they were assured of the success of the 
 new enterprise. This was in August of 1867. In September of 
 the same year, the Rev. S. Wolle reported to the Provincial 
 Elders Conference that according to his recent investigations 
 into the affairs and prospects of the new school at Hope, thirty 
 
 *See Journal of Synod, 1867. 
 
«3» 
 
 boarders ought to cover all the current expenses of that institu- 
 tion.* 
 
 Second Annual Session. 
 Everything was made ready for the re-opening of the school 
 for the second year's work. The Principal had been busy during 
 the summer months getting all the domestic arrangements 
 ready for receiving new pupils. The campus was again green 
 and beautiful. The grounds were put into such shape as would 
 make the institution attractive. New teachers arrived in August 
 and September to take up their duties as tutoresses in the school, 
 and the entire force of teachers was kept busy, arranging all of 
 the rooms and appointments for the reception of the new appli- 
 cants for admission. The applications had been numerous, and 
 all prospects were promising for another successful year of 
 school life. 
 
 Whereas the school opened in 1866 with two boarders and 
 twenty day-scholars, this year, 1867, the first anniversary, wit- 
 nessed the opening with twenty-eight boarders and thirty day- 
 pupils ! The re-opening was celebrated in connection with a fine 
 supper, guests being present. Verily, the life of the institution 
 had grown during one year until the esprit de corps reminded one 
 of the life of any larger institution. The Seminary was taking 
 on a character of usefulness which has never been forgotten. 
 
 The teaching force had been enlarged to accommodate the 
 needs of the growing institution. It consisted of the Principal, 
 his able wife, and the Misses Charlotte Prince, Sabina H. Wolle, 
 Esther W. Rondthaler, Cornelia S. Bleck, Mary E. Holland, and 
 Madame Marie S. Wirth. With the exception of the language 
 teacher, Madame Wirth, all of these teachers had had excep- 
 tional training either in the Boarding School at Bethlehem or in 
 the Salem Academy for Women. 
 
 Before the close of the school for the Christmas Holidays, 
 December 19, 1867, a concert of very fine quality was given. 
 The program shows with what skill and care the selections were 
 made. It consisted of selections on the piano, duets, recitations 
 and vocal work. Such composers as Mozart, Beethoven, Weber, 
 Mendelssohn, and Haydn were represented on the program. 
 
 *See Minutes of Provincial Elders' Conference for September, 1867. 
 
132 
 
 The attendance was good, many of the people of the village con- 
 sidering it a rare treat to be present at this well-rendered 
 concert in the Seminary Chapel. Students from nine states took 
 part in the rendition. 
 
 Immediately after the holidays, on January n, 1868, the 
 scholars gave another concert for the benefit of the sufferers on 
 the island of St. Thomas, Danish West Indies. It seems that 
 there had been a hurricane, which swept away many of the 
 dwellings and buildings belonging to the work of the Moravian 
 missionaries stationed on that island. The house was crowded 
 to its utmost capacity, and the results were very satisfactory. 
 The concert was of the same general character as the two 
 previous attempts. 
 
 Principal Holland sent in a statement of the finances of the 
 previous year to the Provincial Elders' Conference, which 
 showed that the school was in a flourishing condition. He men- 
 tioned that they were expecting more students soon and that 
 the general outlook was very hopeful for the second semester 
 of that year.* 
 
 Another event which happened during the second year of the 
 life of the institution is worthy of special note, as showing the 
 effect which the careful training and influence of the Prin- 
 cipal and teachers had upon the lives of the young ladies who 
 were under their control. On March 1, 1867, a solemn service 
 was conducted in the Hope Church when one of the Seminary 
 students, upon confession of faith in Jesus Christ, was received 
 into the fellowship of the Moravian Church. The Rev. F. R. 
 Holland confirmed the young lady.-j- 
 
 Palm Sunday, April 5, 1868, was, also, a day of remembrance 
 as a number of the day-pupils as well as boarders of the Ytoung 
 Ladies' Seminary were baptized and confirmed in the Hope 
 Congregation. 
 
 All were pleased with the success of the second school year. 
 The closing musical entertainment was given in the Seminary 
 Chapel, July 8, with a large audience of patrons and the general 
 public. It is particularly striking that the audience sat from 
 
 *See Minutes of Provincial Elders' Conference for 1868. 
 tMiss Hebe Gower, of Iowa City, Iowa. 
 
133 
 
 ten-thirty o'clock in the morning to two-thirty o'clock in the 
 afternoon listening to this rendition. The program consisted of 
 selections from composers such as Gounod, Beyer, Weber, Ley- 
 bach, Hoffman, Rossini, Bellini, Mendelssohn and Beethoven. 
 The recitations were given largely in French and German, which 
 added to the attractiveness and uniqueness of the program. 
 The chorus work was well-rendered under the direction of the 
 able head of the music department of the institution.* 
 
 All of the students, with the exception of a very few, who 
 spent the summer vacation in the building, went home. The 
 number who remained were under the care of the Principal and 
 his wife. 
 
 Under date of July 10, the Rev. Holland offered "a plan for 
 obtaining an endowment fund for scientific purposes," from old 
 friends of the institution in Bartholomew County, Indiana. The 
 Provincial Elders' Conference had no objections to this scheme.-j- 
 
 At the Provincial Synod of the Northern Province of the Mo- 
 ravian Church in America, convened at Bethlehem, Pennsyl- 
 vania, November 18-27, 1868, the Rev. F. R. Holland offered a 
 report of the work of the new institution at Hope. It was intro- 
 duced by the Committee on Educational Institutions in this 
 manner : "We are happy to say that the prospects for the build- 
 ing up of this young institution are very promising, and we have 
 no doubt that its Principal, Brother Francis R. Holland, will, 
 with the blessing of God, succeed in establishing its reputation 
 and patronage on a firm basis." The Principal's report follows, 
 verbatim : "Just two years ago, on the 19th of November, 1866, 
 this school was opened with two boarders and fourteen day- 
 scholars ; now, it has forty-one boarders and twenty-one day- 
 scholars. Then the building was far from complete, now it is 
 handsomely finished, properly furnished, and occupied in nearly 
 every part. Thus its past success gives encouraging hope for 
 the future. Although the unavoidable expense of commencing 
 such an establishment has entailed a capital debt of thirty 
 thousand dollars, which is a heavy burden for a new institution 
 to bear — to lighten which we have, with the approval of the 
 Advisory Finance Committee, dropped the interest on this 
 
 *See Program for July 8, 1868. 
 
 fSee Minutes of Provincial Elders' Conference for 1868. 
 
134 
 
 amount for one year entirely, and it is proposed to charge but 
 three per cent, for the coming year ; thereafter, however, the full 
 amount — yet even in a financial point of view this enterprise may 
 be regarded as hopeful, for with the prosperity of the future but 
 measurably conformable to that thus far bestowed, it will not 
 only be able to sustain itself, but will eventually become a source 
 of profit to the Church."* 
 
 The establishment and first years of the work of the Moravian 
 Boarding School for Young Ladies at Hope had been a success, 
 and the future was promising. Nothing serious had occurred to 
 hinder the continued existence of the institution, while all things 
 pointed to results which would be more encouraging in the next 
 few years of the life of the institution. The selection of the 
 teachers had been of the best. They had the love and esteem of 
 the pupils and the harmony of the school-life could not have 
 been better. Naturally, many little annoyances had arisen dur- 
 ing these first years, but with patience and perseverance these 
 were overcome by the able Principal. If advertising and good 
 reputation could accomplish anything, the future of the institu- 
 tion looked very bright. The number of applicants for admission 
 had been steadily increasing, and in view of the fact that the 
 building afforded accommodations for a greater number of 
 boarders, these students were gladly accepted. The next few 
 years will go down in history as the brightest for the institution 
 and for the community of Hope. 
 
 *Journal of Synod, 1868. 
 
135 
 
 CHAPTER III. 
 
 EIGHT YEARS OF PROSPERITY, 
 i 868- i 876. 
 
 Third Year and Fifty Boarders. 
 
 The first printed catalogue of the new Boarding School at 
 Hope was issued during the third year of the life of the school. 
 It contains all the usual information which is looked for in any 
 catalogue of an institution. The annual session or academic 
 year was divided, from the very beginning, into three terms. The 
 first term of the session began September the first and closed 
 December 22. The second term opened January 3 and closed 
 March 31. The third term commenced April 1 and closed June 
 29. Pupils were allowed to remain over the Christmas vacation, 
 but a moderate charge was made for those remaining during the 
 summer vacation. Pupils were admitted at any time during 
 either of these three terms, payment being apportioned accord- 
 ing to the time of their entrance upon their work. This scheme 
 of dividing the school year into three terms lasted until 1870, 
 when new arrangements were made. 
 
 The charges for these first years were as follows : 
 
 For Board. Washing, and Tuition in all English Branches. 
 
 First Term $7S-0O 
 
 Second Term $60.00 
 
 Third Term $60.00 
 
 Extra Branches. 
 
 Tuition on Piano (two lessons per week) per term of three months. $10.00 
 
 Tuition on Piano (three lessons per week) $15.00 
 
 Special Instruction in Vocal Music (two lessons per week) $10.00 
 
 Tuition in French, German or Latin $ 6.00 
 
 Tuition in Drawing, in Pencil and Crayon; and Painting in Water 
 
 Colors $ 5-00 
 
 Ornamental Needlework, in Worsted, Chenille, etc $3 °°* 
 
 *As the first term was longer than the other two the charges were pro- 
 portionately more. 
 
1 3 6 
 
 Third Year. 
 
 The third year opened September i, 1868, with the customary 
 opening exercises. Twenty-six boarders entered during these 
 first days. All the routine work of the school life was begun and 
 the year appeared to offer opportunities of unusual interest in 
 many ways. Now that the ill-effects of the Civil War were pass- 
 ing, the outlook seemed especially good for this year of work. 
 
 The scholastic instruction during these first years, according 
 to the catalogues, was as follows : 
 
 The arrangement of the pupils into classes is entirely distinct 
 from their distribution into room-companies, being based simply 
 upon their ability and proficiency, as is the case in all other 
 Moravian Boarding Schools. The pupil attends that class in 
 each particular branch of study to which she belongs by pro- 
 ficiency, and is advanced according to her progress in each study 
 separately. The division of the pupils into small classes is an 
 essential feature of the Moravian system, making it possible to 
 maintain a regular gradation, and securing to each pupil a large 
 amount of individual attention. No lesson exceeds fifty-five 
 minutes in duration, nor is the learner confined to one spot for a 
 longer time. 
 
 In every case, a thorough and systematic study of those 
 branches that constitute a solid English education is held to be 
 indispensable. Without this no permanently satisfactory results 
 can be obtained. The Principal retains the power of deciding 
 which of these studies, if any, may be dropped by the student. 
 
 In connection with the English studies, the following extra or 
 optional branches are taught : 
 
 (1) Languages. — The Latin, studies with special reference to 
 grammatical structure and its relation to English. French and 
 German, taught very thoroughly and care taken to secure a 
 correct pronunciation. In addition to Grammatical Exercises, 
 Compositions and Translations, the classes meet daily with their 
 teacher for the purpose of conversing in one or the other of the 
 two latter languages. 
 
 (2) Music. — Instrumental and Vocal, is taught by thoroughly 
 qualified instructors. The "trashy"music of the day meets with 
 no favor. Instead of this, the study of the great masters is kept 
 before the pupil with a view to the development of a correct and 
 
137 
 
 appreciative taste. The cultivation of the voice after the most 
 approved method, receives special attention. 
 
 (3) Drawing of landscapes, flowers, etc., in pencil ; Painting, 
 in water colors ; and Ornamental Needlework of various kinds 
 are taught with skill and taste.* 
 
 Besides the regulations governing the life of the pupils while 
 in attendance at the Seminary, the following general rules were 
 observed. We quote freely from sources : 
 
 In dress, neatness and simplicity will be enjoined upon all; 
 and no expensive or extravagant habits will be permitted. Each 
 pupil should come furnished with a goodly supply of seasonable 
 clothing, every article plainly and indelibly marked with the 
 owner's name in full. 
 
 The Institution supplies all table linen, furniture, bedding, etc., 
 and the scholars are required to bring with them only table 
 napkins, and whatever belongs to the toilet, such as towels, etc. 
 In the outfit, a pair of thick-soled walking shoes, overshoes and 
 umbrella should not be forgotten. 
 
 The young ladies will be required, as far as possible, to keep 
 their own wardrobes in repair and will spend some hours every 
 week in plain sewing, which, in case of the younger pupils, will 
 constitute a regular branch of instruction. Parents should fur- 
 nish their daughters with some material, or work that they may 
 have the full benefit of these hours. Teachers take charge of the 
 clothing of the younger pupils. 
 
 No bills will be contracted for pupils. Money sufficient to pay 
 for articles required (such as shoes, clothing, books, stationery, 
 
 *The text-books used during these years are as follows : Sanders' 
 Speller and Readers; Robinson's Arithmetic; Robinson's Algebra; Quack- 
 enbos' Grammar; Quackenbos' Rhetoric; Mitchel's Geographies; Fitch's 
 Physical Geography; Quackenbos' History of the United States; Willson's 
 Outlines of History; Spalding's English; Hitchcock's Physiology; Gray's 
 Structural and Systematic Botany ; and Manual ; Mattison's Astronomy ; 
 Haven's Moral Philosophy; Alexander's Evidences of Christianity; In 
 Latin : Bullion's Grammar and Reader. Ovid. In French : Fasquelle's 
 Course ; Telemaque ; Lamartines Voyage en Orient, Corinne. etc. In Ger- 
 man : Sander's First Reader, English and German on alternate pages ; 
 Stamm's Lesebuch ; Eichhorn's Grammar, Adler's Reader, etc. Quacken- 
 bos' Natural Philosophy belonged to the regular course. Chemistry, Ge- 
 ology and Natural History were added to the regular course in 1869. — 
 Catalogue of Hope Seminary. 1868-69. Pages 11. 12. 
 3 
 
138 
 
 etc.,) must be left with the Principal. All purchases will be made 
 by competent persons. 
 
 The correspondence of the pupils must pass through the hands 
 of the Principal or his wife, and when considered necessary or 
 advisable, is subject to inspection. This regulation will never be 
 exercised so as to interfere with free communication with all 
 proper parties.* 
 
 On December 22, the final musical and literary entertainment 
 was given immediately before the Christmas holidays. From the 
 program it appears that this was much the same as the concerts 
 which had been given previously. Many of the people from the 
 village were present, and the entire production was one of those 
 rare treats which is long remembered in the life of a small com- 
 munity. The music represented selections from some of the 
 masters of music, none of the popular music of the day is to be 
 found on the program. The recitations always aroused much 
 interest as the scholars usually gave some in French and German 
 with a very fine pronunciation of those two foreign tongues. 
 Two choruses were rendered with telling effect, the first from 
 "Moses in Egypt," Rossini, and the second from Handel, "For 
 Unto Us a Child is Born." 
 
 Several events of interest happened during the second term of 
 school in 1869. Whenever a new boarder arrived there was 
 usually great rejoicing and perhaps a special meal in recognition 
 of the event. On Washington's Birthday of this year, a new 
 boarder-j- arrived, making the total of fifty boarders now in at- 
 tendance at the Seminary ! The event was marked on the next 
 day by a banquet, the main dish being roast turkey. 
 
 A second event which touched the life of the institution as 
 well as the life of the whole nation was the inauguration of 
 General Ulysses S. Grant as President of the United States, 
 March 4, 1868. A very fine chicken dinner was served in 
 honor of the occasion and formed one of the happy incidents 
 for the scholars at the Seminary. . 
 
 In February, 1869, Principal Holland proposed to the Pro- 
 vincial Elders' Conference that the Rev. Sylvester Wolle should 
 
 *Catalogue of Hope Seminary, 1868-1869. Pages 13, 14. 
 tMiss Louisa Nauman, of Hope, Indiana. 
 
139 
 
 come to Hope and take charge of the institution during the 
 absence of the Principal, who had been chosen as a delegate 
 from the American Province of the Moravian Church to the 
 General Synod held at Herrnhut, Germany, in the late spring of 
 1869. The Provincial Elders' Conference consented to this ar- 
 rangement. The financial statement sent in, at this time, showed 
 a surplus of $1098.32 over and above the running expenses of the 
 institution at Hope. This was very gratifying to the authorities.* 
 Another event of importance which caused a stir over the 
 entire United States was the completion of the first trans- 
 continental railway, the Union Pacific Railroad. This was noted 
 at the Seminary, and a special dinner was served in honor of this 
 event. 
 
 On May 3, 1869, the Rev. F. R. Holland left Hope for New 
 York City to take vessel for Bremen, to attend the General 
 Synod of the Moravian Church, held in Herrnhut, Germany. 
 And on June 4, the Rev. Sylvester Wolle,f one of the Trustees 
 of the Seminary, took up the work of the school in the absence 
 of Principal Holland. 
 
 *See Minutes of Provincial Elders' Conference, February 9 and March 2, 
 1869. 
 
 tThe Rev. Sylvester Wolle was born in Nazareth, Pa., March 1, 1816. 
 In 1830, after finishing his early training in Bethlehem, Pa., he entered 
 the "preparatory department" of the Theological Seminary at Nazareth. 
 After completing his course, he taught at Nazareth Hall Military Academy 
 for five years. He was ordained October 24, 1839, a Deacon of the Church 
 at Schoeneck, Pa. Mr. Wolle served the congregation at Gnadenhuetten. 
 Ohio, for ten years and was, then, made Principal of the Young Ladies' 
 Boarding School at Bethlehem, Pa. He attended the General Synod of 
 the Church during a period of a change in the Church's polity and advo- 
 cated the division of the Church into Provinces, as did several other dele- 
 gates. In 1861 he was elected a member of the Provincial Elders' Confer- 
 ence. Again, in 1873, he was elected a third time to this position. But, 
 owing to ill health, he never took up his third term for, on August 28, 1873. 
 he died. His ministry was distinguished by strong faith, aggressive zeal 
 and enlarged views of the mission of the Moravian Church. As a member 
 of the Provincial Board, he took an active interest in the Church's publi- 
 cations and, also, in the Theological Seminary. His interest in the Hope 
 Seminary for Young Ladies was strong and much of the success of that 
 institution is due to Mr. Wolle's sympathetic interest. He served as a 
 trustee of this institution from 1866 to 1873.— The Moravian, 1873. 
 
140 
 
 The close of the school year came on July 7. The musical 
 entertainment was given in the Church of the village and at- 
 tracted a large crowd of visitors. At the west end of the Church, 
 facing the audience, an elevated platform had been erected, upon 
 which sat about eighty pupils with their teachers. The galleries 
 at either end were artistically decorated with beautiful paintings 
 and drawings. Elegant specimens of needlework were, also, in 
 evidence. Flowers graced "the pulpit and the entire edifice was 
 tastefully decorated by the students. The description of this 
 musical entertainment is especially interesting, because it was 
 given by a stranger and is therefore worth mentioning for it 
 shows from an impartial view-point an estimate of the success 
 of the institution. The feeling was strong that the success of 
 the youthful ins<titution was assured beyond a shadow of doubt, 
 and this feeling was confirmed by the excellence of all the parts 
 of the entertainment, vocal, instrumental, and rhetorical. Every- 
 thing gave evidence of thorough training and faithfulness and 
 painstaking care on the part of the Principal and his able corps 
 of teachers. In consequence of the absence of Principal Holland, 
 the Rev. Sylvester Wolle presided. Pastor Lennert opened the 
 entertainment with a brief devotional period, after which there 
 was rendered one of the finest entertainments which the Semi- 
 nary had ever given. All of the selections showed that no time 
 had been spared in the work of preparation, and this was re- 
 marked by the impartial observer. The Rev. Sylvester Wolle 
 closed the program with some pertinent remarks concerning the 
 success of this entertainment and the work of the school and 
 gave the students a loving message from the absent Principal, 
 after which the singing of the hymn, "Sing Hallelujah, Praise the 
 Lord," closed the exercises of the third successive year of the 
 institution.* 
 
 The Rev. F. R. Holland reached home from Europe on the 
 evening of August 31. The same evening a number of teachers 
 and students arrived for the re-opening of the Seminary. On 
 September 1, the school opened for the fourth year of its 
 existence with appropriate exercises. Everything bade fair for 
 another successful year of work. 
 
 *The Moravian, 1869, page 110. 
 
141 
 
 Fourth Year, 1869- 1870. 
 September witnessed several changes. The Provincial Elders' 
 Conference granted Principal Holland the permission to ex- 
 change the eighty-acre farm belonging to the Hope Seminary 
 for a house and two lots, and in addition, $1400 was received for 
 this farm. The Provincial Elders' Conference fixed the interest 
 on the capital debt of the Seminary at four per cent. On Sep- 
 tember 26, Mr. Berthold Moencke came to Hope to serve as 
 Seminary gardener. He served the institution long and well, 
 and his memory will be revered not only by the students but also 
 by the townspeople. 
 
 The customary musical entertainment was given immediately 
 before the Christmas recess. It was composed of the usual 
 type of music and recitations and was very well attended. In the 
 Seminary Chapel there was also on exhibition a Christmas 
 "Putz," or decoration representing the scenes of the Nativity. 
 It was visited by many of the people of the village and aroused 
 their interest, for it was the largest decoration of its kind in the 
 history of the town. 
 
 The accounts of the year showed a surplus of $48.80. In June 
 of 1870, Principal Holland visited the Provincial Board and 
 mentioned the fact that he would lose two of his best teachers 
 this year. He had prospects for supplying their places, and 
 asked permission of the Provincial Elders' Conferenrce to secure 
 a professor of music. They granted his permission at once. 
 
 On March 1, 1870, the teachers and pupils of the Seminary 
 gave a concert in order to reimburse the Library Fund. The 
 concert was a success and a neat sum was realized. 
 
 During the entire year there had been in attendance at the 
 Seminary one hundred and two boarders, day-pupils and 
 teachers. The school year ended with an attendance of thirty- 
 nine boarders, sixteen day-pupils and seven teachers, making a 
 total of sixty-two. 
 
 At the Synod of the Moravian Church held at York, Pa., May 
 25 to June 2, the following report was tendered by the Principal 
 of the Hope Seminary : 
 
 "The Boarding School at Hope, Indiana, the youngest of our 
 educational institutions, is growing stronger from year to year, 
 and it will not be many years, we trust, before it can become a 
 
142 
 
 source of profit to the Church. The number of boarders in at- 
 tendance when the last Provincial Synod met was forty-one ; at 
 the close of the last annual session there were fifty-three 
 boarders in attendance, the highest number at any time having 
 been fifty-seven. The pecuniary affairs of the institution have 
 continued to be a source of anxiety to the Principal ; and it is 
 evident that if the school is to prosper and maintain its proper 
 rank among similar institutions of our Church, as well as of 
 other Churches, it will require all or nearly all the income it can 
 be expected to realize for several years to come. The Principal 
 is of the opinion that when the number of scholars shall have 
 increased to a steady attendance throughout the year of at least 
 sixty, then, provided present prices can be kept up, the institu- 
 tion will be able to pay six per cent, on the investment. 
 
 "The difficulty and expense of procuring properly qualified 
 teachers will be felt with peculiar force by this school for some 
 years to come ; and our experience has been a mixed one." The 
 Principal then offers a suggestion which is of much moment to 
 the interests of all our schools. We submit it. "The subject of 
 training teachers, of instructing candidates in the theory and 
 practice of teaching, might well occupy the attention of the 
 Church ; for it is certain that we need a higher grade of qualifica- 
 tion than is easily found to be among those that apply."* 
 
 The program for the closing concert and entertainment given 
 June 29, 1870, bears evidence of the thorough work and training 
 which characterized the school from the beginning. The selec- 
 tions include numbers from the following composers : Schu- 
 mann, Mendelssohn, Bertini, Bellini, Krug, Rosellen, Weber, 
 Mozart, Schubert, and Rossini. Many out-of-town visitors were 
 in attendance and remarked on the excellence of the lengthy 
 program. Samples of the needlework and the paintings and the 
 arts department were on exhibition. The majority of the 
 scholars left for the summer, only a few remaining at the school 
 over the vacation period. Three of the best teachers, also, left 
 this year, never to return. 
 
 During the summer, the Pastor of the Moravian Congregation 
 in Hope received and accepted an appointment to the church at 
 
 'See Journal of Synod for 1870 — pages 17, 18. 
 
143 
 
 New Dorp, Staten Island, New York. The Rev. L. R. Huebener 
 succeeded the Rev. W. L. Lennert and took charge at Hope in 
 September, 1870. 
 
 Fifth Year, 1870-1871. 
 
 The date for opening saw a goodly number of students en- 
 rolled in the Seminary. Appropriate services began the fifth 
 session of the institution. The reports show that during the 
 year of 1870 a total of one hundred and nineteen teachers and 
 pupils were in attendance at the school.* 
 
 Principal Holland reported an unusual amount of sickness in 
 the institution during the autumn months. Mrs. Holland was 
 taken from her duties by a severe case of fever, from which she, 
 subsequently, recovered. Many of the students were confined 
 with measles, but no serious consequences ensued. The burning 
 of the Woolen Factory caused a great amount of excitement 
 both in the village and in the institution. The usual closing 
 entertainment of the school, before the holidays, was given, with 
 marked interest on the part of the community and the visitors 
 from a distance. 
 
 Nothing of striking importance happened during the winter 
 of 1870, with the exception of the severe cases of sickness, which 
 were the general complaint throughout the entire community. 
 The profits of the school for this year amounted to $788.31. 
 This was a considerable increase over the report of the pre- 
 ceding year. 
 
 During the month of May an important event in the life of the 
 institution was signalized when the eldest daughter of the 
 Principal, Miss Mary Holland, was united in the bonds of 
 matrimony with the Rev. William Henry Rice, a successful 
 minister of the Moravian Church. The Rev. F. R. Holland per- 
 formed the ceremony. Miss Holland had been a faithful teacher 
 in the Seminary during the first years of its existence and had 
 helped in the care of the domestic work and supervision of the 
 culinary department and had aided, also, in the teaching of vocal 
 music and the ornamental needlework of the school. 
 
 The summer "entertainment" of 1871 closed another session 
 
 *Sec Hope Congregational Diary for 1870. 
 
144 
 
 of the Seminary — a musical concert and display of fancy and 
 ornamental needlework together with the exhibit of paintings 
 and drawings from the hands of the students. The art depart- 
 ment of the school had done some excellent work and this was 
 always appreciated by the visitors and the townspeople. The 
 church was beautifully decorated for the occasion. A large 
 audience listened to the well-rendered musical and literary pro- 
 gram, which lasted over twd hours and a half. It might be 
 mentioned here that some of the gentlemen of the village usually 
 helped the students with the concerts, especially with the or- 
 chestra work. There was much musical talent in the town, and 
 it was thus used to good advantage by the teachers of the Semi- 
 nary. This added to the reputation of the community and at- 
 tracted many people to settle in Hope who might otherwise not 
 have done so. It gave the village musical advantages which any 
 city would have prized. The talent was far above the average in 
 every particular. The program of this spring concert had an 
 unusual number of selections — thirty-four are counted on the 
 program. This closed another year of success and prosperity 
 with the highest hopes for the succeeding year. The Principal 
 was optimistic and always ready to do all in his power to secure 
 new students and to advertise the merits of this growing institu- 
 tion. 
 
 In the late summer of 1871, Principal Holland requested an 
 advance of money to secure a music professor from Herrnhut, 
 Germany. The request was granted. But the Board urged this 
 new institution to use every moderation in the matter of dis- 
 bursing its monies. 
 
 Sixth Year, 1871-1872. 
 
 September again saw the opening of the Seminary to students. 
 The exercises were attended by visitors and the village people. 
 Several students were lost to the school by the suspension of a 
 banking establishment in Columbus, Indiana. Financial con- 
 ditions were at a very low ebb at this time, and the Provincial 
 Board agreed to drop one year's interest due the Sustentation 
 Fund by the Hope Seminary, provided F. R. Holland would be 
 willing to reduce his account current to three thousand dollars. 
 In October the number of scholars increased to thirty-seven 
 
145 
 
 with good prospects for more students within a few weeks. In 
 December, the Principal wrote to the Provincial Elders' Con- 
 ference stating that internal conditions were never more pleasing. 
 An excellent spirit prevailed among teachers and students. But 
 in regard to its financial prospects, the Principal often felt per- 
 plexed and sometimes decidedly low-spirited. The school had at 
 this time but forty boarders, with no reliable applications on 
 hand. 
 
 At the close of the first term before Christmas, 1871, there 
 were forty-three boarders, fifteen day-scholars and eight teachers 
 in the Seminary. There is no program extant of the musical 
 entertainment given immediately before the holidays, but men- 
 tion has been made of numerous other musical events of the 
 school and this one was presumably similar in character to the 
 former well-rendered programs. Written programs for these 
 mid-winter concerts were used during the remainder of the life 
 of the Seminary. 
 
 The financial statement turned into the Provincial office for 
 the year showed a deficit of over nine hundred dollars. This was 
 largely due to the small number of boarders and the increased 
 cost of the teaching force and general expenses. However, the 
 internal condition of the school was beyond the highest hopes of 
 the authorities and an optimistic spirit characterizes the letters 
 of Principal Holland to the Provincial Board. 
 
 The sixth year closed with a musical and literary program 
 which was up to the usual high standard in every way. The 
 chorus work deserves special mention. It consisted of three 
 difficult selections, "Kyrie, Eleison," from the Mass in C Major, 
 by Beethoven ; "Oberon," by Weber, and "Great is the Lord," 
 by Mozart. All of the music on the program is of superior 
 quality, and the recitation work shows discriminating selection 
 and extreme good taste. 
 
 The Rev. Sylvester Wolle, one of the Trustees, visited the in- 
 stitution during the month of July, 1872. He reported to the 
 Provincial Elders' Conference, "the internal conditions of the 
 school during the past year have been excellent in every respect, 
 but the institution has financially gone behind."* 
 
 : See Minutes of Provincial Elders' Conference for July 11. 1872. 
 
146 
 
 Seventh Session, 1872-1873. 
 Nothing striking is noted in connection with the re-opening 
 in the seventh year of the life of the institution. Principal Hol- 
 land reported to the Provincial Board that the school opened 
 with only thirty-six boarders. Effort was made to save some 
 money in the matter of servants' wages. In consequence of a 
 very good harvest this year, the outlay for bread and general 
 supplies would be much less. The Principal states that "if some 
 contingent resources can not be found or the number of board- 
 ing scholars increased to about sixty, the question will present 
 itself next summer, 'How is the school to be carried on in the 
 future ?' ".* * 
 
 We see from the catalogue for this session that the equipment 
 of the school had been increased considerably. The catalogue 
 included among other statements : 
 
 "Library and Apparatus. 
 
 "The Library of the Seminary contains about five hundred volumes in- 
 cluding some valuable works of reference, such as Appleton's Cyclopedia, 
 etc., and is made use of by the students without charge. 
 
 "Apparatus. — A good set of philosophical and chemical apparatus has been 
 procured and will receive new additions as they are needed. 
 
 "Cabinets. — The extensive herbarium and cabinet of shells, belonging to 
 the Principal, are freely used for purposes of illustration. A cabinet of 
 minerals and fossils has been commenced." 
 
 Some slight change is to be noted in the cost of tuition during 
 this year, -j- Per term of five months the charge was ninety dol- 
 lars. In addition, the cost of music lessons, either from lady 
 teachers or the professor of music, were considerably altered. 
 Two lessons per week from a lady teacher amounted to $20.00 
 for a term of five months. Two lessons a week from the pro- 
 fessor cost twenty-five dollars for the same period. 
 
 It will be noted here that the professor of music, Professor 
 F. A. Albrecht, had arrived from Herrnhut, Germany. He was 
 a very talented musician and had studied in numerous European 
 conservatories under world-famous masters. With this ripe ex- 
 
 *See Minutes of Provincial Elders' Conference for November 5, 1872. 
 tThe length of terms had been changed in 1871 to five months, two 
 terms for the year. 
 
147 
 
 perience, he took charge of the musical work at the Seminary 
 and raised its standard, which even before this had been excep- 
 tionally fine. 
 
 Mention should, also, be made of the opportunity for physical 
 exercise for the scholars of the Seminary. The best form of 
 exercise was found to be that of taking walks on all afternoons 
 from Monday until Friday, at four o'clock. On rainy days exer- 
 cise was taken out on the rear porch of the school building, 
 which was very commodius, and in the halls, which were very 
 spacious. The walks were usually directed to the Church woods, 
 later known as "Spring Woods," immediately west of the 
 Church. In the spring the wild flowers attracted the students 
 and made the walks interesting and instructive. This patch of 
 woods was filled each spring with wild flowers. They were able 
 to find spring-beauties — "the first harbinger of spring" — the 
 snow-drop, and the sweet-scented blue violet, white violet, the 
 yellow dog-tooth violet, the jack-in-the-pulpit, and May apples. 
 In the autumn, particularly on Saturday afternoons, long ex- 
 cursions were taken to the woods. There were magnificent 
 stretches of wood-lands north and south of Hope. The woods 
 to the south were especially rich in "finds." The young ladies 
 secured pawpaws, beechnuts, immense hickory-nuts, butter- 
 nuts, walnuts, chestnuts, black haws, dogwood berries and 
 autumn leaves in bright red and yellow tints. Sometimes the 
 walks extended to the railway station at St. Louis Crossing, 
 some five miles distant, and the farmers would supply the 
 hungry girls with large, delicious, juicy apples from their 
 orchards. The beechnut trees were an especial delight to the 
 younger girls, for they made fine "swings" when situated on a 
 gentle slope. Thus they built up their physical powers and the 
 memories of those school days, when teachers took the girls on 
 long and interesting walks, have never been erased from their 
 minds. They stand a lasting tribute to the social life of the in- 
 stitution. 
 
 The Christmas holiday musical concert was given as usual 
 and was well attended, and a great amount of interest was shown 
 in the program. 
 
 In March, Principal Holland sent in the financial statement 
 for the preceding year. It showed a deficit of over nine hundred 
 
148 
 
 dollars. But several new scholars were expected and the 
 teachers were doing excellent work. 
 
 The report offered the Provincial Synod which convened at 
 Lititz, Pennsylvania, June 4 to 11, 1873, is significant. We quote 
 in full : 
 
 "Hope Female Seminary continues to be an object of much 
 solicitude on account of the financial difficulty with which it has 
 to contend, and to overcome which the efforts of the faithful and 
 persevering Principal, Brother F. R. Holland, with all the as- 
 sistance which your Board, as custodians of the Sustentation 
 Fund, is felt in giving, have, up to the present time, proved 
 unavailing. A thorough examination into the finances of this 
 institution is therefore invited, in the hope that you may be able 
 to advise such measures as will sooner or later bring relief. In 
 the latest report received from Brother Holland, about the 
 middle of April last, he writes as follows concerning the internal 
 and external affairs of the institution : 'Since the last Synod the 
 number of boarding pupils has been variable, having ranged 
 from about forty to sixty. At present it is fifty-one. The num- 
 ber of day-scholars has been from fifteen to twenty. During the 
 six years and a half that this school has been in operation, over 
 three hundred pupils have been enrolled. They have come from 
 ten States of the Union, — from Michigan to Louisiana and from 
 Ohio to Missouri. The good reputation of the school seems to 
 be extending by degrees. This is due in large measure to the 
 faithful and conscientious labors of the teachers. All of those 
 employed during the present year, with one exception, were 
 educated in the institution in which they are now ably serving. 
 We are not without cheering evidence that the principal object 
 for which our educational institutions have been established, 
 namely, to aid in building up the Kingdom of Christ, has been 
 promoted. From year to year some of our pupils have given 
 themselves to Jesus and have professed a justifying faith in 
 Him. The financial condition of the Seminary is not such as 
 would justify the expectation that this institution can be relied 
 on as a direct source of income to the Sustentation Fund for 
 many years to come. This expectation, if ever entertained, 
 must have rested upon a want of knowledge of the constantly 
 recurring demands on the earnings of a school that was com- 
 
149 
 
 menced without a cent of "working capital" and that needs all 
 and more than it can earn in order to make needed extensions 
 and improvements. It is not too much to say that all the reason- 
 able expectations that are entertained with regard to this school 
 have been realized and that its future usefulness and success are 
 by no means doubtful or uncertain, provided a just and liberal 
 course is pursued toward it, so that it may before long be re- 
 lieved of its pecuniary difficulties which hinder its more extended 
 usefulness.' "* 
 
 At the same Synod, at which this full report of the work of the 
 Seminary at Hope had been rendered, it was urged that all the 
 educational institutions of the Province should be incorporated. 
 This, as far as the sources show, was never accomplished in the 
 case of the Hope Seminary. 
 
 The Rev. L. R. Huebener was called to Gnadenhuetten, Ohio, 
 May 26, 1873, and the next pastor of the Hope Congregation 
 was the Rev. E. J. Regennas. He arrived to take charge late in 
 September, 1873. 
 
 Eighth Session, 1873-1874. 
 
 The eighth session of the school began with an enrollment of 
 forty-five boarding students, and, in a letter dated September 23, 
 Principal Holland informed the Provincial Elders' Conference, 
 "The class of patronage the school is beginning to have, more 
 generally than at first leads to the hope that we are over the 
 worst and that in the future there will be more scholars coming 
 from a distance." In October, Mr. Holland wrote that there 
 were now fifty-one boarders in attendance. 
 
 A successor was chosen to fill the vacancy in the membership 
 of the Provincial Board caused by the death of the Rev. Sylvester 
 Wolle on August 28. This was done on November 17, 1873. 
 The Rev. Francis R. Holland was elected and accepted the office 
 to which he had been chosen, but. in order that the Female 
 Seminary at Hope might not suffer detriment and to lessen the 
 expenses of the Sustentation Fund as also to test the practica- 
 bility of accomplishing all that is required of an executive board 
 having one of its members separated by a distance of nearly nine 
 
 *Journal of Synod for 1873, page 21. 
 
hundred miles from the other two, Principal Holland remained 
 at Hope while the other two members lived at Bethlehem, Penn- 
 sylvania. Thus the Principal became also a trustee of the Hope 
 Seminary. 
 
 As usual, an entertainment was given at the close of the first 
 semester of the school year. The professor of music took charge 
 of all renditions. The affair was well attended and pleased the 
 visitors and students very much. The reputation of the Semi- 
 nary was growing in the line of musical ability, and for 
 thoroughness of training no school in the Middle West was 
 better equipped. 
 
 In January, 1874, the special season of religious awakening is 
 to be noted in connection with the Church of the village. The 
 pastor noted a deep interest during the week of prayer, immedi- 
 ately after the opening of the new year. Not knowing who was 
 affected by it, he asked simply at the close of a meeting that if 
 any desired the prayers of God's people they should rise. The 
 first to manifest a desire was a Seminary student. Another 
 Seminary student followed and then three other people. The 
 following evening nine others rose, with the same desire ex- 
 pressed. The meetings that followed saw about forty people, 
 mostly Seminary pupils, come forward for spiritual help. Owing 
 to the religious fervor among the Seminary students, it was 
 deemed wise for Principal Holland to hold special services in the 
 school chapel. Late in January, the Rev. Holland baptized the 
 first Seminary student who had found peace in the love of the 
 Saviour. The Church was crowded. At a later service held in 
 the Church, sixty-five people came forward. This was made 
 mention of in a letter to the Provincial Elders' Conference by 
 the Rev. Holland under date of February 3.* From the same 
 record we learn that at these special services one hundred and 
 fifty persons were "hopefully converted" and that the Moravian 
 Church would receive about fifty or sixty members. On Palm 
 Sunday, 1874, sixty-one persons were baptized or confirmed in 
 the congregation. This has been spoken of as one of the finest 
 influences of the Seminary among its students. Blessings of the 
 
 *See Minutes of Provincial Elders' Conference for 1874. 
 
i5i 
 
 Lord were certainly attending the efforts put forth by faithful 
 laborers. 
 
 The financial statement from the Hope Seminary was very 
 gratifying to the authorities. It was sent in during March. It 
 showed a surplus of $1296.33. In order to enable the Principal 
 to pay off some indebtedness of that institution, the following 
 resolution was adopted : "That the Principal of the Bethlehem 
 Female Seminary is authorized to procure the loan of money for 
 the Hope Boarding School, provided always that arrangements 
 satisfactory to the Provincial Elders' Conference can be made."* 
 
 The school closed for the summer on June 24. A musical and 
 literary concert was given on that date, at which there were 
 many visitors from a distance. This was of the usual excellent 
 quality, and the program shows a decided improvement over 
 some of the former efforts. At this concert several gentlemen 
 from the village and Professor Albrecht aided in several selec- 
 tions. The chorus work was well rendered under the competent 
 leadership of Professor Albrecht. At these exercises, also, the 
 valedictory was given and the presentation of diplomas had its 
 place on the program. Diplomas were handed to the nine 
 members of the senior class who had creditably completed the 
 course of study and passed the examinations. The essays which 
 were read by several scholars were very good and were highly 
 appreciated by the delighted audience. -j- 
 
 August 1 saw the laying of the corner-stone of the new 
 Church edifice at Hope. Appropriate ceremonies marked the 
 occasion. Among the numerous articles placed in the corner- 
 stone was a catalogue for the current year of the Young Ladies' 
 Seminary at Hope. 
 
 Ninth Session, 1874-1875. 
 Nothing of particular note is to be found in the sources con- 
 cerning the opening in September, 1874. The school opened 
 with about the usual number of scholars, and before the year had 
 ended there were seventy-five young ladies in attendance, from 
 twelve States and Territories. The Christmas holidays saw the 
 completion of the first term with a musical entertainment, given 
 
 *See Minutes of Provincial Elders' Conference for March 13, 1874. 
 tSee Moravian, 1874, page 110. 
 
152 
 
 under the direction of Professor Albrecht. The Principal always 
 spoke of the Professor of music as "a Christian gentleman" and 
 he proved himself such on all occasions. The character of the 
 music was both secular and sacred at all concerts, and this added 
 to the interest of the entertainment. The tuition for a five- 
 month period had been raised to one hundred dollars, to keep up 
 with the rise in prices along various lines. 
 
 In March, 1875, Principal Holland presented the financial 
 statement of the Seminary, which showed a balance over and 
 above all expenses of $426.86. This was very encouraging to 
 the Provincial Elders' Conference and showed that the school 
 was not losing ground but was becoming increasingly efficient 
 in all its departments. The spirit had been optimistic all along, 
 and there was ground for further hope and there were large op- 
 portunities for growth. 
 
 On June 1, the Hope Church, which had recently been finished, 
 was dedicated by the Rev. Robert de Schweinitz. This marked 
 a new step in the progress of the village and the life of the Semi- 
 nary. The Seminary scholars worshipped in this edifice, always 
 marching to and from the Church together with their teachers 
 and in orderly room-companies. The Church was a handsome 
 brick structure holding about eight hundred people. This was 
 built in order to meet the needs of the growing congregation, 
 and to accommodate the large congregations which were at- 
 tending the services at this time. 
 
 The year closed with a musical entertainment, given June 30, 
 1875. The program shows many well chosen selections, and one 
 point of interest is the fact that a composition of Professor 
 Albrecht was presented, entitled, "A Lullaby." Thus closed the 
 ninth year of this institution, which had grown in direct propor- 
 tion to the faithfulness of the Principal, and the teachers. Ad- 
 ditional equipment had been added from year to year. 
 
 Tenth Year, Decennial Celebration and Reunion, 1876. 
 The tenth annual session of the Hope Seminary began Sep- 
 tember 1, with about the usual enrollment of scholars, many of 
 the older ones returning while the number of new ones was not 
 so large. "It is gratifying to note," states Principal Holland, in 
 The Moravian for September 21, 1875, "that the school is gradu- 
 
153 
 
 ally acquiring more than a mere local reputation. During this 
 year and last we have had pupils even from New York and 
 Pennsylvania as well as from Ohio, Michigan, Wisconsin, Iowa, 
 Illinois, Arkansas, Tennessee and other States. It is to be per- 
 ceived that the number of our friends is increasing and we trust 
 the day is not far distant when it will be absolutely necessary to 
 enlarge our building and provide for a much larger number of 
 students." 
 
 The musical entertainment, which had been given annually 
 immediately before the holiday season, was again conducted 
 under the direction of Professor Albrecht. It was a decided 
 success in every particular and bore evidence of the fact that the 
 musical and literary training of the scholars had been skillfully 
 and thoroughly accomplished. 
 
 Principal F. R. Holland presented the financial statement of 
 the Hope Boarding School for the year 1875 to the Executive 
 Board on March 14, 1876. This showed a surplus over and 
 above the regular expenses of the school of $236.27. Thus we 
 see that receipts were just about meeting the expenses of the 
 growing institution. 
 
 A Decade of Prosperity. 
 June, 1876, not only completed the Centennial year of Ameri- 
 can Independence but also the Decennial year of the Hope 
 Seminary. The reunion of the Hope Seminary teachers and 
 pupils was held June 21-22, and a more interesting and delight- 
 ful occasion could hardly be imagined. On the evening of the 
 twentieth, quite a number of former pupils arrived and most 
 joyous and affectionate was the meeting between these and the 
 good Principal and his wife. As many of them had acquaint- 
 ances among the scholars then residing in the Seminary, these, 
 too, came to welcome them and the halls soon resounded with 
 the music of happy young voices. Beds having been put in 
 class-rooms and other available spaces, sufficient accommo- 
 dations were provided in the Seminary for the alumnae. The 
 weather for several days had been unpleasantly cool and 
 showery, but the morning of the twenty-first dawned clear and 
 bright, as though Nature herself smiled upon the festive oc- 
 casion. Many more former scholars arrived during the morn- 
 4 
 
154 
 
 ing, among them were some who were present when the school 
 was opened ten years before. At ten o'clock in the forenoon a 
 long procession made its way from the Seminary to the new 
 Church, where the exercises for the day were opened by the 
 singing of a hymn of joyful praise and thanksgiving. Then fol- 
 lowed a prayer by the Rev. E. J. Regennas and an address by the 
 Principal, F. R. Holland, in which, after stating the object of 
 the meeting and extending a most cordial welcome to all 
 present, the speaker gave a brief account of the opening of the 
 institution on November 19, 1866, and dwelt, at length, on the 
 mercy and goodness of the Lord, who had watched over and 
 protected all its inmates so that, although during these ten years 
 four hundred and twelve pupils had sojourned there, for a 
 longer or shorter period, and, including all connected with the 
 institution, there had been five hundred persons within the 
 Seminary buildings, not a single death had occurred among 
 them. No epidemic had visited them, except at one time the 
 measles, from which disease all had entirely recovered. The 
 meeting was closed with the singing of another hymn and all 
 returned to the Seminary, where the bell soon summoned them 
 to dinner. All the old school day haunts were re-visited in and 
 around the house. As the sun declined, parties might be seen 
 wandering here and there amid the shrubbery or along the per- 
 fume-breathing flower beds of the beautiful lawn fronting the 
 building or under the spreading beech trees in the adjacent 
 "Spring Woods." 
 
 At seven thirty p.m., all assembled in the old Church, where 
 a musical entertainment was given by the scholars, directed by 
 Professor Albrecht. The performances, both vocal and instru- 
 mental, were marked by a very high degree of excellence and 
 reflected great credit upon the pupils and their accomplished 
 teachers. With this entertainment closed the exercises of the 
 first day. 
 
 The following morning brought fresh arrivals, and at ten 
 o'clock a.m. all assembled again in the new Church, when, after 
 singing a hymn, interesting extracts were read from letters of 
 such of the former teachers and pupils as could not be present at 
 the reunion. Many and varied had been the experiences of 
 some since leaving the school. Quite a number had become 
 
155 
 
 wives and mothers, others were engaged in teaching, while some 
 had to mourn the death of parents and other dear friends. All 
 united, however, in expressing affectionate regard for their 
 Alma Mater and regret at being unable to re-visit it on such a 
 happy occasion. A few appropriate remarks by the Principal 
 and the singing of the Doxology closed the meeting. 
 
 The remainder of the day was spent much in the same manner 
 as the one preceding. Most of the guests left for their homes 
 during the afternoon, a few remaining until the following morn- 
 ing. Thus passed two very happy days. One young lady re- 
 marked that they seemed to her "the happiest days she had ever 
 spent."* 
 
 Ten years had passed since the founding of this institution in 
 the Middle West. The experiences had been many and varied. 
 Amid the adversities, there had been many days of prosperity. 
 The school had grown, flourished and had established a reputa- 
 tion among the patrons and general public of neighboring 
 States. The future looked promising for even greater results. 
 If support and good wishes from the students could keep the 
 school growing, there was every prospect of success. The 
 students and faculty had established a school spirit which would 
 inevitably remain with its continued success. The remaining 
 years were to modify these hopes and prospects to a great 
 extent. 
 
 ♦See Moravian for July 13, 1876. 
 
i 5 5 
 
 CHAPTER IV. 
 
 LAST YEARS AND CLOSE OF THE HOPE SEMINARY 
 FOR YOUNG LADIES. 
 1876- 1881. 
 
 Eleventh Session, 1876-1877. 
 We now approach that portion of the history of the Hope 
 Seminary, which, although it is not altogether discouraging, 
 reveals to us the reasons for the close and 1 abandonment of the 
 school, which, at this time, was in good condition but which 
 lacked the hearty support of those whose interest would have 
 insured its continued success and a brighter future than was in 
 store for it. 
 
 Among interesting matters, mention may be made of the man- 
 ner of marking the students and the reports which were given to 
 them and, also, to their parents in order to show just what they 
 had accomplished and wherein they were at fault. The follow- 
 ing is the report card form : 
 
 Moravian Seminary for Young Ladies 
 
 AT 
 
 Hope, Indiana. 
 
 Report of the standing and deportment of 
 
 During the term annual session. 
 
 From 187. . to 187. .. 
 
 The Roman characters are used to designate the number of the class to 
 which the pupil belongs. 
 The degree of merit is indicated by the figures one to nine, thus : 
 
 Figure 9 signifies — Unexceptionable. 
 
 Figure 8 signifies — Highly Meritorious. 
 
 Figure 7 signifies — Very Creditable. 
 
 Figure 6 signifies — Doing Well. 
 
 Figure 5 signifies — Passable. 
 
 Figure 4 signifies — Unsatisfactory. 
 
 Figure 3 signifies — Very Unsatisfactory. 
 
 Figure 2 signifies — Very Neglectful. 
 
 Figure 1 signifies — Willfully and culpably remiss. 
 
57 
 
 I. — Class Report. 
 
 No. of Standing Attention 
 Studies. Class, in Class, and Conduct. Remarks. 
 
 Spelling 
 
 Defining 
 
 Grammar 
 
 Analysis 
 
 Composition 
 
 Rhetoric 
 
 Literature 
 
 Latin 
 
 Natural History 
 
 Reading 
 
 History of U. S 
 
 History, Universal 
 
 History, Biblical 
 
 Geography 
 
 Physical Geography 
 
 Astronomy 
 
 Arithmetic 
 
 Algebra 
 
 Geometry 
 
 Book Keeping 
 
 Natural Philosophy 
 
 Chemistry 
 
 Domestic Science 
 
 Geology 
 
 Physiology 
 
 Botany 
 
 Moral Science 
 
 Evidences of Christianity 
 
 Intellectual Philosophy 
 
 Writing 
 
 Plain Sewing 
 
 French 
 
 German 
 
 Drawing 
 
 Piano Forte 
 
 Vocal Music 
 
 Ornamental Needlework 
 
158 
 
 II. — Room Teacher's Report. 
 
 Standing. Remarks. 
 
 1. Diligence in the hours set apart for study.. 
 
 2. Habits for self-improvement out of study 
 
 hours 
 
 3. Habits of order 
 
 4. Punctuality 
 
 5. Personal Neatness 
 
 6. Kindness and courtesy towards companions 
 
 7. Respect to teachers k 
 
 8. Observance of rules 
 
 9. General conduct 
 
 This method of marking work and 1 conduct of pupils was ob- 
 served from the beginning of the school to the close. 
 
 Every Wednesday afternoon the students were assembled for 
 the rehearsing of Church music and the learning of hymns. This 
 was under the direction of Mrs. Holland, and later under the 
 direction of Mrs. Blickensderfer. In this way the scholars 
 learned numerous precious hymns, for which many have testi- 
 fied their deep appreciation after the years have passed away and 
 the school has ceased to exist. On Sunday afternoons the 
 Principal conducted Bible-study in the Seminary Chapel, to 
 which all the students were invited, and it proved a source of 
 benefit to the young ladies in learning the fundamentals of the 
 Christian faith and general Scriptural knowledge. Many have 
 expressed their appreciation of these hours spent in studying 
 the Word of God. 
 
 In the Appendix of the Synodal report for the year, 1876, the 
 sympathy and prayers of the Church are especially directed to 
 the work of the Seminary at Hope. The belief is stated that the 
 welfare of the whole Church west of the Alleghanies is inti- 
 mately bound up with the support, enlargement and increased 
 prosperity of this school. 
 
 Items of Interest of Eleventh Session. 
 The school year, 1876-77, was not marked by any remarkable 
 events at the Hope Seminary. The year opened at the usual 
 time and the mid-year concert was full of interest as always, both 
 for the scholars and for the townspeople. The exercises were 
 held for the first time in the new Hope Church. 
 
■59 
 
 During June, Principal Holland sent in his financial state- 
 ment, which showed an excess of expenditures amounting to 
 $1376.80. The graduating class numbered but five; the exer- 
 cises were marked by special music and the wonted literary 
 program. 
 
 The last printed catalogue dates from the session of 1877-78. 
 During the latter part of August the pastor of the Hope congre- 
 gation moved into a fine, newly-built parsonage and at about 
 the same time there was a great deal of interest in the Seminary, 
 for in the greenhouse there were three specimens of the night 
 blooming cereus. 
 
 Opening of Session, 1877-1878. 
 September saw the re-opening of another session of the Hope 
 Seminary. The customary concert was given at Christmas time, 
 and was largely attended by out-of-town people. In February, 
 Principal Holland presented his statement of school expense to 
 the Provincial Elders' Conference and it showed an excess of 
 expenditures of $965.00. The closing exercises for the year 
 were very satisfactory and were held again in the new Church 
 at Hope. 
 
 The Provincial Synod of 1878 was held at Hope, Indiana. It 
 was in some respects one of the most interesting Synods of 
 recent years and one which had more or less to do with the 
 future work of the Hope Seminary, for there had been a ques- 
 tion as to the place of meeting for this Synod, and because of 
 the discussions which occurred in regard to the place of meeting, 
 strong feelings were engendered which were never fully for- 
 gotten, although a temporary agreement was entered into by 
 the parties who were at odds. This had much to do with the 
 close of the Hope School, not only on the part of the Principal, 
 but also on the part of the Executive Board of the Province. 
 The following report was read to this Synod by Principal 
 Holland: 
 
 Report of the Moravian Seminary at Hope, Indiana, to the Provincial 
 Synod, October. 1878. 
 This institution, the youngest of our Church Boarding Schools in this 
 Province, was opened on November 19, 1866, nearly twelve years ago. A 
 review of this whole period would furnish subjects for reflection both of a 
 
i6o 
 
 saddening and enlivening nature. Of the three brethren who were at first 
 trustees and who took the most lively interest in its welfare, two have been 
 called from labor on earth to rest in heaven. To the active and enterpri- 
 sing spirit of the late Brother Sylvester Wolle more than to any other in- 
 dividual the institution owes its existence. His lamented death in the year 
 1873 was a great loss to the institution. 
 
 It is due to the wife of the Principal to state that, but for her active 
 and self-denying spirit and her willingness to assume cares and responsi- 
 bilities which were really too much for her physical strength, it would 
 have been impossible for him to undertake the double duty which he has 
 attempted to discharge during the last five years. To her faithful and un- 
 tiring labor, freely bestowed, is due the fact that he was able to leave home 
 some times for weeks and, returning, find that everything, including corre- 
 spondence had been ably and faithfully attended to. 
 
 Since the opening of the school there have been entered nearly five hun- 
 dred pupils, from sixteen States and Territories. The time spent varied 
 from one term to four or five years, the average time having perceptibly 
 increased since the first two years. The number of graduates is about 
 fifty. Many others have spent two years or more at the school, some pur- 
 suing a special course of study; but, although making fine attainments in 
 the branches studied, they are not enrolled as graduates inasmuch as they 
 did not complete the full course of regular studies. 
 
 This course of study, adopted soon after the opening of the school, re- 
 quires three years after the completion of an ordinary common school edu- 
 cation. It includes the Elements of Mental and Moral Philosophy and 
 the Evidences of Christianity, and is designed not only to impart a stock of 
 knowledge, but to cultivate and strengthen the mental and moral powers. 
 
 We have endeavored to keep steadily in view the principle on which our 
 schools are grounded, which is that "they are for the educating and win- 
 ning of youth for the Saviour." While every year has witnessed the fact 
 of some of our pupils, "avowing the Lord to be their God," and them- 
 selves His redeemed people, we have been blessed with special seasons of 
 grace, the fruits of which remain to this day in many widely scattered 
 homes. 
 
 In connection with this all-important feature of our work, we desire to 
 recognize the faithful and earnest spirit of the Christian women who have 
 labored with us as teachers. In training the precious souls committed to 
 our charge they have been excellent. With few exceptions those who 
 taught here are worthy of all honor. On the other hand, we are more than 
 ever impressed with the fact that incalculable harm can be done to indi- 
 viduals by those worldly minded persons who, while professing to be Chris- 
 tians and perhaps attending to their routine duties as instructors, neutralize 
 by their example and influence the good that others try to do. When such, 
 unfortunately, have been admitted as teachers we have felt it our duty to 
 sever their connection with the school as soon as it could be honorably and 
 fairly done. 
 
i6i 
 
 In common with other schools ours has been unfavorably affected dur- 
 ing the last and present year by the financial condition of the country. The 
 decrease in the number of scholars has probably not been out of propor- 
 tion to that of our older schools, but this school has been less favorably 
 situated than others for enduring the strain to which it has been submitted. 
 While we have been enabled to make a considerable reduction of expenses 
 it has been impossible to go beyond a certain point, and we have thought it 
 necessary, also, to reduce the charge for board and tuition in order to meet 
 the present state of the times. With returning confidence and prosperity 
 there can be no doubt that this institution along with others will revive. 
 Until then it needs special care and help. We are confident that it has a 
 considerable number of warm friends and as the number increases its 
 patronage will also increase. 
 
 In addition to what has been embraced in former reports of this kind 
 this seems to be the proper time and place for giving expression to the 
 conviction that, while all other similar institutions are strongly supported 
 by strong denominational influence, this has had to suffer in a peculiar 
 manner for the want of such an influence. More especially as regards its 
 Board of Trustees, it might almost as well have had none, so far as devis- 
 ing of means and active participation in promoting its interests are con- 
 cerned. It is not even a corporate habitation within the State. With a 
 larger Board of Trustees, such as is required in the case of incorporated 
 schools State's law, and with a certain number of trustees or directors re- 
 siding within easy reach, it might be expected that the Principal would 
 have that counsel and direction, as well as moral and material support, the 
 want of which he has so sensibly felt during the period and trial incidental 
 to a new enterprise of this kind. In order that we do the right thing in 
 this matter, I suggest that the institution be incorporated without delay 
 under the laws of the State. 
 
 F. R. Holland, Principal. 
 
 Owing to the financial status of the Hope Seminary and also 
 because of the fact that the number of students had diminished 
 during the two years following the reunion, the Provincial 
 Elders' Conference came to some very definite conclusions. The 
 school opened as usual in September, 1878. On October 24, 
 the Rev. Holland asked the Executive Board if they had anv 
 special instructions bearing on his duties as Principal. Re- 
 ceiving none, he next stated that he would be ready to yield up 
 his office at any time that the Conference might deem it ad- 
 visable after this question had been put to him by a member of 
 the Board. But he believed that in the interests of the institu- 
 tion no change should be made in the administration until the 
 end of the school year. 
 
l62 
 
 They held the usual entertainment at Christmas time, which 
 was appreciated by a large and interested audience. 
 
 The Provincial Elders' Conference decided to appoint the 
 Rev. Jesse Blickensderfer to the position of Principal of the 
 Hope Seminary in the early part of January, 1879. C* n February 
 third the Rev. Jesse Blickensderfer telegraphed his acceptance 
 of the call to the difficult post of Principal of the Seminary at 
 Hope. 
 
 As Principal Holland had not sent in his accounts and the 
 debts had not been met (those bearing more than six per cent, 
 interest as was ordered by Synod), the Rev. E. Leibert was 
 delegated to visit Hope and together with the Principal go over 
 the accounts and consult with him in regard to the paying off 
 of such debts as it was possible to meet. He was, also, to ex- 
 amine into the school with a view to changing it into a family 
 boarding school. The Rev. E. Leibert visited Hope during 
 February, consulting with Principal Holland and going over the 
 accounts of the school. The apprehensions felt by the Board 
 were realized, for the deficit was found to be $3,973.91, which 
 did not even include the interest up to the end of the year, 
 amounting to about $700.00. This brought the total deficit up 
 to more than $4,600.00. The running expenses were no less 
 than those of the preceding year, with the exception of about 
 five hundred dollars which the Principal was saving on salaries. 
 Acording to the statement following the investigation, the 
 school was costing the Church at the rate of $2250.00 per 
 annum, and the total indebtedness of the school was over forty- 
 seven thousand dollars. It appears that the Provincial Elders' 
 Conference considered that the force of teachers employed for 
 the limited number of boarders, twenty-two, was excessively 
 large, and that the day-scholars were rather a source of expense 
 than of profit under the old method of charge. The Provincial 
 Elders' Conference decided unanimously to make the change in 
 the Principalship as soon as possible, giving Principal Holland 
 timely notice.* 
 
 The members of the Provincial Elders' Conference were 
 Bishop Edmund de Schweinitz, the Rev. Henry J. Van Vleck, 
 
 *See Minutes of Provincial Elders' Conference for February 27. 1879. 
 
1 6 3 
 
 the Rev. Eugene Leibert, the Rev. Henry T. Bachman and the 
 Rev. Herman S. Hoffman. 
 
 During March a certain Mrs. Susan Irving, of San Francisco, 
 had bequeathed to the Bethlehem and Hope Seminaries a sum 
 of money. It was resolved that the amount bequeathed to the 
 Hope Seminary should be applied to pay off the indebtedness of 
 the latter school to the Bethlehem Female Seminary. In April 
 the Provincial Elders' Conference resolved to pay off the debt 
 of the Hope Seminary to the Nazareth Hall Military Academy 
 from the Sustentation Fund, as being the responsible debtor. 
 This was referred to the Advisory Finance Committee. In April 
 the question of the future of the Hope Seminary was discussed, 
 but it was thought inadvisable to take any action under existing 
 circumstances. 
 
 On June 27, 1879, tne Hope Seminary commencement closed 
 a very interesting period of that school's existence. The enter- 
 tainment given was said to have been the best ever held there. 
 This year closed the work of the Rev. F. R. Holland as Principal 
 of the Seminary.* Soon after he retired to his own property- 
 south of the town, a beautiful suburban home. Credit should 
 be given the Rev. F. R. Holland * Mrs. Holland.! and the 
 efficient corps of teachers who strove during these thirteen years 
 to make the Seminary a cultural and educational factor in the 
 life of the Church and community. 
 
 The New Administration. 
 
 In July, 1879, tne R ev - Jesse Blickensderfer and family ar- 
 rived at the Hope Seminary to take charge of the school. His 
 wife died soon after their arrival in Hope. The Seminary opened 
 as usual, in September, with Principal Blickensderfer and two 
 resident tutoresses, the Misses Elizabeth Rondthaler and Anna 
 Stempel, forming the faculty. Thus the teaching force had de- 
 creased considerably. They held the annual Christmas enter- 
 tainment, consisting of musical and literary selections. 
 
 The accounts of the Seminary, as sent into the Provincial 
 Elders' Conference, showed a deficit of $3,434.33. The number 
 
 *Principal Holland died May 21, 1894. 
 fMrs. F. R. Holland died January 16. 1896. 
 
164 
 
 of pupils had diminished, but under the efficient management of 
 Principal Blickensderfer the affairs had been administered so as 
 to materially reduce the loss that the continuance of the Semi- 
 nary entailed upon the Sustentation Fund. They considered it 
 reasonable to hope that the number of pupils would increase to 
 twenty, which would afford a sufficient income to meet running 
 expenses. This resolution was passed by the Provincial Elders' 
 Conference in April, i88o>: 
 
 "Resolved: That the Hope Female Seminary be continued and 
 that Brother Blickensderfer be encouraged to use his best en- 
 deavors to increase the number of pupils."* 
 
 Principal Blickensderfer was also advised to secure the ser- 
 vices of a music teacher with the salary of about $400.00. 
 
 The last Christmas entertainment was given immediately be- 
 fore the holidays of 1880. It proved a notable success and the 
 influence of the excellent character of the music has lived in the 
 life of the community since the days of the prosperity of the 
 Hope Seminary. 
 
 Closing Session, 1880-1881. 
 
 The closing session of the Seminary's existence was that of 
 the year 1881. The accounts for the year showed a deficit of 
 $1,104.85, being a decrease of $2,330.00 from the deficit of the 
 previous year. 
 
 At the Synod of 1881, held at Bethlehem, Pennsylvania, May 
 18-30, the Hope congregation extended a memorial to the 
 Synod, signed by the pastor and two delegates. From it we 
 quote the following: "As members of this congregation we 
 naturally feel a lively interest in the welfare of Hope Seminary. 
 Should the institution pass out of the hands of the Church, it 
 might prove a serious blow not only to this congregation but it 
 might eventually lead to the formation of other Church connec- 
 tions and the loss to our Church of the influence already ac- 
 quired. We therefore hope that it may be placed on such a basis 
 as will restore it to prosperity." In addition to this, this same 
 memorial advocates that the boarding schools of the Church 
 should have the benefit of their annual profits, these to consti- 
 
 *See Minutes of Provincial Elders' Conference, April 16, 1880. 
 
,6 5 
 
 tute a common fund to be applied first of all to the extinction of 
 their indebtedness and, this being accomplished, to the improve- 
 ment and extension of their own work, the stronger always help- 
 ing the weaker. Had this policy been followed out, it is almost 
 safe to say that the Hope Seminary might never have ceased to 
 exist. 
 
 At the same Synod, Principal Blickensderfer offered the fol- 
 lowing report of the work at the Hope Seminary : 
 
 "In general it may be sufficient to state that the school is improving both 
 numerically and financially; there is also a most excellent spirit pervading 
 the institution, and we have as a whole a very satisfactory class of pupils. 
 Too much praise cannot be given to the teachers who discharged their 
 duties with the conscientiousness and zeal and welfare for both pupils and 
 school worthy of all imitation. 
 
 "We have found it possible to simplify arrangements and to curtail ex- 
 penses to a large extent without impairing the efficiency of the school. On 
 the contrary, some of the consolidations rendered necessary by the econ- 
 omy have been productive of good rather than of the reverse. On the 
 whole, our internal arrangements and the home life have been very agree- 
 able and quite as satisfactory as could be expected. It does not seem to 
 me that we have met with any lack of success in this respect. 
 
 "As to the financial condition of Hope Seminary, while it is by no means 
 what is hoped for, it is perhaps not very different from what might have 
 been expected. While the simplification of arrangements and curtailment 
 of expenses, in a word all proper economy, has not brought its expenses 
 within the limits of income it has, nevertheless, produced very gratifying 
 results. The school's financial condition is steadily improving. It seems 
 to be demonstrated that it could be conducted without incurring a deficit 
 with only a very small number of pupils. It is my conviction that the day 
 is not far distant when the school will pay its own way and even produce 
 profit." 
 
 The report of the same Synod states "with regard to Hope 
 Seminary the last Synod passed the following resolution : 'that 
 the Provincial Elders' Conference be requested to continue 
 Hope Seminary until the meeting of the next Synod, unless in 
 their judgment it becomes absolutely necessary to temporarily 
 close said institution.' Although the expenses of the school had 
 been greatly rediiced, yet the income had not been sufficient to 
 cover them. And as the deficiency in this instance is a direct 
 drain on the Sustentation Fund, we would in the beginning of 
 the present year have taken the question into serious considera- 
 tion whether the institution should be continued, had it not been 
 
1 66 
 
 for the convocation of the Synod to which we now refer the 
 case." 
 
 It might be said in connection with all this, that the other 
 boarding schools of the Church also felt the depression which 
 commenced in 1873 and continued unabated for seven years. 
 The outlook, however, after 1879, became very much more en- 
 couraging and this fact leads us to conclude that the general 
 condition of the country was such that a continuance of the 
 school at Hope would have met with increased success, could 
 this time of financial distress have been tided over by other 
 means than the income from the school itself. 
 
 In the meeting of the Provincial Elders' Conference held June 
 3, 1881, the case of the Hope Seminary was discussed at great 
 length and the following preamble and resolutions were unani- 
 mously adopted: 
 
 Whereas, The Provincial Synod of 1881 resolved that the Hope Semi- 
 nary should be continued only on condition that no further expense to the 
 Sustentation Fund be thereby incurred, and that individual obligations 
 legally binding be pledged to meet the annual deficits ; and 
 
 Whereas, It is not likely that, as far as the Provincial Elders' Confer- 
 ence has been able to learn, that such obligations to a sufficient amount can 
 be secured if the school is continued on its present basis; and 
 
 Whereas, The Provincial Elders' Conference desires to keep an agency 
 by which the religious and moral training of the Brethren's Church and 
 its educational system generally may be perpetuated in the West, which 
 may tend to promote the interests of the Church at Hope, and through the 
 Province may eventually receive some return for the large amount invested 
 in the enterprise ; therefore 
 
 Resolved. That the following offer shall be made to the Church at Hope : 
 
 I. The Provincial Elders' Conference will lease Hope Seminary to the 
 Moravian Church at Hope for a nominal rent, provided 
 
 (a) That the Moravian Church at Hope will agree to put and keep the 
 premises and buildings in repair; provided, further. 
 
 (b) That the said Church will pay the taxes and keep up the insurance; 
 provided, lastly, 
 
 (c) That the building shall be used for the purposes of a Moravian 
 Boarding and day-school. 
 
 II. The Moravian Church at Hope shall have complete control of the 
 school including the right to elect its trustees or directors and to appoint 
 its principal. 
 
 III. This agreement shall continue in force for two years, at the end of 
 which period it may either be renewed on such a basis as will at that time 
 
i6 7 
 
 be just and equitable to both parties, or the entire agreement may be abro- 
 gated. 
 
 IV. During the period of two years no interest shall be charged by the 
 Provincial Elders' Conference on the capital invested by the Sustentation 
 Fund in Hope Seminary. 
 
 V. The farm land belonging to the Hope Seminary shall not be in- 
 cluded in this contract, it shall be leased separately. 
 
 The Hope Moravian Congregation refused this offer to take 
 over the Hope Seminary. 
 
 Close of the Hope Moravian Seminary. 
 
 The Hope Moravian Seminary was closed on June 28, 1881, 
 and an entertainment of rare merit was the grand finale of the 
 institution's work. The Principal, Jesse Blickensderfer, soon 
 left Hope for Bethlehem, Pennsylvania, where he took charge 
 of the Female Seminary of that place. Throughout the exist- 
 ence of the Hope Seminary infinite good had been accomplished. 
 The educational, moral and spiritual influences which had 
 emanated from the school had an effect which will last for time 
 and eternity. Not only were these influences felt in the life of 
 the community but also in the life of the Middle West. At 
 times the conditions had been very discouraging. However, 
 with true Christian optimism Principal and teachers had labored 
 faithfully to give the best scholastic instruction, to add cultural 
 development, and to increase the Christian experience of the 
 scholars intrusted to their care. 
 
 The official reason given for the termination of the work of 
 the Hope Seminary is to be found in the Journal of Synod for 
 1884. It is given under the report of the Committee of Educa- 
 tion, as follows : "The last Synod adopted the following resolu- 
 tion : 'Resolved, that Hope Seminary be continued, provided, 
 first, that no further expense to the Sustentation Fund be in- 
 curred and provided, second, that individual obligations legally 
 binding, be pledged from time to time to meet any possible 
 annual deficits in the accounts of said school.' Inasmuch as 
 neither of these provisos could be fulfilled, Hope Seminary was 
 closed at the end of the summer term of 1881." The members of 
 the Provincial Elders' Conference were the Rt. Rev. Edmund 
 de Schweinitz, the Rev. Eugene Leibert, and the Rev. Augustus 
 iSchultze. 
 
1 68 
 
 The closing up of affairs connected with the sale of the 
 property and buildings of the Moravian Seminary at Hope re- 
 quired numerous and complicated transactions. Suffice it to 
 say, that the Provincial Elders' Conference tried every possible 
 means to dispose of the estate to the best of advantage. After 
 the Seminary had been closed, they offered to lease the property, 
 as indicated above, to the congregation at Hope. This offer 
 was not accepted. Thereupon, they negotiated with the trustees 
 of the Hope congregation for the sale of the property. These 
 negotiations led to no results. In January, 1882, through the 
 School Agency of Schermerhorn and Company, New York City, 
 they put the property on the market. Soon after, the Provincial 
 Elders' Conference requested the trustees of the Hope congre- 
 gation to take oversight of the property until it should be sold. 
 This the brethren consented to do and appointed three of their 
 number to carry out this trust. 
 
 In the spring of 1882, as the school agency brought no offers 
 to the Board, they commissioned the Brethren William Leibert 
 and Ashton C. Borhek, of Bethlehem, Pennsylvania, both well 
 acquainted with all matters relating to real estate, to visit Hope 
 in person to examine the buildings and land and if possible sell 
 both, and if this could not be done, to appoint a reliable Western 
 real estate agency to effect the sale. At great personal incon- 
 venience, these two brethren accepted this commission. The 
 result was that in the following summer, the agents, Messrs. 
 Hutchins and Winkler, of Columbus, Indiana, to whom they 
 had entrusted the property, disposed of it for eleven thousand 
 dollars, one half in cash and the other half payable in three 
 yearly installments secured by mortgage and bearing six per 
 cent, interest. Personal property and two large lots were not 
 included in this transaction. After that, most of the personal 
 property was sold in the course of the following years, so that 
 twelve thousand dollars was realized on the sale of the entire 
 property.* 
 
 The buildings were used as the home of a Normal School at a 
 somewhat later time. This school also closed after an insignifi- 
 cant history, covering a very brief period. The buildings were 
 
 *See Appendix to Journal of Synod, 1884. 
 
169 
 
 used for store-room purposes and, finally, during the interval 
 when a new school building was being erected in Hope, the town 
 rented the Seminary buildings for public school purposes. This 
 was in 1906. 
 
 Since then the buildings have been literally demolished, as one 
 graduate said, "until not one stone is left standing upon an- 
 other." The lots have all been sold, and the site of the once 
 beautiful campus is occupied by modern dwellings. In the town 
 of today, nothing may be seen or learned of the Seminary except 
 from those who have never allowed the memories to die or be 
 effaced which they received while students in the Hope Mora- 
 vian Seminary for Young Ladies. Truly the history had been 
 one of stress at times and many were the discouragements, but 
 the number of scholars had been worth all the effort which had 
 been expended in the erection, establishment and support of the 
 Seminary for those eventful fifteen years of happy school life. 
 Never will the recollections of those happy years die for all those 
 who experienced the joys of school life within the walls of Hope 
 Seminary, and the words of the Psalmist which were printed on 
 each edition of the Seminary catalogue, "That our daughters 
 may be as corner-stones polished after the similitude of a 
 palace" (Psalm 144:12), held true of the Seminary scholars. 
 May the memory of this institution be perpetuated and hearty 
 support be given all other Moravian Boarding Schools whose 
 history may hold as much of real worth as did the Moravian 
 Seminary for Young Ladies at Hope, Indiana. 
 
CATALOGUE 
 
 OF THE 
 
 OFFICERS, TEACHERS AND SCHOLARS 
 
 OF THE 
 
 MORAVIAN 
 
 Seminary for Young Ladies 
 
 AT 
 
 HOPE, BARTHOLOMEW COUNTY, INDIANA, 
 
 FROM 
 
 November, 1866, to July, 1868. 
 
 "That our Daughters may be as Corner-stones, polished after the 
 similitude of a palace." — ps. 144:12. 
 
 HOPE, INDIANA. 
 1868. 
 
172 
 
 BOARD OF TRUSTEES. 
 
 The Rev. Robert de Schweinitz, 
 The Rev. Sylvester Wolle, 
 The Rev. L. F. Kampmann. 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 The Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Resident Tutoresses and Teachers of the English Branches. 
 Miss L. L. Brietz,* deceased, Miss S. H. Wolle, 
 
 Miss O. S. Warner,* Miss E. W. Rondthaler, 
 
 Miss Charlotte Prince, Miss Cornelia S. Bleck. 
 
 Teacher of French and German. 
 Madame Marie L. Wirth. 
 
 Teachers of Instrumental Music. 
 Miss O. S. Warner, deceased. Miss Charlotte Prince, 
 
 Miss E. W. Rondthaler, (Mrs. W. N. Noll, Los Angeles.Cal.) 
 
 Miss Cornelia S. Bleck. 
 
 Teachers of Vocal Music. 
 Mrs. A. E. Holland, Miss Mary E. Holland. 
 
 Teacher of Drawing and Painting. 
 Mrs. Augusta E. Holland. 
 
 Teacher of Ornamental Work. 
 Miss Mary E. Holland. 
 
 •From Nov., 1866, to July, 1867. 
 
73 
 
 PUPILS. 
 
 Names. Residences. 
 
 Albright, Emma Hope, Ind. 
 
 Earrett, Catherine Hope, Ind. 
 
 Mrs. W. H. Herring, Ainsworth, Neb. 
 
 Barrett, Margaret Hope, Ind. 
 
 Mrs. George Remy, Hope, Ind. 
 
 Bittrich, Amelia Hope, Ind. 
 
 Mrs. S. Caruthers, deceased, Shelbyville, Ind. 
 
 Bittrich, Anna Hope, Ind. 
 
 Blickensderfer, Cornelia Tuscarawas, O. 
 
 Mrs. C. Bosche, deceased 1913, Austin, Texas. 
 
 Blickensderfer, Mary Tuscarawas, 0. 
 
 Mrs. E. Russell, Alliance, O. 
 
 Bliss, Flora Hope, Ind. 
 
 Mrs. Newton Bradley, Hope, Ind. 
 
 Bonwell, Amanda Hope, Ind. 
 
 Mrs. Philipp Gilliland, near Rugby, Ind. 
 
 Boynton, Lillie Hope, Ind. 
 
 Mrs. H. Smith, Indianapolis, Ind. 
 
 Burnett, Margaret Columbus, Ind. 
 
 Calhoun, Susan Hope, Ind. 
 
 Clark, Mary Ruth Hope, Ind. 
 
 Coleman, Lottie, deceased Hope, Ind. 
 
 Compton, Joan Edinburgh, Ind. 
 
 Crossland, Ida Hope, Ind. 
 
 Mrs. I. Winans, Columbus, Ind. 
 
 Crossland, Ella Hope, Ind. 
 
 Mrs. How. Neligh, deceased, Shelbyville, Ind. 
 
 Crossland, Ida Hope, Ind. 
 
 Diltz, Dora Hope, Ind. 
 
 Dresel, Elise W Louisville, Ky. 
 
 Present address, Evansville, Ind. 
 
 Eaton, Mary V Olney, III 
 
 Mrs. M. Frazee, 111. 
 
 Ensley, Melissa Edinburg, Ind. 
 
 Mrs. M. Jones, Shelbyville, Ind. 
 
 Fishel. Harriett Hope, Ind. 
 
 Present address, Indianapolis, Ind. 
 
 Fishel, Laura Hope, Ind. 
 
 Mrs. H. S. Rominger, Indianapolis, Ind. 
 
 Gambold, Delia Hope, Ind. 
 
 Gambold, Isabella Hope, Ind. 
 
 Mrs. I. Storm, Veedersburg, Ind. 
 
174 
 
 Names. Residences. 
 
 George, Urcilla Hope, Ind. 
 
 Mrs. Frank Norton, Columbus, Ind. 
 
 George, Mary Hope, Ind. 
 
 Mrs. A. Dalmbert, Hope, Ind. 
 
 Gillaspy, Mary Ottumwa, Iowa. 
 
 Mrs. Julian Augustus Wentz, deceased, Chicago, 111. 
 
 Gower, Hebe Iowa City, Iowa. 
 
 Mrs. H. F. Rector, Corning, Ark. 
 
 Gruhl, Emma Hope, Ind. 
 
 Mrs. Wm. New, Shelbyville, Ind. 
 
 Gruhl, Louisa M Hope, Ind. 
 
 Mrs. Sam'l Thaeler, Greensboro, N. C. 
 
 Hahn, Isabella Detroit, Mich. 
 
 Hammond, Emma Tipton, Iowa. 
 
 Mrs. J. Nevin Neiman, deceased 1914, Des Moines, Iowa. 
 
 Hartman, Anna ...Richmond, Ind. 
 
 Hartman, Helena Richmond, Ind. 
 
 Heilman, Annie Hope, Ind. 
 
 Mrs. Geo. Weinland, Hope, Ind. 
 
 Heilman, Susan Hope, Ind. 
 
 Mrs. Horace Solomon, deceased, Hope, Ind. 
 
 Hendrickson, Pamelia St. Louis, Ind. 
 
 Mrs. P. Wolf, Shelbyville, Ind. 
 
 Hinman, Bettie Columbus, Ind. 
 
 Mrs. Henry Davie, deceased, Columbus, Ind. 
 
 Holder, Charlotte Hope, Ind. 
 
 Mrs. P. Redman, deceased, Tacoma, Wash. 
 
 Holland, Anna R Hope, Ind. 
 
 Mrs. A. H. Thrapp, Hope, Ind. 
 
 Holland, Mary E Hope, Ind. 
 
 Mrs. Wm. H. Rice. Buffalo, N. Y. 
 
 Jones, Alice Greencastle, Ind. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, deceased, West. 
 
 Keehln, Mary Hope, Ind. 
 
 Mrs. Rob't Kent, deceased, Louisville, Ky. 
 
 Keller, Mary Hope, hid. 
 
 Mrs. Amos White, deceased, Seymour, Ind. 
 
 Keller, Jeannette Hope, Ind. 
 
 Mrs. Geo. Raup, Flat Rock, Ind. 
 
 Keller, Matilda Hope, Ind. 
 
 Mrs. Martin Levering, Olney, 111. 
 
 Kent, Mary Hope, Ind. 
 
 Mrs. M. Venable, Louisville, Ky. 
 
 Kent, Martha Hope, Ind. 
 
 Mrs. McMichaels, deceased, California. 
 
175 
 
 Names. Residences. 
 
 Langenour. Laura B... Hope, Ind. 
 
 Lewis. Anna Shelbyville, Ind. 
 
 Mrs. A. Fenton, Indianapolis, Ind. 
 
 Lennert, Mary, deceased Hope, Ind. 
 
 Link, Kitty, deceased Rushville, Ind. 
 
 Longden, Mary St. Louis, Ind. 
 
 McMurray, Lucy Tuscarawas, O. 
 
 Mrs. F. H. Gentsch, New Philadelphia. O. 
 
 Meyer, Mary Louisa Louisville, Ky. 
 
 Mutz, Kate Edinburgh, Ind. 
 
 Mrs. Dr. Francis, Edinburgh, Ind. 
 
 Nauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors, Hope, Ind. 
 
 Noble, Luella Hope, Ind. 
 
 Norris, Ella Hope, Ind. 
 
 Oglesby, Fannie, deceased Rushville, Ind. 
 
 Paetzel, Clara Hope, Ind. 
 
 Mrs. Fulwider, Kan. 
 
 Peter, Addie E Gnadenhiitten, O. 
 
 Mrs. Aug. Schultze, Bethlehem, Pa. 
 
 Porter, Emma Hope, Ind. 
 
 Mrs. Jasper Shields, deceased, Hope, Ind. 
 
 Reed, Alice St. Louis, Ind. 
 
 Mrs. Aug. Heilman. deceased, Hope, Ind. 
 
 Reed, Caroline St. Louis, Ind. 
 
 Reed, Susan St. Louis, Ind. 
 
 Rominger, Adelaide C Franklin, Ind. 
 
 Rominger, Alice Hope, Ind. 
 
 Mrs. O. Ziegner, deceased, Columbus, Ind. 
 
 Rominger, Louisa Hope, Ind. 
 
 Mrs. Martin Bruner, Hope, Ind. 
 
 Rudisill, Ella, deceased Alamo, Ind. 
 
 Ruede, Alice, deceased Hope, Ind. 
 
 Schweitzer. Mollie. deceased Shelbyville, Ind. 
 
 Schutt, Louisa Hope, Ind. 
 
 Mrs. L. Fleming, Indianapolis, Ind. 
 
 Schutt, Mattie, deceased Hope, Ind. 
 
 Schutt, Sarah Hope, Ind. 
 
 Mrs. Sarah Kersey, Indianapolis, Ind. 
 
 Senff, Amelia Hope, Ind. 
 
 Mrs. A. Thornton, deceased, Ala. 
 
 Senseman, Emma Hope, Ind. 
 
 Philadelphia, Pa. 
 
 Shea, Mary A Newbern. Ind. 
 
 Mrs. W. Galbraith, deceased, Columbus, Ind. 
 Schroeder, Mary Shelbyville, Ind. 
 
1 7 6 
 
 Names. Residences. 
 
 Shultz, Cornelia Hope, Ind. 
 
 Mrs. Freeman Rominger, Hope, Ind. 
 
 Simmons, Josephine Hope, Ind. 
 
 Mrs. C. Coffee, Rigby, Ind. 
 
 Simmons, Sarah Frances Hope, Ind. 
 
 Mrs. J. J. Brannen, Hope. Ind. 
 
 Smith. Emma L., deceased Sharon, O. 
 
 Smith, Lizzie D \ Sharon, O. 
 
 Mrs. A. W. Benson, Maitland, Orange Co., Florida. 
 
 Spaugh, Ella Hope, Ind. 
 
 Mrs. H. Gay, Chicago, 111. 
 
 Spaugh, Lucinda, deceased Hope, Ind. 
 
 Spaugh, Mary Hope, Ind. 
 
 Mrs. J. Robbins, Eureka, Kan. 
 
 Stapp, Carrie Aurora, Ind. 
 
 Stewart, Jennie B Gallipolis, O. 
 
 Thomas, Mollie Columbus, Ind. 
 
 Mrs. M. Sparrell, Indianapolis, Ind. 
 
 Toner, Susan I Edinburgh, Ind. 
 
 Mrs. Chas. Hess, deceased, Indianapolis, Ind. 
 
 Trinkley, Josephine Hope, Ind. 
 
 Mrs. Childs, Portland, Oregon. 
 
 Uecke, Emma C Freedom, Wis. 
 
 Mrs. C. Madsen, Grand Rapids, Mich. 
 
 Ward, Lydia A West Salem, III. 
 
 Mrs. W. Chamberlain, deceased, Vanita, Okla. 
 
 Weinland, Anna Hope, Ind. 
 
 Mrs. Voight, West Salem, 111. 
 
 White, Mary F Hope, Ind. 
 
 Mrs. Wesley Yost, Hope. Ind. 
 
 Wilson, Josephine Rushville, Ind. 
 
 Mrs. Claud Canburn. 
 
 Zigler, Mary Hope, Ind. 
 
 Mrs. Anderson Shultz, deceased, Columbus, Ind. 
 
 Indiana 85 
 
 Ohio 7 
 
 Kentucky 2 
 
 Iowa 3 
 
 Illinois 2 
 
 Wisconsin 1 
 
 Michigan 1 
 
 Total 101 
 
177 
 
 THIRD SCHOLASTIC YEAR. 
 
 1869. 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Sylvester Wolle, 
 Rev. Lewis F. Kampmann, 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Resident Tutoresses and Teachers of the English Branches. 
 Miss Elizabeth W. Rondthaler, Miss S. H. Wolle, 
 Miss H. A. Lovejoy, Miss Esther W. Rondthaler, 
 
 Miss Mary McOrn, Miss Martha McOrn, 
 
 Miss A. W. Reichel. 
 
 Teacher of French and German. 
 Madame Marie L. Wirth. 
 
 Teachers of Instrumental Music. 
 Miss E. W. Rondthaler, Miss A. W. Reichel, 
 
 Miss Mary McOrn, Miss Martha McOrr, 
 
 Miss H. A. Lovejoy. 
 
 Teachers of Vocal Music. 
 Mrs. A. E. Holland, Miss Mary E. Holland, 
 
 Miss Mary McOrn. 
 
 Teacher of Drawing and Painting. 
 Mrs. Augusta E. Holland. 
 
 Teacher of Ornamental Work. 
 Miss Mary E. Holland. 
 
i 7 8 
 
 PUPILS. 
 
 Names. Residences. 
 
 Albright, Emma Hope, Ind. 
 
 Bittrich, Anna Hope, Ind. 
 
 Bittrich, Amelia Hope, Ind. 
 
 Mrs. Stirley Caruttiers, deceased, Shelbyville, Ind. 
 
 Blickensderfer, Cornelia Tuscarawas, 0. 
 
 Mrs. C. Bosche, deceased 1913, Austin, Texas. 
 
 Blickensderfer, Mary Tuscarawas, 0. 
 
 Mrs. E. S. Russell, Alliance, O. 
 
 Bliss, Flora B ' Hope, Ind. 
 
 Mrs. Newton Bradley, Hope, Ind. 
 
 Brumley, Anna Louisville, Ky. 
 
 Mrs. Williams, Louisville, Ky. 
 
 Boynton, Lillie G Hope, Ind. 
 
 Mrs. H. Smith, Indianapolis, Ind. 
 
 Clarke, Mary Ruth Hope, Ind. 
 
 Downs, Emma E Columbus, Ind. 
 
 Mrs. John Stobo, Columbus, Ind. 
 
 Dresel, Elise W Louisville, Ky. 
 
 Present address, Evansville, Ind. 
 
 Dusch, Lizzie Louisville, Ky. 
 
 Mrs. Ludwig, Marietta, O. 
 
 Eisenmeyer, Minnie Summerfield, III. 
 
 Mrs. Bernhard Warkentin, Newton, Kansas. 
 
 Eisenmeyer, Rosa Summerfield, III. 
 
 Mrs. Charles Penzel, Little Rock, Ark. 
 
 Eldridge, Julia Butlerville, Ind. 
 
 Fishel, Harriet Hope, Ind. 
 
 Present address, Indianapolis, Ind. 
 
 Farrer, Maria Edinburgh. Ind. 
 
 Grimes, Sarah E Alamo, Ind. 
 
 Gross, Anna M Lock Seventeen, O. 
 
 Mrs. List. 
 
 Hahn, Isabel Detroit, Mich. 
 
 Hammond, Emma Tipton, Iowa. 
 
 Mrs. J. Nevin Neiman, deceased 1914, Des Moines, Iowa. 
 
 Hartzel, Aracella Hope, Ind. 
 
 Mrs. Geo. Peters, Shelbyville, Ind. 
 
 Hayes, Lizzie Cincinnati, O. 
 
 Mrs. M. Dalmbert, Greensburg, Md. 
 
 Heberhart, Mary E Madison, Ind. 
 
 Heilman, Anna A Hope, Ind. 
 
 Mrs. Geo. Weinland, Hope, Ind. 
 
179 
 
 Names. Residences. 
 
 Holland, Anna R Hope, Ind. 
 
 Mrs. A. H. Thrapp, Hope, Ind. 
 
 Holland, Jennie E Hope, Ind. 
 
 N. S. Winterrowd, deceased, Atchison, Kan. 
 
 Johnson, Rellie E., deceased Clifty, Ind. 
 
 Johnston, Alice M., deceased New Philadelphia, O. 
 
 , Jones, Bessie Columbus, Ind. 
 
 Mrs. Hamilton, deceased, Greensburg, Ind. 
 
 Jones, Dora Hope, Ind. 
 
 Mrs. N. Bradley, Hartsville, Ind. 
 
 Jones, Lizzie Hope, Ind. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. Elmer Williams, deceased, Out West. 
 
 Kent, Martha Hope, Ind. 
 
 Mrs. McMichael, Cal. 
 
 Kent, Mary Hope, Ind. 
 
 Mrs. Venable, Louisville, Ky. 
 
 Kilgore, Ella Port Washington, O. 
 
 Mrs. E. Emmerson. deceased, Port Washington. 
 
 Kilgore, Romain R Port Washington, O. 
 
 Mrs. R. Armstrong, deceased, Indianapolis, Ind. 
 
 Knauss, Lottie M Tuscarazvas, O. 
 
 Mrs. Galbraith, Tuscarawas, O. 
 
 Kron, Verona Evansvillc, Ind. 
 
 Mrs. Knaus, deceased. 
 
 Krumme, Helena Evansville, Ind. 
 
 Lennert, Mary A Hope, Ind. 
 
 Levering, Alice Olney, III. 
 
 McEwen. Mary Columbus, Ind. 
 
 Mrs. Hamilton, deceased, Chicago, 111. 
 
 McEwen, Ruth, deceased Columbus, Ind. 
 
 McGregor, Lizzie, deceased Bennington, Ind. 
 
 McMurray, Lucy Tuscarawas, O. 
 
 Mrs. F. H. Gentsch, New Philadelphia, O. 
 
 Meyer, Louisa Louisville, Ky. 
 
 Miller, Sarah Hope, Ind. 
 
 Mrs. Geo. Ktmp. Hope, Ind. 
 
 Mooney, Mary Columbus, Ind. 
 
 Mrs. Montgomery, deceased, Columbus, Ind. 
 
 Xauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors. Hope, Ind. 
 
 Oglesby, Fannie, deceased Rushvillc, Ind. 
 
 Perry, Kate Columbus, Ind. 
 
 Perry, Maggie Columbus, Ind. 
 
 Peter, Addie E Gnadenhiitten, O. 
 
 Mrs. Dr. A. Schultze, Bethlehem, Pa. 
 
i8o 
 
 Names. Residences. 
 
 Pfeiffer, Maggie Louisville, Ky. 
 
 Mrs. Bryant, Louisville, Ky. 
 
 Reed, Alice St. Louis, Ind. 
 
 Mrs. Aug. Heilman, Hope, Ind. 
 
 Rominger, Adelaide C Franklin, Ind. 
 
 Hope, Ind. 
 
 Ross, Emma Rushville, Ind. 
 
 Rudisill, Ella, deceased Alamo, Ind. 
 
 Rushhaupt, Bertha Indianapolis, Ind. 
 
 Mrs. Geo. Dixon, Indianapolis, Ind. 
 
 Rushhaupt, Emma Indianapolis, Ind. 
 
 Mrs. A. M. Kuhn, deceased, Indianapolis, Ind. 
 
 Schutt, Sarah Hope, Ind. 
 
 Mrs. Kersey, Indianapolis, Ind. 
 
 Schutt, Louisa Hope, Ind. 
 
 Mrs. Fleming, Indianapolis, Ind. 
 
 Senff, Amelia Hope, Ind. 
 
 Mrs. Thornton, deceased. 
 
 Senff, Anna Hope, Ind. 
 
 Mrs. Hart, Kansas. 
 
 Senseman, Emma Hope, Ind. 
 
 Philadelphia, Pa. 
 
 Shields, Laura Columbus, Ind. 
 
 Simm, Carrie Louisville, Ky. 
 
 Mrs. Dusch. 
 
 Simmons, Sarah Frances Hope, Ind. 
 
 Mrs. J. J. Brannen, Hope, Ind. 
 Smith, Emma L., deceased Sharon, 0. 
 
 Smith, Lizzie D Sharon, O. 
 
 Mrs. W. Benson, Maitland, Orange Co., Florida. 
 
 Snider, Clara St. Louis Crossing, Ind. 
 
 Mrs. Chas. Messick, St. Louis Crossing, Ind 
 
 Spaugh, Ella Hope, Ind. 
 
 Mrs. H. Gay, Chicago, 111. 
 
 Spaugh, Mary Hope, Ind. 
 
 Mrs. J. Robbins, Ureka, Kan. 
 
 Stapp, Ida M Madison, Ind. 
 
 Mrs. John McGreggor, Madison, Ind. 
 
 Struble, Kate A Taylorsville, Ind. 
 
 Mrs. Jones, Taylorsville, Ind. 
 
 Struble, Ursa M Taylorsville, Ind. 
 
 Mrs. Hayworth, Wichita, Kan. 
 
 Thompson. Martha Waynesville, Ind 
 
 Mrs. Spurgeon, Columbus, Ind. 
 Thompson, Mary, deceased Waynesville, Ind. 
 
KSl 
 
 Names. Residences. 
 
 Uecke, Emma C Freedom, Wis. 
 
 Mrs. C. Madsen. Grand Rapids, Wis. 
 
 Walton, Emma Tuscarawas, 0. 
 
 Ward, Lydia West Salem, III. 
 
 Mrs. W. Chamberlain, deceased, Vaneta, Okla. 
 Weinland, Carrie Hope, Ind. 
 
 Indiana 60 
 
 Ohio 13 
 
 Kentucky 6 
 
 Illinois 4 
 
 Iowa 1 
 
 Wisconsin 1 
 
 Michigan 1 
 
 Total 
 
182 
 
 FOURTH SCHOLASTIC YEAR. 
 
 1870. 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Sylvester Wolle, 
 Rev. Lewis F. Kampmann, 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Resident Tutoresses and Teachers of the English Branches. 
 Miss Elizabeth W. Rondthaler, Miss Martha McOrn, 
 Miss H. A. Lovejoy, Miss A. W. Reichel, 
 
 Mrs. J. B. Silliman. Atchison, Kan. Miss Lucy McMurray, 
 Miss Mary McOrn, Miss Addie E. Peter. 
 
 Miss Esther W. Rondthaler, 
 
 Deceased. 
 
 Teacher of French and German. 
 Madame Marie L. Wirth. 
 
 Teachers of Instrumental Music. 
 
 Mrs. Warman, deceased. 
 
 Teachers of Vocal Music. 
 
 Miss Esther W. Rondthaler, 
 
 (Deceased.) 
 Miss A. W. Reichel, 
 
 Miss Mary McOrn, 
 Miss Martha McOrn, 
 Madame M. L. Wirth. 
 
 Mrs. A. E. Holland, 
 
 Miss Mary E. Holland, 
 
 Teacher of Ornamental Work. 
 Miss Mary E. Holland. 
 
i»3 
 
 PUPILS. 
 
 Names. Residences. 
 
 Baer, Lizzie M Summer field, III. 
 
 Baurmann, Huldah Louisville, Ky. 
 
 Bittrich, Amelia Hope, Ind. 
 
 Mrs. S. Caruthers, deceased, Shelbyville, Ind. 
 
 Blair, Eva Shelbyville, Ind. 
 
 Blair, Flora Shelbyville, Ind. 
 
 Blickensderfer, Mary Tuscarawas, O. 
 
 Mrs. E. Russell, Alliance, O. 
 
 Bliss, Flora Hope, Ind. 
 
 Mrs. Newton Bradley, Hope, Ind. 
 
 Boynton, Lillie Hope, Ind. 
 
 Mrs. Harry Smith, Indianapolis, Ind. 
 
 Bredeweg, Caroline Quincy, III. 
 
 Brumley, Anna Louisville, Ky. 
 
 Mrs. Williams, Louisville, Ky. 
 
 Clark, Mollie Hope, Ind. 
 
 Dresel, Elise W Louisville, Ky. 
 
 Present address, Evansville, Ky. 
 
 Eisenmeyer, Minnie Summerfield, III. 
 
 Mrs. Bernard Warkentin, Newton, Kan. 
 
 Enderlin, Regina Lauisvillc, Ky. 
 
 Mrs. R. Koch, Louisville, Ky. 
 
 Ensley, Ellie Shelby Co., Ind. 
 
 Mrs. Ella Hawkins, Shelbyville, Ind. 
 
 Farrer, Maria.." Edinburgh, Ind. 
 
 Gard, Lizzie Hope, Ind. 
 
 Gilmour, Mollie Forest Hill, Ind. 
 
 Gramm, Emily Oakland, Ind. 
 
 Mrs. Baehr, Hill City, Minn. 
 
 Hahn, Isabelle Detroit, Mich. 
 
 Hall, Anna Cincinnati, O. 
 
 Hall, Rebecca Cincinnati, O. 
 
 Handrick, Maria Hope, Ind. 
 
 Harris, Rose Port Washington, O. 
 
 Mrs. Thomas Barnes, Neb. 
 
 Hartzell, Arracilla Hope, Ind. 
 
 Mrs. Geo. Peters, Shelbyville, Ind. 
 
 Hege, Anna Hope, Ind. 
 
 Mrs. A. Clark, Denver, Col. 
 
 Heilman, Anna Hope. Ind. 
 
 Mrs. Geo. Weinland, Hope, Ind. 
 
1 8 4 
 
 Names. Residences. 
 
 Holland, Jane E Hope, Ind. 
 
 Mrs. Noble S. Winterrowd, deceased, Atchison, Kan. 
 
 Hunter, Olive Columbus, Ind. 
 
 Jarvis, Anna Hope, Ind. 
 
 Johnson, Addie B Clifty, Ind. 
 
 Colony, Kansas. 
 
 Johnston, Alice, deceased New Philadelphia, 0. 
 
 Keehln, Addie ' Hope, Ind. 
 
 Mrs. E. Williams, deceased, Out West. 
 
 Kilgore, Ella Port Washington, O. 
 
 Mrs. Dr. Emmerson, deceased. 
 
 Kron, Verona Evansville, Ind. 
 
 Mrs. Knaus, deceased. 
 
 Krumme, Helena Evansville, Ind. 
 
 Kuhlenhoelter, Minna Quincy, III. 
 
 Lennert, Mary, deceased Hope, Ind. 
 
 Lewis, Blanch, deceased Madison, Ind. 
 
 Link, Texas Rushville, Ind. 
 
 Mrs. M. Johnson, Rushville, Ind. 
 
 Logan, Jane Edinburgh, Ind. 
 
 Logan, Mary Edinburgh, Ind. 
 
 Marlow, Mollie Forest Hill, Ind. 
 
 McEwen, Mary Columbus, Ind. 
 
 Mrs. Hamilton, deceased. Chicago, 111. 
 
 McEwen, Ruth, deceased Columbus, Ind. 
 
 Miller, Sarah Bartholomew Co., Ind. 
 
 Mrs. Geo. Kemp, Hope, Ind. 
 
 Nauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors, Hope, Ind. 
 
 Oglesby, Fannie, deceased Rushville, Ind. 
 
 Pfeiffer, Maggie Louisville, Ky. 
 
 Mrs. Bryant, Louisville, Ky. 
 
 Ramsey, India Indianapolis, Ind. 
 
 Mrs. I. Spitz, Indianapolis, Ind. 
 
 Rebhan, Sarah Louisville, Ky. 
 
 Mrs. S. Pegram, Louisville, Ky. 
 
 Reeve, Anna New Salem, Ind. 
 
 Rominger, Adelaide C Franklin, Ind. 
 
 Rominger, Alice Bartholomew Co., Ind. 
 
 Mrs. O. Ziegner, Columbus, Ind. 
 
 Roope, Anna Hope, Ind. 
 
 Mrs. James Pell, Indianapolis, Ind. 
 
 Routh, Jennie P St. Joseph, Mo. 
 
 Rushhaupt, Bertha Indianapolis, Ind. 
 
 Mrs. Geo. Dixon, Indianapolis, Ind. 
 Schmidt, Annie New Bremen, O. 
 
i8 5 
 
 Xaiies. Residences. 
 
 Schmull. Emma Indianapolis, Ind. 
 
 Schmutt, Sarah Hope, Ind. 
 
 Mrs. Kersey, Indianapolis, Ind. 
 
 Schutt, Louisa Indianapolis, Ind. 
 
 Mrs. L. Fleming, Indianapolis, Ind. 
 
 Senff, Amelia Hope, Ind. 
 
 Mrs. A. Thornton, deceased, Ala. 
 
 Senseman, Emma Hope, Ind. 
 
 Smith, Emma L., deceased Sharon, O. 
 
 Smith. Lizzie D Sharon, O. 
 
 Mrs. A. W. Benson, Maitland, Orange Co., Fla. 
 
 Smith, Mary Clifford, Ind. 
 
 Smiley, Mary, deceased Forest Hill, Md. 
 
 Spaugh, Ella Hope, Ind. 
 
 Mrs. Harry Gay, Cricago, 111. 
 
 Stempel, Adele Long Grove, III. 
 
 Thompson, Mattie Waynesville, Ind. 
 
 Mrs. Spurgeon, Columbus, Ind. 
 
 Thompson. Mary Waynesville, Ind. 
 
 Mrs. Newsome, deceased. 
 
 Tousey, Kate V Indianapolis, Ind. 
 
 Uecke, Emily Freedom, Wis. 
 
 Mrs. Francis R. Dittmer, Seymour, Wis. 
 
 Vogler, Louisa Both-well, Out. 
 
 Ward, Clara West Salem, III. 
 
 Trained Nurse, New York City. 
 
 Ward, Lydia West Salem, III. 
 
 Mrs. W. Chamberlain, deceased, Vanita, Okla. 
 
 Weinland, Carrie Hope, Ind. 
 
 Wiemeyer, Anna New Bremen, O. 
 
 Wiemeyer, Sophia New Bremen, O. 
 
 Williams, Charity Flatrock, Ind. 
 
 Mrs. Martin Cutsinger, Edinburgh, Ind. 
 
 Wohlfarth, Mary Green Bay, Wis. 
 
 Mrs. H. Hein, West Green Bay, Wis. 
 
 Indiana 52 
 
 Ohio 11 
 
 Kentucky 7 
 
 Illinois 7 
 
 Wisconsin 3 
 
 Michigan 1 
 
 Louisiana 1 
 
 Ontario 1 
 
 6 
 
 Total 
 
1 86 
 
 FIFTH SCHOLASTIC YEAR. 
 
 1871 
 
 BOARD OF TRUSTEES. 
 
 Rzv. Robert de Schweinitz, 
 Rev. Sylvester Wolle, 
 Rev. Lewis F. Kampmann, 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Resident Tutoresses and Teachers of the English Branches. 
 Miss Mary McOrn, Miss Anna Luckenbach, 
 
 Miss Lucy McMurray, Miss Kittie Leak, 
 
 Miss Addie E. Peter, Miss Emma Blickensderfer, 
 
 Miss Augusta Lichtenthaeler, (Mrs. Titze.) 
 
 Teacher of French and German. 
 Madame Marie Wirth, 
 Deceased. 
 
 Teacher of Instrumental Music. 
 Mr. E. L. Schulze, Miss Mary McOrn, 
 
 Miss Augusta Lichtenthaeler. 
 
 Teachers of Vocal Music. 
 Miss Mary E. Holland, Miss Anna R. Holland. 
 
 Teacher of Drawing and Painting. 
 Mrs. Augusta E. Holland. 
 
 Teacher of Ornamental Work. 
 Miss Mary E. Holland. 
 
i«7 
 
 PUPILS. 
 
 Names. Residences. 
 
 Adams. Mollie Hope, Ind. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Baer. Lizzie M Summerville, III. 
 
 Barth. Emma Cincinnati, O. 
 
 Mrs. Samuel Gabbert, deceased, Ashland, Kan. 
 
 Bauerman, Huldah Louisville, Ky. 
 
 Bauerman, Martha Louisville, Ky. 
 
 Boynton, Lillie Hope, Ind. 
 
 Mrs. Harry B. Smith, Indianapolis, Ind. 
 
 Boynton. Mary A Elizabethtown, Ind. 
 
 Brederweg. Caroline Quincy, III. 
 
 Brumley, Anna Louisville, Ky. 
 
 Mrs. Williams, Louisville, Ky. 
 
 Carney. Lottie Flatrock, Ind. 
 
 Childers. Mary Scipio, Ind. 
 
 Clendening. Emma Sardinia, Ind. 
 
 Craig,i Anna B Madison, Wis. 
 
 Mrs. J. B. Safford, Crafton, Pa. 
 
 Cutsinger. Hannah B Edinburgh, Ind. 
 
 Cutsinger. India R Edinburgh, Ind. 
 
 Mrs. Dietrick, Franklin, Ind. 
 
 Daily, Emma Hope, Ind. 
 
 Daily. Ida Hope, Ind. 
 
 Mrs. Chas. B. Riley. Indianapolis, Ind. 
 
 Daily, Lenna Indianapolis, Ind. 
 
 De Golier, Eda Cincinnati, O. 
 
 Mrs. Randall, deceased. 
 
 Detterer. Caroline Green Bay, Wis. 
 
 Mrs. Ernst. Weber, deceased, Alaska. 
 
 Elliott. Martha Cliffy, Ind. 
 
 Enderlin, Regina Louisville, Ky. 
 
 Mrs. R. H. Koch, Louisville. Ky. 
 
 Ensley, Ellie Flat Rock, Ind. 
 
 Mrs. E. Hawkins, Shelbyville, Ind. 
 
 Estel. Caroline H St. Louis, Mo. 
 
 Mrs. Dr. G. S. Schurricht, St. Louis, Mo. 
 
 Fishel. Harriet Hope, Ind. 
 
 Feurig, Emma Watertown, Wis. 
 
 Mrs. Michelstetter, Appleton. Wis. 
 
 Gard, Lizzie Hope, Ind. 
 
 Gartin. Nannie Forest Hill. Ind. 
 
188 
 
 Names. Residences. 
 
 Gramm, Emily Oakland, Ind. 
 
 Mrs. Rev. C. Baehr, Hill City, Minn. 
 
 Gregg, Lina Alert, Ind. 
 
 Hall, Anna Cincinnati, O. 
 
 Hall, Rebecca Cincinnati, O. 
 
 Harris, Rose Port Washington, O. 
 
 Hartzell, Aracilla >. Hope, Ind. 
 
 Mrs. Geo. Peters, Shelbyville, Ind. 
 
 Hildebrand, Katie Indianapolis, Ind. 
 
 Mrs. Ed. J. Clark, Shelbyville, Ind. 
 
 Hunter, Olive Columbus, Ind. 
 
 Irion, Minna Femme, Osage, Mo. 
 
 Mrs. Rev. Jacob Irion, St. Louis, Mo. 
 
 Jones, Dora Hope, Ind. 
 
 Mrs. N. Bradley, deceased, Hope, Ind. 
 
 Johnston, Lizzie F Ann Arbor, Mich. 
 
 Johnston, Viola, deceased New Philadelphia, O. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, deceased, Texas. 
 
 Kemp, May Hope, Ind. 
 
 Mrs. A. R. Renton, Morristown, Ind. 
 
 Kron, Verona Evansville, Ind. 
 
 Mrs. Knaus, deceased. 
 
 Kuhlenhoelter, Minna Quincy, III. 
 
 Leggett, Laura Alice Edinburg, Ind. 
 
 Mrs. D. Webb, deceased, Edinburgh, Ind. 
 
 Link, Texas Rushville, Ind. 
 
 Mrs. Margaret Johnson. Rushville, Ind. 
 
 Logan, Jane Edinburgh, Ind. 
 
 Logan, Mary Edinburgh, Ind. 
 
 Lochenour, Laura Olney, III. 
 
 Meek, Laura Louisville, Ky. 
 
 Miller, Sarah Hope, Ind. 
 
 Mrs. Geo. Kemp, Hope, Ind. 
 
 Nauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors, Hope, Ind. 
 
 Newcomb, Edith Whitewater, Wis. 
 
 Nuelsen, Clara, deceased Cincinnati, O. 
 
 Ogelsby, Fannie, deceased Rushville, Ind. 
 
 Pfeiffer, Maggie Louisville, Ky. 
 
 Mrs. M. Bryant, Louisville, Ky. 
 
 Philbrick, Mattie Edinburgh, Ind. 
 
 Porter, Fena St. Louis, Ind. 
 
 Mrs. Rev. Duncan, Franklin, Ind. 
 
 Porter, Mary St. Louis, Ind. 
 
 Mrs. S. Nading, deceased, Hope, Ind. 
 
i8g 
 
 Names. Residences. 
 
 Porter, Mattie 
 
 Mrs. S. Nading, Connersville, Ind. 
 
 Ramsey, India Columbus, Ind. 
 
 Mrs. Spitz, Indianapolis, Ind. 
 
 Rhodes, Nina Canal Dover, O. 
 
 Mrs. William Kreiter, Toledo, O. 
 
 Rice, Emma Hope, Ind. 
 
 Mrs. Charles Albright, deceased, Hope, Ind. 
 
 Richards, Joyce Boxley, Ind. 
 
 Roope, Anna Hope, Ind. 
 
 Mrs. James Pell, Indianapolis, Ind. 
 
 Routh, Jeanie P St. Joseph, Mo. 
 
 Rothrock, Alice Hope, Ind. 
 
 Mrs. C. Slocum, Indianapolis, Ind. 
 
 Schnull. Emma Indianapolis, Ind. 
 
 Schuler, Marie Greyville, III. 
 
 Deceased, Herrnhut. Germany. 
 
 Sent?, Amelia Hope, Ind. 
 
 Mrs. A. Thornton, deceased, Alabama. 
 
 Senseman, Emma Hope, Ind. 
 
 Philadelphia, Pa. 
 
 Schutt, 'Louisa Hope, Ind. 
 
 Mrs. L. Fleming, Indianapolis, Ind. 
 
 Schutt, Sarah Hope, Ind. 
 
 Mrs. Kersey, Indianapolis, Ind. 
 
 Shultz, Belle Hope, Ind. 
 
 Mrs. G. B. Stapp, Columbus, Ind. 
 
 Shultz, 'Mary F Hope, Ind. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 
 Spaugh, Cassie Hope, Ind. 
 
 Mrs. C. Daugherty, deceased, Indianapolis, Ind. 
 
 Spaugh, Ellen L Hope, Ind. 
 
 Mrs. E. Pickard, Hope, Ind 
 
 Stempel, Adele Long Grove, III. 
 
 Struble, Katie Taylor sville, Ind. 
 
 Mrs. Dr. Jones, deceased, Taylorsville, Ind. 
 
 Struble, Ursa Taylorsville, Ind. 
 
 Mrs. Hayworth, Kansas. 
 
 Smith, Mary Clifford, Ind. 
 
 Thompson, Mary Waynesville, Ind. 
 
 Mrs. Newsome, deceased. 
 
 Thompson, Mattie Waynesville, Ind. 
 
 Mrs. Spurgeon, Columbus, Ind. 
 Toner, Margaret, deceased Edinburgh, Ind. 
 
190 
 
 Names. Residences. 
 
 Uecke, Augusta Freedom, Wis. 
 
 Mrs. Herbert C. Scofield, Sturgeon Bay, Wis. 
 
 Uecke, Emily ' Freedom, Wis. 
 
 Mrs. Francis R. Dittmer, Seymour, Wis. 
 
 Vogler, Louisa Bothwell, Ont. 
 
 Ward, Clara West Salem, III. 
 
 Trained Nurse, New York City. 
 
 Ward, Lydia , West Salem, III. 
 
 Mrs. W. Chamberlain, deceased, Vanita, Okla. 
 
 Weinland, Carrie Hope, Ind. 
 
 White, Ida Edinburgh, Ind. 
 
 Williams, Charity Flatrock, Ind. 
 
 Mrs. Martin Cutsinger, Edinburgh, Ind. 
 
 Winterrowd, Alice Winterrowd, Ind. 
 
 Wolfarth, Mary Fort Howard, Wis. 
 
 Mrs. H. Hein, West Green Bay, Wis. 
 
 Indiana 68 
 
 Ohio 8 
 
 Illinois 8 
 
 Kentucky 6 
 
 Wisconsin 6 
 
 Missouri 2 
 
 Michigan 1 
 
 Louisiana 1 
 
 Ontario I 
 
 Total 
 
i 9 1 
 
 SIXTH AND SEVENTH SCHOLASTIC YEARS 
 
 1872-1873. 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Sylvester Wolle, 
 Rev. Lewis F. Kampmann, 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Professor of Music. 
 Mr. F. A. AlbrecHt. 
 
 Resident Tutoresses. 
 Miss Lucy McMurray, Miss Augusta Lichtenthaler,' 
 
 Miss Kittie Leak, Miss Addie Peter, 
 
 Miss Emma Hammond, Miss Mary McOrn, 
 
 Miss Lizzie Tweed,* Miss Elise Dresel,! 
 
 Mrs. Robinson. Miss Anna R. Holland.! 
 
 Miss Emma Blickensderfer* 
 Mrs. Titze. 
 
 Teachers of French. 
 Rev. L. R. Huebner,* Miss Elise Dresel,! 
 
 Teachers of German. 
 Miss Elise Dresel, Miss Lucy McMurray. 
 
 Teachers of Instrumental Music. 
 Miss Emma Hammond, Miss Mary McOrn, 
 
 Miss Elise Dresel. 
 
 Teachers of Vocal Music. 
 Miss Anna R. Holland, 
 Miss Emma Hammond, 
 
 Teacher of Drawing, Painting and Ornamental Work. 
 Mrs. Augusta E. Holland. 
 
 •Till June, 18 72. fFrom September 1, 1872. 
 
192 
 
 PUPILS. 
 
 Names. 1871-1872 Residences. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Barth, Emma Cincinnati, 0. 
 
 Mrs. Samuel Gabbert, deceased, Ashland, Kan. 
 
 Barth. Ida Cincinnati, O. 
 
 Mrs. C. H. Hoffman, Cincinnati, O. 
 
 Beitel. Sarah A Hope, Ind. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. James Rights. Indianapolis, Ind. 
 
 Billiard. Dema Hope, Ind. 
 
 Mrs. M. Hartzel. Hope, Ind. 
 
 Bittrich, Anna Hope, Ind. 
 
 B reining. Ida Columbus, Ind. 
 
 Brumley, Anna Louisville, Ky. 
 
 Mrs. Williams, Louisville, Ky. 
 
 Butler, Jennie, deceased Mil ford, Ind. 
 
 Carney, Lottie " Flatrock, Ind. 
 
 Clark, Alice Columbus, Ind. 
 
 Mrs. McCullough. Columbus, Ind. 
 
 Cassell, Clara Greensburg, Ind. 
 
 Coons, Laura St. Louis, Mo. 
 
 Craig. Anna B Madison, Ind. 
 
 Mrs. J. B. Safford, Crafton, Pa. 
 
 Detterer, Caroline Green Bay, Wis. 
 
 Mrs. Ernst Weber, deceased, Alaska. 
 
 Ensley, Ella Flat Rock, Ind. 
 
 Mrs. Hawkins, Shelbyville, Ind. 
 
 Ensley, Rachel Edinburgh, Ind. 
 
 Estel, Anna M St. Louis, Mo. 
 
 Mrs. C. Lange. St. Louis, Mo. 
 
 Feurig, Emma Watertown, Wis. 
 
 Mrs. W. Michelstetter, Appleton, Wis. 
 
 Gramm, Emily Cincinnati. O. 
 
 Mrs. Rev. C. Baehr, Hill City, Minn. 
 
 Hall. Rebecca Louisville, Ky. 
 
 Hartmann, Talitha Chicago, III. 
 
 Mrs. Robt. Kohlsatt. deceased October, 1916, Los Angeles, Cal. 
 
 Hartzell, Aracilla Hope, Ind. 
 
 Mrs. Geo. Peters, Shelbyville, Ind. 
 
 Hill. Florence, deceased Columbus, Ind. 
 
 Hill, Mamie Columbus, Ind. 
 
 Mrs. Mayfield, Indianapolis, Ind. 
 
193 
 
 Names. Residences. 
 
 Holland, Jane E Hope, Ind. 
 
 Mrs. N. S. Winterrowd, Atchison, Kan. 
 
 Huebener, Carrie Hope, Ind. 
 
 Mrs. F. Detterer, Bethlehem, Pa. 
 
 Irion, Minna Femme, Osage, Mo. 
 
 Mrs. Rev. Jacob Irion, deceased, St. Louis, Mo. 
 
 Israel, Hermine West Salem, III. 
 
 Mrs. William Frank, Riverton, N. J. 
 
 Jenkins, Laura B Cincinnati, O. 
 
 Jerome, Emma Saginaw City, Mich. 
 
 Johnston, Viola, deceased New Philadelphia, O. 
 
 Jones, Dora Hope, Ind. 
 
 Mrs. N. Bradley, deceased, Hartsville, Ind. 
 
 Jones, Florence Hope, Ind. 
 
 Mrs. J. Phillippy, Summitville, Ind. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, West. 
 
 Ketterer, Amelia Miltonsburg, O. 
 
 Legate, Alice Edinburgh, Ind. 
 
 Mrs. D. Webb, deceased, Edinburgh, Ind. 
 
 Mooney, Lizzie Columbus, Ind. 
 
 Mrs. N. R. Keyes, deceased, Columbus, Ind. 
 
 Nauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors, Hope, Ind. 
 
 Neligh, Ida Hope, Ind. 
 
 Mrs. F. Specht. Indianapolis, Ind. 
 
 Ramsey, India Charleston, Ind. 
 
 Mrs. Spitz, Indianapolis, Ind. 
 
 Reed, Alice St. Louis, Ind. 
 
 Mrs. Aug. Heilman, deceased, Hope, Ind. 
 
 Rhodes, Nina Canal Dover, O. 
 
 Mrs. W. Kreiter, Toledo, O. 
 
 Poope, Anna M Hope, Ind. 
 
 Mrs. J. Pell, Indianapolis, Ind. 
 
 Schmidt, Sophia New Bremen, O. 
 
 Senff, Amelia Hope, Ind. 
 
 Mrs. A. Thornton, deceased, Ala. 
 
 Senff, Anna Hope, Ind. 
 
 Mrs. Dr. Hart, West. 
 
 Senseman, Emma Olney, III. 
 
 Philadelphia, Pa. 
 
 Schuler, Marie Greyville, III. 
 
 Deceased, Herrnhut, Germany. 
 
 Shultz, Belle Hope, Ind. 
 
 Mrs. Geo. Stapp, Columbus, Ind. 
 Shultz, Mary F Hope, Ind. 
 
194 
 
 Names. Residences. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 
 Simmons, Frances Hope, Ind. 
 
 Mrs. J. J. Brannen, Hope, Ind. 
 
 Smith, Mary '..Flat Rock, Ind. 
 
 Spaugh, Catherine Hope, Ind. 
 
 Mrs. Cassie Daugherty, deceased, Indianapolis, Ind. 
 
 Spaugh, Ellen L 5 Hope, Ind. 
 
 Mrs. F. Pickard, Hope, Ind. 
 
 Stempel, Minna Long Grove, III. 
 
 Stussel, Sophia Louisville, Ky. 
 
 Mrs. Sanaman, Louisville, Ky. 
 
 Thompson, Martha Waynesville, Ind. 
 
 Mrs. Spurgeon, Columbus, Ind. 
 
 Thompson, Mary, deceased Waynesville, Ind. 
 
 Toner, Maggie A., deceased Edinburgh, Ind. 
 
 Uecke, Augusta Freedom, Wis. 
 
 Mrs. Herbert C. Scofield, Sturgeon Bay, Wis. 
 
 Uecke, Emily Freedom, Wis. 
 
 Mrs. Francis R. Dittmer. Seymour, Wis. 
 
 Vogler, Louisa M Bothwell, Ont. 
 
 Ward, Clara West Salem, III. 
 
 Trained Nurse, New York City. 
 
 Williams, Ella A Edinburgh, Ind. 
 
 Wolfarth, Mary Fort Howard, Wis. 
 
 .Mrs. H. Hein, Green Bay, Wis. 
 
 Zigler, Lillie Hope, Ind. 
 
 Mrs. Cunningham, deceased, Indianapolis, Ind. 
 
 SENIOR CLASS OF 1872. 
 
 Names. Residences. 
 
 Anna Brumley Louisville, Ky. 
 
 Emma Barth Cincinnati, O. 
 
 Martha Thompson Waynesville, Ind. 
 
 Mary Thompson Waynesville, Ind. 
 
 PUPILS, 1872- 1873- 
 
 Names. Residences. 
 
 Arwine, Hattie Columbus, Ind. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. J. Rights, Indianapolis, Ind. 
 
195 
 
 Names. Residences. 
 
 Billiard. Dema Hope, Ind. 
 
 Mrs. Mumford Hartzel, Hope, Ind. 
 Bode, Minna Chicago, III. 
 
 Carter, Jessie St. Louis Crossing, Ind. 
 
 Cassell, Clara Greensburg, Ind. 
 
 Craig, Anna B Madison, Ind. 
 
 Mrs. J. B. Safford, Crafton, Pa. 
 DeLong, Emma V Summer field, III. 
 
 Detterer, Caroline Green Bay, Wis. 
 
 Mrs. Ernst Weber, deceased, Alaska. 
 
 Eisenmeyer, Mary Mascoutah, III. 
 
 Mrs. Dr. Fuchs, Mascoutah, 111. 
 
 Eisenmeyer, Amelia Summerfield, III. 
 
 Mrs. A. Hecker, Kansas City, Mo. 
 
 Grarrim, Emily Cincinnati, O. 
 
 Mrs. Rev. C. Baehr, Hill City, Minn. 
 
 Hartmann, Talitha Chicago, III. 
 
 Mrs. Robt. Kohlsatt, deceased October, 1916, Los Angeles, Cal. 
 
 Heinicke, Amelia ' St. Louis, Mo. 
 
 Mrs. A. Baer, Le Grand, Iowa. 
 
 Hill, Florence, deceased Columbus, Ind. 
 
 Hill, Mary Columbus, Ind. 
 
 Mrs. Mayfield, Indianapolis, Ind. 
 
 Holland, Jane E Hope, Ind. 
 
 Mrs. N. S. Winterrowd, deceased, Atchison, Kan. 
 
 Huebener, Carrie Hope, Ind. 
 
 Mrs. F. Detterer, Bethlehem, Pa. 
 
 Israel, Hermina West Salem, III. 
 
 Mrs. W. Frank, Palmyra, N. J. 
 
 Jenkins, Laura B Cincinnati, O. 
 
 Johnson, Addie Clifty, Ind. 
 
 Jones, Florence Hope, Ind. 
 
 Mrs. John Philippy, Summitville, Ind/ 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, deceased, West. 
 
 Kendall, Laura Mount Auburn, Ind. 
 
 Ketterer, Amelia Miltonsburg, O. 
 
 Kilgore, Maggie R Port Washington, O. 
 
 Mrs. McDonald, deceased, Port Washington, O. 
 
 Knobelsdorf, Ida, deceased Chicago, III. 
 
 Lassig, Emma Chicago, III. 
 
 Mrs. Bartholomew, Heidelberg, Germany. 
 
196 
 
 Names. Residences. 
 
 Luethi, Anna Gnadenhuetten, O. 
 
 Mrs. A. Richards, deceased. New Philadelphia, O. 
 
 Myers, Edith A Milford, Ind. 
 
 Mrs. Hill, Alliance, Neb. 
 
 Mutz, Etoile B Edinburgh, Ind. 
 
 Mrs. W. M. Pierson, Morristown, Ind. 
 
 Nauman, Louisa Hope, Ind. 
 
 Mrs. Charles, Neighbors, Hope, Ind. 
 
 Porter, Mattie, deceased Hope, Ind. 
 
 Ramsey, India Charleston, Ind. 
 
 Mrs. Spitz, Indianapolis, Ind. 
 
 Ramsey, Lizzie Charleston, Ind. 
 
 Mrs. Selby, Charleston, Ind. 
 
 Rhodes, Nina Canal Dover, 0. 
 
 Mrs. Kreiter, Toledo, O. 
 
 Roope, Anna M Hope, Ind. 
 
 Mrs. J. Pell, Indianapolis, Ind. 
 
 Russell, Catherine Urichsville, 0. 
 
 Mrs. Romig, Urichsville, O. 
 
 Sater, Marilda Elizabethtown, Ind. 
 
 Schuler, Marie Greyville, III. 
 
 Deceased, Herrnhut, Germany. 
 
 Senseman, Emma Olney, III. 
 
 Schade, Anna St. Louis, Mo. 
 
 Mrs. Rev. M. Hein, Pittsburgh, Pa. 
 
 Shultz, Mary F Hope, Ind. 
 
 Shultz, Belle Hope, Ind. 
 
 Mrs. Geo. B. Stapp, Columbus, Ind. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 
 Smiley, Mary Forest Hill, Ind. 
 
 Snepp, Elvira Edinburgh, Ind. 
 
 Spaugh, Ellen L Hope, Ind. 
 
 Mrs. F. Pickard, Hope, Ind. 
 
 Stanley, Nannie Madison, Ind. 
 
 Mrs. N. Phillips, Indianapolis, Ind. 
 
 Stanley, Stella Madison, Ind. 
 
 Stausifer, Mary B Columbus, Ind. 
 
 Mrs. M. Clark, Chicago, 111. 
 
 Stempel, Minna Long Grove, III. 
 
 Stumph, Sarah Indianapolis, Ind. 
 
 Mrs. S. Nimal, Indianapolis, Ind. 
 
 Stussel, Minna Louisville, Ky. 
 
 Swiggett, Lenna L Cambridge City, Ind. 
 
 Thomas, Carrie Columbus, Ind. 
 
 Mrs. Bostwick. Colorado. 
 
i 9 7 
 
 Names. Residences. 
 
 Toner, Maggie A., deceased Edinburgh, Ind. 
 
 Trimble, Mira Milford, Ind. 
 
 Uecke, Augusta Freedom, Wis. 
 
 Mrs. Herbert C. Scofield, Sturgeon, Wis. 
 
 Uecke, Emily Freedom, Wis. 
 
 Mrs. Francis R. Dittmer, Seymour, Wis. 
 
 Vickery, Mary Tipton, Ind. 
 
 Yogler, Louisa M Bothwell, Ont. 
 
 Ward, Clara West Salem, III. 
 
 Trained Nurse, New York City. 
 
 Woesner, Hattie Hope, Ind. 
 
 Mrs. Long, Indianapolis, Ind. 
 
 Wilkins, Emma Worthington, Ind. 
 
 Williams, Ella A Edinburgh, Ind. 
 
 Winchester, Catherine Hope, Ind. 
 
 v Mrs. Smith, Greensburg, Ind. 
 
 Winterburg, Katie Edinburgh, Ind. 
 
 Zigler, Lillie Hope, Ind. 
 
 Mrs. L. Cunningham, Indianapolis, Ind. 
 SENIOR CLASS, 1873. 
 
 Residences. 
 
 Madison, Ind. 
 
 Hope, Ind. 
 
 Miltonsburg, O. 
 
 Freedom, Wis. 
 
 Bothwell, Ont. 
 
 Indiana 67 
 
 Ohio 12 
 
 Illinois 12 
 
 Missouri 5 
 
 Wisconsin 5 
 
 Kentucky 4 
 
 Michigan 1 
 
 Ontario I 
 
 Total 107 
 
 Names. 
 Craig, Anna B — 
 Jones, Florence. . . 
 Ketterer, Amelia. 
 Uecke, Augusta. . 
 Yogler, Louisa M. 
 
1 98 
 
 EIGHTH SCHOLASTIC YEAR 
 
 1874. 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Lewis F. Kampmann, 
 Rev. F. R. Holland. 
 
 Note. — Rev. Sylvester Wolle died in 1873. 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Professor of Music. 
 Mr. F. A. Albrecht. 
 
 Resident Tutoresses. 
 
 Miss Emma Barth, 
 Miss Kittie Leak, 
 Miss Mattie Thompson.* 
 
 Teacher of French. 
 Miss Elise Dresel. 
 
 Teachers of German. 
 Miss Elise Dresel, Miss Emma Barth. 
 
 Teacher of Instrumental Music. 
 Miss Elise Dresel. 
 
 Teacher of Vocal Music. 
 Miss Anna R. Holland. 
 
 Teacher of Drawing, Painting and Ornamental Work. 
 Mrs. Augusta E. Holland. 
 
 Miss Lucy McMurray, 
 Miss Elise Dresel, 
 Miss Addie E. Peter, 
 
 "Till December, 1873. 
 
i 9 9 
 
 PUPILS SENIOR CLASS. 
 
 Names. 1868. Residences. 
 
 Gower, Hebe F Hot Springs, Ark. 
 
 Mrs. Rector. 
 
 Holland, Mary E York, Pa. 
 
 Mrs. Rice. 
 
 1869. 
 
 McMurray, Lucy Tuscarawas, O. 
 
 Hammond, Emma Tipton, Iowa. 
 
 Peter, Addie E Gnadenhutten, O. 
 
 1870. 
 
 Dresel Elise Louisville, Ky. 
 
 Blickensderfer, Mary Tuscarawas, O. 
 
 Rominger, Adelaide C New Albany. 
 
 Kilgore, Ella Port Washington, O. 
 
 Smith, Lizzie D Chaska, Minn. 
 
 Miller, Sarah Hope, Ind. 
 
 1872. 
 
 Brumley, Anna Louisville, Ky. 
 
 Barth, Emma Cincinnati, O. 
 
 Thompson, Martha Waynesville, Ind. 
 
 Thompson, Mary Waynesville, Ind. 
 
 1873. 
 
 Craig, Anna B.. Madison, Ind. 
 
 Williams, Ella Edinburgh, Ind. 
 
 Ketterer, Amelia Miltonsburgh, O. 
 
 Uecke, Augusta Freedom, Wis. 
 
 Vogler, Louisa M Bothwell, Ont. 
 
 1874. 
 
 Hartman. Talitha Chicago, III. 
 
 Hill, Florence Columbus, Ind. 
 
 Jones. Florence Hope, Ind. 
 
 Kilgore. Maggie B Port Washington, O. 
 
 Luethi, Anna Gnadenhutten, O. 
 
 Senseman, Emma Olney, III. 
 
 Smiley, Mary Forest Hill, Ind. 
 
 Uecke, Emily Freedom, Wis. 
 
 Wilkins, Emma Worthington, Ind. 
 
 Winchester, Kate Hope, Ind. 
 
200 
 
 PUPILS. 
 
 Names. 1873- 1874. Residences. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Baehr, Lizzie Cleveland, 0. 
 
 Mrs. L. Laisy, deceased. 
 
 Baer, Barbara Summerfield, III. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. J. Rights, Indianapolis, Ind. 
 
 Billiard, Dema Hope, Ind. 
 
 Mrs. M. Hartzel, Hope, Ind. 
 
 Black, Marietta, deceased Forest Hill, Ind. 
 
 Black, Martha Indianapolis, Ind. 
 
 Mrs. Gipe, Indianapolis, Ind. 
 
 Bode, Minna Chicago, III. 
 
 Buehler, Louisa Chicago, III. 
 
 Mrs. Otto Peuser, Wiesbaden, Germany. 
 
 Burcham, Alice Hope, Ind. 
 
 Mrs. Jones, Hope, Ind. 
 
 Coleman, Emma Winterrowd, Ind. 
 
 Mrs. Williams, Flatrock Cave, Ind. 
 
 Compton, Flora Edinburgh, Ind. 
 
 Davidson, Estelle Madison, Ind. 
 
 Mrs. Dr. Baker, Fairfield, Iowa. 
 
 Detterer, Caroline Greensburg, Ind. 
 
 Mrs. Ernst Weber, deceased. Alaska. 
 
 Dresel, Emilie Louisville, Ky. 
 
 Evansville, Ind. 
 
 Eaton, Florence Fairview, III. 
 
 Eisenmeyer, Mary Mascoutah, III. 
 
 Mrs. Dr. Fuchs, deceased, Mascoutah, 111. 
 
 Frank, Julia Louisville, Ky. 
 
 Mrs. J. Heick, Louisville, Ky. 
 
 George, Carrie Little Rock, Ark. 
 
 Mrs. John Wherry, Little Rock, Ark. 
 
 Godfrey. Febronia Chicago, III. 
 
 Gramm, Emily Keokuk, Iowa. 
 
 Mrs. Rev. C. Baehr, Hill City, Minn. 
 
 Hartmann, Talitha Chicago, III. 
 
 Mrs. Robt. Kohlsatt, deceased October, 1916, Los Angeles, Cal. 
 
 Heilmann, Minnie Hope, Ind. 
 
 Mrs. Albert Snider, St. Louis, Ind. 
 
 Hereth, Matilda Indianapolis, Ind. 
 
 Mrs. M. Weber, Indianapolis, Ind. 
 
201 
 
 Names. n Residences. 
 
 Heinicke, Amelia St. Louis, Mo. 
 
 Mrs. A. Baer, Le Grand, Iowa. 
 
 Hill. Florence, deceased Columbus, Ind. 
 
 Hogue, Emma Columbus, Ind. 
 
 Mrs. E. Frost, Columbus, Ind. 
 
 Holland, Jennie E Hope, Ind. 
 
 Mrs. N. S. Winterrowd, deceased, Atchison, Kan. 
 
 Irving, Belle Indianapolis, Ind. 
 
 Mrs. J. Q. Adams, deceased 1881, New York City. 
 
 Israel, Hermine West Salem, III. 
 
 Mrs. William Frank, Riverton, N. J. 
 
 Jacob, Anna Cincinnati, O. 
 
 Jones, Florence Hope, Ind. 
 
 Mrs. J. Philippy, Summitville, Ind. 
 
 Katzeribach, Emilie Tcrre Haute, Ind. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, deceased, Out West. 
 
 Kilgore, Maggie R Port Washington, O. 
 
 Mrs. O'Donnell, deceased, Port Washington, O. 
 
 Klingler, Theresa Chicago, III. 
 
 Kramer, Louisa Little Rock, Ark. 
 
 Mrs. Darragh. Deceased, 1913. 
 
 Lawrence, Viola Hope, Ind. 
 
 Luethi, Anna Gnadcnhiitten, 0. 
 
 Mrs. Richards, deceased, New Philadelphia, O. 
 
 Michael, Emma, deceased Hope, Ind. 
 
 Mutz, Etoile B Edinburgh, Ind. 
 
 Mrs. W. N. Pierson, Morristown, Ind. 
 
 Miller, Florence Hope, Ind. 
 
 Xauman, Louisa Hope, Ind. 
 
 Mrs. Charles Neighbors, Hope, Ind. 
 
 Osborn, Nellie Worthington, Ind. 
 
 Plessner, Emma Saginaw, Mich. 
 
 Porter, Mattie, deceased Hope, Ind. 
 
 Porter, Phena St. Louis, Ind. 
 
 Ramsey, Lizzie Charleston, Ind. 
 
 Mrs. L. Selby. Indianapolis, Ind. 
 
 Rheem, Flora Hope, Ind. 
 
 Mrs. F. Church, deceased. Oklahoma, Okla. 
 
 Rees, Mary Laitrenceburg, Ind. 
 
 Reusswig, Augusta Leu-iston, Minn. 
 
 Rietz, Julia Chicago, III. 
 
 Rominger, Sophia Hope, Ind. 
 
 Mrs. D. W. Dodd, Hope, Ind. 
 
202 
 
 Names. Residences. 
 
 Ruede, Mary Hope, Ind. 
 
 Mrs. M. Porterfield, Hartsville, Ind. 
 
 Schade, Anna St. Louis, Mo. 
 
 Mrs. Rev. W. Hein, Pittsburgh. Pa. 
 
 Schlather, Rose Cleveland, 0. 
 
 Mrs. Wegner, deceased 1891. 
 Schoenemann, Emma Michigan City, Ind. 
 
 Schuler, Marie Greyville, III. 
 
 Deceased, Herrnhut, Germany. 
 
 Senff, Anna Hope, Ind. 
 
 Mrs. Hart. 
 
 Senseman, Emma Olney, III. 
 
 Philadelphia, Pa. , 
 Schaefer, Matilda St. Louis Crossing, Ind. 
 
 Shultz. Mary F Hope, Ind. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 
 Shultz, Belle Hope, Ind. 
 
 Mrs. Geo. B. Stapp, Columbus, Ind. 
 Smiley, Mary deceased Forest Hill, Ind. 
 
 Smiley, Maggie Forest Hill, Ind. 
 
 Mrs. Johnson, Greensburg, Ind. 
 
 Spaugh, Ella Hope, Ind. 
 
 Mrs. H. Gay, Chicago, 111. 
 
 Stempel, Anna Cleveland, O. 
 
 Mrs. Blickensderfer, Oxford, O. 
 
 Stemph, Anna Indianapolis, Ind. 
 
 Mrs. Trimper, Indianapolis, Ind. 
 
 Stumph, Sarah Indianapolis, Ind. 
 
 Mrs. Nimal, Indianapolis, Ind. 
 
 Thompson, Susie Waymansvillc, Ind. 
 
 Mrs. Connor, Columbus, Ind. 
 
 Uecke, Emily F Freedom, Wis. 
 
 Mrs. Francis R. Dittmer, Seymour, Wis. 
 Vickery, Mary Tipton, Ind. 
 
 Ward, Clara West Salem, III. 
 
 Trained Nurse. Graduate of Bellevue Training School, New York City. 
 
 Wessner, Hattie Hope, Ind. 
 
 Mrs. H. Long, deceased, Indianapolis, Ind. 
 Wilkins, Emma Worthington, Ind. 
 
 Winterberg, Katie Edinburgh, Ind. 
 
203 
 
 Names. Residences. 
 
 Winchester, Clara Hope, Ind. 
 
 Zigler, Lillie Hope, Ind. 
 
 Airs. L. Cunningham, deceased, Indianapolis, Ind. 
 
 Indiana 50 
 
 Ohio 6 
 
 Illinois 13 
 
 Missouri 2 
 
 Wisconsin 2 
 
 Kentucky 2 
 
 Michigan 1 
 
 Arkansas 2 
 
 Minnesota 1 
 
 Iowa 1 
 
 Total 80 
 
204 
 
 NINTH SCHOLASTIC YEAR. 
 
 1875. 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Lewis F. Kampmann, 
 Rev. F. R. Holland. 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Professor of Music. 
 Mr. F. A. Albrecht. 
 
 Resident Tutoresses. 
 
 Teacher of Instrumental Music. 
 Miss Minna Irion. 
 
 Teacher of Vocal Music. 
 Miss Anna R. Holland. 
 
 Teacher of Drawing, Painting and Ornamental Work. 
 Mrs. Augusta E. Holland. 
 
 Miss Lucy McMurray, 
 Miss Emma Barth, 
 Miss Addiie E. Peter, 
 
 Miss Minna Irion, 
 
 Miss Kittie Leak, deceased, 
 
 Miss Anna Luethi. 
 
 Miss Minna Irion, 
 
 Teachers of German. 
 
 Miss Emma Barth. 
 
 Matron. 
 Miss M. S. D. Hueser. 
 
205 
 
 PUPILS. 
 
 Senior Classes. 
 
 Names. !868. Residences. 
 
 Gower, Hebe F Hot Springs, Ark. 
 
 Mrs. Rector. 
 
 Holland, Mary E York, Pa. 
 
 Mrs. Rice. 
 
 1869. 
 
 McMurray, Lucy E Tuscarawas, O. 
 
 Hammond, Emma Tipton, la. 
 
 Peter, Addie E Gnadenhuetten, 0. 
 
 1870. 
 
 Dresel, Elise Louisville, Ky. 
 
 Blickensderfer, Mary Tuscarawas, O. 
 
 Rominger, Adelaide C New Albany, Ind. 
 
 Kilgore, Ella Port Washington, 0. 
 
 Smith, Lizzie D Flamboro, Ont. 
 
 Miller, Sarah Hope, Ind. 
 
 1872. 
 
 Brumley. Anna Louisville, Ky. 
 
 Barth, Emma Cincinnati, O. 
 
 Thompson, Martha Waynesville, Ind. 
 
 Thompson, Mary Waynesville, Ind. 
 
 1873. 
 
 Craig, Anna B Madison, Ind. 
 
 Williams, Ella Edinburgh, Ind. 
 
 Ketterer, Amelia Miltonsburg, O. 
 
 Uecke, Emma C Freedom, Wis. 
 
 Vogler, Louisa Bothwell, Ont. 
 
 1874- 
 
 Hartmann, Talitha Chicago, III. 
 
 Hill, Florence, deceased Columbus, Ind. 
 
 Jones, Florence Hope, Ind. 
 
 Kilgore, Maggie R Port Washington, O. 
 
 Luethi, Anna Gnadenhiitten, O. 
 
 Senseman, Emma Olney, III. 
 
 Smiley, Mary Forest Hill, Ind. 
 
Names. 
 
 206 
 
 Residences. 
 
 Uecke, Emily Freedom, Wis. 
 
 Wilkins, Emma Worthington, Ind. 
 
 Winchester, Kate Hope, Ind. 
 
 1875- 
 
 Bauer, Mary Jefferson City, Mo. 
 
 Black, Mattie Indianapolis, Ind. 
 
 Rhodes, Nina Canal Dover, 0. 
 
 Rieger, Lydia Jefferson City, Mo. 
 
 Thompson, Susie Waynesville, Ind. 
 
 PUPILS. 
 
 Names. Residences. 
 
 Albright, Ella Hope, Ind. 
 
 Mrs. Eug. G. Regennas, deceased, Hope, Ind. 
 
 Alley, Eliza Mil ford, Ind. 
 
 Mrs. Wasson, Burney, Ind. 
 
 Artsman, Josephine Newport, Ky. 
 
 Mrs. J. Coffin, Newport, Ky. 
 
 Artsman, Augusta Newport, Ky. 
 
 Mrs. J. Dennison, Newport, Ky. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Baer, Susan Cleveland, O. 
 
 Mrs. S. Weber, deceased. 
 
 Bauer, Mary Jefferson City, Mo. 
 
 Beard, Corrina Forest Hill, Ind. 
 
 Mrs. Charles Williams, Greensburg, Ind. 
 
 Beese, Lisette Chicago, III. 
 
 Bigler, Cecelia Victor, Iowa. 
 
 Mrs. Wm. H. Romig, Grinnell, Iowa. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. Lewis Rights, Indianapolis, Ind. 
 
 Billiard, Dema Hope, Ind. 
 
 Mrs. Mumford Hartzel, Hope, Ind. 
 
 Bittrich, Anna Hope, Ind. 
 
 Black, Martha Indianapolis, Ind. 
 
 Mrs. Gipe, Indianapolis, Ind. 
 
 Buerger, Anna Little Rock, Ark. 
 
 Burcham, Alice Hope, Ind. 
 
 Mrs. G. E. Jones, Indianapolis, Ind. 
 
207 
 
 Names. Residences. 
 
 Coleman. Emma Norristown, Ind. 
 
 Mrs. Williams, Flatrock, Ind. 
 
 Critchfield, Effie, deceased Jonesville, Ind. 
 
 Dresel, Emilie Louisville, Ky. 
 
 Evansville, Ind. 
 
 Eckerly, Laura Memphis, Tenn. 
 
 Ehman, Louisa Little Rock, Ark. 
 
 Elliott, Mary Mil ford, Ind. 
 
 Eppens, Lena Femme Osage, Mo. 
 
 Mrs. L. Munzert, Evanston, 111. 
 
 Fix, Josephine Hartsville, Ind. 
 
 Gambold, Delia Veedersburg, Ind. 
 
 Gambold, Lillie Hope, Ind. 
 
 Mrs. F. Beckel, deceased, Colorado. 
 
 George, Emma Hope, Ind. 
 
 Mrs. Matson, Indianapolis, Ind. 
 
 George, Ida Hope, Ind. 
 
 Mrs. C. Cooper, Columbus, Ind. 
 
 Henderson, Minna Milford, Ind. 
 
 Holland, Jennie E Hope, Ind. 
 
 Mrs. U. S. Winterrowd, deceased, Atchison, Kan. 
 
 Irivin, Belle .Indianapolis, Ind. 
 
 Mrs. J. Q. Adams, deceased 1881, New York City. 
 
 Irion. Helen, deceased Femme Osage, Mo. 
 
 Israel, Minna West Salem, III. 
 
 Mrs. W. G. Frank, Riverton, N. J. 
 
 Israel, Anna West Salem, III. 
 
 Mrs. George Schmierer, Cinnaminson, N. J. 
 
 Jacob, Anna Cincinnati, O. 
 
 Jelf, Belle Hope, Ind. 
 
 Keating, Georgia Greencastle, Ind. 
 
 Kiehlhorn, Anna, deceased Cannelton, Ind. 
 
 Kobolt, Minna Chicago, III. 
 
 Kobolt, Addie Chicago, III. 
 
 Kramer, Louisa Little Rock, Ark. 
 
 Mrs. G. J. Darragh, deceased, Little Rock, Ark. 
 
 Kramer, Martha Little Rock, Ark. 
 
 Laisy, Amelia Cleveland, O. 
 
 Laisy, Mary Cleveland, O. 
 
 Laisy, Ida Cleveland, 0. 
 
 Michael, Emma, deceased Hope, Ind. 
 
 Michael, Gertrude Hope, hid. 
 
 Xave, Henrietta Tahlequah, Ind. 
 
 Mrs. Hinton, Park Hill, Okla. Granddaughter of Chief John Ross, 
 of Indian Territory. 
 
208 
 
 Names. Residences. 
 Plessner, Emma Saginaw, Mich. 
 
 Porter. Martha, deceased Hope, Ind. 
 
 Rees, Mary Lawrenceburg, Ind. 
 
 Reussvvig, Augusta Lewiston, Minn. 
 
 Rhodes, Nina \ Canal Dover, 0. 
 
 Mrs. W. Kreiter, Toledo, 0. 
 Rieger, Lydia Jefferson City, Mo. 
 
 Riehl, Lizzie Chicago, III. 
 
 Rominger, Sophia Hope, Ind. 
 
 Mrs. D. W. Dodd, Hope, Ind. 
 
 Roope, Lelia Hope, Ind. 
 
 Mrs. L. Coleman, Racine, Wis. 
 
 Ruede, Mary Hope, Ind. 
 
 Mrs. W. Porterfield, Hartsville, Ind. 
 Scheible, Mary Lowell Mills, Ind. 
 
 Schelle, Marie Buffalo, N. Y. 
 
 Mrs. Emil Gramm, deceased, New York City. 
 
 Schloesser, Ida Chicago, III. 
 
 Mrs. Thomsen. 
 
 Schultz, Belle Hope, Ind. 
 
 Mrs. Geo. B. Stapp. Columbus, Ind. 
 
 Smiley, Margaret Forest Hill, Ind. 
 
 Mrs. Johnson, Greensburg, Ind. 
 
 Spaugh, Ella Hope, Ind. 
 
 Mrs. H. Gay, Chicago, 111. 
 Stanger, Mary Nashville, III. 
 
 Stempel, Anna Cleveland, O. 
 
 Mrs. J. Blickensderfer, Oxford, O. 
 Stempel, Jennie Cleveland, O. 
 
 Thompson, Susan Waynesville, Ind. 
 
 Mrs. S. Conner, Columbus, Ind. 
 
 Wesner, Harriet Hope, Ind. 
 
 Mrs. H. Long, Indianapolis, Ind. 
 White. Clara Rushville, Ind. 
 
 Wiemeyer, Katherine New Bremen, O. 
 
 Winchester, Claribel Hope, Ind. 
 
20) 
 
 Names. Residences. 
 
 Ziegner, Augusta St. Louis Crossing, Ind. 
 
 Zigler, Lillie Hope, Ind. 
 
 Mrs. Cunningham, Indianapolis, Ind. 
 
 Indiana 41 
 
 Ohio 9 
 
 Illinois 8 
 
 Missouri 4 
 
 Kentucky 3 
 
 \ Iowa 1 
 
 Michigan 1 
 
 Arkansas 4 
 
 Tennessee 1 
 
 New York 1 
 
 Indian Territory 1 
 
 Minnesota 1 
 
 Total 75 
 
2IO 
 
 TENTH SCHOLASTIC YEAR. 
 
 1 875-1876, 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Lewis F. Kampmann, 
 Rev. F. R. Holland. 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Professor of Music. 
 Mr. F. A. Albrecht. 
 
 Resident Tutoresses. 
 Miss Addie E. Peter, Miss Anna Luethi, 
 
 Miss Sarah Baker, Miss Emma Wilkins, 
 
 Miss Sarah Walter, deceased, Miss Harriet Fishel. 
 
 Teachers of German. 
 Miss Emma Wilkins, Mrs. A. E. Holland. 
 
 Teachers of Instrumental Music. 
 Miss Sarah Baker, Miss Emma Wilkins. 
 
 Teacher of Vocal Music. 
 Miss Anna R. Holland. 
 
 Teacher of Drawing, Painting and Ornamental Work. 
 Mrs. Augusta E. Holland. 
 
 Housekeeper. 
 Mrs. Elizabeth Billiard. 
 
21 I 
 
 PUPILS. 
 
 Senior Classes. 
 
 1868. 
 
 Names. Second Year. Residences. 
 
 Gower, Hebe F Hot Springs, Ark. 
 
 Holland 1 ) Mary E York, Pa. 
 
 Mrs. Rice. 
 
 1869. 
 Third Year. 
 
 McMurray, Lucy E Tuscarawas, 0. 
 
 Hammond, Emma Tipton, Iowa. 
 
 Peter, Addie E Gnadenhutten, O. 
 
 1870. 
 Fourth Year. 
 
 Dresel, Elise Louisville, Ky. 
 
 Blickensderfer, Mary Tuscarawas, O. 
 
 Rominger, Adelaide C New Albany, Ind. 
 
 Kilgore, Ella Port Washington, O. 
 
 Smith, Lizzie D West Flambow, Ont. 
 
 Miller, Sarah Hope, Ind. 
 
 1871. 
 No Class. 
 
 1872. 
 Sixth Year. 
 
 Brumley, Anna Louisville, Ky. 
 
 Rarth, Emma Cincinnati, O. 
 
 Thompson. Martha Waynesville, Ind. 
 
 Thompson, Mary Waynesville, Ind. 
 
 1873. 
 Seventh Year. 
 
 Craig, Anna B Madison, Ind. 
 
 Ketterer. Amelia Miltonsburg, O. 
 
 Uecke, Emma C Freedom, Wis. 
 
 Vogler, Louisa M Bothwell, Ont. 
 
 Williams, Ella Edinburgh, Ind. 
 
212 
 
 1874- 
 
 Names. Eighth Year. Residences. 
 
 Hartmann, Talitha Chicago, III. 
 
 Hill, Florence Columbus, Ind. 
 
 Jones, Florence Hope, Ind. 
 
 Kilgore, Maggie R Port Washington, 0. 
 
 Luethi, Anna Gnadenhiitten, O. 
 
 Senseman, Emma Olney, III. 
 
 Smiley, Mary \ Forest Hill, Ind. 
 
 Uecke, Emily Freedom, Wis. 
 
 Wilkins, Emma Worthington, Ind. 
 
 Winchester, Kate Hope, Ind. 
 
 i875- 
 Ninth Year. 
 
 Bauer, Mary Jefferson City, Mo. 
 
 Black, Mattie Indianapolis, Ind. 
 
 Rhodes, Nina Canal Dover, 0. 
 
 Rieger, Lydia Jefferson City, Mo. 
 
 Thompson, Susie Waynesville, Ind. 
 
 1876. 
 Tenth Year. 
 
 Artsman, Josephine Newport, Ky. 
 
 Bigler, Cecelia Victor, Iowa. 
 
 Plessner, Emma Saginaw City, Mich. 
 
 Riehl, Lizzie Chicago, III. 
 
 Stempel, Jennie Hamilton, O. 
 
 PUPILS. 
 
 Names. 1875-1876. Residences. 
 
 Albright, Ella Hope, Ind. 
 
 Mrs. Eug. G. Regennas, deceased, Hope, Ind. 
 
 Alter, Mary Clay, Iowa. 
 
 Mrs. M. Meacham, Grinnell, Iowa. 
 
 Artsman, Augusta...' Newport, Ky. 
 
 Mrs. J. Dennison, Newport, Ky. 
 
 Artsman, Josephine Newport, Ky. 
 
 Mrs. J. Coffin, Newport, Ky. 
 
 Bachman, Sarah Hope, Ind. 
 
 Mrs. M. O. Wooley, Hope, Ind. 
 
 Bandi, Louisa New Martinsville, W.Va. 
 
 Batchelor, Stella Cincinnati, O. 
 
2I 3 
 
 Names. Residences. 
 
 Bigler, Cecelia Victor, Iowa. 
 
 Mrs. Wm. H. Romig, Grinnell, Iowa. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. Lewis Rights, Indianapolis, Ind. 
 
 Billiard, Dema Hope, Ind. 
 
 , Mrs. Mumford Hartzel, Hope, Ind. 
 
 Bittrich, Anna Hope, Ind. 
 
 Buerger, Anna Little Rock, Ark. 
 
 Burcham, Alice Hope, Ind. 
 
 Mrs. G. E. Jones, Indianapolis. Ind. 
 
 Clark, Ella Cincinnati, O. 
 
 Coleman, Emma Winterrowd, Ind. 
 
 Mrs. E. Williams, Flatrock Cave, Ind. 
 
 Critchfield, Eme Jonesvile, Ind. 
 
 Detterer, Amelia Watertown, Wis. 
 
 Mrs. Joseph Bauer, Riverside, N. J. 
 
 Elliott, May Clifty, Ind. 
 
 Eckerly, Laura Memphis, Tenn. 
 
 Fix, Josephine Hartsvillc, Ind. 
 
 Ford, Mary Madison, Ind. 
 
 Gambold, Delia Veedersburg, Ind. 
 
 Gambold, Lillie Hope, Ind. 
 
 Mrs. F. Beckel, deceased, Col. 
 
 Hawthorne, Sallie Newport, Ky. 
 
 Holland, Jane E Hope, Ind. 
 
 Mrs. N. S. Winterrowd, deceased, Atchison, Kan. 
 
 Israel, Anna West Salem, III. 
 
 Mrs. G. Schmierer, Cinnaminson, N. J. 
 
 Keating, Georgia Greencastle, Ind. 
 
 Keehln, Addie Hope, Ind. 
 
 Mrs. E. Williams, deceased, West. 
 
 Kielhorn. Anna, deceased Cannelton, Ind. 
 
 Kobolt, Minna Chicago, III. 
 
 Kramer, Mattie, deceased Little Rock, Ark. 
 
 Laisy, Amelia Cleveland, O. 
 
 Laisy, Ida Cleveland, O. 
 
 Laisy, Mary Cleveland, O. 
 
 May. Callie Petersville, Ind. 
 
 Mrs. Clint. Handley, Columbus, Ind. 
 
 Magee, Amanda Rushville, Ind. 
 
 Meyer, Lizzie Pittsburgh, Pa. 
 
 Michael, Emma, deceased Hope, Ind. 
 
 Michael, Gertrude Hope, Ind. 
 
 Mueller, Olga Chicago, III. 
 
 Mrs. Paul Kreismann. 
 
214 
 
 Names. Residences. 
 
 Nave, Henrietta Tahlequah, Ind. Ter. 
 
 Mrs. Hinton, Oklahoma. 
 Plessner, Emma Saginaw City, Mich. 
 
 Rees, Mary Lawrenceburg, Ind. 
 
 Reller, Emma Cumberland, Ind. 
 
 Reiling, Lena Louisville, Ky. 
 
 Mrs. Brinke, Louisville, Ky. 
 Reusswig, Augusta Lewiston, Minn. 
 
 Reutti, Lillie Hamilton, 0. 
 
 Mrs. Martin Mason, deceased. 
 Riehl, Lizzie, deceased Chicago, III. 
 
 Rominger, Sophia C Hope, Ind. 
 
 Mrs. D. W. Dodd, deceased, Hope, Ind. 
 
 Roope, Anna Hope, Ind. 
 
 Mrs. J. Pell, Indianapolis, Ind. 
 
 Ruede, Mary Hope, Ind. 
 
 Mrs. Porterfield, Hartsville, Ind. 
 
 Senff. Amelia Hope, Ind. 
 
 Mrs. Thornton. 
 
 SenfF, Anna Hope, Ind. 
 
 Mrs. Dr. Hart. 
 
 Shultz. Belle Hope, Ind. 
 
 Mrs. Geo. B. Stapp, Columbus, Ind. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 Sigler, Adele Osceola, Iowa. 
 
 Standish, Mary Cincinnati, 0. 
 
 Mrs. Thomas Allen, Newport, Ky. 
 Stempel, Anna Hamilton, O. 
 
 Mrs. J. Blickensderfer, Oxford, O. 
 Stempel, Jennie Hamilton, O. 
 
 Warner. Nora Flat Rock, Ind. 
 
 Mrs. Nading, Flat Rock. Ind. 
 Wesner, Harriet Hope, Ind. 
 
 Mrs. Long, Indianapolis, Ind. 
 White, Clara Rushville, Ind. 
 
 Wikoff, Olive Rushville, Ind. 
 
 Williams, Charity Edinburgh, Ind. 
 
 Mrs. Martin Cutsinger, Edinburgh, Ind. 
 
 Wilson, Edith Muncie, Ind. 
 
 Wilson, Clara Elizabethtown, Ind. 
 
2I 5 
 
 Names. Residences. 
 
 Wilson. Rebecca Elizabethtown, Ind. 
 
 Zigler, Lillie Hope, Ind. 
 
 Mrs. Cunningham, Indianapolis, Ind. 
 
 Indiana 40 
 
 Ohio 10 
 
 Kentucky 4 
 
 Illinois 4 
 
 Iowa 3 
 
 Arkansas 2 
 
 Tennessee 1 
 
 Michigan 1 
 
 West Virginia 1 
 
 Minnesota 1 
 
 Pennsylvania 1 
 
 Indian Territory 1 
 
 70 
 
2l6 
 
 ELEVENTH AND TWELFTH SCHOLASTIC YEARS 
 
 1877-1878 
 
 BOARD OF TRUSTEES. 
 
 Rev. Robert de Schweinitz, 
 Rev. Lewis F. Kampmann, 
 Rev. F. R. Holland. 
 
 OFFICERS AND TEACHERS. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland. 
 
 Professor of Music. 
 Mr. F. A. Albrecht. 
 
 Resident Tutoresses. 
 Miss Sarah Baker, Miss Harriet Fishel, 
 
 Miss Mary Heberhart, Miss Augusta Uecke, 
 
 Miss Nina Rhodes, Miss Mary A. Fogle, 
 
 Miss E. L. Senseman. 
 
 Teachers of German. 
 Miss A. Uecke, Prof. Albrecht. 
 
 Teachers of Instrumental Music. 
 Miss Nina Rhodes, Miss M. Heberhart. 
 
 Teacher of Vocal Music and Ornamental Work. 
 Miss Anna R. Holland. 
 
 Teacher of Drawing and Painting. 
 Mrs. Augusta E. Holland. 
 
 Housekeeper. 
 Mrs. Elizabeth Billiard. 
 
217 
 
 PUPILS. 
 
 Senior Classes. 
 
 Names. 1868. Residences. 
 
 Gower, Hebe F Hot Springs, Ark. 
 
 Mrs. Rector. 
 
 Holland, Mary E York, Pa. 
 
 Mrs. Rice. 
 
 1869. 
 
 McMurray, Lucy E Tuscarawas, O. 
 
 Hammond, Emma Tipton, Iowa. 
 
 Peter, Addie E Gnadenhutten, O. 
 
 1870. 
 
 Dresel, Elise Louisville, Ky. 
 
 Blickensderfer, Mary Tuscarawas, O. 
 
 Rominger, Adelaide C New Albany, Ind. 
 
 Kilgore, Ella Port Washington, O. 
 
 Smith, Lizzie D West Flambow, Out. 
 
 Miller, Sarah Hope, Ind. 
 
 1872. 
 
 Brumley, Anna Louisville, Ky. 
 
 Barth, Emma Cincinnati, O. 
 
 Thompson, Martha Waynesville, Ind. 
 
 Thompson, Mary Waynesville, Ind. 
 
 1873. 
 
 Craig, Anna B Madison, Ind. 
 
 Williams, Ella Edinburgh, Ind. 
 
 Ketterer, Amelia Miltonsburg, 0. 
 
 Uecke, Emma C Freedom, Wis. 
 
 Vogler, Louisa M Bothwell, Ont. 
 
 1874. 
 
 Hartmann, Talitha Chicago, III. 
 
 Hill, Florence Columbus, Ind. 
 
 Jones, Florence Hope, Ind. 
 
 Kilgore, Maggie R Port Washington, O. 
 
 Luethi, Anna Gnadenhutten, O. 
 
 Senseman, Emma Olney, III. 
 
 Smiley, Mary Forest Hill, Ind. 
 
 8 
 
218 
 
 Names. Residences. 
 
 Uecke, Emily Freedom, Wis. 
 
 Wilkins, Emma Worthington, Ind. 
 
 Winchester, Kate Hope, Ind. 
 
 1875- 
 
 Bauer, Mary Jefferson City, Mo. 
 
 Black, Mattie Indianapolis, Ind. 
 
 Rhodes, Nina \ Canal Dover, 0. 
 
 Rieger, Lydia Jefferson City, Mo. 
 
 Thompson, Susie Waynesville, Ind. 
 
 1876. 
 
 Artsman, Josephine Newport, Ky. 
 
 Bigler, Cecelia .' Victor, Iowa. 
 
 Clark, Ella C Cincinnati, 0. 
 
 Plessner, Emma Saginaw City, Mich. 
 
 Riehl, Lizzie Chicago, III. 
 
 Stempel, Jennie Hamilton, O. 
 
 1877. 
 
 Shultz, Miranda Hope, Ind. 
 
 Sigler, Adele Osceola, Iowa. 
 
 Wikoff, Olive Rushville, Ind. 
 
 Wilson, Clara Elizabethtown, Ind. 
 
 Wilson, Rebecca Elizabethtown, Ind. 
 
 PUPILS. 
 
 Names. 1876-1878. Residences. 
 
 Albright, Ella Hope, Ind. 
 
 Mrs. Eug. G. Regennas , deceased. 
 
 Artsman, Augusta Newport, Ky. 
 
 Mrs. J. Dennison, Newport, Ky. 
 Artsman, Sarah, deceased Newport, Ky. 
 
 Augspurger, Mary Louise Trenton, O. 
 
 Mrs. John Kennel, Trenton, O. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. J. Rights. 
 
 Billiard, Dema Hope, Ind. 
 
 Mrs. M. Hartzel. 
 
 Blakeslee, Eda Du Quoin, III. 
 
219 
 
 Names. Residences. 
 
 Boal. Nannie Louise Newport, Ky. 
 
 Boesel, Emma New Bremen, 0. 
 
 Chambers, Jennie Edinburgh, Ind. 
 
 Mrs. Joe Carvin, Edinburgh, Ind. 
 
 Daily, Emma Adams, Ind. 
 
 Daily, Ida Indianapolis, Ind. 
 
 Mrs. Ida Riley. 
 
 Deming, Clara B Edinburgh, Ind. 
 
 Mrs. J. A. Thompson, Indianapolis. Ind. 
 Detterer, Amelia Watertown, Wis. 
 
 Mrs. Joseph Bauer, Riverside, N. J. 
 
 Eisenmeyer, Matilda Mascoutah, III. 
 
 Elliott, Nora Shelbyville, Ind. 
 
 Fichtner, Alice Louisville, Ky. 
 
 Gerty, Katherine Madison, Ind. 
 
 Grove, Ada Columbus, Ind. 
 
 Gustin, Capitola V. E Osceola, Iowa. 
 
 Mrs. C. Wilson, Ogden, Utah. 
 
 Hawthorn, Sarah Newport, Ky. 
 
 Hatton, Alice Sulphur Hill, Ind. 
 
 Hirshler, Susan L Summerfield, III. 
 
 Holland, Jane E Hope, Ind. 
 
 Mrs. N. S. Winterrowd, deceased, Atchison, Kan. 
 
 Keating, Georgia Greencastle, Ind. 
 
 King, Ora Adams, Ind. 
 
 Laisy, Amelia Cleveland, O. 
 
 Mrs. J. A. Jury, Mayfield, Cal. 
 
 Laisy, Emma Cleveland, O. 
 
 Mrs. E. Guhl, Los Angeles, Cal. 
 
 Laisy, Ida Cleveland, O. 
 
 Laisy, Mary Cleveland O. 
 
 Lehman, Lydia Ephraim, Wis. 
 
 Mrs. E. Kolb, Unionville, Mich. 
 May, Caroline Petersville, Ind. 
 
 Mrs. Clint. Hanley, Petersville, Ind. 
 
 Magee. Amanda Rushville, Ind. 
 
 Michael, Emma, deceased '.Hope, Ind. 
 
 Michael. Gertrude Hope, Ind. 
 
 Michael, Susan M West Salem, III. 
 
 Mueller, Olga Chicago, III. 
 
 Mrs. Paul Kreismann. 
 
 Pendleton. Jeannette Covington, Ky. 
 
 Pierce, Jane West Salem, III. 
 
 Mrs. Van Gunten, West Salem. 111. 
 Pletcher, Louisa Cleveland, O. 
 
 Mrs. Charles Meches, Cleveland, O. 
 
220 
 
 Rhodes, Rosa Beach City, 0. 
 
 Mrs. R. Garver, Elyria, O. 
 
 Riley, Julia C Rushville, Ind. 
 
 Mrs. John Winship, Rushville, Ind. 
 Riley, Frances H Rushville, Ind. 
 
 Rominger, Sophia C Hope, Ind. 
 
 Mrs. D. W. Dodd, deceased, Hope, Ind. 
 Rosencrans, Jane Winterrowd, Ind. 
 
 Rothschild, Amelia Clifty, Ind. 
 
 Mrs. J. H. Wolf, Greely, Col. 
 
 Ruede, Mary Hartsville, Ind. 
 
 Mrs. Porterfield, Hartsville, Ind. 
 Rossi, Ellen Cincinnati, O. 
 
 Schmidt, Amelia New Bremen, O. 
 
 Shultz, Belle Hope, Ind. 
 
 Mrs. Geo. B. Stapp, Columbus, Ind. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. J. C. Fishel, Hope, Ind. 
 Sigler, Adele, deceased Osceola, Iowa. 
 
 Singer, Alma Peoria, III. 
 
 Smith, Katherine Covington, Ky. 
 
 Sonderman, Anna Seymour, Wis. 
 
 Mrs. H. Richter, Green Bay, Wis. 
 
 Sonderman, Bertha Green Bay, Wis. 
 
 Mrs. Bierlein, Milwaukee, Wis. 
 
 Sonderman, Ida Seymour, Wis. 
 
 Mrs. G. C. Bierlein, deceased, Seymour, Wis. 
 
 Spaugh, Elizabeth Hope, Ind. 
 
 Mrs. Geo. Simmons, Eureka, Kan. 
 Stanger, Frederika L Oakville, III. 
 
 Stanley, Anna Madison, Ind. 
 
 Weber, Henrietta Madison, Ind. 
 
 Wesner, Harriet Hope, Ind. 
 
 Mrs. Long, Indianapolis, Ind. 
 Wikoff, Olive Rushville, Ind. 
 
 Wilson, Clara Elicabcthtown, Ind. 
 
 Wilson, Rebecca Elizabcthtown, Ind. 
 
 Williams, Ida B Edinburgh. Ind. 
 
221 
 
 Winship, Aggie Rushville, Ind. 
 
 Mrs. Kelly, Rushville, Ind. 
 
 Zigler, Lillie Hope, Ind. 
 
 Mrs. Cunningham, deceased, Indianapolis, Ind. 
 
 Indiana 36 
 
 Ohio 10 
 
 Kentucky 7 
 
 Wisconsin 5 
 
 Illinois 8 
 
 Iowa 2 
 
 Total 
 
 68 
 
222 
 
 THIRTEENTH SCHOLASTIC YEAR. 
 
 1879. 
 
 BOARD OF TRUSTEES. 
 
 The Rt. Rev. Edmund de Schweinitz, 
 The Rev. Henry J. Van Vleck, 
 The Rev. Eugene Leibert, 
 The Rev. Henry T. Bach man, 
 The Rev. Herman S. Hoffman. 
 
 OFFICERS AND TEACHERS. 
 1878- 1879. 
 
 Principal and Superintendent. 
 Rev. F. R. Holland, deceased. 
 
 Directress of the Household. 
 Mrs. Augusta E. Holland, deceased. 
 
 Professor of Music. 
 Mr. F. A. Albrecht. 
 
 Resident Tutoresses. 
 Miss Augusta Uecke, Miss Emma Senseman, 
 
 Miss Emily Uecke, Miss Lizzie Ricksecker. 
 
 Housekeeper. 
 Mrs. Elizabeth Billiard. 
 
223 
 
 PUPILS. 
 
 Names. 1878-1879. Residences. 
 
 Albright, Ella Hope, Ind. 
 
 Anderson, Lizzie Ephraim, Wis. 
 
 Billiard, Addie Hope, Ind. 
 
 Billiard, Dema Hope, Ind. 
 
 Chambers, Jane Edinburgh, Ind. 
 
 Deming, Clara Edinburgh, Ind. 
 
 Gustin, Capitola Osceola, Iowa. 
 
 Haas, Mary Hope, Ltd. 
 
 Hedrick, Irene West Salem, III. 
 
 Hershler, Susan Summerfield, III. 
 
 Keating, Georgia Greencastle, Ind. 
 
 Lehman, Lydia Ephraim, Wis. 
 
 Michael, Emma Hope, Ind. 
 
 Michael. Gertrude Hope, Ind. 
 
 Pierce, Jane West Salem, III. 
 
 Riley, Frances H Ruslwille, Ind. 
 
 Riley, Julia C Rushville, Ind. 
 
 Rominger, Sophia Hope, Ind. 
 
 Sonderman, Bertha Seymour, Wis. 
 
 Sonderman, Ida Seymour, Wis. 
 
 Thompson, Nora Waynesville, Ind. 
 
 Indiana 13 
 
 Wisconsin 4 
 
 Illinois 3 
 
 Iowa 1 
 
 Total 21 
 
2 2 4 
 
 FOURTEENTH AND FIFTEENTH SCHOLASTIC YEARS. 
 
 1881 
 
 TRUSTEES. 
 
 The Rt. Rev. Edmund de Schweinitz, 
 The Rev. H. T. Bach man, 
 The Rev. H. S. Hoffman, 
 The Rev. Eugene Leibert, 
 The Rev. Henry J. Van Vleck, 
 
 OFFICERS AND TEACHERS. 
 1879-1881. 
 
 Principal and Superintendent. 
 Rev. Jesse Blickensderfer. 
 
 Directress of the Household. 
 Mrs. J. Blickensderfer. 
 
 Teacher of Music. 
 Miss Anna Stempel. 
 
 Resident Tutoresses. 
 Miss Elizabeth Rondthaler, Miss Anna Stempel. 
 
 Housekeeper. 
 Mrs. Elizabeth Billiard. 
 
225 
 
 PUPILS. 
 
 Senior Classes. 
 1868. 
 
 Gower, Hebe F Conway, Ark. 
 
 Mrs. Rector. 
 
 Holland. Mary E Buffalo, N.Y. 
 
 Mrs. Rice. 
 
 McMurray, Lucy E New Philadelphia, O. 
 
 Mrs. Gentsch. 
 
 Hammond, Emma Des Moines, Iowa. 
 
 Mrs. Neiman, deceased. 
 
 Peter, Addie E Bethlehem, Pa. 
 
 Mrs. Schultze. 
 
 1870. 
 
 Dresel, Elise Evansville, Ind. 
 
 Blickensderfer, Mary Alliance, O. 
 
 Mrs. Russell. 
 
 Rominger. Adelaide C Hope, Ind. 
 
 Kilgore, Ella Port Washington, O. 
 
 Mrs. Emerson, deceased. 
 
 Smith, Elizabeth D Maitland, Fla. 
 
 Mrs. Benson. 
 
 Miller, Sarah Hope, Ind. 
 
 Mrs. Kemp. 
 
 1872. 
 
 Brumley, Anna Louisville, Ky. 
 
 Mrs. Williams. 
 
 Barth, Emma Ashland, Kan. 
 
 Mrs Gabbert, deceased. 
 
 Thompson, Martha Waynesville, Ind. 
 
 Mrs. Spurgeon. 
 
 Thompson. Mary Waynesville, Ind. 
 
 Mrs. Newsome. deceased 
 
 1873. 
 
 Craig, Anna B Crafton, Pa. 
 
 Mrs. Safford. 
 
 Williams. Ella Edinburgh, Ind. 
 
226 
 
 Names. Residences. 
 
 Ketterer. Amelia Miltonsburg, O. 
 
 Uecke, Emma Grand Rapids, Wis. 
 
 Mrs. Madsen. 
 
 Vogler, Louise M Both-well, Ont. 
 
 1874. 
 
 Hartmann, Talithia ^ Los Angeles, Cal. 
 
 Mrs. Kohlsaat , deceased. 
 
 Hill, Florence, deceased Columbus, Ind. 
 
 Jones, Florence Summit Hill, Ind. 
 
 Mrs. Phillipy. 
 
 Kilgore, Maggie R Port Washington, 0. 
 
 Mrs. O'Donntll, deceased. 
 I.uethi, Anna New Philadelphia, Pa. 
 
 Mrs. Richards, deceased. 
 
 Senseman, Emma Philadelphia, Pa. 
 
 Smiley, Mary, deceased Forest Hill, Ind. 
 
 Uecke, Emily Seymour, Wis. 
 
 Mrs. Dittmer. 
 
 Wilkins, Emma, deceased Worthington, Ind. . 
 
 Winchester, Kate Hope, Ind. 
 
 Mrs. Smith. 
 
 1875. 
 
 Bauer, Mary lefferson City, Mo. 
 
 Black, Martha Indianapolis, Ind. 
 
 Mrs. Gipe. 
 
 Rhodes, Nina Toledo, O. 
 
 Mrs. Kreiter. 
 
 Rieger, Lydia Jefferson City, Mo. 
 
 Thompson, Susan Columbus, Ind. 
 
 Mrs. Conner. 
 
 1876. 
 
 Artsman. Josephine Newport, Ky. 
 
 Mrs. Coffin. 
 
 Bigler, Cecelia Grinnell, Iowa. 
 
 Mrs. Romig. 
 
 Clark, Ella C Cincinnati, 0. 
 
 Plessner, Emma Saginaw City, Mich. 
 
 Riehl, Lizzie, deceased Chicago, III. 
 
 Stempel, Jennie Cleveland, O. 
 
227 
 
 Names. 1877. Residences. 
 
 Shultz, Miranda Hope, Ind. 
 
 Mrs. Fishel. 
 
 Sigler, Adele, deceased Osceola, Iowa. 
 
 Wikoff, Olive Rushville, Ind. 
 
 Wilson, Clara Elizabethtown, Ind. 
 
 Wilson, Rebecca Elizabethtown, Ind. 
 
 Thompson, Nora Elizabethtown, Ind. 
 
 Mrs. Daugherty. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. Rights. 
 
 Lehman, Lydia Unionville, Mich. 
 
 Mrs. Kolb. 
 
 Billiard, Dema Hope, Ind. 
 
 Mrs. Hartzel. 
 
 PUPILS. 
 
 Anderson, Julia Ephraim, Wis. 
 
 Mrs. Alex. Johnson, Sturgeon Bay, Wis. 
 
 Anderson, Lizzie Ephraim, Wis. 
 
 Billiard, Addie Hope, Ind. 
 
 Mrs. L. Rights, Indianapolis, Ind. 
 
 Billiard, Dema Hope, Ind. 
 
 Mrs. M. Hartzel, Hope, Ind. 
 
 Blickensderfer, Esther Hope, Ind. 
 
 Oxford, O. 
 
 Biickensderfer, Grace Hope, Ind. 
 
 Mrs. F. R. Nitzschke, New Brighton, S. I., N. Y. 
 
 Gebhardt, Louise North field, Minn. 
 
 Mrs. F. H. Oehler, Devil's Lake, North Dakota. 
 
 Grissom, May Hope, Ind. 
 
 Haas, Mary, deceased Hope, Ind. 
 
 Hallenberg, Emma, deceased Louisville, Ky. 
 
 Hegewald, Emma New Albany, Ind. 
 
 Mrs. A. E. Riley, New Albany, Ind. 
 
 Lehman, Lydia Ephraim, Wis. 
 
 Mrs. Eustace Kolb, Unionville, Mich. 
 
 Maley, Alice Hope, Ind. 
 
 Michael, Carrie Hope, Ind. 
 
 Michael, Emma, deceased Hope, Ind. 
 
 Michael, Gertrude Hope, Ind. 
 
228 
 
 Names. Residences. 
 
 Pattison, Lizzie Falmouth, Rush Co., Ind. 
 
 Pierce, Jane West Salem, III. 
 
 Mrs. Van Gunten, West Salem, 111. 
 
 Rominger, Sophia C Hope, Ind. 
 
 Mrs. D. W. Dodd, deceased, Hope, Ind. 
 
 Sim, Carrie Louisville, Ky. 
 
 Mrs. Dusch, Louisville, Ky. 
 
 Sonderman, Bertha Seymour, Wis. 
 
 Mrs. Bierlein, Milwaukee, Wis. 
 
 Sonderman, Ida Seymour, Wis. 
 
 Mrs. G. C. Bierlein, deceased, Seymour, Wis. 
 
 Schmuck, Blanch Indianapolis, Ind. 
 
 Mrs. Will Vance, Indianapolis, Ind. 
 
 Spaugh, Maggie Hope, Ind. 
 
 Specht, Mary Hope, Ind. 
 
 Mrs. Sam'l Michael, Lawrence, Ind. 
 
 Stengel, Elenora Utica, Mont. 
 
 Mrs. Theo. Albert, R. R. Hector, Minn. 
 
 Stengel, Minnie Utica, Mont. 
 
 Mrs. David Brown, Utica, Mont. 
 
 Trimble, Carrie Greensburg, Ind. 
 
 Mrs. C. McCoy, Greensburg, Ind. 
 
 Thompson, Nora Waynesville, Ind. 
 
 Mrs. Wm. Daugherty, Elizabethtown, Ind. 
 Wedekind, Emma Louisville, Ky. 
 
 Weegmann, Louisa Indianapolis, Ind. 
 
 Mrs. Fred. M. Loomis, Indianapolis, Ind. 
 
 Wright, Sophia Hartsville, Ind. 
 
 Mrs. Alley, Waldron, Ind. 
 
 Indiana 19 
 
 Kentucky 2 
 
 Wisconsin 5 
 
 Illinois 1 
 
 Minnesota 1 
 
 Total 28 
 
229 
 
 THE FIRST TEN BOARDERS. 
 November 19, i866-July, 1867. 
 
 1. Blickensderfer, Cornelia Tuscarawas, O. 
 
 2. McMurray, Lucy Tuscarawas, 0. 
 
 3. Schweitzer, Mollie Shelbyville, Ind. 
 
 4. Schroeder, Mary Shelbyville, Ind. 
 
 5. Hinman, Betty Columbus, Ind. 
 
 6. Jones, Alice Greencastle, Ind. 
 
 7. Toner, Susie Edinburgh, Ind. 
 
 8. Rominger, Addie Franklin, Ind. 
 
 9. Gower, Hebe Iowa City, Iowa. 
 
 10. Uecke, Emma Green Bay, Wis. 
 
A HISTORY 
 
 Moravian Mission Among the Indians 
 
 WHITE RIVER IN INDIANA 
 
 HARRY EMILIUS STOCKER, Ph.D. 
 
 BETHLEHEM, PA. 
 Times Ptblishing Co.. Printers 
 1917 
 
233 
 
 TABLE OF CONTENTS 
 
 INTRODUCTORY 
 
 CHAPTER I. — How the Mission came to be Established. 
 
 CHAPTER II. — The Missionaries Called and their Journey 
 to Goshen. 
 
 CHAPTER III.— The Journey from Goshen to the White 
 River. 
 
 CHAPTER IV. — The Beginning of the Mission. 
 
 CHAPTER V.— Difficulties in the Way of Success. 
 
 CHAPTER VI. — Inconsistencies of the Christian Indians and 
 the Discouragement of the Missionaries. 
 
 CHAPTER VII. — Progress of the Work. 
 
 CHAPTER VIII.— The Clouds over the Mission become 
 Threatening. 
 
 CHAPTER IX. — Stirring Events leading to the Abandon- 
 ment of the Mission. 
 
 CHAPTER X. — The Station Abandoned and the Missionaries, 
 return to Bethlehem. 
 
 It 
 
235 
 
 PREFACE 
 
 For more than a century the historic details connected with 
 the Indian Mission on the White River were locked up in well- 
 preserved German manuscripts in the Provincial Archives of the 
 Moravian Church at Bethlehem, Pennsylvania, where they were 
 placed when the work had to be abandoned. Little use was 
 made of this wealth of material by historians, with the result that 
 perhaps less is known of this mission than of any other Mora- 
 vian labors for the conversion of the Indians. Therefore much 
 of what is contained in this first complete history of the White 
 River Mission has never appeared before, and for this reason, 
 many minor details, which otherwise might have been omitted, 
 are mentioned. 
 
 At the same time that the history was under preparation, the 
 writer made for the Indiana Historical Society a complete trans- 
 lation of the original diary of the mission and of the many letters 
 which the missionaries wrote to the Helpers' Conference, so the 
 reader of these pages enjoys all the fruits of these necessarily 
 painstaking labors. While the author experienced all the thrills 
 of the pioneer as he made his way through the century-old 
 manuscripts, this privilege did not come to him by right of dis- 
 covery. It was Professor William N. Schwarze, Ph.D., the Pro- 
 vincial Archivist, who first called attention to this unoccupied 
 field for historic research, and at his suggestion the history was 
 written. All that he did is herewith gratefully acknowledged. 
 
 The principal sources of information are : The Mission Diary ; 
 Diary of the Missionaries' Journey from Bethlehem to Goshen 
 on the Muskingum, in Ohio; Diary of the Missionaries' Journey 
 from Goshen to the White River ; Letters of the Missionaries to 
 the Helpers' Conference ; Diary of the Missionaries' Journey 
 from the White River to Bethlehem ; Diary of the Goshen Indian 
 Mission ; Minutes of the General Helpers' Conference ; Reports 
 of the Unity's Elders' Conference ; and the Diary of the Bethle- 
 hem Moravian Church. 
 
 Additional information was found in the following : A written 
 copy of the autobiography of John Peter Kluge ; the written 
 
236 
 
 autobiography of Abraham Luckenbach ; Drake's Life of 
 Tecumseh ; Heckewelder's Indian Nations ; Heckewelder's Nar- 
 rative of Moravian Missions among the Indians ; de Schweinitz' 
 Life and Times of David Zeisberger ; Loskiel's History of Mis- 
 sions among the Indians of North America ; Zeisberger's Diary, 
 1781-1798, translated by E. P. Bliss; The Lenape and their 
 Legends, by Daniel G. Brinton ; Dillon's History of Indiana, and 
 many other works. The writer also gratefully acknowledges the 
 information bearing on the exact location of the Mission Station, 
 Muncie Town and Woapicamikunk, which was given by Arthur 
 W. Brady, Esquire, of Anderson, Indiana. 
 
 Harry E. Stocker. 
 
 South Bethlehem, Pennsylvania. 
 
237 
 
 INTRODUCTORY 
 Moravian Missions Among the North American Indians 
 
 The Moravians began their missionary labors among the In- 
 dians of North America in the colony of Georgia, where they 
 had secured two grants of land, one of five hundred acres on the 
 Ogeechee River, and another of fifty acres near the city of 
 Savannah. Under the able leadership of the gifted August Gott- 
 lieb Spangenberg, formerly professor in Jena and Halle, a colony 
 of ten arrived in Savannah, February 6, 1735. Another com- 
 pany of twenty persons from Herrnhut, led by David Nitsch- 
 mann, came soon after. Among the latter were the parents of 
 David Zeisberger. Their son, whose distinguished service of 
 sixty-three years among his Brown Brethren won him the 
 sobriquet, 'Apostle to the Indians," came later. 
 
 Mission work was begun at once among the Creeks and 
 Cherokees. A school for Indian children was established on the 
 island of Irene, about five miles from Savannah. The Indians 
 were fairly receptive to the gospel and at first the prospects for 
 the success of the mission were encouraging, but after a period 
 of about four years, war between England and Spain, with its 
 attendant Indian hostilities, made it necessary, for the time be- 
 ing, to abandon the work. In the spring of 1740, the Moravian 
 colony was transferred to what is now Nazareth, Pennsylvania. 
 Later attempts to christianize the Cherokees were attended with 
 indifferent success. 
 
 In July, 1740, Christian Heinrich Rauch, a twenty-two-year- 
 old Moravian, arrived in the city of New York, where he made 
 the acquaintance of two drunken Mohican Indians, by the name 
 of Wasamapah* or Tschoop and Schabasch, whom he accom- 
 
 *A gifted, but profligate Chief of the Mohicans, who became one of the 
 most distinguished Indian converts won by the Moravians. He was known 
 as Job among the traders. Some German, unacquainted with English, 
 mentioned this name in a written report, spelling it as he pronounced it, 
 and Wasamapah became familiarly known as "Tschoop," some people 
 
2 3 8 
 
 panied to their village Schekomeko, where his earnest proclama- 
 tion of the gospel soon bore fruit. Two years later four Indians, 
 with Wasamapah and Schabasch among the number, received 
 Christian baptism. At the close of the year 1742, there were 
 thirty-one Christian Indians. 
 
 The missionaries Pyrlaeus, Buettner and Mack were sent to 
 Ranch's assistance, and m a short time the work spread to Con- 
 necticut, where flourishing stations sprung into existence in the 
 Indian villages of Pachgatgoch, Wechquadnach and Gnadensee. 
 Wherever the Word of God was preached, it was received with 
 joy. Meanwhile Satan likewise bestirred himself. Unscrupulous 
 whites, whose nefarious liquor traffic suffered from the spread 
 of the gospel among the Indians, charged the missionaries with 
 being Papists in disguise and enemies of Great Britain. The 
 missionaries were ready enough to deny the charge, and willing, 
 too, to affirm their allegiance to England, but they were not 
 prepared to take an oath, for conscientious reasons. Thereupon 
 the New York Assembly made the oath of allegiance obligatory 
 and declared "vagrant preachers, Moravians or disguisedPapists" 
 subject to a fine of forty pounds and six months' imprisonment, 
 and expulsion from the colony, if the offense should be repeated. 
 When the Brethren Christian Frederick Post and David Zeis- 
 berger went to New York to study the Indian language, they 
 were arrested as spies and imprisoned for seven weeks. 
 
 Under these adverse circumstances it was impossible to carry 
 on the work, and the missionaries were withdrawn. Quite a 
 number of the Christian Indians followed their teachers to 
 eastern Pennsylvania, in 1746. They located at a place near 
 Bethlehem and called it Friedenshuetten. Unable to find suf- 
 ficient support in this neighborhood, the Brethren purchased for 
 them two hundred acres of land at the point where the Mahom 
 empties its waters into the Lehigh, about thirty miles above 
 Bethlehem. The Christian village received the name of Gnaden- 
 
 mistakenly thinking that this was an Indian word. His baptismal name 
 was John. He was thoroughly converted, and immediately after his 
 baptism in April, 1742, he became a valuable assistant to the missionaries. 
 He was an eloquent speaker, and Bishop Spangenberg declared that he 
 had the countenance of a Luther. August 27, 1746, Tschoop died of small- 
 pox, in Bethlehem, Pa., where he was buried in the Moravian grave-yard. 
 
239 
 
 huetten on the Mahoni. In a short time the new settlement had 
 five hundred inhabitants. The mission prospered in every way 
 until the year 1755, when war broke out between England and 
 France. The heathen Indians joined the French and engaged in 
 a campaign of wholesale murder and pillage. They made an 
 unexpected attack on defenseless Gnadenhuetten, burned the 
 mission buildings, and ten missionaries and their wives, besides 
 a child, became a prey to their savage cruelty. The Christian 
 Indians, about six hundred in all, were scattered in all direc- 
 tions, some of them finding refuge at Bethlehem and Nazareth. 
 
 Some of the fugitives settled Nain, near Bethlehem, and 
 Wechquetank* on the north side of the Blue Mountains, but the 
 sentiment of the white settlers was strongly against the Indians, 
 whether Christian or heathen, and, as a result of it, one hundred 
 and forty members of these congregations were dragged to 
 Philadelphia, where they and their teachers languished in prison 
 for one whole year (1764-1765). Many of them died of small- 
 pox. Those who survived the imprisonment decided to push 
 into the wilderness to get away from the white people, and 
 consequently accepted the invitation of Papunhank, an Indian 
 prophet who had been converted under the ministrations of 
 Zeisberger, to accompany him to the junction of the Wyalusing 
 and the Susquehanna, in what is now Bradford County. As a 
 result, the flourishing settlement of Friedenshuetten sprung into 
 existence at that place, in 1765. This mission won a great many 
 converts among the heathen. Three years later Zeisberger 
 founded a new station on the Allegheny and called it Friedens- 
 staedt. Among the converts gained here was the renowned 
 chieftain and orator, named Glikkikan.-}- 
 
 *Wechquetank consisted of a tract of 1400 acres within the present 
 limits of Monroe County, Pennsylvania. The mission was begun with 
 thirty baptized Indians under Missionary Gottlob Sensemann, in April. 1760. 
 It was abandoned three years later as a result of Pontiac's War. 
 
 tGlikkikan was a sachem renowned as a warrior and an orator of great 
 ability. Having silenced the Jesuits many a time, and Protestant mis- 
 sionaries as well, he went to the mission-house on the Allegheny River for 
 the express purpose of vanquishing the Christian teacher in argument, but 
 Christ touched his heart and he became a Christian. He became an efficient 
 
240 
 
 In 1771, Zeisberger visited the Delawares in the Tuscarawas 
 Valley of Ohio and preached to them the first evangelical ser- 
 mon delivered in that State. The Grand Council of the Dela- 
 wares decided to put a large tract of land in the Tuscarawas at 
 the disposal of the Christian Indians and formally invited the 
 congregations at Friedenshuetten and Friedensstaedt to come 
 and settle on it. The invitation was accepted and in due time 
 mission stations were established at Schoenbrunn, Gnaden- 
 huetten, Lichtenau and Salem. The Brethren Sensemann, Jung, 
 John Heckewelder and Edwards assisted Zeisberger in, his 
 labors here. It was a time of unexampled prosperity until the 
 year 1781, when the Revolutionary War broke out and the 
 Christian Indians and their teachers were driven out of the 
 Tuscarawas Valley. Four hundred of them were dragged into 
 the wilderness and left to their fate on the Sandusky. After 
 much suffering, one hundred and fifty Indians begged per- 
 mission in February, 1782, to return to their plundered settle- 
 ments to gather what they could find of their harvests. The re- 
 sult was the Gnadenhuetten massacre, in which twenty-nine 
 men, twenty-seven women and thirty-four children lost their 
 lives. 
 
 A number of scattered Christian Indians found refuge among 
 the Delawares on the White River, in what is now Indiana, while 
 others established themselves eventually at Fairfield, Canada. 
 A number of the latter found their way back to Ohio, in 1798, 
 and established Goshen, which existed until the year 1823, when 
 the few who still remained removed to Fairfield. In 1837, a 
 number of Fairfield Christians accompanied the missionaries 
 Vogler and Miksch to Kansas, where New Westfield was estab- 
 lished among the Delawares. This work did not prosper, and 
 eventually Moravian labors among the Indians at this place as 
 well as at Fairfield, ceased. 
 
 helper and rendered great service to the mission in spite of the bitter 
 persecutions to which he was subjected by his chief and former friends. 
 His Christian name was Isaac. He perished in the Gnadenhuetten massacre, 
 in 1782. 
 
241 
 
 THE MORAVIAN MISSION AMONG THE INDIANS ON 
 THE WHITE RIVER IN INDIANA 
 
 CHAPTER I 
 
 How the Mission Came to be Established 
 
 In the twilight of the eighteenth century, smoke might have 
 been seen curling its way from the peaked roofs of the thatched 
 huts of Indians living on the White River in what is now the 
 State of Indiana. At least a thousand Indians had their homes 
 in this vicinity. Of these the majority were Delawares, living 
 in nine different villages which lay about five miles apart. This 
 region they regarded as their ancient seat*, consequently, when 
 driven westward by the encroachments and treachery of the 
 whites, they settled here with the hope of rekindling their 
 national council fire. Woapicamikunk (White River town), 
 situated about three miles east of the present city of Muncie and 
 lying on the same side of the river, was their principal town. 
 
 Unfortunately an unquenchable thirst for whisky wrought 
 fearful havoc among them. In winter they would go five or six 
 days' journey into the woods to hunt and after their return in 
 late spring or early summer, they would spend most of their 
 time in debauchery. They would often drag a hundred gallons 
 of whisky into one of their towns, and after they once had a 
 taste of it, they would not stop until the last drop was gone. 
 They would not only give their last cent for the terrible intoxi- 
 cant, but even the shirts from their backs. After some of their 
 
 *According to their own tradition, the Delaware Indians originally re- 
 sided in the extreme western part of the American continent, whence they 
 emigrated eastward. When a powerful tribe living in the Mississippi 
 River valley disputed their way, they joined the Iroquois in a war against 
 it and succeeded in driving out the enemy, whereupon the conquerors took 
 possession of the country, the Iroquois choosing the lands in the vicinity 
 of the great lakes, and the Delawares settling on those to the south. Here 
 they claimed to have lived for hundreds of years. Gradually they moved 
 •east, where they made the Delaware River the center of their possessions. 
 
242 
 
 carousals it was no uncommon sight to see a large number of 
 Indians without a shred of clothing to their name. The war- 
 chiefs themselves were guilty of drunkenness and even had 
 whisky brought into the villages where their wives dispensed it 
 to the people. 
 
 The Delawares were indolent and for the most part un- 
 ambitious. All the work was done by the women, whose princi- 
 pal occupation was cutting and bringing in the fire wood, tilling 
 the ground, sowing and reaping the grain, pounding the corn 
 for their pottage and bread, and in season making maple sugar. 
 Apart from simple cooking, their household labors were few. 
 Much of the outside work was considerably lightened and at the 
 same time made enjoyable by having a "bee" or frolic. Both the 
 men and the women were greatly attached to their children and 
 relatives. Gossiping, deceitfulness and' lying were common 
 faults. Whatever their character may have been before they 
 came in contact with the white man, it is certain that they were a 
 very degraded people when they lived on the White River. 
 David Zeisberger,* who gave the best years of his life to mis- 
 
 *David Zeisberger, "the apostle of the Delawares," was born in Zauch- 
 tenthal, Bohemia, in 1721. When he was five years old, his parents fled 
 to Herrnhut, for conscience' sake, and later emigrated to Georgia, whither 
 sixteen-year-old David followed them from Holland, where he had been 
 placed in school. From Georgia he went to Bethlehem, Pennsylvania, 
 where he was converted. He consecrated himself to the cause of missions 
 among the Indians. In New York, where he had gone to perfect himself 
 in the Indian language, he was arrested as a spy and imprisoned for two 
 months. Soon after his release from prison, he accompanied Bishop 
 Spangenberg to Onondaga, the capital of the Six Nations, where he built 
 a mission-house and was made keeper of the Grand Council archives. He 
 was greatly beloved by the Indians, whom he called his "Brown Brethren." 
 The Iroquois adopted him into their tribe and he was enrolled as a mem- 
 ber of the Turtle clan. He was also naturalized by the Monseys. Through 
 his labors, extending over sixty-three years, many hundreds of savages 
 were led to embrace a consistent Christian life. He was fluent in the 
 Delaware, Mohawk and Onondaga languages and familiar with many 
 Indian dialects. His literary labors include a translation of the Bible and 
 the Moravian hymn-book into Delaware, the compilation of a German- 
 Delaware dictionary, and the composition of Onondaga and Delaware 
 grammars. His itinerary led him to labor in Massachusetts, Connecticut, 
 New York, Pennsylvania, Ohio, Michigan and Canada. His Indian name 
 
243 
 
 sionary labors among the Delawares, regarded them as the most 
 ordinary and vile of savages. They were said to have been 
 more opposed to the gospel than any other Indian nation, which 
 is not surprising, perhaps, when we remember that so many 
 Christian converts from among their number were massacred in 
 cold blood.* 
 
 Three tribes comprised the Delaware nation. They were the 
 Turtle or Unami, the Turkey or Unalachtgo, and the Wolf or 
 Minsi, which has been corrupted into Monsey. According to an 
 ancient custom, the chief selected from the Turtle tribe was the 
 head of the nation. This man was called the Peace Chief. As 
 such he could neither go to war nor receive the war belt or 
 string of dark wampum, which signified a declaration of hostili- 
 ties. At the time of our history, Tedpachsit or Tatapachkse, a 
 quiet, inoffensive and harmless man of sixty or more, was the 
 Head Chief, having been elected to this position not long after 
 the murder of his predecessor by Colonel David Williamson's 
 party near Pittsburgh, in 1782. Though he never became a 
 Christian, he was a man of fairly good character and had as 
 such the best interests of his people at heart. In 1802, accom- 
 panied by a number of his warriors, he visited in the city of 
 Washington and, on his way home, stopped for a while at Lititz, 
 where he was entertained in the most hospitable manner by the 
 Brethren. 
 
 Tedpachsit was assisted in the rule of his people by the war- 
 chiefs, Pachgantschihilas or Pakantchilas and Hocking- 
 pomsga. The latter was renowned as a witch-doctor. He was 
 not only given to drink but dealt in whisky and derived from 
 this nefarious traffic his only source of income. Needless to say, 
 he was no friend of the Christian or white man. Pachgantschi- 
 hilas was an aged and renowned warrior and a hardened 
 pagan, strongly opposed to the conversion of his people to 
 Christianity. Whatever he said in favor of Christianity or Chris- 
 was Ganousseracheri. which means "on the pumpkin." Zeisberger died, in 
 1808, at Goshen, on the Muskingum River, Ohio. 
 
 *The two principal massacres were the one of Gnadenhuetten on the 
 Mahoni in Pennsylvania, in 1755. and that of Gnadenhuetten on the Mus- 
 kingum in Ohio, in 1782. 
 
244 
 
 tian teachers was therefore sheer pretense. A great amount of 
 shrewdness combined with unusual oratorical ability made him 
 an influential factor among the Indians. They regarded him as 
 their Washington. His address* to the Moravian Indians some 
 time before the Gnadenhuetten massacre on the Muskingum is a 
 striking evidence of his farsightedness, for in it he tried his best 
 to persuade them to remove from the Tuscarawas to a place of 
 safety. "I admit," said he, "that there are good white men, but 
 they bear no proportion to the bad. The bad must be the 
 stronger for they rule. They do what they please. They enslave 
 those who are not of their color. They would make slaves of us, 
 if they could, but as they cannot do it, they kill us. There is no 
 faith to be placed in their words. They are not like the Indians, 
 who are only enemies while at war, and are friends in peace. 
 They will say to an Indian, 'My friends — My brother !' They will 
 take him by the hand and at the same time destroy him. And so 
 you (addressing the Christian Indians) will also be treated by 
 them before long. Remember that this day I have warned you 
 to beware of such friends as these. I know the long knives ; they 
 are not to be trusted." His words were prophetic ; in eleven 
 short months they were fulfilled. + 
 
 *Heckewelder's History of the Indian Nations, pp. 80-81. 
 
 fin the beginning of the year 1771, the Grand Council of the Delawares 
 in the Tuscarawas Valley invited the Christian Indians of Friedenshuetten, 
 Pennsylvania, to come to Ohio, where they might occupy lands, which 
 would never be "sold under their feet to the white people." Chief Neta- 
 wat-wes or King Newcomer was the recognized head of the Delawares at 
 this time. The invitation was accepted and the mission station of Schoen- 
 brunn on the Tuscarawas was the result. The next year other Pennsyl- 
 vania converts came, who established Gnadenhuetten ten miles down the 
 valley. Three years later, Lichtenau was commenced, but it had to be 
 given up after the third year of its existence, because it happened to be in 
 the war-path of the hostile Indians. Its place was taken by Salem, which 
 was founded five miles below Gnadenhuetten. 
 
 Netawatwes joined the Christians, and in every way it was a flourishing 
 time for the mission. Then the Revolutionary War broke out. Un- 
 fortunately, both the British and the Americans looked upon the mission 
 Indians with distrust, the former because a large number of the Dela- 
 wares would not join their standards, and the latter because they claimed 
 that the Indians sympathized with the English. In September, 1781, the 
 
245 
 
 Not all the Delawares on the White River were heathen. 
 Quite a number of baptized Indians had fled westward after the 
 Gnadenhuetten massacre and made their home there. Many of 
 these lapsed into heathenism but not a few remained loyal to the 
 faith. Among the latter was an old man named Isaac, who used 
 to live in Gnadenhuetten, where he served as an official lay- 
 helper. This aged convert would not attend the sacrificial feasts 
 of the Indians. He called them the Devil's Feasts. According 
 to the testimony-of some White River Indians, he observed the 
 Christian Sabbath by singing hymns and by praying, and 
 preached about God becoming man to the young people, who 
 heard him gladly. In 1798, he rejoiced to hear that a number 
 of fugitive Christian Indians had returned from Canada and, 
 under the leadership of Zeisberger and Mortimer, had estab- 
 lished the Goshen mission on the Muskingum. Old and de- 
 crepit, it was impossible for him to undertake the sixteen days'" 
 journey to Goshen, greatly as he would have enjoyed the privi- 
 lege, but he earnestly urged others to go in order that they 
 might better hear what he tried to tell them. 
 
 British took all the Christian Indians prisoners and led them away. The 
 mission houses were plundered and destroyed. At the Sandusky the cap- 
 tives were deserted. With barely any provisions, they passed through a 
 dreadful winter. In spring, a hundred and fifty Christian Indians returned 
 to the Tuscarawas Valley for the purpose of gathering what they could 
 find of their harvest. 
 
 When about to return to their brethren on the Sandusky, Colonel 
 Williamson, in command of ninety American soldiers, came upon the scene, 
 charged the peaceful Indians with the murder of the William Wallace 
 family and with other outrages, and mercilessly murdered in cold blood 
 ninety Christians and six visiting heathen Indians. Two boys alone 
 escaped. The Schoenbrunn Indians received warning and fled to the 
 Sandusky. From here a number of the converts went to Michigan, where 
 they remained four years at New Gnadenhuetten, which they founded. 
 When they left here, they located temporarily at Pilgerruh on the Cuya- 
 hoga, and in 1787 they settled at New Salem on the Petquotting or Huron 
 River of Ohio. For fear that there might be another massacre in store 
 for them, they emigrated to Canada, in April, 1792, where they established 
 the mission at Fairfield, on what is now the River Thames. In August, 
 1708, Zeisberger and wife and Benjamin Mortimer, together with seven 
 Indian families, returned to the beautiful Tuscarawas Valley, and founded 
 the Goshen mission on the Muskigum, about two miles from the former 
 site of Schoenbrunn. (See Hamilton's History of Moravian Missions.) 
 
246 
 
 The fact that the missionaries Kluge and Luckenbach never 
 mention Isaac would indicate that they never came across him. 
 It is quite likely that he had died before they arrived. This same 
 man used to be a great enemy of the gospel. While still a 
 heathen, under the guise of friendship, he at one time attempted 
 to kill David Zeisberger and he would have been successful, too, 
 had not another Indian providentially interfered. The few bap- 
 tized refugees who, like Isaac, remained faithful may have enter- 
 tained the hope of a return to the Muskingum some day or of 
 having missionaries come to them, but, strange to say, they had 
 nothing to do with the founding of the mission on the White 
 River. 
 
 As far as is known, the first communication in regard to mis- 
 sionary work in Indiana Territory passed between the Indians 
 and the Moravians in the year 1797. In the diary* for that year, 
 which Zeisberger kept at Fairfield, we read under date of Oc- 
 tober seventh : "From the Miami we learned through Abel,-j- 
 who came from there, where he had visited friends, that the 
 chief, Tedpachxit, had the wish that the Brethren would come to 
 them and preach Christ's gospel. This was pleasant news to us, 
 which we should have been glad to hear for a long time. We 
 had thought of soon sending a deputation to him." On the six- 
 teenth, he wrote : "Having had news from the Miami which 
 seemed as if the Indians there were longing to hear the Word 
 cf God, we sent thither Bill Henryt with a couple of young men 
 on a visit to get more exact information about this. They set 
 out thither today by water, with our blessing." 
 
 November eleventh, he wrote : "At the Lord's Supper, Adam 
 was again a partaker, after two years, both to our joy and to that 
 of the congregation. Soon afterward, we had the pleasure of 
 seeing come to us in good health Brother Bill Henry, with his 
 son John, and one other, John Thomas, from the Miami. Of 
 their visit they spoke as follows : 'After having been detained 
 upon the lake by sucessive days of bad weather, we arrived 
 
 *From the translation of "Diary of Zeisberger," by Eugene F. Bliss, 
 Vol. II, pp. 496, 497, 500-502. 
 
 tAn Indian helper. 
 
 tSame as Gelelemend or Kilbuck. Vid. Footnote, p. 248. 
 
247 
 
 there and went to the chief, Tedpachxit, where we were kindly 
 received. Bill Henry, who was spokesman, set forth to him that 
 we were come, not only to see them, but to say something to 
 them. He soon made preparations, calling together the chief 
 men, and when this was done, Bill Henry said : "My dear 
 friends, it is a pleasure after many years to see you once again, 
 under God's guidance. The reason for our leaving home and 
 coming to you is this : We heard some time ago that you would 
 be glad to have God's Word preached and heard among you, 
 that there are many who long for it, that there are also some of 
 our baptized brethren who are waiting for this, and wish they 
 had the opportunity to hear God's Word, being unable to come 
 to us, because we live so far away from them. This is the reason, 
 and no other, why we have undertaken the journey here, for if 
 we hear that any one longs for God's Word, the word of life, we 
 are ready to serve him with it, since we like to see our fellow- 
 men and friends share in this good and be saved. We are there- 
 fore come to see and to learn from you how you are disposed in 
 regard to the matter, so that we may bring trustworthy news to 
 those who sent us. As soon as we have heard you, we intend to 
 return whence we came." 
 
 " 'It also happened that the captain, Pachgantschihilas, was 
 present. He has always been a great foe to the preaching of the 
 gospel among the Indians. He asked us who had brought us 
 the news. He was told that it was one of our people, who had 
 come back from here some time ago. He replied, that we should 
 not listen to such words for if they wished to send us a message 
 we should see it accompanied by a string of wampum. Of this 
 message they knew nothing. Now the truth was. Chief Ted- 
 pachxit had spoken thus with our Abel, but he dared not admit 
 it before the great captain. This fact was established by the fol- 
 lowing, which this very captain related to Bill Henry, namely, 
 that some time before he had charged a certain Indian, who was 
 going to Fairfield, to speak with our Indians, and propose to 
 them that they come back again from across the lake ; that the 
 Indian had returned with the answer that we had no disposition 
 for this, being so well established here. He asked whether the 
 thing was really so. The answer was that the same Indian had 
 
248 
 
 been with us man)- days, but had not said a word about this to 
 any one, and we knew nothing about it.' 
 
 "Thus it appears that the captain would be glad to have us 
 over the lake again, but will have nothing to do with the preach- 
 ing of the gospel. If we only have the opportunity, we will not 
 ask the chiefs. They must adapt themselves to it. They further 
 said to the brethren that the Quakers in Philadelphia had made 
 them an offer and advised thern to move together, not live so 
 scattered about ; that they would send people to build them 
 houses and teach them agriculture ; that they could send 
 mechanics to teach them their work and to make them a civilized 
 people, for which cause they had much money to spend. If the 
 proposal pleased them, namely, the Delawares, they should come 
 to Philadelphia ; they would speak with them and set the thing 
 in motion. And, as it seems, they are not disinclined, for they 
 said they thought of going thither in Spring. Thus the brethren 
 came back. It is to be hoped that their journey was not in vain, 
 and they will undoubtedly think about the matter. They also 
 thought of and spoke to Indians who would like to come to us^ 
 and an old baptized widow is now on her way hither to remain. 
 But this is to be said further of the Delaware nation : It is scat- 
 tered at present from' Canada to the Mississippi, and their 
 present chief has little weight and authority." 
 
 As far as is known, the Fairfield Christians and the Delawares 
 had no further negotiations in regard to the preaching of the 
 gospel on the White River. After the Goshen mission had been 
 established, there was considerable intercourse of a friendly 
 nature between the Christian Indians and their heathen relatives 
 and friends on the Woapicamikunk. Thus it happened, May 5, 
 1799, that Chief Hockingpomsga had occasion to visit in 
 Goshen. The missionaries were not at home at the time, conse- 
 quently it fell to the lot of William Henry Gelelemend or Kil- 
 buck,* as he was more familiarly known among the whites, and 
 
 *Gelelemend or Kilbuck, supposed to have been born in the neighbor- 
 hood of Lehigh- Gap, Northampton County, in the year 1737, was the grand- 
 son of the well-known chief Netawatwes. That he was a man of con- 
 siderable influence is seen from the fact that he was at one time chief 
 counsellor of the Turkey Tribe and, after the death of Captain White 
 Eyes, temporarily installed as head chief. He was a strenuous advocate 
 
249 
 
 his Indian brethren, to entertain the guest. In the course of his 
 stay, they reminded the old warrior that it had been the call of 
 good chief Netawatwes* that had brought the Christian Indians 
 from their homes on the Susquehanna to the Muskingum, and 
 that it had been his last wish that the Delawares should accept 
 the gospel. When Hockingpomsga returned home, he carried 
 with him an urgent invitation to his people to come to Goshen 
 to hear the Word of God. Whatever his own feelings may have 
 been in the matter, he was true to the confidence reposed in 
 him and delivered the message. 
 
 In answer to Gelelemend's invitation nothing was heard for a 
 whole year. At last, in April, 1800, Tedpachsit and his Council 
 sent to Goshen as deputy, Tulpe Najundam (he who carries a 
 turtle), the brother of Pachgantschihilas, who delivered the fol- 
 lowing message : "My friends, we received your communica- 
 tion. Our Chief and our great captains, our warriors and our 
 young people, our women and our children were all greatly 
 pleased over your words. The reason you have not heard from 
 us before is because my people were not at home. As soon as 
 they returned, I acquainted them with your invitation and they 
 were all pleased with it. My friends, we have here a large tract 
 of land that belongs to us. Gelelemend, I take you and your 
 friends by the hand, therefore, and bring you here, and settle 
 you near me on the Woapicamikunk." 
 
 of peace during the Revolutionary War and in consequence made a great 
 many enemies among the Indians. His life was imperilled more than 
 once. In the summer of 1788, he joined the Moravian Indians at Salem 
 cn the Petquotting River. He was baptized and received the name of 
 William Henry, in honor of Judge William Henry of Lancaster, a member 
 of Congress, who helped to survey the Tuscarawas reservation, in 1797. 
 In the early winter of 181 1, in the eightieth year of his life, he passed 
 away at Goshen, Ohio. John Henry Kilbuck, a direct lineal descendant, 
 graduated from the Moravian College and Theological Seminary, Bethle- 
 hem, Pennsylvania, in 1884. Immediately after his graduation he served 
 for a number of years as Moravian missionary among the Eskimos in 
 Alaska, where he is at present a teacher in the United States Government 
 school. 
 
 *The head-chief of the Delaware Nation immediately before the Ameri- 
 can Revolution. His wisdom kept the Delawares from the slaughter of 
 white people of which other tribes were guilty. He died in 1776. 
 10 
 
250 
 
 The message to which this was the answer said nothing in the 
 least about any desire on the part of the Christian Indians to 
 move away from Goshen. According to Tulpe Najundam, i 
 member of the council had expressed the fear that the Goshen 
 Indians, having their own land where they were and therefore 
 being well satisfied, would not care to leave. Furthermore, 
 some one had made the statement that the Christian Indians 
 would not come without their teachers. In view of all this, the 
 council immediately decided to set apart for the Goshen Indians 
 a large tract of land where they might dwell together un- 
 molested and in safety. As for the teachers, it was taken for 
 granted that they would accompany the Indians without inviting 
 them separately. 
 
 This gracious invitation was received with considerable 
 pleasure by the Goshen missionaries. While they were not 
 wholly carried away by this unexpected show of friendliness, 
 they could not help but regard it as partly sincere, to say the 
 least. They did not believe for a moment that the Delaware 
 Council had been seized all of a sudden by an unselfish desire to 
 further the gospel nor that the Indians really wanted to hear and 
 receive the Word of God. Having heard frequent rumors that 
 some of the Christian refugees on the White River had ex- 
 pressed the hope of returning to the Muskingum, they supposed 
 that the underlying motive of the invitation was the desire of the 
 chiefs to have all their people live at the same place, and that, for 
 this reason, they had thought it expedient to have the gospel 
 preached among them, so that the Christian Indians at Goshen 
 and elsewhere might be attracted to come to the White River, 
 and those already there be prevented from moving to Goshen. 
 But whatever their thoughts and suspicions, they could not help 
 but look upon the whole proceeding as a wonderful opportunity 
 to bring a heathen nation to Christ. 
 
 The Goshen Indians, though they would have been loath to 
 leave their settlement, were unanimous in their opinion that the 
 invitation of the Chief and the Grand Council should receive a 
 favorable reply. An Indian helper expressed the mind of all 
 when he said : "We can believe our friends on the Woapicami- 
 kunk. To understand the gospel, they must have it preached to 
 them. For that reason, teachers must go and live among them 
 
251 
 
 and preach the Word daily." Nevertheless the matter could not 
 be decided in a day, nor could the final decision be made by the 
 missionaries. Force of circumstances made it necessary to with- 
 hold the decisive word for a year. Meanwhile, however, a pro- 
 visional answer was sent. This message read : "As I saw my 
 friend come to the place where I live and I looked upon his face, 
 my heart was filled with hope and joy. There occurred to me 
 what our former Chief, Netawatwes, had told us, while we were 
 still living on the Susquehannah. As I heard that you, my friend, 
 desired to take me by the hand and set me down near you, I was 
 glad. My friend ! I will let you know that here I live on my 
 own land, but I listen to your word nevertheless. I cannot rise 
 so easily, however, my friend. I must first send your word to 
 my brother across the lake. He lives a great distance from here. 
 W hen I receive his answer, I will let you know. How long k 
 will take before I can inform you, I cannot tell. It may take 
 until next Spring. From this day, however, I will think of you 
 with pleasure; think also of me." The customary string of 
 wampum accompanied the message. 
 
252 
 
 CHAPTER II 
 
 The Missionaries Called and their Journey to Goshen 
 
 In April, 1800, Zeisberger wrote to the brethren of the Hel- 
 pers' Conference* at Bethlehem, urging them to accept the in- 
 vitation of the Delawares, and suggesting that either two ef- 
 ficient married brethren or a married couple and a single brother 
 be sent to them as missionaries. He intimated that several 
 Indian families from Goshen and a number from Fairfield, 
 Canada, might be found willing to accompany them. The 
 Helpers' Conference took the matter under prayerful advise- 
 ment, and, under the gracious guidance of the Lord, it was de- 
 cided, August fifteenth, to begin the new work. This decision 
 was at once communicated to the various congregations by 
 means of a circular letter, and the proposed mission became the 
 subject of earnest supplication in prayer meetings. In due time, 
 Abraham Luckenbach,f a twenty-three-year-old teacher at 
 
 *The official board which administered the affairs of all the Moravian 
 settlement congregations and missions among the Indians in America. It 
 was the forerunner of the Provincial Elders' Conference, which is the 
 executive board of the Provincial Synod. The original title was "Con- 
 ference of Helpers in General of the Congregations and Stations in Penn- 
 sylvania and adjacent Parts." 
 
 t Abraham Luckenbach was born May 5, 1777, in Upper Saucon Town- 
 ship, Lehigh County, Pennsylvania. His parents were originally Menno- 
 nites, but, soon after his birth, they became associated with the Moravians 
 at Emmaus, where Abraham was baptized by the Rev. Francis Boehler, 
 January 19, 1779. Some years later the family located in the neigbhorhood 
 of Bethlehem, where they joined the Moravian Church. In the spring of 
 1786, they removed to Hope, New Jersey. Here Abraham became a 
 communicant member of the Moravian congregation by the rite of con- 
 firmation, after having been carefully instructed by the Rev. Lewis 
 Boehler. Two years later, in 1792, he returned to Bethlehem, where he 
 learned the trade of cabinet maker in the employ of Franz Thomas. In 
 the autumn of 1797, he went to Nazareth for the purpose of establishing 
 a cabinet-making business, but, meeting with difficulties at the outset, he 
 accepted an appointment as teacher in Nazareth Hall, which was then. 
 
253 
 
 Nazareth Hall, and John Peter Kluge,* who had recently ar- 
 rived in Bethlehem from Surinam, received the call and accepted 
 it with joy. 
 
 under the management of the Rev. Charles G. Reichel. Having previously 
 offered himself as a candidate for the mission field, he was called to assist 
 John Peter Kluge as missionary among the Indians on the White River in 
 Indiana Territory. In this capacity he labored with great faithfulness for 
 a little over five years, when the mission had to be abandoned. He then 
 taught seven months at Nazareth Hall, after which he was appointed as- 
 sistant missionary to the Brethren Zeisberger and Mortimer at Goshen. 
 September 8, 1813, he was joined in marriage to Rosina Heckedorn, of 
 Lititz, Pennsylvania. This union was blest with three children, of whom 
 one died in infancy. His two daughters found their home in Bethlehem, 
 the one marrying the late Simon Rau and the other the late Charles G. 
 Roepper. From 1820-1843, he had sole charge of the Indian mission at 
 Fairfield, Canada, when increasing physical weakness necessitated his re- 
 turn to Bethlehem, where he arrived in July. Here he busied himself with 
 visiting the sick, distributing religious tracts among the Lehigh Canal 
 boatmen, re-editing the second edition of Zeisberger's "Delaware Hymn 
 Book," and publishing "Select Scripture Narratives from the Old Testa- 
 ment in Delaware." He died March 8, 1854. 
 
 *John Peter Kluge was born October 3, 1768, in Gumbinnen, Prussia. 
 Soon after his birth, he was baptized in the Reformed Church. His father 
 was a mason by trade. His mother belonged to the Moravian Society and 
 sent her youngest son to a school teacher of the same faith for instruction. 
 As a child he delighted in playing that he was a minister. The Reformed 
 minister, observing this predilection for preaching, offered to give him 
 private instruction and, later on, send him to Koenigsberg to school. 
 From there he was to enter the university. His god-fearing mother frus- 
 trated this plan, because she was afraid that her child might be led astray 
 by skeptical teachers. His mother having been left a widow, married a 
 tailor. John was to learn the trade of his step-father, but he did not like 
 it. After trying his hand at a number of different things, he went to a 
 brother at Insterburg, from there to Neusalz, later to Gnadenberg, and, 
 in 1789, to Kleinwelke, where he joined the Moravian Church. After 
 teaching a year he accepted the call to mission service among the Arawack 
 Indians in Surinam. Here his post of labor was at Hope on the Corentyne 
 in Dutch Guiana. August 27, 1800, he came to the United States and from 
 1800-1806 he labored among the Indians on the White River. Six children 
 were the fruit of his marriage to Anna Maria Rank. Of these Karl 
 Friedrich, Henrietta and John Henry were born on the White River. 
 After their return from the west, he received, in 1807, a call to North 
 Carolina, where he served the congregations at Bethabara and Bethania 
 until the year 1819, when he was appointed pastor at Graceham, Maryland. 
 Here his wife died of consumption, February, 1820. Seven months later 
 
254 
 
 Both men were single, but Kluge expressed his willingness to 
 be married, if the Lord would provide a suitable helpmate. 
 Those were the days when the Brethren made considerable use 
 of the lot.* The names of all eligible young women in the Beth- 
 lehem congregation — needless to say without their knowledge — 
 were therefore taken under prayerful consideration and sub- 
 mitted to the lot. In each case the answer was negative. There- 
 upon the elders of the Nazareth congregation were fraternally 
 requested to send a list of likely candidates for married honors. 
 They did this, but Kluge's wife was not among the number. 
 Clearly the proverbial right one had been sought in the wrong 
 place. Not in Bethlehem nor in Nazareth, but in Lititz, she had 
 
 he married Elizabeth Eyerly, of Lititz, with whom he served the Graceham 
 congregation until 1827. In July of that year he accepted a call to York, 
 Pa., where, in December, he was again left a widower. September, 1828, 
 he was ordained a presbyter by Bishop Anders at Lititz. January 29, 1828, 
 he married for the third time, the bride being Miss Maria E. Albright, of 
 Bethlehem, Pa. He served the York congregation until 1833, when a 
 severe attack of rheumatism compelled him to seek retirement for the 
 time being. Later he took temporary charge of Emmaus, where he served 
 until the fall of 1838. From there he retired to Nazareth and, two years 
 later, he removed to Bethlehem, where his wife died in 1842 and he him- 
 self passed away after considerable suffering, January 30, 1849. Karl 
 Friedrich, his oldest child, was the father of the late Rev. Edward T. 
 Kluge, a well-known retired Moravian minister who died at Nazareth, Pa., 
 in 1912. 
 
 *The use of the lot in deciding important cases in which divine guidance 
 was desired dates back to antiquity. It was employed by the ancients, 
 adopted by the Jews and later extensively used in the Christian Church. 
 The custom is, therefore, not peculiar to the Moravian Church. As far as 
 is known the first official use of the lot made by the Moravians in the 
 Renewed Church was in the appointment of elders in Herrnhut, in 1727. 
 For many years restricted to the confirmation of certain elections or ap- 
 pointments, it was officially abolished by the General Synod of 1889. The 
 use of the lot in connection with marriages or ministerial appointments 
 was by no means the arbitrary instrument it is popularly supposed to have 
 been. Two persons joined in marriage by lot had either given their 
 previous consent to the arrangement or, if their names were submitted 
 without their knowledge, gave voluntary assent to the decision afterwards. 
 In either case the final decision was in the hands of the parties concerned. 
 The same held true in the appointment of ministers. If the official board 
 put the matter to the lot without the consent of the miniser involved, he 
 could accept or decline the call as he saw fit. 
 
255 
 
 her home. Thus it came about that Brother Kluge journeyed 
 to that village in the early part of October and was there joined 
 in marriage to Anna Maria Rank. On the twelfth of the same 
 month, the day on which her husband and Brother Luckenbach 
 were ordained to the diaconate of the Moravian Church, at Beth- 
 lehem, the young bride was accepted as an acolyte.* 
 
 October fifteenth, at high noon, the missionaries started on 
 their journey from Bethlehem to Goshen, where they intended to 
 spend some time for the purpose of acquainting themselves with 
 the Delaware language and preparing themselves in other ways 
 for their future work. They were accompanied as far as Allen- 
 town by Brother Luckenbach's mother and sister, the Brethren 
 Cunow and Schaff with their wives, and the Brethren Van Vleck 
 and Staciiger. Here the whole party enjoyed a farewell vesper. 
 Soon after the meal was over the freight wagon, which conveyed 
 them and their baggage to Goshen, came to the door and the 
 affectionate farewells had to be spoken. The leave-taking 
 naturally filled the hearts of the missionaries with sadness, but 
 this feeling was dispelled after a short silence by singing the 
 hymn which Sister Kliest had prepared especially for them. 
 Perched on the baggage-laden wagon slowly lumbering its way 
 westward, they sang: 
 
 "Ihr Friedensboten zieht an die Wabash hin, 
 Und predigt den Heiland mit frohem Sinn."| 
 
 Their experiences on the way were many and varied, and, 
 needless to say, not always pleasant. For the most part hotel 
 accommodations were of the worst. Drinking and card-playing 
 were met almost everywhere. The second night of their journey 
 they stayed with a hotel-keeper named Klein. Here they found 
 a bad company of half-drunken travellers, who played cards on 
 the same table on which the missionaries' supper was served. 
 
 *"The reception of acolytes- followers in the sense of Matt, iv, 19; 
 xvi, 24- is a usage introduced in the Moravian Church, according to which 
 brethren and sisters give the right hand of agreement to serve the Saviour 
 in the Church, and to be obedient to the servants of the Unity who are set 
 over them." — Results, Gen. Synod, />. gi. 
 
 t "You messengers of peace, for the Wabash start, 
 And preach the Saviour with joyful heart." 
 
256 
 
 The landlord was persuaded to send the card-players away from 
 the table. After the meal was over the mission-party, desirous 
 to secure the needed rest and to escape the companionship of 
 the disorderly guests, retired for the night but sleep was out of 
 the question. One of the drunken men spent the greater part 
 of the night in playing on a violin and in singing. The bedroom 
 door had no lock and consequently had to remain wide open. 
 This made them uneasy, because they feared that one of the 
 drunken vagabonds might actually come into the room. At 
 midnight their fears were realized, when a husky fellow stealthily 
 entered. Brother Kluge became aware of his presence, im- 
 mediately sprang out of bed and demanded what he wanted, but 
 the man evidently thought it the better part of valor not to de- 
 bate the matter and beat a hasty retreat. In the morning they 
 related the occurrence to the landlord, but he gave them little 
 satisfaction. 
 
 Immediately after breakfast they left the scene of their un- 
 pleasant experience and travelled through rain and mud all das- 
 long. It was some time after dark when they reached a resting- 
 place for the night, and then it was nothing more than a bed of 
 straw. After darkness had set in their journey became exceed- 
 ingly perilous. The heavy rains had made the road dangerous, 
 therefore the two brethren waded through the mud to pick out 
 a safe way for the driver to follow with the team, otherwise the 
 wagon would have been sure to upset. Soaked to the skin they 
 finally reached their lodging-place. After they had appeased 
 their appetite they retired at once, and this time to sleep soundly. 
 The next morning they continued their journey through the 
 rain and in the evening, at seven oclock, they reached Lititz with 
 grateful hearts. Here they were cordially received by the 
 brethren and sisters. 
 
 On account of the heavy rains, which continued a number of 
 days longer, the missionaries were pledged to enjoy Lititz 
 hospitality until the twenty-first of the month, when, at seven 
 o'clock in the morning, the journey was resumed, Sister Kluge 
 riding a horse which her father had given her, while her husband 
 was mounted on one which a brother-in-law had loaned him. 
 The day was beautiful and a large number of relatives and 
 friends had gathered to bid them God-speed. Not satisfied with 
 
257 
 
 merely seeing them off, some of these well-wishing friends ac- 
 companied the missionaries part of the way, the sisters of the 
 bride going as far as Mannheim. Here the first parting from 
 friendly escorts took place after many tender words and so- 
 licitous tears. Some distance farther on, the remaining friends 
 took their tearful leave and turned back. The leave-taking, 
 however, was not yet over. Two of the brothers, Phillip and 
 George, went still farther, the former going as far as the Mus- 
 kingum River, and the latter to Elizabethtown, where the party 
 arrived in the evening. Here they found comfortable quarters 
 for the night at the hotel of an Irish landlord. 
 
 Next morning after breakfast they proceeded on their way, in 
 due time passed through Middletown and by evening arrived at 
 Harrisburg, where they stayed over night. At an early hour on 
 the following day, they were ferried across the broad and beauti- 
 ful Susquehannah, whence they made their way westward. On 
 the twenty-fourth, they fed their horses and took dinner at a 
 way-side inn about eleven miles east of Shippensburg. Being 
 very hungry, they asked to have a large mess of potatoes cooked 
 for them. This must have given the hostess the impression that 
 they were very poor, for she said : "You undoubtedly come 
 from a land where the people eat potatoes instead of bread." 
 The missionaries replied that they were from a place where the 
 people had as much bread as they wanted, but they were none the 
 less fond of potatoes. This seemed to satisfy the good woman and 
 in a short time a large, steaming dish of the desired food was 
 placed before them, which served to satisfy their ravenous appe- 
 tite. They spent the night at a good hotel in Shippensburg, 
 which at that time consisted of a number of well-built log- 
 houses scattered along one street about a mile in length. 
 
 Here they had their horses shod and consequently they could 
 not leave until ten o'clock the next morning. In the afternoon 
 they came to the Blue Mountains. Not only was the road very 
 steep but rocky and dangerous withal. They spent the night at 
 the hotel of an Irishman who was not at all hospitable. Bol- 
 linger, the driver, had told the missionaries that this man was 
 not friendly to the Brethren, and his words were soon verified. 
 He walked about the whole evening with a paper in his hand, ap- 
 parently so that he would not have to associate with his un- 
 
2 5 8 
 
 welcome guests. Finally, one of his friends came, whereupon 
 he disappeared entirely. Otherwise the accommodations were 
 not bad. Next day they continued their weary and dangerous 
 journey over the steep, rocky road and in the evening found 
 lodging with a hotelkeeper who made up in friendliness what he 
 lacked in accommodations. Having no extra bed, he placed his 
 own at the disposal of Brother and Sister Kluge. Unfortunately 
 it was not at all clean and the occupants for the night had much 
 to suffer from fleas. Brother Luckenbach's bed-fellow was 
 saturated with whisky before he retired, but this did not inter- 
 fere in the least with his draining one glass after another of the 
 fiery liquor during the night, a fact which naturally did not add 
 to his unfortunate companion's comfort. Apparently the mis- 
 sionaries were not wholly dissatisfied with their experience, be- 
 cause they comforted themselves with the thought that it might 
 have been worse. In the diary for the day we read: "We were 
 only too glad that we escaped without getting lice." 
 
 Two days later they came to Bedford, at that time a small, 
 homely looking village where they could not so much as buy a 
 piece of meat for their journey. Six miles west of Bedford they 
 stopped at a most wretched hotel for the night. They were very 
 hungry and ordered their usual supper. This, however, was pre- 
 pared in a way that it would have been far better had they not 
 seen it. The beds were filthy. Not only was the one which was 
 assigned to Brother and Sister Kluge alive with bedbugs, but it 
 had such an evil smell that it was necessary to spread their 
 traveling blankets over the pillows so that they would not have 
 to inhale the bad odor. The bed-chamber had but one small 
 window and that was without a sash. An old hat was stuffed 
 in the opening. Brother Luckenbach slept with the host and 
 had to contend with similar afflictions. Suffice it to say, the mis- 
 sionaries did not sleep much that night and they welcomed the 
 light of morning. They had mutton for breakfast. This they 
 had seen a ragged-looking butcher bring the night before in a 
 greasy old sack which he had slung across the saddle of his 
 horse. Early in the day they left the hotel without regrets. 
 
 They traveled all day and in the evening came to a German 
 hotel where they found comfortable quarters for the night. The 
 hostess told them that she had friends in Bethlehem. Every- 
 
259 
 
 thing about the hotel appeared to be in good order, the meals 
 were good, and above all, the beds were clean, which compen- 
 sated to a certain extent for the miserable lodging of the night 
 before. At seven o'clock next morning they continued their 
 journey and by evening they had reached the other side of the 
 Allegheny mountains. Here they found a hotel in which they 
 were well entertained. November first, at one o'clock in the 
 afternoon, they arrived in Somerset, which was at that time a 
 small, insignificant village having but one street. Here they re- 
 mained two hours, during which time an auction was held at the 
 hotel in which they stayed. The auctioneer called together the 
 people with a cow-bell. The whisky bottle was constantly passed 
 around among the prospective buyers. After the sale was over, 
 two boys competed for a prize of thirty dollars by running a 
 race which was concluded with a mighty shout. 
 
 After the horses had been rested and fed, they left Somerset 
 and stopped for the night at a comfortable hotel six miles 
 farther on. The following day they took dinner at a little way- 
 side inn near which a falling tree had killed seven persons not 
 long before. The victims had been intoxicated and had quar- 
 reled considerably when death overtook them. When the man 
 who related this incident heard that the missionaries were on 
 their way to the Muskingum, he said : "I would like to go there, 
 too, because I have heard that they have free schools for chil- 
 dren in that locality. I am a poor man but I would like to have 
 my children educated." In the evening, after they had traveled 
 twelve miles that day, they came to a hotel where they lodged 
 for the night. On the whole the entertainment was not bad, 
 though the beds were very hard and, the weather having turned 
 cold, the missionaries had a difficult time keeping warm. Next 
 morning the ground was frozen hard. After fourteen miles had 
 been traversed, they again halted for the night and found com- 
 fortable quarters with a hotel-keeper named Maeklin. After 
 leaving here they traveled ten miles and came to the so-called 
 Chestnut Hill. This time they had to stay over night at an ill- 
 kept farmhouse. The food was by no means of the best and 
 they had to sleep in a room over the spring-house, where flax 
 had been hackled the day before. There was an exceedingly bad 
 odor about the place. 
 
260 
 
 The accommodations were very poor but the missionaries had 
 to pay dearly for everything. The farmer began to make out his 
 bill the evening before in spite of the fact that he did not know 
 what actual expense his guests would prove to him. One little 
 incident will go far toward showing the disreputable character 
 of the place. In a corner of the living room stood a small un- 
 covered barrel of honey, in which a barefooted child was seen 
 wading in undisguised enjoyment. The frugal old grandfather 
 carefully lifted the child out, scraped off the honey that had 
 accumulated between the toes and on the legs, and threw it back 
 into the barrel. Some of that honey later found its way to the 
 supper table. Perhaps the missionaries did not like sweet things, 
 or may be they were loath to lessen any future enjoyment the 
 ragged urchin might want to have, at least there is no record 
 that they ate honey that evening. And one can hardly blame 
 them if they did not indulge. 
 
 Another unpleasant experience awaited them the following 
 night when they stayed at a hotel eleven miles farther on, near 
 the banks of the Monongahela. Hardly had they entered the 
 house when Brother Kluge's new cloth overcoat and his wife's 
 new boots mysteriously disappeared from the wagon and were 
 never again seen by the owners. Later the landlord warned 
 them to keep on the watch, because things had been stolen more 
 than once in his hotel. When the horse is stolen, it is too late 
 to lock the door. The advice would have been excellent in 
 season but unfortunately it came too late to be of service to the 
 poor victims. If it were not the principal business of the his- 
 torian to chronicle facts, he would like to assume the role of a 
 prophet in this connection and venture to point out the guilty 
 person who undoubtedly had taken charge of the stolen over- 
 coat and footwear. A drunken driver kept up a continual uproar 
 all the evening and for the greater part of the night, indulging 
 in the most disgraceful speeches and the coarsest profanity. The 
 good-for-nothing landlord joined him in every wicked action and 
 in the singing of his ribald songs. None of this the poor mis- 
 sionaries could escape because their bed-chamber adjoined the 
 bar-room and the worst of it was, there was no door between the 
 two that could be closed. It seemed to them as if they were sur- 
 rounded by a swarm of evil spirits. The conditions were almost 
 
26 1 
 
 unbearable. In spite of the fact that they had not slept a wink, 
 they were glad when morning dawned and they could leave this 
 veritable den of robbers. 
 
 In the afternoon they at last reached long-looked-for Pitts- 
 burg. Here they found very comfortable quarters in ''The 
 Stag," a hotel near the market-place. Soon after their arrival 
 they called on a Mr. Addison and handed him the letter of intro- 
 duction which Brother Jacob Van Vleck, Head-pastor of the 
 Bethlehem Congregation and member of the Helpers' Con- 
 ference, had given them. Mr. Addison and his wife received 
 them very cordially and invited them to the house for breakfast 
 next morning. They gladly accepted the kind invitation and 
 presented themselves at the appointed hour. They talked over 
 various matters pertaining to their journey with their host and 
 among other things related their disagreeable experience of the 
 night before, whereupon he expressed his displeasure over the 
 occurrence and promised to do all that he could to have the 
 stolen goods restored to them. After taking friendly leave of 
 him, the missionaries returned to their hotel. In the afternoon 
 several hundred soldiers marched into the city to the strains of 
 stirring martial airs and immediately made their way to the 
 wharf, where, bearskin caps, bright uniforms and all, they em- 
 barked on thirteen large boats, which lay in readiness to convey 
 them to the various forts scattered along the Ohio River. 
 Though the city was still small, it was even then a pleasant and 
 lively place. 
 
 November eighth, at nine o'clock in the morning, they were 
 ferried across the river. Here they came across glass-works, 
 through which they were taken, though there was little to see, 
 because the plant lay partly idle at the time. The German work- 
 men were very cordial and took great delight in showing and 
 explaining all that there was to be seen. After traveling twelve 
 miles over fairly good roads they came to the home of an Irish 
 farmer, at nightfall. This man was an ardent Presbyterian. 
 They asked permission to stay over night, but under no circum- 
 stances would he promise to lodge them unless they would give 
 their word that they would spend the next day, which was the 
 Sabbath, with him. Because it was night and therefore all 
 thought of proceeding farther out of the question, there was 
 
262 
 
 nothing for them to do but to accede to the farmer's wishes, 
 much as they would have preferred to make use of the beautiful 
 weather and push forward next day. 
 
 After they had partaken of a meager supper, the family and 
 guests joined in evening prayers. The host began the worship 
 by reading in an unnatural voice a long lesson from the Bible. 
 After that the daughter of the house sang in a peculiar manner. 
 It sounded as if she was trying to imitate a church-choir. The 
 missionaries observed that she had sung or chanted Psalms 
 which had been set to strange tunes. After the singing the 
 guests were of the opinion that the worship was at an end, but 
 they were mistaken ; all now knelt, and the host engaged in a 
 long prayer which was accompanied by sighs and groans that 
 might have been heard quite a distance away. At last the wor- 
 ship came to a close and the tired pilgrims were glad to retire for 
 the night. Next day morning prayers were held after the manner 
 of the evening before, and then a meager breakfast followed. 
 This meal had to last for the whole day because the family did 
 not believe in cooking on the Sabbath. Praying and fasting was 
 the veritable portion of the missionaries throughout the day. 
 
 At eleven o'clock in the morning all went an hour's distance to 
 church. The missionaries accompanied the family, which pleased 
 the host very much. When they reached the church, they found 
 the men and the women sitting together, which naturally sur- 
 prised the Brethren, because they were not acquainted with the 
 custom. On a small elevation shaped like a barrel without a 
 bottom and surrounded with boards, stood a man with long 
 flowing hair ; a torn blue coat with large buttons was part of his 
 apparel. Every time he moved his arms one could see the shirt 
 protrude. And this was the eminent divine of whom the host had 
 boasted so much ! Shouting and coughing in a terrible manner, 
 he entertained his hearers for two long hours. Then there came 
 the singing of a hymn. The Brethren thought the rather dry 
 sermon had come to a close but they were wrong; the minister 
 had merely paused for a little rest and soon began afresh. The 
 church being very cold, Brother Kluge could not endure it any 
 longer and consequently left before the service was over. The 
 others did not get out of church until four o'clock, so that the 
 sermon lasted four hours in all. Bollinger, their teamster, 
 
263 
 
 blistered his feet in going and coming from church, and subse- 
 quently had to suffer a great deal of pain, which helped him to 
 remember the unique sermon for a long time. For supper they 
 had the potatoes which had been boiled the evening before and a 
 little salt meat in addition. Evening worship, as previously 
 prescribed, followed. The host urged the missionaries to sing a 
 number of Moravian hymns. After that they retired, but the 
 family sang a good while longer. 
 
 Early in the morning they proceeded on their way and after 
 they had traveled fourteen miles they stopped again with a 
 farmer. Having bought some meat and other articles of food 
 at Pittsburg, they here enjoyed their own supper. Their bed- 
 chamber was well aired, the two small windows being without 
 panes. The wind blew over them briskly during the night and 
 they were reminded of the camp-life in the woods to which they 
 looked forward. At this place Brother Luckenbach bought a 
 small horse, on Which he rode for the rest of the way. At three 
 o'clock of the following afternoon they were in Georgetown, 
 where they found entertainment at the house of a man named 
 Thomas Schmidt. Here they bought oats and hay for the 
 horses and provided themselves with the necessary provisions 
 for their journey through the woods. Half their baggage had to 
 be unloaded and left in charge of Schmidt until it could be 
 brought to the Muskingum. The room thus made in the wagon 
 was stuffed with the hay and the oats. 
 
 On the thirteenth, at eleven o'clock in the forenoon, they were 
 ready to be ferried across the Ohio, but the wind was so strong 
 that the ferry-men feared there might be an accident if every- 
 thing should be taken over at the same time, consequently the 
 four horses were transported first. The boisterous waves 
 dashed into the boat several times, which made them still more 
 fearful to cross with the heavily laden wagon. But the horses 
 were on the other side and the attempt had to be made. They 
 prayed fervently to the Lord and Saviour whom the winds and 
 the sea obey and He heard them. As soon as the wagon was on 
 the boat, there was a perfect calm and the passage was made in 
 safety. The ferry-men were astonished at the whole proceeding. 
 With thankful hearts and greatly encouraged, the missionaries 
 continued on their way. The assistance of the Saviour appeared 
 
264 
 
 the more remarkable to them because it was the thirteenth of 
 November,* and they had prayed for the special blessing of their 
 gracious Lord and Elder. 
 
 After they had traveled five miles, they reached the home of a 
 farmer, where they lodged for the night. The house was very 
 small and had no windows. After they had prepared their sup- 
 per and had partaken of^it, they made a bed on the floor, right 
 in front of a log fire. They slept very well during the night. 
 Only once were their slumbers disturbed, and that was when the 
 house cat, probably misled by the odor of meat in the room, 
 jumped up somewhere in the dark and threw down the poor 
 woman's coffee cups, breaking them and scattering the pieces 
 over the unsuspecting missionaries. After they had read, as 
 usual, the daily text, they started out again. The roads were 
 rough and one of Bollinger's horses was sick, so they hitched 
 up Sister Kluge's riding horse in addition. At" the home of .1 
 farmer named John George they bought a quart of milk and 
 otherwise prepared themselves for their first camping experi- 
 ence. Arrived in the woods, they immediately built a large log 
 fire. Having no tent, they fastened Brother Kluge's hammock 
 to two trees, and stretched a line on which they hung blankets. 
 This formed a roof-like protection and under it Brother and 
 Sister Kluge reposed peacefully. A similar covering was erected 
 for Brother Luckenbach, and, as is usually the case in the woods, 
 he slept soundly. While the men were engaged in preparing for 
 the night, Sister Kluge boiled a large dish of rice and meat, 
 which the hungry pilgrims enjoyed greatly while seated around 
 the blazing log fire. Supper over, they sang a few verses, com : 
 mitted themselves to the gracious care and keeping of the Lord, 
 and then retired to their improvised tents. 
 
 Next morning they enjoyed their usual devotions and, after 
 they hadbreakfasted, they resumed their journey. In this way they 
 spent three nights very contentedly in the woods. The fourth 
 and last night, however, their experience was not so pleasant. A 
 heavy thunder-storm, accompanied by vivid lightning, wind and 
 
 *An important Festival Day in the Moravian Church in memory of a 
 powerful spiritual experience following the Church's formal appropriation 
 of the Saviour as her Chief Elder, in 1741. 
 
265 
 
 rain, arose in the evening and soaked them to the skin. The 
 trees creaked and strained all night long. Their experience was 
 quite terrifying. They commended themselves to the keeping 
 of the Lord and in the morning they thanked Him for the 
 gracious protection which He had afforded them in the midst 
 of their dangers. By that time the wind had died down but with 
 the calm came falling snow to make them uncomfortable. 
 
 On the seventeenth of November they were met by a number 
 of Indian Brethren from Goshen, who had letters from Brother 
 and Sister Mortimer announcing that these Indians had been 
 sent with two canoes for the purpose of bringing the mission- 
 aries' belongings from Stillwater to Goshen. The baggage was 
 transferred to the canoes and taken to its destination. The three 
 white people followed by land, Brother Kluge riding on the 
 horse of the Indian brother Charles, Brother Luckenbach on 
 the one which he had purchased and Sister Kluge on her own 
 horse. The Indian brother William Henry rode ahead as guide, 
 passing through thorns and brambles, while the rest of the party 
 followed, Indian-file, as well as they could. Ten dogs were their 
 other companions. These tore, from time to time, at the deer 
 and bear meat which old William Henry had slung across his 
 saddle. Finally, on the eighteenth of November, at five o'clock 
 in the afternoon, they arrived safely in Goshen, where they were 
 heartily welcomed by the brethren and sisters. With deeply 
 grateful hearts for the Saviour's gracious care and keeping on 
 their long, weary journey, they sang praises to their God. 
 
 11 
 
266 
 
 CHAPTTR III 
 
 The Journey from Goshen to the White River 
 
 At the suggestion of the Goshen Indians, a deputation was 
 sent to Woapicamikunk several months before the missionaries 
 and their Indian associates left for the White River. The object 
 was to elicit, if possible, a definite statement from the Chiefs and 
 their Council whether or not they really desired the Christian 
 Indians and their teachers to come and live among them ; to 
 learn by personal observation what the actual conditions were 
 which would confront the mission; and to ascertain the best 
 route to follow in making the journey from Goshen to the 
 Woapicamikunk. Charles and Jacob, two Christian Indians, 
 were the chosen deputies. They left Goshen, January 9, 1801, 
 and in due time delivered to the Chiefs the following message : 
 
 "My old Friend ! Thou who sittest and meditatest what is 
 best ! I rejoice that the day is come that we will see one another. 
 Our Creator has destined this for us. Listen to me, my Friend ! 
 Thou didst speak with me last spring and we have considered 
 the matter. Thou didst say to me : 'I take thee kindly by the 
 hand and set thee near me upon my land.' Thereupon I said to 
 my Friend : 'I am anxious to do according to thy word ; I will 
 report to thee further in fall, or at latest the following spring.' 
 Now, my Friend ! Thou, my Elder !* Listen to me kindly. I re- 
 member our deceased Chief. I recall the words of our departed 
 Elder, who felt sorry for us ; who took the Christian Indians by 
 the hand and led them to the other side of the great wilderness,-j- 
 
 *The title which the Delawares gave their chiefs when they addressed 
 them. 
 
 fThe extensive mountainous district which lay between the Susque- 
 hannah and the Ohio Rivers. 
 
267 
 
 where they lived, and brought them to Gekelemukpechnunk.* 
 And their teachers journeyed with them. Now listen, my Friend ! 
 Listen to. me, my Elder! I let you know that I want to come 
 with my teachers so that you too may have pleasure in the 
 future. "-f 
 
 Both the message and the messengers were received in the 
 most cordial manner. Pachgantschihilas' welcome was especi- 
 ally hearty. He complained in private that his young people 
 were exceedingly foolish and not at all obedient to his exhorta- 
 tions. He expressed the hope, however, that they would do 
 better after the Christian Indians came and lived among them. 
 Tedpachsit was of like mind. The deputies made the acquaint- 
 ance of a great many Indians who had been baptized by the 
 brethren on the Muskingum before the days of the massacre, 
 and all expressed their joy over the fact that missionaries would 
 come and live among them. Some said that they would stop 
 drinking immediately, while some of the more conservative ones 
 promised to do so after the Christian teachers had arrived. 
 
 The report of Charles and Jacob was so favorable that the 
 Goshen missionaries could not help but rejoice. Hitherto they 
 had been doubtful and had entertained the suspicion that the 
 Delawares might not have been strictly honest in their over- 
 tures. Now, however, they were satisfied that their fears were 
 ungrounded. Zeisberger was of the opinion that never before, 
 since the beginning of the mission among the Indians, had the 
 prospects for the spread of the gospel among the red men been 
 more favorable than they were on the Woapicamikunk. 
 
 The former answer sent by the chiefs was essentially as fol- 
 lows : The Chiefs and all men, women and children, rejoiced to 
 hear that the Christian Indians were coming to them ; they de- 
 clared that a large, comfortable place had been prepared for 
 them, where they might quietly dwell together in peace and 
 
 *The first capital of the Delawares in Ohio. Here the first Protestant 
 sermon in that State was preached. It was abandoned by the tribe in. 1775. 
 Its site is covered by the present town of Oxford. 
 
 tThis was the usual style in which the Indians addressed each other 
 when sending a formal message from one to the other. It differed from 
 the usual form of conversation. They called it "The Language of the 
 Chiefs." 
 
268 
 
 safety ; that no strong drink should be brought near their settle- 
 ment and that no drunkards should be allowed to disturb them ; 
 that no respectable Indians should be hindered from visiting 
 their village ; that they had nothing at all against their bringing 
 teachers, in fact, it was taken for granted that these should 
 come; and that no one should be prevented from going to the 
 Christian village to hear the Word of God. Furthermore they 
 wrote, that the best way to travel would be by water down the 
 Muskingum and the Ohio, then up the Miami about a mile, 
 and thence up the White Water Creek until they reached the 
 portage, after that by land until they came to Woapicamikunk, 
 their destination. The watchword for the wonderful day upon 
 which the Delawares, by a formal national act, for the second 
 time* gave their consent to having the gospel preached among 
 them and even invited the Christian Indians and their teachers 
 to come and live among them was : "My tabernacle also shall 
 be with them ; yea, I will be their God, and they shall be my 
 people." 
 
 In February the following communication was forwarded to 
 General John Gibson, Secretary of Indiana Territory, with the 
 request that he should present and recommend it to the Gov- 
 ernor : 
 
 To His Excellency William H. Harrison, Esq., 
 Governor of Indiana Territory. 
 We, the undersigned, Missionaries of the Church of the 
 United Brethren, at present resident at Goshen, a Christian 
 Indian town, on the tract of land called Schoenbrunn, on the 
 river Muskingum, humbly beg leave to present our best to Your 
 Excellency and to inform You, that we purpose early in the 
 ensuing Spring to accompany a small colony of Christian In- 
 dians from here and settle with them on a branch of the White 
 River, whither we have been invited by a special message from 
 
 *The first time was in the beginning of the year 1772, when the Brethren 
 received a kind message from the Chief and his Grand Council, inviting 
 them and the two congregations at Friedenshuetten and Friedenstaedt to 
 come and settle in their country, near the Muskingum River, upon what- 
 ever tract of land they might choose. 
 
269 
 
 the chiefs and council of the Delaware Nation, whose principal 
 towns are in that neighborhood. 
 
 The history and character of the missions which have been for 
 many years carried on by the Church of the United Brethren 
 among the Indians of this country, are probably not altogether 
 unknown to Your Excellency. The grand objects thereof have 
 been uniformly to preach the gospel to the Indians, to establish 
 schools and inculcate habits of industry and sobriety among 
 them, and to instruct them to live a quiet and peaceable life in 
 all godliness and honesty ; in the prosecution of which within the 
 extensive Indiana Territory, we flatter ourselves that we may at 
 all times rely on Your Excellency's friendly support and 
 auspices. 
 
 We have been informed by a deputation of Indians who are 
 just arrived here from White River, that traders from among 
 the adjacent white settlers are in the habit of introducing 
 spirituous liquors among the inhabitants there ; a practice which 
 we are persuaded you will agree with us, must not only greatly 
 impede the objects of the mission, which we propose to under- 
 take, but by exposing the Indians to fraud and imposition and 
 embroiling them in quarrels, endangers the peace and friendship 
 which happily subsists between them and the United States. The 
 Chiefs of the Delawares who are well acquainted with our princi- 
 ples on this head, have offered us a place of settlement at the 
 distance of fifteen miles from any of their towns, and have been 
 pleased to make the voluntary promise, that they will do their 
 utmost to prevent the bringing of spirituous liquors into or near 
 our settlement, or our being molested by any drunken persons. 
 They have, however, as is known, but little control over the 
 white traders, who traverse the Indian country, and frequently 
 take up their abode among them. We have therefore very 
 humbly to request the favor of Your Excellency that You would 
 be pleased, in such a manner as to Your wisdom may seem meet, 
 to authorize and enable us, the subscribed and our successors, to 
 prevent any spirituous liquors from being offered for sale or 
 barter, or used as an enticement to trade, within a specified dis- 
 tance — say perhaps ten miles — of any town or settlement of 
 Indians, that may be made under our direction, within the limits 
 of Your jurisdiction. We have no desire to prevent any person 
 
270 
 
 whatever from exercising a free commerce with the members of 
 our Society : we wish merely to be serviable to our fellow-men 
 by the furthering of good and preventing of mischief to them. 
 We have the honor to be very respectfully, Sir, 
 
 Your Excellency's most obedient servants, 
 (Signed) John Peter Kluge, 
 
 Abraham Luckenbach, 
 Goshen, Schoenbrunn Tract, Missionaries. 
 River Muskingum, 23rd of Febr., 1801. 
 
 After having spent a little over four months on the Musking- 
 um, Brother and Sister Kluge and Brother Luckenbach re- 
 sumed their journey westward, March 24, 1801. They were ac- 
 companied by the Christian Indians : John Thomas and his wife, 
 Catherina, with their three children, Marcus, Juliana and Bethia ; 
 Jacob and Mary, his wife ; the widower Joshua, with his son, 
 Christian; the widow Abigail, with her daughter, Anna Salome, 
 and her two grandchildren : therefore, thirteen persons in all. 
 Two Indians, Ska and Michael, accompanied the party, to paddle 
 the canoe for Brother and Sister Kluge. There were five canoes 
 in all. Brother and Sister Mortimer, with their little son, went 
 with them as far as Gnadenhuetten. The weather was still cold 
 as they floated down the Muskingum. When about a half mile 
 from Gnadenhuetten, the Indians announced the coming of the 
 party by the firing of a number of gunshots. They arrived at 
 noon. 
 
 After pleasant intercourse with the Brethren Huebener and 
 Peters and their wives, the mission party continued its way down 
 stream, passing Salem at two o'clock in the afternoon. Two 
 miles farther on they encamped in the woods for the first time. 
 The Indians shot ducks, geese, turkeys and other game enroute. 
 At the Indian town of Goschachguenk,* they landed for a short 
 time at the request of a white man who lived there. Leaving this 
 place, they soon passed the site of the old mission at Lichtenau, 
 which was thickly overgrown with bushes and hardly showed a 
 sign of ever having been a station. At noon of the twenty-seventh 
 
 *The second capital of the Delawares in Ohio. It was where is now 
 Coshocton on the Muskingum. 
 
they took dinner at the mouth of Wills Creek, where they re- 
 mained an hour. On the twenty-eighth they reached Licking, 
 where they looked up the post office and Brother Kluge posted 
 a number of letters addressed to friends in Bethlehem and Lititz. 
 
 On the thirty-first, at five o'clock in the afternoon, they landed 
 about twenty miles from Marietta.* In the evening a number of 
 white people visited them and brought the Indians milk and 
 tobacco. At Marietta Mr. Gillman, a man of considerable im- 
 portance, received them very kindly. Here they left the Mus- 
 kingum and entered the beautiful waters of the Ohio River, on 
 which they covered as high as sixty miles a day. Having en- 
 gaged to support Michael and Ska, they stopped at a German 
 settlement on the fourth of April and purchased some necessary 
 provisions, which were plentiful and cheap. The next morning 
 they held a short Easter service, after which they pushed for- 
 ward and at noon passed Point Pleasant, near the Kauhawa 
 Creek, a settlement formerly owned by a certain Colonel Lewis. 
 They had a letter of introduction from Heckewelder to this man, 
 but found that he had died some time before. Four miles farther 
 on they passed a small French settlement in the midst of 
 beautiful trees and gardens. 
 
 On the morning of the ninth, they left camp at six o'clock. 
 The Indians had resolved to reach Sciota that day, and their 
 ambition was realized at five o'clock in the afternoon. Two days 
 later they caught sight of the Miami, and at eight o'clock the 
 following evening they came to a small town called Columbia. 
 Heckewelder had given them letters of introduction to two men 
 living in this village. They presented them but did not receive 
 much satisfaction. Neither of the two remembered Heckewelder 
 very well and one of them wasted half an hour of precious time 
 trying to decipher the letter, which proved that he was not any 
 too well versed in the art of reading. At noon they reached the 
 city of Cincinnati, but floated past for about a mile and there 
 pitched their tents in the woods. 
 
 ♦Marietta was the first town of white settlers in Ohio. It lies on the left 
 bank of the Muskingum River. Here Major General Arthur St. Clair, the 
 first Governor of Northwest Territory, took up his quarters. In this town, 
 the first session of the general court of the new territory was held in 1788, 
 and opened with prayer. 
 
272 
 
 They found their way into the city the same day and provi- 
 dentially made the acquaintance of a merchant by the name of 
 Ziegler.* Though they had no letter of introduction to this man, 
 he treated them with the greatest kindness and, after he had 
 learned their mission, offered to do anything in his power to be 
 of service to them while they were in the city and after they had 
 reached their destination. He had known the Moravians for a 
 long time. He was also well acquainted with the White River 
 country and could tell the missionaries a great deal about it that 
 interested them. At his store they purchased a number of things, 
 which he let them have at the lowest figure. After the most 
 pleasant intercourse with this newly-found friend, they looked 
 up High Judge Gillman, of Marietta, whose important office 
 made it necessary for him to spend a great deal of time in Cin- 
 cinnati. He greeted the brethren in the most cordial manner 
 and, learning of their desire to make the acquaintance of the 
 Governor, at once offered to introduce them the following day. 
 
 Next morning, at the appointed hour, Brother Luckenbach 
 and Brother Kluge called at the place of Judge Gillman, but 
 found him too busy to accompany them to the executive office. 
 However he had made arrangements with Governor St. Clair to 
 have them make the visitalone. Takingtheir letter of introduction, 
 they called on the Governor, who gave them a hearty welcome 
 and assured them at once that he would do all he could to help 
 them. They told him of the needs of their Indian brethren, and, 
 in turn, he immediately gave them an order on a certain mer- 
 chant to provide the Indians with a barrel of flour and sixty- 
 seven pounds of salt meat. The provisions were gratefully re- 
 ceived and divided among the recipients. The courteous and 
 kind-hearted Governor also gave the missionaries a letter di- 
 rected to the Delaware Chiefs in which he bespoke for the 
 brethren a kind reception, and admonished them and their people 
 to receive the Word of God and be obedient to their Christian 
 teachers, because they would then be happy not only in this life 
 
 This was Captain David Ziegler, at one time connected with the Penn- 
 sylvania Infantry. Before coming to America, he served as a German 
 soldier in the Russian army in the Crimea. He made the acquaintance of 
 the Moravians at Herrnhut and Bethlehem. After serving in Indian cam- 
 paigns in the West, he became a resident and the first Mayor of Cincinnatti. 
 
273 
 
 but in the great hereafter. At parting, the Governor wished the 
 missionaries God-speed and the Lord's richest blessing on their 
 labors. 
 
 April fourteenth, at ten o'clock in the morning, beautiful 
 Cincinnati was left behind. At noon they passed North Bend 
 and, two hours later, reached the mouth of the Miami River. 
 They found the current very swift and they had to use all their 
 strength in battling against it. For about three miles the land 
 was low. After that it rose higher and was dotted with many 
 beautiful plantations. Six miles farther up stream they passed a 
 fairly large island, and, a little later, there appeared a number of 
 deer, of which the Indians shot five. Here, too, the Indian 
 brethren did some angling and landed six large fish, which 
 Brother Kluge pronounced to be of the carp variety. They were 
 much larger than those he had seen in Europe, and their meat 
 was tougher, too. Nevertheless they were good. 
 
 Next day before they struck camp, they manufactured seats 
 for the canoes. This was necessary, because the current was 
 strong and they could not make much headway without some 
 such arrangement. When they came to the White Water Creek, 
 they found its current even stronger than that of the Miami and 
 six miles was all they could cover the first day they were on it. 
 On the sixteenth, they had to spend the whole day in camp. In 
 this vicinity John Thomas shot a big, fat bear, which he shared 
 with the others. The meat tasted good after Sister Kluge had 
 fried it. In this neighborhood they learned definitely how to 
 reach their destination. The White River Indians came here to 
 hunt, so that the inhabitants were well acquainted with them and 
 their country. Here they also bought their cattle. The mis- 
 sionaries mentioning the fact that they intended to buy a cow 
 later on, were strongly advised to purchase it here, because cows 
 were high-priced in the Indian country, a very poor one bring- 
 ing as much as forty dollars. This was good advice, as they 
 found later on. A cow with a bell was therefore bought for 
 thirteen dollars. Since it is no easy matter to drive one cow 
 along a strange path, they decided to provide company and ac- 
 cordingly bought a young heifer together with her calf, for 
 fourteen dollars. The heifer gave a great deal of milk, which 
 
274 
 
 proved a blessing to the little colony, not only for the rest of the 
 journey but after the new home was reached. 
 
 On the seventeenth, the journey was continued in three 
 canoes, instead of five, two having been sold in order that the 
 party might make more rapid progress. The missionaries and 
 the Indian sisters drove the cows before them. In the evening 
 they pitched their tents as' usual. Here they were visited by 
 white people, from whom they bought flour at two dollars and a 
 half a hundred. The following evening they came to the home of 
 an old Irish Presbyterian farmer by the name of Harper. This 
 man treated them very kindly. He took care of the cows and 
 gave the Indians milk and potatoes without charge. Here they 
 were detained for four days on account of heavy rains and high 
 water. Having been informed that a number of Indians had 
 been encamped nearby in recent days, Jacob and Ska decided to 
 look them up, but their quest proved fruitless. After their re- 
 turn, the whole party took counsel together and delegated John 
 Thomas and Jacob to penetrate deeper into the woods and 
 skirmish around for any Indian who might be sent to Woapi- 
 camikunk. The desired messenger was to announce to the 
 Chiefs that the expected colony was near at hand, to tell them 
 that it was impossible to proceed farther than twenty miles by 
 water, and to remind them of their promise to provide horses 
 for the land journey. 
 
 John Thomas and Jacob were successful in their efforts. After 
 tramping through the woods for many miles, they heard the 
 barking of dogs and in this way they were led to the camp of an 
 Indian family from Woapicamikunk. They learned that they 
 were a three days' journey, on horseback, from their destina- 
 tion. The father of Jhe family expressed his willingness to act 
 as messenger and to return after six days to report. The Indian 
 brethren handed him a piece of tobacco bound with white ribbon 
 and he left on his errand at once. Meanwhile the friendly white 
 people of the neighborhood assisted the missionaries and their 
 companions up-stream the remaining twenty miles. April 
 twenty-fourth, at three o'clock in the afternoon, they at last 
 reached the forks of the river, where Brookville now stands. 
 Here the White Water Creek separates into two arms, the one 
 from the west and the other from the north. Between these the 
 
275 
 
 missionaries encamped on a stretch of land over which the trail 
 to Woapicamikunk passed. In fact, their camp was quite near 
 this trail. Here they were still one hundred miles from their 
 proposed settlement. 
 
 Four days later, the messenger who had been sent to Woapi- 
 camikunk returned, but with no favorable report. He had come 
 back without horses, because the Chiefs were not at home, 
 having gone to Post Vincennes to attend a conference. The rest 
 of the men had not returned yet from the chase. True to his trust, 
 the messenger did the best that he could and sent the tobacco 
 down the river to another town, though he did not think it would 
 do much good, because the Indians there, too, would still be 
 away on their hunting-grounds. This was discouraging news 
 indeed. With the help of a riderless horse that had come out of 
 the woods, the heathen family whom they had met having placed 
 it at their disposal, they decided to push forward by slow stages. 
 All things packed, they began their weary march. Brother Kluge 
 carried the tinware on a stick, his wife carried a pail of milk, 
 and Brother Luckenbach had his traveling bag slung over his 
 shoulder. In this fashion they moved forward, driving the cows 
 before them and encouraging one another. 
 
 They decided to send another messenger to Woapicamikunk, 
 and, on May first, they commissioned John Thomas to under- 
 take the journey. He had not gone more than a mile, however, 
 before he was met by an Indian captain, the brother of Mary. In 
 the absence of the Chiefs, he was to convey the baggage of the 
 newcomers from the portage to their destination. He had been 
 away from home when the former messenger arrived, but heard 
 of the matter in the woods and had straightway come with four 
 horses. Needless to say, the captain was warmly welcomed by 
 the pilgrims and, in turn, he seemed pleased to see them. About 
 this time the stray horse referred to before, was claimed by its 
 owner. On the fifth of May Brother Luckenbach's birthday 
 anniversary was celebrated. In honor of the event Sister Kluge 
 had baked a cake the previous day. Though it was completely 
 crushed on the journey, it had lost none of its flavor. 
 
 Days of rain made travel impossible. Ska was sent to Woapi- 
 camikunk for more horses, but unfortunately he became drunk 
 and forgot his errand. It was very essential that they should 
 
276 
 
 reach their new home soon, or they would miss the planting 
 time. The season was far enough advanced even then. Brother 
 Luekenbach and Wangomind, an old heathen Indian, volun- 
 teered to undertake the errand on which Ska had so grievously 
 failed. Brother Luekenbach gives an interesting account of this 
 excursion, in his autobiography. He writes : "Being lightly 
 clad, and the blanket containing my provisions suspended by 
 straps, like a knapsack from my shoulders, I followed my guide 
 with rapid strides. Carrying his gun on his shoulder, with a 
 string of dried venison dangling therefrom, and his knife and 
 tomahawk at his side, he looked very pleasantly on me, did all 
 that lay in his power to render himself agreeable to me, and ap- 
 peared to value himself highly because of the confidence I placed 
 in him as my guide. 
 
 "Supposing that I wished to reach the place of our destination 
 as soon as possible, he ran along the Indian trail without stop- 
 ping, passing knee-deep through all the bogs and ponds that he 
 came across, which, owing to the late heavy rains, were filled 
 with water. At first I looked out for fallen trees or other means 
 to cross over them dry shod, but having several times lost sight 
 of him, and being scarcely able to keep up with him, I grew wise 
 by experience, and followed him, without regard to myself or my 
 clothing, straight through mud and water. And he was highly 
 rejoiced to find that I could now keep up with him, and had 
 already profited so much by his example. Not being able to 
 converse with me, and having a mind to stop, he pointed with 
 bis finger to the sun, to signify that the dinner hour had arrived. 
 He then cut off several slices of his dried venison, and very 
 kindly offered me one of them, which of course I did not refuse. 
 I then presented a piece of my bread to him, which he accepted 
 with loud applause. And so, after smoking a pipe together, we 
 proceeded on our journey, which resulted in our obtaining the 
 pack horses which we required." 
 
 As a matter of fact the latter part of the last sentence is not 
 quite accurate. According to the diary he came back without 
 any horses, but Jacob's brother-in-law brought six, with the in- 
 tention, however, of rendering assistance to no one save his 
 sister and her husband. At that rate the missionaries had no 
 more help than before. Their troubles were increased by 
 
277 
 
 drunken Indians, among the number Michael and Ska, who had 
 been a great care all along on account of their weakness for 
 drink. A drunken Indian followed the mission party and sold 
 whisky to all who would buy. Soon Jacob's brother-in-law and 
 Michael and Ska were hopelessly drunk and howled, all night 
 long, like wild beasts. "He who never saw a drunken Indian," 
 writes Brother Kluge, "cannot possibly imagine what it is like. 
 It is as if he had been transformed into an evil spirit." 
 
 Part of the time the needs of the pilgrims were supplied by 
 fish and game, but for days they had very little to eat. Sister 
 Kluge was often at her wit's end, not knowing what to prepare 
 for the hungry mouths that had to be fed somehow. On one 
 occasion the Lord helped her in a rather remarkable manner. 
 She had been in great perplexity over the noon-day meal, when 
 an Indian girl came running out of the woods and brought her 
 a number of eggs. These must have been laid by hens brought 
 from Goshen or elsewhere at some previous time. Surely the 
 Heavenly Father provided for His own. 
 
 On the seventeenth, they encamped on the hunting grounds 
 of the Shawnee Indians. They found shelter in two log huts 
 which had been loosely put together, Indian fashion. Here they 
 conducted an Ascension Day service for the Indians, because it 
 had not been possible to have it on the fourteenth, which was the 
 festival day. The blessing of this service strengthened them all. 
 In the evening, however, a dark cloud enshrouded them. The 
 drunken Indians gave more trouble and actually imperilled the 
 lives of the pilgrims. They took refuge in prayer. Brother 
 Kluge writes in this connection : "We see quite plainly that the 
 Evil One does all in his power to frustrate our object even before 
 we reach our destination. There is nothing for us to do but to 
 prove ourselves true Christian soldiers and cling to the Saviour, 
 who through His death overcame the Enemy. We, therefore, 
 renew our covenant with Him, promise Him to be faithful and, 
 in patient trust, let nothing frighten us away from the hard task 
 which He has given us to perform." 
 
 Forty miles from Woapicamikunk, John Thomas suggested 
 that the rest of the party should push forward, while he and his 
 family remain behind with the baggage until sent for. His sug- 
 gestion was followed. On the way they had more trouble with 
 
2 7 8 
 
 drunken Indians, one night being obliged to flee to the woods 
 for their lives. They lay down on the ground under the open 
 sky to rest, but not to sleep ; the mosquitoes and the hideous 
 noise of the Indians making that impossible. Alt last, on May 
 twenty-first, they reached Woapicamikunk, at four o'clock in the 
 afternoon. The sight that met them was not at all encouraging. 
 The Indians were engaged in drinking and dancing and shouting. 
 No wonder that the hearts of the poor missionaries were filled 
 with sadness. To stop was out of the question, so they pro- 
 ceeded a mile farther and there pitched their tents. Here they 
 were visited by a number of baptized Indian women, whom they 
 invited to the mission to be established about twenty miles down 
 the river. 
 
 Next day, Brother Luckenbach and Michael borrowed five 
 horses from the Indians, and two more from a friend of John 
 Thomas, with which they returned for the baggage which had 
 been left behind, forty miles away. Meanwhile, Brother and 
 Sister Kluge proceeded on their journey, driving the cows before 
 them. At three o'clock in the afternoon they came to another 
 Indian town. Here Tedpachsit and Hockingpomsga lived. They 
 were received in the house of the latter and enjoyed Indian 
 hospitality. Among the Indian delicacies served were pancakes 
 made without eggs and fried in bear's grease. A very sweet 
 sassafras tea quenched their thirst. The tired missionaries were 
 hungry and the food and drink tasted good. Finally, on the 
 twenty-fifth of May, they reached their destination. They were 
 much encouraged by the text for the day: "If thou wilt walk in 
 my statutes, and execute my judgments, and keep all my com- 
 mandments to walk in them, then will I perform my word with 
 thee." — I Kings VI :i2. Five days later they were joined by 
 Brother Luckenbach and John Thomas and his family. 
 
279 
 
 CHAPTER IV 
 
 The Beginning of the Mission 
 At the time the missionaries began their labors among the 
 Indians on the White River, Indiana was still a wilderness. 
 Here and there on the banks of a river or on the shore of some 
 lake, were the rude huts and wigwams of the natives. Few and 
 far between were the habitations of the whites who had been 
 bold enough to venture into the wilds. There were only five 
 thousand white people in the territory, and these were widely 
 scattered over the vast region now included in the States of 
 Indiana, Illinois, Wisconsin and Michigan. Even Vincennes, the 
 oldest permanent white settlement in Indiana, was no more than 
 a struggling village of about fifty houses. Fort Wayne was but 
 seven years old and had few inhabitants. In addition to these 
 two settlements, there were several small trading-posts. Though 
 there were a number of French and English and a generous 
 sprinkling of people from other states, most of the settlers had 
 come from the Carolinas, where the poor white man was re- 
 garded as little better than a slave. There were no school-houses 
 or schools of any kind. Without churches, the more devout 
 would meet occasionally in private houses for public worship. 
 In short, there were few traces of civilization anywhere. 
 
 To any one unacquainted with the conditions which confronted 
 the missionaries, the question would naturally arise why the mis- 
 sion was established so near the Indian towns. It would have 
 been better for the little congregation had it been farther re- 
 moved from heathen vice and degradation. No one realized this 
 more strongly than the missionaries themselves. Before they left 
 Goshen, Zeisberger had adtvised them to settle at least ten miles 
 away from the nearest heathen village and they fully intended to 
 do so. But, unfortunately, conditions were contrary to their 
 expectations. 
 
 In the first place, the Indian Chiefs designated the exact place 
 where they wanted the Christian town, so that the missionaries 
 really had little or no choice in the matter of location. At the 
 
28o 
 
 place assigned, the Indians pledged them their protection, 
 promising faithfully that no whisky should be brought to the 
 station and that no drunken Indian should be allowed to molest 
 them. At the same time, they made it very plain that they would 
 do nothing for them should they decide to locate elsewhere. 
 Nevertheless, the little band of Christians did not submit at once 
 to the inevitable. For a whole week they looked around for a 
 suitable site, other than the one indicated, deciding first on one 
 and then on another, but in the end they came back to the place 
 which the Chiefs had pointed out. 
 
 This place was two or three miles east of the present site of 
 Anderson. It is reasonably sure that this was the exact location 
 of the mission station. According to the mission diary, the 
 Christian village was situated on the east bank of the White 
 River, about twenty miles below Woapicamikunk, and three 
 miles from the point where the stream makes the big bend, 
 which caused the much traveled Indian road that led along the 
 river, to go straight through the woods. Otherwise the road 
 would have passed through the mission settlement. It was but 
 three miles away, as it was. The river-bend referred to must 
 have been the one above Anderson. These facts verify tradition. 
 In this neighborhood the early settlers of 1821 found a well- 
 preserved house, which was undoubtedly the one erected by the 
 missionaries. They also discovered the remains of a large Indian 
 village not far away. This village must have been Woapi- 
 mintschi, "the place where the chestnut trees grow," which lay 
 on a small stream that flowed into the White River, three or 
 four miles from the station. Relatives of a man named John 
 Allen, who lived on the bank of the river opposite this village, 
 are said to have heard him tell of frequent visits to the Indians 
 and of missionaries who worked among them. 
 
 All things considered, the site of the mission was the best that 
 could be found under the circumstances. Had the missionaries 
 located on the well-traveled road which connected the Indian 
 villages, whisky and all sorts of undesirable Indians would have 
 passed through their settlement. The station was eight miles 
 from the nearest Indian town in one direction, and four miles in 
 the other. Though the proximity of the heathen proved a detri- 
 ment to the Christian Indians, a few miles more or less would 
 
28l 
 
 have made no difference. Those who had a weakness for drink 
 preferred to go to the towns farthest removed from home for the 
 indulgence of their craving, in this way hoping the better to 
 avoid detection. 
 
 The actual work of getting settled had not proceeded very far 
 before the little flock were honored by a visit from Tedpachsit 
 and Pachgantschihilas. This was on the twenty-seventh of June. 
 The two Chiefs were rather old and quite venerable looking. 
 Both wore broad blue belts, a silver ring as a collar around the 
 neck, and carried in their hands a turkey wing to chase away the 
 flies. The missionaries had no houses as yet, but the Chiefs, 
 having intimated their desire to stay over night, had to be ac- 
 commodated somehow, so the tent of Jacob was placed at their 
 disposal. While partaking of supper, they showed all their im- 
 portant papers and treaties made with white people. These 
 documents they always carried with them wherever they went. 
 
 They expressed their joy and gratitude over the coming of the 
 Christian Indians and their teachers. They also related that, not 
 long since, they had received a message from the English, saying 
 that in August the Chiefs of all the Indian nations should gather 
 at the lake; that a great man had arrived from England, who 
 called them his children and who would like to know them all. 
 After the meal was over, Brother Kluge addressed those present, 
 Joshua acting as interpreter. The message of God's love for 
 sinners and the earnest invitation to accept the gospel was re- 
 ceived with great interest. In fact, so attentive was Pachgant- 
 schihilas to the preaching of the Word that he took his long, 
 drooping ear-lobe into his mouth. This was quite possible, be- 
 cause the Indians were in the habit of splitting their ear-lobes 
 and ornamenting them with silver rings. To the rings they at- 
 tached pieces of lead which naturally drew down the lobes until 
 they could readily be put into the mouth. When the lobe was 
 split, as in the present instance, it hung down to the shoulder 
 l?ke a huge worm. After the service the Chiefs expressed their 
 appreciation of what they had heard about God. 
 
 The next day they presented papers, which they had received 
 from the white people, and respectfully requested one of the 
 missionaries to read them. This Brother Luckenbach did gladly 
 12 
 
282 
 
 and Joshua translated them. After this was over, Joshua handed 
 the Chiefs a string of wampum, in the name of the missionaries 
 and Christian Indians, and at the same time delivered the fol- 
 lowing words : "You called us to this place with the Word of 
 God and we accepted the invitation. We thank God for our safe 
 arrival. We sincerely trust that you will keep your promise and 
 allow no one to molest us ; that you will permit no whisky nor 
 drunken persons to come to or near the station ; and that you 
 will never call upon us to enter into a treaty nor ask us to ac- 
 company you to war. We desire to live among you in peace, in 
 order that we may preach the Word of God and that you may 
 hear it." 
 
 In answer to these words, Pachgantschihilas gave the assur- 
 ance that the Christian Indians had been called for no other pur- 
 pose than to preach the gospel, and that they might have a share 
 in the enjoyment of the land on both sides of the river, which 
 the Delawares had received from the Seven Nations. "We 
 wanted you and your teachers to come," he declared, "and you 
 may rest assured that no one will be permitted to molest or hin- 
 der you in your work. We will prevent none of our people from 
 coming to you to hear the Word of God, yea, we will rather en- 
 courage them to do so. It will be a pleasure to us if a great many 
 Indians will move to your village. Evermore do we want to live 
 together in love and peace." To all this Tedpachsit gave his 
 hearty endorsement. 
 
 However much the sincerity of these words may be doubted as 
 coming from the lips of Pachgantschihilas, it is quite probable 
 that they expressed the true sentiments of the peaceful Ted- 
 pachsit. Soon after the meeting with the missionaries and their 
 little flock, he invited all his young people to a feast and ad- 
 dressed them as follows : "My Children ! You see how old T am 
 and how gray my hair is. Still I am not on the right path, as 
 the Great Spirit would have me be. Often have we admonished 
 you not to drink and be drunken, and that you should do no evil. 
 All to no avail. We, the Chiefs, remained unchanged. We have 
 learned, however, that it is largely due to our example that you 
 are what you are. Any one who desires to change his life, I now 
 tell you, may go to the Christians and hear the Word of God. I, 
 too, have heard it and found it to be the truth. Any one who 
 
283 
 
 desires to move to the Christians is at liberty to do so. You 
 must not only be satisfied to hear the great Word but you must 
 strive to live accordingly." Though Tedpachsit never became a 
 Christian, his words breathe a beautiful spirit and show that he 
 really had the best interests of his people at heart. 
 
 In spite of the Chiefs' assurances of friendship and interest, 
 the missionaries soon learned that they were doing all in their 
 power to prevent their people from becoming Christians and 
 from moving to the Christian settlement. They were un- 
 doubtedly afraid that they would lose influence with the Indians, 
 and that their dignity would suffer, should too many of them 
 adopt the Christian faith. Moreover, they were not a little dis- 
 pleased over the fact that so few of the Goshen Indians had re- 
 sponded to their invitation, after they had made it plain that 
 they desired all of them to come to the White River. They re- 
 proached the Christian Indians for it whenever they had the 
 opportunity. They had been especially anxious to have the 
 White Eyes and Kilbuck families come to them. It is not likely 
 that old Tedpachsit shared this feeling or joined in the persecu- 
 tion. 
 
 Meanwhile, the missionaries were in the midst of toil to which 
 they were wholly unaccustomed. Twenty acres of land had been 
 set aside for the Christian congregation. Of these the mission- 
 aries had an acre and a half for their own use. The season for 
 planting was far advanced and a day's delay meant much, so they 
 immediately began to clear the ground with the greatest possible 
 haste and prepared the way for the harvest which might still be 
 possible. Under the scorching rays of the sun, they wielded the 
 scythe and the spade, with badly blistered hands they sowed the 
 seed and planted the vegetables, and in the end God honored 
 their faith and their toil with a far more abundant harvest than 
 they had anticipated under the circumstances. The corn did not 
 yield a very large return, but by fall they had over six bushels 
 of potatoes, almost as many bushels of turnips, over a hundred 
 heads of cabbage, besides pickles, beans, beets, carrots and 
 other vegetables, surely a goodly store to tide them over the 
 barren months of winter. 
 
 The missionaries did not regard the ground as particularly 
 rich, but this may have been due to the fact that all that they 
 
284 
 
 grew had to be raised on virgin soil. Considering the inade- 
 quate implements with which they had to prepare the ground, 
 their harvest returns, in favorable seasons, were as good as 
 could be expected. Watermelons that weighed as much as 
 fourteen pounds, and marsh melons that were equally heavy, 
 ^rew in abundance. Garden vegetables, corn and other cereals, 
 yielded a satisfactory crop. One year the missionaries raised on 
 their acre and a half, among other things, sixty-five bushels of 
 corn, twelve bushels of potatoes and about three good wagon- 
 loads of pumpkins. The prairie furnished abundant pasture and 
 hay they could have in any quantity needed. Blackberries grew 
 in profusion. These served as a useful article of food for white 
 man and savage. The Indians dried them in large quantities 
 and stored them away for the winter season, when they baked 
 them in corn meal. This they regarded a great delicacy. The 
 missionaries, in their own way, likewise made good use of the 
 berries. 
 
 Near the station was a large tract of woodland. Here and 
 elsewhere in the neighborhood grew the chestnut, oak, walnut, 
 poplar, linden, maple, wild crab-apple, plum and' other varieties 
 of trees. Sugar-making from the sap of the maple tree was an 
 important industry among the Indians. The missionaries like- 
 wise made large quantities of sugar, two good pailsful of the 
 sap making one pound of the finished product. There were a 
 great many snakes around, the black snake and the deadly 
 rattler being among the number. One time a rattle snake bit 
 the horse of the missionaries while it was grazing on the prairie. 
 The jaw became greatly swollen and inflamed, and if it had not 
 been for an old Cherokee Indian, who concocted a remedy, the 
 horse would have died. 
 
 Wild animals were plentiful. Among these were the bear, 
 wolf, panther, wildcat, deer, beaver, otter, raccoon and a variety 
 of others. It was not at all unusual for an Indian to kill as many 
 as ten bears a day. Not having the necessary means of trans- 
 portation at his command, he would take as much of the meat 
 as he could conveniently carry and leave the rest to decay or to 
 the wild beasts of the forest. The skins, however, were never 
 left behind. These were valuable. A bear-skin was worth from 
 a dollar and a half to two dollars, and a pound of bear's hair 
 
285 
 
 brought a dollar. The pelts of some other animals were worth 
 much more. For example, an otter-skin would bring five dollars. 
 Any pelt worth selling at all brought a dollar, because the 
 Indian would ask that much for anything that he had to put on 
 the market. This was due to the fact, no doubt, that for every- 
 thing he purchased from the traders, he had to pay a high price. 
 Joshua and Jacob, being too old for the chase, engaged con- 
 siderably in trapping. Wolves were exceedingly plentiful and, 
 in consequence, a source of great annoyance. Because one of 
 the tribes bore the name of the wolf, this animal enjoyed the 
 special protection of the Indian. 
 
 The agricultural pursuits of the missionaries were only a part 
 of their strenuous activities. Trees had to be felled and shelter 
 provided for themselves and their Indian charge. At first they 
 lived in a miserable hut, good enough for dry weather, but 
 wholly inadequate when it rained. Later they put up temporary 
 shelter to protect them from the rain and the sun, and then one 
 house after the other was erected until all were provided for. 
 By the last day of October, the first permanent house was 
 finished and Brother Kluge and his wife immediately moved into 
 it. The greater part of this work the missionaries had to do 
 alone. Several French traders rendered some assistance. The 
 work of the Indian brethren amounted to very little. Instead of 
 being a help, they were rather a hindrance. 
 
 Under date of August 31, 1801, the diary contains the follow- 
 ing significant record : "Assisted by the three Indian brethren, 
 we were busily engaged in putting up the last logs of Brother 
 Kluge's house. Things go slowly. We must board our few 
 Indian brethren for the little work which they do. They spend 
 more time eating than working, and even then grumble that 
 they have to assist us in our building operations." They were 
 old and indolent, depending on the missionaries for much that 
 they should have done themselves. Even in the most fruitful 
 years, their harvest returns were meager, simply because the 
 planting and the cultivation of corn required too much exertion 
 to suit their taste and inclination. But the Lord was with the 
 missionaries and surely each had the strength of ten. In a little 
 more than half a year, the high hill on which the mission was 
 located had a chapel or assembly hut, two other huts and seven 
 
286 
 
 well-built log houses. The first service in the chapel was held 
 January 19, 1802. 
 
 The following year new farm labors awaited them. The 
 horses and the cattle belonging to the savages roamed about at 
 will, therefore it was essential to have fences around the mission 
 property. Again the axe had to be shouldered, trees felled and 
 many hundreds of rails^ split for the protection of the crops. In 
 this connection, the Indian brethren had to be assisted again, or 
 their fields would have been without fences. It was the part 
 of wisdom to help them, because they depended on the mission- 
 aries for corn and other articles of food, as soon as their own 
 supply was exhausted. In spite of the tremendously hard 
 manual work that simply had to be done, if they did not want to 
 starve, the missionaries were untiring in their zeal to witness for 
 Christ. Every opportunity was embraced to preach the gospel 
 to the Indians already in their charge, as well as to those who 
 visited the station from time to time. 
 
 After their long day's hard toil on the field or in the woods — 
 often there was barely enough time or strength left for a change 
 of garment before the evening service — a daily religious meet- 
 ing was held, unless prevented by the absence of Joshua, the 
 interpreter, who was frequently away from home on business or 
 was for other reasons temporarily unfitted for the task. Hard 
 as this unceasing toil was for the men, it must have been harder 
 still for Sister Kluge. She was the only white woman for miles 
 around and she had little or no assistance from the Indians. 
 And in addition to all her strenuous labor, she became the 
 mother of three children during her stay on the White River. 
 Karl Friedrich, her first-born, enjoyed the distinction of being 
 the first white child to be born in what is now Madison County, 
 Indiana. He was born July 21, 1801 ; his sister, Henrietta, Sep- 
 tember 1, 1803, ar) d J onn Henry, December 31, 1805. 
 
 With little added expense to the church in whose interests 
 they labored, the missionaries might have saved themselves a 
 great deal of toil, but not for a moment would they have 
 thought of incurring it. A sentence or two from one of Brother 
 Kluge's letters gives evidence of their self-sacrificing spirit. 
 After drawing the sum of fifty dollars, which barely covered 
 their most urgent needs, he wrote apparently in apologetic de- 
 
28/ 
 
 fense of what he feared the authorities might regard an extrava- 
 gance : "We would have drawn a smaller amount, if it had been 
 at all possible. The journey to Cincinnati is expensive. We 
 have no horse of our own and we cannot hire one for less than 
 a dollar a day. But I assure you, we do our utmost to save the 
 mission money and, in consequence, do all the heavy work our- 
 selves." Later on, they had a horse of their own. 
 
 But hard toil was not the only thing which depleted their 
 strength. Very often they did not have enough to eat. Especi- 
 ally was this the case the first summer, when for a long time 
 they largely depended for sustenance on corn-meal and milk. 
 They passed one whole winter without any flour in the house, 
 the snow being too deep and the weather too cold for traders to 
 come around. At such times they crushed the corn as well as 
 they could, and baked from the meal some sort of bread. Fre- 
 quently, they suffered because their crops had been damaged by 
 drought or flood. Flour was expensive, costing from four to 
 eight dollars a hundred. Though game was plentiful, they were 
 often without meat. 
 
 Missionaries and Indians suffered a great deal from sickness. 
 The country was new and bilious fever was common. Some- 
 times the three missionaries were afflicted with it at the same 
 time, but, for the most part, one or the other happened to be up 
 and about, while the other two were prostrated. Naturally the 
 fevers greatly reduced their strength and eventually weakened 
 their constitution. The periodic sickness was especially hard on 
 Brother Kluge, who was at no time any too rugged in health. 
 Miles away from civilization, there was no physician within 
 reach. The only remedies they could apply were the few that 
 they had at their own disposal. They hardly felt like resorting 
 to the means that an Indian and his wife employed while the 
 latter was afflicted with a severe attack of bilious fever. She 
 suffered from extreme nausea and naturally had no desire to eat 
 anything at all. They came to the missionaries to buy a pig so 
 that the sick woman might eat her fill of pork. Both were of the 
 opinion that this would surely effect a cure. The missionaries 
 remonstrated, but in vain. What the woman needed was a 
 strong emetic, but the Indians were insistent, and they would 
 not rest content, until they had purchased the pig. They took 
 
288 
 
 it away and no doubt prepared a generous dose for the poor, 
 suffering woman. The sequel may be readily imagined. 
 
 The extreme loneliness of the situation can hardly be realized. 
 It must have been overpowering at times and almost more 
 than they could endure. Nothing but the grace of God could 
 sustain them under such discouraging circumstances. Far away 
 from the most ordinary^ comforts of civilized life, surrounded by- 
 degraded and bestial savages, in the midst of a great wilderness, 
 with none of their kind within easy reach, under the constant 
 strain of hard manual labor and of unceasing activities in the 
 earnest endeavor to win the savages for the better life, with 
 worry and discouragement as their daily portion, the faithful 
 witnesses had little to cheer or to comfort them. 
 
 Their only contact with the outside world was through the 
 traders, correspondence with friends and loved ones in the dis- 
 tance, and an occasional trip to Cincinnati, a hundred and 
 twenty-five miles away. These journeys Brother Luckenbach, 
 being the younger and without family cares, made two or three 
 times a year. He would as a rule travel alone and on horseback. 
 The Lord was his protection; in consequence, he was never 
 molested. In his autobiography he wrote concerning these 
 journeys: "During the inclement season I generally carried a 
 small tent with me, which I would pitch in front of a fallen tree, 
 and then keep up a large fire during the night, while reposing 
 my weary limbs on a blanket spread out on the ground, my 
 saddle serving me as a pillow. My greatest concern was my 
 horse, whom I had to allow sufficient liberty to enable him to 
 seek his food in the vicinity, because I was continually in danger 
 of losing him, or myself, in the woods. 
 
 "The object of my journey being known, namely, that I ex- 
 pected to return with a supply of funds, well-meaning people 
 would sometimes advise me not to travel unarmed and alone 
 through the dense forest, for fear of being maltreated or robbed 
 by wicked borderers living among the white people. But I in- 
 variably replied that since the Lord had thus far held his pro- 
 tecting hand over me, I felt confident that He would continue to 
 do so ; and, if He should withdraw it, I did not believe that any 
 fire-arms would be likely to save me." For months at a time the 
 missionaries were shut off from all save the Indians about them. 
 
289 
 
 Their letters they would get through the traders or Indian 
 couriers or when Brother Luckenbach or some of the Indian 
 brethren went to Cincinnati. Fortunately, the three white mis- 
 sionaries were the most congenial friends, and, in their mutual 
 regard for one another, they found a constant source of en- 
 couragement amid their many trials. 
 
290 
 
 CHAPTER V 
 Difficulties in the Way of Success 
 
 The endeavor to evangelize the White River Indians was at- 
 tended with such insuperable difficulties that even the stoutest 
 heart might well have been filled with discouragement. At that 
 time the mission could not succeed ; from the very beginning the 
 work was doomed to failure. This was in no way the fault of 
 the missionaries. Had the success of the enterprise depended 
 upon them, their loyal witness for Christ, their unselfish de- 
 votion and indefatigable labor would have assured it, and every 
 Indian would have been saved. But a great many untoward 
 circumstances conspired against the cause of the Lord and con- 
 tributed to the defeat of the consecrated missionaries. 
 
 At that time, the attitude of the Indian toward the white man 
 in general was one of suspicion and distrust. And that not with- 
 out reason. The Indian may have been wily and treacherous 
 and guilty of worse traits and offenses, but it cannot be denied 
 that he had been shamefully treated, and, perhaps, largely made 
 what he was by the avaricious whites. He was driven westward 
 at the point of the sword. Hardly had he settled in one place, 
 when he had to flee to another. His hunting-grounds constantly 
 became more restricted ; it took no prophetic vision to see thac 
 very soon these would be lost to him altogether. 
 
 Fourteen years before the little congregation of Moravian 
 Indians began its precarious existence on the White River, 
 Major-General Arthur St. Clair was appointed Governor of the 
 newly-organized Northwestern Territory. His instructions were 
 to effect the extinguishment of all Indian titles to the land. To 
 Major Hamtrank, the commandant stationed at Vincennes, was 
 entrusted the task of ascertaining the temper of the Indians. He 
 found that most of the Chiefs were dissatisfied with the policy of 
 the Americans and greatly prejudiced against them through 
 English misrepresentations. When St. Clair received this re- 
 port, he concluded that there was no prospect of effecting a 
 general peace with the Indians. He decided to subdue them by 
 
2 9 I 
 
 force. To this end, General Harmer, with 1450 men under his 
 command, went out to meet the hostile savages. His expedition 
 proved a failure. Although the Indians were severely punished, 
 they declined to sue for peace. Their hostilities continued. Next 
 Brigadier-General Scott conducted 800 mounted men against 
 the Indians, but apart from destroying a number of villages and 
 killing thirty-two warriors, not much was accomplished. 
 
 Congress now decided to make a determined effort to crush 
 the Indians. Provision was made for raising and equipping a 
 regiment for the protection of the frontiers and overcoming the 
 stubborn resistance of the enemy. St. Clair took command of 
 3000 troops which he was to employ against the savages in the 
 territory over which his administration extended. Before he 
 began his campaign, he sent Brigadier-General Wilkinson, with 
 500 men, to subdue the redskins who lived on the Wabash. This 
 resulted in considerable damage to the Indians, but the white 
 man gained no advantage. The savages became more incensed 
 against the Americans. They realized more than ever before 
 that the United States aimed to drive them out entirely. Im- 
 pelled by a mingled feeling of fear and revenge, it is not sur- 
 prising that their hostilities increased and that their resistance 
 became all the stronger. In this they were actively supported 
 by the British. Contrary to the treaty of peace made in 1783, 
 the English were still supporting garrisons at Detroit, Niagara 
 and Michilimackinaic, an(d) furnishing the Indian tribes with cloth- 
 ing, provisions and ammunition. Not until the treaty of 1796 
 did the British withdraw from the country, after which these 
 annoyances ceased. 
 
 On November 3, 1791, St. Clair, with a force of about 2000 
 men, encamped at the headwaters of the Wabash. A few miles 
 distant about 1200 Indian warriors lay in readiness to make an 
 attack as soon as a favorable opportunity should afford itself. 
 The Indians were under the command of Little Turtle, Blue 
 Jacket and Pachgantschihilas. The following morning, a short 
 time before the sun gilded the eastern sky, hostilities began. It 
 was a hard-fought battle and resulted in a crushing defeat to the 
 Americans. St. Clair lost 39 officers and 539 men; 22 of his 
 officers and 132 of his other men were wounded. Dillon, in his 
 "History of Indiana," refers to this defeat in these words: 
 
292 
 
 "With the army of St. Clair, following the fortunes of their 
 husbands, there were more than one hundred women. Very few 
 escaped the carnage of the fourth of November, and after the 
 flight of the remnant of the army, the Indians began to avenge 
 their real and imaginary wrongs by perpetrating the most 
 horrible acts of cruelty and brutality upon the bodies of the 
 living and dead Americans who fell into their hands. Believing 
 that the whites for many years made war merely to acquire land, 
 the Indians crammed clay and sand into the eyes and down the 
 throats of the dying and the dead." 
 
 St. Clair resigned his command and Anthony Wayne, of 
 Revolutionary fame, succeeded him. In August, 1794, the 
 Americans, under their new commander, gained a decisive 
 victory over the Indians at the foot of the rapids of the Maumee. 
 A year later, Wayne succeeded in concluding a treaty of peace 
 with all the hostile tribes who inhabited the territory of the 
 United States lying northwest of the Ohio River. The Indians 
 had now been forced to surrender all their lands to the whites, 
 with the exception of those within the present limits of Indiana. 
 
 At last the redskins were subdued, but deep down in their 
 hearts burned the raging desire that the day of vengeance might 
 dawn soon. Most of them at heart hated the avaricious whites 
 with a deadly hatred. Needless to say, it made little or no dif- 
 ference to the Indians whether the pale-face happened to be a 
 colonist or a missionary. The inrush of settlers filled them with 
 dark forebodings. The sound of the pioneer's axe fell ominously 
 upon the ears of the savages. Their leading spirits had long 
 dreamed dreams, but hitherto they had been unsuccessful in 
 their efforts to drive out the hated whites. They were now con- 
 vinced that nothing but the great confederacy of all the tribes, 
 dreamed of by Teedyuscung* more than half a century before 
 
 *Teedyuscung was the son of the noted Delaware Chief called old 
 Captain Harris. When the Moravian pioneers came to Nazareth, in 1740, 
 this Indian and his people were living nearby in a village called Welaga- 
 nieka. He hated the English and his proud spirit smarted under the 
 indignities put upon his tribe. After much hesitation on the part of the 
 Moravian Brethren, Teedyuscung was baptized by Bishop Cammerhoff, 
 Marcli iq, 1750, at Gnadenhuetten on the Mahoning. In his "History of 
 Bethlehem," Bishop Levering makes the following reference to this bap- 
 
293 
 
 their time, could accomplish their purpose. Messengers were 
 sent out in all directions and tribes invited to join the movement. 
 All the Indians were to gather on the White River before the 
 great blow should be struck. 
 
 In January of the same year that the missionaries began their 
 labors, William Henry Harrison took his seat at Vincennes as 
 Governor of Indiana Territory.* Congress had instructed him 
 to do all in his power to promote peace and harmony among the 
 different tribes of northwestern Indians, to induce them, if pos- 
 sible, to abandon their mode of living and to engage in the prac- 
 tice of agriculture and other pursuits of civilized life. He was 
 empowered to negotiate treaties between the United States and 
 the Indian tribes, and to extinguish by such treaties the Indian 
 title to lands within the boundaries of the territory. He found 
 
 tism: "His position among the Indians, his commanding personality, his 
 tribal and family pretentions, and his previous character as a reckless man 
 who gloried in his contempt of all restraints and of the opinion of others 
 in reference to his conduct, served to render the occasion a peculiarly im- 
 pressive one for the Indian congregation." He received the name Gideon. 
 Teedyuscung endeavored to restore the prestige of the Delawares and to 
 unite the Indians against the whites. He sought to form an alliance and 
 to attract unto himself both the heathen and Christian Indians, When he 
 failed in his attempt to draw the Moravian Indians away from the mission, 
 he tried to get the Government to force them to his side. He represented 
 these Indians as being held prisoners against their wishes by the Mora- 
 vians, and intimated that the Government would do a good service by 
 aiding him in liberating his people. He was the universally feared leader 
 in many murderous raids against the whites and the Moravians suffered 
 much at his hands. The winter of 1757-58 he spent in a little cabin in what 
 is now South Bethlehem. Here he was visited by many Indians from all 
 over the country, but either the time was not ripe for it or he was not 
 great enough to carry out his cherished scheme of forming an alliance. At 
 all events nothing ever came of it. In the spring of 1758, he and his 
 Indians removed to Wyoming, where the wily schemer, whom no man 
 could tame or subdue, came to a horrible death. Lying in a drunken stupor 
 on his cabin-floor, fire broke out and he was burned to death. Teedyuscung 
 cannot be compared with the great Tecumseh. His motives were alto- 
 gether selfish even in his pretended endeavor to restore Delaware prestige. 
 
 *Indiana Territory comprised that portion of Northwest Territory which 
 lay west and north of the Ohio River. It was organized in 1800. Vin- 
 cennes was the capital until 1813. 
 
294 
 
 the Indians suspicious and out of temper, so that the task laid 
 upon him was no easy one. 
 
 But the Governor was better prepared for his duties than were 
 the missionaries for their difficult work. Not only was he a man 
 of great executive ability, sound judgment and kindliness of 
 spirit, but his training and his past experience were such as to 
 fit him for the position which he filled with so much credit to 
 himself and benefit to the nation. The Indian was no stranger 
 to him, neither was he a stranger in the land to which he had 
 come. As an aide-de-camp on the staff of General Wayne, he 
 had taken part in the decisive conflict against the Indians on the 
 Maumee. He had also been active in other engagements against 
 them. Before his election to Congress he was the Secretary of 
 the Northwestern Territory. He was therefore thoroughly ac- 
 quainted with the Indian country. The rights and wrongs of the 
 natives were known to him, and above all he understood Indian 
 nature. At heart, he was the friend of the red man. It is there- 
 fore not surprising that he achieved such conspicuous success 
 in his many difficult undertakings. 
 
 To say that the missionaries were not as well fitted for their 
 trying work among the Indians, is to reflect no discredit on 
 them. Neither does it detract the least from the service which 
 they did render. At the same time, their lack of qualification 
 and preparation proved a hindrance to the success of the mission. 
 Brother Luckenbach was but twenty-three years old, and' by his 
 own confession, more or less of unsettled conviction. Though 
 his whole after-life mark him as a man of the most self-sacri- 
 ficing devotion to the Lord, his previous life and his experience 
 as teacher at Nazareth Hall contributed little or nothing toward 
 preparing him for the exceedingly difficult work among the White 
 River Indians. Brother Kluge was no better fitted for the task. 
 Under the guidance of an experienced head, he might have ac- 
 complished a great deal, but left to himself he showed that he 
 lacked the gift of leadership. No one could question his sin- 
 cerity of purpose for a moment, but he was not the kind of man 
 who would impress the Indians. The utter loneliness of the 
 situation, the extreme difficulty of the work, and the drunken- 
 ness of the Indians make one shiver, but many a man would have 
 made the best of things. This Brother Kluge could not do very 
 
2 9 5 
 
 well. He had not been on the field long before he decided that 
 nothing could be accomplished, or, in justice to him, he may 
 have realized that he was not the man for the place. At least, 
 he begged the Helpers' Conference to be returned to civilized 
 life. Unused to the hard toil of the pioneer, he complained 
 about it to his superiors at Bethlehem and to the Christian 
 Indians as well, trying to impress the latter on every conceivable 
 occasion that they should do the work for him. When the 
 Indians fell into sin, he talked to them in words that were per- 
 fectly true, but they were unintelligible to the poor sinner, who 
 needed a loving arm around him to inspire him with confidence 
 and strength for the future. 
 
 That the White River Indians shared in the general feeling of 
 distrust and hatred of the whites was evident to the missionaries 
 from the first. The brutal Gnadenhuetten massacre was still 
 fresh in their minds. The strong suspicion prevailed that Kluge 
 and Luckenbach had come to make them "tame," as they be- 
 lieved had been done on the Muskingum, and that, after this had 
 been accomplished, they would give the signal to the whites, 
 who would be only too glad to come and kill them. Numerous 
 instances might be given to show how widespread this erroneous 
 belief was. In January of the mission's second year, a young 
 Delaware who had been baptized by the Brethren in Ohio but 
 who had lapsed into heathenism again, came to the station. 
 Asked whether there was any desire on the part of the Indians, 
 as far as he knew, to hear the Word of God, he answered that 
 there was none. He then told of an old baptized woman living 
 among the heathen, who constantly admonished them not to be 
 deceived, because all that the missionaries wanted was to tame 
 them preparatory to another massacre. 
 
 After more than two months, the young man went away, 
 giving the following reason for doing so : "I cannot forget how 
 many of my friends were massacred in Gnadenhuetten. I be- 
 lieve, as do all the Indians, that the missionaries were to blame, 
 for they called the brutal whites when the time had come. It 
 will be the same way here. After the missionaries have gathered 
 a great many Indians together, the whites will be called to 
 destroy them. I want to leave here, therefore, before I become 
 tame." In this connection Brother Kluge wrote : "This foolish 
 
296 
 
 talk we have to hear constantly. It seems as if Satan tried in 
 this way to keep the poor heathen in his power." 
 
 That the Indians really entertained such fears cannot be 
 doubted. They fully expected a repetition of bloodshed. The 
 slightest rumor that the time for it had come would arouse the 
 most intense excitement among them. Such was the case, the 
 third of August, 1803, when a report was circulated that the 
 Chiefs had received a declaration of war. Feeling ran high in 
 all the Indian towns. The whole matter proved to be a farce, 
 but while it was going on, it was serious enough. A great many 
 Indians fled to the woods, while others prepared for war to the 
 knife. The Christian Indians were likewise possessed with fear 
 and earnestly inquired of the missionaries whether they, too, 
 should flee. They were afraid that they would fare like their 
 friends on the Muskingum. They were advised to pack their 
 belongings and to keep themselves in readiness, so that they 
 might make their escape at a moment's notice, should the oc- 
 casion for it actually arise. Meanwhile the missionaries were 
 anything but cheered as they heard the savages practise their 
 blood-curdling war-songs. 
 
 While the excitement was at its height, the heathen daughter 
 of a recently baptized invalid woman named Elizabeth, came at 
 full speed to the mission with a horse, for the purpose of taking 
 her sick mother to a place of safety. She laid Elizabeth full 
 length on the back of the horse, bound her limbs to its neck and 
 the arms to the hind legs, and then fastened a stout strap around 
 the middle. This done, she hurried off with her precious burden. 
 But she had not proceeded more than a quarter of a mile before 
 the unfortunate mother had fallen from the horse, not once but a 
 number of times. The good intention of the attempted rescue 
 had to be abandoned, the invalid pleading that she would rather 
 die than be thus tortured. The thongs had torn her skin badly 
 and her body was severely bruised by the adventure. Several 
 days later, some Indians who returned from the chase, denied 
 the rumor of war and the excitement gradually died away. At 
 another time, a report was circulated that the white people would 
 come in two years to destroy all the Indians who could not 
 escape, and then take possession of their land. 
 
 The longer the missionaries stayed, the more evident it be- 
 
2 9 7 
 
 came to them that they had not been wanted in the first place. 
 They were not allowed to forget that the Christian Indians, and 
 not they, were the ones who had been called. Even the Indian 
 brethren, while in temporary disgrace on account of some gross 
 inconsistency, reminded them of this. Not very long after their 
 arrival, a report was circulated by the young Indians, who were 
 opposed to the gospel, that the Chiefs had advised their people 
 not to listen to the missionaries nor to have anything to do with 
 them, because they had not been invited to come; furthermore, 
 that the Governor in Philadelphia* had assured them that the 
 Word of God was for the whites, and not for Indians, therefore 
 they should drive the Christian teachers away. Tired of these 
 persistent rumors, the missionaries sent word to the Chiefs, de- 
 manding an explanation. In answer to this, they were told not 
 to give ear to such lying reports ; of course, the Chiefs wanted 
 them, even as they had assured them when they came. But their 
 assurances were not to be trusted. For the time being the mis- 
 sionaries were silenced, but they were far from convinced that 
 the Indians meant what they said. 
 
 The question arises, why did the Delawares call the Christian 
 Indians and their teachers, if they did not want them? The 
 answer is not difficult to find. Brother Kluge writes : "The 
 reason why the Indian Chiefs invited us to come to them is per- 
 fectly plain to us. Their desire is to attract to themselves as 
 many Indians as they can, in order to make a strong outward 
 appearance. For the Word of God, they care nothing at all. 
 Because they know that the Christian Indians do not move any- 
 where without their teachers, they make all sorts of flattering 
 promises, but they have no idea of keeping them." This was un- 
 doubtedly true. But, at the bottom of it all, there was a great 
 deal more than the mere desire for vain show. It is quite certain 
 that the Delaware Chiefs shared in the desire to unite all the 
 scattered Indian tribes in a strong alliance against the whites. 
 
 It would not be reasonable to suppose that the talented 
 
 *By act of Congress the national capital was established at Philadelphia 
 from 1790-1800. In 1800 it was permanently located at the city of Wash- 
 ington. 
 13 
 
298 
 
 Tecumseh,* with his overwhelming ambition to form a great 
 Indian confederacy, could dwell among the Delawares as long 
 as he did, without firing them with the same enthusiasm which 
 burned in his own heart. To accomplish this must have been a 
 comparatively easy matter. At the time, the Delawares were 
 greatly dissatisfied and frequently complained to Governor 
 Harrison concerning the encroachments of the white people 
 upon the lands which rightfully belonged to the Indians, and 
 concerning the invasion of their hunting-grounds and the un- 
 
 *In 1798, the Delaware Indians who lived on the White River invited 
 Tecumseh and his followers to move to them. The invitation was accepted 
 and for a number of years he had his headquarters in one of the Delaware 
 towns, following the life of a hunter, but, at the same time, seeking to 
 extend his influence among the Indians. He made no secret of his ambition 
 to form an Indian confederacy or league against the whites, with the object 
 of driving them out of the country which lay northwest of the Ohio River 
 and that to the south of it below the mouth of the Cumberland. In the 
 Colonial History of Vincennes, Judge Law says : "The principle with 
 which Tecumseh started out was this : that the Great Spirit had created 
 the distinction between the paleface and the aborigines of the country, 
 with a view of keeping them separate as two distinct races. To the Indians 
 He had given the great West. Here He had established their hunting- 
 grounds The Indians never were, and never would be fitted for agri- 
 culture. They were warriors and hunters. The consequences must be that 
 there could be no fraternization, no affiliation with the white man. He 
 further maintained, that when the white man came he was an interloper, 
 a trespasser on their rights, an intruder on their soil, and must be ex- 
 pelled....; that it was a death-struggle between the white man and the 
 ted, and that now while the whites were sparse in population, weak in 
 numbers, and wanting in strength, was the time to strike the blow, and, if 
 possible, to exterminate the race Another principle which he advo- 
 cated was, that the Great Spirit had given the Indians all their lands in 
 common, to be held by them as such, and not by the various tribes who had 
 settled on portions of it, claiming it as their own; that they were squatters, 
 having no preemption rights, but holding even that on which they lived as 
 mere 'tenants' in common with all the other tribes; that this mere pos- 
 session gave them no title to convey the land without the consent of all; 
 that no single tribe had the right to sell; that the power to sell was not 
 vested in their Chief, but must be the act of the warriors, in council as- 
 sembled, of all the tribes, as the land belonged to all, and no portion of it 
 to any single tribe. Hence in all councils which he held with the whites, 
 he uniformly refused, as did his tribe, until after his death, to acknowledge 
 the validity of any treaty made between the Indians and the Government, 
 
299 
 
 justifiable killing of their people. Not to them, but to his su- 
 periors, the Governor had to confess that the complaints of the 
 Indians were far from groundless. 
 
 It is quite reasonable to suppose that the idea of forming a 
 confederacy was the underlying motive which gave rise to the 
 invitation of the Delawares to the Goshen Indians. Similar 
 invitations were sent out in all directions. Under date of De- 
 cember 18, 1801, the following interesting item is recorded in the 
 mission diary : "We heard that one Indian troop after the 
 other, from far distant places, had arrived in answer to an invi- 
 tation of the Chiefs, who had sent out messengers, inviting 
 Indians everywhere to gather at the White River, so that all 
 might live on Indian lands and far away from the white people/' 
 That other Christian Indians beside those from Goshen, were 
 invited to come to the White River, is seen from an interesting 
 letter* written by the Reverend John Sergeant, a missionary and 
 teacher among the Stockbridge Indians for twenty-five years. 
 "In 1802," he writes, "a council was held at Wappecommehkoke, 
 on the banks of the White River by Delawares and the delegates 
 of the Moheakunnuk (Stockbridge) nation. The former then 
 accepted all the proposals made by the latter, among which was 
 civilization, of which, said the Chief, 'we take hold with both 
 hands.' In the meantime he declared his dependence on his 
 grandchildren ; that is, that we should either teach them our- 
 selves, or lead a white man by the hand, whom we know to be 
 a good, honest man, to instruct them ; that they were desirous 
 that it should take place before they die. The speaker was named 
 Tatepahosect, a principal sachem of the Delaware nation, and 
 his head warrior, named Pokenchilah." Nothing ever came of 
 the matter and the projected mission was never established. 
 
 utterly denying the power of one or more tribes of Indians to convey the 
 land which they occupied without the consent of all." Tecumseh belonged 
 to the Shawnee tribe. He was born, in 1775, near the present site of 
 Springfield, Ohio. His father was a Shawnee warrior, and his mother a 
 Creek or Cherokee squaw captured and adopted by the Shawnees. He was 
 about thirty-five years old when he formed his plan for a great con- 
 federacy. He was killed in the battle on the Thames, in 1813. According 
 to a Canadian historian, it is quite conceivable that the Americans would 
 have conquered Canada, if it had not been for this brilliant warrior. 
 *From Morse's "Report on Indian Affairs," Appendix, p. 109-110. 
 
300 
 
 If one recalls the purpose for which the Chiefs had invited the 
 Goshen Indians to come to Indiana, it is not difficult to imagine 
 the feeling of disgust that must have filled the heart of the sturdj 
 warrior Pachgantschihilas, when he looked upon the little band 
 of Christians for the first time. He had desired the presence of 
 all the Goshen Indians, and especially the White Eyes and the 
 Kilbucks, and instead, he and his people were called upon to 
 welcome two old men, who were no longer fit for the chase and 
 much less for the war-path, a number of women and children, 
 and but one man who might be pressed into service. To counter- 
 act this keen disappointment of the Chiefs and their people 
 would have been a sufficient task for the earnest, but inexperi- 
 enced missionaries. 
 
 A great hindrance to the work of the mission was the fact that 
 the Indians were perfectly satisfied with their religion. They 
 persisted in the belief that God never intended the Indians to 
 adopt the white man's religion or He would have revealed it to 
 them in the first place. An Indian woman to whom Brother 
 Luckenbach endeavored to make plain the way of salvation, ex- 
 pressed the general belief of her people, when she said : "What 
 you say about God is intended only for the whites. I know well 
 that the Great Spirit created three different persons ; first of all, 
 the negro, then the Indian, and last of all the white man. To 
 each one He gave a specific mode of living, to each He revealed 
 the way in which He should worship Him. Therefore, the Indian 
 must remain true to his customs and his religion." 
 
 In a similar strain spoke Pachgantschihilas in answer to the 
 missionaries, who complained to him that the Indians were so 
 indifferent to the Word of God. Said he, "What you say is true 
 enough, but we cannot give up our habits, our sacrifices and our 
 teachers. Our fathers, too, received these from the Great Spirit 
 and they left them to us, their children, as a sacred heritage. 
 Your doctrine is for the white man alone. You see yourselves 
 that we have different skins. Had God desired that we should 
 have the same religion, He would have revealed it to us in the 
 first place. But He did not do this, because He wants us to live 
 as we are living now, and to believe nothing else. Besides, we 
 have not forgotten the Gnadenhuetten massacre, when so many 
 Christian Indians lost their lives. The white teachers, your 
 
30i 
 
 brethren, taught the same things which you are teaching now, 
 and sought to attract the Indians unto themselves. After they 
 had brought a large number together, they called the whites and 
 had them ruthlessly destroyed. I know full well that the teachers 
 (missionaries) were to blame, therefore, I do not want the In- 
 dians to be tamed again, for fear that they will fare likewise." 
 
 When the missionaries remonstrated and tried to show him 
 that he was laboring under a grave delusion ; that God in love 
 had given the world a Saviour, who laid down His precious life 
 in order that all who believed on Him might be saved from sin 
 and Satan; and that his charge against the missionaries was 
 most unjust, Pachgantschihilas answered : "I do not want to 
 keep any Indians away from you, but neither will I urge them 
 to come and hear you." To this, the other Chiefs gave their 
 hearty assent. This was about the middle of the year 1803. 
 Even at that time very few, if any heathen attended services at 
 the mission. Rumor had it that the Chiefs had commanded their 
 people to stay away. Scoffing Indians made fun of the Chris- 
 tians, saying that they must be very ignorant, because it was 
 necessary for them to hear daily what the white people taught 
 concerning God. Their forefathers had told them what to do 
 and how to live, and they still remembered it, though they had 
 heard it but once. 
 
 Heckewelder, in his "Indian Nations," tells us that the Dela- 
 wares or Lenni Lenape, which means an original people, or race 
 of men that has existed unchanged from the beginning of time, 
 would not admit that the whites were superior beings. They re- 
 garded them as a mixed race, therefore, a troublesome one. 
 Wherever they may be, the Great Spirit, knowing the wicked- 
 ness of their dispositions, found it necessary to give them a great 
 book (the Bible) and taught them how to read it, that they might 
 know and observe what He wished them to do and to abstain 
 from. But they, the Indians, have no need of any such book to 
 let them know the will of their Maker ; they find it engraved on 
 their hearts ; they have sufficient discernment given them to dis- 
 tinguish good from evil ; and by following the inner voice, they 
 are sure not to err. It is true, they confess, that when they first 
 saw the whites, they took them for superior beings. They 
 thought they might have been sent to them from the abode of 
 
302 
 
 the Great Spirit for some great and important purpose. They, 
 therefore, welcomed them, hoping to be made happier by their 
 company. It was not long, however, before they discovered 
 their mistake, having found them an ungrateful, insatiable 
 people, who, though the Indians had given them as much land as 
 was necessary to raise provisions for themselves and their 
 families, and pasture for their cattle, wanted still more, and 
 would not rest content with less than the whole country. And 
 yet these white men, say those injured people, would always be 
 telling of the great book which God had given to them. They 
 would persuade us that every man was good who believed in 
 what the book said and every man was bad who did not believe 
 in it. They told us a great many things, which they said were 
 written in the good book and wanted us to believe it all. We 
 would have done so probably, if we had seen them practise what 
 they pretended to believe, and act according to the good words 
 which they told us. But no, while they held their big book in 
 one hand, in the other they had murderous weapons, guns, and 
 swords, wherewith to kill us poor Indians. Ah, and they did so, 
 too. They killed those who believed on their book, as well as 
 those who did not ; they made no distinction" (pp. 187, 188). 
 
 "Their pretended worship," wrote Brother Luckenbach in his 
 Autobiography, "is based exclusively on sensual enjoyments and 
 prerogatives, and has reference to long life, wealth, renown, 
 honor and good luck, and frequently to a longing desire to pos- 
 sess supernatural powers, and to be put into fellowship with 
 imaginary tutelary gods, whom they expect to grant them repu- 
 tation and influence. Those who are ambitious for these things, 
 generally succeed in gaining certain advantages at the expense 
 of others ; but, at the same time, they run the risk of being 
 stigmatized as wicked characters, whose arts and supernatural 
 powers are engaged by others, to put their enemies out of the 
 way. The minds of the Indians of both sexes are full of these 
 notions, and this evil has taken such a deep root among them 
 that even such as profess to be delivered from the power of sin 
 by the death of Jesus, still maintain the existence of such hostile 
 powers among the heathen, by means of which they can secretly 
 destroy each other, either by poison or witchcraft, and hence 
 they readily yield their hearts to suspect that such a deed has 
 
303 
 
 been committed. A special measure of divine grace is therefore 
 required by a truly converted Indian, in case of sickness or 
 emergency, to abstain from calling in the aid of sorcerers, and to 
 resolve rather to die as a believer in the Saviour, and thus to 
 inherit eternal life, than to regain bodily health through for- 
 bidden medicines and then to perish everlastingly. 
 
 "The pagan Indians on being told that the Son of God, as the 
 Saviour of the world, assumed our nature, in order to redeem us 
 from the power of sin and Satan; that wicked men crucified 
 Him ; that He arose again from the dead and ascended into 
 heaven, usually evade the subject by saying that they had no 
 hand in the execution of the Son of God, because it neither took 
 place in their country, nor was their nation implicated in its 
 perpetration. Their God, they contended, had also come down 
 from heaven once upon a time and had remained among them 
 for a season, prescribing to them their mode of life and rules 
 for the sacrificial feasts. Coming in a snow-storm, he wore large 
 snow-shoes. Not having maltreated their God, but having given 
 Him an honorable dismissal, and being obedient to His precepts, 
 they felt that, unlike the white people, they had no occasion to 
 reproach themselves with the crucifixion of the Son of God." 
 
 But difficult as it was to make the Indians understand that the 
 Christian religion was superior to their own, not because it had 
 been revealed to the white man, but because its blessings were 
 the very things for which their pagan faith and life showed them 
 to be seeking, the missionaries felt that the greatest single 
 hindrance to the work of the mission was the powerful god of 
 whisky in whose strong grip most of the Delawares were held 
 fast. Those who have made any serious effort to reclaim some 
 unfortunate slave of the drink-habit can faintly imagine the trials 
 of faith and the tremendous hardships connected with an at- 
 tempt to bring about the conversion of a heathen nation largely 
 composed of the most wretchedly depraved drunkards. In Fair- 
 field, Canada, and in Goshen on the Muskingum, the whisky- 
 traffic was checked through legislation, but on the White River 
 the arm of the law was apparently powerless to impose the 
 necessary restrictions. With the majority of Indians away in 
 the woods from fall until late in spring, and the greater part of 
 their time at home passed in a drunken stupor, the task of the 
 missionary was practically hopeless. 
 
304 
 
 CHAPTER VI 
 
 Inconsistencies of the Christian Indians and the Dis- 
 couragement of the Missionaries 
 
 Especially sad to relate, the talented and well-meaning Joshua 
 would often visit the heathen towns and become hopelessly 
 drunk. On account of this weakness, according to his own con- 
 fession, he had given considerable trouble in every congregation 
 where he had been. Naturally his sin not only lessened his 
 influence for good among his brethren, but among the heathen 
 as well. It was not likely that the savages would be greatly im- 
 pressed by one who was drunk one day, and the next preached 
 righteousness. In his drunkenness, he often railed at the Chris- 
 tians, and, even though he repented in sackcloth and ashes 
 afterwards, the evil effect of his conduct was not so readily 
 counteracted. 
 
 Under date of July fifteenth, 1801, the diary states : "We were 
 grieved to hear that Joshua had fallen into his old sinful ways 
 again, in that he secretly took his son to a witch-doctor to have 
 him cured. This saddens us the more because he is our in- 
 terpreter. When it becomes known among the heathen, it will 
 do great hurt to the cause of the Lord. We spoke to him about 
 it and he could not deny his guilt. He expressed his deep re- 
 grets that he had acted so unfaithfully and was very penitent. 
 God grant, that he may seek the forgiveness of the Lord and 
 find it. After we had talked the matter over with him, we could 
 do nothing else than to exclude him from Communion, which is 
 the denial of a privilege he greatly enjoys. This affected him 
 deeply." 
 
 Christian, the occasion of Joshua's fall from grace, was an 
 invalid and gave his father a great deal of anxiety. For several 
 years before his death, he suffered from an open sore on his 
 neck. On April seventh, 1802, Brother Kluge was called to his 
 bed-side, because the father thought his end was near. He was 
 very weak and quite out of his mind, so that the missionary 
 
305 
 
 could not speak with him. All he was able to do was to sing a 
 few hymn verses for the sorely afflicted young man and to pray 
 that the Saviour might release him, if it was His holy will. The 
 day before, however, he had pointed the poor sufferer to the 
 Saviour and begged him to remember how much the Lord had 
 suffered for us all, and for him, in order that he might be saved 
 and live eternally with Him. Four days later, at the age of nine- 
 teen, he passed away. Little is known of the young man's life. 
 He was an invalid even when he left Goshen with the rest of the 
 little colony. While in Indiana, he was sick almost continually. 
 Though he was a man of few words, he frequently complained 
 that he had to suffer so much. He was exceedingly reticent in 
 matters pertaining to his soul, and when the missionaries talked 
 to him about his spiritual welfare, a bare yes or no was all they 
 could elicit from him. 
 
 Joshua was greatly attached to his son, and when he was taken 
 away, the strain proved too much for him. In the diary for 
 April twenty-first, we read : "We were grieved to hear that our 
 interpreter had gone to a big spree in the heathen town, four 
 miles away. There he made known his bereavement, and ac- 
 cording to heathen custom, he and the savages bewailed the loss 
 of his son, and drank whisky. As the result of it all, Joshua be- 
 came drunk and disgraced himself among the heathen. In the 
 evening, while still intoxicated and with his face painted black, 
 he returned home. He said that he sorrowed on account of his 
 son's death. Oh, what a sharp pain he gave us by this fresh sin ! 
 But a few days ago he had quarreled with his wife and struck 
 her. Afterwards he told us that he had confessed his sin to the 
 Lord, had asked for pardon and had pledged new obedience to 
 God, and now to see him fall again and surrender himself to 
 Satan in this way ! 
 
 "Early next day, he secretly packed his belongings with the 
 intention of going over to the heathen entirely. Just as he was 
 loading his goods in a canoe, we came from our corn-field on the 
 other side, and discovered him. Brother Kluge asked him where 
 he was going. His answer was that he was no longer worthy to 
 stay in our midst, for he had sinned too deeply. 'I recently 
 begged forgiveness and promised the Lord and my teachers 
 obedience,' said he, 'and told you if I acted wickedly again, you 
 
306 
 
 should not put up with me any longer in the congregation. 
 Therefore, I am leaving of my own accord and will give you no 
 further trouble.' Brother Kluge replied: 'Yes, what you say is 
 only too true, but it hurts us to the quick, nevertheless, to see 
 you in your old ways and now separating yourself so indif- 
 ferently from the congregation and from the Lord to surrender 
 yourself wholly to the Devil. Think of how much the Lord has 
 done for you. Remember with how much patience He has borne 
 with you. Had it not been so, you would have perished long 
 ago. We have so often warned you and entreated you to hold 
 fast to the Lord and beg of Him a new heart. All has been in 
 vain. Evidently your desire is to hasten your destruction. You 
 will suffer for it some day, and when too late, you will regret it. 
 You will have to give an account of your sins to God and of the 
 disgrace you have brought upon the Lord's cause. It is for you 
 to decide; do now as you please.' 
 
 "We then left him. In his misery he cried aloud : Ts there 
 still pardon for me ?' Brother Kluge turned about and said : 
 'With the Lord there is forgiveness for every sinner who in 
 penitence seeks it.' Thereupon, he wept bitterly, and carried 
 everything back to his house. During the afternoon, Sister 
 Kluge saw him prostrated on the ground, weeping and praying 
 aloud. Toward evening, still weeping, he came to us, confessed 
 everything and acknowledged that in all the congregations to 
 which he ever belonged, he had grieved God and his teachers by 
 his sins. All this rested upon him like a heavy burden. He 
 begged us to forgive him this time, because he would not rest 
 day or night until he also secured the forgiveness of the Lord. 
 We assured him that we would gladly forgive him, but that he 
 should not be content with that, because it would not help him 
 unless he found favor with God." 
 
 Next day, the missionaries received a letter from him, which 
 read as follows : "I, Joshua, have sinned greatly against God 
 and against man. How I have allowed myself to be deceived by 
 Satan ! I cannot fully realize what I have done. I have become 
 a disgrace, which I regret with all my heart. I am sorry and I 
 am sad. But I believe that I am still in God's hands, because my 
 life is in His care. If it depended on my works, I should have 
 perished long ago. His immeasurable grace has preserved me 
 
3©7 
 
 hitherto, therefore, I cry unto the Lord, with my whole heart, 
 and ask Him to have mercy on me, a poor sinner — a sinner torn 
 in soul and body. Remember me before the Lord, dear Breth- 
 ren." Shortly after this, he was re-admitted into the congrega- 
 tion. 
 
 Reference has been made to the disagreement with his wife. 
 In 1801, on the fifth of November, he had married the widow 
 Abigail, but unfortunately the marriage was not a happy one, 
 as the fact that he beat her would indicate. Their days together 
 were spent in strife and discord, and finally, some time during 
 the early part of the year 1803, they separated. About a year 
 later, Abigail died in a sugar camp about ten miles from the 
 mission. This left Joshua free to marry again, if he chose. In 
 July, 1904, the missionaries heard to their great sorrow, that he 
 had sold his cow and everything he had, in order that he might 
 persuade one of the Indian women to marry him. The heathen 
 merely laughed at him, and no one would listen to his entreaties. 
 For a month or so, he was in an exceedingly bad way, then he 
 returned to the mission and begged for permission to live there 
 again. "Do what you will with me," he said, "only permit me to 
 stay with the brethren. I have no rest and no peace among the 
 heathen." Though this poor man had given a great deal of 
 trouble and had brought much dishonor on the Lord's cause 
 among the Indians, he was received on probation once more. 
 He was told, that he would have to leave at once, should he re- 
 sume his evil practices. But he was very penitent and solemnly 
 promised, by the grace of God, to change his life and to do 
 better in every way. September seventh, he was re-instated in 
 the congregation. Later on, he married a Monsey woman by 
 the name of Peggy, with whom he lived a reasonably happy life 
 until some time before his tragic death. 
 
 Heckewelder, in his "Narrative of Moravian Missions," gives 
 the following interesting account of Joshua : "This Indian, of 
 the Mohican tribe, was born in the year 1741, at Wechquadnach, 
 an Indian village bordering on the Connecticut river, in New 
 England, where the Brethren at that time had a mission ; but the 
 white people, some time after, becoming troublesome on account 
 of the land they occupied, which they wanted and finally took 
 from them, the Indian converts, fifty-four in number, besides 
 
308 
 
 their children, emigrated on invitation of the Brethren, to Beth- 
 lehem, in Pennsylvania, and afterward settled on a tract of land 
 purchased for them, about twenty-seven miles distant from that 
 place. Here they built a town which was called Gnadenhuetten 
 (cabins of grace). 
 
 "The father of the Indian Joshua (who bore the same name) 
 was one of the first two Indians who were baptized at Bethlehem 
 in the year 1742. Count Zlnzendorf himself, together with the 
 missionary Buettner, officiated on the occasion. This Joshua 
 (the father) was, from the time of his baptism unto his death in 
 1773, a faithful and useful member of the church, being both a 
 national assistant, or warden, and an interpreter of the sermons 
 preached to the Indians." (See Loskiel's History, part third, 
 pages 108 and 109, English translation.) 
 
 Further light is thrown on the life of Joshua, with whom our 
 history is concerned, in Heckewelder's Narrative, in which we 
 read : "Joshua, the son, was brought up in the fear of the Lord, 
 and had from his childhood been within the pale of the society. 
 He had a genius for learning both languages and the mechanical 
 arts, was a good cooper and carpenter, could stock a gun nicely, 
 and no one excelled him in building a handsome canoe. He also, 
 with a little assistance from the missionary of the place where he 
 dwelt (Wyalusing), made a spinnet for the use of the congrega- 
 tion and was the chapel musician while they lived there, having 
 learned to play on the instrument and the organ at the time 
 when the Christian Indians were stationed at Bethlehem, in the 
 year 1756, '57 and '58, during the continuance of the war be- 
 tween the English and French. 
 
 "He spoke both the English and German well and could write 
 letters in either of these languages, especially in the latter. He 
 was fond of reading in the Bible, hymn book and other religious 
 books. The murder of his two beloved and only daughters, be- 
 tween the ages of fourteen and eighteen years, by Williamson's 
 party at Gnadenhuetten, on the Muskingum, in 1782, was a hard 
 stroke for him to bear. Often, very often, has he been seen 
 shedding tears on this account, though he was never heard to 
 utter a revengeful sentiment against the murderers. He, how- 
 ever, could not conceal his astonishment that a people who called 
 themselves Christians and read the Scriptures, which he sup- 
 
3°9 
 
 posed all white people did, could commit such acts of barbarity 
 and was firmly persuaded that if all the Indians had the Bible 
 and could read it, they would be a better people." Joshua was 
 sixty-five years of age at the time of his death. 
 
 The Indian brother, John Thomas, and his family, likewise 
 proved a great stumbling block to the cause of the Lord. Un- 
 like Joshua after he had sinned, Thomas would be guilty of the 
 grossest immorality, and then, instead of showing the least sign 
 of repentance, he would become defiant and abusive to the mis- 
 sionaries. In May, 1802, he was untrue to his wife, who natur- 
 ally became quite wrought up, though her husband did not care 
 at all. A few days later, he went to a heathen village to work, 
 and instead, became hopelessly drunk one time after another. 
 His wife, who at first threatened to leave him, changed her mind 
 and followed him. 
 
 June sixth, the diary records the following disagreeable ex- 
 perience : "In the afternoon, we had an unpleasant time with 
 one of our people. There is a young Indian, Samuel by name, 
 Catherina's son, who has been with us for some time. Two years 
 ago this fellow left Goshen with a heathen woman and has lived 
 here among the heathen ever since. Uninvited, he came and 
 took up his abode with his mother. He has tried in every way 
 to insult us by his heathen practices. He painted his face, went 
 to the Indian towns and became drunk. Then he returned and 
 went about our village, screaming as only a drunken savage 
 
 can His mother, though a communicant member of the 
 
 congregation, saw all the scandal he created, but never said a 
 word against it. In the presence of two Indians, we admonished 
 the young man to mend his ways or to leave us. We reminded 
 him of his baptism, and, in a kindly way, showed him the evil of 
 his conduct, pointing out to him that he would be eternally lost 
 unless he became converted, but he was perfectly indifferent, and 
 at last walked off, saying : 'I do not want to be a Christian.' 
 
 "Soon after this his step-father, John Thomas, who has been 
 in a bad way for some time, came to our house in great wrath. 
 He took us severely to task for speaking to Samuel, as we did. 
 After he had given utterance to a great many wicked ex- 
 pressions, he said : 'This is Indian land, and I will see to it that 
 you are driven away to the white people from whom you came. 
 
3 io 
 
 The Chiefs also speak of it, for they only invited the Indians to 
 come here, and not you.' We answered him: 'We are very 
 sorry that you have so yielded yourself into the hands of Satan, 
 and that you are head over ears in sin. You are trying to hinder 
 the work of the Lord. This will some day become very grievous 
 to you. But do what you wish, God is stronger than you.' 
 
 "This man has given us a great deal of trouble already. The 
 longer he lives, the worse he gets. He knows full well that we 
 cannot send him away. If we should try, he would only laugh at 
 us and worry us all the more. By force we cannot accomplish 
 anything. The Lord is our only source of help and consolation." 
 Later he moved entirely to a heathen town, where his little child 
 Bethia died soon after. The latter part of the year 1803, they 
 returned to the mission, and here their little daughter Elizabeth 
 passed away. Thereupon, he came to Brother Kluge and told 
 him that now his little children were buried, there would be 
 nothing to hinder him and his family from travelling, conse- 
 quently they would return to Goshen, where they would not have 
 as many temptations as here, for their heathen friends were con- 
 stantly seeking to lead them astray. In Goshen, it would be 
 different. Brother Kluge was more than pleased with this and 
 urged them to carry out their resolution. 
 
 John Thomas and his wife left, but not for Goshen, or if they 
 did, they never reached there ; at least, not at that time. A year 
 or so later, Catherina, very much discouraged, came to the 
 station and begged for permission to stay. She had a pitiful 
 tale to unfold. She censured her husband on account of his 
 wickedness, saying that he was not only a confirmed drunkard, 
 but guilty of every imaginable sin. At first the missionaries 
 were deaf to her petitions, but she was persistent, and in the end 
 her wish was granted. Three days later she brought her children. 
 Her husband had abandoned her entirely, and soon after they 
 heard that he had married another woman. Poor Catherina was 
 very weak herself, and in spite of her apparent penitence, she 
 could not resist the temptation of attending a heathen festival, 
 a few months later. When Charles Henry and Ska came to the 
 White River with a message to the Chiefs, the latter part of Sep- 
 tember, 1805, she was persuaded, for her own good, to embrace 
 the opportunity to accompany the returning deputies to Goshen. 
 
3" 
 
 The story of the old Indian brother Jacob and his wife, Mary, 
 will be related in another chapter. It is not so strange, perhaps, 
 that the Christian Indians, who were after all not so very far re- 
 moved from heathenism, should fall. They were exposed to sore 
 temptations. Most of them had friends and relatives among the 
 degraded savages in the neighborhood. The wife of Jacob was 
 the niece of Pachgantschihilas, and, as previously mentioned, the 
 sister of an Indian captain. There was naturally the most inti- 
 mate intercourse between Christian and savage, with the result 
 that the former was drawn down to the level of the latter, in- 
 stead of the believer transforming the heathen. But this made 
 the trials of the missionaries no easier, and it is no wonder that 
 they became sorely disheartened. 
 
 Realizing the tremendous odds against them and over- 
 whelmed with the hopelessness of their task, they asked to be 
 transferred to some other field of labor. This was in March of 
 the year 1803. The Helpers' Conference encouraged them to 
 stay and for the time being their drooping spirits revived, for 
 Brother Kluge wrote : "Your representations and advice cheered 
 us greatly. By the grace of God we will remain at our post as 
 long as the Saviour sees fit to keep us here. Even though the 
 prospects for the conversion of the heathen were never so dark, 
 we will trust the Lord, for with Him nothing is impossible. We 
 have resolved to visit all the Indian towns at planting-time, when 
 most of the people are at home, to see if we cannot find some 
 souls who would like to hear the gospel-message." 
 
 Unfortunately these brave words could not change the 
 perilous conditions with which they were daily confronted. The 
 hatred of the Indians against the Word of God and against white 
 people increased, and insult and abuse became the daily portion of 
 the missionaries. The savages threatened to kill their cattle and 
 then to find a way to get rid of them if they would not cease 
 preaching the gospel and leave of their own accord. Matters 
 became worse when the head-chief was dismissed and even- 
 Indian did as he pleased, the worst miscreant being held in 
 highest esteem. In their extremity, various plans suggested 
 themselves to the missionaries. Believing that the Helpers' Con- 
 ference did not understand the situation, they asked permission 
 for one or the other to go to Bethlehem to talk matters over. 
 
312 
 
 This was not feasible, because it was out of the question for 
 Brother Kluge to leave his wife and children, and besides, it 
 was impossible for one man to do the work at the station. Once 
 they thought of transferring the mission to another place, away 
 from the danger-zone. This plan was also impracticable. It 
 would have been impossible to put up the necessary buildings 
 before winter set in, and where would they have found the 
 money needed for the purpose? Then, too, they would have had 
 no feed for their cattle. There was but one way open to them, 
 and that was to give up the mission entirely. But to this the 
 Helpers' Conference would not give its consent, so the loyai 
 servants of the Lord remained at their post until they were 
 almost compelled to flee for their lives. 
 
313 
 
 CHAPTER VII 
 Progress of the Work 
 
 The missionaries found it very difficult to learn the Indian 
 language. It was not until the first of July, 1804, that Brother 
 Kluge was able to preach his first Indian sermon. Though it 
 was not an easy matter even then, the little congregation greatly 
 enjoyed the effort ; probably all the more, because the message 
 had hitherto come through an interpreter, for whom the Indian 
 brethren and sisters could not entertain the highest respect. 
 Naturally the Indians preferred their teachers to speak with 
 them in their own language, especially so, because they had the 
 suspicion that their interpreter did not always convey the exact 
 meaning of the missionaries. Joshua was bright, and it is quite 
 likely that he would tone down those parts of the message that 
 touched or condemned the sins of which he was guilty. 
 
 One reason why it took so long before the missionaries could 
 make use of the Indian tongue was the great amount of other 
 work which had to be done. But the greatest handicap was the 
 fact that they had no Indian translations or dictionary to assist 
 them in their linguistic labors. They had Zeisberger's transla- 
 tions, it is true, but these did not prove of much use, because 
 they contained a mixture of Monsey and Unami, and nothing 
 but the latter was spoken by the Delawares in general. Joshua 
 proved a great help in this connection, because he was proficient 
 in Indian as well as in German. 
 
 The little chapel had no organ, but this lack was supplied by 
 Brother Luckenbach, who accompanied the singing of the little 
 congregation on the violin or clarionet. This was greatly en- 
 joyed by the Indians, who were very fond of music of any kind. 
 That the children shared in this fondness for the fine art is shown 
 by a pleasing little note in the diary, January 8, 1803. It reads : 
 "During the evening, the Indian children came to Brother 
 Luckenbach to ask him to play the violin for them, because they 
 wanted to sing." While on a visit to the mission, the wife of 
 14 
 
3M 
 
 Tedpachsit very interestingly related how she had once been 
 moved to tears when she heard s.ome one play on a piano in 
 Gnadenhuetten. 
 
 His wife's reference put old Tedpachsit in a reminiscent mood. 
 He told how he had heard much beautiful music while on a visit 
 to Lititz. A large thing, which the people called an organ, had 
 pleased him greatly. Pachgantschihilas, who was with him at 
 the time, was so deeply moved, that he almost wept. He would 
 have given way to his feelings entirely, had he not quickly re- 
 minded himself that, as a war-chief, he should be able to hear 
 and see anything without a show of emotion. Tedpachsit ex- 
 pressed the opinion to the missionaries, that the hearts of the 
 Indians could be softened, if they had an organ like that. When 
 reminded that music was not sufficient to change the heart ; that 
 the Word of God alone could save ; and that, if the Indians 
 would faithfully hear the preaching of the gospel and be con- 
 verted, it might be possible to get an organ, some day, the old 
 chief answered : "You are right ; I will do what I can to have the 
 Indians come and hear the Word of God." 
 
 The Indians were likewise fond of pictures. One day a num- 
 ber of them came to the mission and asked to see the picture of 
 Jesus on the cross. After they had looked at it for a long time, 
 and had heard the story of His love, they quietly went away. 
 Later they told some Indian friends, that the missionaries would 
 do more good, if they represented, in picture form, all they 
 taught about heaven and hell ; and if, in like manner, they 
 showed the punishment for every sin. This is an interesting, 
 psychological side-light. Since the symbolic and dramatic ten- 
 dencies are the strongest instincts of childhood, it is but natural 
 that these children of the forest should have craved a large num- 
 ber of symbols and ceremonies. The missionaries would have 
 increased their usefulness greatly, had it been possible to satisfy 
 these natural desires of the Indians among whom they labored. 
 
 There were other visitors who came to the mission. One 
 July evening in the year 1802, a large Twechtowe family, con- 
 sisting of nine adults and one child, arrived at the station. They 
 encamped near the Christian village. Taking an old French- 
 man, who was acquainted with their language, as interpreter, 
 Brother Kluge called on the newcomers. After the greetings 
 
3i5 
 
 were over, the whole family arose, shook hands and courteously 
 begged him to have a seat in their tent. An old woman, the 
 mother of the family, in the name of her children and grand- 
 children, then spoke as follows: "Father, I and my children and 
 grandchildren are glad to see you, today. We come from a dis- 
 tance, a hundred miles away, from beyond Post Vincennes, 
 where there is a large town of our nation. I and my husband, 
 who died long ago, were baptized in our youth by a French 
 priest. He is dead a great many years and we have seen no 
 other since." 
 
 She then showed a medal on which was engraved a man's face, 
 with a chalice in his hand. "This," she continued, "the priest 
 gave me. He told me to take good care of it. He gave my hus- 
 band a little bell to remind him of the church. My husband, 
 before he died, said to me and my children, of whom none are 
 baptized, that we should find another priest. If we found one, 
 we should remain with him and not live among the other In- 
 dians. We have hunted for a long time, but found no priest until 
 we came to this river. In a Delaware town not far from here, 
 we heard some one tell of our father. As long as we remained 
 in the Delaware town, the sky was always dark and covered with 
 many thick clouds. One of my sons was always sick and un- 
 happy. None of us could breathe, therefore we left that place 
 and came to our father. As soon as we came here, the sky 
 cleared so that we saw no more thick clouds, the day became 
 beautiful, the sun shone brightly and my son became well im- 
 mediately and we could breathe comfortably." 
 
 Hereupon, according to Indian custom, Brother Kluge called 
 them his children and assured them of his sympathetic interest ; 
 told them that he loved them sincerely, that he rejoiced at their 
 arrival, and especially that his dear children had come such a 
 long distance to hear the Word of God. "We will devote our- 
 selves to you," he said, "and tell you all about the Heavenly 
 Father in order that you may know His will." In response, they 
 expressed their unbounded pleasure. On the following days the 
 missionaries visited them frequently, and, in turn, they came to 
 the meetings every evening, where they sat and listened very 
 attentively. Their faces were painted and otherwise adorned 
 with silver coins. The ornaments of one consisted of eighty 
 
3i6 
 
 silver dollars. The following Sunday, the Twechtowes attended 
 the regular church service, at the close of which the mission- 
 aries conducted a special meeting for them, the old Frenchman 
 mentioned before acting as interpreter. They were very at- 
 tentive. 
 
 Toward evening, the whole family, accompanied by the 
 Frenchman, came to the house of Brother Kluge. The old 
 mother, in the name of her children and grandchildren, spoke as 
 follows : "Father, you have already told us a great many good 
 words. We are well pleased, because we believe them. We do 
 not want to leave here. Give us a place where we can build a 
 house for ourselves. All of us desire to become Christians, and 
 in time we will bring our friends here." Brother Kluge ex- 
 pressed his pleasure at hearing this, and explained to them the 
 rules and regulations of the Christian village. They were pleased 
 with them, and readily promised to obey them to the letter. 
 Hereupon all shook hands and departed. The next day the site 
 for their new home was selected and they immediately began the 
 erection of a bark house. Four days later, the missionaries 
 learned that the Twechtowes had deceived them. They had 
 brought six gallons of whisky to the village and all became 
 drunk. The missionaries told them that they must leave at 
 once both the village and the neighborhood. Fortunately, they 
 packed their belongings and goodnaturedly left, for which the 
 missionaries were heartily glad, because they had no legal 
 authority, and could not have compelled them to go away, had 
 they resisted. 
 
 This was not the only time they were deceived. In October of 
 the second year, an Indian woman named Martha moved to the 
 mission settlement. She had been baptized many years before. 
 Her husband had been a Frenchman. After she had been with 
 the missionaries for a while, she proved to be of such dissolute 
 character, that she had to be driven away. Later she returned, 
 pretending that she was sick of her sinful life and desired con- 
 version, and wanting to take up her permanent residence at the 
 station. She made all sorts of promises, but they were soon 
 forgotten and she resumed her old habit of drinking. If she 
 heard that there was whisky in some place, she was sure to go 
 there. One day, she came back sick and begged the mission- 
 
3'7 
 
 aries not to turn her away, but to allow her to go into her house. 
 Not long after, her heathen friends came to see her. Among 
 these was the witch-doctor, Hockingpomsga. After they had 
 gone, she called Brother Kluge and confessed her sins. She ap- 
 peared particularly penitent, but next day the witch-doctor paid 
 her another visit and bewitched her. She waited until she was 
 quite well, then she left of her own accord. One day a number 
 of women who lived in the Spanish territory along the Missis- 
 sippi River visited their friends in the Indian town four miles 
 away. They also came to the Christian settlement. They re- 
 lated many wonderful tales about the Mississippi Valley, as all 
 Indians were in the habit of doing, if they came from some dis- 
 tant country. They told how much nicer it was where they came 
 from than it was on the White River. They said that the land 
 on which they lived was very sweet in taste, so that they ate it 
 like sugar. The children were especially fond of it and ate a 
 great deal, without hurting themselves in the least. One of the 
 Indian sisters remarked : "Then you do not have to plant corn, 
 if you can eat the soil." "Oh, yes," one of the heathen women 
 said, "we plant corn, too ; we only eat the sweet earth for 
 pleasure." 
 
 In August of the first year. Brother Kluge and his family had 
 a providential escape. Back of his tumble-down hut, there stood 
 an old, rotten oak. The Indians had been told to chop it down, 
 but they maintained that, if it fell, it would not fall in the direc- 
 tion of the hut. It happened, however, that just as the mis- 
 sionary family was eating dinner, the tree suddenly came down 
 with a mighty crash, half of it striking one end of the hut and 
 crushing it completely. Brother Kluge's infant son, sleeping in 
 the section which was demolished, was completely covered with 
 bark and small pieces of rotten wood. The parents supposed 
 that the poor child must be mortally injured, but when they 
 lifted him out of the debris, he was not hurt in the least, and con- 
 tinued to sleep peacefully. They could not help but marvel at 
 God's gracious protection. All might have lost their lives, there- 
 fore their hearts were filled with deepest gratitude. 
 
 Quite a number of the baptized Indians, who had drifted west- 
 ward after the dispersion brought about by the Gnadenhuetten 
 massacre, and who now lived in heathenism among the savages 
 
3i8 
 
 on the White River, found their way to the mission, from time to 
 time. A few of these renewed their faith in the Saviour. Thus 
 Anna Salome, a young woman who had been baptized in Ohio, 
 asked to be re-admitted into the congregation of the faithful. 
 This was the first occasion on which the lot was used on the 
 White River. It was the fourth of August, 1801. The answer 
 was affirmative, and some time later, she was received on re- 
 confession of faith. Her little girl was baptized and received the 
 name of Susanna. 
 
 The first adult baptism took place on November second of the 
 first year. This was the real first-fruit of the mission. The 
 candidate was a widow and the daughter of the Indian brother 
 Jacob. She was suffering from dropsy in the last stages. In this 
 condition she was brought to the station. She wanted to spend 
 her last days at the mission, for the purpose of being near her 
 father and of learning the way to the true God. Her desire was 
 to depart from the world in peace, for she knew that her days 
 were numbered. When told of Jesus' love for sinners, that He 
 had shed His precious blood for her sins, and that she might be 
 saved, if she only believed, she said : "Yes, that is my desire. 
 While still in health, I heard you preach the good word, last 
 summer, and I thought about it a great deal. I wanted to come 
 to you before this, but could not, because I became sick. But 
 now I want to pass my last days on earth with you." 
 
 Next day, she begged to be baptized. "I am not content in 
 my sickness," she said ; "I believe that Jesus died for my sins and 
 that I, too, may be saved. I want to be washed in His blood and 
 to be baptized." It was touching to see with what eagerness 
 and joy she answered the questions which were put to her. She 
 was then baptized and received the name Magdalena. Christ's 
 gracious presence was strongly felt. The newly-baptized woman 
 was filled with gratitude for the great favor which she had en- 
 joyed and for one whole week she lay perfectly still. Soon after, 
 she peacefully fell asleep, and a number of days later the mis- 
 sionaries accorded her Christian burial. 
 
 The second adult baptism took place on Christmas day of the 
 same year. This time the candidate was an old blind Monsey 
 woman, Who had spent some time at the mission, where she had 
 found her Saviour. After her baptism, her soul was full of light 
 
3i9 
 
 and, in her newly-found happiness, she exclaimed : "Never in all 
 my life have I felt as happy as I do now. I am perfectly happy 
 and feel as content as if I had enough of everything." She was 
 old and her days were numbered. On the twenty-second of 
 February of the succeeding year, she peacefully passed away, 
 and the poor, old body, which had been stricken with blindness 
 so long, was committed to the grave. 
 
 There were five children in the congregation. For these 
 Brother Luckenbach, after the manner of Moravian mission- 
 aries, established a school. In a letter dated September thirtieth, 
 1802, he wrote to Brother Van Vleck : "I have made several 
 attempts to establish a school. Even though the number of 
 children is very small indeed, I take pleasure in teaching them. 
 If they would only take more interest, and the parents would 
 encourage them, instead of dragging them, Indian fashion, to 
 every place they go, so that they attend school for a month or 
 more and then stay away for an equal length of time, or even 
 longer. Meanwhile, they forget all they have learned. Never- 
 theless, I will do my best to keep up the school this winter. 
 There are really only two of our baptized children in attendance, 
 the others, as for example, the children of Mary's daughter, are 
 merely visiting in our village. Needless to say, the school never 
 amounted to much, for the reasons given. 
 
 But there were other grounds for its failure, too. The Chiefs, 
 and Pachgantschihilas in particular, were strongly opposed to it, 
 as shown in a letter written by Brother Kluge in November, 
 1804. He wrote : "The Delaware Chief Pachgantschihilas this 
 summer forbade the Indians to hear the Word of God. He also 
 gave strict orders to Mary, the Indian sister, that she must not 
 send her grandchildren, which, according to Indian custom, are 
 his grandchildren, too, to school, because he did not want them 
 to become Christians. Later, however, he sent the following 
 message to us : 'Brethren, remember no more that I forbade 
 my grandchildren to go to school. Perhaps I was drunk when 
 I said that. Therefore, do not think of it any more. My desire 
 is that they and all other children, whom parents wish to send, 
 shall learn everything you teach them in your language, especi- 
 ally to read and write. Perhaps I may live to see the day that 
 my grandchildren will be able to write, and that will be a joy to 
 
320 
 
 me.' Such promises as these we have often heard from the 
 Chiefs since we are here, but they were never fulfilled." 
 
 In January of the second year, the missionaries rejoiced to 
 hear from a Detroit merchant who visited them, that a number 
 of Fairfield Indians had told him that they intended to move to 
 the White River. Nothing ever came of it. In May of the same 
 year, the Indian Chiefs visited in Philadelphia, and on their way 
 home stopped at Lititz, where they were hospitably entertained 
 by the brethren. They had been called to Philadelphia to a con- 
 ference of Government officials. The parents of Sister Kluge 
 embraced the opportunity to send her letters, which filled her 
 heart with joy. 
 
 When the annual fever in fall demanded a rather heavier toll 
 of deaths than usual among the Indians, the superstitious 
 heathen became alarmed. This grave matter was earnestly dis- 
 cussed at the council fires. Some of those inimical to the gospel 
 thought the Christians in the neighborhood were to blame. But, 
 fortunately for the Christians, the Chiefs were of a different 
 mind. Their suspicions fastened themselves upon two Indian 
 women of another tribe, who were reported to have said that 
 they would bring great sorrow upon the Delaware nation. It 
 was rumored that these women had assumed the form of night 
 owls and had gone about the Indian towns for the purpose of 
 bewitching and enchanting, with the result that the terrible sick- 
 ness, which brought so many deaths in its wake, followed. The 
 two witches were condemned to death, without a hearing. The 
 execution was given into the hands of a Shawnee warrior, who 
 murdered them in cold blood with his battle-axe. 
 
32 
 
 CHAPTER VIII 
 
 THE CLOUDS OVER THE MISSION BECOME THREATENING 
 
 The year 1803 brought with it a great many trials and tribula- 
 tions. The sky of the missionaries became overcast ; threatening 
 clouds, heavy with trouble and distress, gathered with ever- 
 increasing rapidity as the days went by, until finally they burst 
 into the violent disturbances that destroyed the mission, and put 
 in jeopardy the lives of Christ's faithful witnesses. The only 
 silver lining to these clouds was the cheering presence of the 
 living Saviour, who strengthened and comforted them, as He 
 only can. Otherwise, the situation was practically without a 
 ray of cheer. The baptism of an old Indian woman to whom the 
 name of Elizabeth was given, was the only outward sign of en- 
 couragement. The sinful practices of the Indian brethren con- 
 tinued ; the heathen were forbidden by the Chiefs to come to the 
 mission to hear the Word of God; the little flock became dis- 
 couraged because the young Indians remained untouched by the 
 gospel ; and the number of Christians diminished rather than 
 increased ; added to this, there was not only the usual amount of 
 sickness, but a general famine prevailed. The Indians paid h 
 dollar for a peck of corn, if they could obtain it. Surely the lot 
 of the missionaries was not an easy one. It was about the middle 
 of this year that the tremendous excitement arose in connection 
 with the war-scare, mentioned in a previous chapter. 
 
 In a wise and tactful way, Governor Harrison tried to fulfill 
 the instructions given him by Congress. The Government dis- 
 tributed each year a number of presents among the Indians, 
 every man's share, according to the diary, being a suit of clothing 
 valued at about twelve dollars, or its equivalent. Other things 
 may have been given, but this is what the Christian Indians, who 
 likewise made the annual pilgrimage to Fort Wayne, where the 
 distribution took place, brought back with them. In the summer 
 of 1804, the Indians were told that henceforth their gift would 
 be in the shape of money, with the understanding that they should 
 pay part of the wages of white laborers whom the Govern- 
 
 1 
 
3 22 
 
 ment would send for the purpose of building fences and houses 
 for them, so that they could keep horses and cattle after the man- 
 ner of white people. At the same time they were instructed to 
 assist with the work which was to be done among them. The 
 Government also promised to furnish them with the necessary 
 farm implements, if they would use them and live as civilized 
 people, an of¥er which had, been made a number of times before. 
 
 The whole matter apparently met with the hearty approval of 
 the Chiefs at the time of the conference. Later, however, when 
 they were by themselves, they expressed different sentiments. 
 They said that they had accepted the proposition merely because 
 they would not have had any rest otherwise. It became plain 
 that they had no desire to fulfill their part of the contract. Never- 
 theless, the following spring white laborers were sent, and the 
 building operations began under the direction of a trader named 
 John Connor.* When the Indian brethren heard that the Chiefs 
 had received the promised gift from the Government, they asked 
 for rails, too. Pachgantschihilas readily promised them a 
 thousand for their use at the station, and in due time they were 
 received. 
 
 It is significant that just about the same time the Government 
 was putting forth such strenuous efforts to introduce civilization 
 among the savages, the Indians began to dream dreams and to 
 see visions. That there was a strong connection between the 
 two cannot be doubted. The content of these visions makes 
 this clear. After the proposition made by Governor Harrison 
 that the Indians should adopt a civilized mode of life, the Chiefs 
 spent much time in earnest deliberation. Not long after an 
 Indian, while on the chase, had a vision, and others followed in 
 rapid succession. An old Indian appeared to him, saying : "I am 
 your grandfather and am come to tell you something. Game is 
 no longer plentiful. This is all your own fault. You should not 
 listen to the white people nor seek to imitate them by keeping 
 horses, cows and pigs, and by clothing yourselves in the cloth 
 which the whites bring you. You must not do this any longer. 
 
 *This trader is thought to have been the first white man in Indiana 
 Territory. His parents used to live on the Muskingum, and he himself 
 was baptized by the Brethren. He married a Delaware Indian woman. 
 
323 
 
 You must live again as you did before the white people came to 
 this country. You must clothe yourselves in skins as in the days 
 of yore. Everything that you have from the whites must be put 
 away. If you do this, you will have wild game in plenty and the 
 deer will once more come in front of your doors." Pachgant- 
 schihilas was inclined to give heed to this vision. 
 
 Next a Monsey woman by the name of Beade had a vision. 
 This woman had been baptized in Friedenshuetten, but was now 
 living among the heathen in Woapicamikunk. One evening, 
 while sitting in front of her house, two men appeared unto her. 
 Though she was unable to see them, she heard them say to her : 
 "Sit still, for we have something to tell you. The Great Spirit 
 is not satisfied with you Indians. You do such strange things at 
 your feasts and sacrifices. You must have special spoons for 
 these celebrations." With this, they threw down in front of her 
 seven wooden spoons. One of them continued: "You Indians 
 must revert to your old customs. You must love one another. 
 If you fail to do so, a terrible storm will arise, tear down all the 
 trees and every Indian shall be killed. In proof that these words 
 are true, a child will be born, and he shall tell you how to live." 
 At this point, a dispute arose between the celestial visitants. The 
 one contended that a child should appear, while the other claimed 
 that it would be an old man, who had lived a long time ago ; 
 nobody would believe a child, therefore the old man would rise 
 from the dead. The dispute grew warmer and warmer, threaten- 
 ing to become violent, but finally they compromised on a recently 
 departed captain, who should appear and tell tne Indians how 
 they should live and what they should do. This foolish fable met 
 with great favor among the Chiefs and their people. The Indians 
 were immediately called together and admonished to carry out 
 the woman's instructions. 
 
 Surely this was a time of visions. One rapidly succeeded 
 another, and all had the same dominant note. Another Indian 
 woman assumed the role of a seer. In a measure, her revelation 
 was a sequel to that of the Monsey woman. This time a man of 
 most wonderful stature appeared, saying: "You Indians recently 
 heard how you should sacrifice and live. You came together, it 
 is true, but afterwards you followed your old customs anyway. 
 You did not do as you were told. Let me tell you who I am : I 
 
324 
 
 am the Devil. I, too, was present at your last feast. I confused 
 your minds, so that you could not think clearly. Because you 
 are continually doing my will, it will go badly with you, unless 
 you turn about, and do even as the two spirits bade you." It 
 was rather unusual to have the Devi! so benevolently inclined, 
 but that made no difference to the deluded Indians. Messengers 
 were immediately sent out by the Chiefs for the purpose of an- 
 nouncing this new deception. The result was that more days 
 and nights were spent in offering sacrifice, accompanied, of 
 course, with the customary debaucheries. 
 
 These dreams or visions were related in the following manner. 
 One would sing the dream with a loud voice, repeating only a 
 few words at a time. These were then taken up by the others 
 present and repeated in like manner. Meanwhile the principal 
 singer would rattle a turtle shell which had a number of pebbles 
 in it. They not only sang but they danced as well, the leader 
 making all sorts of the most wonderful gestures and jumps. The 
 rest imitated him as well as they could. Every time some one 
 had finished a dream, all would gather about the totem pole. 
 Toward this post they would then stretch their hands and, with a 
 long, weird howl, the ceremony would come to a close. In this 
 way, they believed that they thanked the Great Spirit, not only 
 for the vision, but for the fulfillment as well. They regarded this 
 ceremony with the utmost respect and reverence, insisting that 
 God, who had given the vision, desired to be worshipped in this 
 manner. These exercises were held in the Council House.* 
 
 ♦Brother Luckenbach has left us the following interesting description, in 
 his Autobiography: "The Council House was about forty feet in length 
 and twenty feet in breadth, where they usually celebrated their sacrificial 
 feasts and dances. This house was built of split wood, piled up betwixt 
 posts set in the ground, covered with a roof made of laths and the 
 bark of trees, and having an entrance at either end; but there was no 
 ceiling; three fireplaces stood in a straight line from end to end, with large 
 kettles suspended over them, in which a mess of Indian corn and meat 
 boiled together, was prepared for the guests to eat, after the dance was 
 over. Platforms, one foot high and five feet wide, were raised all along 
 the sides of the house, which were covered first with bark and then long 
 grass on the top of that, to serve as couches for the guests to sit or recline 
 upon while smoking their pipes and witnessing the dancing of the rest. 
 These dances were invariably held at night, and sometimes continued for 
 
325 
 
 About this time, Brother Kluge wrote : "Never since we are 
 here have the Indians been in such a state of revolution as they 
 are now. They often go in large numbers to the Indian teachers, 
 in order that they may hear the foolish account of the old 
 woman's vision. They spend eight days and nights in sacrificing, 
 dancing and drinking whisky. Meanwhile they live in a constant 
 state of fear, because the old woman tells them that they will be 
 destroyed, if they do not give perfect heed to everything she tells 
 them. At present the Indians do not want to hear anything save 
 these extravagant lies. Time will tell what will come of it all." 
 
 Brother Luckenbach told a heathen woman that these visions, 
 which were occupying so much of their attention, were nothing 
 but the works of the Devil, and admonished her to believe the 
 Word' of God as it is revealed in Christ Jesus. He assured 1 her 
 that God in love had become man and as such had allowed Him- 
 self to be sacrificed on the cross for the sins of the world, so that 
 all who would believe in Him should not perish but have ever- 
 lasting life ; that, if the Indians would only give heed to the 
 Word, they would soon learn that Jesus was indeed the way, the 
 truth and the life. The woman answered*, with the most perfect 
 indifference, "Is that so?" and walked off, without another word. 
 
 Undoubtedly there were many among the Indians who were 
 not led away by these vagaries. Among these was the wife of 
 old Tedpachsit. If her words may be relied upon, she was not 
 far from the kingdom. On a visit to the mission, she talked 
 freely about the visions. She said that she had no faith in them 
 whatever. To her mind, the prayers and sacrifices of the Indians 
 were fruitless, because they made no one better, but rather 
 worse. She told the missionaries that she had often wished that 
 she, too, like so many of her former friends, might become a 
 Christian. Her mother had been among the believers. When 
 told of the tender love of the Saviour for sinners, she listened 
 very attentively, and with tears in her eyes, said: "Yes; I be- 
 lieve that every word which you say is the truth." Unfortunately, 
 
 weeks at a time. The whole was concluded by a sacrificial feast, for 
 which the men had to furnish the venison and the bear's meat, and the 
 women the corn-bread ; and everything had to be prepared in the Council 
 House, before all feasted together, amidst the observances of certain rites." 
 
326 
 
 she could not be led to make a definite decision and accept Jesus 
 as her Saviour. 
 
 For a long time the Indian brother Jacob* and his wife were 
 the only members of the little flock who gave the missionaries 
 no anxiety. About a year before the mission came to an end, 
 however, they both became faithless. For a long time Man- 
 suffered from consumption and at last was confined to bed. For 
 years, she and her husband had been most faithful Christians, 
 but at last they both gave way under the strain of her severe 
 trial, coupled with the temptations held out by her heathen rela- 
 tives and friends. In April, 1805, Brother Kluge wrote : "The 
 
 *A reference to Jacob in the Goshen Diary under date of September 27, 
 1799, throws an interesting light on his character. It is as follows: "At 
 the speaking with the brethren and sisters previous to the communion, 
 Jacob told Bro. Zeisberger that when a little boy, his father took him once 
 to some of the ceremonies of the Indians (probably their sacrifices), and 
 directed him to pray to God, which he did, though he did not know to 
 whom he prayed. As he grew up, he often thought of what his father 
 had told him, and prayed again to this God of whom he knew nothing, and 
 could of course form no idea. Now since he had heard the gospel, he had 
 learned to know who God was : it was that Saviour whom he preached to 
 them. 'Yes,' said Bro. Zeisberger, 'and when you want to think of God, 
 think only of our Saviour Jesus Christ, who became a man like one of us; 
 He has still those wounds in His hands, His feet and His side, which were 
 made when He was crucified for us. He was once dead, but is now alive 
 forevermore. He is the true God, who hears our prayers, forgives our 
 sins, and gives eternal life to all those that believe in Him.' " 
 
 Jacob before his conversion was a conscientious and moral heathen. He 
 was one of those "Gentiles which having not the law, do by nature the 
 things contained in the law, and are a law unto themselves : which show the 
 work of the law written in their hearts, their conscience also bearing wit- 
 ness." (Rom. 2:14, 15.) He never went to war, from the conviction that it 
 was wrong to kill his fellowmen; he totally abstained from the use of 
 spirituous liquors, because he perceived that those who drank them became 
 thereby sick, noisy, foolish and quarrelsome; he refrained from all open 
 sins, from a consciousness of their impropriety, and the unhappy conse- 
 quences which they produced. Thus as a devout man, and one who feared 
 and prayed to God, he was perhaps even as a heathen accepted with Him. 
 (Acts 10:2, 35.) Such examples we have reason to believe are rare. Scrip- 
 ture and experience have however made us acquainted with some of them. 
 Jacob has ever had the fairest of characters, and was universally beloved 
 by all that knew him, which his name, Pemahoalend, or "well-beloved," 
 sufficiently denotes. 
 
327 
 
 Indian sister Mary, who has been confined to her bed for quite a 
 time, on account of consumption, gives us a great deal of 
 trouble and heartache. In the beginning, it seemed as if she was 
 wholly resigned to the will of the Saviour. At present, however, 
 she and her old husband have no faith in Him at all. We feared 
 this for a long time, because her heathen friends, of whom she 
 has a great many in this community, constantly went to her and 
 recently stayed with her for days. They did their best to instil 
 in her mind their heathenism, especially by their system of doc- 
 toring. They told her that there was no reason at all why she 
 should not become well again. To Jacob and Mary, ungrounded 
 in the faith as they are, this naturally proved a strong tempta- 
 tion. 
 
 "The dire results of these temptations soon showed themselves 
 clearly enough. We visited her more than once a day, without 
 exception, ever since her affliction, and pointed her to the dear 
 Saviour for comfort, and admonished her to persevere and place 
 her whole confidence in the Lord, and in no wise look for help 
 and comfort from any one save Jesus alone. In the beginning it 
 seemed as if our earnest admonition had taken effect, but, all of 
 a sudden, in the most unexpected manner, she announced to us 
 that she desired to hear no more, because the Word of God 
 would not heal her body ; that her heathen friends had promised 
 to cure her and that she now wanted to be taken to them. She 
 further said: 'Let me alone now; I know best what is good for 
 me. While I still lived among the heathen, the Indian doctors 
 by their power made me well forty times, or else I would be 
 under the ground long ago, and I have not forgotten it." Do 
 what we would, all our loving efforts to keep her from carrying 
 out her intention were fruitless, especially so because her uncle, 
 Chief Pachgantschihilas, had said that if we would not permit her 
 o leave, he would have all of us driven away. On the Great 
 Sabbath, they put the patient in a canoe and took her to Woapi- 
 amikunk to her uncle, who had sent Indians to assist in bring- 
 ng her there." 
 
 Poor Mary was not the first nor the last who made shipwreck 
 f her faith through the ills of life. She was taken at once to a 
 orcerer, who promptly subjected her to his treatment. Later 
 joshua came across her while in Woapicaminkunk. She railed 
 
328 
 
 at him fearfully, saying: "You, too, claim that the Indians 
 worship the Devil." Joshua tried to persuade her of better 
 things, but to no avail. A month later, Jacob and Mary returned 
 to the Christian village, but instead of taking up their abode in 
 their former home, they went to a little hut nearby. Mary was 
 sick unto death. Jacob begged the missionaries to pray for her, 
 which they were only too'glad to do. But unfortunately, she had 
 lost consciousness soon after their arrival, and consequently 
 could neither speak nor understand. In this sad condition she 
 lay for twenty-four hours. The missionaries saw that her end 
 could not be far off, but they cherished the hope that she might 
 regain consciousness before her final release. In this they were 
 disappointed, because she died in a very short time. Jacob 
 begged them to bury her, which they did. Thereupon the 
 heathen friends, who had gathered, set up their fearful wailings. 
 They had promised to behave, so the missionaries tried to stop 
 them. The mourners then told them to go where they came 
 from, that nobody had called them, and what was more nobody 
 wanted them ; the land belonged to the Indians anyway. It is 
 refreshing to relate that Jacob afterwards repented of his back- 
 sliding, was re-admitted into the congregation of the faithful and 
 died, January, 1806, a firm believer in the Lord Jesus Christ. 
 
 Two events of far-reaching importance happened the latter 
 part of May, 1805, and the months following. One of these was 
 the sudden death of Chief Pachgantschihilas. It was largely 
 through the instrumentality of this enemy of the gospel, that 
 poor Mary fell away from the true faith. He assured her that 
 he would go to heaven, where he had a house and wife awaiting 
 him, therefore there was no need for him to listen to the white 
 teachers. His sudden departure brought about a veritable revo- 
 lution among the Indians, because he had been held in high 
 esteem by his people. As was always the case under such cir- 
 cumstances, no one thought for a moment that he had died a 
 natural death. They believed that he had been poisoned, and, 
 truth to tell, this probably was the case. Tedpachsit was sus- 
 pected of the crime, and in consequence his life was in constant 
 danger. 
 
 In his "History of Missions Among the Indians^" Loskiel says : 
 "One of the most melancholy causes of painful disorders and 
 
329 
 
 sudden deaths among the Indians is the use of poison. There is 
 no want of poisonous herbs and trees for this purpose, and their 
 noxious qualities are very different. One kind of poison operates 
 by slow degrees, but brings on certain death in three or four 
 months. Another sort causes a lingering illness, which may last 
 a year or longer, but cannot be removed by any means whatever. 
 A third species of poison kills in a few hours, but its effect may 
 
 be prevented by a timely vomit The Nanticokes instructed 
 
 the Delawares and : Iroquois in preparing a peculiar kind of 
 poison, which is capable of infecting whole townships and tribes, 
 with disorders as pernicious as the plague. The Nanticokes, 
 who were the wretched inventors of this art, have nearly de- 
 stroyed their own nation by it. They pretend that this method 
 is inefficacious, unless a company of them unite in the same de- 
 sign. The Delawares have attempted to extirpate this shocking 
 evil, but in vain, and they are therefore always in danger of 
 poison." (Part I, Page 118.) From this it is evident that the 
 Indians may have been right, when they suspected poison in con- 
 nection with the death of Pachgantschihilas. 
 
 The other event that stirred the Indian population greatly was 
 the breaking out of a very virulent bilious fever. A great many 
 deaths followed in an incredibly short time. The Indians were 
 puzzled, yea, dumbfounded. They did not know what to make 
 of it. Why had this terrible scourge come upon them? Had 
 they not recently celebrated a great many of their festivals, and 
 had they not especially prayed for long life ? Why then did the 
 Great Spirit allow this fearful affliction to come upon them? To 
 their mind there was but one answer to these questions. Either 
 sorcery or poison must be at the bottom of the trouble. Plans 
 were therefore made for a thorough investigation, and in a short 
 time the lives of three Wyandotte Indians were sacrificed on the 
 altar of their cruel suspicion and superstition. 
 
 Meanwhile the little mission was not left undisturbed. One 
 day a horde of half-naked, drunken savages, with faces painted 
 black, and armed with all sorts of murderous weapons, came to 
 the mission and' threatened to shoot the swine. The missionaries 
 sought to disarm their hostilities with kind and friendly words, 
 but when they saw that the bestial savages were merely seeking 
 15 
 
330 
 
 a provocation to carry out worse intentions, they gladly retired 
 from the field and kept still. One of the savages shot a pig, 
 whereupon they dragged it away amid the most terrifying war- 
 whoops. The missionaries afterwards complained to the Chief 
 about this bold deed, but they received little or no satisfaction. 
 He told them that he had no part in it ; in fact, had tried to dis- 
 courage them, and should anything of the kind be repeated, they 
 should not think that he had given his consent to it. This was 
 poor consolation indeed. To their dismay, the missionaries saw- 
 that the Chief was not only indifferent but powerless, even if he 
 had any inclination to protect them. 
 
 Tedpachsit was no longer in office. The rule of the mob held 
 sway, and everybody did that which seemed right in his own 
 eyes. For the unprotected missionaries the situation became 
 more and more precarious. Not only the mission, but their 
 lives were in greatest danger. The savages began to leave their 
 towns and settle near the station for no other reason than to 
 make life miserable for them. Their lot became unbearable to 
 the missionaries. To their sorrow, they saw that not only the 
 gospel but they personally were hated in the most cordial man- 
 ner. The Chiefs who had called them, or had pretended to do so, 
 were no longer in power. The principal Chief had been deposed, 
 Pachgantschihilas was dead, and Hockingpomsga had little or 
 nothing to say. Who can blame the missionaries for petitioning 
 the Helpers' Conference for permission to withdraw from the 
 field and retire to a place of safety? 
 
 They were strongly urged to leave by Tedpachsit and his 
 family, who spent three days at the mission during these 
 troublous times. He complained bitterly that he had been for- 
 saken by his people, who were now threatening his life. He said : 
 "I sometimes have a notion to separate myself from these wicked 
 Indians entirely and come to you. I see clearly that the religious 
 practices of my people do not amount to anything at all. Instead 
 of becoming better, the Indians are steadily growing worse. But 
 at this place where you live now, I cannot live with you. Here 
 you are entirely surrounded by hostile Indians, ft is useless for 
 you to stay any longer, because I am sure that not an Indian will 
 be converted. They hate the Word of God and they are bound 
 that you shall not teach it on this river. As long as Pachgant- 
 
33i 
 
 schihilas lived, we held the bad Indians in check and kept them 
 from doing you harm, but you see for yourselves how things are 
 now. Nobody listens to me, and everybody does as he pleases. 
 I advise you not to stay here any longer." The missionaries as- 
 sured him that they had realized for a long time how precarious 
 their situation was, and had reported it to their superiors, but 
 that they could not leave, except in the most dire necessity, until 
 they had received permission to do so. Tedpachsit greatly feared 
 that this would involve too much dangerous delay, but the mis- 
 sionaries, sincerely as they longed to leave the place of terror, 
 possessed their souls in patience, and, then and there, began to 
 preach the gospel to their friendly adviser. 
 
 About this time more fuel was added to the already existing 
 excitement among the Indians. A number of them had been to 
 Vincennes where they heard that the Twechtowe, Pottawatimi 
 and other tribes had sold another large tract of land to the 
 whites. What was more, it had been said in the presence of 
 Governor Harrison, that in reality the Delawares had no land of 
 their own, and consequently had no right to live on the White 
 River. The nations referred to claimed that the land had never 
 been given to the Delawares ; that they had been simply given 
 permission to live on it, but now that they began to dispose of 
 it, without even asking the consent of the owners, they de- 
 manded it back again. As may be imagined, this unexpected 
 turn of events excited the already wrought up Delawares still 
 more. Some of them counselled immediate removal to the 
 Mississippi Valley, while others were in favor of taking up arms 
 and fighting for their rights. 
 
 Early in fall there was a slight rift in the clouds. The mis- 
 sionaries had the joy of welcoming Charles Henry and three 
 other Goshen mission Indians. They received a number of 
 letters and three Indian hymn books. Charles Henry had been 
 delegated by the Indian congregation at Goshen to hold a con- 
 ference with the Delaware Chiefs in order to determine the 
 status of the missionaries and the Christian Indians on their 
 domain. Joshua and Jacob accompanied the visitors to the 
 council held at Woapicamikunk. The Goshen deputy was well 
 received. He reminded the Indians of their invitation to the 
 Christians, as also of their promise of support and protection, if 
 
332 
 
 they came. The council received these reminders in the most 
 kindly way and treated the deputy with the greatest respect, but 
 in the end they did as they pleased anyway, and the mission was 
 no safer than it had been before. On the twenty-eighth of Sep- 
 tember, Charles Henry and Ska, accompanied by Sister 
 Catherina, the wife of John Thomas, and her three children, left 
 for Goshen, and in due time arrived there safely. The two other 
 Indians of the Henry party, Thomas White Eyes and Kaschatis, 
 decided to remain in the White River country for the time 
 being. 
 
 Another ray of brightness that for a brief space of time il- 
 lumined the darkness, was the baptism of an old Cherokee 
 woman, whose family had given the missionaries considerable 
 trouble. Brother Kluge writes : "Under so many distressing 
 circumstances, our dear Saviour, ever and again, renewed our 
 hope and strengthened our courage, so that, in deep humility 
 and with the consciousness of our own inability, we could preach 
 the word of the cross to all who would listen. Our Lord owned 
 our testimony, so that we could have the joy of baptizing, on 
 Christmas Day, the old Cherokee woman, who has been living 
 with us for some time. She received the name Hannah. A 
 number of heathen, among whom were the deposed Chief Ted- 
 pachsit and his family, were present at the baptism and wit- 
 nessed it with the deepest interest. The gracious presence of 
 God, our Saviour, was strongly felt. The wife of Tedpachsit was 
 so deeply moved that she broke out into loud weeping. Her 
 testimony afterwards gave us great joy. She remained with us 
 during the holidays, to hear, as she said, the Word of God 
 aright." Hannah was the only adult who was baptized that 
 year. 
 
333 
 
 CHAPTER IX 
 
 STIRRING EVENTS LEADING TO THE ABANDONMENT OF 
 THE MISSION 
 
 Though a great many Indians had dteamed dreams and seen 
 visions, all these dwindled into insignificance before the pre- 
 sumption of the arch-deceiver, who arose during the latter part 
 of the year 1805. This prophet of evil was a Shawnee by the 
 name of Laulewasikaw, which signifies "the loud voice." This 
 man was the brother of the illustrious Tecumseh. He was 
 among the followers of his brother when they settled among the 
 Delawares on the White River, in 1798. For many years a 
 rather respectable old Shawnee by the name of Penagashega 
 had been engaged as a prophet among his people. At last he 
 became sick and died. Laulewasikaw was not slow to recognize 
 his opportunity. He seized the mantle as it slipped from the 
 shoulders of the dying prophet and assumed the sacred office. 
 Abandoning his old name, he forthwith called himself Tenks- 
 wautaw, which signifies the "Open Door." This name was as- 
 sumed because he pretended that the Great Spirit had called him 
 to point out to the Indians the way of life. 
 
 The prophet admonished the Indians to put away their horses 
 and their cattle, shave their heads and revert to the customs of 
 olden times, in which event game would be plentiful again. 
 Witchcraft was denounced in the strongest terms, because those 
 guilty of it would be barred from heaven and would never see 
 the Great Spirit. Drunkenness justly fell under the prophet's 
 displeasure. In preaching against this great sin of his people, 
 he was wont to relate that, since he had become a prophet, he 
 had been up in the clouds. The first place to which he came was 
 the abode of the devil. Here were congregated all persons who 
 had died a drunkard's death and flames were continually issuing 
 from their mouths. He acknowledged that he, too, had been a 
 drunkard, but when he looked upon that awful scene, he re- 
 formed. Many of the Indians became alarmed and stopped 
 drinking whisky. The intermarriage of Indian women with 
 
334 
 
 white men was strongly condemned and given as one of the 
 causes why the Indians were not as happy as in the days of yore. 
 The prophet's code also embraced community of property, 
 which was a wise regulation for such as he to advocate. The 
 young men were urged to respect and support the aged and 
 infirm. As a reward for those who would obey his precepts, he 
 promised the comforts and happiness enjoyed by their fore- 
 fathers. He also pretended to have received from the Great 
 Spirit the power to cure all manner of diseases, to confound his 
 enemies, and to stay the arm of death in sickness or on the field 
 of battle. 
 
 It is generally believed that the prophet said nothing in the 
 beginning of his career about the ambitious scheme of his 
 brother to form an Indian confederacy against the whites. 
 Nevertheless, it is very likely that he did not wait long before 
 he mentioned it. This project in itself would have been suf- 
 ficient to win him the ear and recognition of the Delawares, who 
 were not at all satisfied with the treatment they had received, 
 and were still receiving at the hands of the whites. Further- 
 more, the prophet held out the hope that the white people would 
 surely be destroyed, if the Indians should be obedient to him as 
 the agent of the Great Spirit. To impress the Indians with the 
 truth of his prediction, he said that he had been shown a crab 
 with mire in its claws from the bottom of the sea. "Behold this 
 crab," said the Spirit ; "it comes from Boston and brings with it 
 a part of the land in that vicinity. If you Indians will do every- 
 thing which I have told you, I will overturn the land, so that all 
 the white people will be covered and you alone shall inhabit the 
 land." But what appealed most strongly to the Delawares was 
 his pretended power to reveal that which was hid. This was 
 exactly what they desired, because they were anxious to get rid 
 of the poison which had been used so freely among them, to the 
 destruction of many. 
 
 Though Tenkswautaw was easily the leading prophet, he was 
 not the only one who had been endowed with the spirit of 
 prophecy. Among these minor prophets was a woman who had 
 considerable influence. She made the Indians believe that she 
 had seen God Himself and all His holy angels, and that God had 
 laid the good spirit into her hands, whereupon she had taken it 
 
335 
 
 into her mouth and swallowed it, so that the spirit within her 
 revealed to her everything which God desired the Indians to do. 
 By means of such gross deceptions, these instruments of Satan 
 sought to keep the poor people under the influence of the powers 
 of darkness, and unfortunately they were only too successful. 
 
 Meanwhile Tedpachsit and his family made active prepara- 
 tions to move to the mission. In fact, some of his belongings 
 had already been brought there, when the prophet got in touch 
 with him and easily persuaded him to change his mind. Having 
 fallen into disrepute with his people, and being in momentary 
 danger of his life, he must have considered it the better part of 
 valor to bow to the will of the arch-deceiver, whose influence 
 was daily becoming greater among the Indians. If what he is 
 reported to have said is true, it is quite likely that the hope that 
 he might save his life, forced the lie from his lips. He is said to 
 have declared that he was convinced that the teaching of the 
 missionaries was entirely false and led its adherents on the 
 straight path to hell, because he had known more than one 
 Indian who had arisen from the dead and every one assured him 
 that there were no Indians in hell ; only white people. 
 
 The later part of January, 1806, several Indians brought let- 
 ters from the Helpers' Conference and from the brethren Zeis- 
 berger and Mortimer. The Helpers' Conference advised the 
 missionaries to remove to another place and establish a mission 
 there. In answer to this, Brother Kluge wrote : "We read your 
 letter with a great deal of interest. We learn from it, that in 
 accordance with the plain leading of the Saviour, you advise us 
 to leave our place here, and to look about for another neighbor- 
 hood in the Indian country, with the view of establishing a new 
 work. This matter gave us a great deal of concern at first, be- 
 cause it brought to mind very vividly the many difficulties con- 
 nected with the establishment of this settlement. Now we can 
 count on still more, because we have no outside help whatever. 
 
 "But, since we recognize the necessity of finding another loca- 
 tion only too well, and as we are now fully convinced that this is 
 the will of our Lord and Saviour, in full reliance on His gracious 
 assistance, we will be glad to take the risk. We know that what 
 He asks us to do, He expects us in childlike obedience to carry 
 out. To Him we owe body and soul. We therefore accept your 
 
336 
 
 advice in the matter with willing minds, and will accommodate 
 ourselves to the prescribed direction. The more we recognize 
 our weakness and inability, the more we pray to the dear Lord 
 that He should have mercy upon us and direct our way in ac- 
 cordance with His holy will. We have different localities in 
 mind, which might be proposed, but not having the necessary 
 knowledge concerning them, we will not say anything about 
 them for the time being. As soon as something definite presents 
 itself, we will let you know at once. 
 
 "It is remarkable that just at this time when the Lord directs 
 us to change our place of work, we hear that the Indians, who 
 live in the town four miles from here, desire to move to the 
 Mississippi Valley. For this reason two of the baptized Indians 
 who are with us, have no desire to accompany us elsewhere, be- 
 cause they believe that we would now enjoy rest and peace 
 where we are, since the young Indians, who have given us the 
 most trouble, are about to leave. We are aware, however, that 
 these two think more of their houses, which they are loath to 
 leave, than of anything else. This matter gives us considerable 
 concern, because we have only four baptized Indians at present, 
 and we would not like to leave one of them behind. We know 
 beforehand that such would quickly revert to heathenism ; at the 
 same time, we cannot on their account act contrary to the di- 
 rection of the Lord. 
 
 "Since we have no outside help whatever, we will be com- 
 pelled to hire a man, for a short time, to assist us in the be- 
 ginning of a new place. It is utterly impossible for us to do all 
 the work alone ; namely, build houses, clear the land, cut wood, 
 split rails and plant, and do the many other things that a new- 
 settlement will bring with it. This would naturally involve some 
 expense, but we have confidence in our brethren that they will 
 not deny us the necessary means." Soon after this letter was 
 written, Joshua was dispatched to Woapicamikunk to ascertain 
 from Tedpachsit and a number of friendly Indians where a suit- 
 able locality might be found for a new station. To Joshua's 
 great surprise, he found that they were wholly unfriendly to the 
 project and to the work of God in general. They advised the 
 Christians to remain where they were. 
 
337 
 
 But the missionaries were not so easily discouraged. Brother 
 Luckenbach and Joshua went up the river to spy out the land, 
 but they found no place suitable for a new station. They next 
 went south for a distance of eight miles or more. Again they 
 were unsuccessful. Then they turned their eyes to the Missis- 
 sinnaway or Lemachtesink, which was a whole day's journey 
 away. The prospects in that vicinity were not any too good, 
 there being little open land available for planting purposes. But 
 since this seemed the only place at all suitable, and one to which 
 no intoxicants would be brought, they concluded to weigh mat- 
 ters carefully before passing it by. Their further explorations, 
 however, were soon brought to an untimely end. When the 
 Indians learned that they intended to settle elsewhere, and that, 
 too, against their advice, they were greatly displeased. They 
 said: "The Christians have a good place where they are now, 
 what more do they want ? They are here but five years and now 
 they want to move away. If allowed to do so, they will scatter 
 the wild game still more, therefore we will not permit it. If they 
 do not care to remain where the Chiefs originally placed them, 
 they must go where they came from." 
 
 But the missionaries were not satisfied and decided to ac- 
 quaint the Chiefs with their intention. The following message 
 was therefore sent to Woapicamikunk : "Friends, last fall, as 
 you remember, the Christian Indians from the Muskingum and 
 we renewed our friendship with you. At that time we were glad 
 to learn that you were still pleased to have us near you. We like 
 to be with you and do not want to separate ourselves from you, 
 in spite of the fact that so few of your number have accepted the 
 Word of God, which we proclaim. We pray God' that He may 
 give you a true desire for His Word, for faith in the gospel 
 alone can make you happy. Now, friends, hear what we have 
 to say further. You know that it is almost five years since we 
 came here, where the Chiefs placed us. We have learned during 
 that time, that this is not a good place for the Christian Indians. 
 Because it is essential that we live more undisturbed and in a 
 quieter place, we came to the conclusion that it would be better 
 if we would move a little farther to one side, where such of your 
 number as desire to embrace the gospel might move and live 
 unmolested. We ask you, therefore, for permission to seek for 
 
338 
 
 a more suitable location than our present one. Undoubtedly 
 you can give us good advice in the matter, because you are 
 better acquainted around here than we. This is what we would 
 ask of you, our friends. We sincerely desire you to regard us 
 ever as your friends, yea, as your own flesh and blood." 
 
 Brother Luckenbach and Joshua were the bearers of this mes- 
 sage to the assembled Indians in Woapicamikunk. To then- 
 great astonishment, the)' were not so much as given a decent 
 hearing. One of the Chiefs handed back the wampum, saying, 
 that they were busy with more important matters ; that the 
 young people now reigned and that the old no longer had any- 
 thing to say ; the Christians should stay where they were. The 
 messengers remonstrated, whereupon they were informed in 
 great wrath, that they could do as they pleased, there was noth- 
 ing further to say. With sad hearts, Brother Luckenbach and 
 Joshua returned home. 
 
 About this time the newly-baptized Hannah, actuated by fear, 
 secretly went to Woapicamikunk to the heathen festival. She 
 thought she could go and return without having the mission- 
 aries find out that she had been away. Her plan did not work. 
 When she was ready to go home, she was informed that she had 
 to stay an indefinite length of time. Several days later an Indian 
 came to Joshua's house and gave utterance to all sorts of 
 blasphemous lies. He said that the Indians knew only too well 
 that as soon as any one was baptized, he was henceforth in 
 league with the devil and belonged to him. He expressed pity 
 for Joshua that he was so deceived. Joshua told him to spend 
 all his pity on himself, because he was the one who was de- 
 ceived and blind and ignorant, preferring to believe the lies of 
 heathen teachers to the Word of God. The scoffing visitor 
 laughed him to scorn. This same fellow afterwards came to the 
 missionary's house and begged for something to eat. Re- 
 membering the words of our Lord Jesus Christ when he said : 
 "If your enemy hungers, feed him," he received the desired food. 
 
 Though convinced that the Indians hated them most cordially, 
 and that they would have nothing further to do either with them 
 or the cause of the Lord, the faithful missionaries proved that 
 they were shepherds of the sheep, and not hirelings. In spite of 
 their cold reception at Woapicamikunk and the manifest oppo- 
 
339 
 
 sition of the new Chiefs to their locating elsewhere, they still 
 cherished the hope that the Lord would open the way to some 
 other place where they might establish a new work. To this 
 end, they scoured the neighboring country still further, but alas ! 
 their hopes were definitely blasted by the sad occurrence of the 
 memorable thirteenth of March. 
 
 On this day, seven savages of the wildest sort, with their faces 
 painted black, came to the mission and led away Joshua by force. 
 They said that his presence was demanded immediately at 
 Woapicamikunk, where the Indians were assembled at the call 
 of the prophet to conduct a thorough investigation looking to 
 the extirpation of sorcery, and the use of poison, which they be- 
 lieved at the bottom of the many deaths that had occurred so 
 recently. Hither Joshua was to have come a few weeks before, 
 but fortunately he had not been at home when the messenger 
 came to lead him away. When told of the occurrence later on, 
 Joshua said: "May God protect me! I do not want to have 
 anything to do with their heathenish ways. My constant prayer 
 is that the Lord should take care of me in these evil times and 
 keep me faithful to the end." But this time he had to go and give 
 an account of himself. The missionaries remonstrated with all 
 their might, saying that Joshua was a Christian and had nothing 
 to do with the heathen, but their energy and breath were wasted 
 entirely. Theresa was now the only Christian Indian left at the 
 mission. Their feeling cannot be imagined, much less described. 
 In their anguish they turned to the Lord for refuge, pleading 
 mightily that He should have mercy on them, and especially on 
 the soul of poor Joshua. Several days later, they learned that 
 he had been brought face to face with the accused Chief and 
 easily proved that the charge against him was false. Thereupon 
 Tedpachsit confessed that he had told a lie out of fear, with the 
 hope that he might in this way quiet the excited mob, knowing 
 all the time that Joshua was innocent. 
 
 It was at the instigation of the crafty prophet that the young 
 Indians had banded together, dismissed their Chiefs and taken 
 a large number of Indians prisoners. Any one hostile to the 
 prophet and his plans was promptly denounced as a sorcerer or 
 as one guilty of dealing out poison to the destruction of the 
 Indians, and put to death. The deposed Tedpachsit was first to 
 
340 
 
 be tried for poisoning Indians. There was a reason for this. At 
 the bottom of the false charge was the prophet's hatred against 
 the poor old man, 'because it had been through his influence that 
 the whites were able to make the treaty with the Indians, in 
 1804, whereby a large tract of land between the Wabash and the 
 Ohio Rivers was ceded to the United States. Being innocent of 
 the accusation, Tedpachsit had nothing to confess. Thereupon 
 his accusers bound him to a stake and began to torture him over 
 a slow fire. It was then that the lie, which so cruelly involved 
 Joshua, was wrung from his parched lips. 
 
 Though freed from the charge against him, Joshua was not 
 allowed to go home. The prophet was not present at the pre- 
 liminary examination, therefore all the suspects were kept under 
 close guard until he should arrive. Pretending that he could 
 read men's thoughts as well as their faces, and bring to light 
 everything that was hid, the prophet came to Woapicamikunk to 
 show the Delawares who among them were guilty of having 
 poison in their possession. The Indians made it very easy for 
 him, because they always told him beforehand whom they sus- 
 pected. All that he had to do was to confirm their suspicions, 
 and they were perfectly satisfied. Meanwhile the fate of Joshua 
 and the other prisoners hung in the balance. 
 
 When the prophet arrived, the Indians were commanded to 
 seat themselves in a circle, and with a great deal of pomp and 
 ceremony, a large number were pronounced guilty of sorcery* 
 or of concealing poison. Hockingpomsga was also among the 
 prisoners. When the prophet was asked concerning Joshua, 
 whom he could see with half an eye that they suspected and 
 wanted out of the way, he said that he had no poison, but an evil 
 spirit, by means of which he could destroy the Indians. What 
 more could they want ? They had now heard what they had de- 
 sired for a long time. The condemned prisoners were kept 
 
 *The sorcerers were supposed to occasion disease and death at will. It 
 was believed that one of the most skillful sorcerers could kill a man within 
 twenty-four hours, and that not necessarily with poison, but by the employ- 
 ment of the black art, which was effective for a distance of four or five 
 hundred miles. The Indians pretended that their witchcraft and poison 
 had no effect on white people, because they ate too much salt. 
 
34i 
 
 under the closest surveillance until the punishment of death 
 might be meted out to them. 
 
 Tortured by the thought of Joshua's probable fate, the mis- 
 sionaries could neither eat nor sleep. On the seventeenth of 
 March their troubles increased. They were overwhelmed with 
 horror and anguish as they saw ten murderous Indians, with 
 faces painted black, bring Tedpachsit* near their settlement. In 
 full sight of the mission, the cruel barbarians built a large fire. 
 When all was in readiness, his own son buried the war-hatchet 
 in the head of the unfortunate old man, and then, while still 
 alive, they cast him bodily into the roaring flames. With fiendish 
 glee they danced about the fire and made merry over the pitiful 
 cries and frightful contortions of their hapless victim. Both the 
 prairies and the woods were set on fire by the cruel procedure. 
 Imagine the horror and amazement of the missionaries, when 
 the inhuman monsters came into their house, after the cold- 
 blooded murder, boasting of what they had done and asking for 
 something to eat, and tobacco for their pipes. Nothing was left 
 but to accede to their request. The son, wearing his father's 
 belt of wampum, and displaying a number of articles that had 
 been taken from the helpless victim before his murder, said : 
 "This belonged to him, who discarded my mother and his oldest 
 children, and took unto himself a young wife." 
 
 The missionaries composed themselves as well as they could 
 under the terrible circumstances, and inquired after their old in- 
 terpreter, and what was to become of him. They answered that 
 Joshua was not a prisoner without a reason ; that they knew well 
 enough that he was familiar with the black art, by means of 
 which he could destroy Indians and make them tame, and that 
 his being a Christian was mere pretence. The missionaries 
 tried their best to convince them that they were wrong, but in 
 vain. They therefore sent a message to the captains of the wild 
 and irresponsible savages, reminding them that Joshua was an 
 old believer and had nothing to do with those things charged 
 against him; that he had never had anything to do with them, 
 because he belonged to God and shunned every work of the 
 
 *After the murder of Tedpachsit, the Delawares elected as their head 
 chief Thahutoowelend, of the Turkey tribe. 
 
342 
 
 devil ; and furthermore, that he was a Mohican, and, as they 
 knew well enough, had come here with them as their interpreter ; 
 that they demanded his immediate release, because they con- 
 sidered what they did to him, as done unto them. In spite of the 
 fact that the murderers knew full well that the prisoner would 
 be put to death that very day, they promised that they would 
 deliver the message and that no harm should befall him. 
 
 Brother Kluge writes in this connection : "After we were 
 once more alone, such a feeling of sadness overpowered us that 
 we burst into loud weeping. We threw ourselves on our knees 
 before the Lord in prayer, and besought Him for strength and 
 resignation to His will. We pleaded that He should protect us 
 and our poor Joshua with His powerful hand, at the same time 
 commending our souls and that of our interpreter to His most 
 gracious care. We prayed that He should grant us strength to 
 remain faithful unto death, should it be His will that both we 
 and Joshua should lose our lives at the hands of the frenzied 
 savages. In spite of the fact that we had heard that the Indians 
 suspected that we and all other teachers of Christian Indians 
 took away all poison from the converts, and kept it, so that they 
 might be made sick or put to death, if they failed to do as they 
 were told ; and though we did not know how far the Evil Spirit 
 might lead the savages, or what our fate would be, since they 
 had threatened to put out of the way any one who would in the 
 least oppose their actions, our anxious hearts constrained us to 
 send a message to the assembled Indians. We resolved to make 
 a strong effort to rescue Joshua, and if we failed in that, to have 
 at least a last word with him, or die in the attempt. 
 
 "Because it was impossible for me to leave my wife and chil- 
 dren alone in this terrible state of affairs, Brother Luckenbach 
 volunteered to go, with the intention, however, of looking up a 
 trader on the way, who would accompany him. With high 
 courage he rode away in the early morning of the eighteenth, 
 but he had not gone more than half way, before he met the 
 Tndian Chief Kiktuchwenind, who told him that Joshua had 
 been murdered the day before." 
 
 The missionaries learned later that his persecutors had formed 
 a ring about him, after they had conducted him to a large fire, 
 and then demanded that he should confess how many lives he 
 
343 
 
 had already destroyed by means of his evil spirit. After he had 
 solemnly declared his innocence, one of the savages stepped out 
 of the ring and walked to the fire, apparently for the purpose of 
 lighting the pipe, stuffed with tobacco, at the end of his toma- 
 hawk. When he came back from the fire, he gave Joshua a blow 
 on the head with his tomahawk. Others followed suit, whereat 
 all raised a tremendous shout, and barbarous hands took the 
 bleeding body and threw it into the flames, where it was wholly 
 consumed. 
 
 This was the most terrible blow of all. Brother Kluge writes : 
 "Anguish and terror took possession of us, and we could not 
 think clearly on account of fright ; sighs and tears were now our 
 portion. After we regained our senses somewhat, our first 
 thought was to sell everything and flee to Goshen. Indeed, we 
 had every preparation made to do this, when all of a sudden cold 
 weather set in, and we were hindered from going, on account of 
 the little children. After several days, we heard that Joshua had 
 spoken a great deal at the place of his martyrdom, and that in a 
 language which the savages could not understand. From this 
 we suppose that he must have prayed to the Saviour in German, 
 because he was in a very encouraging state of mind and heart, 
 when the savages took him away from here. Furthermore, we 
 heard that the Indians built an enormous fire, threw Joshua into 
 it, and though they constantly fed the flames, after two hours his 
 body was but slightly scorched, which enraged them all the 
 more. After that they built a still larger fire, and even then his 
 remains were not wholly reduced to ashes before morning." 
 
 Many other victims were burned to death. Among them was 
 an old Indian woman named Caritas, who had been baptized by 
 the Brethren in former days. She had visited at Bethlehem 
 many times in her earlier years. Having fled westward to es- 
 cape the murderous whites, who had killed so many of her rela- 
 tives and friends, she became the unfortunate victim of her own 
 people's superstition and cruelty. As soon as the prophet saw 
 that she was suspected by the Indians, she was at once con- 
 demned as a witch, and her terrible fate soon overtook her. 
 Caritas had no connection with the mission. A young Indian, 
 commonly known as Billy Patterson, the nephew of Tedpachsit, 
 was likewise accused of witchcraft, and burned. The wife of the 
 
344 
 
 old Chief was also found guilty, but her life was saved by her 
 brother, who boldly stepped up to her, took her by the hand and 
 led her out of the council house. Strange to say, he did not meet 
 with the least opposition. Later on this same man returned and 
 defied the prophet, by exclaiming: "The Evil Spirit has come 
 among us, and we are killing each other." 
 
 The mission diary contains an account of a somewhat similar 
 deliverance, and it is more than likely that the reference is to 
 the same occasion. The missionaries heard that the savages 
 had attempted to put to death the only remaining Delaware 
 Chief, Hockingpomsga, and the Chief of the Nanticokes to- 
 gether with six other Indians, but when they were about to be 
 thrown into the flames, their friends arose, took weapons and 
 sprang among the murderers, threatening to kill any one who 
 would attempt to interfere. The hand of execution was stayed, 
 but the victims did not feel safe or easy. For this reason, the 
 most well-to-do among them secretly sent to the prophet a 
 hundred strings of wampum, besides cows and silver. They 
 were promptly set free on the pretext that they had purchased 
 their release. This unsettled state of affairs continued until the 
 beginning of May. It would have lasted still longer and many 
 more innocent people would have fallen victims to the cruelty of 
 the barbarians, had not one of the tribes revolted and with fear- 
 ful threatening called a halt to the wanton bloodshed. For a 
 time, it looked as if a bloody revolution would come to pass, but 
 fortunately the matter blew over without any serious results. 
 
 On the twenty-third of March, the missionaries received word 
 from the Indians through a trader, that they had no intention of 
 hurting them, but that they should leave the Indian country as 
 soon as possible. Though greatly alarmed, they did not want 
 to go away before they had heard from the Indians in a more 
 direct way. Accordingly Brother Luckenbach went to the as- 
 sembled savages at Woapicamikunk and asked what their 
 pleasure was concerning them. He was told that the white 
 teachers were neither wanted nor needed ; that strictly speaking, 
 they had never been invited to come; that they had merely re- 
 quested their own relations on the Muskingum River to move 
 to them, but that the White Eyes, Kilbucks and other families, 
 whom they had especially wanted, had not responded. 
 
345 
 
 They boldly declared that the missionaries' teaching was not 
 of God. It might be good enough for white people, but it would 
 not do for the Indians. "We know what is right and wrong," 
 they said, "and have no need that any one should try to tell us 
 how to live. That may have been necessary in former days, but 
 things are different now. Any Indian who allows himself to be 
 baptized makes a covenant with the devil. The old Chiefs are 
 no longer alive and whatever promises they may have made are 
 no longer in force ; they do not concern us. You may know, 
 once for all, that no Indians will come to hear you preach the 
 Word of God, so there is no reason why you should remain. 
 But, if you insist on staying where you are, you are at perfect 
 liberty to do so. You can do as you please and we will do as we 
 please." With this Luckenbach had to rest content, and there 
 was nothing for him to do but to return home. In the mean- 
 time, the murder of helpless victims continued. 
 
 Nothing but the grace of God could sustain the missionaries 
 under the constant strain of these perilous times. After what 
 they had passed through, and after they had been told by the 
 young savages who hated them intensely, that if they decided to 
 remain at their post, they would do so at their own risk, they 
 were anxious to leave the White River as soon as possible. 
 Among other things, Brother Kluge wrote to the Helpers' Con- 
 ference as follows : "My poor wife is comfortless and in a 
 pitiable frame of mind. The fear and terror inspired by the 
 actions of the unbridled savages have so broken her down in 
 body and spirit, that she positively refuses to remain here any 
 longer. It is all that I can do to persuade her to stay long 
 enough for us to learn the will of our brethren in the matter. 
 
 "No one can blame my wife for feeling the way she does. Be- 
 ing the mother of three little children who are dependent upon 
 her, it is doubly hard for her to live under these terrible con- 
 ditions. We can never tell how soon new dangers may arise 
 and we shall have to flee for our lives. Brother Luckenbach and 
 I feel about the same as my wife. And yet, being men, we are 
 better able to cope with the many trials that beset us. In full 
 confidence, dear brethren, that you must understand our dis- 
 tressing situation and will not take our request amiss, my wife 
 16 
 
346 
 
 and I herewith most humbly beg you to call us away from this 
 post: We assure you that we are ready to be used elsewhere in 
 the service of the Lord, but we do want to leave here. With the 
 sincere hope that you will not deny us this petition, dear 
 brethren, we await with the greatest eagerness your answer. 
 Believing that we may expect a reply by the end of July, one or 
 the other will go to Cincinnati at that time to get your letter." 
 
 On the eighteenth of April, two white men brought a letter to 
 the Indians from Governor Harrison, in which he strongly con- 
 demned their wicked conduct and especially their murder. He 
 wrote:* "My Children,' — My heart is filled with grief, and my 
 eyes are dissolved in tears at the news which has reached me. 
 You have been celebrated for your wisdom above all the tribes 
 of red people who inhabit this great island. Your fame as 
 warriors has extended to the remotest nations, and the wisdom 
 of your Chiefs has gained you the appellation of grandfathers 
 
 from all the neighboring tribes My Children, tread back 
 
 the steps you have taken, and endeavor to regain the straight 
 road which you have abandoned. The dark, crooked and thorny 
 one, which you are now pursuing, will certainly lead to endless 
 woe and misery. But who is this pretendedi prophet who dares 
 to speak in the name of the Great Creator? Examine him. Is 
 he more wise and virtuous than you are yourselves, that he 
 should be selected to convey to you orders of your God? De- 
 mand of him some proofs, at least, of his being the messenger 
 of deity. If God has really employed him, he has doubtless 
 authorized him to perform some miracles, that he may be known 
 and received as a prophet. 
 
 "If he is really a prophet, ask him to cause the sun to stand 
 still, the moon to alter its course, the rivers to cease to flow, or 
 the dead to rise from their graves. If he does these things, you 
 
 may then believe that he has been sent from God My 
 
 Children, do not believe that the great and good Creator of 
 mankind has directed you to destroy your own flesh; and do not 
 doubt but that, if you pursue this abominable wickedness, His 
 vengeance will overtake and crush you. The above is addressed 
 
 *From Drake's "Life of Tecumseh." 
 
347 
 
 to you in the name of the Seventeen Fires.* I now speak to you 
 from myself, as a friend who wishes nothing more sincerely than 
 to see you prosperous and happy. Clear your eyes, I beseech 
 you, from the mist which surrounds them. No longer be im- 
 posed upon by the arts of an impostor. Drive him from your 
 town, and let peace and harmony once more prevail among you. 
 Let your poor old men and women sleep in quietness, and banish 
 from their minds the dreadful idea of being burned alive by their 
 friends and countrymen. I charge you to stop your blood} 
 career ; and if you value the friendship of your father, the Presi- 
 dent, if you wish to preserve the good opinion of the Seventeen 
 Fires, let me hear by return of the bearer, that you have de- 
 termined to follow my advice." The Governor's message was 
 received with indifference and apparently made little impression. 
 
 Another horrible experience awaited the missionaries on the 
 seventeenth of May. The baptized Indian, Thomas White Eyes, 
 who had come with Charles Henry the year before, brought a 
 large quantity of whiskey to the outskirts of the Christian vil- 
 lage and the consequence was that a terrible carousal ensued. 
 This lasted a number of days and nights, during which time one 
 of the participants was killed. White Eyes and four of the 
 wildest .drunken savages, divested themselves of every shred of 
 clothing and then rode into the mission settlement, with the 
 most bloodcurdling yells. Two of them attempted to ride into 
 Brother Kluge's house, and they might have succeeded had they 
 not been kept back by two women hitting their horses on the 
 head. At last the savages gave up the attempt. These and 
 other brutalities filled the hearts of the missionaries and the 
 children with fear and trembling. As soon as they could, they 
 left the house and fled to the woods for safety. Brother Lucken- 
 bach, who had to stay behind to lock up the doors, and conse- 
 quently was unable to go with the other fugitives at once, was 
 discovered by one of the ruffians. 
 
 Let Brother Luckenbach tell the experience in his own words : 
 "He demanded something to eat, but, told that the doors were 
 all locked, and that there were no provisions at hand, except a 
 
 *Seventeen Fires meant the seventeen States which then composed the 
 Union. 
 
348 
 
 little sour milk in the ante-room, he was apparently satisfied 
 with this declaration. The Indian seemed satisfied with the 
 milk. But after he had drunk it, he insisted that I accompany 
 him to the drinking place. This was refused. The savage then 
 declared that if I would not go freely, he would compel me to 
 go. Having wrestled together for some time, and finding that 
 he could not overpower me, he became enraged. Seizing a 
 hatchet, he brandished it above my head and declared he would 
 dash my brains out. I thought it the better part of valor to go 
 with him. 
 
 "The savage, swinging his hatchet, came on behind, crying 
 aloud that he had taken a white prisoner. A squaw tried to 
 wrest the hatchet from him, but he was too strong. On reaching 
 his party, consisting of about eight Delawares, who were lying 
 around a keg of whisky, and among whom I recognized one 
 Thomas White Eyes, who also knew me well, the drunken 
 savage once more cried out: 'Here I bring a white prisoner!' 
 Eyeing him sternly, White Eyes said to the ruffian : 'That is my 
 friend ! If you do him the least harm, you will get into trouble 
 with me.' Turning to me, he quietly asked me to take a seat. 
 Taking away the hatchet from the Indian, he handed it to me, 
 and said to the Indian: 'We like to drink whisky; but he does 
 not, and I will not permit you to compel my friend to do a thing 
 that goes against him.' Then turning to me, he told me to go in 
 peace, which I was only too glad to do. I then went to the 
 woods whither Brother and Sister Kluge and the children had 
 fled. Toward evening, the savages left the neighborhood and 
 before nightfall, we returned home, where everything was found 
 unmolested." 
 
349 
 
 CHAPTER X 
 
 THE STATION ABANDONED AND THE JOURNEY FROM WHITE RIVER 
 TO BETHLEHEM 
 
 The little congregation had dwindled down to but two Indian 
 members, Theresa and Hannah, of whom the former continued 
 faithful to the end, while Hannah seemed to think more of the 
 honor of the heathen than the honor of God. Not having an 
 interpreter since the cruel death of Joshua, the work of preach- 
 ing the gospel was necessarily hampered. Nevertheless, the 
 missionaries kept up the regular Sunday services until they left, 
 even though the number of hearers was for the most part limited 
 to the scriptural two or three gathered in the name of the Lord. 
 During the early part of August, definite word was received 
 from Bethlehem that they might leave the White River. In 
 answer to this official communication, Brother Kluge wrote : 
 
 "Your letters of the twenty-first of May and twenty-ninth of 
 June reached us at the same time. They came on the second of 
 August, to our great joy and comfort, through Brother Lucken- 
 bach. I want to thank you most heartily, brethren of the 
 Helpers' Conference, for your tender interest, your paternal 
 care and faithfulness in our sorrowful condition. In your letter 
 of the twenty-first of May, I learn that, under the guidance of 
 the dear Saviour, our mission is given up for the time being, 
 and that we shall leave the White River as soon as possible and 
 move to Cincinnati, where Mr. Ziegler will look after our wants. 
 We heartily wish that this might have taken place. But since 
 Mr. Ziegler could not carry out your wishes, because, as he 
 says, he had neither quarters for us nor a man with whom to 
 send your letter, we are still at our old place, where we received 
 your communication. Now, however, we will follow your di- 
 rections to leave here at the earliest time, and we will proceed to 
 the neighborhood of Cincinnati, where we will await your 
 further decision. 
 
 "Although we earnestly longed to be called away from here, 
 because of our dangers, I must confess that it is with a heavy 
 
35o 
 
 heart that I leave this post. When I remember the many diffi- 
 culties, dangers and sorrows, with which we had to struggle all 
 these years, and with how many tears and sighs we preached the 
 atonement among these heathen, it is disheartening that our 
 aim has not been realized after all. The poor heathen are still 
 languishing in sin, reject the gracious gospel and, under no 
 circumstances, want to yield themselves to Jesus ; evidently they 
 prefer to remain in the slavery of Satan, When I think of all 
 this, my heart overflows with sadness, and I breathe one more 
 prayer to the faithful Saviour for a gracious visitation upon this 
 impenitent people. I cherish the fervent hope, that what we 
 sowed in tears may some time bring forth fruit, and that in the 
 end Christ may find, even in this nation, a reward for His suffer- 
 ings. 
 
 "In your letter of the twenty-ninth of June, I see that you 
 have been thinking of our future. In regard to the offer made 
 to me and my wife, I would say that we have considered the 
 matter carefully and find that we cannot accept your proposal, 
 much as we would like to do so. The following reasons will 
 explain our position in the matter: (i) It is difficult to find 
 support for a family in Cincinnati ; (2) Our sojourn there would 
 be very expensive ; (3) It is impossible to carry out your sugges- 
 tion to go out from Cincinnati for the purpose of learning what 
 other Indian nation might be found to which we could preach 
 the gospel. It is very seldom that Indians come into the 
 neighborhood of that city, and those that do so are Delawares. 
 Apart from these, there live on the Wabash, and back of Fort 
 Wayne, the Twechtowe, Pottawatimis, and the Kickapoos. 
 These people are twice as far from Cincinnati as the Delawares, 
 and never come there. Should I want to look for a suitable 
 opening for the preaching of the gospel among these Indian 
 nations, I would have to travel far and wide, and meanwhile my 
 wife and children would be left to the mercy of strangers. Your 
 plan might do for an unmarried man, but, under the circum- 
 stances, it is impossible for me to carry it out, much as I might 
 wish to do so. Therefore, in my judgment, our sojourn in Cin- 
 cinnati would be to no purpose. 
 
 "Apart from this, I can assure you that since we are here, I 
 have learned a great deal about other Indian nations. The Dela- 
 
35 
 
 wares are not the worst people when it comes to wildness, 
 drunkenness and all other abominations. With the Chief of 
 the Twechtowe or Miami nation I am well acquainted, have 
 frequently preached to him the gospel of salvation, and often 
 inquired if his people did not desire to have teachers come 
 among them to preach the Word of God, and to teach them the 
 way to eternal life. But unfortunately he always found objec- 
 tions to anything like this, and I have never been able to observe 
 the least longing or desire in him or his people for the gospel. 
 
 "The few Shawnees who live in this neighborhood are for the 
 present so carried away with their heathen teachers, that they 
 do not want to hear anything but their foolish teaching. At the 
 same time, they are full of suspicion against the white people. I 
 must admit, that everything I have learned about the Indian 
 nations mentioned and what I have ascertained from personal 
 observation, gives me very little hope that the gospel would be 
 received any sooner by them than by the heathen Delawares. 
 And especially so because the Indian nations in this neighbor- 
 hood are wholly given over to drunkenness. I therefore have 
 confidence in you, dear brethren, that you will not think ill of 
 us, because we cannot accept your proposition. We have no 
 pleasure in it at all, for the reasons given above. We earnestly 
 beg you to let us know as soon as possible, whether my famih 
 and I shall go to Goshen or come to you, because my wife is 
 especially anxious to reach our destination before winter sets in. 
 
 "She humbly thanks you for your affectionate interest and 
 sympathy. She wants me to assure you that any thought of her 
 recovery is out of the question until she hears that we may leave 
 for a place of safety. With the exception of Goshen, she would 
 positively have no pleasure in going to another Indian congre- 
 gation. It would be hard on her to travel about with three small 
 children in the Indian country. She believes herself in duty 
 bound to tell you exactly how she feels in the matter, and beg^ 
 you not to think ill of her. She faithfully promises, in every 
 other way, to be submissive to the will of the Saviour. With the 
 hope that we will not have to stay over winter in the neighbor- 
 hood of Cincinnati, we decided to sell our cattle, corn, furniture, 
 house and everything else, and to keep our horses, which we 
 need for the journey. Because we cannot get anything here for 
 
352 
 
 our possessions except the wares of the trader, or horses, we 
 have concluded to exchange them for pack-animals. We can 
 use these to carry away our goods, and in this way we will be 
 able to make our way to Goshen, where we can sell them." 
 
 Active preparations were at once begun to close up the mis- 
 sion. A trader was called in, and they agreed to let him have 
 their cattle, horses, other live stock, some household goods, 
 corn and other things in exchange for four good horses. This 
 arrangement made rather expensive horses, but it was the best 
 they could do under the circumstances. They made their prepa- 
 rations as secretly as possible, with the intention of announcing 
 their departure just before they were to leave. But the Indians 
 did not have to wait for a formal announcement. They learned 
 quickly enough what was going on. The houses of the mis- 
 sionaries, half of their cattle and corn were immediately de- 
 manded. Old Hockingpomsga, the implacable enemy of the 
 gospel, together with four kindred spirits, spent a whole night 
 at the Christian village for no other purpose than to make the 
 life of the missionaries miserable. They indulged in all sorts of 
 fiendish suggestions and threats, one of them claiming that they 
 were acting upon the advice of the President of the United 
 States, who had authorized them to rob the whites who lived 
 among them, and then to drive them off. 
 
 Hockingpomsga said: "I heard that you wanted to sell 
 everything and to move away. That you intend to leave suits 
 us perfectly. We never asked you to come, and we have long 
 tried to get rid of you. We do not want you. The Indians do 
 not need any one to tell them what to do and how to live. But 
 you must not sell your houses nor anything made of wood, nor 
 more than half of your corn and your cattle, because you have 
 procured all that from our land." The missionaries were in- 
 dignant and remonstrated, but it did them no good. The Indians 
 became abusive and railed at missionaries in general and against 
 Moravians in particular. When they told Hockingpomsga that 
 he could have the houses, but that they would dispose of the 
 rest as they pleased, he became angry and declared that he 
 would forbid any trader to buy anything more than he had men- 
 tioned, and he would see to it, too, that the young Indians 
 should keep a sharp lookout that hiswishes were carried out. The 
 
353 
 
 Chief of the young Indians was next appealed to, but he was still 
 more unreasonable, so the missionaries had to yield to the un- 
 just demands of the barbarians. 
 
 At last all preparations for their departure were completed, 
 and they lost no time in leaving the place where, for five years 
 and four months, they had sown in tears and reaped so sparingly. 
 On the sixteenth of September, at high noon, they began their 
 long, wearisome journey through the wilderness to Bethlehem. 
 Four of the horses were laden with their goods, and on each of 
 the other three was an adult with a child in his arms. An Indian 
 guide had been hired to take care of the pack horses, but they 
 had not proceeded far, when they learned that he was unequal 
 to the task. They dismissed him and hired a Frenchman to 
 guide them as far as Fort Hamilton. The following day they 
 reached Woapicamikunk, where they found a heathen festival in 
 full swing. They had no desire to stop there under the circum- 
 stances, but fearing they would not reach water before nightfall, 
 they decided to stay at the home of a trader. They tried to sleep 
 during the night, but this was impossible because of the terrible 
 noise. 
 
 Early in the morning, a number of Indians called on them. 
 One of them, the brother of the head captain, was extremely 
 cordial, and said in parting: "Friends, I believe that your words 
 are true, therefore, I hate to see you leave. At the same time I 
 know that it is impossible for you to stay here any longer. 
 There are too many Indians who hate you and your teaching. 
 It seems as if the door was shut, so that the Word of God can- 
 not penetrate the land of the Indians. For that I am sorry. But 
 it will not be ever thus. The hostile Indians and their wicked 
 Chiefs cannot live forever. The time may yet come when the 
 Indians will want to hear the Word of God, and you will be 
 called to return." Greatly encouraged by this friendly testi- 
 mony and feeling that perhaps their strenuous labors had not 
 been quite in vain after all, they assured their friend that they 
 were indeed sorry to leave, and would be only too glad to return 
 at any time, if there was a real desire on the part of the Indians 
 for the Word of God. Thereupon they took their leave. 
 
 A narrow path led them into the wilderness. The horses 
 could barely get past the brambles and bushes that tore the 
 
354 
 
 faces of the missionaries and especially those of the children. 
 Sister Kluge suffered a great deal because she had no hat. After 
 they had gone their laborious way for four miles or so, they dis- 
 covered that they were on the wrong path. Somebody had mis- 
 directed them. Crossing two large grass-covered plains, they 
 again entered the woods v Here another trial awaited them. A 
 large number of yellow jackets had built their nests in the 
 middle of the path and sharply disputed the way, with some very 
 stinging arguments, the force of which could not be denied. If 
 a horse stepped into a nest, the result may be readily imagined. 
 Surrounded with yellow jackets, and wild from their stings, the 
 horses plunged into the bushes greatly to their own relief, but 
 to the evident danger of the riders and children. In spite of it 
 all, the pilgrims covered a distance of twenty miles a day. 
 
 At times food was very scarce. Occasionally they had noth- 
 ing to eat but dried bread, and not much of that. On one oc- 
 casion they were reduced to eating corn meal which the French- 
 man had brought along for his dogs. Hazelnuts and wild plums 
 were plentiful in places, and with these they managed to take 
 off, at least, the edge of their ravenous appetite. But man's ex- 
 tremity is ever God's opportunity. When their food supply had 
 been entirely exhausted, and there was apparently no other in 
 sight, they were overjoyed to hear some one calling cattle home. 
 Upon investigation, they found'a family of friendly white settlers 
 from whom they procured half a pail of butter milk, a piece of 
 bread and a little pork. When within about twelve miles of 
 Fort Hamilton, the French guide left them to shift for them- 
 selves, and returned home. 
 
 From here Brother Luckenbach went to Cincinnati, thirty- 
 seven miles away. The object of his visit was to get the neces- 
 sary money for the rest of the journey, some articles of clothing 
 which had been sent there, and any letters which he might find 
 for them. When he returned to the rest of the party, he had .1 
 letter from the Helpers' Conference, with definite instructions to 
 come direct to Bethlehem. This piece of good news filled their 
 hearts with exceeding great joy. While waiting for Brother 
 Luckenbach's return, the Kluges were staying with a poor 
 family living in a little house which combined bed-room and 
 kitchen in one. Brother Kluge had the joy of being instru- 
 
355 
 
 mental in leading to the Saviour a dying old man, to whose bed- 
 side he was called in the neighborhood. Here a little wagon was 
 bought for sixty-five dollars, Brother Luckenbach giving his 
 horse in exchange. 
 
 On the thirtieth of September, the journey was resumed. To 
 their dismay they found one of their horses missing, as they 
 were about to leave. Fortunately a man found it, but the trans- 
 action cost the missionaries three dollars. Their horses had 
 been exchanged for such as were used to the harness. In many 
 ways travel was made more difficult by a fearful drought, but, 
 in other respects, this had its advantages. The waters of the 
 Miami were so low that they could easily cross the stream in 
 their little wagon. Drinking water was scarce. Some of the 
 settlers had to bring it a distance of two miles, while they had to 
 water their cattle still farther away. 
 
 By slow stages the pilgrims made their wearisome way east- 
 ward, passing through Chillicothe and crossing the Sciota. In 
 this neighborhood they found a number of Germans whose chil- 
 dren were unbaptized for want of a minister. They desired 
 Brother Kluge to stay with them and become their pastor. 
 Thence they went to Lancaster and in due time passed through 
 Springfield and later through Zanesville. At the latter place they 
 met a Kentuckian who was on|his wajy to Shippensburg. Having 
 no money, he offered to serve as their teamster as far as his 
 destination. They gladly accepted the offer, and for his services 
 provided him with the necessary sustenance on the way. 
 
 Several days later, they enjoyed the luxury of being enter- 
 tained at a good German hotel. The hotel-keeper was well ac- 
 quainted with the Moravians and had a number of friends 
 among the Gnadenhuetten brethren. When he learned that the 
 missionaries were anxious to send their pack horses to Gnaden- 
 huetten, he volunteered to take them there himself, a distance 
 of thirty miles. At Wheeling, they procured more money for 
 their journey, a kindly Quaker merchant by the name of Upde- 
 graf being found willing to honor a bill of exchange on Gott- 
 fried Haga. Passing through Alexandria and Washington, they 
 crossed the Dry Ridge, in due time reached Somerset and then 
 Strasburg. From there they pushed forward by way of Carlisle 
 and Elizabethtown, and finally, in the afternoon of the fifth of 
 
356 
 
 November, they had the joy of catching their first glimpse of 
 hospitable Lititz, so dear to their hearts. Friends and relatives 
 received the weary pilgrims with open arms. Here they re- 
 mained for about five days, when they once more resumed their 
 journey, and at last, on the twelfth of November, they arrived at 
 Bethlehem, where they were warmly welcomed by the Brethren. 
 Thus ended their long journey extending over a distance of 
 more than seven hundred miles. 
 
 But little more remains to be said. In some respects the work 
 on the White River was unique. It enjoys the distinction of 
 having been the first Protestant mission in Indiana Territory. 
 As far as is known, there .had been no Protestant missionaries 
 so far west before. Hennepin, Marquette and others had made 
 strong attempts to establish missions among the Miami, who 
 originally occupied this region, but their efforts were even less 
 fruitful than those of Kluge and Luckenbach. Even at that 
 time the treacherous fire-water obstructed the progress of the 
 gospel. The missionaries were always followed and frequently 
 preceded by traders who exchanged their whisky for the furs 
 and peltries of the Indians. It is not surprising, therefore, that 
 conditions were still worse in the time of the Moravians. 
 
 Though other Moravian missions among the Indians had to 
 be abandoned, none came to its end in the way the White River 
 work had to be given up. At Shekomeko, New York, un- 
 scrupulous whites, finding that the progress of the gospel seri- 
 ously hindered their liquor traffic with the Indians, stirred up 
 false reports that the missionaries were Papists in disguise and 
 secret emissaries of the French in Canada. Consequently the 
 Assembly of New York imposed a license on "vagrant 
 preachers, Moravians or disguised Papists" and demanded that 
 the missionaries should swear allegiance to King George, which 
 they declined to do on conscientious grounds. As a result, the 
 mission had to be abandoned. Government interference like- 
 wise brought to an untimely end the flourishing little congrega- 
 tions of Gnadenhuetten and Pachgatgoch in Connecticut. 
 
 At Gnadenhuetten on the Mahoning the massacre of the 
 whites by the Indians, and at Gnadenhuetten on the Muskingum 
 the brutal slaughter of the Indians by the whites, broke up the 
 mission congregations. There was nothing like this in connec- 
 
357 
 
 tion with the end of the work on the White River. Here there 
 was no government interference. On the contrary the govern- 
 ment was in hearty sympathy with it. While it is true that 
 Joshua and others were burned at the stake, this had nothing to 
 do with the failure of the mission. At the time of the mission- 
 aries' departure, the little congregation had but two Indian 
 members, of which one was even then more heathen than Chris- 
 tian. The mission, therefore, died a natural death. And yet, in 
 spite of it all, the labors of the missionaries were not in vain. 
 The Word of God has declared it. "They that sow in tears shall 
 reap in joy. He that goeth forth and weepeth, bearing precious 
 seed, shall doubtless come again with joy, bringing his sheaves 
 with him." Though they saw little fruit of their hard toil on 
 earth, we believe that they are seeing it now. 
 
THE AUTOBIOGRAPHY 
 
 OF 
 
 ABRAHAM LUCKENBACH 
 
 Translated from the German 
 By H. E. STOCKER 
 
36i 
 
 BIOGRAPHY OF 
 BROTHER ABRAHAM LUCKENBACH. 
 
 WRITTEN BY HIMSELF AND LEFT FOR HIS DEAR CHILDREN. 
 
 Since at my already far advanced years of life the moment for closing 
 my earthly pilgrimage might come quickly, and because I have been urged 
 by good friends to make some memorandum of the circumstances of my 
 life, I therefore consider it my duty not only to fulfill their wish, but 
 principally to be found willing, to the praise and honor of my Lord and 
 Saviour, to write down what may serve to increase His glory and exalt 
 His grace in connection with my poor, unworthy being, and leave it behind 
 me as a monument to His love and mercy. 
 
 I was born May 5, 1777,. in Upper Saucon, Lehigh County, about nine 
 miles from Bethlehem, Pa., where my father had bought a small estate 
 upon which he sought to support himself by tanning and shoe-making. He 
 made the acquaintance of the Brethren in Oley, when he learned his trade 
 with Bro. Eschbach, who was at that time a member of the Brethren's 
 Church and occasionally conducted meetings at that place. 
 
 My father had been a widower twice before he married my mother and 
 had joined the Mennonite persuasion, therefore he was now, together with my 
 mother, excluded from that communion, because she was a step-sister of 
 the former wife. Such marriages are regarded as unlawful by this de- 
 nomination. This caused my parents, who did not live far from Emaus, 
 to attend the meetings of the Brethren at that place. They found a friendly 
 reception at the hands of the minister, Bro. Franz Boehler, who was there 
 at that time, and by whom I and my younger brothers were baptized. My 
 baptism took place when I was one and three-fourths years of age, on 
 January 19, 1779, and in this way I became a member of the Church of 
 Christ. My parents, who were now separated from the Mennonite Com- 
 munion, sought a more intimate acquaintance with the Brethren's Church. 
 Here they had opportunity not only to attend her services but also to be- 
 come familiar with her history. To be nearer to the Church, my father 
 sold his well-appointed little place and in the year mentioned above, 1779, 
 removed to the neighborhood of Bethlehem, where he took charge of a 
 farm on the land of the Brethren. Subsequently he and my mother joined 
 the Brethren's Church. When Bishop Reichel, of the U. E. C, made a 
 visitation to North America, while he was at Bethlehem, he baptized three 
 of my grown-up step-brothers and sisters in the Church auditorium, amid 
 a powerful feeling of the gracious presence of the Holy Trinity and a 
 special anointing from above, which made a blessed impression on the 
 17 
 
3 6 2 
 
 whole congregation, and which was vividly remembered, in later years, 
 by many who were present. 
 
 Because my mother died of hasty consumption, in the Spring of 1781, 
 when but twenty-four years old, my father, a part of his family being still 
 unreared, was compelled by circumstances to marry again. He therefore 
 sought in marriage the hand of the single sister, Elizabeth Partsch, in the 
 Sisters' House at Bethlehem, who proved herself to us, her step-children, 
 a truly faithful mother. She took to heart in a special manner the bring- 
 ing up of the two smallest children in the family. To this number my 
 younger brother and I belonged, being three and four years old, re- 
 spectively. To her we largely owed our later Chirstian training, which she 
 could impart so much the better because she had been brought up in a 
 children's institution. Nothing gave her more pleasure than when she saw 
 that we made progress in our studies. Her instruction proved to be a 
 great help to us. She sought to make our tender hearts receptive to the 
 grace of God and to the nurture of the Holy Spirit. She took pains to 
 teach us hymns and to sing with us. I received my first impression of the 
 love of the Saviour when she taught me the verse : "O my dearly beloved 
 little Jesus." 
 
 As I was frail by nature and therefore subject to colds, in the winter 
 months, I generally had long and severe attacks of a convulsive cough, 
 which compelled me to pass a great deal of my time in the house. Not 
 until my eighth year was I quite free from this weakness. Since the Boys' 
 School was at Bethlehem at this time, from about 1780-1785, I enjoyed 
 instruction in that institution, as well as the blessing of the children's hour 
 and the Church Days. On the last occasions we were addressed very edi- 
 fyingly and impressively. The speaking of the children, which preceded, 
 was superintended by the Brethren Jacob Van Vleck and Kramsch. This 
 helped me to understand a great many things. The questions which were 
 put to me on these occasions in regard to my state of heart and conducr, 
 whether I loved the Saviour and lived in familiar intercourse with Him. 
 made a deep impression upon my heart, and I could not forget them for a 
 long time. They so quickened my conscience that I could not allow myself 
 to do anything wicked without severe suffering. 
 
 Praise for my good conduct often came to my ears through my step- 
 mother, who praised me to the rest of my brothers and sisters and set me 
 up as an example for them. They had to be punished frequently. This 
 was not necessary in my case because a sharp word would keep me in 
 check. This gave me at an early time a too good opinion of myself. I 
 came to the conclusion that I must be better than they, which occasioned 
 ill feeling against me on their part. The Spirit of God, however, strove 
 early with my heart and led me to humility, without which all other 
 virtues have no value before God. To this end He made use of certain 
 means to attain His purpose. For example, a prayer meeting was held on 
 Children's Days of the congregation for those children who had reported 
 themselves prepared to recite verses. These received the solemn assurance 
 that the favor of attending this meeting was extended to them because 
 
363 
 
 they belonged to the number of those who were worthy to worship the 
 Saviour by prostrating themselves before Him. Since I. as well as my 
 younger brothers, had reported myself as prepared to take part, it gave 
 me a decided shock when they received permission to attend the prayer 
 meeting and I had to stay at home, where I had to remain all alone in a 
 room meanwhile. This humbled me before the Saviour and I burst into 
 tears and begged Him earnestly, in my loneliness, to make me worthy of 
 this favor and to receive me among the number of His children. After a 
 while I felt comforted. In this way I had to learn even then, in the school 
 of the Spirit of God, the truth which the Saviour so emphatically im- 
 pressed upon His disciples, when He said: "Whosoever shall exalt him- 
 self shall be abased." The joy, however, was all the greater at the next 
 Children's Day of the congregation, when I was told that I now had per- 
 mission to take part in the worship. In that meeting I felt inexpressibly 
 happy. Going to church and attending meetings gave me great joy at this 
 time of my life, and especially did I find pleasure in the Christmas celebra- 
 tion, on which occasion my father took us by the hand and led us to 
 church. He was always careful that we missed neither meeting nor 
 school. 
 
 In the Spring of 1786 my parents removed to Hope, New Jersey, where 
 they took charge of the congregational farm, which for us children had 
 the drawback that we came in contact with strange, and for the most part 
 worldly workmen. At such a place, especially in summer, all sorts of 
 laborers had to be hired, so that much that was wicked was to be seen 
 and heard, all of which had a bad influence on youthful minds. Very 
 dangerous indeed would this situation have proved to me, if the inner 
 voice of the grace of the Spirit of God had not continually labored with 
 my heart, and if my parents had not kept a watchful eye upon me. I 
 stood in great awe of my parents and especially of my father. This pro- 
 tected me from such evil to which I was abundantly exposed. After- 
 wards I was very thankful that he was so strict with his children, and the 
 word of the apostle occurred to me when he said: "The law was our 
 schoolmaster to bring us unto Christ." 
 
 Bro. Grube, who was the pastor of the congregation at that time, often 
 spoke very forcefully with us in the children's hour, as well as in indi- 
 vidual interviews before the children's days of the congregation, concern- 
 ing the love of the Saviour and the need of yielding the heart to Him. He 
 insisted that every one of us should make a covenant with the Saviour 
 that we would be His possession. At one time when he spoke with me, he 
 made me promise with a hand-shake, that I would go apart by myself and 
 fall down on my knees before the Saviour and beseech Him to forgive all 
 my sins of disobedience and indifference, and make a covenant with Him 
 to be and ever remain His very own. This in my bewildered state of 
 heart threw me into great confusion, because I had never before turned 
 to the Saviour, in such a solemn manner, in prayer. In accordance with 
 my promise, I sought out a lonely place and knelt down, although not with- 
 
364 
 
 out the greatest timidity and bashfulness, which undoubtedly arose from 
 estrangement from God, and which brought with it something distressing. 
 Meanwhile I prayed, as well as I could, to the Saviour to forgive me the 
 manifold sins and transgressions with which I had given sorrow to Him 
 and my parents and those over me. I arose very happy and cheerful and 
 comforted myself greatly that the Saviour would now be graciaus unto me. 
 because I had kept my promise and done my duty. 
 
 During the first year of my stay at Hope, the school was conducted by 
 the minister of the congregation and limited to three or four hours each 
 day. It was therefore very desirable to me and beneficial too, as well as to 
 the other pupils, when, in the year 1787, we received a separate school 
 teacher in Bro. Chr. Till, to whom I went until my fourteenth year and 
 made better progress than ever before. 
 
 On January 9, 1789, at the celebration of the Boys' Festival, I was re- 
 ceived into that choir, and on the following first of June, my reception into 
 the congregation took place. This made me think deeply, especially so be- 
 cause my step-mother frequently directed my thoughts to my state of heart 
 and encouraged me to persevere in order to prepare myself for the enjoy- 
 ment of the Holy Communion, the favor of witnessing which I was to 
 enjoy, as a candiate, the following October. I was to partake of this great 
 good for the first time, on January 16, 1790. This proved to be a blessing 
 never to be forgotten. I had been prepared for it shortly before and con- 
 firmed by Bro. Ludwig Boehler, minister of the congregation at that time. 
 I now had ever increasing opportunity to learn what sort of a child I was 
 spiritually. Good and evil inclinations alternated within me. "To will was 
 piesent with me, but how to perform that which was good, I found not." 
 Of temptations to go astray there was no lack, and since I was the only 
 one among my companions who went to Holy Communion, I frequently 
 had to suffer at their hands, when I disapproved of their wicked actions 
 and held back from them. On the other hand, I could not escape their 
 sharp criticism if I permitted myself to commit some wrong. Although 
 strong appeals were made to my heart, at that time, through the impressive 
 sermons and addresses by the minister of that day, Bro. Ludwig Boehler, 
 which brought me great distress of heart, and although I strove to live a 
 life well-pleasing to God, I became more and more conscious of the power 
 of sin within me, and often painfully felt that in my heart no good thing 
 dwelt, and that if I could follow my inclinations unpunished, it would 
 speak badly for me. 
 
 The feeling of sinfulness and the anguish on account of it was stirred 
 up especially before partaking of the Holy Communion, because a sharp 
 self-examination was urged and the worthy and unworthy partaking, ac- 
 cording to the words pf the Apostle Paul in I Cor. 11 :27-29, brought into 
 consideration. Since my walk was more legal than evangelical, and my 
 consciousness of sin made me very timid toward the Saviour and my 
 pastor, I would not go without fear, almost bordering on terror, to the ser- 
 vice preparatory to the Holy Communion. The thought often arose in my 
 mind, whether it would not be better for me, for the time being, to star 
 
365 
 
 away entirely, and to postpone the enjoyment thereof until I had bettered 
 myself, because I believed that the Lord's Supper had been instituted for 
 such only as had attained to a certain degree of holiness, which I had not 
 yet reached, and had therefore undertaken too soon to go to the table of 
 the Lord. The good Spirit, in whose school I was, did not allow this, how- 
 ever, and I continued, although with a feeling of uneasiness, to attend 
 every Communion without interruption. Although I did not at that time 
 rightly understand the words : "This is the body of the Lord given for 
 you," nevertheless the partaking of Communion proved to me a strong 
 means of preservation from transgression and from the sin dwell- 
 ing within me. and gave the Spirit of God opportunity, by means of the 
 frequent heart-searchings appointed before the enjoyment of the Holy 
 Communion, to reveal to me, more and more, my great spiritual weakness. 
 
 My father had an attack of dropsy from which he suffered for more 
 than a year. On this account he could seldom leave the house, and I was 
 loft too much to myself among the laborers. Being in my fifteenth year, 
 arrangements were made before he passed away, to send me to Bro. Franz 
 Thomas at Bethlehem, to learn the trade of cabinet-maker. After taking 
 leave of my sick father with a feeling of sadness on both sides, knowing 
 full well that I would never again see him in this life, I made my way by 
 sleigh to Bethlehem, during the latter part of January, 1792. 
 
 I now found myself under good oversight, since I labored in the work- 
 shop with my master during the day and spent the rest of my time in the 
 boys' room in the Brethren's House. It gave my parents no little distress 
 to have me leave them in a half-deaf condition, which was brought about 
 by my contracting a cold while skating on the ice. It was extremely doubt- 
 ful whether I would ever regain my hearing, since all means tried to effect 
 a cure had proved fruitless. It was not an easy thing for me to go to a 
 strange place and live among unfamiliar faces. I frequently sighed in 
 secret to the Saviour to restore my hearing, and sure enough, several 
 months after, applying a plaster to my back, which was covered with ulcers 
 that almost paralyzed me completely, my prayer was heard. I found to my 
 great joy that my hearing was perfectly restored, and I never again lost it. 
 With a special feeling of gratitude, I was now able to attend the meetings 
 and understand the sermons and addresses delivered by Bro. Klingsohr, 
 who was the minister at that time. These were very impressive to me and 
 more and more possessed my heart and soul so that I began to feel that 
 there was no higher state on earth than to become a transformed human 
 being, by the grace of God. and to follow the Saviour unmoved, in sim- 
 plicity and humility. 
 
 After I had spent a number of years in learning my trade, my master 
 turned over the greatest part of the work to me, because he filled the office 
 of cicerone, which at times engaged all his attention. This, however, 
 helped me to make more rapid progress in my trade, because everything 
 was entrusted to me. Consequently I had to take more pains and be more 
 diligent to do that which was needful for the finishing of the desired 
 
366 
 
 work. As I did not lack ambition to equal others and even to excel them, 
 my master was usually not only very well satisfied with my work, but 
 occasionally praised it in my presence, comparing it with that of others, 
 and extolling my skill. This exerted a hurtful influence on my youthful 
 mind and deluded me into thinking that I knew more than my master. 
 Consequently I was not always ready to follow his instructions as my cir- 
 cumstances and duty demanded, and he had to reprimand me frequently 
 so that I had to be ashamed. Y found myself in a quite different position 
 during the years of my apprenticeship than formerly. Quite different from 
 the many diversions to which I was exposed at home, I now spent most of 
 my time alone in the workshop, so that my mind took on a more quiet and 
 thoughtful turn. This caused me to meditate on subjects which led to 
 brooding and gave me many a dark hour. I heard many things in the 
 meetings and read others in the Holy Scriptures, concerning which I 
 would have liked more clearness, but I was too bashful to reveal my 
 trouble or to ask the necessary questions in regard to it. Consequently, I 
 was often filled with doubt and unbelief which caused me great fear. At 
 the same time I was astonished to find anything like this lurking in my 
 heart. Formerly I could believe anything with a child-like faith, no matter 
 what was told me concerning the Saviour and what was heard in the 
 meetings. Now, however, my heart was full of questions. I consequently 
 asked myself : "Can you prove all these things which you consider to be 
 God's truth? If not, then your whole hope rests on human ideas." With- 
 out properly recognizing at that time the fiery darts of Satan and realizing 
 what his purpose was, I permitted myself to deal in sophistry. But I was 
 always driven from the field and had to learn that no amount of reasoning 
 was sufficient to drive doubt and unbelief from the heart; that it sooner 
 made it worse. 
 
 In this school I learned the truth that faith in the Saviour and in His 
 divine Work is a gift of grace and that, in one's own strength, no one can 
 believe in Him or come to Him. Meanwhile I did not remain unattacked 
 in other ways, and I constantly besought the Saviour to cleanse my heart 
 from all iniquity and to give me the assurance of the forgiveness of sins, 
 which I had often read about in the lives of other children of God. Since 
 the prayer, to my mind, remained unanswered, and this gave me much 
 sorrow, I revealed my trouble to my pastor, who very lovingly comforted 
 me and helped me. He assured me that in no wise did the fault lie with 
 the Saviour that my prayer was not answered, nor with His willingness to 
 give me the assurance that it was heard, but that my distrustful and doubt- 
 ing heart was the reason that I could not be comforted. This also be- 
 came clear to me in the future, and I rejoiced over the knowledge in the 
 presence of my Saviour. Meanwhile, however, I still remained in a dis- 
 tressed state of heart over my condition, because I usually reverted to my- 
 self and my sinful misery, and there I stopped. Instead of bringing the 
 matter, in a childlike manner, to the Saviour, and acknowledging Him as 
 my Physician and Helper, I sought to help myself on false grounds. This 
 
36; 
 
 spoiled for me many an otherwise happy hour and made it impossible for 
 me to rejoice in the salvation of Christ. It also gave me a troubled con- 
 science which was still under the law. (I had not as yet learned that the 
 Saviour cannot help until we have come to the end of our self-help and 
 give Him alone the glory.) 
 
 In my childhood I had made a small beginning with learning music, 
 which gave me great pleasure. But I did not continue with it at that time, 
 because the matter was left in my hands. Since I had to take pains, I soon 
 lost all inclination for it. Now, however, I found great encouragement in 
 the Brethren's House to take up music, and consequently I spent most of 
 my spare time in studying it under the leadership of my choir-leader, Bro. 
 T. F. FrueaufT. This pleasantly engaged my thoughts and preserved me 
 from many distractions. 
 
 In the year 1795, August 29, I was admitted into the Single Brethren's 
 choir, whereby I gained more freedom. I could now choose my own com- 
 panions and go my own ways. More than ever before, I now needed the 
 inner guidance of the Spirit of God to keep me from wrong paths and 
 from the broad way of liberty which opened before me, and upon which I 
 saw many walk. It pleased me very much that such did not desire me in 
 their company, because I was too conscientious to suit them. They knew 
 well enough that I could not fall in with their way of looking at matters 
 and indulge in the things which gave them pleasure. This caused me to 
 seek the companionship of the steadier and more sensible brethren, which 
 brought me much edification and blessing for my heart. The opposite 
 choice would have led to unrest and unhappiness. 
 
 In May, 1797, when I was twenty years old, my master declared me free, 
 since he had had another apprentice for some time. Consequently I spent 
 the summer until fall in another workshop, where I found work and good 
 wages. At that time a proposition was made me to begin a cabinet shop 
 in the Brethren's House at Nazareth. For this reason I went there before 
 the end of the year. At the beginning of the new year and throughout the 
 winter, I was busy helping with the inside carpenter work of a new store- 
 building which was put up at that time. After carefully counting the cost, 
 nothing came of the plan to have a cabinet shop in the Brethren's House, 
 and I had no objections to offer. At this time there was a vacancy in the 
 teaching-force at Nazareth Hall and the position was offered to me. I 
 accepted, though with much hesitancy, because of the consciousness of my 
 imperfections, yet in obedience and reliance on the help of the Lord. Dur- 
 ing the beginning of March I moved into the third room to dear, worthy 
 old Bro. David Moritz Michael, and I had the pain, during the first week, 
 of witnessing the death of a boy from this room. I found myself in an 
 entirely new sphere. In the beginning, I had no intention of giving myself 
 permanently to this service, but intended later on to return to my trade. 
 It was not long, however, before I came to the decision to yield myself 
 entirely to the guidance of the Saviour. Since I had but a common-school 
 education, I fully realized that I would find it necessary to employ all my 
 
3 68 
 
 time to attain the necessary qualifications for my work. Outside of my 
 school hours, my chief effort was the study of the sciences and the practice 
 of music. I resolved to learn as much as possible, for which reason I 
 laid the nights under contribution, and barely took sufficient exercise for 
 my health. 
 
 Once in a while, when I did not make the desired progress in spite of 
 all my efforts, discouragement seized me. This was largely due to my 
 self-love and ambition. The desire for higher learning and knowledge 
 tortured me so much that I envied others who had been able to spend their 
 earlier years in acquiring them, or in gaining an education. By means of 
 diligent efforts, I succeeded in making considerable progress in the study 
 cf the most necessary common-school branches and in gradually becoming 
 more efficient as a teacher. Many of my good friends, including the In- 
 spector, Bro. Carl Gotthold Reichel, advised me, for my own good, to 
 seek the society of others more frequently, because in this way I would 
 hear all sorts of subjects discussed and criticized, and I would gain more 
 useful knowledge than if I would confine myself too much to books. This 
 I found true and my disposition became more cheerful and companionable. 
 
 The reading of various writings of Count Zinzendorf, at that time, led 
 me to a careful examination of the inclinations and impulses which stirred 
 within me, and I learned that in spite of all my efforts to live according to 
 the holy law of God and to fulfill the spiritual meaning thereof, I still 
 lacked strength, and the truth of the words of the Apostle Paul : "To be 
 carnally minded is enmity toward God," became painfully clear to me. I 
 was tortured by feelings of unworthiness, and became more and more 
 conscious of my deep depravity of body and soul. I learned that all 
 thoughts of the human heart were sinful before God. Since I could not 
 rid myself of self-love, thirst for honor and self-interest in spite of all 
 my efforts, I therefore felt a more or less condemning or guilty conscience 
 before God. But the Holy Spirit, who had brought me into this state in 
 which I felt the depth of my sinfulness, did not allow me to sink into 
 utter despair. He gave me. from time to time, the comfort of Jesus' 
 suffering and dying, which source of strength I now began to treasure 
 greatly, and He brought to my mind repeatedly the verse, which says : "If 
 I weep for salvation in His loving presence, it is already proof that He 
 stands before me." It became ever more clear that it was my highest duty 
 to consecrate my life to Him who gave Himself for me; that it was im- 
 possible for me to find, in the things of this world, any rest for my poor, 
 languishing soul, and that he who gained the greatest number of earthly 
 possessions must reap the greatest disappointment in the end. I, therefore, 
 abandoned all great plans and ambitious thoughts and became content with 
 such things as I had. My short-comings and mistakes made me rejoice 
 more than ever in God my Saviour. The longer I was at it, the more de- 
 voted I became to teaching. My teaching days were the pleasantest of my 
 life. 
 
 Gladly would I have spent a much longer time in this work had it been 
 the will of God to use me further in this service. But He had decided on 
 
369 
 
 another field for me, of which 1 had thought but little thus far. At the 
 same time, I had not been without premonitions before the communica- 
 tion of Bro. David Zeisberger came from the Muskingum, saying that a 
 door had opened to enter the land of the Delaware Indians, who at 
 present lived on an arm of the Wabash, called the White River, and that 
 a number of brethren were needed for this service, who knew how to help 
 themselves and how to get there alone. In the beginning of September, 
 1800, I received the call, therefore, as a single brother, to accompany Bro. 
 and Sr. J. P. Kluge to the Indian country, after first spending the winter 
 on the Muskingum and then from there continue the journey, in company 
 with some Indian families, by water or land, to the land of the Indians. 
 
 This call cut deep, because I had only spent two and a half years in my 
 very agreeable calling as a teacher, which was very pleasant indeed to me, 
 so that, when I consulted with flesh and blood. I lacked joy in accepting 
 the appointment. At the same time, after many a hard struggle and sleep- 
 less night, I could not put the matter aside. I finally decided to take this 
 important matter to the Lord in prayer and to beseech Him to give me joy 
 either one way or the other, as 1 would be ready to follow His signal, if 
 He really had called me to this service, unfitted though I felt myself to be 
 for it. When I arose from prayer, I took up the hymn book in front of 
 me and found, in answer to my petition, a verse which peculiarly filled my 
 need. This verse which was so suitable to my condition and so comfort- 
 ing, I took as a signal from the Lord's hand, showing that He desired me 
 to enter the service which He had pointed out to me. After that I was 
 satisfied. This became the root of my life-long destiny and never after 
 amid heavy trials, did I have any regrets, for I was always sure that the 
 Lord had determined my lot for me, and that it was for me to endure it 
 and to regard it as a favor to be considered worthy of it. 
 
 Bro. Gottlob Reichel, the minister at Nazareth and the Inspector of the 
 Boys' School, took great interest in the spread of the gospel among the 
 heathen, and rejoiced that in a short time four brethren had gone forth 
 from the Hall as missionaries among the North American tribes. For this 
 reason, he presented me with a copy of Loskiel's Mission History of the 
 North American Indians, which I now read with great interest and in this 
 way passed the remaining time pleasantly. During the latter part of Sep- 
 tember, I closed my labors at Nazareth Hall and made my way to Bethle- 
 hem, where Bro. J. P. Kluge and I were in a solemn manner ordained and 
 consecrated as deacons of the Brethren's Church, October 15, by Bishop 
 Koehler, of Salem, who was at Bethlehem at the time, being on his way to 
 Kurope. I was still more strengthened, and deeply resolved : "What soul 
 and body can accomplish, I will do with all my heart, to His honor and 
 praise." 
 
 After the necessary preparations for the journey had been made and we 
 had been commended to the gracious protection of the Lord, in the con- 
 gregational meeting of the evening before, we left, October 19, on our 
 journey from Bethlehem to Lititz, travelling in a baggage-wagon. The 
 weather was very unpleasant. At Lititz, we remained a number of days in 
 
37Q 
 
 the midst of the dear congregation and enjoyed much love, whereupon we 
 proceeded on our journey by way of Mannheim, Harrisburg, Carlisle, and 
 Shippensburg, where we reached the Blue Mountains, the way leading over 
 large rocks and rough roads. In company with other freight-wagons, we 
 at last reached the other side of the Allegheny Mountains, which proved 
 still more rocky and steep. A very durable wagon was needed to stand 
 the hard knocks. In company with the other teams, everything passed off 
 pleasantly until the night we reached Pittsburg, where we struck a very- 
 bad hotel. We did not find out how bad, however, until it was too late. 
 Because the landlord himself was a worldly man and a free-lance, and 
 welcomed bad company, the Pittsburg teamsters made his hotel a loafing- 
 place. After we had retired for the night, the uproar in front of the 
 house began. There were drunken yells, cursing and fighting, and finally 
 the tumult was transferred to the inside of the hotel, where the smashing 
 of tables and chairs and threats to set fire to the building ensued. Finally 
 tbey began to dance, the landlord whistling for it and leading the dancing. 
 The chief offender was, to our great amazement, a teamster who had 
 travelled with us for four or five days and, in our company, acted in a 
 very retiring and quiet manner. Here, however, he had met with a man 
 against whom he had a grudge and had challenged him to fight. He be- 
 came so unruly and terrible, and raged about with such blood-curdling 
 oaths that it seemed as if he was possessed with evil spirits. If the night 
 had not been so dark, we would have left with our team. The most 
 astonishing thing of all was to see this man, who had disturbed us all 
 night with his terrible cursing, and who had behaved as if he was wild, 
 seat himself at the table with us, in the morning, the same quiet and re- 
 tiring person he was the day before, just as if he knew nothing whatever 
 of what had happened, and as before, he silently travelled with us for the 
 rest of the way to Pittsburg. 
 
 From the last place, we drove for forty miles down along the Ohio 
 River to Georgetown, where we had to leave a part of our baggage or 
 chests, because the road from here to the Muskingum had been but re- 
 cently cut open, and besides was very hilly and but little travelled. (At 
 this time there were as yet no white people in this region.) After we had 
 lodged in the woods for three nights, we reached the Oneleg Creek, by the 
 Indians called Gutgatsink, about twenty-one miles from the Muskingum. 
 Here, to our great joy, we met Indians from Goshen on the Muskingum, 
 with a letter from the Brethren Zeisberger and Mortimer. The Indians 
 had been sent to meet us, but at the same time they had been here for bear- 
 hunting. This company consisted of the old Indian Chief Gelelemend, or 
 as afterwards called, William Henry Kilbuck, and his three sons, John, 
 Charles and Gottlieb, who all welcomed us. Their friendly faces, in their 
 hunter's lodge, constructed of tree branches and covered with bark, was a 
 welcome sight to us, and aroused in me a great affection for them. I felt 
 at once that I could be at home among these people, all the more because 
 they made us feel their brotherly love and showed us every imaginable 
 courtesy. When we were about ten miles from the Muskingum River, 
 
37i 
 
 having reached Stillwater Creek or Gegelemakpechink, we left our freight- 
 wagon and sent it to Gnadenhuetten, while we followed on horses after the 
 Indian Chief, William Henry Kilbuck, who, as our guide, rode on a horse 
 ahead of us. He led us to Goshen, often through brushes and brambles, 
 and we had to be on our guard not to be caught by them, because he rode 
 so fast. After some hours of riding, we arrived safe and sound at Goshen, 
 November 19, to our and to our white and Indian brethren's joy, and with 
 a deep feeling of gratitude to our dear Lord for His gracious protection 
 and safe guidance on our four weeks' journey. We were affectionately 
 welcomed by the dear Brethren D. Zeisberger and Mortimer and the small 
 Indian Congregation, consisting of about fifty souls. 
 
 We were quartered in a small log-house about ten feet square, but as the 
 sieeping-room was not large enough, I found my lodging for the night 
 with Bro. and Sr. Zeisberger, whose house, like that of Bro. and Sr. 
 Mortimer, was about fifteen feet square. The chimney or fire-place was 
 constructed of laths and clay, by means of which the whole room or 
 house, which had no partitions, could be heated. The settlement was laid 
 out but two years previously, therefore the furnishings of the house were 
 of the scantiest. Bedsteads and chairs there were none. What there was 
 of furniture had been made from rough boards with the aid of augur and 
 broad-axe. The bed was made of boards and the table and seats consisted 
 of trestles, or logs with holes bored into them and wooden legs inserted. 
 While eating, the last named were indeed precious pieces of furniture in 
 this home. The fire-wood, of which there was a great deal in the neigh- 
 borhood, had to be chopped into blocks and split and then brought on a 
 wheelbarrow or sled to the house, since there was no other means at hand 
 of carrying it. The Indian women brought their fire-wood on their backs, 
 to which they tied it with straps, or on their heads, or even had it hang 
 down from their foreheads, which in the beginning not only seemed pitiful 
 to me, but it astonished me to notice what heavy loads they carried in this 
 manner. 
 
 As far as the mode of life of the Indian brethren is concerned, on the 
 whole, one was reminded of the primitive condition of men, when art and 
 science were still hidden in the background and only necessity received the 
 preference, and one knew nothing of luxury and conveniences. The 
 Indian mode of living is very simple. The possessions of a well-to-do 
 family — and many do not have that much — consist of a number of horses 
 and perhaps an equal number of cows, a number of pigs, and a number of 
 dogs, which serve them while hunting. Their farming is for the most part 
 limited to two or three acres of corn for each family. At that time, the 
 land was usually worked with the hoe. The work of the field, together 
 with the harvesting of the corn, the crushing of it in a mortar and the 
 baking of it into bread, and the bringing of the fire-wood is regarded as 
 woman's work, with which young men, who regard themselves as hunters, 
 will not readily have anything to do. Their houses usually consist of 
 small log-huts, about 14-15 feet square, with a chimney from the rafters 
 up, and below an open fire-place, so that their beds may be brought on 
 
372 
 
 both sides of it and all in the house may have free access to it. Their 
 beds are covered with deer or bear-skins and with a number of woolen 
 blankets, which also serve as clothing, the former serving them during the 
 day, as seats, and at night as their bed. The household utensils consist of 
 a number of copper or brass kettles, iron pans, wooden bowls, tin-pails and 
 dippers. For eating they usually employ a knife only, their fingers serving 
 them as forks. Their food is very simple and generally consists of corn- 
 bread, corn or bean-soup boiled with or without meat. For corn-soup, the 
 corn is first crushed into small pieces. As a general thing they eat but 
 two regular meals a day. At the same time, if they have it, the kettle of 
 soup hangs over the fire all day long, from which any visitor who is 
 hungry, as well as the children of the family may help themselves at will. 
 At this time, hunting was still very good in that region, since this 
 neighborhood had only been opened up a few years before and inhabited 
 by white people; also because it had been abandoned by the Indian Nations 
 sixteen or eighteen years ago, so that the wild game, especially bear, was 
 very plentiful in the mountainous region between the Muskingum and 
 Ohio Rivers, and by our Indian brethren hunted with success. 
 
 There was therefore no lack of meat among them at that time. On the 
 other hand, bread was scarce, because bread-flour and even corn had to be 
 brought from the Ohio River, from sixty to seventy miles away. I soon 
 became convinced that it was not comforts which one enjoyed that gave 
 one a quiet and contented heart, for in spite of wants with which these 
 people were surrounded, one found no anxious care nor heard sullen com- 
 plaints among them They seemed to be content with what they had and 
 were patient in their bearing. The meetings were usually well attended 
 and the Word of God listened to with attention, in spite of the fact that 
 progress in obedience to the Word was slow, as well as in the putting aside 
 of many heathen customs and especially of the vice of drinking, so com- 
 mon among them. All this called for much patience and forbearance 
 among them. Because there was thus far no printed literature in the Dela- 
 ware language, with the exception of a spelling-book, I busied myself as 
 much as possible with copying Bro. D. Zeisberger's Delaware translations 
 of a collection of hymns and liturgies, besides the Delaware grammar 
 which was at hand, and, in addition, sought to learn as much as possible 
 of the language. I soon learned, however, that it would require much 
 labor and study, besides verbal intercourse, before I could master the 
 language, because the dialects and the construction of the language were 
 so different from other tongues. Very agreeable and interesting it was to 
 me to make the acquaintance of the old, venerable Missionary, David 
 Zeisberger, who was then in his eightieth year; to enjoy intercourse with 
 him and to hear him relate his many experiences among the Indians and 
 the remarkable assistance of God in connection with them. 
 
 Simplicity of heart, childlikeness and trust in the Lord under all circum- 
 stances, besides patient perseverance, was what sustained him by the grace 
 of God. Self-interest, and anything that had nothing to do with the honor 
 of God and the spread of His kingdom, went against him and he would 
 
373 
 
 not listen to such things. The opportunity which at this time offered itself 
 to take the gospel to the Indian country and to the many Indians baptized 
 in former times, who since the dispersion of the Indian congregation, in 
 the year 1782, were living among the heathen, or to individual Indians who 
 had not found their way back again into the Indian congregation, but who 
 were now to be hunted up again and given a chance to return, — this was 
 a theme which inflamed his heart hungering for souls, as often as it was 
 t:\lked about. In spite of his great age, he would have gladly gone to the 
 Indian country himself, and he would have overcome the difficulties con- 
 nected with the undertaking with a joyful heart and trust in the Lord, if 
 circumstances had allowed him to go. 
 
 Although the invitation, extended to the Indian congregation at Goshen, 
 to come and live among their country-men on the White River, opened the 
 door to take the gospel into the Indian country, there was still lack of 
 positive evidence that the Indian brethren would be permitted to bring 
 their teachers with them. Bro. D. Zeisberger, therefore, sent two young 
 Indian brethren, namely, Charles Henry Kilbuck and Jacob Pemcholind, 
 with a message to the Delaware Chiefs on the White River. They left for 
 their destination after the Epiphany festival on January 6, 1801, and re- 
 turned during the middle of February after having traversed a distance of 
 six hundred miles on foot. They reported that the Goshen Indians would 
 be welcome to bring their teachers along, and that a separate place, lying 
 between the Indian towns, would be given for the new settlement. They 
 further reported that the White River Indians would come and meet them 
 with horses, after they had reached the end of their water-journey down 
 the Ohio River. After this report had been delivered, canoes were built, 
 and a very large one for the missionaries, so that we could put all our 
 chests and boxes into it. Two Indians went along to paddle our canoe. 
 Four Indian families with four canoes, all together thirteen persons, ac- 
 companied us. 
 
 After we were quite ready for the journey and we had taken a hearty 
 farewell from our dear white and brown brethren at Goshen, we set out, 
 on high waters, and floated down the Muskingum River. In this way we 
 proceeded rapidly and after a night spent with our brethren at Gnaden- 
 huetten, reached the Ohio River a number of days later. The weather was 
 still cold. The swollen waters of the Ohio helped us forward rapidly, 
 although, after the manner of Indian travel, it was often quite late in the 
 day before we could proceed with our journey. We also had to stop fre- 
 quently to shoot game, as there were still long stretches of woods on both 
 sides of the river. At Cincinnati, which was still in its infancy and con- 
 sisted of about six stores and several hotels, and had no court-house as 
 yet. we met a good friend by the name of Major Ziegler, who at that time 
 and later rendered us many services. He formerly served in the American 
 Revolution under General Wayne, but he had built a store and was now in 
 business. He offered to look after our letters and money matters and to 
 furnish us with other necessary articles. 
 
374 
 
 From here we journeyed twenty-five miles farther, until we reached the 
 mouth of the Big Miami River, which we went up for seven miles until 
 we reached the mouth of White Water Creek, and thence up that stream 
 for about eighteen miles until we came to the second arm the'reof, where 
 our water-journey ended. Here we landed, April 15, unloaded our things 
 and erected a camp in the neighborhood of the frontier-line of the Indian 
 country, about eighty miles from the Indian villages on the White River, 
 where we wanted to go. Since, we could no longer use our canoes, we left 
 them with a number of white people who had recently settled in this wild 
 region, and who had helped us up the White Water stream. Before we 
 took leave of the inhabitants of this neighborhood, who had settled about 
 eight miles up this little stream, we purchased several milch-cows and also 
 provided ourselves with some flour and corn for the journey, through the 
 woods, which now lay before us. From here, too, we sent a messenger to 
 the White River to announce to the Delaware Chiefs that we had now 
 reached the landing place in our travels and awaited their promised help. 
 The messenger came back, however, with the unpleasant tidings that the 
 Indian Chiefs had gone to Post Vincennes to a council with Governor 
 Harrison, and the hunters had not yet returned with their horses from the 
 winter's hunt, though the latter were expected soon. There was therefore 
 no help to be expected at an early time from that quarter, and now the 
 school of patience began, for thus far everything had gone quite easily by 
 water, since we could get along nicely with our boxes and baggage in the 
 canoe. In the evening, we would draw near land, tie our canoe, and then 
 erect our tent on the banks for the night. In the morning we would enter 
 the canoe again and proceed on our journey. 
 
 Now, however, we saw no way of forwarding all our things and chattels 
 without pack-horses. How gladly we would have unburdened ourselves 
 somewhat, if we could only have done so without loss ! So as not to re- 
 main at our landing-place, our Indian brethren offered to take the lightest 
 of our things, five miles farther, on their backs and there erect a tent. 
 Nevertheless, one could easily see that this could not continue any length 
 of time, in spite of their great willingness. With the help of a horse 
 found in the woods, which had been brought in by one of the hunters, ail 
 of our things were in this way conveyed five miles farther, in three days, 
 but the courage of the Indian brethren began to sink when they saw that 
 their strength was not equal to the task, and that the provisions would not 
 last at that rate. 
 
 After we had spent many days under these conditions, and had at last 
 moved forward ten miles, quite unexpectedly an Indian came to us with a 
 number of horses. He was the brother of our Indian Sister Mary, Jacob 
 Pemcholind's wife, who was our traveling companion. This gave us hope 
 that we would after all be helped in some things, but when it came to the 
 point, he declared that he would allow Sr. Kluge a horse on which to ride, 
 but otherwise he would only help his sister and her husband, for which 
 purpose he had come. Meanwhile, five more miles were covered in this 
 
375 
 
 way, so that we had proceeded fifteen miles in all but had consumed two 
 weeks and a half, without any prospects that we would receive help from 
 the Indian Chiefs. Since our provisions were rapidly disappearing, for 
 though we had no lack of wild game and meat, it was feared that there 
 would be a corn and bread famine before we would reach the end of our 
 journey, we resolved to try and secure horses from traders. Just as we 
 were about to move forward another five miles. I was asked to make my 
 way, in company with a savage Indian by the name of Wangomind, who 
 had joined our party, to the Indian village of Woapicamikunk or the so- 
 called White Grave, and procure pack-horses from the Indian traders. 
 
 Lightly clad and with a blanket, in which I had wrapped my provisions, 
 fastened by a strap to my shoulders and hanging down my back, with rapid 
 strides, I followed my guide with his gun on his shoulder and tomahawk 
 and knife at his side and a piece of dried deer meat hanging over his 
 shoulder. He looked very friendly and took pains to please me, and prided 
 himself not a little that I reposed such great confidence in him as to trust 
 myself to his guidance. Since he believed me to be in a great hurry to 
 arrive at my destination, without stopping once, he ran over the trail, 
 through water standing in dells, which were all full on account of the 
 excessive rains, up to the knees. At first, I picked my way over old logs or 
 fallen trees so as to keep dry, but having lost sight of my guide a number 
 of times, and having to strain myself very much to catch up with him 
 again, I learned by experience not to spare either myself or my clothing, 
 and followed him right through the water everywhere, and saw that in this 
 way I could keep up with him. This pleased him greatly, feeling that I 
 had already learned this much from him. Since I could not speak with 
 him, and he desired to make a halt, he pointed with his finger to the sun to 
 announce to me that it was dinner-time. He cut off several pieces of his 
 dried venison, and in a very friendly manner offered me one of them, 
 which I did not refuse, and handed him in return, a piece of my bread, 
 which he took with loud approval. After we had smoked a pipe together, 
 we proceeded on our journey. Along the trail at various intervals, we 
 found hunters' huts made from the bark of trees, which served the hunter 
 with shelter, but which were now forsaken. In one of them we found 
 quarters for the night and dried our clothing. Next day toward evening, 
 we reached the first Indian village, after having covered a distance of 
 60-65 miles. Here we met a trader by the name of John Connor, whose 
 father formerly belonged to the Indian congregation on the Muskingum. 
 Willing as he seemed to be to help us in our trouble, it was very dis- 
 couraging to have come all this long way in vain, because he told me that 
 all his pack-horses, laden with furs, had been sent to Fort Wayne several 
 days previous, and that he knew of no horses to be had from the Indians, 
 since they were still off on their hunting-grounds. But he said he would 
 do what he could for us. As he was at the point of going out, a re- 
 spected Indian, with his family, and a number of horses, arrived, and, 
 upon being asked where he was going, he said that he was about to meet 
 
376 
 
 his father-in-law, Jacob Pemcholind, since he had heard that the traveller* 
 had need of horses. Mr. Connor thought, and I, too, was of the opinion, 
 that we might be helped, and accordingly began my return journey at 
 once, in company with the Indian and his horses. 
 
 On the second day after we left Woapicamikunk we reached the rest of 
 the party. But, to our no little terror and sorrow, we met here a company 
 of Delaware Indians, who were on their way home from the settlement of 
 the white people, where they had exchanged their skins and furs for 
 whisky, which they had loaded, in small barrels, on their horses and were 
 now in the act of bringing to the Indian village to sell. The liquor traffic 
 is lucrative among them because the Indian will give the last of his pos- 
 sessiens for whisky. We soon saw a sorrowful scene that we could not 
 escape. Not only the heathen Indians with us, but, with the exception of 
 several, our own as well, seated themselves around the whisky and a two- 
 day's carousal ensued, in connection with which the air resounded with 
 terrible yelling, by day and by night. We kept ourselves out of the way of 
 it by hiding a short distance away. How sad and discouraging this oc- 
 currence was for us, especially here in the woods among these people, one 
 may readily imagine ! And it was but a foretaste of the state of the people 
 to whom we had come to preach the gospel. The Lord, however, who had 
 called us to this undertaking, sustained our courage and strength of body 
 and soul, and enabled us to continue our journey trustfully. After every- 
 body had become sober again, the packing up was begun. 
 
 But we soon learned that in our expectation of help we had deceived 
 ourselves, because this Indian said what the other had told us before him, 
 namely, that he had no pack-horse for us, that he had come with the sole 
 intention of assisting his father-in-law, Jacob Pemcholind. Nevertheless, 
 we secured a horse from each of them. Upon these we could forward the 
 lightest of our baggage, while the rest, still about five horse loads, had to 
 be left behind under guard of an Indian family. Thus, on May 2, after 
 having spent nearly five weeks in the woods, we brought our two cows and 
 the lightest things at last to the first Indian village, Woapicamikunk. We 
 had consumed all our provisions with the exception of one loaf of bread. 
 This Bro. and Sr. Kluge shared with me. when I returned from here, with 
 five pack-horses and one of our Indians, to get our things which were left 
 behind, about fifty miles away. Bro. and Sr. Kluge, together with the 
 Indians who had preceded us, made their way down the White River from 
 Woapicamikunk to a green spot on the river, twenty miles away, and with- 
 in three miles of Anderson Town. This was the place which had been 
 designated for our settlement. In about six or seven days I arrived there 
 too, very tired and half-starved, and found them under the shelter of bark- 
 covered huts. We rejoiced together that we had at last reached the end 
 of our journey of weeks, and thanked our dear Lord, who had brought us 
 safely thus far and had kept us well and happy in spite of the many diffi- 
 culties connected with our journey. On the right bank of the river, on an 
 elevation surrounded by dense woods, we erected our dwelling. We lacked 
 nothing more, at this time, than a number of good axe-men to help us 
 
377 
 
 make a clearing and to build houses or good log-huts. But it was the be- 
 ginning of June and consequently late for planting as it was, therefore the 
 first thing to be done was to get some corn and garden vegetables into the 
 ground. To this end the plains, which lay opposite our place and which 
 had rich soil and were overgrown with high grass, served a good purpose. 
 We mowed down the grass and got into the ground with the hoe and 
 planted the necesary field and garden vegetables. There were no fences, 
 but these were not so necessary, in the beginning, while the Indian brethren 
 had no cattle. 
 
 Among the Indian brethren who had come with us from Goshen and 
 who desired to build here, there were but two who could handle the axe 
 well. These two were therefore useful to us in building, first of all, a 
 summer hut, and in covering it over with the bark of trees, as well as 
 later, during the summer months, in felling trees and getting them in 
 shape for a winter house for us. These were our interpreter Joshua and 
 a helper by the name of John Thomas. Articles of food were very ex- 
 pensive and rare, because flour had to be brought through the woods, on 
 the horses of the traders, from the nearest settlement of the white people, 
 which was eighty miles away from the Miami River and White Water 
 stream, so that flour sold to us cost six dollars a hundred. During the first 
 summer, corn was sold for two dollars a bushel among the Indians and 
 even at that price could scarcely be had. The latter article, however, has 
 to be reckoned according to the Indian value of silver buckles, so that the 
 sum is not equivalent to that amount in money. 
 
 At the same time, we seldom lacked meat, which does not keep long in 
 summer and consequently could be bought from the Indians for a small 
 sum. They went after deer for their skins and frequently left a part of 
 the meat lying in the woods. This was not the case, however, with bears' 
 meat, which was more scarce and had greater value among them. There- 
 fore, we and our Indian brethren lived on that which the gracious Provi- 
 dence of our dear Heavenly Father provided for us, and although we had 
 no great abundance, we had to answer: "Lord, never!" to the question: 
 "Did ye ever lack anything?" Naturally we had to deny ourselves many 
 things, under the circumstances, which one could enjoy in other places. In 
 the beginning, our meetings here, as well as on our journey, had to be 
 kept under the open sky. Some oak trees which stood in front of our 
 huts, served a good purpose in this connection. These afforded beautiful 
 shade, in which we used benches made of split wood. In the beginning, 
 these services were attended by painted savages from the Indian village 
 named Anderson Town, which lay down stream and whose Chief called 
 himself Anderson or Kiktuchwenind. He was a half-breed who belonged 
 to a certain family by that name, at the ferry at Harrisburg. He was not 
 inclined, however, to Christianity, but sought to make his people averse 
 to it. 
 
 Our old Indian Brother Joshua was our interpreter. In his youth he 
 learned the German language at Bethlehem, and could read the German 
 18 
 
378 
 
 Bible with ease. In the years of his childhood, he also played the organ a little. 
 Because he could also write well, we had opportunity to learn a good deal 
 cf the Delaware language from him. He and his invalid son were the first 
 of our people who helped us erect a little log-hut, fourteen feet square, 
 which served also, in the beginning, as a meeting-place. 
 
 The building of our house, which was to be 16 feet square and made of 
 prepared lumber, progressed slowly and with difficulty, partly because we 
 had to struggle against attacks^ of fever during the summer, and partly 
 because we lacked the necessary help, the Indian brethren having enough 
 work of their own. Nevertheless, we got so far that, by the beginning of 
 November, we could move into our winter quarters. We lacked a great 
 many necessities in general and money in particular. The nearest post- 
 office was at Cincinnati, which lay a hundred and twenty-five miles south- 
 east of us. I made a journey there in November. I went on foot to the 
 upper Indian village, Woapicamikunk, where I hired a horse and rode 
 through the woods for three days, to the border inhabitants on the Big 
 Miami, arriving first at Fort Hamilton and then at Cincinnati, which at 
 that time was still an insignificant place. In the latter town I met Major 
 Ziegler, whose acquaintance we had made before. He supplied me with 
 the necessary things. My horse was well-loaded and I had to make my 
 way home through the woods, on foot, from Fort Hamilton. In like man- 
 ner, I had to make this journey every year, from two to three times, as 
 long as we stayed on the White River, and, with several exceptions, I 
 travelled alone on horseback through the woods. On these occasions I not 
 only enjoyed the protection of the Lord by day and by night, so that I 
 never suffered any injury to amount to anything, either at the hands of 
 men or beasts, but I became strongly and comfortably conscious of His 
 loving presence, in my loneliness. During the inclement seasons of the 
 year I generally carried a small tent with me and put it up in front of 
 some fallen tree. During the night I kept a large fire going and lay on a 
 blanket spread on the ground, my saddle serving me as a pillow. 
 
 My horse usually gave me the greatest care, because I had to allow him 
 sufficient freedom during the night to seek his nourishment in the neighbor- 
 hood. For this reason, I was in danger of losing both myself and horse in 
 the woods. As I was all alone, this might have happened very easily. Good 
 people often advised me not to travel alone through the woods without a 
 weapon, as it was known why I made the journey and since I had money 
 on my person on my return trip, because there was no lack of bad people 
 on the frontier who might make use of such an opportunity to maltreat me 
 or to rob me. I always answered, however : "Thus far the Lord has pre- 
 served me from all danger, and I will trust Him further, for if He will 
 withdraw His protection, then surely no weapon can save me." Although 
 I was not very much afraid of wolves, because one seldom heard in this 
 community that they attacked men, nevertheless I was often disturbed by 
 their terrible howling during the night, and, as they do not readily come 
 near a fire, I kept up a good one. 
 
379 
 
 The fact that we lived a great distance from white people made it very 
 troublesome or inconvenient for us in many respects. At the same time, 
 conditions were more favorable on this account because the destructive 
 liquor traffic was carried on to too great an extent, as it was. If the hurt- 
 ful beverage was not brought in by the traders, it was not too far for the 
 Indians, when about to celebrate certain heathen festivals, to go four or 
 five days' journey to the Ohio River and bring from five to six horse loads, 
 after which the whole Indian village concerned would be plunged into the 
 most pitiful and terrible state, since nearly all the inhabitants of both sexes, 
 children and minors not excepted, gave themselves over to drink, and 
 people from other Indian towns came on horseback to assist in the wicked- 
 ness, which seldom passed off without wounds and bumps, yes, and seldom 
 without homicide and murder. 
 
 The first summer we were visited by some of the older Chiefs, namely, 
 Pakantschihilas and Tetepachsit. The first was an old warrior of renown 
 but a hardened pagan and an enemy of the conversion of his people to 
 Christianity. The latter was the first and oldest Chief of his Nation. In 
 the year 1802, he visited with some of his people in the city of Washington, 
 as well as at Lititz, where the brethren showed him many honors. When 
 they visited us, they told us that they had given their people liberty to visit 
 us and to hear the gospel or Word of God, and that they would admonish 
 them not to do us any hurt, and not to come through our settlement when 
 drunk. But soon after, we heard that they worked hard against having 
 their people come to us and becoming obedient to the Christian teaching, 
 because they believed that they would thereby lose their own dignity and 
 power. They also expressed their displeasure that only some of the Indian 
 families from the Muskingum had come, since all had been invited by 
 them. 
 
 Besides the Chiefs mentioned, of whom the first had his seat in Woapi- 
 camikunk, where about forty Indian families lived, and the latter, with 
 about eight families, in Monsy Town, four miles down stream, there were 
 two other Chiefs named Hackinkpomska and Kiktuchwenind, who were 
 our nearest neighbors. The former lived with his people eight miles up 
 stream, and the latter three miles down stream from us in Anderson Town, 
 with about fifteen or sixteen Delaware families. Below them were some 
 small Indian villages of which the last was called Sarah Town, because 
 Isaac and Sarah, two baptized Indians, had settled there with their sons, 
 who had become heathen. The parents were dead, and the sons would not 
 leave their heathenism and come to us and accept the Word of God, since 
 they were highly respected among the heathen. 
 
 In every Indian town there was a so-called long-house, about forty feet 
 in length and twenty feet wide, in which the savages held their sacrifices 
 and dances. It also served as a Council House. These houses were built 
 of split logs set together between dug-in posts, and were provided with a 
 roof, consisting of tree-bark or clapboards, resting on strong pillars dug 
 into the earth. The entrance was at both gable-ends and there was neither 
 floor nor ceiling. Near both ends and in the middle, there were three fires 
 
38o 
 
 over which hung large kettles in which corn and meat were boiled for the 
 guests and always kept in readiness for them to eat, when finished with 
 the dance. In the roof there were openings over every fire, so that the 
 smoke could escape. Along the inside of the house there were seats or 
 elevations from the ground about a foot high and five feet wide. These 
 were first covered with the bark of trees and then with long grass. On 
 them the guests sat, or if they felt like it, lay down and smoked their pipes, 
 while the others were engaged in dancing. 
 
 The dances of the Indians are generally held in honor of their protecting 
 deities, concerning whom they declared that they once upon a time ap- 
 peared unto them in a dream, in one or another form, for example, in that 
 of a large bird ; that they talked with them, told them their future fate for 
 better or for worse; that they either would have great Chiefs or Warriors 
 who would do great deeds, great witch-doctors who would deal in super- 
 natural things, or that they would possess great riches and many relatives, 
 or the contrary. If the latter was the case, however, they did not sing 
 their dreams but sadly related them. Those who had the former dreams, 
 on such occasions step forward, holding the shell of a land-turtle contain- 
 ing a number of beans or kernels of corn. Then the one who is to lead 
 the dance, in honor of the protecting deity, advances. After he has rattled 
 the turtle-shell with his hand amid many grimaces, he stops, and, speaking 
 in a loud tone of voice, he relates, by fits and starts, the contents of his 
 dream, or the manner in which his god appeared and what he told him. 
 When he is finished with it, he turns about and faces those who want to 
 join him in the dance. These are arranged in a row and equipped with 
 bells fastened to their legs and arms. The bells consist of deer-hoofs and 
 all sorts of silver trinkets in the shape of crescents, scrapers and bracelets. 
 These are so fastened to the body that a jarring sound is produced at 
 every step taken. Two Indians, sitting at the side, beat the time with 
 sticks, on a dried deer-skin made for the occasion, while the whole crowd 
 moves forward with short, regular steps, which all take at the same time 
 at certain abrupt intervals. Meanwhile the leader relates his dream in 
 lines, which are repeated during the dance and drum-beating. The leader 
 cuts many capers and jumps up and down. This is all in harmony with the 
 time, and brings to light the skill of the dance. In this manner, the whole 
 mass, the men first and the women following them, moves around in the 
 house until they come again to the place from which they started, where- 
 upon all gather around the post or pillar standing in the middle and upon 
 which the roof rests. Upon both sides of this pillar are cut men's faces, 
 provided with hair and painted, making a hideous appearance. In con- 
 clusion, all stretch out their hands toward the totem, and with a terribly 
 shrill yell the dance comes to an end, whereupon all take their places again. 
 After a short pause, another steps forward, when the same performance 
 is repeated. These dances are held only at night and are often continued 
 for weeks at a time. At the conclusion a sacrificial feast is held, for which 
 the deer and bear-meat is provided by all joining in a common hunt, the 
 women furnishing a store of corn-bread. All is prepared, in common, in 
 
38i 
 
 the house of sacrifice, and there partaken of amid certain ceremonies. For 
 example, the bread is arbitrarily thrown among the guests, and each one 
 catches as much as he can. In conclusion, two beautiful tanned deer-skins 
 are turned over to two old men appointed beforehand, who hold them to- 
 ward sunrise, in front of the house of sacrifice, and spread them out, while 
 murmuring something. In this way, they imagine they are praying to their 
 god. They thank him for long life and health. For this service the old 
 men afterwards receive the skins as their property. Before I could under- 
 stand the language very well, I had the opportunity of attending such a 
 dance for half of a night, and that at Woapicamikunk. There were 
 present a large number of Indians, besides Chiefs. 
 
 John Connor, the trader mentioned above, who had a Delaware Indian 
 for a wife and with whom I stayed over night, invited me to the dance and 
 introduced me. He himself appeared to be very much taken with it. He 
 said that the Indians in this way sought to serve their god, and that he had 
 .learned to know many of them whose dreams had been fulfilled; in fact, 
 their dreams, with few exceptions, generally came true. He himself 
 danced with them and had not gotten much farther in knowledge than the 
 heathen. On such occasions, the Chiefs addressed their people, both the 
 men and women, and, although they themselves did not abstain, strictly 
 prohibited the use of strong drink, fornication, adultery, stealing, lying, 
 cheating, murder, and urged hospitality, love, unity, as things well-pleasing 
 to God, which is proof that even the heathen is not without knowledge of 
 good and evil and therefore has a conscience which accuses or excuses 
 him, and which will also judge him. It was customary among them on 
 these occasions to erect tents around the outside of the Council House. 
 After the ceremonies were over, they went, in companies, from one tent to 
 the other to visit and to greet one another with a mutual handshake. In 
 connection with this, they assumed a solemn mien and used courtly 
 language according to the age or circumstances of the family addressed. 
 All this makes a good outward show to one who does not know them or 
 their circumstances. But, after one has made a closer acquaintance with 
 them, one learns, unfortunately, how they distrust one another, even their 
 nearest relatives, because of poisoning, witchcraft and the black art, so 
 that really not one confides in another. When one of their relatives dies, 
 whether old or young, it is not at all unusual for one or the other of the 
 relatives, or even some one else, to be suspected of having brought about 
 the death either by poisoning or witchcraft. The fellowship of love is 
 therefore unknown among them, and on such occasions they merely make 
 a pretense, because they are really afraid of one another. One sees from 
 this how far imagination, stimulated by fear, causes such people, who are 
 still in the grip of superstition, to go. Because their hearts are evil they 
 cannot think well of one another. 
 
 Their useless worship of God is based on sensual enjoyment and prefer- 
 ences and applies itself to the desire of long life, wealth, honor and good 
 fortune, and not infrequently supernatural powers and communion with 
 the protecting deities, who are to grant them respect and dignity. Such 
 
382 
 
 as pretend to have this privilege generally succeed in gaining certain ad- 
 vantages over others, but at the same time, they also run the great risk of 
 being looked upon as evil persons, who put others out of the way by means 
 of this art and supernatural power. Of such things the minds of the 
 Indians of both sexes are full and so deeply rooted are they that even 
 those who have accepted Christianity and believe that through Jesus' death 
 they are delivered from the ^power of sin and of Satan, still insist that 
 such evil powers exist among the heathen, and that they can kill each 
 other by means of secret poison and the black art, and therefore easily give 
 room to suspicion that such things do happen. 
 
 Special grace is therefore needed for such as have been converted from 
 heathenism to Christianity, especially under certain circumstances as, for 
 example, sickness, that they may be kept from seeking help from the 
 sorcerers who claim that, by means of their art, they can cure or drive out 
 disease, and rather resolve to die in faith in the Saviour and to inherit 
 eternal life than by means of an evil power to become physically well and 
 then be eternally lost. 
 
 If one tells the heathen of the world's Saviour or Son of God, that He 
 became man to deliver us from the power of sin and of Satan, that He 
 was by wicked men nailed to the cross and put to death and again arose 
 from the dead and ascended into Heaven, they usually turn off the matter 
 by saying that they had no part in the death of the Son of God, since it did 
 not happen in their country nor at the hands of their Nation. On the 
 other hand, they relate that God, their Protector, had also appeared unto 
 them from Heaven once upon a time, and that in winter, in the midst of a 
 snow-storm, and that He had large snow-shoes on His feet; that He had 
 stayed with them for a long time and prescribed to them their mode of life 
 and sacrificial feasts, which they had followed strictly ever since. They 
 had not dealt so wickedly with their God, but had reverently dismissed 
 Him again, and therefore did not have to reproach themselves on account 
 of it like the white people, who said of themselves that they had crucified 
 the Son of God. 
 
 Others declared that God had indeed given the Bible or written book to 
 the white people who could read it, but to the Indians or children of the 
 forest He had given the hunting-grounds, sacrificial feasts, and had shown 
 them another mode of life; the former could therefore seek to live up to 
 what God had commanded them, while they felt it their duty to hold fast 
 to that which He had appointed for them. Others again are of the opinion, 
 which is not generally held among them, however, that the Indians did 
 not come from the same source as the white people, but had been created 
 separately, for which reason they were not allowed to adopt the customs 
 of the white people and to regulate themselves according to their religion. 
 Such declare that because of the acceptance of the white man's religion on 
 the part of some, their gods had become angry and sought their destruc- 
 tion ; that their deities wanted to take away from them their land and all 
 customs and liberties, including the use of whisky, which was the discovery 
 of the whites, as well as their silver and their gold, and the practice of 
 
383 
 
 usury among them, all of which they regarded as an evil in the world, and 
 as originally unknown among their race, and something that had been 
 brought upon them by the white people. 
 
 Others who were unfriendly to the preaching of the gospel were not 
 ashamed to declare that we came among them for political reasons ; that 
 our object was to preach to them in order that they might be made tame 
 and afterwards delivered over to the white people, as was the case in the 
 war on the Muskingum. All this proved to us clearly that, while we 
 stayed among these people, we had to battle against the prince of darkness, 
 into whose realm we had come, and that we could not expect that he, 
 without great opposition, would allow himself to be so readily robbed of 
 his booty, since the Indians were willing, with lies and false reasoning, 
 however absurd, to harden themselves against the truth and the light which 
 was to lighten the way out of their prison, and not to accept it because they 
 loved their darkness more. 
 
 Now I want to continue with the history of our sojourn among these 
 people. The first years two baptized persons came to us who had lived for 
 eighteen years among the heathen and had become old, their children 
 having grown up in heathenism. Their names were Christina and Louisa. 
 The latter was re-admitted to the Holy Communion. But since their 
 children had no desire to follow them, and they could not support them- 
 selves, without their help, in our Indian congregation, which was weak and 
 needy itself, they soon moved back again to their children. Our stay, how- 
 ever, made an impression on a number of sick persons who had themselves 
 brought to the settlement. They forsook heathenism, were baptized, and 
 later died and were buried in our village. During the five years of our 
 work on the White River, only two persons, who were in health, were 
 baptized, namely, a Pottewatemi and a Monsy woman. Undoubtedly we 
 would have had more increase in population if our numbers had been 
 large, and we had not been quite so afraid of false growth, which surely 
 would have brought us a great deal of trouble. A woman, who belonged 
 to us, allowed herself to be persuaded by her heathen relatives to resort to 
 sorcery in the hope of being made well. Instead of recovering she died, 
 whereupon we refused permission to have her buried on our graveyard 
 according to the heathen custom, which incurred the enmity of her rela- 
 tives. This occurrence and the fact that Indians came from their carousals 
 in the neighboring Indian village and took the liberty, if it so pleased them, 
 of shooting our best swine and taking them away, against which we could 
 not defend ourselves, were unpleasant experiences. We therefore made 
 a move in the spring of 1806 to find out whether it would not be possible 
 to settle at another place in the neighborhood, where we would be farther 
 away from the Indians. At the time mentioned, namely, at the beginning 
 of March, in company with our old interpreter. Bro. Joshua. I made a tour 
 of inspection to the Mississiniway stream, which is an arm of the Wabash. 
 
 Our way there took us through Woapicamikunk, where we found the 
 Delaware and Monsy Nations in the midst of their annual sacrificial 
 festival and dance, but this time, not, as is usually the case, in honor of 
 
334 
 
 their gods, but chiefly for the purpose of discovering all those guilty of 
 using poison, witch-doctors, and witches in their nation, and then putting 
 them to death, because they declared that these evil-doers were the cause 
 that so many of the people died and reached no great age. The young men, 
 therefore, banded together and took the rule into their own hands. In a 
 council held by themselves in the woods, they declared their resolution to 
 destroy all poisoners and sorcerers among them, so that not so many of 
 their people would die and they themselves would become older. It was 
 therefore resolved that every one of their people suspected of being guilty 
 of these evils should be brought before their grandfather — that is, fire — 
 and if he would surrender his poison and give up his bad art, he should 
 be pardoned. But, if he should refuse, he should be killed with the toma- 
 hawk and have his body thrown into the fire. 
 
 On the same day that this decision was reached in the upper Indian town 
 Woapicamikunk, which was twenty miles from our place, the Indian Bro. 
 Joshua and I arrived there, in the evening, on our way to the Mississiniway 
 stream, where we wanted to see if we could find our future place of resi- 
 dence. We camped with an Indian family, which had its tent not far from 
 other Indians, who had come from the Indian towns, and had erected their 
 tents near the house of sacrifice. We soon heard with astonishment of the 
 new developments and saw that there was a great commotion among the 
 savages. The fixed stares and earnest faces, especially of the older people 
 of both sexes showed it, because there was no telling how the matter 
 would end. Next morning we resumed our journey and examined the 
 place to which we went, remained there over night, and then began our 
 homeward journey, but without coming too near to the meeting-place of 
 the Indians, which we tried to pass unnoticed. We remained over night 
 in Monsy Town, and came home safely in the afternoon of the fourth day. 
 
 We were hardly at home, however, for more than an hour, when seven 
 young Indians, with faces painted black, made their appearance and im- 
 mediately made known their errand, namely, that they had been ordered 
 to bring Joshua before the council, because their old Chief Tetepachsit, 
 who had been accused of being a poison-master, had declared that he had 
 concealed his poison in Joshua's house during his stay there last winter, 
 and that he had therefore to defend himself against the charge. All of us 
 were very much frightened over this report, but never dreamed that any 
 harm would come to him, when he should prove his innocence in the 
 matter. After he had enjoyed a meal and had taken leave of us, without 
 further ceremony, he accompanied them. Unci"- the circumstances, he 
 seemed quite calm and comforted. Perhaps he had no idea of his fate, 
 because he was not conscious of any crime of that sort. But the wicked, 
 lying spirit and murderer had him now in his power and he sought to take 
 his revenge, though this was at the time unknown to Joshua and to us. 
 
 When Joshua had arrived before the council in the upper town and ha'l 
 given answer to the accusation, he was declared innocent of the charge. 
 But when he wanted to return home, he was detained under the pretext 
 that another hearing awaited him and all who were accused, as they were 
 
385 
 
 expecting the well-known Schawano prophet (Tecumseh's brother), before 
 whom all were to be examined, whether guilty or not, for a Monsy woman 
 who had had an extraordinary vision and had swallowed three times, a 
 light that had appeared to her, and who for that reason had thus far acted 
 as judge, did not want to keep the office any longer, because it was too 
 hard for her, being after all a woman. Joshua could not do otherwise very 
 well than to undergo another examination in order that he might free him- 
 self from suspicion. But when he was brought before the Schawano 
 prophet, this fellow said, no doubt having been previously instructed, that 
 Joshua had no poison, but that he possesed the spirit of sorcery, with 
 which he could kill people, if he wanted to surrender them to his guardian 
 deity as a meal. This was sufficient to expose him to the suspicion and 
 hatred of the superstitious people, among whom Satan had his special 
 instruments, to carry out his wicked designs. 
 
 Joshua was now led to a large fire and there surrounded. They insisted 
 that he should confess how many people he had already put to death in the 
 way mentioned above. But since he protested that he was innocent in the 
 matter and had never caused the death of any one, and indeed could not in 
 the manner he was accused of, it so happenend, having been agreed upon 
 previously no doubt, that one in the circle went to the fire with his toma- 
 hawk-pipe, as if he wanted to light it for smoking, having filled it with 
 tobacco. But when he had come back from the fire, he struck, from be- 
 hind, the tomahawk-hatchet into Joshua's head. This action was repeated 
 by the others, whereupon amid heathenish yells, they threw his body into 
 the fire and burned it in barbaric fashion. 
 
 This was the sad end of our poor Indian Bro. Joshua. Of course he had 
 a great many faults, but surely he was quite innocent of the charge, and 
 became a victim of superstitious cruelty. Unfortunately, he had not always 
 conducted himself as a model among the heathen. He was never quite 
 free from superstition, and, in an hour of weakness, he boasted of a dream 
 which he had had in his childhood. This boast he made while under the 
 influence of whisky to which the heathen had tempted him. On that oc- 
 casion, he told the Indians that if, after the heathen manner, he wanted to 
 make use of the dream of his youth, he could also do evil, for in his vision 
 a bird had appeared unto him and said : "I am a man-eater, and if you 
 wish to feed me, you need but point out to me some one, and then I will 
 put him out of the way." Thus it was that the Great Enemy was permitted 
 to wreak vengeance on him and to become his accuser and murderer, so 
 that the mission work might be brought to an end here. 
 
 Joshua had made many heart-experiences and had great reverence for 
 the gospel and the Holy Scriptures, which he could read and understand 
 well in the German language. He also possessed the ability to express 
 himself intelligently in German, since he had learned to speak it in his 
 youth in the children's institution at Bethlehem, and was afterwards em- 
 ployed as an interpreter. Still, he had never quite renounced connection 
 with heathen sins and superstitions, so that his life unto the end consisted 
 of falling and rising. At the same time, the Spirit of God labored with his 
 
3 86 
 
 heart, so that after he had fallen, he humbled himself as a great sinner 
 and with tears of repentance begged for pardon. We.did not doubt that 
 the Saviour, in spite of this hard fate, had graciously received unto Him- 
 self his poor soul and counted it among the number who are made 
 righteous through His blood. It is true, he did not die as a martyr, for the 
 sake of God's Word, but still a great deal of jealousy, on the part of the 
 enemy, may have fastened itself upon him, because of his service to the 
 gospel as interpreter, as he frequently, with a warm heart, gave witness to 
 the great sinner-love of God in Christ Jesus, to those who attended the 
 meetings and visited him. 
 
 On the same day that Joshua was murdered at Woapicamikunk or the 
 upper Indian village, without our knowing anything about it, the old Chief 
 Tetepachsit was brought to our place by six or seven black-painted savages 
 and, without the least hesitation, they took a fire-brand out of one of the 
 Indian brethren's house and hastened to a certain tree in the neighborhood, 
 where the old Chief was said to have declared that he had concealed his 
 poison. When they came there, they could not find any poison, which was 
 also the case at other places to which they had gone previously. In spite 
 of the declaration of his innocence and of his telling them of the great 
 punishment to which they would expose themselves by putting him to 
 death, since he had no poison, he was knocked down with a tomahawk, 
 wielded by his grown-up son, in the same manner as related above, and 
 then, after they had taken off his wampum-belt and other articles, his body 
 was thrown into the fire. 
 
 When these murderers returned to our place, some of those whom we 
 knew came into our house, without our knowing what had happened. 
 They, however, boasted of their terrible deed, and the son wore his father's 
 belt and showed the articles which he had taken away from him, and said : 
 "This comes from him who cast off my mother and his oldest children and 
 took unto himself a young wife." We now feared for the fate of Joshua 
 and we put in a few good words for him. One of them whom we knew 
 well, said, however : "We would not like to take him under our protec- 
 tion, because he is a wicked person and possesses supernatural powers 
 with which he can destroy people, and he has undoubtedly taken a great 
 many lives already." But they left us under the impression that he was 
 still alive. 
 
 Next day I started out for Woapicamikunk with the hope of after all 
 doing something for our Joshua, of standing by him under the trying 
 circumstances, and even if I could do nothing else for him, at least of 
 admonishing and comforting him. But after I had proceeded ten miles or 
 half way, I met the Indian Chief Anderson or Kiktuchwenind, who with 
 several others had come from there. From them I learned that Joshua 
 had been put to death in the manner related above, and at the same time at 
 Woapicamikunk that old Chief Tedpachsit met his fate near our place. I 
 could not conceal my grief over poor Joshua's death and told the Chief 
 that he had been innocent. But, with solemn mien, he told me that Joshua 
 had received his just reward, as would the other wicked people among 
 
387 
 
 them, who, with poison and supernatural powers, put others out of the 
 way. When I wanted to reproach him that the Indians put their own 
 people to death in this manner, he said : "You white people also try your 
 criminals, and when they are found guilty, you hang them or kill them, 
 and we do the same among ourselves." Another of our Chiefs, Hokink- 
 pomska by name, was likewise condemned for having poison and was even 
 then under arrest, though it was not yet decided how he should fare. 
 
 What terrible pain this occurrence gave us may readily be imagined ! 
 We did not know what to say or think of it. The continuance or destiny 
 of our mission and our staying here longer, looked very dark to us, especi- 
 ally so, since we had heard that the Indians threatened to drive us away, 
 or at least would advise us to leave the place before evil should befall us. 
 Not to be frightened away by all sorts of evil reports, we resolved to 
 inquire for ourselves from the Council at Woapicamikunk, so that we 
 might learn the truth. For that reason I went there and asked the Council, 
 which was still in session, to let us know without reserve, what it thought 
 in regard to our longer stay here. This body declared that what we had 
 heard had not come from them, but might have been said by some of their 
 young people. Under the circumstances, they really could not tell us any- 
 thing, because they had never called white teachers, but only their Indian 
 relatives from the Muskingum, but of that number the families White 
 Eyes and Kilbuck, whom they had especially invited, had not come, only 
 a few others. We were therefore free and could do as we wished, either 
 go or stay; that they had no intention of hurting us. After this declara- 
 tion, they directed me to their arrested Chief Hackinkpomska, who in spite 
 of the fact that he was at the time accused of being a poison-master and 
 was to have his hearing and was under guard, had not laid aside his office. 
 He agreed with the Council in saying, that formerly they did not know 
 how to serve God, but recently He had raised up people from their own 
 number, who spoke to them through sacrifices, and told them that in this 
 way they might free themselves from all evil; they therefore did not need 
 the help of white teachers any longer, as they formerly believed was neces- 
 sary. Hereupon I made my way home again and we decided to remain 
 here quietly, for the time being, and await the answer of our dear brethren 
 at Bethlehem. 
 
 All this happened in spring, in the month of March, 1806, after we had 
 labored for almost five years without prospects of doing anything toward 
 the conversion of the souls of these people. Though we fully expected to 
 be called away, we considered it best to continue with our usual work, 
 plant our corn and garden and look after our other duties, so as to be pre- 
 pared, if the opposite should be the case. As it was, we could not expect 
 an answer before the month of August, on account of our mail regulations 
 and the distance of one hundred and thirty miles from the nearest post- 
 office. Meanwhile, we were greatly annoyed by the constant carousals 
 going on in the next Indian village, three miles down the river. Some of 
 these drunken savages finally moved to our village, which they made their 
 drinking-place. 
 
388 
 
 Under the circumstances, if we wanted to get out of the way of the 
 disorder, there remained nothing for us to do but to lock our houses and 
 flee to the woods and stay in our sugar-camp until the drinking was over. 
 On one such occasion I was the last to leave the place, having spent some 
 time in locking up, and consequently did not get away as soon as Bro. and 
 Sr. Kluge and the children, and an Indian family that lived with us. When 
 I was in the act of leaving, I had the unpleasant experience of being at- 
 tacked by a drunken Indian, who caught sight of me. With violent words 
 he called after me that I should wait until he had caught up with me. 
 This done, he told me with great fierceness, after having rushed upon me, 
 that I had to return with him and give him something to eat. I told him 
 that everything had been locked up and that there was nothing to eat on 
 hand, save a little sour milk in the shed. This seemed to satisfy him, but I 
 had to go with him and hand it over to him. After he had drunk a little 
 of it, he told me that I had to go with him to their drinking-place and 
 drink whisky, which I refused to do. 
 
 Finally he informed me that if I would not accompany him voluntarily 
 and do as he demanded, he would compel me to go, whereupon he grabbed 
 me and became violently angry, when I tried to tear myself away from 
 him. After we had struggled a while and he found that he could not over- 
 power me, he became still angrier, picked up a hatchet which lay near us, 
 and held it over my head, and told me that if I would not walk in front of 
 him, he would knock my brains out with it. I realized my danger and con- 
 sidered it the part of wisdom to accompany him. I told him that he should 
 lead the way and I would follow him. Thereupon he said that I was his 
 prisoner and had to walk in front of him, which I did. He therefore 
 walked back of me, swinging the hatchet and howling and yelling that he 
 had taken a white prisoner. An Indian woman had seen us from a dis- 
 tance and hurried to us and tried to wrench the hatchet out of his hand, 
 but he gripped it all the harder, swung it about and cried that I was his 
 prisoner. In this way we reached the drinking-place, where from seven to 
 eight of his Delaware companions were assembled around a barrel of 
 whisky. Among these was a certain Thomas White Eyes. My captor 
 called out loudly again : "Here I bring a white prisoner." The former 
 looked at him sternly and said: "This is my friend, and if you hurt him 
 in the least, you and I will have trouble." He then told me that I should 
 take a seat. He took the hatchet away from my persecutor and handed it 
 to me. Turning to the Indian, he said : "We like to drink whisky, but he 
 does not, and I will not permit you to force my friend to do what goes 
 against him." Thereupon he told me that I could now return home in 
 peace. 
 
 Filled with gratitude to our dear Lord that He had provided me with a 
 guardian angel to deliver me out of the hands of this wicked man, I made 
 the most of the opportunity to get away, and went to a slight elevation in 
 the woods, from where, unobserved, I watched the drinking for a while, 
 and listened to the fierce yells which rent the air. The poor horses which 
 they had brought or had caught in the neighborhood were raced up and 
 
3»9 
 
 down amid fearful yells and had to suffer a great deal from their cruelty. 
 On such occasions it is customary for two to sit on one horse and then 
 ride him at full speed, and not infrequently one or the other is hurt badly 
 or even loses his life. It is a sad sight to watch these people in their 
 madness, maltreating themselves and their beasts, in their drunkenness. 
 One is reminded of the condition concerning which Paul wrote: "The 
 creature is subject to vanity against its will." 
 
 I then made my way to our sugar-hut which was nearby in the woods, 
 where I met Bro. and Sr. Kluge with their children, and the Indian family 
 living with us, and I told them what had happened and how things were 
 in our village. After we had remained in hiding until evening and learned 
 that our place was once more empty, we came out of our holes and went 
 home. To our astonishment, we found everything undisturbed in and 
 around our houses, which proved to us that the drunken Indians had 
 entertained no evil intentions in regard to us, but merely desired to indulge 
 their wickedness in our settlement and to frighten us a little, since only a 
 few Indian families lived with us at the time. From such visits from the 
 nearby Indian village, we had to suffer frequently while drinking was go- 
 ing on. At such times half-naked, drunken Indians would ride into our 
 village at top-speed and fill the air with wild yells and demand something 
 to eat, for they became quite famished from their carousing. It was safest 
 for us to get out of the way and lock our houses or place something in 
 front of the door to show that the inhabitants were not at home, since an 
 Indian, in that case, will not easily take the liberty of entering, so as not 
 to expose himself to the suspicion of wanting to steal, which among them 
 is very much looked down upon and regarded as something despicable. 
 
 The beginning of August I went to Cincinnati to get our mail from the post- 
 office at that place. This time we expected to find an answer in regard to 
 our future work, which we received, too, in a letter from Bro. Loskiel of 
 Bethlehem, from which we learned that our post had been given up and 
 that we might go to the locality which we had in mind. Thereupon 
 preparations for leaving were made and we soon found an opportunity to 
 exchange our corn-field, a number of hay-stacks, together with our small 
 stock of cattle and some household goods, to a French trader, for four 
 pack-horses, which, together with the three horses we had already, enabled 
 us to undertake the journey through the woods to Fort Hamilton or the 
 settlement of the whites on the Big Miami River. But when it became 
 known that we were intending to leave, Chief Anderson, from the 
 neighboring Indian village, and a number of his people visited us and told 
 us that they came to inform us, that after the custom of the white people, 
 the one who lived on the land of another had to pay rent; that we had 
 now lived five years on their land and had never yet given them as much 
 as a hog or an ox, with which they could have a good time, he had there- 
 fore come to tell us, in the name of the Chiefs and members of the Coun- 
 cil, that they claimed a certain amount of our cattle, namely, a young ox, 
 three hogs, and a table which had been made from wood which had grown 
 on their land ; that without this tribute, they would not dismiss us peace- 
 
39° 
 
 fully. We were therefore compelled, so as not to get into trouble with 
 them, to turn over what they demanded, and to reimburse the trader in 
 cash for the deduction. 
 
 Sorrowfully we left the place, where we had passed through so many 
 trials, but where we had apparently accomplished little for the good of the 
 kingdom of God. We left two baptized adults behind us, namely, a Monsy 
 woman who lived with her old Cherokee Indian, and a Putawattomi 
 woman, who had a Frenchman for a husband. Both had been baptized by 
 us and appeared sad to have us leave them. Trusting in the help of the 
 Lord Who had so graciously stood by us thus far, and had not allowed us 
 to succumb to our trouble, with seven horses, of which four were laden 
 with our baggage and on three of which we missionaries sat, each holding 
 a child of Bro. and Sr. Kluge, the biggest of them being five years old, we 
 began our journey through the woods, on September 16. We soon learned 
 that we could make our three or four days' journey through the woods 
 alone, but that we would be compelled to hire a man to take charge of the 
 pack-horses. After having traversed eight miles, we came across a 
 Frenchman named Bruje, who had an Indian wife, in an Indian village, 
 and who was willing to accompany us, for a dollar a day, as far as to the 
 border of the white people, a distance of seventy miles, where we struck 
 the large road which leads eastward through the State of Ohio. Here we 
 had to remain a while, in order that I might go to Cincinnati, which we 
 had left about thirty-five miles to the south of us, to furnish ourselves 
 with the money needed for our journey. 
 
 After my return, we exchanged one of our best horses for a wagon and 
 hitched to it our horses and followed our road eastward over New 
 Lebanon, New Lancaster, and Zanesville on the Muskingum River. When 
 we were in the region of our brethren in Gnadenhuetten, our way leading 
 us about thirty miles south of there, we embraced the good opportunity 
 to send two of our horses, which we could spare, to Bro. Heckewelder to 
 have sold for the benefit of the Missionary Society. Thereupon we came 
 to Wheeling, where we had ourselves ferried across the Ohio River, thence 
 drove through Somerset, Bedford, Strasburg, Shippensburg, thence over 
 the mountains to Harrisburg, and finally arrived safe and sound, in the 
 midst of our dear brethren at Lititz, on the 5th of November. Here we 
 enjoyed sincere love and heartfelt interest. Strengthened in body and 
 spirit, on the 10th, we continued our journey to Bethlehem, where we ar- 
 rived safely, on November 12, and were warmly welcomed. Our hearts 
 were filled with praise and gratitude toward God, who had, after six years' 
 absence, kept His gracious hand of protection over us, amid our many 
 trials in the Indian country as well as on our journey, and had permitted 
 us to return in safety to the place whence we started out. 
 
 In looking back over the five years and a half mentioned above, I cannot 
 help remembering the many heart experiences through which I passed. 
 During that time the Spirit of God showed me indescribably much patience 
 and faithfulness, and faithfully, though chastisingly as well, interested 
 Himself in my poor soul, which often found itself in a desert and tor- 
 
39i 
 
 merited and frightened by Satan with many doubts, though not to the point 
 of rejecting Christ. I was always brought to the right path of salvation in 
 Christ again. In my loneliness I was not only denied the beautiful services 
 and blessed meetings which I had enjoyed in the lap of the congregation, 
 but I was surrounded by dark heathenism and the idolatry, superstition 
 and vices connected with it. It depended now on how strong my faith in 
 the Saviour of the world. Whom I was to preach to the heathen, would 
 piove itself to be. Under these circumstances I not only had to feel my 
 weakness but also my unbelief and doubt, and I was greatly perplexed over 
 my condition during the first years, which made me cry unto the Lord. I 
 was frightened over the doubts within me, whether the Holy Scriptures 
 were divine, and sought to fight these questions with the aid of reason, 
 thinking in this way to rid myself of them. Hard as I tried to lock myself 
 in this stronghold and to keep the field. I frequently became painfully con- 
 scious that I still did not possess the right weapons with which to defeat 
 the Enemy. For that reason, I not only failed to gain any advantage over 
 him. but plunged myself into still greater darkness. At last, the Spirit of 
 God succeeded in getting me to take a look into my wicked heart, to learn 
 the source of all my doubts, and to show that there was nothing at the 
 bottom of them but pride, self-confidence and lack of humility. With deep 
 shame and penitence in my soul, that I should have doubted the truths of 
 God, I prayed to the Saviour for the forgiveness of the sins which had so 
 grieved His Spirit, and for having stood in my own way for so long. I 
 became more and more convinced of the hatefulness and enormity of the 
 sin of unbelief. I realized how foolish it was not to want to believe any- 
 thing, except that which poor man can apprehend and understand, and in 
 this way trying to make himself equal to God. If, therefore, I was tempted 
 to doubt in the future, I knew at once whence my doubts came and would 
 not allow myself to debate or to dispute or to engage in examination, but 
 rather regarded them as the arrows of the Devil, whose object it is to 
 make man doubt God and all His truths and promises. In this way, I took 
 my refuge with the Saviour and got rid of my doubting. 
 
 Although I was at peace at far as the divine truths were concerned. I 
 found difficulty at times in making them my own as I wished. I also 
 doubted whether I was really in a state of grace, since I could not find 
 within me the marks of a child of God, according to my own preconceived 
 ideas. In this perplexity I again threw myself at the feet of the Saviour 
 and begged Him to give me the assurance that I was a child of God and 
 that my salvation was a fact, otherwise I could not be at rest, on account 
 of my feeling of poverty. Before I arose from prayer. I was comforted in 
 a special way by that verse occurring to me : "I am thine, because Thou 
 hast given Thy life and shed Thy blood for me. Thou art mine because I 
 lay hold of Thee, and will not let Thee, O my Light, out of my heart." 
 This was so vividly and convincingly spoken to my heart that I could not 
 but believe, in a childlike manner, that I was His dearly purchased pos- 
 session, and that nothing more was required of me than in faith to keep 
 
392 
 
 myself near Him, and allow Him and His good Spirit to guide and direct 
 me. 
 
 Another time, when I entertained doubts in regard to the atonement and 
 was in a cloud of legality, concerning the judgment of God and the lost 
 and sinful condition of fallen mankind and the state of my own depraved 
 heart, under which feeling I was uncomforted, my anxious and sorrowful 
 soul found relief, on Easter morning (1803), while meditating on the 
 History of the Resurrection arid the words of the Apostle Paul when he 
 wrote to the Romans: "Who is he that condemneth? It is Christ Jesus 
 that died, yea rather, that was raised from the dead, who is at the right 
 hand of God, who also maketh intercession for us." Thereby I was en- 
 lightened and quickened as never before and I was so pleased and happy 
 that I wished I could tell all people how easy it was to become a child of 
 God, since the just died for the unjust and all depended on our acceptance 
 cf it by faith. From that time my desire was, more and more, to enjoy the 
 merits of the Saviour in my own heart, and to proclaim them to the 
 heathen in their lost condition, and not to dwell so much on my and their 
 great, sinful misery, which could only result in leaving one comfortless, 
 but the rather to rejoice that the Prince of this world is judged, and that 
 the Saviour has robbed death of its power and brought life and im- 
 mortality to light. 
 
 After my return from the White River in November, 1806, I sojourned 
 in the Brethren's House at Bethlehem, for several months, and busied my- 
 self with the copying of the Delaware translation of the Harmony of the 
 four Gospels. In the beginning of February, 1807, I received a temporary 
 position in Nazareth Hall, where, in pleasant and intimate intercourse with 
 the teachers, I spent seven months. Strengthened in body and spirit, I 
 began my journey, in accordance with my appointment, in August of that 
 year, travelling by stage, over Philadelphia and Pittsburg to Gnaden- 
 huetten on the Muskingum, where I took charge, for a while, of the store 
 business for Bro. D. Peter, who had gone to Bethlehem to be married. 
 After his return, before winter set in, I went to Goshen to Bro. and Sr. 
 Zeisberger and Bro. and Sr. Mortimer and there entered once more upon 
 mission service. During the winter I was busy teaching school and learn- 
 ing the Delaware language, for which the opportunity afforded itself. 
 
 The feeling of my weakness and shortcomings, when I realized what I 
 could and should be to the Saviour, discouraged me for a while and drove 
 me to prayer to Him, in answer to which I experienced His powerful en- 
 couragement, so that I learned to place my confidence more on the help of 
 the Saviour and the all-powerful strength of His good Spirit. This kept 
 me humble, in that I felt all bodily and spiritual gifts to serve Him come 
 down from above, from the Father of lights, and that before Him no man 
 could boast, and that everything was a pure gift of grace for which He 
 would hold us accountable. Though I realized that I would always remain 
 a debtor to Him at the judgment, I regarded my poverty of spirit as the 
 seal of my being a child of God, for in this way He could reveal Himself 
 
393 
 
 to my heart, and quiet, comfort, and meet me as a friend, at His own 
 pleasure. 
 
 Through my intercourse with the old experienced Missionary, D. Zeis- 
 berger, who was now in his eighty-sixth year, I had further opportunity 
 to learn from his verbal accounts many things that were of great assist- 
 ance to me in my future service, in connection with my having charge of 
 the Indian congregation. He was in the habit of saying: "If one wants to 
 catch birds, one must not throw sticks at them." After very pleasantly 
 spending the winter of 1808 in this place, I was asked, the beginning of 
 April, to make a journey, in company with a number of Indian brethren, to 
 Petquotting on Lake Erie, where Bro. and Sr. Denke and the single 
 brother, J. Haven, had been assigned to serve the Indian congregation. At 
 the time, they were having all sorts of unpleasant experiences, due partly 
 to conditions in the Indian congregation, and partly to the difficulties which 
 arose in connection with the land upon which the mission was situated. 
 The land had been transferred by the Wyandottes to the United States, 
 and later given by the Government, as indemnity for a loss by fire, to a 
 company in Connecticut. The owners of the land now made their appear- 
 ance and took possession of it and in consequence the Indian Congregation 
 could no longer remain. 
 
 From here the Helpers' Conference at Bethlehem asked me, in company 
 with the single brother J. Haven and a number of Indian brethren, to 
 make a journey, either by land or water, to Kikeyunk or Fort Wayne in 
 order to find a suitable location for an Indian congregation. Since this 
 desire could not be fulfilled in spring, the journey was postponed until the 
 following August. In the interim, I went to Goshen on the Muskingum 
 again, and then, at the appointed time, made my appearance at Petquot- 
 ting. Accompanied by the single brother J. Haven and a number of Indian 
 brethren, I began the journey on horseback. We followed a trail which 
 led us over the Upper and Lower Sandusky, through the Indian towns of 
 the Wyandottes and Senecas, who originally lived on the Sandusky, and 
 through the villages of the Schawanos, whose original seat was on the Big 
 Miami and Anglaize River, and touched the upper part of St. Mary's River, 
 which we followed to its mouth at Fort Wayne, where it joins the St. 
 Joseph River, thus forming the Maumee River, which empties itself into 
 Lake Erie. At Fort Wayne, we consulted with Captain William Wells, 
 who commanded a small fort on the Indian Reservation. We then jour- 
 neyed down the Maumee River, past Fort Defiance until we reached Fort 
 Meigs (now Toledo), and from there made our way again to the Lower 
 Sandusky and thence to Petquotting, after having made a circuit of 350- 
 380 miles in eighteen days. Having been asked to bring the report to 
 Bethlehem myself, I travelled on horseback through the woods from 
 Petquotting to Goshen, a distance of eighty miles, a region which at that 
 time had no white settlers. The beginning of October, I reached safely 
 the Brethen Zeisberger and Mortimer on the Muskingum. After a short 
 stay with them, I resumed my journey to Bethlehem in company with 
 19 
 
394 
 
 Joseph Rice and his wife and his father. After spending six weeks at 
 Bethlehem, Bro. Gotthard Cunow and I went to Washington, by way of 
 Philadelphia and Baltimore, to secure the protection of the Government 
 for the Mission of the Brethren among the Indians in the United States. 
 To this end, Bro. Cunow handed to Jefferson, who was President at that 
 time, an address and short mission reports, as well as some printed Dela- 
 ware translations. 
 
 From Washington Bro. Cunow returned home again, and I traveled 
 by stage to Pittsburg and Steubenville, and arrived safely at Goshen on 
 the Muskingum, January i, 1809. Here I was just in time to witness the 
 baptism of an adult Indian who received the name of Clemens. To my 
 great sorrow, I was not permitted to meet again with the dear old Bro. D. 
 Zeisberger here on earth, he having peacefully fallen asleep toward the end 
 of the previous year. All the more did it become my duty to assist, in both 
 spiritual and temporal matters, Bro. and Sr. Mortimer, who were now- 
 alone in the work. The following spring, however, I received a call to 
 Fairfield in Upper Canada, and in pursuance to this call, accompanied by 
 an Indian, I went to Petquotting the beginning of April, and thence by- 
 water, in company with Bro. and Sr. Denke and two Indian families in two 
 canoes, along the banks of Lake Erie to Detroit. From here we went 
 along the banks of Lake St. Clair to the Thames River, then up that 
 stream for forty miles until we reached Fairfield safely, May 14, and 
 found ourselves in the presence of Bro. and Sr. Schnall and the single 
 Brethren Michael Jung and J. Haven. Our water-journey took us about 
 three weeks, since we were often compelled, on account of contrary winds, 
 to remain at a stand-still near the shore. In this place I gained more pro- 
 ficiency in the Delaware language from my intercourse with the Indian 
 brethren and sisters, as well as by teaching a goodly number of children. 
 I also had to make my addresses in Delaware because there was no in- 
 terpreter. After a short time, I could express myself satisfactorily without 
 having to write my addresses. In this respect, Bro. Denke, who had pre- 
 viously made addresses in the Delaware language, was of assistance to me, 
 because I could learn the expressions more readily from him than from an 
 Indian. 
 
 During the following year (1810) I was asked to make a visit, in com- 
 pany with an Indian brother, to the Monsy and Delaware towns lying 
 thirty miles up stream ; also to the Indians of the said nation living a 
 hundred miles farther away on the Grand River, on which occasion I had 
 the opportunity of preaching to them the gospel in their own language. 
 For the purpose of hearing the Word, they assembled in their houses of 
 sacrifice. The journey was repeated later on to the Monsy town thirty 
 miles from Fairfield. At that time I stayed with the well-known Indian 
 sorcerer Onim, who is frequently mentioned in the Mission Reports. 
 Although he was still a hardened heathen then, and strongly defended the 
 heathen superstitions, one could see that he after all feared, as he put it, 
 that the teaching of the white people was the divine truth, and his con- 
 tentions were lies. Eventually he was converted and before his death 
 
395 
 
 baptized by Bro. Denke, receiving the name Leonard. The hearts of the 
 Delawares and Monsys in that region seemed for the time to be closed 
 against the teaching of the Gospel, because they feared their Chiefs and 
 relatives. Not until their neighbors, the Chippewas, accepted the Word of 
 God, did they do likewise. 
 
 After I had been in the service at Fairfield for two years, I was asked, 
 in the spring of 1811, in company with the single Bro. Joachim Hagen, 
 who was in Bethlehem at the time, to make an attempt to gather the 
 Christian Indians who were scattered from Petquotting to the Sandusky, 
 and also to preach the gospel to the heathen who lived on the Upper and 
 Lower Sandusky. At the beginning of May, accompanied by two In- 
 dian brethren, I left Fairfield by water, in a canoe, and reached Detroit on 
 the 5th, where I made a formal call on Governor Hull, of Michigan, and 
 acquainted him with our intention and the reason for our sojourn on the 
 Sandusky River, and commended ourselves to the protection of the Govern- 
 ment. At the mouth of the Detroit River, we stopped at the English fort 
 ill Maiden, and acquainted Captain Elliot with our purpose. He had 
 served for many years as Indian agent and had accumulated considerable 
 possessions. He was the same man who, under command of the English 
 and assisted by the Half-king of the Huron Indians, in the fall of the 
 year 1781, brought the Indian congregation, by force, from the Muskingum 
 River to the Upper Sandusky and greatly maltreated the missionaries. He 
 was now an old man and sought to help the mission wherever he could. 
 
 From here we passed over to the American side, made our way along the 
 shores of Lake Erie to the mouth of Sandusky Bay, and then up the same 
 until we reached the Lower Sandusky, where the Monsys had settled, in 
 three small villages, near the Wyandottes and Hurons, to whom the land 
 really belonged. Here I met Bro. Hagen, who had come from Bethlehem 
 by way of the Muskingum. He had arrived eight days earlier. After we 
 had announced ourselves to the Indian Chiefs, we erected a summer 
 hut for ourselves near some Monsy families, who had formerly belonged 
 to the congregation at Petquotting and after its abandonment had moved 
 here. From time to time, we visited not only the heathen families who 
 lived in the villages, telling them about the kingdom of God, but also asked 
 them to come and hear the Word of God, which we intended to preach 
 every Sunday in their long houses or Council houses. With faces painted 
 red and dressed in their heathen finery, they complied with this request a 
 number of times, and attended the meeting. But when their curiosity was 
 satisfied, we had to be content with small companies in a house, or even 
 with one family, after we had received permission to keep a short service, 
 which consisted of the singing of a Delaware hymn, a prayer and a short 
 address. We sought to make these visits every Wednesday and Sunday, 
 but soon learned that we were a burden to them, because they frequently 
 got out of the way when they saw us come. Nevertheless, we succeeded in 
 speaking with many, and that not without blessing, of faith in the world's 
 Saviour, and of their need of a new heart, which would enable them to 
 give up sin and all evil. Meanwhile, we lived here in the midst of the 
 
396 
 
 savage heathen, and frequently had to listen to their night-long heathen 
 dances held in the nearest villages, when the air was filled with their noise 
 and the echo of one party was answered by another. Drunkenness was 
 not unusual among them and ensued as often as the occasion arose to pro- 
 cure whisky, which had to be brought, from sixty to seventy miles, from 
 the settlement of the white people, of whom the bad ones, as well as the 
 Indians, were only too ready to carry on the hurtful traffic. To their credit 
 it must be said, however, that at such times we were rarely disturbed by 
 individuals, and if that did happen, they usually asked our forgiveness and 
 attributed the evil deeds to whisky. 
 
 After we had become settled in the most primitive fashion and had 
 started a small garden, we started out on a short visit to the Delaware 
 Indian village called Green Town or Armstrong Town, lying forty miles 
 south-east of us or half way to the Muskingum River, in the neighborhood 
 where Mansfield now stands. Many of these heathen families had formerly 
 heard the gospel, because they were related to the Christian Indians in 
 Goshen and Petquotting and had frequently visited here. They had re- 
 mained unfriendly to Christianity because of their love for their heathen 
 customs. The amusements of the young men, among these people, consist 
 of prize-fighting and gymnastic games, with which they pass nearly all 
 their time when they are at home. Added to these are the nightly dances 
 and copious whisky drinking, so that they have little inclination for any- 
 thing else, and it is generally difficult to get their minds on divine or 
 heavenly things. When we came to their village, they were busily engaged 
 in playing their games. In the center of the village they have an open 
 space for the purpose and upon this ground no grass can grow, because 
 they tramp around on it daily. 
 
 They received us in a friendly manner and showed us into an Indian 
 house, where we lodged with an Indian family that was acquainted with 
 the Indian Brethren at Goshen. We remained a number of days, visited 
 in many houses and held a number of services in the house in which we 
 stayed. A considerable number of Indians of both sexes attended the 
 meetings and listened attentively. From here we went to Goshen and 
 Gnadenhuetten and renewed our strength in fellowship with the white and 
 brown brethren. On our way home, we stopped again at the house of our 
 host in the Indian village and tried to hold meetings, but these were not as 
 well attended as the first. One could clearly see that the inhabitants did 
 not want their Chiefs to suspect them of having anything to do with 
 Christianity, for fear of being persecuted by those inclined to heathenism. 
 Many of the latter class are so prejudiced against the white people that 
 they hold in disdain everything that comes from them, and declare that 
 the Indians had been forsaken by their gods, because they had adopted the 
 customs and teachings of the white people. In this connection, however, 
 it is wonderful that they except whisky, for that in no wise falls under 
 their displeasure. We came across an example of such prejudice against 
 Christianity in the following manner. On our return, in following the 
 trail, we found in the woods a bark hut about half a mile from the Indian 
 
397 
 
 village. In this hut we saw an elderly Indian, quite emaciated and pale, 
 stretched on a bed a little above the ground. As it seemed, it was im- 
 possible for him to move a leg on account of rheumatism from which he 
 had evidently suffered a long time. For superstitious reasons he had been 
 separated from the rest of the men and brought here and left to his fate. 
 He told us that he had been in this condition for six years, and had been 
 reduced to this state by wicked men by means of their sorcery. With the 
 assistance of his relatives, among whom the nearest one was Chief Ander- 
 son, he had given his all and had paid a great deal of money to the 
 sorcerers, so that they would free him again, but thus far all efforts had 
 been in vain. They had therefore brought him here, so that he might be 
 all by himself, which, under the circumstances, would be most pleasant for 
 him. In addition to these troubles, he told us, an unpleasant thing hap- 
 pened, namely, a cow grazing around the outside of his hut had dared to 
 take away from him, the cloth which he had fastened about his head, and 
 had chewed it up, because it was impossible for him to move. 
 
 After we had heard his complaint and had expressed our pity for his 
 condition, I took the Word and sought to comfort him with the glad 
 tidings of a Saviour Who had come into the world to deliver mankind from 
 its sorrow and misery and to free it from the power of sin and the Devil, 
 through His incarnation, life, suffering and death, and had, if men believed 
 on Him, promised them Heaven and eternal salvation, in His divine Word. 
 I begged him in his forlorn condition to yield himself, body and soul, to 
 the Saviour, as His possession. Hereupon he remained silent for a while, 
 then said : "The words which you told me are good and great words ; they 
 please me very much, but, for the time being, I cannot make use of them. 
 I will, therefore, lay them carefully at my side and will try not to forget 
 them. If I get so that I can safely use them in the future, I will bring them 
 forth and apply them. I can do nothing without having to give an account 
 of it. If the others learned that I had become a Christian or believer, they 
 would forsake me entirely. I cannot quite give up the hope of getting well 
 again, in which event I would rather remain as I am now and not expose 
 myself to any contempt." With sorrowful hearts we had to leave him 
 thus, a sad proof of how base the poor soul of man acts against its Saviour 
 and Redeemer, even under the most hopeless and wretched circumstances, 
 and rather holds fast to a straw than to the promises of God for eternal 
 life. 
 
 After we had again reached the Sandusky, we began in earnest the build- 
 ing of a winter house, for which we ourselves felled the trees of light, 
 round wood found in the forest. We had them dragged to the appointed 
 place, whereupon we asked some heathen Indians to help us put the logs 
 together, which they gladly did for something to eat, and finally, at the 
 end of November, we could move into the house. Some time previous to 
 that, however, Bro. Hagen was taken with a malignant fever, from the 
 effects of which, after he had suffered two separate attacks, during which 
 he was unconscious for thirty-six hours each time, he was left in an en- 
 tirely paralyzed condition in the whole lower part of his body, so that for 
 
398 
 
 three months he was unable to stand on his legs. This paralysis resulted 
 from a wound, on the lower part of his body, which first had to be healed. 
 This made our lot all the heavier during the winter, but the dear Lord did 
 not allow us to die in our misery, but sent us help from a source whence 
 we did not expect it, namely, through the old Indian helper, Bro. Stephen, 
 who came over Lake Erie in a canoe from Fairfield to visit his relatives, 
 and on account of the cold weather had been hindered on his return, so 
 that he stayed with us during the winter and helped us faithfully. 
 Throughout the winter we had sufficient to do with ourselves and found 
 little opportunity for intercourse with the heathen, save when they visited 
 us, which frequently happened, and gave us a chance to talk with them 
 about their salvation, though this was not done very easily, unless food 
 was provided for the hungry body of the visitor either before or after- 
 wards. 
 
 By spring Bro. Hagen had recovered to such an extent that he could 
 move about with the help of a cane. We therefore debated how we might 
 fulfill our calling and proclaim the Word of God to the neighboring 
 heathen. We decided to use our summer hut for Sunday services. To 
 these meetings we gave invitations, but only a few Indians came, for their 
 minds were filled with the thought of hunting, and furthermore a report 
 had spread among them that war had broken out between the United 
 States and England. This plunged them into great unrest. After they had 
 held a daily council for a number of weeks in their long house, and had 
 deliberated whether they should plant corn and await the scene of battle 
 here, or leave and side with the English, they finally decided upon the latter 
 course, whereupon the whole Monsy settlement broke up, during the month 
 of May. In canoes prepared for the occasion, they crossed Lake Erie and 
 went to Maiden, where they joined the English. With the exception of 
 the Wyandottes, who had their settlement three miles farther up stream, 
 where a store and a school-house had been built for them on the reserva- 
 tion land which they had transferred to the United States, we were now 
 quite forsaken. 
 
 Earnest preparations were now made for war. A small fort with 
 soldiers was established here, on the reservation, at the United States' 
 store, and we were advised to go there for safety. To this we gladly con- 
 sented, because we were quite alone. We remained until fall at the fort 
 on the reservation. From there, I made a visit, during the summer, to the 
 Upper Sandusky, forty miles away, where was the original seat of the 
 Wyandotte Indians, and while with them preached to them the Word of 
 God in their Council House, in the Delaware language, which many of 
 them understood, so that they could translate what was said into Wyan- 
 dotte. I also visited the Seneca villages which lay half way between the 
 Lower and Upper Sandusky and acquainted them with my purpose. Here 
 I was lodged in their Council House and provided with a kettleful of 
 boiled venison and corn, for which a wooden spoon, after the Indian 
 custom, was placed in front of me. They brought me a number of deer- 
 skins for my bed for the night. Next morning I was visited by two 
 
399 
 
 Chiefs, of whom the one could talk some English. With very solemn faces, 
 they sought to make it clear to me that my efforts to preach to them the 
 Word of God could not be accepted, first, because they had decided to hold 
 to the manners and customs of their forefathers and therefore had no 
 desire to have anything to do with the teaching of the white people ; 
 secondly, they had no interpreter who would be able to translate the 
 English or Delaware into their language. 
 
 Meanwhile, the unrest caused by the war became greater, but we be- 
 lieved ourselves safe where we were because Detroit was provided with a 
 strong garrison under Governor Hull. This continued until the middle of 
 October, when all of a sudden the most terrible report reached us, that the 
 latter, after a feeble defence, had surrendered Detroit to England, and 
 that, in consequence of this, the English soldiers might be expected in 
 Sandusky the next day (the day after we had heard the report). This 
 created the greatest consternation among the inhabitants of the fort, as 
 well as among the Indians, and everybody, we included, made preparations 
 to flee with the greatest possible haste. The Wyandottes in the Lower 
 Sandusky fled to the Upper Sandusky, as did also the Senecas. They drove 
 their cattle before them and everybody had to look out for himself. With 
 the assistance of a man who had pack-horses, we had the good fortune of 
 bringing away our best belongings, though we suffered the loss of a great 
 many useful things which could not be packed. In company with three 
 white families and their children, who had a wagon between them, we 
 began our journey to the Upper Sandusky. Bro. Hagen rode on our 
 horse. Thus far we had not seen anything of the enemy, but it was not 
 long after, that they appeared in the Lower Sandusky, where the fort was 
 attacked but not taken. A skirmishing-party of British Indians had ven- 
 tured into the region and had murdered a number of white families near 
 Mansfield. 
 
 In the course of a week we reached Muskingum or Goshen, having been 
 detained on the way for a number of days, by fever. We were grateful 
 and glad that the Lord's protection had been so graciously over us and had 
 brought us into the midst of our dear brethren. Wherever we went on 
 our journey, we met frontier settlers in the greatest alarm making prepa- 
 rations for flight. We saw their wagons, loaded with household effects, 
 standing in front of the houses, ready to drive off at a moment's notice, 
 should the signal be given. At Goshen there was also considerable unrest, 
 but this was of a different character. This was due to the great suspicion 
 which many of the white people in the neighborhood entertained against 
 the Indian brethren. It was believed that they secretly sympathized with 
 their relatives who had joined the English. This brought about un- 
 avoidable hatred against them and all eyes watched their every movement, 
 so that, for a while, a guard, consisting of trustworthy persons, was kept 
 in the village in order to allay suspicion and to get rid of the slander. 
 
 Bro. and Sr. Mortimer had received a call to New York and, accom- 
 panied by the single Bro. Hagen, they left for Bethlehem, November 12. 
 I was therefore left in sole charge of the mission, confident that the Lord 
 
4<X> 
 
 would help me, and so passed the winter in peace in the midst of the little 
 Indian congregation, until spring. On the third of April, toward evening, 
 two men, namely, Philip Ignatius and a strange Indian from the English 
 side, came here secretly with the intention, as the former afterwards de- 
 clared, of bringing away his mother and sister to the English side. All the 
 Indians were staying at their sugar camps, at the time, and I was all alone 
 in the village. The prowlers therefore kept themselves concealed during 
 the night, in the sugar-huts of their relatives, and were not discovered. 
 But on their way here they had been seen at Mansfield, about forty miles 
 from this place, and the white people followed them as far as New Phila- 
 delphia and there made it known. Thereupon an officer, with two parties 
 on both sides of the river, hastened to the Goshen tract, in order to hunt 
 the spies, as they called them, and to take them prisoners. My house was 
 searched from top to bottom and all corners thereof. They strongly sus- 
 pected that I knew of their presence and, in collusion with them, had con- 
 cealed them with the Indian brethren. But since they were nowhere to be 
 found, they hastened to the sugar-camps of the Indian brethren. I went 
 with them, because I knew nothing of what had transpired and still hoped 
 that it would prove to have been a false alarm on the part of the New 
 Philadelphians, when to my horror, I learned that it was all too true. The 
 Indians in question, when they heard that they were pursued, fled to a 
 small island in the Muskingum River and hid themselves in the woods. 
 When I arrived with the officer and his men, the island was surrounded by 
 white people, and many of them held their guns in readiness to shoot in 
 case the fugitives should show themselves and refuse immediately to give 
 themselves up as prisoners. This led me to call to the fugitives to come 
 out of the woods and surrender themselves voluntarily, and I begged the 
 officers and his men to hold back so that there should be no bloodshed. A 
 number jumped into the water where it was most shallow, while others 
 were taken across in canoes, which some of our Indian brethren had 
 dragged to the place. 
 
 At the demand of the officer, I accompanied him to the island that I 
 might persuade the Indians to surrender themselves voluntarily and allow 
 tr.emselves to be bound. One of the men proposed that I should be ar- 
 rested, too, because I was no better than the Indians who had concealed 
 the arrival of these spies. But nobody listened to the hostile fellow, and 
 they were satisfied to take a Goshen Indian named Isaac George, who had 
 denied that strange Indians had come from the Sandusky. Him they 
 bound and took, together with the two others, to the prison at New Phila- 
 delphia. This occurrence brought the Indian congregation the greatest 
 trouble and sorrow. The mother and sister of Philip Ignatius and his 
 daughter cried aloud for several days and nights and would not be com- 
 forted, because they expected nothing else than that their relative, as well 
 as his companion, would be condemned to death, since both were regarded 
 as spies and the former was strongly suspected of having had part in the 
 murder of a number of families near Mansfield, the previous fall. Be- 
 cause of the many cruelties perpetrated by the British Indian warriors on 
 
401 
 
 the American soldiers on the Miami River, the enmity of the white people 
 in the neighborhood of Mansfield and New Philadelphia continually in- 
 creased against the Indian brethren in Goshen. They were believed to be 
 in danger because of these bitter feelings which many cherished against 
 them, therefore good friends and well-wishers advised them to break up 
 their settlement and to remove to another neighborhood, where they would 
 be under the protection of the Government. Their answer, however, was : 
 "God can protect us here, too, if it is His will ; if not, we prefer to die on 
 our own rather than on strange land." 
 
 After the prisoners had been kept in chains in the prison at New Phila- 
 delphia for four or five weeks, I informed Governor Meigs of it, where- 
 upon he promised to stop off at New Philadelphia on his return from the 
 army on the Miami River. Because it was suspected that he was inclined, 
 on that occasion, to give the prisoners their freedom, a number of armed 
 men from Mansfield and Wooster made their appearance at New Phila- 
 delphia and demanded violently that the prisoners should be turned over 
 to them, and even made preparations to break into the prison. But the 
 New Philadelphians did not want this disgrace to attach itself to them, so 
 they made counter-preparations and prevented them from carrying out 
 their cruel intentions. 
 
 When the angry men saw that they could not visit their wrath upon the 
 prisoners, it occurred to them that they might take vengeance on the 
 Indians of Goshen and threatened to march there with their weapons and 
 storm the place. Neighbors who belonged to the Sharon congregation and 
 had just come from New Philadelphia, told us of this at once. They 
 offered to receive the Indian brethren into their houses and barns and to 
 protect them against attack, in answer to which the latter immediately left 
 Goshen. On the advice of several Sharon brethren who came to me late 
 in the evening, I allowed myself to be persuaded by them to go with them 
 and stay with them over night, since they were of the opinion that I would 
 not escape without injury. The Lord, however, graciously protected us 
 against the evil, in that the enemies were not permitted to carry out their 
 evil designs. They changed their minds and returned home without seek- 
 ing revenge. 
 
 After a six weeks' imprisonment of the Indians, Governor Meigs ar- 
 rived at last at New Philadelphia and ordered that the prisoners should 
 be shown lenience and that they should have their hearing at Chillicothe 
 instead of at New Philadelphia. In accordance with this order, they were 
 to be taken first to Zanesville. After some months, however, they received 
 their freedom and Isaac George came back to us, while the other two 
 entered the service of the American army. 
 
 Already in the spring of 1813, it was decided that I should have a help- 
 meet in the service of the little congregation at Goshen, but, because of 
 the unrest at the time, it was impossible to make arrangements for leaving 
 my post, so the matter had to be postponed until fall, when a party from 
 Lititz was gotten together, under the leadership of Bro. Lanius, with the 
 intention of coming west. Among the number was the one whom the 
 
402 
 
 Lord had chosen to be my helpmeet, namely, the single sister Rosina 
 Heckedorn, from the Lititz choir-house. Hard as it was for her to accept 
 the call under these circumstances, she found no rest until she had fol- 
 lowed it, in child-like manner, and consecrated herself unconditionally to 
 His service, and made the experience that, in this way, one feels happiest, 
 come what may. This party reached New Philadelphia, September 6, and 
 arrived at Goshen on the 7th. Their arrival occasioned great joy, not only 
 among the Indian brethren at Goshen but among the neighboring Sharon 
 brethren, among whom were Bro. and Sr. Blickensderfer, Sr. and the 
 family of A. Ricksecker, former residents of Lititz. These, together with 
 the other white brethren from Sharon and Gnadenhuetten, increased, by 
 their presence, the solemnity of the wedding, which took place on the 8th, 
 in the presence of the Indian brethren and sisters, the minister at Gnaden- 
 huetten, Bro. George Miller, performing the ceremony. At the conclusion 
 of the service, the Holy Communion was celebrated, the Sharon 
 brethren and sisters also participating with fervor. All of this made a 
 deep impression upon our little Indian congregation. The distance from 
 Goshen to Sharon was about two miles and that from the latter place to 
 Gnadenhuetten, about six miles, where the Sharon brethren went to church, 
 therefore it often became my pleasant duty, especially when the weather 
 was unfavorable, to serve them with the Word and Sacrament, which 
 brought about a loving fellowship between them and the Indian congrega- 
 tion, and served as a blessing to both. 
 
 At this time the fortunes of war turned to the borders of Upper Canada 
 and the American troops drew near to the British on the Thames River, 
 so that the terror of the white inhabitants in our community was over, and 
 our little Indian congregation once more enjoyed rest and peace, and we 
 with it. At the same time, they were now cut off entirely from their 
 countrymen, who had left their former homes and for the most part had 
 gone over to the British side. There was therefore no prospect that our 
 congregation or place, which consisted of from six to seven families, 
 would have any growth from without, accordingly, we had to be satisfied 
 with what was here and serve the little Indian congregation with school, 
 Word and Sacrament, as long as it would please the members to remain 
 in this isolated place. On the other hand, influences were very hurtful 
 here, on account of the ever-increasing temptation to drink whisky, because 
 they could hardly leave their village without coming in contact with it. 
 They realized more and more themselves that it was impossible for them 
 tc remain here very much longer, but it was hard for them to decide upon 
 leaving their homes and move over on the English side, since the Kilbucks 
 and White Eyes families were always Americans and their families stood 
 and served on that side during the Revolutionary War. 
 
 Our lot during our seven years' sojourn at this place was very much 
 lightened by the near and brotherly interest and support in every need and 
 case of sickness, on the part of Bro. and Sr. Blickensderfer, Sr., and the 
 many other brethren at Sharon. We could not thank the Saviour suf- 
 ficiently for His gracious assistance under so many trying circumstances, 
 
403 
 
 and often felt that we were not worthy of the kindnesses which they 
 showed us for the sake of the cause of the Saviour. Here there were 
 born to us three daughters, of which we had to give up the oldest, when 
 she was nine weeks old, to the Church above, at which time the Saviour 
 comforted us richly, so that I was enabled myself to deliver the funeral 
 address, circumstances being such that nobody else could be secured to 
 do it. 
 
 When Bro. J. Schnall pasesd away unexpectedly, September, 1819, at 
 New Fairfield, we received the call in October to take his place. The 
 journey thither had to be postponed, however, until the following spring, 
 because of the illness of our youngest daughter, who was seven months 
 old, and also on account of the lateness of the season to cross Lake Erie. 
 Bro. Chr. Blickensderfer, Sr., had intended to accompany us to New Fair- 
 field, but to our sorrow, our old greatly-beloved benefactor passed away 
 before we left. Toward the end of May, 1820, we took leave of our dear 
 little Indian congregation at Goshen, as well as of the dear neighboring 
 white brethren and sisters at Sharon. Some of the former and a few of 
 the latter, accompanied us on our way to Cleveland as far as our first 
 night's lodging, one of their wagons bringing us to that place and another 
 our baggage, since it is the nearest and best city to trade in, although 
 ninety miles away. Since both of our children suffered from the whoop- 
 ing-cough, it was very hard for us to find lodging on the way. One night 
 we would have been on the street, if a God-fearing woman had not taken 
 pity on us and received us and our children and quartered us in her own 
 room. Toward Cleveland we found the road, for twenty miles, almost 
 unbroken and bad, so that the wagon went from one chuck-hole into the 
 other. In addition to this, the many corduroy bridges helped to make it 
 almost unendurable to remain in the wagon. It would have been nearly as 
 easy to travel on foot. 
 
 We had to remain in Cleveland for almost a week on account of storms 
 and contrary winds, until we came across a little schooner going to Detroit, 
 which we boarded. We reached Detroit in thirty-six hours, after enjoying 
 fairly favorable weather. Here we hired two men with an open boat, who 
 brought us up the Detroit River into Lake St. Clair, where we were struck 
 by a strong wind and heavy thunderstorm and we were unable to land. As 
 the waves dashed into the boat, we were in great danger of sinking, for we 
 could not know how soon a wave might fill our boat if the storm grew 
 worse. We prayed to the Lord to deliver us out of this danger and how 
 happy we were when our prayer was answered and we could finally enter 
 the mouth of the Thames River, before it was quite dark. Here we found 
 lodging in the small hut of a Frenchman, and we were able to dry our 
 clothing and bedding. 
 
 Next morning we went four miles farther up stream and reached Mr. 
 Isaac Dolson, at whose hands we received a friendly reception. Here we 
 unloaded our things and discharged our boatmen. With these good people 
 we remained two days until we had made arrangements to proceed. The 
 Indian, Jeremiah Kilbuck, who had accompanied us from Goshen, had 
 
404 
 
 proceeded immediately from here to New Fairfield, about forty miles 
 away, in order to announce our coming. We left our heaviest things here 
 and drove with a horse and wagon over a level road, leading along the 
 river for fifteen miles, and came to John Dolson, Esq., with whom we felt 
 at home immediately, because of an earlier acquaintance derived through his 
 intercourse with the missionaries and inhabitants of New Fairfield. From 
 the latter place a horse and wagon were sent, with which, accompanied by 
 a large part of the Indian congregation and the Brethren Schmidt and 
 Kaman, as well as the sick Indian Helper, Bro. Jacob, who had come to 
 meet us, we arrived safely at New Fairfield on June 13. We were glad 
 and thankful for the gracious help and protection of our dear Lord, which 
 we had experienced on our journey. 
 
 The single Bro. Renat. Schmidt and the widowed Sr. Schnall will soon 
 begin their journey to Bethlehem, on the wagon which brought out the 
 single Bro. Haman. The mission field was now given over to us. Here, 
 too, we soon experienced the strong influence of the ubiquitous whisky- 
 evil, which proved a great detriment to the congregation, especially to the 
 men, so that it was impossible to think of carrying on the mission work 
 without much patience and forbearance. The evil results showed them- 
 selves especially saddening at the time of the annual receipt of the im- 
 perial presents in Matoon or Amherstburgh, to which place the congrega- 
 tion had to go every year to get the gifts. Wicked people lay in wait for 
 the Indians, either before they left the place or on their way home, in 
 oider to take from them their presents in exchange for whisky, and in 
 spite of the heavy penalty set on such action, they succeeded all too well, 
 because no one bothered himself with a crime of this sort. Therefore not 
 a few returned with depressed and heavy hearts, on account of which the 
 congregation not infrequently suffered. Everywhere one could see fallen 
 faces, while others cried and complained. Others were shy and would not 
 let themselves be seen in the meetings for a long time. There were also 
 many who were unfortunately hardened sinners or such as had not as yet 
 made any experience of a change of heart. We had to struggle against all 
 sorts of evils, as for example, drunkenness, adultery, fornication, super- 
 stition and other works of darkness, which could only be driven out by the 
 grace of God. There was therefore a feeling of mortification and sinful- 
 ness on the part of such persons who were still under the influence of the 
 Spirit of God. From time to time, they came to their teachers and frankly 
 talked to them of their heart's condition and occasionally, at least, received 
 new hope and encouragement, so that they did not remain discouraged and 
 mired in their sins so as to lose all hope. 
 
 The Spirit of God let Himself be strongly felt in such hearts and made 
 the precious atonement of Jesus for sin extraordinarily important and en- 
 joyable to such souls, since there was no other way open to them to find 
 entrance into Jesus' kingdom of grace. The growth in holiness and in the 
 following of Jesus had to be awaited with a great deal of patience in most 
 cases. It was comforting to me to know that the betterment of the moral 
 condition of the congregation did not depend on stringent outward regula- 
 
4 05 
 
 tions, good as these are in their way and much as they find favor in men's 
 eyes, but on the heart's acquaintance with its depraved and lost condition, 
 and the soul's turning to the Saviour, with a full surrender to His care and 
 trust thereon until the end. The slow progress which was made in a true 
 life of faith through the work of the Spirit of God in the heart, because of 
 the many faults and short-comings, tried my patience very much, indeed, 
 in my efforts to further it, but also afforded me the opportunity to learn to 
 know, not only the sinful misery of the Indian congregation but my own 
 depravity. I strongly felt that in God's eyes, I could boast of no 
 superiority in the presence of the greatest sinner and this taught me to 
 exercise patience, a gift which the Lord had given me for my own life and 
 from which a blessing flowed into my heart, which I might not have en- 
 joyed otherwise in such rich measure. The fact that I could at this time 
 talk with them in their own language and make all addresses in the meet- 
 ings without an interpreter, stood me in good stead, and made my work 
 among them easier amid so much intercourse with them in regard to their 
 inner and outer affairs. 
 
 By the abandonment of Goshen on the Muskingum, the congregation at 
 New Fairfield received a considerable increase, in the year 1821, through 
 the Indian families of Kilbuck and White Eyes, together with others 
 who came here from there. The sale of the Indian land on the Muskingum 
 resulted in an annuity of $400 for the Indian brethren, which amount was 
 annually distributed among all the inhabitants of New Fairfield in the 
 form of merchants' wares and articles of clothing sent to them from 
 Detroit, or brought by them from that place. They also received other 
 assistance for themselves and their children. It was a heavy task each 
 year to distribute these articles among them to the satisfaction of all. 
 
 In the year 1823, a great and threatening danger arose for the Indian 
 congregation at New Fairfield because of its location. Even before this 
 time it was encroached upon by the white inhabitants. Now a new survey 
 of their tract showed a great disadvantage to our settlement in that the 
 northern border-line cut off a part of the planting-grounds of the Indian 
 brethren, which would have exposed their settlement, in the future, to the 
 all too close proximity of white people. The Lord helped us out of this 
 trouble, however, and inclined to us the heart of the Governor of that 
 time, P. Maitland, of Toronto, to whom we had turned with a written 
 petition, and in the event, half of our tract was measured off on the south 
 side of the river Thames, and the other half on the north side. This 
 brought our settlement into the middle and the white settlers around us 
 three miles away. This was a great favor and for the good of the mission, 
 without which it could not have existed in the long run. It encouraged 
 the Indian brethren to extend their farm land on both sides of the 
 river, and to spread out more and more themselves, especially so because 
 the population of the village increased a little each year. 
 
 After seventeen years' absence from the white congregations, it afforded 
 me and my wife special pleasure, in the year 1825, to have opportunity to 
 make a visit to Bethlehem in order to put our oldest daughter, who was in 
 
406 
 
 her tenth year, in the Girls' School of that place, and to spend the Winter 
 there. On this occasion we visited relatives at Nazareth, Schoeneck, Lititz 
 and Lebanon, and it made us feel very humble to enjoy all the loving and 
 friendly receptions and entertainment on the part of friends. Strengthened 
 in body and soul, after Whitsunday, 1826, we began our homeward journey 
 by way of New York, Albany and Buffalo, and after a fourteen days' 
 journey, at the middle of June, safe and well-preserved, we arrived at 
 New Fairfield to the joy of our white and brown brethren. Bro. and Sr. 
 Haraan were sick at the time, so we were soon in the harness again. The 
 wish of the Indian Sr. Abigail was fulfilled. She had been suffering from 
 consumption and we had expected her end long before. She constantly 
 begged the Lord that He might permit her to live until after our return 
 and we actually had the joy of seeing her in full consciousness, and of 
 blessing her for her home-going, whereupon she peacefully passed away 
 the following night. 
 
 The Indian congregation at New Fairfield had needed a new church for 
 a long time, the old one having become too small and tumbledown. There- 
 fore, during my stay at Bethlehem. I induced the directors of the Mis- 
 sionary Society to grant the necessary means for a new edifice. On Sep- 
 tember 17, 1828, in the presence of the Rev. Mr. Morley, rector of the 
 Episcopal Church in Chatham, the new church was dedicated, which greatly 
 encouraged the Indian congregation in their services. 
 
 Our youngest daughter having reached her eleventh year, and pur post 
 being manned by Bro. and Sr. Chr. Miksch and the widowed Bro. Adam 
 Haman, we left for Bethlehem in order to put her also into the Boarding 
 School. The Lord gave my wife and me the necessary grace and 
 strength, in accordance with our calling, to begin our return journey with- 
 out our children, with perfect willingness. We left Bethlehem in October, 
 and went by way of New York, Albany and Queenstown over land to 
 Brand fort, where we stayed a number of days on the Grand River, forty 
 miles up-stream from the road, among the Delaware and Monsy Indians, 
 and conducted services for them. In this way, we became better acquainted 
 with them, which had the result, that many of them visited us later at New 
 Fairfield and came to us. From there our way led us back again through 
 the various Mohawk villages on the Grand River to Brandfort, from 
 which place we went by stage to our home, one hundred and thirty miles 
 away. 
 
 On this journey we enjoyed the gracious protection of our dear Lord. 
 The stage-driver had become drunk and lost control of the horses, and 
 though it was after dark, he drove rapidly, in spite of the fact that the 
 wagon-pole had already been broken through reckless driving. When my 
 wife and I saw our danger, we got off the wagon when a halt was made 
 in order to get the hat of the driver, which had fallen off. We were ad- 
 vised to get on the wagon again, since it was impossible for us to make the 
 journey on foot. But when we would not be persuaded, the driver drove 
 off at full speed with the remaining passengers, part of whom were like- 
 wise merry. Since we had two miles to the next station, we comforted 
 
407 
 
 ourselves with the thought that, although dark, we would reach it in time. 
 After we had walked about half a mile, we saw a light ahead of us and 
 thought that we were near a house by the road-side. But when we drew 
 nearer we found to our alarm, that our travelling companions had been 
 greatly shaken up and tossed about by fast driving over the stump of a 
 tree, all having been thrown from the open wagon, one breaking his 
 shoulder-blade and another being unconscious and having to be carried to 
 the nearest house. Through the terrible jolt, the four horses succeeded in 
 breaking away from the wagon and ran off. The wagon lay there broken 
 to pieces, and had to be taken farther piece-meal. We thanked the dear 
 Saviour, in the secret depths of our hearts, for He had graciously pro- 
 tected us from the accident by putting it into our minds to escape in time. 
 The following day we arrived safely at our destination, after an absence 
 of four months, and had the pleasure of finding our dear Bro. and Sr. 
 Miksch and Bro. Haman. as also the Indian brethren, well and happy. 
 Thus far Bro. and Sr. Miksch did not have a comfortable house, so it was 
 decided, with the assistance of the Indian Brethren, to build them, during 
 the following year, a house of prepared lumber, which work was done for 
 the most part by us. 
 
 In the year 1832 the widowed Bro. Adam Haman left us with his six- 
 year-old daughter, after having been with us in the service here for twelve 
 years. His departure gave us sorrow, especially to my wife. It was as if 
 she was giving up one of her own children, because she had taken the place 
 of a mother to the little one for two years and a half. 
 
 In the fall of the year 1833 Bro. and Sr. Vogler came to us. With their 
 help in spiritual and temporal matters, I found more time to meet the 
 request made several years previously to translate Huebener's Bible His- 
 tory of the Old and New Testament into the Delaware language, which 
 was published later by the American Tract Society in New York, and dis- 
 tributed as a reading-book among the Indians of this Nation. The years 
 1836-1837 were hard and discouraging ones to me and my co-laborers, 
 since a part of the Indian congregation left for the West with the idea of 
 settling on the Missouri River. To this end they had banded together and 
 entered into negotiations with His Excellency, Governor Bondhead, re- 
 questing him to transform half of the Indian tracts lying on the north side 
 of the Thames River into an annuity ot $600, with indemnity for the im- 
 provements on it. Those of the inhabitants who remained behind, pro- 
 tested, because they would thereby lose all their planting-grounds on the 
 side mentioned, and the settlement of the white people would be brought to 
 their doors. Those who moved away, however, would not rest until they 
 had attained their end. and left, in July, 1837, acompanied by Bro. Vogler. 
 in sixteen canoes. Some other Indian families from Monsy Town joined 
 them. Since many quarrels were wont to arise between the two factions, 
 which naturally created disturbances, those who separated themselves not 
 having acted in as brotherly a manner as might have been desired, there 
 was a great deal of unpleasantness, especially for me, to pass through. 
 But our dear Lord graciously helped us also in this respect, so that eventu- 
 
408 
 
 ally all difficulties were smoothed over and removed, and we were helped 
 out of all perplexity. A written petition was sent to Governor Bondhead 
 and approved by him, according to which the inhabitants of New Fairfield, 
 cr the part that remained behind, anew secured the planting-ground on the 
 north side of the Thames River, which made the large road on the north 
 side of the River Thames instead of the river, the northern boundary of 
 the Indian tracts, for which a guarantee was received later. 
 
 The population of our village was now greatly reduced and the attend- 
 ance at the meeting-house was also considerably smaller. At the same 
 time, the change brought about more quiet and reverence in the services 
 and appeared to make a blessed impression upon many, since encourage- 
 ment to better things grew stronger and the temptations to worse things 
 became less, because there was a greater unity among them than before. 
 This, too, was due to the fact that outer circumstances, agriculture for 
 example, improved exceedingly, because so many fields had been left be- 
 hind for cultivation. This enabled many to extend their activities and to 
 spread themselves out more, without much effort. We also enjoyed more 
 peace and quiet in the village and had considerably less intemperance to 
 fight, since the best part of the congregation had remained. There was 
 also some increase in population, through heathen families from the Grand 
 River, who were baptized and joined the congregation. 
 
 Bro. and Sr. Miksch and Sr. Vogler with her two children, in accordance 
 with their call to Westfield, left here in the spring of 1838, so that for the 
 time being all the work rested upon me and my wife. In fall, however, 
 Bro. and Sr. Bachman came to assist us, but had to leave again in the 
 spring of 1842 on account of the critical condition of Sr. Bachman's health, 
 which increased our missionary labors once more. Especially so, since dur- 
 ing the following summer a new, roomy school-house was built. By fall 
 this was finished, and, my remaining assistant having gone to Bethlehem, 
 the school with almost forty children was left on my hands, which labor in 
 addition to the meetings and other church-work, so weakened my chest, 
 that in the winter of 1843, I had to stay in the house for several months, 
 and my recovery often seemed doubtful. Under these circumstances, being 
 already quite advanced in years, I considered it best to ask for a release 
 from service, which was granted me, too, at once. It gave us not a little 
 sorrow to separate ourselves entirely from the fellowship of the dear 
 Indian congregation, after having served it for twenty-three years and 
 having passed through so many experiences with it, and far rather would 
 we have closed the years of our life among them, if other conditions had 
 not made it necessary to seek our little place of retirement in the Church. 
 
DATE DUE 
 
 DEMCO 38-297 
 
ICI