Coshocton County, Ohio - Moravian Missions, 1881

Moravian Missions

Establishment of Lichtenau - Tteligious Services - Moravian Towns on the Tuscarawas - Abandonment of Lichtenau - Biographical Sketches of Eev. David Zeisberger and Eev. John Heckewelder.

THE career or life-story of the laborious and self-sacrificing Moravian missionaries, and the establishment of- Moravian mission stations by them in the wilderness, among the savage races that, during the latter half of the eighteenth century, occupied the Muskingum valley, together with the narratives of the zealous, faithful labors bestowed upon them, and generally upon the surrounding tribes and pagan nations, may well "be regarded, without drawing largely upon the imagination, as one of the most interesting and romantic chapters in our early-time history.

According to authentic history and the most reliable Moravian annals, there was only one Moravian village or mission station established within the present limits of Coshocton county.

So great had been the success and prosperity of the two Moravian villages of Schonbrunn and Gnadenhutten, situated on the Tuscarawas river, within the present boundaries of Tuscarawas county, that at the close of the year 1775 it was found tlieir combined population numbered about five hundred; it was therefore deemed ad- visable, after due deliberation, to establish another in the Tuscarawas or Musldngum valley. This decision was made by the missionaries in 1776 ; accordingly Rev. David Zeisberger and John Heckewelder with eight families, numbering thirty-five persons, left the aforesaid village and passing down the valley, looking out for an eligible location, finally encamped on the east bank of the Muskingum river, at a point about two and a half miles below the "Forks of the Muskingum" - now Coshocton - where, upon full consideration, they decided to establish the proposed mission station. This was the 12th of April, 1776. A mission house was soon built, and the prospective Moravian village was called Lichteuau, that is a "Pasture of Light" - a green pasture illuminated by the light of the Gospel - as interpreted or explained by the Moravians. It is stated by an accredited Moravian authority, the " Life and Times of Rev. David Zeisberger " - a work entitled to credit for many facts herein contained - that the location of Lichtenau was made somewhat in deference to the wishes of Netawatwees, a friendly Delaware chief of the Turtle tribe, whose principal village, called Goschachgunk, and which was subsequently destroyed by Gen. Brodhead's command in 1781, was situated at the junction of the Tuscarawas and the Walhonding rivers - now Coshocton - the unpronounceable Indian capital occupying the site of the lower streets of the present town of Coshocton, stretching along the river bank below the junction.

The site of Lichtenau is described by the biographer of Zeisberger as a broad level of many acres stretched to the foot of the hills, with an almost imperceptible ascent, the river bank swelling out gently toward the stream in the form of an arc, covered with maples and stately sycamores. Material for building abounded, and the rich soil promised abundant crops. Numerous remains showed that the primitive aborigines of America had here had a home.

Rev. Edmund De Schweinitz, author of the " Life and Times of Zeisberger," visited the site of Lichtenau in 1863, and found it then occupied in part by portions of the farms of Samuel Moore and Samuel Forker, in Tuscarawas township, which were separated by a long lane extending from the river to the eastern hills. The town began near the residence of Mr. Moore, and the church probably stood in his yard, reaching across the lane to the land of Mr. Forker, Lichtenau covering a portion of his farm. He identified the village site by numerous relics, and exact correspondence of former landmarks, as described by Mr. Moore, with the topography set forth in Rev. David Zeisberger's manuscript. The relative position of Lichtenau to a Mound Builder's enclosure of five acres, and a mound three-quarters of a mile further down the river, enabled the auther, with Zeisberger's descriptions and locations before him, to locate Lichtenau with- a good degree of certainty.

The worship of the Great Creator, by this colony of thirty-five, closed the day, Ajjril 12, 1776. The next morning the sturdy strokes of the ax began to ring through the bottoms, and were reverberated from the hills near this embryo village in the wilderness of the Muskingum, and with a great crash tree after tree fell to the ground on the site of Lichtenau, says one author. " Sunday," he continues, " followed upon the days of toil. The chief and his villagers came to Lichtenau in full force to attend religious services. On the river's bank, beneath the gemmed trees ready to burst into verdure, gathered the congregation of Christian and Pagan Indians. Zeisberger preached on the words, ' Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day ; and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.' Afterwards fires were lighted, around which the converts continued to instruct their countrymen in'.^the way of life, until the shades of evening fell. And this was doubtless the first gospel sermon, either Protestant or Catholic, preached within the present limits of Coshoston county.

"The town progressed rapidly. Its mission house served at first as the place of worship ; the other buildings formed one street, running parallel to the river, and midway between its northern and southern extremities a chapel was subsequently erected. "

Moravianism. The principal chief of the Turkey tribe of Delawares, together with his own and ten other families, became immecliate actual or prospective settlers at Lichtenau, by securing lots and by other acts looking to ultimate settlement there.

The sacrament of the Lord's Supper was celebrated at Lichtenau for the first time on Saturday evening. May 18, 1776. This event was succeeded during the summer by the administration of baptism to the converts from heathenism.

Rev. John Heckewelder, in the autumn of 1776, retired from Litchenau and returned to Schonbrunn, a mission station up the Tuscarawas river, a short distance below the present town of New Philadelphia, his place . being supplied by Rev. William Edwards, who became Zeisberger's associate at Lichtenau, November 4, 1776. He was an Englishman, born April 24, 1724, in the parish of Brinkworth, Wiltshire; joined the Moravians in 1749, and soon after emigrated to America, where he became a distinguished missionary among the Indians.

During the year 1777 schisms and feuds sprang up at Schonbrunn, and most of those who had not apostatised, came to Lichtenau, including Eev. John Heckewelder, leaving the once happy, Schonbrunn in possession of renegades who had returned to heathenism. This accession to Lichtenau included the missionary, Eev. John George Jungman, who remained from April until August, when he returned to Bethlehem, Pennsylvania. He was born at Hockenhein, in the Palatinate, April 19, 1720, came to America in 1731, settled in Pennsylvania, where he joined the Moravians, and became an eminent missionary, ser\'ing many mission stations usefully, and finally died at Bethlehem, Pennsylvania, July 17, 1808, in the eighty-ninth j'ear of his age.

In 1778, Lichtenau received another accession of Moravian Lidians. This was from the then only other mission station, Gnadenhutten, in the Tuscarawas valley, which, in consequence of disturbances growing out of the war, had to be abandoned temporarily.

High hopes were cherished of Lichtenau until early in 1779, when some hostile Wyandot and Mingo warriors, having made it a rendezvous and the starting point of a new war path to the Ohio river, and one or two of the surrounding tribes becoming more and more unfriendly, its abandonment was reluctantly decided to be a necessity, and, in pursuance of said decision, was graduallj- accomplished. Eev. William Edwards, one of the missionaries, in April, 1779, left Lichtenau, and moved with a colony up the Tuscarawas river, and re-oeeupied the lately abandoned mission station and village of Gnadenhutten, on the west bank of said river, within the present limits of Clay township, Tuscarawas county. During the month of December, 1779,. Eev. David Zeisberger left with another colony, and passed up the Tuscarawas river - JIuskingum, it was then called - to a short distance above Schonbrunn, and commenced building a town, to which was given the name of New Schonbrunn. It was situated a mile or more below the present town of New Philadelphia, in what is now Goshen township, Tuscarawas county. And in the spring of 1780, Eev. John Heckewelder, with all the Christian Indians that remained at Lichtenau, left it and started the town of Salem, on the west bank of the Tuscarawas, about six miles below Gnadenhutten, its site being in the present township of Salem, Tuscarawas county, about sixteen miles below the county seat of said county.

Brief biographical sketches of the two most distinguished missionaries connected with Lichtenau - Zeisberger and Heckewelder - may appropriately be given in conclusion. It may, however, be here remarked, incidentally, that after the final abandonment of Lichtenau by the Moravian Indians in April, 1780, it was occupied by some Delawares (see Pennsylvania Archives, vol. 9, page 161), who named it Indaochaic, and that it was utterly destroyed by the military forces under command of Colonel Daniel Brodhead in April, 1781, the details of which will be found elsewhere.

Eev. David Zeisberger

One of the founders of Lichtenau, was born in a small village named Zachtenthal, Moravia (now on the railroad from Cracow to Vienna), on Good Friday, April 11, 1721. His parents were be- leivers in and followers of the distinguished Bohemian reformer, John Huss. Thej' removed to Hernhut, the chief seat of the Moravians in Europe, in 1726, and came to America in 1736, and settled in Georgia. They, however, left their son David at Hernhut to finish his education. He was an apt scholar, " learning Latin with the facility that he afterward displayed in acquiring knowledge of the Indian languages." Soon after he was fifteen years of age, he was taken to Holland by Count Zinzendorf, where he soon learned the Dutch language spoken by the Hollanders. When he was seventeen he embarked at London for the New World, and soon joined his parents;

David spent several years in Georgia and South Carolina, and, in 1740, went to Pennsylvania. In 1741, the village of Bethlehem, in said State, was commenced, and he early identified himself with it, and it soon became, and has ever since remained, " the chief seat of the Moravian church in America." There his father died in 1744 and his mother in 1746.

David Zeisberger soon developed talents, courage, energy, resolution and self-abnegation that marked him as one adapted to the missionary service among the aborigines of this country. In 1744-45 he devoted himself to the study of certain Indian languages, first at Bethlehem, then in the Mohawk valley, where he perfected himself in the Mohawk tongue. Here he came under the suspicion of being a spy, and suffered imprisonment both in Albany and New York, but being found innocent, was discharged. Not long afterward, he was selected as the associate of Bishop Spangenberg to make negotiations with the Iroquois Confederacy, in regard to the transfer of the Shekomeko mission to the Wyoming. He impressed the Onondagas so favorably, that they adopted him into the Turtle tribe of that nation, and gave him an Indian name. He made extensive explorations of the Susquehanna and its l)rariches, acting as an interpreter frequently, and serving as assistant missionary at Shamokin.

Eev. David Zeisberger was ordained to the ministry at Bethlehem, February 16, 1749, and he at once proceeded to minister to the Shamokin Mission, which was situated near the present i;own of Sunbury, Pennsylvania. In 1760 he made a voyage to Europe in the interest of American missions, returning in June, 1761. He made frequent visits to the Onondagas, to Wyoming, to New York, to New England, and various other places, always to promote the welfare of existing missions, or to establish new ones. He also attended the treaty held with the Indians at Philadelphia, in 1756; at Fasten, in July, 1757 ; and again in October, 1758. In 1759 he journeyed as far south as North Carolina, and in 1760 he was appointed superintendent of the Brethren's House at Litiz, where he remained more than a year. In August, 1761, he was interpreter at another general congress held with the Indian tribes at Fasten.

Rev. David Zeisberger thus continued to make himself useful in the various capacities of interpreter, missionary treaty negotiator, instructor and superintendent, until the year 1771, when we find him visiting the Tuscarawas valley, and there, in the tribe of Netawatwees, the principal chief of the Delawares, delivering a sermon at noon, on the 14th day of March, 1771, and which was probably the first Protestant sermon preached within the present limits of Ohio. The Indian capital, in which this sermon was preached, occupied the suburbs of the present village of Newcomerstown, in Oxford township, Tuscarawas county, Ohio. The proposition to establish a mission among the Delawares in the Tuscarawas valley met with such a degree of favor as to induce an effort, at an early day, by the zealous Zeisberger, who, after a stay of a few days devoted to missionary labors, returned to Priedenstadt (City of Peace), a Moravian town on the Beaver river (now in Lawrence county, Pennsylvania), where he had, during the previous year, established a mission.

In 1772, Rev. David Zeisberger arrived at Big Spring, two miles south of the present town of New Philadelphia, and with a colony of twentyeight Moravian Indians, commenced, May 3, to build the town of Schonbrunn, interpreted Beautiful Spring. The village of Gnadenhutten (Tents pf Grace) was established later in the same year, and was situated eight miles below Schonbrunn, on the east bank of the Tuscarawas, within the limits of what is how Clay township, Tuscarawas county. To these two Moravian villages Eev. David Zeisberger gave most of his time, from 1772 to 1776, when, with the help of Rev. John Heckewelder, the village of Lichtenau was started, and where he remained as already detailed until December, 1779, when he moved up the Tuscarawas and established New Schonbrunn. On June 4, 1781, he was married to Susan Lecron, of Litiz, a Moravian village in Lancaster county, Pennsylvania.

Rev. David Zeisberger remained at New Schonbrunn until September 11, 17S1, when he, with Heckewelder and other missionaries with the Moravians of Tuscarawas valley, were made captives, by Captain ilatthew Elliott, a British emissary, who had under his command about three hundred hostile Indians, and removed to the Sandusky river, not many miles from Upper Sandusky, where they remained in what is called "Captive's Town" until the next spring. Zeisberger and the other missionaries were tried at Detroit on the charge of being spies, but were acquitted.

Eev. David Zeisberger, with a portion of the captives, located on Huron river, thirty miles north of Detroit, in the summer of 1782, and there built a village called New Gnadenhutten. There he remained until the summer of 1786, when he, Rev. John Heckewelder and others established themselves as a Moravian community, at Pilgerruh Mission, known also as " Pilgrim's Rest," situated on the banks of the Cuyahoga river, twelve miles above the mouth of said stream.

In the spring of 1787, Rev. David Zeisberger, with the "Pilgrim's Rest" colony, removed to Huron river, and there established the village of New Salem, which they abandoned in 1791 and established themselves on the Canada side of the Detroit river, calling this mission the "Watch- Tower."

In 1798 the Moravian village of Goshen was built on the old Schonbrunn tract, and Gnadenhutten was rebuilt, under the direction of Zeisberger, Heckewelder and others, the former chosing Goshen for his residence and the latter Gnadenhutten.

1. " Essay of a Delaware Indian and English Spelling Book, for the use of the Schools of the Christian Indians on the Muskingum River." Published in Philadelphia, 1776. A second edition appeared in 1806.

2. " A Collection of Hymns for the use of the- Christian Indians of the Moravian Missions in North America." Published in Philadelphia in 1803. This was a volume of 358 pages. A second edition was issued, in an abridged form, in 1847, under the editorship of Rev. Abraham Luckenbach, of Bethlehem, where the second edition was published.

4. "Something of Bodily Care for Children." This, also, is a translation from the German of Bishop Spangenberg into the Delaware, and has been bound into one volume with the " Sermonsto Children," the two making a book of 115 pages.

5. " The History of Our Lord and Savior Jesus Christ." This also is a translation from the German of Rev. Samuel Sieberkuhn, into the Delaware Indian language, and makes a volume of 220 pages. It was printed in New York, in 1821. It is supplemented with an "Address of the late Rev. David Zeisberger to the Christian Indians,"^ bearing date, Goshen, May 23, 1806.

Of the writings of Eev. David Zeisberger, many remain in manuscript. Of those deposited in thelibrary of the American Philosophical Society, at Philadelphia, are the following :

1. "Lexicon of the German and Onondaga Languages," a very extensive production of sevea or eight Volumes. There is an abridgement of it also, in manuscript.

The following is a list of his manuscripts, deposited in the library of Harvard University : I. "A Dictionary in German and Delaware." , 2. " Delaware Glossary."

above manuscripts were handsomely bound after reaching the Ubrary of Harvard University, and occupy a conspicuous place there, and will be carefully preserved for posterity.

Rev. David Zeisberger died at Goshen, in the Tuscarawas Valley, November 17, 1808, having attained the ripe age of eighty-seven years and seven months. He left no issue, and the name has no living representative as a missionary, or even as a .Moravian Christian. Mrs. Zeisberger remained at Goshen until August 11, 1809, when she removed to Bethlehem, Pennsylvania, where she died September 8, 1824, aged eighty years, six months and twenty-one days.

David Zeisbeegee Bev. John Heckewelder

Rev. John Heckewelder (or, as it was originally written, John Gottlieb Erne,stus Heckewelder), was born at Bedford, in England, March 12, 1743, his father having tied thither from Moravia, a province of Austria, in order to avoid persecution, and where he might enjoy religious freedom. John was sent to the parochial or sectarian schools, first at Buttermere and afterward at Fulneck, where the chief object was the inculcation of moral and religious principles and thorough indoctrination into the truths of Christianity as understood and taught by the Moravian church, which has, in an eminent degree, always held secular learning subordinate to religious knowledge. With that denomination Bible teachings and the study of the sacred classics have, in a special sense, ever been esteemed of paramount importance. To create in the pupil's mind an overpowering interest in matters pertaining to the life to come, was the all-in-all in the Moravian system of education, the chief object and purpose of Moravian schools. To make Christians (in the highest sense) of every student - to establish a thoroughly religious congregation in each one of their literary institutions - to infuse into each individual pupil the missionary spirit, and dedicate him to mission labors in heathen lands, was the beginning, the middle, and the end of their purpose - their main object - the principal aim at their seats of learning.

Such being the ideas always kept prominently^ before the pupils in Moravian educational institutions, it is not surprising that he who is the subject of this sketch should have become, in early life, deeplj' imbued with the genius of Christianity - that he should have entered into the spirit of Christ's gospel, and during his school years have yielded readily to those favorable influences and instructions - and entered enthusiastically, zealously, during his young manhood, into the mission field, and remained therein a faithful laborer for half a century, even to old age. And to the end of his life he cherished grateful recollections of the impressions made upon his mind, and of the religious instruction imparted to him while at these schools by his affectionate, devoted, Christian teachers.

In 1754, when eleven years of age, John Heckewelder, in company with his parents and about forty other Moravian colonists, sailed for America in the ship Irene, which arrived at the port of New York, April 2, when the immigrants disembarked and started for Bethlehem, the Moravian village on the Lehigh river, in Pennsylvania, all arriving there April 20, 1754. Just before the Irene sailed, Count Zinzendorf,the then head of the Moravian church, went onboard and gave his parting blessing to those who had embarked for the new world. In a paternal manner he implored the young lad, John Heckewelder, to make it his principal aim to prepare himself for preaching the gospel among the heathen; and then placing his hands upon his head, the pious and devout Christian count invoked a special blessing upon him.

John attended school at Bethlehem for two years, making good progress in his studies, and then went to Christian Spring, a small Moravian settlement nine miles north of Bethlehem, where he was employed somewhat at " field labor and other manual occupations." He, however, also, meanwhile enjoyed opportunities which were not neglected, for improving himself during his leisure hours, having the benefit of the instruction of two Moravian teachers, Messrs. Zeigler and Fries, both reputed to possess good scholarship. His parents, while he was at this place, were called to serve a mission station on one of the Spanish West India Islands, where they soon d^ied, and he, in 1768, returned to Bethlehem and engaged himself as an apprentice to learn the art of making cedar-wood ware - to be a cooper, in short. Here four years more of his life were spent, learning a trade and pursuing his studies dihgently, when he was chosen by the missionary, Charles Frederick Post, as an assistant in the mission work in the Tuscarawas valley, in 1761, as has been already related.

After his return to Bethlehem he assisted in establishing the new mission of Friendenshutten, and for nine years made htinself extensively useful there and at other mission stations, and as an instructor in schools. In the spring of 1771 he accompanied Rev. David Zeisberger to the mission staton on Beaver river, in Avestern Pennsylvania (now in Lawrence county), called Friedensstadt, where he remained a year, and then accompanied Zeisberger to the Tuscarawas valley, as heretofore stated. The chief incidents of his career, so far as they were connected with the mission stations from 1772 to 1798, when he entered actively upon his duties as the " agent of the society of the United Brethren for propagating the gospel among the heathen," have been presented in the sketch of Eev. Zeisberger. Between those years he was almost constantly engaged in the performance <?f mission work at various points, generally in company with Eev. David Zeisberger at Lichtenau, at points in the Tuscarawas valley, at

Salem, Captives' Town, New Gnadenhutten, Pilgerruh, or Pilgrim's Eest, New Salem, and at the- Watch Tower, and in rendering services, as a civilian, by holding councils, forming treaties,, acting as an assistant ambassador, and sometimes as interpreter.

The expedition of General Harmar, in 1790, and that of General St. Clair, in 1791, having failed to subjugate the unfriendly Indian tribes in the West, and the western settlements still being liable to attacks from marauding parties, it became a matter of the first importance with the Federal Government to secure peace by negotiation, if possible. With that object in view the- Eev. John Heckewelder, who was thought to be a discreet man, and enjoying a high degree of public confidence, was appointed by General Knox, then Secretary of War, as an associate ambassador with General Eufus Putnam, of Marietta, with authority to form treaties of peace with various Indian tribes in the West. Instructions were issued to them on the 22d of May, 1792. By aTrangement they met at Pittsburgh near the last of June, and reached Fort Washington on the 2d of July, on their way to Post Vincennes, on the Wabash, where they arrived on the 12th of September. Here, .on the 27th of said month, a treaty *of peace was concluded and signed by Putnam and Heckewelder, and. by thirty-one chiefs of the tribes from the upper and lower Wabash, Eel river, Cahokia, Kaskaskia, St. Joseph's river, and from Lake Michigan. After a liberal distribution of presents the commissioners started, on the 6th of October, with sixteen chiefs for Philadelphia,. where they arrived early in February, Heckwelder having been absent nearly nine^ months.

As the results of these labors seemed encouraging, and promising success, a second embassy was resolved upon. The ambassadors chosen thistime were Gen. Benjamin Lincoln, Col. Timothy Pickering, and Governor Beverly Eandolph. Mr, Heckewelder's acquaintance with the language and character of the Indians, and his high personal reputation among them, it was thought might be of essential service to the embassy in their negotiations with the Indians ; he was therefore attached to it as an assistant ambassador. They left Philadelphia April 27, 1798, for the

Miami of the Lakes (now Maumee), where they were to meet the Indian chiefs of the northwest in council, to agree upon terms of peace, if possible. To this end their fruitless labors were protracted until about the middle of August, when the ambassadors returned to Philadelphia, Mr. Heckewelder reaching his home at Bethlehem on the 25th of -September, after an absence of five months.

In 1797 Mr. Heckwelder twice visited the Tuscarawas valley, extending his journey to Marietta. In 1798 he traveled as far to the northwest as the river Thames, in Upper Canada, in the interest of the Moravian mission station of Fairfield. About midsummer of this year we find him again in the Tuscarawas valley rebuilding Gnadenhutten, as already stated.

Rev. John Heckewelder was elected an associate judge of Tuscarawas county upon its organization in 1808, and served as such until 1810 when^he resigned his position of " superintendent of the missions west of the Ohio river," and also the judgeship, and returned to Bethlehem, Pennsylvania, to close his days in quiet retirement, after having served the missionary cause with ability and fidelity for almost half a century.

Rev. John Heckewelder lived more than' twelve years after his direct and active connection with western missions was dissolved in 1810, his death occurring January 31, 1823, having attained to the ripe age of almost 80 years. But those twelve y^ars of comparative retirement, although they embraced the period of his old age and infirmities, were not by any means years of idleness and uselessness. His biographer, Rev. Edward Rondthaler, says that " he still continued to serve missions and the mission cause in - an efiicent way, by giving to the public needed information pertaining to them, and imparting much useful information relative to the language, manners and customs of the Indians." He wrote extensively during his retirment, some of the productions of his pen being intended for the public generally. Among his published works are his " History, Manners and Customs of the Indian Nations who once inhabited Pennsylvania and the Neighboring States," and his " Narrative of the Mission of the United Brethren among the Delaware and Mohegan Indians." The former of these worlcs was written in 1819, at the repeated request of the President of the American Philosophical Society, and was published under the auspices of the historical and literary committee of said society, a society of which he was an honored member. The last named work was prepared by him in 1821, when he- had reached the age of more than 77 years. In this paper he expressed the opinion that the " Crawford expedition to the Sandusky, in 1782, was organized for the purpose of destroying the remnant of the Moravian Indians on said river." The author of "Crawford's Campaign againt Sandusky " (C. W. Butterfield), clearly refutes that charge against Col. Crawford, by testimony that conclusively shows the object of the expedition to have been " the destrudioii of the Wyandot Indian town and settlement at Sandusky."

The life of Rev. John Heckewelder was one of great activity, industry, and usefulness. It was a. life of vicissitudes, of perils, and of wild, romantic adventure. How it abounded in hardships, privations, and self-sacrificing devotion to the interests of the barbarians of the western wilderness ! How earnestly, persistently, faithfully, zealously, he labored to propagate that gospel which was the chief inspiration of the exalted heroism that characterized his eventful life ! Unselfishly he exposed himself to danger ; disinterestedly he toiled to bring wild and barbarous tribes into the enjoyment of the blessings of civilization and of Christianity. It would indeed be difficult to over-estimate the importance or value of the labors .of Rev. John Heckewelder in the various characters of philanthopist, philosopher, pioneer, teacher, ambassador, author, and Christian missionary.

Rev. John Heckewelder was a gentleman of courteous and easy manners, of frankness, affability, veracity; without affectation or dissimulation ; meek, cheerful, unassuming ; humble, unpretending, unobtrusive; retiring, rather taciturn, albeit, when drawn out, communicative and a good conversationalist. He was in extensive correspondence with many " men of letters," by whom he was held in great esteem. Throughout his long life he was the red man's constant and faithful friend, having gone fort^h a pilgrim, while yet in his young manhood, in the spirit of enthusiastic heroism, unappalled by danger, unwearied by fatigue and privation, and undismayed by prospective toils and self-denials, to put forth his best efforts to ameliorate their condition and bring them under the benign influences of a noble, elevating, purifying, Christian civilization.