INDIAN SCHOOLS AND CHURCHES
BEFORE THE CIVIL WAR.—EFFECTS OF THE CIVIL WAR.—TRANSFER OF THE FREEDMEN'S WORK.—THE INDIANS MAKE PROGRESS TOWARD CIVILIZATION.—WHEELOCK ACADEMY.—SPENCER ACADEMY.—DOAKSVILLE AND FORT TOWSON.
"God, who hath made of one blood all nations of men and determined the bounds of their habitation, commandeth all men everywhere to repent."—Paul.
Rev. Alexander Reid.
Spencer Academy, 1849-1861.
Rev. John Edwards.
Wheelock Academy, 1853-61; 1882-95.
When Columbus landed on the shores of America, the Indians were the only people he found occupying this great continent. During the long period that has intervened, the Indian has furnished proof, that he possesses all the attributes which God has bestowed upon other members of the human family. He has shown that he has an intellect capable of development, that he is willing to receive instruction and that he is capable of performing any duty required of an American citizen.
Considerable patience however has had to be exercised both by the church in its effort to bring him under the saving influence of the gospel, and by the government in its effort to elevate him to the full standard of citizenship. Results are achieved slowly. His struggles have been many and difficult. He has needed counsel and encouragement at every advancing step.
In the former days, when the Indian supported his family by hunting, trapping and fishing, he moved about from place to place. This was finally checked in Indian Territory by the individual allotment of lands in 1904. He has thus been compelled by the force of circumstances, to change his mode of life. He has gradually discovered he can settle down on his own farm, improve it by the erection of good buildings, and either buy or make the implements he needs for cultivating the soil.
The great commission to the church to "go into all the world and preach the gospel to every creature," will not be completed until the American Indian and the Freedmen, who were his former slaves, have been brought under its uplifting influence.
The Presbyterian church throughout all its history has been the friend and patron of learning and inasmuch as the evangelistic work among the Indians and Freedmen, has been largely dependent on school work for permanent results, it began to establish schools among the Indians at a very early date. The work among the five civilized tribes was begun many years before they were transported from the southern states to Indian Territory. Some of these missionaries migrated with them and continued both their school and church work in the Territory. Rev. Alfred Wright, who organized the Presbyterian church at Wheelock in December, 1832, and died there in 1853, after receiving 570 members into it, began his work as a missionary to the Choctaws in 1820.
The aim of the government in its educational work among the Indians, as elsewhere in the public schools of the country, has been mainly to make them intelligent citizens. The aim of the church, by making the Bible a daily textbook, is to make them happy and hopeful Christians, as well as citizens. In the early days there was great need for this educational work, and in the Presbyterian church it was carried forward by its foreign mission board, with wisdom, energy and success.
In 1861 the Presbyterian church had established and was maintaining six boarding schools with 800 pupils and six day schools among the Indians in the Territory. Two of these schools, Spencer and Wheelock Academies, were located in the southern part of the Choctaw Nation.
In 1840 the Presbytery of Indian was organized and in 1848 the Presbytery of the Creek Nation. In 1861 these included an enrollment of 16 churches with a communicant membership of 1,772.
EFFECTS OF THE CIVIL WAR
At the outbreak of the civil war in 1861, all of these schools and churches were closed, and the next year the Presbyterian church became divided by the organization of the Southern Presbyterian church, under the corporate name, "The Presbyterian Church in the United States."
At the close of the war it was left to the Southern branch of the church to re-establish this school and church work in the Territory. It undertook to do this and carried parts of it alone for a number of years. The task however proved to be too great; the men and means were not available to re-open the boarding schools, and to supply the churches with ministers. The arrangement was accordingly made for the foreign mission board of the Presbyterian church, to resume its former work as fast as workers could be obtained.
In 1879, four ministers returned and opened six churches among the Choctaws, Creeks and Cherokees.
In 1882 Spencer Academy was re-opened at Nelson, by Rev. Oliver P. Starks, a native of Goshen, New York, who, for seventeen years previous to the Civil War, had been a missionary to the Choctaws, having his home at Goodland.
The Indian Mission school at Muskogee was also re-opened that year by Miss Rose Steed.
In the fall of 1883 the Presbytery of Indian Territory was re-established with a membership of 16 ministers, 11 churches, 385 communicants and 676 Sunday school scholars.
In 1884 Wheelock Academy was re-opened by Rev. John Edwards, who for a couple of years previous, had been located at Atoka. This was a return of Edwards to the educational work among the Choctaws. From 1851 to 1853 he served at Spencer Academy, north of Doaksville, and then from 1853 to 1861 had charge of Wheelock Academy, as the successor of Rev. Alfred Wright, its early founder.
In 1883 two teachers were sent, who opened a school among the Creek Freedmen at Muskogee, known as the "Pittsburgh Mission." A teacher was also sent to the Freedmen among the Seminoles.
After a few years the Pittsburgh Mission was transferred from Muskogee to Atoka, where it supplied a real want for a few years longer. In 1904 when adequate provision was first made for the Freedmen in the public schools of that town this mission was discontinued.
TRANSFER OF THE FREEDMEN'S WORK
During this same year, 1884, the Presbyterian Board of Missions for Freedmen, Pittsburgh, Pa., received the voluntary transfer from the Southern church of all the work it had developed at that date among the Choctaw Freedmen. This transfer was made in good spirit. The motive that prompted it was the conviction and belief the Presbyterian church could carry it forward more conveniently, aggressively and successfully.
The work that was transferred at this date consisted of Rev. Charles W. Stewart, Doaksville, and the following churches then under his pastoral care, namely: Oak Hill, Beaver Dam, Hebron, New Hope and St. Paul (Eagletown).
Parson Stewart had been licensed about 1867 and ordained a few years later. With a true missionary spirit he had gone into these various settlements and effected the organization of these churches among his people. During the next two years he added to his circuit two more churches, Mount Gilead at Lukfata and Forest, south of Wheelock, and occasionally visited one or two other places.
INDIANS MAKE PROGRESS TOWARDS CIVILIZATION
About the year 1880 the social and moral condition of the Indians in Indian Territory was described as follows:
"About thirty different languages are spoken by the Indians now in the territory. The population of the territory, though principally Indians, includes a lot of white men and negroes, amongst whom intermarriages are frequent. The society ranges from an untutored Indian, with a blanket for his dress and paganism for his religion, to men of collegiate education, who are manifesting their christian culture and training by their earnest advocacy of the christian faith.
"The Cherokees were the first to be brought under direct christian influence and they were probably in the lead of all the Indians on the continent in civilization, or practice of the useful arts and enjoyment of the common comforts of life."
"In 1890, the year following the opening of the first land in the territory to white settlers, the mission work in the territory was described as "very interesting and unique." The Indian population represented every grade of civilization. One might see the several stages of progress from the ignorant and superstitious blanketed Indian on the western reservations to the representatives of our advanced American culture among the five civilized nations. Our missionaries have labored long and successfully and the education, degree of civilization and prosperity enjoyed by the Indians are due principally, if not solely, to the efforts of consecrated men and women, who devoted their lives to this special work. Although their names may not be familiarly known among the churches, none have deserved more honorable mention than these faithful servants of the Master, who selected this particular field of effort for their life work."
"Events are moving rapidly in Indian Territory. Many new lines of railroad have been surveyed, and when they have been built, every part of the Territory will be easily accessible."
"A new judicial system with a complete code of laws has recently been provided, and with liberal provision for Indian citizenship and settlement of the land question it is safe to predict a speedy end to tribal government."
"This means the opening of a vast region to settlement, the establishment of churches and the thorough organization of every form of christian work. For this we must prepare and there is no time to lose. Our churches and schools must be multiplied and our brethren of the ministry must be fully reinforced by competent educated men trained for christian work. What the future has in store for the whole Territory was illustrated by the marvelous rush into and settlement of Oklahoma Territory during the last year."
"A wonderful transformation has taken place. The unbroken prairie of one year ago has been changed to cultivated fields. The tents of boomers have given place to well built homes and substantial blocks of brick and stone. Unorganized communities have now become members of a legally constituted commonwealth. Here are found all the elements of great progress and general prosperity and the future of Oklahoma Territory is full of great promise."
"Here the Presbyterian church has shown itself capable of wrestling with critical social problems and stands today as the leading denomination in missionary enterprise. Every county has its minister and many churches have been organized. Others are underway. With more ministers and liberal aid for the erection of churches the Presbyterian church will do for Oklahoma what it has done for Kansas and the Dakotas."
In 1886 the mission school work among the Indians was transferred from the care of the foreign to the home mission board. Those in charge of the school work of Spencer Academy at Nelson resigned that work and the school was closed.
In 1895 the Mission school work at Wheelock Academy was undertaken and continued thereafter by the Indian Agency, as a school for orphan children of the Indians.
WHEELOCK ACADEMY
Wheelock Academy for nearly four-score years was the most attractive social, educational and religious center in the southeast part of the Choctaw nation. It was located on the main trails running east and west and north and south. But when the Frisco railway came in 1902, it passed two miles south of it, and a half dozen flourishing towns were founded along its line.
There remain to mark this place of early historic interest the two mission school buildings, a strongly built stone church 30 by 50 feet, a two story parsonage and cemetery. The church is of the Gothic style of architecture, tastefully decorated inside and furnished with good pews and pulpit furniture.
REV. ALFRED WRIGHT
Among the many old inscriptions on the grave stones in the Wheelock cemetery, there may be seen the following beautiful record of the work of one, whose long and eminently useful life was devoted to the welfare of the Choctaw people:
SACRED
to the memory of the
REV. ALFRED WRIGHT
who entered into his heavenly rest
March 31, 1853, age 65 years.
Born in Columbia, Connecticut, March 1, 1788.
Appointed Missionary to the Choctaws 1820.
Removed to this land October, 1832.
Organized Wheelock Church December, 1832.
Received to its fellowship 570 members.
AS A MAN
he was intelligent, firm in principle,
prudent in counsel, gentle in spirit,
kindness and gravity,
and conscientious in the discharge of every
relative and social duty.
AS A CHRISTIAN
he was uniform, constant, strong in faith,
and in doctrine, constant and fervent in prayer,
holy in life, filled with the spirit of Christ
and peaceful in death.
AS A PHYSICIAN
he was skillful, attentive, ever ready to relieve
and comfort the afflicted.
AS A TRANSLATOR
he was patient, investigating and diligent,
giving to the Choctaws in their own tongue the
New and part of the Old Testament,
and various other books.
AS A MINISTER
his preaching was scriptural, earnest, practical,
and rich in the full exhibition of Gospel truth.
He was laborious, faithful and successful.
Communion with God, faith in the Lord Jesus,
and reliance upon the aid of the Holy Spirit,
made all his labor sweet to his own soul
and a blessing to others.
In testimony of his worth, and their affection,
his mourning friends erect this
Tablet to his Memory.
"There remaineth therefore a rest to the people
of God."
REV. JOHN EDWARDS
Rev. John Edwards, the successor of Rev. Alfred Wright, was a native of Bath, New York. He graduated from the college at Princeton, New Jersey, in 1848, and from the theological seminary there in 1851. He was ordained by the Presbytery of Indian Territory December 11, 1853.
He became a teacher at Spencer Academy, north of Fort Towson, in 1851, and continued until 1853, when he became the successor of Rev. Alfred Wright as the stated supply of the Choctaw church and superintendent of the academy at Wheelock. At the outbreak of the Civil War in 1861 he passed to California and after teaching two years in San Francisco, served as stated supply of various churches during the next twenty years, having his residence during the latter part of that period at Oakland.
In 1882 he returned and resumed work among the Choctaws, locating first at Atoka. In 1884 he re-opened the academy at Wheelock, and continued to serve as its superintendent until 1895, when it became a government school. He remained the next year in charge of the church. He then returned to California and died at San Jose, at 75, December 18, 1903.
In 1897, Rev. Evan B. Evans, supplied the Choctaw church at Wheelock one year. As its membership of 60 consisted principally of students living at a distance, and they were absent most of the year, the services were then discontinued. A few years later the services were resumed at the town of Garvin, where another stone church was built in 1910, during the efficient ministry of Rev. W. J. Willis.
SPENCER ACADEMY
Rev. Alexander Reid, principal of Spencer Academy, was a native of Scotland, and came to this country in his boyhood. He graduated from the college at Princeton, N. J., in 1845, and the theological seminary there, three years later. He was ordained by the Presbytery of New York in 1849 and accepting a commission to serve as a missionary to the Indians of the Choctaw Nation in Indian Territory, was immediately appointed superintendent of Spencer Academy, ten miles north of Fort Towson.
He was accompanied by Rev. Alexander J. Graham, a native of Newark, New Jersey, who served as a teacher in the academy. The latter was a roommate of Reid's at Princeton seminary, and his sister became Reid's wife. At the end of his first year of service he returned to Lebanon Springs, New York, for the recovery of his health, and died there July 23, 1850. Rev. John Edwards immediately became his successor as a teacher.
Alexander Reid while pursuing his studies, learned the tailor's trade at West Point and this proved a favorable introduction to his work among the Choctaws. They were surprised and greatly pleased on seeing that he had already learned the art of sitting on the ground "tailor fashion" according to their own custom.
The academy under Reid enjoyed a prosperous career of twelve years. In 1861, when the excitement of war absorbed the attention of everybody, the school work was abandoned. Reid, however, continued to serve as a gospel missionary among the Indians until 1869, when he took his family to Princeton, New Jersey, to provide for the education of his children.
While ministering to the spiritual needs of the Indians his sympathies and interest were awakened by the destitute and helpless condition of their former slaves. In 1878 he resumed work as a missionary to the Choctaws making his headquarters at or near Atoka and in 1882 he was appointed by the Foreign Mission Board, superintendent of mission work among the Freedmen in Indian Territory. In this capacity he aided in establishing neighborhood schools wherever teachers could be found. In order that a number of them might be fitted for teaching, he obtained permission of their parents to take a number of bright looking and promising young people to boarding schools, maintained by our Freedmen's Board in Texas, Mississippi and North Carolina. He thus became instrumental in preparing the way, and advised the development of the native Oak Hill School into an industrial and normal boarding school.
In 1884, owing to failing health, he went to the home of his son, Rev. John G. Reid (born at Spencer Academy in 1854), at Greeley, Colorado, and died at 72 at Cambridgeport, near Boston, July 30, 1890.
"He was a friend to truth, of soul sincere, of manners unaffected and of mind enlarged, he wished the good of all mankind."
UNCLE WALLACE AND AUNT MINERVA
Uncle Wallace and Aunt Minerva were two of the colored workers that were employed at Spencer Academy, before the war. They lived together in a little cabin near it. In the summer evenings they would often sit at the door of the cabin and sing their favorite plantation songs, learned in Mississippi in their early youth.
In 1871, when the Jubilee singers first visited Newark, New Jersey, Rev. Alexander Reid happened to be there and heard them. The work of the Jubilee singers was new in the North and attracted considerable and very favorable attention. But when Prof. White, who had charge of them, announced several concerts to be given in different churches of the city he added,
"We will have to repeat the Jubilee songs as we have no other."
When Mr. Reid was asked how he liked them he remarked,
"Very well, but I have heard better ones."
When he had committed to writing a half dozen of the plantation songs he had heard "Wallace and Minerva" sing with so much delight at old Spencer Academy, he met Mr. White and his company in Brooklyn, New York, and spent an entire day rehearsing them. These new songs included,
"Steal away to Jesus."
"The Angels are Coming,"
"I'm a Rolling," and "Swing Low."
"Steal Away to Jesus" became very popular and was sung before Queen Victoria.
The Hutchinson family later used several of them in their concerts, rendering "I'm a Rolling," with a trumpet accompaniment to the words:
"The trumpet sounds in my soul,
I haint got long to stay here."
These songs have now been sung around the world.
When one thinks of the two old slaves singing happily together at the door of their humble cabin, amid the dreary solitudes of Indian Territory, and the widely extended results that followed, he cannot help perceiving in these incidents a practical illustration of the way in which our Heavenly Father uses "things that are weak," for the accomplishment of his gracious purposes. They also serve to show how little we know of the future use God will make of the lowly service any of us may now be rendering.
These two slaves giving expression to their devotional feelings in simple native songs, unconsciously exerted a happy influence, that was felt even in distant lands; an influence that served to attract attention and financial support to an important institution, established for the education of the Freedmen.
NEW SPENCER ACADEMY
In the fall of 1881 the Presbyterian Board of Foreign Missions re-established Spencer Academy in a new location where the postoffice was called, Nelson, ten miles southwest of Antlers and twenty miles west of old Spencer, now called Spencerville.
Rev. Oliver P. Stark, the first superintendent of this institution, died there at the age of 61, March 2, 1884. He was a native of Goshen, New York, and a graduate of the college and Theological Seminary at Princeton, N. J. In 1851, he was ordained by the Presbytery of Indian which, as early as 1840, had been organized to include the missions of the American Board.
As early as 1849, while he was yet a licentiate, he was commissioned as a missionary to the Choctaws, and, locating at Goodland, remained in charge of the work in that section until 1866, a period of seventeen years. During the next thirteen years he served as principal of the Lamar Female Seminary at Paris, Texas. His next and last work was the development of the mission school for the Choctaws at Nelson, which had formed a part of his early and long pastorate.
Rev. Harvey R. Schermerhorn, became the immediate successor of Mr. Stark as superintendent of the new Spencer Academy and continued to serve in that capacity until 1890, when the mission work among the Indians was transferred from the Foreign to the care of the Home Mission Board. The school was then discontinued and he became pastor of the Presbyterian church at Macalester. After a long and very useful career he is now living in retirement at Hartshorne.
These incidents, relating to the work of the Presbyterian church among the Indians, especially the Choctaws, have been narrated, because the men who had charge of these two educational institutions at Wheelock and Spencer Academies, were very helpful in effecting the organization of Presbyterian churches, the establishment of Oak Hill Academy and a number of neighborhood schools among the Freedmen in the south part of the Choctaw Nation.
DOAKSVILLE AND FORT TOWSON
Rev. Cyrus Kingsbury, an early Presbyterian missionary to the Choctaws, was located at Doaksville near old Fort Towson. He secured the erection of an ample church building and rendered many years of faithful service. He died and was buried in the cemetery at that place in 1870.
Doaksville, though no longer entitled to a place on the map, is the name of an important pioneer Indian village. Here the once proud and powerful Choctaws established themselves during the later twenties, and were regarded as happy and prosperous before the Civil War.
Fort Towson was built by the government to protect them from incursions on the part of the wild Kiowas and Comanches, who still roamed over the plains of Texas. The name of Ulyses S. Grant was associated with it just before the Mexican war. The generous hospitality of Col. Garland, who died there after a long period of service, is still gratefully remembered.
During its most prosperous days, which were long before the Civil War, a considerable number of aristocratic Choctaws, claiming large plantations in the neighboring valleys, dwelt there near each other. Some were men of culture and university education, while others were ignorant and superstitious. Some had previously enjoyed the acquaintance and friendship of Andrew Jackson and Zachary Taylor, and greatly appreciated the privilege of manifesting their chivalrous spirit. Berthlett's store, now used as a stable, was a noted trading establishment and place of social resort. Its owner was a native of Canada, who had come to live among the Choctaws.
While living in this beautiful country, where they were paternally protected from poverty at home and the encroachments of enemies abroad it has been said they were so addicted to private quarrels and fatal combats, that there was scarcely a Choctaw family that did not have its tragedy of blood. These fatal tribal feuds, however, seldom occurred except on gala days, and the preparations therefor included a supply of "fire-water."
The old Doaksville cemetery occupies the slope of a hillside near a little stream skirted with timber. Some of the leading pioneers of the Choctaw nation were buried here. The marble tablets that mark their graves were brought by steam boat from New Orleans, up the Mississippi and Red rivers to a landing four miles south. Some of the graves are walled and covered with a marble slab, while others are marked by the erection over them of oddly shaped little houses. In the early days, the full-bloods were in the habit of burying with the body some favorite trinket or article of personal adornment. Many of the grave stones attest the fact that the deceased while living enjoyed a good hope of a blessed immortality through our Lord Jesus Christ.