CHAPTER XXXIV.
Contents—The Six Nations—Faithful English Allies—Society for the Propagation of Gospel—First missionary to Iroquois—John Thomas, first convert—Visit of Chiefs to England—Their names—Their portraits—Attention to them—Asking for instructor—Queen Anne—Communion Service—During the Rebellion—Burying the Plate—Recovered—Division of the articles—Sacrilege of the Rebels—Re-printing Prayer Book—Mr. Stuart, missionary—The women and children—At Lachine—Attachment to Mr. Stuart—Touching instance—Mr. Stuart’s Indian sister—Church at Tyendinaga—School teacher to the Mohawk—John Bininger—First teacher—The Bininger family—The Moravian Society—Count Zinzendorf—Moravian church at New York—First minister, Abraham Bininger—Friend of Embury—An old account book—John Bininger journeying to Canada—Living at Bay Quinté—Removes to Mohawk village—Missionary spirit—Abraham Bininger’s letters—The directions—Children pleasing parents—“Galloping thoughts”—Christianity—Canadian Moravian missionaries—Moravian loyalists—What was sent from New York—“Best Treasure”—The “Dear Flock”—David Zieshager at the Thames—J. Bininger acceptable to Mohawk—Abraham Bininger desires to visit Canada—Death of Mrs. Bininger—“Tender mother”—Bininger and Wesley—“Garitson”—“Losee”—“Dunon”—Reconciled to Methodists—Pitying Losee—Losee leaving Canada—Ceases to be teacher—Appointing a successor—William Bell—The salary—The Mohawks don’t attend school—An improvement—The cattle may not go in school-house—The school discontinued.
THE SIX NATIONS—CONVERSION TO CHRISTIANITY.
From the first occupation of New York by the English, the Six Nations had almost always been their faithful allies. This devotion did not remain unnoticed. Returns were made not only of a temporal nature, but in respect to things spiritual. So early as 1702 the Society for the Propagation of the Gospel in Foreign Parts, the next year after its organization, sent a Missionary (Rev. Mr. Andrews) to the Mohawk Valley. Under his direction in 1714, the Church of England Common Prayers was translated into their tongue. The first convert to Christianity was christened John Thomas, who died in 1727, aged 119.
It is said the English in their determination to secure the alliance of the Iroquois against the French prevailed upon certain chiefs to visit the Court of Queen Anne, in 1710, thinking that the greatness and splendour of England, would firmly fix their attachment.
There were four of them who crossed the water, and who were treated with distinction. Their names were “Te Yee Neen Ho Ga Prow, and Sa Ga Yean Qua Proh Ton, of the Maquas; Elow Oh Roam, and Oh Nee Yeath Ton No Prow, of the River Sachem.” Portraits were taken of these four kings and placed in the British Museum. When presented to the Queen they made an elaborate speech, in which they spoke of their desire to see their “great Queen;” the long tedious French war in which they had taken a part; they urged the necessity of reducing Canada, and closed by expressing a wish that their “great Queen will be pleased to send over some person to instruct” them in a knowledge of the Saviour. Consequently the Queen caused to be sent to the Mohawk church just erected among them, a valuable sacramental service of plate, and a communion cloth. This royal gift was ever held in the most fervent esteem by the tribe. The part taken by the noble Iroquois during the cruel rebellion of 1776–83 is elsewhere detailed; but in this connection is to be noticed an incident of a touching nature. The rebel commander of a blood-thirsty gang, stimulated by promises of the land which they were sent to despoil, came upon the tribe at an unexpected moment. The valuable—the costly—the revered gift from the Queen was in danger of being seized by the lawless horde which was approaching. Not forgetting them—not unmindful of things sacred, some of the chief members of the tribe decided to conceal them by burying them in the earth, which was accordingly done, the plate being wrapped in the communion cloth. These doubly valuable articles remained buried until the close of the war, when they were recovered. The plate had suffered no injury, but the cloth had been almost destroyed by the damp earth. These precious relics were divided between those who settled upon the Grand River, and the smaller branch that remained at the Bay. They are to this day used on sacramental occasions. Upon each of the articles, sacred to memory, and sacredly employed, is cut the following words:
“The Gift of Her Majesty Queen Anne by the Grace of God of Great Britain, France and Ireland, of Her Plantations in North America, Queen of Her Indian Chappel of the Mohawk.”
When the lawless rebels came into their settlement, they destroyed the translated Prayer book. The Mohawks, apprehensive that it would be lost, asked the Governor (Haldimand) to have an edition published. This was granted by printing a limited number in 1780 at Quebec. In 1787 a third edition was published in London, a copy of which before us, supplies these facts. In connection with it there is also a translation of the Gospel according to St. Mark by Brant. It is stated in the Preface that a translation of some other parts of the New Testament may soon be expected from Brant. But such never appeared.
The missionary employed at the commencement of the rebellion, by the Society for the Propagation of the Gospel in Foreign Parts, was the Rev. John Stuart. In 1770, he was appointed to the Mission at Fort Hunter. He soon prepared a Mohawk translation of the Gospel by Mark, an exposition of the Church catechism, and a compendious History of the Bible. He was undisturbed in his labors, until after the Declaration of Independence, though “he constantly performed divine service without omitting prayers for the King.”
The women and children of the Indians when hurried away from their homes repaired to Lachine, where they mostly remained until the end of the war. The particulars of the history of their missionary is elsewhere given. There was a sincere attachment between him and the tribe, an instance of which is supplied by the conduct of a sister of Captain Johns. Mrs. Stuart had an infant child which was deprived of its natural food. The Indian woman weaned her own child that she might thereby be able to supply the missionary’s child with food. This child was Charles O’Kill Stuart. When he became the Venerable Archdeacon, he did not forget the act of motherly kindness bestowed upon him. The faithful breast upon which he had nestled, had long since closed its heaving by death; but the daughter whom she had put away from the breast still lived. Dr. Stuart visited the Indian woods every year, and invariably went to see his sister, as he called her.
Early steps were taken to have built a church in which they might worship. The Rev. John Stuart had his home in Kingston, yet he often visited the Indians.
The first church was erected on Grand River by Brant in 1786, and as nearly as we can learn the plain wooden building at the settlement upon the Bay was, at the same time, or shortly after erected.
The Society for the Propagation of the Gospel in Foreign Parts, not only employed the Rev. Mr. Stuart, as a missionary, to labor with the Mohawks, but likewise set apart a sum of £30, as a salary to a teacher to instruct the children of the Indians upon Bay Quinté. Mr. Stuart lived at Kingston, however, and could but visit the Indian village occasionally. But a catechist was employed by him to supply spiritual instruction. Mr. Stuart also had the appointing of a school teacher. The precise time when this school was opened, it is impossible to determine. The first reference we find to it is in a letter, (one of many kindly entrusted to us by Mrs. Bininger of Belleville) written by John Bininger, then living in Adolphustown, to his father, the Rev. Abraham Bininger of Camden, New York, Moravian missionary. The letter is dated 18th September, 1792, and says, “being at Kingston, I heard as it were accidentally, that the Rev. Mr. John Stuart wanted, on behalf of the society in England, to hire a teacher for the Mohawks up this bay, accordingly, I made an offer of my services.” This may have been the commencement of the school. Mr. Stuart, not long after, accepted the offer, and John Bininger says he gave his employers notice that he should leave them. We learn that he was at that time, or had been a short time before, engaged as a book-keeper in Kingston. He was detained for two months before his employers would release him, immediately after which he removed to the Mohawk village.
Before proceeding with the record of the Mohawk school, we shall ask the reader to listen to a few of the facts in the history of the Bininger family.
The Moravian Society was founded by Count Zinzendorf. He visited New York in 1741, and seven years later, 1748, a Moravian Church was established in New York. The first or principal Moravian minister was Abraham Bininger, a native of Switzerland, from the same town where the immortal William Tell lived.—(Wakeley.) He was the intimate friend of Embury and the other early Methodists in America.
Of the sons of the Rev. A. Bininger we have only to notice John. Before us is an old account book in which is found the following memorandum: “1791, May 30th, Moved from Camden in Salem, Washington County; June 2nd, Arrived at St. John’s, Canada; June 8th, Arrived at Lachine for Kingston; 24th, arrived at Kingston, Upper Canada; July 2nd, Arrived at John Carscallian’s, Fredricksburgh, Bay Kanty; October 2nd, Moved from Fredricksburgh to Adolphustown, 1792; November 13th, Moved from Adolphustown to Mohawk Village.” A letter written by John Bininger to his father, is in a fine distinct hand, and indicates both learning and piety, and that he was actuated, in taking the situation of teacher to the Mohawks, by a missionary spirit. His father wrote to him from time to time; the letters are dated at Camden, and usually refer to family affairs; but each has a large portion devoted to Christian advice, simply and touchingly, and sometimes quaintly given. They are signed Abraham and Martha. The first letter is addressed to “Caterockqua,” and the request is made upon the corner of the letter to “please forward this with care and speed,” “also to the care of Mr. John Carscallian, or Lieutenant Carscallian.” The rest of the letters are addressed to Adolphustown, and the Mohawk Village, “Bay Quinté.”
In one letter he says “Remember children never please parents more than when they are willing to be guided by them; self-guiding is always the beginning of temptation, and next comes a fall that we must smart for it; we are to work out our own salvation (not with high galloping thoughts) but with fear and trembling.” In this way every letter beams with pure and simple Christianity. After his children’s personal well-being, he is concerned about the Moravian missionaries in Canada, and also a considerable number of Moravian Loyalists who had settled upon the Bay Quinté, after whom he frequently inquires. In one letter he says “remember me to all my friends, in particular to old Mr. Carscallian and wife.” One letter says, “We send you with Mr. McCabe a lag. cheese, weight five pounds and three-quarters, about half-a-pint of apple seed, from Urana’s saving. I also send you part of my best treasure, the Daily Word and Doctrinal Texts, for the year 1792. The collection of choice hymns and sixteen discourses of my very dear friend, Count Zinzendorf.” He says, “I would heartily beg to make Inquiry and friendship with the brethren among the Indians. They are settled in the British lines, I don’t know the name of the place.” Again he expresses a wish that he should inquire for the brethren’s settlement, and “make a correspondence with them,” to think it his “duty to assist them in the furtherance of the Gospel, both on account of yourself and on account of your old father. If you can get any intelligence pray let me know, I am often concerned in my mind for the dear flock that believe in the Lord Jesus Christ. I think if any gentleman in your parts can give information, it is the Reverend Mr. Stuart, a minister of the Church of England, he is a gentleman that I have great esteem for, I know he will give you all the intelligence he possibly can.” Subsequently, 1794, he wishes his son to correspond with the brethren at the river La Trenche (the Thames). As a result of this request, we see a letter received from David Zeisherger, dated at River Thames, 20th July, 1794, eighty miles from Detroit.
John Bininger was acceptable to the Mohawks of the Bay, as an instructor. His father writes 5th January, 1794, “It was a real satisfaction to me to see Mr. Hekenalder in New York, and more so when I heard the good character of the Indians of your place living among them.” Writing February 23rd, he says, “was I able to undergo the hardships, I would certainly join with you and tell the poor Indians of God their Saviour, that would be the highest and happiest employ for me.” In August, he says “I would have ventured the hardships of the journey, but mother and Isaac wont approve of it, they think I am too old and feeble. I know that if I was with you I should have more contentment than I have here.”
The last communication we have is dated February, 1804, in which the good old Moravian says to his children, John and Phœbe, that their “dear tender mother went happy to our dear Saviour;” at the funeral was so many, he wondered how so many could collect.
The Rev. Abraham Bininger was intimate with Wesley, whom he accompanied to Virginia. He also was familiar with Philip Embury, and Mr. “Garitson” who baptized his grand-child. The first two Methodist preachers in Canada were well known to him. Several letters, back and forth, are “per favor of Losee.” In one letter he says, “Don forget to remember my love and regards to Mr. Dunon (Dunham) and Mr. Loese.” The postscript of another letter says, “Isaac intends to send a young heifer, two pound of tea, a gammon, and a pise of smokt beef. Mother sends her love to Dunon and Mr. Loese.” A letter dated April 12th, 1792, says John Switzers’ son “was baptized by Mr. Garitson. Mr. Garitson is well approved of in these parts. I heartily wish, as much as I love him, that he were in your parts. I am of late more reconciled to the Methodists than I was before, I see they really are a blessing to many poor souls.”
Writing 2nd August, 1794, he says “I heartily pity Mr. Losee for withdrawing his hand, he is now to be treated with patience and tenderness. I have sent last part of a discourse which I translated from the brethren’s writing. I did it chiefly on account of Mr. Losee, if you think proper send him a copy with a tender greet from me.” John Bininger, writing January 12, 1795, remarks, Mr. Losee is just setting out for the States.
Mr. John Bininger ceased to be teacher to the Mohawks sometime in the latter part of 1795, or first part of 1796.
There are several letters before us, written by Mr. Stuart, in reference to the appointment of a successor to Mr. Bininger, the first one is directed to “Mr. William Bell, at the head of the Bay of Quinté,” and dated at Kingston, September 26, 1796. He says “I received your letter respecting the Mohawk school; I can give you no positive answer at present: because I have agreed, conditionally with a school-master at Montreal, that is, if he comes up, he is to have the school; I expect daily to hear from him, although I do not think he will accept of the employment. Some time ago Mr. Ferguson mentioned you as one who would probably undertake that charge. I told Captain John that if the person from Montreal disappointed me I would talk with you on the subject. The salary is £30 sterling, with a house to live in, and some other advantages which depend wholly on the pleasure of the Mohawks—but the teacher must be a man, and not a woman, however well qualified.” The teacher from Montreal did not come, and Mr. Bell was appointed. The following seems to have been a copy of Mr. Bell’s first call for payment, the half-yearly instalment.
“Mohawk Village, Bay of Quinté, July 5, 1797—Exchange for £15 sterling.
Sir,—At thirty days sight of this first of exchange, please to pay to Mr. Robert McCauley, or order, the sum of fifteen pounds sterling, being half-year’s salary, from the 15th day of November, 1796, to the 15th day of May, 1797, due from the Society, without further advice, from, Sir, &c., (Signed), William Bell, school-master to the Mohawks. To Calvert Chapman, Esq., Treasurer to the Society for the Propagation of the Gospel in Foreign Parts—Duke Street, Westminster.”
The Mohawks, it seems, did not appreciate the advantages which the establishment of a school among them was intended to afford, and Mr. Stuart is found writing as follows: “Kingston, August 18, 1799—Sir,—Unless the Mohawks will send such a number of their children to school as will justify me in continuing a school-master, in duty to myself, as acting for the Society, I shall be under the necessity of discontinuing the payment of your salary after the expiration of the present year. This information I think proper to give you, that you may govern yourself accordingly. I am, Sir,” &c., (Signed), John Stuart.
But writing again, March 16, 1800, Mr. Stuart says, “I am happy to hear that the school is now furnished with a dozen or more scholars, and it is expected you will be very strict in your discipline, and see that prayers are read night and morning; that the children are taught the Lord’s Prayer, and the Commandments—that children may not be sent home even if their parents do not send wood at the stated times; that the cattle may not be allowed to go into the school, but that it be kept clean, and the wood belonging to it may not be used unless in school hours.”
Writing again, September 11, 1801, Mr. Stuart says, “I have waited with patience to see whether the Mohawks would send their children more regularly to school, but if the accounts I receive are true, the money is expended to no purpose. I am told that there has not been a scholar in school since last spring. And, as I never found that the fault was on your side, I cannot, in conscience, allow the salary of the Society to be paid for nothing. Therefore, unless Capt. John and the chief men of the village will promise that the school shall be furnished with at least six scholars, I must dismiss you from their service—as soon as you receive this notification. I hope you will see the reasonableness of this determination of mine, and you may show this letter to Capt. John and the Mohawks, by which they will see that the continuance or discontinuance of the school depends wholly on themselves.”
The final letter upon the subject is dated “Kingston, 26th August, 1802,” and says, “I have not yet received any letter from the Society; but, for the reasons I mentioned to you, I think it will be expedient to let the Mohawk school cease, at least for some time. I therefore notify you that after your present quarter is ended you will not expect a continuance of the salary.” (Signed), “John Stuart.” “To William Bell, school-master to the Mohawks, Bay of Quinté.”