The beginnings of in the Lake Superior region / by The Reverend Charles J. Johnson ; with an introduction by The Reverend William H. Phelps. Johnson, Charles J. Detroit : Michigan Christian Advocate, 1934. http://hdl.handle.net/2027/mdp.39015071475225

Public Domain, Google-digitized http://www.hathitrust.org/access_use#pd-google

We have determined this work to be in the public domain, meaning that it is not subject to copyright. Users are free to copy, use, and redistribute the work in part or in whole. It is possible that current copyright holders, heirs or the estate of the authors of individual portions of the work, such as illustrations or photographs, assert copyrights over these portions. Depending on the nature of subsequent use that is made, additional rights may need to be obtained independently of anything we can address. The digital images and OCR of this work were produced by Google, Inc. (indicated by a watermark on each page in the PageTurner). Google requests that the images and OCR not be re-hosted, redistributed or used commercially. The images are provided for educational, scholarly, non-commercial purposes. ft 117

fhe Beginnings of Methodism Region in the Lake Superior ..By- J. Johnson, A.M.,D.D. Reverend Charles J

The Beginnings of Methodism in the Lake Superior Region

By The Reverend Charles J. Johnson, A.M., D.D.

Member Detroit Annual Conference, Methodist Episcopal Church

With an Introduction

By The Reverend William H. Phelps, D.D. Editor Michigan Christian Advocate

Bentiey Historical Library University of Michigan

DETROIT

MICHIGAN CHRISTIAN ADVOCATE PUBLISHING COMPANY

19 3 4 All Publication Rights Reserved by Author CHARLES J. JOHNSON

PRINTED IN THE OF AMERICA 'Look unto the rock whence ye are hewn, And to the hole of the pit whence ye are digged.' —Isaiah.

7 look upon all the World as my Parish." — Wesley.

"Even in savage bosoms There are longings, yearnings, strivings, For the good they comprehend not, That the feebte hands and helpless, Groping in the darkness blindly Touch God's right hand in that darkness.' —Longfellow. MRS. CHARLES J. JOHNSON August 12, 1874 January 7, 1931 To ESTHER MARIE My Beloved Wife whose life, welded in mine, in spirit and in comradeship, cheerfully shared in all of life's endeavors and vicissitudes, whose deserving far outstrips my power of acknowledgment

these pages are DEDICATED in

grateful and affectionate REMEMBRANCE PREFACE

I believe there is a real need for this work. Hitherto no History of the Beginnings of Methodism in the Lake Superior Region has been published.

The Founders made it but they did not write it. They were indeed too busy. Paddling frail canoes long distances in sum mer over the Big Sea Water, and trudging weary miles in win ter on snow-shoes, whose weight increased with every onward step, afforded but scant opportunity to cultivate the art of writing. True, a few left some scattered personal writings which are now inaccessible to the general reader, yet none at tempted a connected, consecutive narrative of the Methodist missions among the Chippewas in the Lake Superior country.

By joining their fragmentary memorials together, however, with historical material elsewhere unearthed from contemporary sources, a remarkable story is revealed that verifies the saying: "Truth is stranger than fiction." In fact, it is more thrilling than fiction. Its setting is Longfellow's home of Hiawatha; its actors wrought deeds to which no dishonor is attached. They were fit helpers of God's underprivileged red children. They left behind them a name whose remembrance is sweet.

In the belief that this almost forgotten but fascinating page in Methodist history is worthy of preservation and dissemina tion, it is submitted in the hope and with the prayer that it may bring some measure of instruction and inspiration.

C. J. J. Alhambra, California September, 1933 A WORD TO THE WISE

ORE and more do we thank God for the souls who arc M both reverent toward the past and hopeful of the future.

It is a holy task to keep alive the flames of memory upon the altars of today, in a world that is so ambitious and so eager that it has scant time to think of the fathers or their yesterdays.

H II

But some souls just will not let the fire die away, feeling that we need both its light as a beacon and its glow for the warming of our hearts. n n

Our author, Dr. Johnson, is taking us over a romantic trail, full of thrills as well as crowded with memories. The wise pas tor and the wise father will see that this story gets to the youth of the North, to all youth everywhere. n n

This story has a special appeal to the churchman, for it is a tale of miracles of grace springing up along the trail of the heroic missionary.

Hopefully yours, WILLIAM H. PHELPS,

Editor Michigan Christian Advocate.

The Beginnings of Methodism in the Lake Superior Region

PART ONE

Centennial Anniversary of Lake Superior Methodism

hundred years ago, a noteworthy enterprise was under ONEtaken. It was the founding of Lake Superior Methodism. Such a momentous event should hardly be permitted to pass unnoticed or unsung. Indeed, a decent regard for the worth and value of historical records would suggest that the cen tennial anniversary of the birth of Lake Superior Methodism should be suitably commemorated and celebrated; for, un doubtedly a thoughtful study of the lives of the founding fathers together with a survey of the age in which they wrought, should tend to stimulate to still nobler consecration and to still finer achievements all who have benefited by their contribu tions so generously and heroically made.

A Labor of Love

Apparently this also was the animating motive and mood of the brethren who have requested me to bring before you some of the results of my researches in Upper Peninsula history, as it relates to this particular landmark in Methodism. Having afore time labored in that Northland, and having become peculiarly fond of its people as well as fascinated by its traditions, I am most happy to have you think with me about "The Beginnings of Methodism in the Lake Superior Region." Moreover, this offering is peculiarly a labor of love, in that it is dedicated to the memory of one —"loved long since and lost awhile" — who wholeheartedly shared in my ministry and in all of life's vicis situdes and endeavors.

11 Salient Historical Facts

In tracing "The Beginnings of Lake Superior Methodism," it will not he enough for us merely to get hold of the facts of the past. Our study will be to little purpose if we do not at the same time get a pioper sense of what they mean for us in our own age, and of the obligation they lay upon us as pos sessors of a goodly heritage. We should realize that though the founders bore a good witness in their da3T, and generation, God hath placed upon their successors as a sacred duty to con tinue and complete their work.

However, the meaning and the lesson of "The Beginnings of Lake Superior Methodism" revolve about certain salient historical facts. And to the end that the true inwardness of the story may be the more readily grasped and more firmly fixed in the mind, I am pleased to give an outline of them at this point.

A Century Ago

First, the founders began their labors at the earliest pro pitious hour, which was in the year 1832-33. From 1807 to 1832, the Lake Superior region was in a constant state of fer ment and strife, beginning with the "Messiah" craze originating with Tecumseh's famous brother and ending with the surrender of Black Hawk, the Sauk leader. When law and order were restored, the messengers of peace appeared.

Secondly. The chief missionary activities pivot about the Indian village of L'Anse, on Keweenaw Bay, which, at that time, was comprised within the limits of Wisconsin territory.

Then, too, the story of the Mission, in its inception, is the tale of two Methodisms — New York Methodism and Canadian Methodism. In its "beginnings," Michigan Methodism, owing to fortuitous historical circumstances, is not represented among the founders.

By their twin efforts a church and a school were established —and organized — the first of their kind on Lake Superior be-

12 tween Sault Ste. Marie, Michigan, on the East, and La Pointe, Wisconsin, on the West, while it antedated the Roman Catholic Mission at Baraga, on the opposite side of Keweenaw Bay, by a full decade.

Finally, in close affinity with the radical economic and polit ical changes then occuring, the ecclesiastical administration of the Keweenaw Mission was transferred from the Founders to the Michigan Conference in the year 1837.

These are the main facts of "The Beginnings of the Lake Superior Methodism," and about them our story is woven.

B Munising Falls

14 PART TWO "When Jesus saw the multitude, He was moved with compassion on them, because they fainted, and were

scattered abroad, as sheep having no shepherd . . . and He began to teach them." Historical Background First a few words as to the social and economic conditions before the coming of the Methodist missionaries.

For almost a generation prior to the coming of the Meth odist missionary, the Lake Superior Chippewas had suffered severely from wars and rumors of wars; from the white man's deadly "firewater"; from his own ignorance and improvidence, as well as from the rigors of long and cruel winter. The total effect of all this was to bring upon him a series of social set backs and economic reverses. Poverty and famine, plague and pestilence, accompanied by an appalling delay in morals and deterioration in morale attended him by day and followed him by night. Poverty of the Chippewas Col. Thomas L. McKenney, who accompanied Governor Cass on his second expedition into the Lake Superior region, in 1826, describes the Indian's pitiful plight in this wise: "Of their extreme poverty and miserable condition in which they exist, I have not any language to give an adequate descrip tion. They are three-fourths of the time starving, and many of them, as I have often repeated, die annually of want."

From other sections of McKenney's "Tour of the Lakes," it appears he held that the Indian's beggarly plight was due solely to his own indolence. In this observation, however, he was in error. A deeper and more fundamental cause was underlying. The Lake Superior Indian was suffering and enduring the social and economic consequences engendered by the War of 1812- 1815. The "Prophet's" Influence Before the War of 1812, he was ensnared and blinded by the fulminations and fair promises made by Tecumseh's famous

15 brother, the "Prophet." John Tanner —known as the "white Indian" from the fact that he had been captured as a child by the Indians and become fully identified with their mode of life — informs us that the Prophet's messenger came to the lake country, declaring in the most solemn manner that the Shawnee prophet had received a revelation from the Great Spirit which required their personal presence at his rendevouz near Detroit. Schoolcraft says: "The credulous Chippewas flocked to the banner of Tecumseh, and, in August, 1807, the whole of the southern shore of Lake Superior was depopulated. It is esti mated that at least one-third died on the way."

During the War

During the war, the Lake Superior Chippewas were divided in their allegiance. Those who inhabited the country west of Sault Ste. Marie were neutral, while those who dwelt about the Falls of St. Mary were hostile. The latter took up arms against the government and fought on the side of the British at the capture of the fort on Mackinac Island. The desolating scenes that followed in the wake of the war are graphically described by Schoolcraft, who says : "The Lake Indian suffered an extraordinary loss of members, not so much from loss in battle, for it was not great, but loss from disease and hunger and misery, consequent upon their return to their homes. Whole villages were depopulated, or re duced to but a few souls. I have within the present year (1838) passed over ancient towns, populous in 1812, which are now covered with grass and brambles, where not a single soul dwells to repeat the tale of suffering."

Frailities and Vices of the Chippewas

Reduced in numbers, impoverished in spirit, beggarly beyond words, the Chippewas, as a body, were also much weakened in moral stamina. Mien-Con, an educated Indian, grandson of the head-chief, Waub-O-Jeeg, who encamped at Keweenaw Bay, in

1832, made this murky notation in his diary: "At the bottom of the L'Anse is a trading house belonging to the American Fur Company where the vilest and blackest proceedings take place."

»6 Governmental Protection Unavailing

It may be well asked : What policy, if any, had the Federal Government adopted and pursued looking toward the betterment of the Chippewas condition? Its policy was one of protection — protection against the wiles and greed of the white man of the baser sort. In particular, the government prohibited by law

the sale of intoxicants to the red man ; it required that the trader's character be approved by the Indian agent before being permitted to pursue his calling; and, moreover, it appointed as superintendent, Henry R. Schoolcraft, of whom the Indians bore witness that he was a man "whose heart was sound and whose tongue was straight," in all his dealings with them.

The Fur Company Officials Co-operate

It should also be stated that the officials of the American Fur Company cordially co-operated with the government, and that Mr. Robert Stuart, the chief factor of the company, labored in all conscience to enforce such rules as would tend toward uplifting the Lake Superior Chippewas to a higher plane of living.

Sad to relate, the combined efforts of the government and the company proved wholly inadequate and unavailing. For, the Indian's inner life remained untouched. Light and life from above, to illumine his mind and inspire his heart, to touch the springs of his soul was needed to create within him a deeper desire to increase his comforts and to refine his manners and morals. But this was the function of the Church. And at this time the Church was ministering to the more populous bands of Indians, notably those at Mackinac Island and vicinity, by the Presbyterians, those at the Falls of St. Mary by the Baptist Church, while as yet no missionary work was undertaken on behalf of the L'Anse bands of Indians. Father Baraga, priest at La Pointe, Wisconsin, made a visit at L'Anse on May 24th,

1843, and returned in October of the same year, to establish the Roman Catholic Mission on the west side of Keweenaw Bay. By that time, the Methodist missionary had been at work on

17 the East side of the bay for a full decade. He came in the year 1832 and started the mission. The next year, 1833, the Methodist Mission was organized.

Ojibway Chief and College Graduate

is PART THREE

Wesleyan Methodist Church of Canada and Its Chippewa Indian Converts

Naturally it may be asked, What were the conditions and circumstances surrounding the founding of the Methodist Mis sion ? And whence came the Founders of the L'Anse mission, who were they, and what did they accomplish ?

In its initial stages, they came from Canada, and they were native Chippewa Indians, blood relatives of the L'Anse band of Indians. In the same year that Governor Cass made his first tour into Lake Superior, in the year 1820, the Weselyan Church of Canada began its work among the Chippewas dwell ing on the shores of Lake Ontario. A few years later, it ex tended its work northward among the Chippewas inhabiting the country in the vicinity of Rice Lake. Here their converts ex hibited in their lives the traits of the spirit of Christ.

Catherine Parr Strickland Trail, author of "Backwoods of Canada," published in 1836, who lived among and who knew them intimately, bears this testimony to their sincerity and piety. She says :

"These Indians are scrupulous in their observance of the Sabbath, and show great reluctance to having any dealings in the way of trading or pursuing their usual avocations of hunt ing and fishing on that day." Simplicity and Fervor of Canadian Indian Methodists '"Tis sweet to hear the Indians singing their hymns of a Sunday night; their musical voices rising in the still evening air. I have often listened to this little choir praising the Lord's name in the simplicity and fervor of their hearts, and have felt it was a reproach that these poor half-civilized wanderers should alone be found to gather together to give glory to God in the wilderness."

It was in such an atmosphere that Yellow Head, chief of the band; John Sunday, native evangelist; George Copway, native teacher; , Chippewa poet; John Johnson,

19 John Cau-bage, and Thomas Taunchey, interpreters, grew to knowledge and grace and power, and, who, each and all, con tributed of their time and strength in the founding of the Meth odist mission at L'Anse.

Acting as a sort of ambassador to prepare the way for the coming of the Methodist Indian missionaries, Yellow Head, first among the Chippewa chiefs at Rice Lake, Canada, dispatched a circular letter to the Chippewas of Lake Superior, earnestly urging upon them to accept the Christian way of living. It is a noble, moving, human document, and crammed with human interest. It is a touching recital of the details of his redemption and that of his people. Throughout it is suffused with a spirit fraternal and Christian tenderness. He says:

"What we have seen and felt With confidence we tell."

Chief Yellow Head's Plea to Lake Superior Chippewas

"We have received a great blessing from the Great Spirit. It is the word of the Great Spirit which teaches His holy re ligion and which our forefathers never had. This is a good religion for us. I am old now and gray-headed, but I find this religion to be a very good religion.

"Once I was blind, but the Great Spirit made me see when His light shined upon me through the thick mist that covered me up. When in this awful state of darkness, we had no com fort at all, but were in a most wretched condition. We were lying about taverns and in the streets, and before the doors, in the mud, when the white people threw out their dirty slops; while oir wives and children, living in huts made of boughs of trees, were naked, cold, and starving. This is the work of the evil spirit, in giving us the fire-water to drink, and this is the way he serves his children and gives them no happiness. We then thought we were living ; but we were all dead in sin ; and when we think of what we have been it makes me feel miser able. Therefore, we speak to you, and tell you to take the religion of the Great Spirit.

JO "When we embraced this religion, it made us happy in our hearts, and we were no longer lying drunk in the streets, but lived in houses like white men and our women and children were comfortable and happy. We drank no more fire-water, which makes men act like fools—like the hogs that live in the mud.

"Hear this, my nation, and take the true religion of the , which will make you happy, and drink no more fire water, and let me hear from you then, and tell me how you like my words."

Thus did Canadian Methodism take the sinning, staggering, starving, and shivering Chippewa to her altars, and from it did the Indian rise a new man —with new desires, new purposes, and new hopes. The spiritual energies created and liberated by this revival of religion was thus not confined to their own little band, but was directed toward the redemption of his brethren on Lake Superior. The missionary spirit — that deep sense of responsibility of others, combined with a passionate desire to help them — found living expression and embodiment in the per son of the Canadian chieftain, O-Shah-Wan-Dah, whose name in its Anglicized form became John Sunday. He was destined to become the George Whitefield among the Chippewas of both Canada and America.

O-Shah-Wun-Dah, the Whitefield of the Chippewas

The missionary spirit — that deep sense of responsibility for the welfare of others, combined with a passionate desire to help — found living expression and embodiment in the person of the Canadian Chippewa —O-Shah-Wun-Dah, whose name in its Anglicized form became John Sunday.

Born in 1796, he belonged to the Missisauga clan of the Ojibway nation. About the year 1823, he was converted through the ministrations of the Reverend William Case at a Methodist camp meeing held near Belleville, Canada. He was received into the Conference of the Wesleyan Church of Canada in the year 1832.

21 The account of his conversion, written by himself after he had acquired a partial knowledge of the English tongue, is so

intensely interesting that I give it, in part, in his own quaint broken English. He says:

Sunday's Conversion

"In the afternoon we went to prayer-meeting and Peter

Jones says to us, 'Let us lift up our hearts to God.' I look at

him; I do not understand him. I think this: 'If I do this —take

my heart out of my body I shall be died.' However, I kneel

down to pray to God. I do not know what to say to ask for

religion; I only say this: 'O Kesha, munedo, shahnanemeshim!' 'O Lord, have mercy on me, poor sinner.' Bye-and-bye, the good Lord He pour His Spirit upon my wretched heart; then I shout and happy in my heart. I feel very light, and after prayer-meeting I went to tell Peter Jones how I feel in my heart. Peter says to me, 'Lord bless you now.' O how glad

in myl heart! I look around, and look over on other side the

Bay, and look up, and look in the woods; the same is every

thing NEW to me. I hope I got religion that day. I thank the

Great Spirit what He done for me. I want be like man build house on rock. Amen."

John Sunday at Sault Ste. Marie, 1832 Leaving his Canadian home, he came to Sault Ste. Marie, Mich., in the year 1832 —ten years after the military occu pancy of that site by the federal government. Here he pro

duced a sensation among the red men. It was the first time they had heard a sermon preached by one of their own in

their own tongue. Like themselves, he, too, had been a Manitou

worshipper; an idler and a drunkard; and they stood non plussed when he uncovered the weak points of their theology.

Available records would indicate that John Sunday was the first native evangelist to preach the gospel in the Indian's own vernacular. Hitherto they had received the gospel second-hand through the voice of an interpreter, but now the day of Pente cost had fully come. "Now they hear every man in his tongue, wherein he was born."

22 The Hollidays of L'Anse and Huron. Bay

While at the Falls of St. Mary, Sunday's preaching favorably impressed Mr. Holliday. He had held his post at L'Anse for more than a quarter of a century —from the year 1808 to the close of the fur trading era. He left his post only once a year— going out in summer to Mackinac Island to sell his furs and get his supply of new goods. He would return in the fall of the year with a flotilla of canoes, laden with provisions for the In dians. These he would barter with the Chippewas, who would then disperse to their several grounds for the winter, from which they would frequently return to bring in their furs and get fresh supplies.

Character of the Hollidays It was on those visits to Mackinaw Island that we are enabled to get a glimpse of the character of the Hollidays—pre sumably brothers. The Rev. Dr. Jedidiah Morse, in his fort night on Mackinaw Island, in the year 1820, met Mr. William Holliday, and he bears him this testimony: "A man of intel ligence and veracity in the service of the American Fur Com pany." Col. Thos. L. McKenney, in writing of the mission school on Mackinaw Island, under the auspices of the American Board of Foreign Missions, says: "There are two daughters of Mr. Holliday here, children of great promise. I suppose them to be about eleven and fourteen years old. Their acquirements are considerable, and their ap pearance and manners are both fine. The wife of John Holliday and the mother of these children was O-Muck-Kac-Kenoe."

The intermarriage of white traders with Chippewa women was not an unusual occurence. It may be said to have been a common custom among those who remained in the Lake Su perior region for any length of time. The Hon. Henry R. Schoolcraft was married to a Chippewa woman, as was also the founder of the Johnson family at Sault Ste. Marie. Just a cursory glance at the iyital statistics of the age shows clearly how ordinary this event was in the social life of the inhabitants of the shores of Lake Superior. Population on South Shore, 1832

Lieut. J. Allen, army officer, who accompanied Schoolcraft's expedition in 1832, observed the population to be scattered at various points, as follows: at Sault Ste. Marie 58 men, 73 women, 144 children, with a half-breed population of 161 ; at Tacquamenon, 42 men, 46 women, and 98 children; at Grand Island, 7 men, 6 women, 23 children, with a half-breed popula tion of 14; at Presque Isle, 4 men, 4 women, and 12 children; at Huron Bay, 4 men, 6 women, and 4 children. And had he inquired concerning the Indian population at Ontonagon, he would have found 29 men, 32 women, and 76 children ; to which he would have to add 18 half-breeds. At Keweenaw Bay, he found 31 men, 38 women, 76 children, and also 28 half-breeds.

The half-breed population constituted the trading class. Dur ing the year 1832 the following named persons received a license to trade among the Indians, executing bonds with sureties, and were stationed: at Tacquamenon, William Johnston; at White Fish Points, Samuel Ashman; at Grand Marais and Miners'

River, William Johnston ; at Grand Island, Louis Nolin and B. Marvin ; at Huron Bay, John Holliday ; and at Keweenaw Bay, William Holliday.

Mr. Holliday made L'Anse his headquarters for the two other trading posts — the one at Grand Island, and the other at Ontonagon, at which he had subordinate clerks or trades. At L'Anse there were three clerks who were licensed to trade, and sixteen boatmen were employed by the clerks, making nineteen, the total number of white men engaged in the at L'Anse in the year 1832.

It was upon Mr. Holliday and the American Fur Company that the Indians were almost entirely dependent for their annual supply of clothing, ammunition, and other necessities which were procured in exchange for furs and peltries.

Presiding over the deliberations of the L'Anse band of Indians was Gitehec-I-Auba. He was followed by Pen-nah-She.

2A Holliday Invites Sunday to Preach at L'Anse

Knowing something of the character of Mr. Holliday, the principal furtrader, we are not altogether surprised that he should have invited Evangelist Sunday to preach to the L'Anse band of Indians. When Mr. John Holliday returned in 1832, he took no whisky with him for the Indians as was his wont, but he took that which was better, namely: the Reverend John Sunday, the Chippewa missionary. On their arrival at L'Anse, Mr. Holliday called the Indians together, and told them that he had brought no whisky, and thereupon introduced Mr. Sun day as one who could teach them the true religion, they be came very angry and refused to hear the new teacher, saying his coming was in vain, for they were determined to hold fast the religion of their fathers. Surely this was not a promising beginning, but Sunday having prayed over the mission before consenting to go with Mr. Holliday, and, fully believing that he was walking in the path of duty, all the more resolved to stay. He told the obstinate leaders of the L'Anse band that although they might be opposed to the religion of Christ, yet he should remain and speak to all whose hearts the Great Spirit might dispose to hear the word. But suppose we let Mr. Sunday tell the story of his coming to Keweenaw Bay in his own words and in his own inimitable manner. In one of his missionary addresses, he says:

Whisky or Missionary?

"Now I'll tell you about Ke-wa-we-non. When I am at St. Mary, a trader come there after skoot-a-wa-boo (fire water). By and by, he came to me and say, Come, Ke-wa-we-non, and speak to my Indians. I feel very bad; something in my heart don't want to go. I can't sleep, thinking about preaching there. This was November, very cold. By and by, I think, I'll not go home (Canada); I'll go to Mr. Schoolcraft, Indian agent, on American side. He was very pleased to have me go, and gave me provisions. Mr. Holliday, the trader, took me to Ke-wa-we-non. I feel very cold outside, but the fire was in my

2> heart. We travel two weeks. When we get there we get all Indians together, and the trader say: 'This time I got no firewater. I change my mind down there.' The Indians very angry because he don't take skoot-a-wa-boo. By and by I speak about Jesus." " They say: 'If we become Christians, we can't live long, we can't catch deer or fish,' but I say you are much mistaken. The white man got plenty good houses, plenty horses, and cows, and boats, because he worship the true God. I stay seven months, talking in their wigwams. By and by they begin to like to hear about Jesus, and before I come away nine got re ligion, and eight more are sick here (pointing to his heart)."

A White Man's Opposition to Sunday's Mission

In a letter, written to the Honorable Henry R. Schoolcraft from L'Anse, dated January 14, 1832, John Sunday, the Indian evangelist, gives an intimate, faithful and informative picture of his work, wherein is shown the opposition that confronted him, and also the degree of success that attended his efforts. In his strange but pleasing Chippewa-English, he writes:

"I received your kind letter. I understand you—you want hear the Indians from this place. I will tell you what the Indians doing. They worshiped the Idol God. They make God their own. I understand Mr. D. He told all Indians not to hear the word of God, so the Indians he believed him. He tell the Indians you worship your own God. You will get heaven quick as us. So the Indians do not come hear word of God.

The First Fruits of Lake Superior Methodism

"But some willing to hear my preaching. One family they love come meeting. That Indian, by and by, he got ligion. He is happy now in his heart. After he got that ligion that Indian say, Indian ligion not good. I have been worship Idol god many years. He never make me happy. Now I love Jesus. His ligion is good, because I feel it in my heart. I say white

26 people ligion very good. That Indian can say all in Lord's prayer and ten commandments and all apostle's creed by heart. Perhaps you know him. His name is Shah-Wun-Ne-Noo-Tin.

"I never forget your kindness to me. I think I shall stay here till May. I want to do what the Lord say."

The Personal, Experimental Note Stressed and Evangelical Fervor Expressed Thus the Shah-Wun-Ne-Noo-Tin family of Chippewas be came the first-fruits of Lake Superior Methodism, and Sunday became the first native evangelist to preach the Gospel to the Chippewas in their own language. Prior thereto if and when they heard the Gospel, they received it second-hand through the voice of an interpreter. Now, however, the day of Pentecost had fully come; for "they heard every man in his tongue, wherein he was born."

Like Wesley this first Chippewa convert to Methodism in Lake Superior "felt his heart strangely warmed." Shah-Wun- Ne-Noo-Tin, let me repeat, gives this testimony: "I have wor ship Idol god many years. He never make me happy. Now I love Jesus. His ligion is good, because I feel it in my heart."

Here was a personal, experimental note that was infectious: an evangelical fervor that prepared the way for the coming of an organizing genius who could and would give permanence to the glorious work already begun.

n w

« < w X h u. o w z 111 u t/3 PART FOUR

New York Methodism in the Lake Superior Region Opportunely, in the providence of God, came our administra tive genius, who should bring re-enforcement and give strength and solidity to the missionary activities of the Chippewa chiefs of Canada.

The Reverend John Clark He was the Reverend John Clark of New York Born at Hartford, Washington county, July 30, 1797, he was converted in 1817, and was admitted on trial in the New York Conference, in 1820. He was indeed a "traveling" preacher. In a period of twelve years, he had been stationed at various points in the States of Massachusetts, Vermont, and New York—all within the bounds, at that time, of the New York Conference. His last appointment, prior to coming to Lake Superior, was as Presiding Elder of the Plattsburgh district.

New York Indians in Wisconsin When the General Conference met at Philadelphia, in May, 1832, its committee on missions recommended "The extension of the aboriginal missions in our Western and Northwestern frontier." A portion of the Northwestern frontier was bounded by the south shore of Lake Superior and the southern boundary of Wisconsin territory. Into the Green Bay District of Wiscon sin territory, a Methodist band of Oneida Indians from New York were settled in the year 1831. The Erie canal had been built through the heart of their ancient haunts, and, in the in terest of social progress, they were removed to a tract of land lying on the west side of Green Bay, a little north of Fort Howard. In the judgment of certain knowing ones of the age, it was to be a "permanent" frontier!

Missionary to the Northwestern Indians It was for service in this Northwestern frontier that the Reverend John Clark volunteered. His proffer was accepted, and he proceeded with all possible speed to his new field of labor. He reached Green Bay, on the 21st of July, 1832 —the

29 year of the Black Hawk war, so-called, and the frightful cholera epidemic. He says: "I found the country in great alarm, both on account of cholera and from fear of a visit from the war like Sioux; but all is being more quiet. On September IS, 1832, the Methodist Oneidas had the pleasure of seeing their house for a school and worship completed, and a class formed of twenty-five Indians. Then, placing Daniel Adams, a native preacher, in charge, he proceeded northward, to the banks of Menominee river where he establishd a mission among the Menominee Indians, and for them caused to be built a com bined school house and church, located on the present site of Marinette, Wisconsin.

Indian Missionaries

Reaching Sault Ste. Marie, in the fall of 1832, Clark learned of Sunday's labors at Keweenaw, and of John Cah-Bage and John Taunchey at the Falls of St. Mary. He told the Methodist Indians at that point that they would have a missionary and a school the following year. In fulfillment of that promise, in the Spring of 1833, he took his family, and with him, four Indian missionaries: Thomas Frazier, Thomas McGee, William Herkimer, and Peter Jones, to assist him in advancing the Kingdom among the Chippewas, Menominees, and Oneidas.

A Week with Clark at Sault Ste. Marie His headquarters for this year was at Sault Ste. Marie. His weekly labors were as follows: "Preach to the citizens and garrison in the town, on Sunday morning; to the Indians, at half-past twelve p. m., at the office of the Agent (Indian Agent); to the garrison, at three p. m. at the school house in the Fort; and attend prayer meeting at the same place in the evening; Tuesday evening, Bible class for the officers and their families; Wednesday evening, preach to the Indians and citi zens of the town; Thursday evening, Bible class for the sol diers; Friday evening, prayer meeting in the Fort."

Such abundant and systematic labors could not but bring desirable results. In his report to the church, in 1834, he sums up the work about the Falls of St. Mary, in these words:

30 Results at Fort Brady

"1. Fort Brady. — Here we have a class of twelve persons. Since this class was formed, three have removed with cer tificates, and one without. Three probationers have withdrawn, and five have been dropped. Four of the officers are decidedly pious, and two have become so within the year. In the garri son school house, prayer meetings are held four evenings in the week, and are generally well attended. The temperance cause received a liberal share of attention from the whole command.

Fruits and Prospects at Missionville

"2. Missionville is the name of our mission two miles below the fort. Here our prospects are still flattering. The thirteen houses are now completed, at an expense to the Board of only

$750. Each house is eighteen feet square, and all are comfort able and warm. We have a good school house, eighteen by twenty-six feet, and a barn, eighteen by thirty-six feet.

"The school is conducted by Brother Bourne, from Pawlet, Vermont. He is a single man, and cooks his own food. He will be aided by Henry Snake from Grape Island, both as inter preter and assistant in the school. The number in the society is thirty-eight, all natives." Re-enforcement from Canadian Methodism

Meanwhile he had sent out a Macedonian call to New York and Canadian Methodisms for added re-enforcement The heart of this chief missionary was cheered by the ar rival, at the Sault Ste. Marie, on the 22nd of August, 1834, of two very efficient helpers— the Reverends D. M. Chandler and Milton Bourne, both of whom came from within the bounds of the Troy Conference. As we shall behold later in this series, Brother Chandler's race was destined to be short, owing to his =elf-forgetting sacrificial devotion. Brother Bourne, as we have already observed, was employed at Sault Ste. Marie, while Brother Chandler was sent to Keweenaw Bay. The latter took with him George Copway, John Taunchey and also an inter preter.

n Copway's Call to the Mission Field

Copway gives a fascinating account of the circumstances at tending his call to Lake Superior. He says: "I hesitated about going (to Lake Superior), and my father felt unwilling at first to let me go. One day I determined to leave the village to avoid going to Lake Superior. I hunted along the River Trent, hoping John Taunchey would be gone before I returned. At the end of two weeks, something whis pered: 'George —go home—go to Lake Superior with your uncle, John Taunchey.' "When I returned my uncle said: 'George, your father left it with you to go or to stay.' After a night of prayer, I con cluded I had to go. On July 16, 1834, we were on the shore. The canoes were ready. The Indians prayed on the beach."

On the 24th day of August, 1834, they were greeted by the Rev. John Clark, the superintendent at Sault Ste. Marie. To gether the three — Chandler, Copway, and Taunchey —set out upon their long voyage from the Falls of St. Mary to Kewee naw Bay, a distance of about two hundred and fifty miles, in a bark canoe, loaded with provisions and other necessities; but, after being detained several days by stormy weather, they got Brother Chandler and his interpreter, with their effects, on Mr. Holliday's boat. Copway and Taunchey proceeded later and beached their canoes at Keweenaw Bay in September of 1834.

Chandler's Success at Keweenaw Bay

George Copway tells us that on a certain Sabbath in Janu ary, 1835, Mr. Chandler preached a sermon from the words "And they were all rilled with the Holy Ghost." Continuing he says: "He spoke with unusual liberty; I caught some of the same fire with which the sermon was delivered; and interpreted it with much ardor. O what a melting season it was! The anxious and expressive looks of the Indians, the tears streaming down their cheeks, all tended to add to the occasion. Here was comfort; here was one bright spot, at last, in my checkered life, that I can never forget. My poor brethren seemed to swallow every word of the sermon as I interpreted it.

32 A Little Child Shall Lead Them "One John Southwind, who had been notoriously cruel and revengeful, was among the humblest and the happiest. He had been a great conjuror. Another revengeful Indian was Spear- maker who threatened to tomahawk us, if we should come to his wigwam with the "white man's religion" for says he, "al ready some of my family are very sick and crazy." Notwith standing this threat, we commenced our visits with no other weapon than a little calico bag, containing our Testament and Hymn Book. Whenever he saw us near his wigwam (we were obliged to pass near his in visiting other wigwams), he would run out, and grumble and growl like a bear escaping from its den for life. In this way we continued our visits, and had opportunities to converse with his family, which resulted in the conversion of all his children. Chippewa Conjuror Converted "In the month of February, he himself came to us, and pleaded earnestly for forgiveness. He had gone out to hunt the martin with his youngest daughter, who was about ten years old. While her father was preparing the martin trap, or dead fall, the daughter slipped behind a tree, knelt in the snow, and prayed for her father. The Lord heard her prayer. The old man 'felt sick in his heart.' He returned home three days earlier than he intended. "Just after dawn, John Southwind came, saying: 'Your friend Spcarmaker is very sick; he wishes you to call at his wigwam and pray with him.' This was good news, indeed. We went at once and prayed with him. He could not speak, but sat sobbing and sighing over the fire. We conversed with him and then left him, but before breakfast he entered our house with his large medicine sack, containing little gods of every description. He stood before us and said: 'Here, take this.' He cast the sack or bag down upon the floor, and wept and sobbed bitterly saying: 'I have done all I could against you, but you have been my friends. I want you to pray for me, and to burn these gods, or throw them where I can never " see them again.'

33 Clark Comes to Keweenaw Bay, June, 1835

Here Chandler and his Indian helpers continued their minis trations, awaiting the arrival of the Rev. John Clark, the super intendent. He came in June, 1835, accompanied by William Herkimer and family, and John Johnson, all native missionaries. He was cordially greeted by the several Methodist Indian fam ilies who had assembled on the shore to receive him and his party.

Brother Chandler had already erected a house for himself and his mission the preceding autumn, in the absence of the Chief, and had been obliged to pay the aboriginal landlord a bonus on his return. To avoid further complications, Brother Clark bargained with the tribe, with due Indian ceremony, for a tract for the mission to the satisfaction of all concerned.

William Herkimer and John Johnson were directed to spend two months at Ontonagon River, where there appeared good prospects among the Indians. Brother Chandler was con tinued at L'Anse, with instructions to have a dwelling and school house, built of logs, flattened on two sides by having the roof of flattened timbers, covered with clay mortar, and se cured from storms by a strong coating of cedar bark.

A Chippewa Love-Feast

Mr. Clark tarried with them for about a week, during which time meetings were held every evening. Sunday was the great day of the feast. At the love-feast held at nine o'clock, several Indians spoke with much sincerity and gratitude, as the follow ing testimonies clearly show:

Chief Yellow Head said: "Brothers and sisters, I rise be fore you and the Great Spirit to tell you how thankful I am that the Great Spirit spared me to see this day. I always feel thankful to the missionaries who first told me and my people the way to heaven. I will always listen to their words that I may know all about Jesus. I am happy in my heart today. This is all I have to say."

34 Chief Big Shilling spoke, saying: "My dear brothers and sisters. I am happy to see you this day. I am very happy in my heart every day. I will trust in Jesus as long as I live. This is all I have to say."

Emma Rahmsega testified in these words: "I am very glad in my heart this day. The Great Spirit has done much for me in bringing me out of darkness to see the way of heaven. I am glad to see our ministers, and to hear their good words. I will try to be faithful as long as I live."

William Snake spoke thus: "My Brothers and Sisters, it is six years since I first set out in the service of Jesus, and I am glad I am not tired of this good way." Big Jacob (John Sunday's brother) said: "When the Meth odists were preaching to our people, I heard that chiefs and warriors were frequently in tears. I then said I would not shed tears were I to hear them. I went determined not to behave like a woman by crying. I sat near the door. The preacher was speaking about Jesus dying on the cross, and the Indians were sobbing all around me. I began to feel serious, and then the tears fell; I wiped my eyes, but the tears would flow. I asked myself, 'Am I crying, too?' Brothers, I was ashamed to shed tears; but now it is not because I am a coward that 1 cry, for I never shed a tear on the battlefield nor when my children and friends lay dead before me. No! I never dropped a tear. I am very happy and thankful that the Great Spirit did not say: "I will never bless this Indian."

John Sunday, the speaker's brother, in interpreting to the whites what his brother had said, added this comment: "That was a great big mercy for that great big Indian!"

Chandler's Eloquence at Keweenaw

The year of 1835 closed at Keweenaw Mission with this cheering intelligence, written by the Rev. D. M. Chandler, preacher in charge. "On the last evening of the year, a watch- night service was held which was crowned with displays of grace. The holy fire burned more and more, until a resistless power came upon the brethren, many of whom were cast help

35 less upon the floor, and one heathen was wallowing in agony for the space of an hour, when he found deliverance through faith in Christ, and immediately joined the class. The heathen were there to witness this wonderful work, and retired under deep conviction that their idols were vain. The brethren went to their camps happy in God. The mission prospers in all its branches. More houses will be ready soon and the Indians will be more settled; and then the mission and the school will be of greater service. The Indians are very thankful to Brother Clark for the provisions he has made for their souls and bodies." Agricultural Plans at Sault Ste. Marie If Rev. D. M. Chandler labored industriously and success fully, at the Keweenaw mission, so also did the Reverend Mil ton Bourne at the Falls of St. Mary. He wrote that despite adverse influences, "the mission, I trust, is on the advance, par ticularly in relation to experiences among the members, and the evident improvement of the school." Continuing, he says: "I am happy to say the Indians are increasingly attached to their houses, so if a person could be employed two years to aid them in enlarging their fields, making good fences to secure their crops as well as to give them instruction in agriculture, the time is near when they would be as permanently settled as their white neighbors."

Chippewa Hunters Become Farmers The year 1836, the last of Lake Superior Methodism under the administration of the founders, witnessed still further advances.

Visiting the Mission near Sault Ste Marie in the Spring of 1836, Superintendent Clark observes that "The Indians had oc cupied their houses with gladness and comfort during the win ter, and more were desired. Their fields had been much en larged and the erection of division fences gave the whole an agricultural air which was quite cheering. Their spiritual state was good, and, out of thirty-three native members only one had tasted a drop of whisky, and he gave such evident signs of humiliation that he was borne with."

36 Chandler Visits New York The work at Keweenaw Bay also prospered. Two members had died; one was set aside, and three new members were added. The whole number of members totaled thirty-three. The school contained twenty-seven children. After two years of labor in this field, the Reverend D. M. Chandler left on June 20, 1836, to attend Troy Conference, of which he was a member. In his absence the Keweenaw mission was left in charge of William Herkimer, native, also Mr. Chubb, who had been a trader at Oneida West, Wisconsin Territory.

The Missions Win Friends During these four years the Christian Chippewa chiefs felt a fraternal solicitude for the spiritual welfare of their blood- brethren, while New York itinerants labored with a paternal regard for the Indian's prosperity and continued adherence to the principles of . Those in authority, both whites and reds, became increasingly friendly to the missions. Hav ing beheld the holy walk of those who manned the missions, and having witnessed the decided change wrought upon the Indian character, they aided and supported in every possible manner the cause for which the Methodist missions on Lake Superior stood.

37

PART FIVE

The Old Order Changeth and Giveth Place to the New

We can not tarry here. We must march, my darling, We must bear the brunt of danger, We, the youthful, sinewy races, All the rest depends on us, Pioneers! O Pioneers!

It will have been discovered that the founders were men of capacity and courage, of sincerity and piety. Nevertheless, a series of events, economic and political, transpiring closely as to time, were more powerful, and, in the end, forced them to make their exit from the scene of active life in the Lake Superior region. A new era was in the making, and it de manded new men and new leadership.

In the first place, the fur trade that for two hundred years had ruled supreme in the Lake Superior region was decaying and dying. Its death was certified when John Jacob Astor sold out his interest in the American Fur Company to Ramsay Crooks, in 1834. The latter then turned his attention to the fishing industry. The former voyageurs became fishermen; the traders, ship-builders. And the articles of commerce in demand in the Upper country were not guns, and traps, and peltries as formerly, but hooks and twine, salt and fish.

Following hard upon the economic revolution, was the change of masters in the title to the land. From time im memorial, the ownership of the land was vested in the Chip pewa Indians, as a nation. This was a right that both the French and British had previously recognized, and the Federal Government pursued the same policy. By treaty negotiation, in 1820 the Chippewas ceded to the United States a tract of land at Falls of St. Mary for the purpose of erecting a military stronghold, and also gave the citizens of the United States the right to mine for copper in the copper bearing region of Lake Superior. A couple of years later, the American Government erected a fort on the site already ceded, and manned it with

30 a body of soldiers. And now came the memorable treaty of 1836, whereby the Chippewas ceded all the territory in the Lake Superior region from the eastern tip to the banks of the Chocolay river in the west.

In the same year, the Congress of the United States, in admitting Michigan Territory into the Union as a sovereign State, enlarged its borders by extending its boundaries west ward in the Lake Superior region to the waters of the Mon treal river. Its original western boundary, fixed in 1805, was a line drawn from the bottom of Lake Michigan, in the middle thereof, northward to a point touching the international boun dary line in Lake Superior. This north and west line bisected the Lake Superior country at a point near the present site of the city of Newberry. Hence, all that portion of the Lake Superior country lying to the west thereof was included within the boundaries of Wisconsin territory. And since the Indian village of L'Anse was a constituent part of the territory of Wis consin, from 180S to 1836, and since the Rev. John Clarke was the superintendent of the Indian missions in the territory of Wisconsin, his ecclesiastical authority quite naturally was ex ercised in that locality.

Now, however, the Congress had decreed that the western line of Michigan, as fixed in 1805, should be changed. It was pushed westward from the middle of Lake Michigan to the middle of the waters of the Montreal river, in the year 1836. The newly created State of Michigan then began to exercise its sovereignty over the newly acquired territory, including, of course, the Indian village of L'Anse, on Keweenaw Bay.

Following the lead of the Michigan State administration, the Michigan Conference of the Methodist Episcopal church began to exercise its ecclesiastical authority in this newly acquired domain with the result that the international aspect of the Mission at L'Anse passed away. Henceforth the personnel of the mission was recruited from the members of the Michi gan Conference.

40 PART SIX

Salient Features of the Activity Program of the Pioneer Missionaries of Lake Superior Methodism In reviewing the activities of the pioneers in the Lake Su perior region, it becomes increasingly clear that they pursued a comprehensive plan of work, admirably suited to meet the varied and essential needs of their Chippewa charges. It em braced every important phase of the Indian's life—religious, intellectual, social, and economic. The means chosen to attain these ends were primarily the time-tried and time-honored ones: preaching, teaching, and singing. To these were added (in the phraseology of our day) the enunciation of a social message, the development of a social conscience, and the ren dering of a timely social service. For, although these pioneers lived and wrought in a remote frontier in a furtrading era, of one hundred years ago, they were nevertheless surprisingly modern in the formulation of their plans and in the forehanded- ness of their work.

After Superintendent Clark had inspected the Methodist Mission at Missionville, two miles below Fort Brady, in 1836, he writes: "The head chief was increasingly friendly to the mission, having witnessed the holy lives of those engaged in the mission, and the decided change wrought upon his peo ple who had become Christians. His hostility abated as his convictions of the worth of our religion increased."

If the transformation of character so as to conform to the standards set by the Son of Man be the goal of effective preach ing, then one is constrained to confess that these missionary- evangelists were thoroughly effective in their preaching.

Chippewa Preachers, Teachers and Interpreters

Supplementing the work of the White missionary was that ot the Indian missionary. And it is extremely doubtful that the work would have spread with such rapidity if it had not been for the employment of the Indian missionary. Admittedly they were unschooled, but was not that inevitable in view of their forest-life background? However, the Indian standard

.11 of ministerial education was steadily rising, an witness the educational attainments of Indian preachers like Peter Jones and George Copway.

Says the Detroit Courier, in reporting a sermon delivered by Peter Jones, in 1833, when he was on his way to Lake Superior:

"He speaks our language well, and his manner is simple, sincere, and solemn. The evidence he gave of the reality of true religion to the power of the Holy Ghost, and to the con solation of the true believer, could not but reach the heart and move the sympathies of a large portion, if not all of his hearers."

Of the educational advantages enjoyed by George Copway, it is only necessary to subjoin his own words. He says: "To Brother Clark, under God, I owe all the education (little as it is) which I now possess. Before this I could scarcely speak or read five words correctly."

Tutoring the Untutored Mind—Priority in the Field of Education Closely allied to their preaching were their teaching activ ities. They imparted to the untutored Chippewa the rudi mentary elements of an English education. It is true the school building was an exceedingly modest affair, but were not all structures humble in that backwoods, log cabin era? The little log-cabin school house at L'Anse, on Keweenaw Bay, stood back from the shore about forty rods. Small as it was, mean as were its facilities, yet its place in the history of education in what is now the Upper Peninsula is secure in its priority. It was the first school house erected and the first school conducted and maintained west of Sault Ste. Marie on the south shore of Lake Superior within the bounds of the present Upper Peninsula of Michigan.

Priority in the Realm of Religion Sir Christopher Wren had no part in designing the log cabin Methodist church at L'Anse, and no prelate of the rank of it, Bishop ever preached in to say nothing of dedicating it, yet

4.' that little, lowly log church in the wildwoods, built and sup ported by these pioneer Methodist missionaries, was the first Christian church and congregation west of Sault Ste. Marie located in the territory now known as the Upper Peninsula of the State of Michigan, in the American period of Lake Superior history.

The Chippewa Hymnist

For the Indian hymns employed in deepening and enriching the Christian life and experience of the Chippewas, the Meth odist mission was indebted to the Reverend Peter Jones, a Canadian Chippewa. Born on the heights of Burlington Bay, Canada West, on January 1, 1802, he was given an English education in his youth. At a Methodist camp meeting, con ducted by the Reverend William Case of the Wesleyan Church of Canada, he was converted in the year 1823.

Peter Jones' Conversion Let us listen to the story of his conversion in his own words. He says: "During the preaching, I wept much. This however, I endeavored to conceal by holding my head behind the shoulders of the people. I felt anxious that no one should see me weeping like an old woman, as all my countrymen con sider this beneath the dignity of an Indian brave." After days of anxious prayer, the victory was won, and, then he continues, saying: "The love of God being now shed abroad in my heart, I loved Him intensely and praised Him in the midst of His people. And what was I that I should not raise my voice in giving glory to God, Who had done such great things for me?" Then he concludes with this holy aspiration, "May I never forget the great things He has done for me on the glorious morning of the 5th of June, 1823!"

His prayer was heard and fulfilled. He himself praised God and he was the instrument in the hands of God to help his Chippewa brethren to praise in lofty strains the Great Spirit Who had regenerated their human spirit and Who had inspired them to rebuild on a firm, unmovable Rock their social and economic life. His of the great hymns of the

43 Church from English into the Ojibway tongue placed in their hands a soul-cultural instrument of incalculable value.

The Peter Jones Hymnal A paragraph from the preface to the second edition of the Indian hymnal is worthy of perusal. He says: "I have received repeated and earnest solicitations from the converted Indians at the various Ojibway mission stations to have it (Ojibway Hymn Book) reprinted; stating, as their reason, that as the Great Spirit had made their hearts to rejoice while singing His praises in the language of those hymns, they still wished to retain what had been made a blessing to them in their first efforts to serve the Lord."

For his rare linguistic talents, generously dedicated for the uplift of his race, he was universally beloved, who knew him as Kah-Ke-Wa-Quo-Na-By — "Sacred Waving Feathers."

The Christian Home Supplants the Chippewa Wigwam The correlation of conversion to domestic felicity and fam ily well-being was pointedly emphasized by the Founders. The need therefor becomes apparent when we consider the cus tomary wigwam mode of living. It was not conducive to the attainment of that state of marital relations which the Pioneer preachers so strenuously stressed. Within the frail, hut-like structure, called the wigwam, it was not uncommon to house therein two or three families, with but a flimsy blanket for separating partitions for the several family apartments. To remedy this lack of proper housing, the Reverend John Clark caused to be built a row of log cabins that lined the shore of Keweenaw Bay. This enabled each Chippewa family to have a separate dwelling, and, then, the hitherto unfortunate, de graded squaw experienced a marked change in her social status: she had become a Christian wife.

Temperance Fostered

Then, too, a vice that gave the missionaries no end of con cern was that of intemperance. It was also a dominant vice among the white folk, and the Indian was an apt pupil. To

44 combat it, the Federal Government had enacted repressive

measures, but since it did not reach the inner springs of con

duct it proved wholly unavailing. Our missionary, on the other hand, invoked his persuasive powers, and to which he added the stimulus of organized Temperance societies. A Lake Su

perior Chippewa Indian was asked why he, who had been a confirmed drunkard, no longer imbibed intoxicants. His reply

is significant. He said: "Me Methodist. Me go Mission. Me no drink." Then, at an Indian Temperance Meeting, held at White Fish Point, one hundred and five Chippewa Indians came forward and signed the pledge, each solemnly declaring, as he set his mark opposite the pledge that there shall be "No more death by drowning, no more burning to death, no more quar reling or fighting, and no more bruised eyes" due to the drink ing of liquor.

Perhaps no single feature of the work of Lake Superior Methodism was so frequeuntly and favorably commented upon by observing contemporaries as the gradual disappearance of intemperance among the Methodist Indians.

Reconstructing the Economic Life of the Chippewas

At this time the economic life of the Lake Superior Chip pewa was undergoing a marked transition. It was a radical change— the change from a hunting stage civilization to that of an agricultural one, though in an elementary form. Herein the Pioneers rendered the Indians invaluable aid and assistance. And they gave these services in the proper order. First, they ministered to the human spirit, seeking the regenera tion of the Indian spirit before they attempted the reconstruc tion of their society. That was the logical and natural order of procedure: first, spiritualize the Indian mind; then civilize him.

Peter Jones makes this acute observation of the economic effects upon the Indian after his conversion: "As soon as the tribes were converted, they perceived the evils attendant upon their former state of ignorance, poverty, and vagrancy, and they began to work, which they had not previously done, and to recognize the advantage of cultivating the soil."

45 After Superintendent Clark had completed his last inspec tion of the Indian Mission at Missionville, near the Falls of St. Mary, he writes of the agricultural advancement made by the Christian Indians, saying: "The Indian's fields have been much enlarged and the erection of division fences gave the whole an agricultural air which was quite cheering." One of his last acts upon visiting the Mission at L'Anse was to give the Indians at that place a few farm implements. It is recorded "he fur nished the Indians with five new axes and five new grub hoes," which was about as much as perhaps could be safely carried in a frail birchen canoe, and as much as his missionary money could purchase.

Thus were tangible and intangible values inseparably inter woven in their natural order in the minds of the Makers of Lake Superior Methodism.

-16 PART SEVEN

Spiritual Conquests Through Co-operation

This notably well-balanced activity program they were en abled to put into operation by drawing together, in the spirit of Christian unity, the missionary forces of the Methodist churches of Canada and America. The big idea resident in the prefix "inter" looms large in this co-operative venture. "Inter" is the keyword of Lake Superior Methodism. It is written in living letters in every stage of its growth and development.

Was it not an inter-racial movement? Did it not bring about the happy intermingling of the red and white races on the broad basis of Christian brotherhood?

Was it not an inter-denominational movement? Did not the representatives of Methodist churches, by combining their en deavors, win the spiritual victories and achieve the expansion of Lake Superior Methodism?

And was not Lake Superior Methodism inter-national in its scope? Did it not overleap the barriers of international boun daries to recruit its personnel from the finest flower of Cana dian and American citizenry? Moreover, was it not inter-territorial in its terrain? Were not its mission stations located in two separate and distinct ter ritories, Michigan and Wisconsin? At Missionville, in the East, the mission was located on the soil of Michigan Terri tory; at L'Anse, in the West, it was located on the soil of Wisconsin Territory. Then, too, was it not inter-fraternal in its relations to American denominations? Upon first coming to the North Country, Superintendent Clark made his headquarters at Sault Ste. Marie but later moved to Green Bay, and he fixed the loca tion of his Indian mission two miles below Fort Brady. This left the Baptists who were first on the field in this particular locality in possession of the village of Sault Ste. Marie. And when he entered L'Anse it was an unoccupied, forgotten mis sion field of strategic value.

47 Thus long before the idea suggested by the word "comity" ever entered into use in ecclesiastical parlance, Superintendent Clark gave a fine exhibition of its meaning and value. Within his power, no Indian village was neglected, no missionary work was duplicated, and no mission funds were wasted.

Believing in the universality of Divine love and in the unity of human kind, their hearts were thrilled with the romance of Christian service as they helped the Chippewa to keep step with Lake Superior progress, and to take his rightful place in the Kingdom of God.

Extraneous Conditions Effect a Change in the Administration of Lake Superior Methodism

Meanwhile extraneous conditions were affecting the adminis tration and organization of the Lake Superior Missions. The one was governmental; the other, ecclesiastical. The boun daries of the newly created State of Michigan were enlarged to include certain strips of land that formerly formed a part ot Wisconsin territory of which the Village of L'Anse, Keweenaw Bay was a constituent. Then the Michigan Conference was organized to include the whole of the State of Michigan, and, consequently the administration of the Lake Superior Missions was taken over by the Michigan Conference. Automatically the relationship of the Founders to the missions ceased.

Dispersion of the Pioneers And now followed the dispersion of the Pioneers. Clark and Bourne transferred into Illinois Conference; Sunday went back to Canada; Copway, Johnson, and Peter Marksman matriculated at Ebenezer Seminary, Jacksonville, Illinois, while only a solitary one of the Founders remained, the Reverend D. M. Chandler. And his stay was destined to be brief — owing to his sacrificial devotion.

Chandler, Michigan's First Missionary in the Upper Peninsula

Tt was late in the Fall of 1837, when Chandler arrived as a member of the Michigan Conference at the Sault to take charge of the Indian missions at Missionville and at L'Anse, Kewee naw Bay. Winter was just setting in. The whirling, whistling northwest winds had plucked the plumage from the heads of the maple and the birch. The forest primeval stood bare. Marsh and meadow were strangers to the geese and the mal lards. They had taken their flight to warmer climes. What little harvest the Chippewa possessed, he had gathered. The Indian summer was gone.

The Snow Shoe Trail Winter was setting in in earnest. The first few falls of snow had come and disappeared. The frost was beginning to stiffen the earth into a stony hardness. Rabbits hid in their burrows; wolves howled their wail of hunger; and the Ojibway brave, untouched by the new life, crouched and shivered before his lodge fire.

Devoted Heroism Every living thing sought shelter from the icy blast but Michigan's first Missionary in the Upper Peninsula, the Reverend D. M. Chandler. In body he was weak, but in spirit he was mighty. He had tended his people at Missionville; he must now shepherd his flock at L'Anse, on Keweenaw Bay. To reach them he must cover a distance of some two hun dred and fifty miles on foot, over treacherous streams and rivers, over frozen fen and moor, and over crusted snows, heaved high and wide. Nothing daunting, however, this faith ful shepherd set out upon his perilous journey. The only human habitations along the way were a cluster of wigwams at widely scattered points.

Michigan's Martyr Missionary His feet weary from tramping and trudging, his body aching, his eyes at time blinded by the brightness of the snow, yet he falters not, nor yields to the demands of the flesh. He only knew one way—forward; he only understood one word —duty. At length he reaches the goal of his hazardous undertaking, but he had to pay a big toll—physical weakness that laid him in an early grave. A Common Heritage

Our story is ended. The tale has been told. It is a legacy of devotion and wisdom. It is a common heritage. It belongs not alone to Michigan Methodists. On the contrary, it is the treasure of all who aspire to live on a creative plane in the Kingdom of God. It is the possession of all who admire and are inspired by contemplating high deeds performed and noble examples exhibited.

The Spiritual Reciprocity of Canada and America To the Methodist missionaries of Canada and America, who, in the hour of the Chippewa's extreme spiritual poverty, entwined the Stars and Stripes and the Union Jack about the Cross of Calvary, and entered into a solemn league and cove nant to enthrone the Crucified One in the hearts and lives of the Lake Superior Indians, we are constrained to exclaim, "All hail! Well done!"

Persistence of the Pioneer Spirit

To those who have read this narration and interpretation of the spiritual achievements of the Makers of Lake Superior Methodism, we are impelled to remind that the pioneer spirit has persisted down a century of Methodist progress in the Upper Peninsula of Michigan.

To those who would have the Past march breast forward with the Present, and to reach forward into the Future century of conquest for Christ and His Church, we ask all such oft to sing in their hearts:

"The Son of God goes forth to war, A kingly crown to gain; His blood-red banner streams afar; Who follows in His train? Who best can drink his cup of woe, Triumphant over pain, Who patient bears his cross below, He follows in His train."

50 BIBLIOGRAPHY

Some of the writings consulted from which the facts in this book are derived:

Bryce, George —A Short History of the Canadian People, Scrib- ner, 1914.

Copway, George —The Life, History and Travels of Kah-Ge- Gah-Bovvh, A Young Indian Chief of the Ojibway Nation, A Convert to the Christian Faith, Philadelphia, 1847.

Finley, James Bradly — Life Among the Indians, Edited by D. W. Clarke, New York.

Hall, Rev. B. M.— Life of John Clark, Carlton & Porter, New York, 1857.

Handbook of American Indians, Washington, D. C.

Indian Office, Reports of, To War Department, Washington, D. C.

Indian Treaties, Washington, D. C.

Jones, Peter —A Collection of Chippeway and English Hymns, 1847.

McKenney, Thomas L. —Tour of the Lakes.

McLaughlin, Andrew C. —Life of Lewis Cass.

McClintock & Strong — Ecclesiastical Encyclopedia — Harper, 1894.

Methodist Quarterly, January, 1857.

Michigan Pioneer — Historical Collection and Michigan Histori cal Commission, Lansing, Michigan.

Nate, Grace Lee —The Voyageur —Appleton and Company, 1931.

Pitezel, John H.— Lights and Shades of the Missionary Life — Cincinnati, Methodist Book Concern, 1860.

Rezek, A. J.— History of the Diocese of Sault Ste. Marie and Marquette, 1907.

51 Ryerson, Adolphus Egerton —"Story of My Life" —, 1883.

Schoolcraft, Henry R.—Historical and Statistical Information Respecting the Indian Tribes of the United States, 1851.

Tanner, John — Narrative of the Captivity and Adventures of John Tanner, edited by Edwin James, London, 1830. Traill, Catherine Parr Strickland —The Backwoods of Canada, London, 1836.

Warren, William W.—History of the Ojibways, Vol. V. Minne sota Historical Society Collection.

White's American State Papers.

Wisconsin Historical Society Collection, Madison, Wisconsin.

Young, —By Canoe and Dog Train, Eaton & Mains, 1890.

Acknowledgment

To the staff of the Huntington Library, San Marino, Cali fornia, the author is deeply indebted for courtesies extended.

52 CONTENTS

Part One 11 Centennial anniversary of Methodism in the Lake Su perior region. Research and publication, a labor of love. Salient historical facts: missionary urge of Methodist Chippewas of Canada; removal of Methodist Oneidas of New York to Wisconsin; L'Anse, an important fur trad ing post; missionary achievements; pressure of extrane ous events.

Part Two 15 Historical background — social consequences of the war of 1812; famine, plague, pestilence resulting in decima tion of weaker portion of Chippewa population; living remnant suffering from poverty, intemperance and vice, the while governmental restrictions and commercial reg ulations are unavailing in staying the downward trend.

Part Three 19 Wesleyan Church of Canada and the missionary spirit of its leading Chippewa converts: Chiefs Yellow Head, John Sunday (O-shah-wun-dah), Peter Jones (Kah-ke- wah-quo-na-by), George Copway (Kah-ge-kah-bowh), and others; the Holidays of L'Anse; Population.

Part Four 29 American Methodism enters the Lake Superior country. Missionary committee of the General Conference appoints the Rev. John Clark to organize and supervise Indian missions. His corps of helpers: The Reverends D. M. Chandler and Milton Bourne, Troy Conference, and the Canadian Chippewas; Johnson, Taunchey, Herkimer, Frazer, Chubb, and others.

Part Five 39 The Lake Superior Missions feel the pressure of ex traneous events; the economic revolution —from furs to fish; the governmental revolution —from Lake Michigan to Montreal river; the ecclesiastical revolution — from the General Conference to the Michigan Conference.

Part Six 41 Missionary achievements: creation of Christian char acter; establishment of the first church and first school west of Sault Ste. Marie in the territory now compris ing the Upper Peninsula of Michigan; aids in the recon struction of the Chippewas' economic life.

Part Seven 47 International and interracial aspects of the Missions; devoted heroism of Michigan Conference's first mission ary in the Upper Peninsula of Michigan; high deeds per formed and noble examples exhibited by the Founders of Lake Superior Methodism a common heritage of all lovers of practical Christian idealism. Bibliography 51-52

"\