University of California Berkeley 
 
 THE PETER AND ROSELL HARVEY 
 MEMORIAL FUND 
 
Forty Years Among 
 
 THE 
 
 Indians 
 
 A Descriptive History of the Long and Busy 
 
 Life of 
 JEREMIAH HUBBARD 
 
 PRINTED AND BOUND BY 
 THE PHELPS PRINTERS 
 
 MIAMI, OKLAHOMA 
 
 1913 
 
JEREMIAH HUBBARD 
 
MARY G. 
 
I)U. ('. W. KlHK. SUPKRINTKNDENT WYANOOTTK MISSION 
 
Preface 
 
 During the sweep of years the names of men, illus 
 trious because of their exploits as statesmen, soldiers, 
 scientists or leaders in reforms or religion have appeared 
 on the pages of history while others, equally worthy and 
 effective in the movements and uplift of nations, have 
 remained unknown and some have died "unwepped and 
 unsung," 
 
 Were the subject of this brief sketch a veteran soldier 
 of some great national army with scars of wounds on his 
 person received on battle fields, or were he an orator 
 who had stood at the crisis of some national upheavel 
 and calmed the minds and hearts of men that were as a 
 disturbed sea, historians would eagerly seek the facts of 
 his life, while his biography would be gladly received by 
 editors of daily papers and magazines for immediate 
 publication. The man whose life we honor, and work 
 we commemorate, sought no upper seat, desired no 
 place of prominence. Thirty-four years have passed 
 since he chose the, then far off West, where he might 
 spend his days among the Indian tribes of the South 
 west, and in an humble way give his life in uplifting 
 these natives of America into the lofty relm of Christian 
 manhood and womanhood. 
 
 His name, therefore, has not been emblazoned on the 
 sky of the world's popularity. The battles he has fought 
 have been far from the view of civilized man, while the 
 implements of his warfare have not been carnal 
 but spiritual. On the roll of the veterans of the 
 
6 PREFACE 
 
 Cross the name of Jerry Hubbard stands far up toward 
 the head. He is of Indian extraction and a native of 
 Indiana. On the 7th day of April, 1837, he first saw 
 the lig-ht near the town of Lewisville, Indiana. The early 
 morning of life was spent in his native state, some years 
 of which time was spent as a school teacher, whereby 
 he was providentially being fitted for the long years of 
 toil awaiting him. While thus engaged he was brought 
 into the sweet experience of salvation. He did not im 
 mediately connect himself with some church. Knowing 
 he was possessor of divine life he could wait and delib 
 erately make choice of the church with which he should 
 cast his lot. Christian doctrines held by the various 
 churches were examined. Their polity was also looked 
 into. One year of prayer and study and the matter was 
 decided The Friends church, on the day young Jerry 
 Hubbard was received into its fellowship, accepted a 
 man who was to become a great factor in its future 
 growth, 
 
 WORK BEGUN: 
 
 The young preacher having been heartily received 
 by the Quakers soon ingratiated himself into their good 
 graces and began his work enthusiastically. He was in 
 1871 made a preacher among them. After the lapse of 
 a few months he discovered there was virgin soil and on 
 certain lines the church should be developed. In due 
 time he modestlv suggested in his words "setting forth 
 the altar of prayer." Previous to this there had been no 
 method among this people of assisting persons seeking 
 peace with God. This, while regarded as an innovation, 
 proved a means of grace and a great help to penitents. 
 
PREFACE 7 
 
 This, which became a feature of the church work, was in 
 after years especially helpful in the southwest. Men were 
 approachable at an altar of prayer who possibly might 
 never be reached otherwise. 
 
 There was a custom also among the Quakers that had 
 obtained for many years which Rev. Jerry Hubbard con 
 ceived to be in the way of greater development of the 
 church. He said the idea of assembling and sitting for an 
 indefinite time for the Spirit to move them before holding 
 service was impractical and the better way was to honor 
 God by an effort to worship. This being a revolution 
 in their mode of worship was met with no little opposi 
 tion. He was determined and persistent. He was familiar 
 with the life and doctrines of George Fox, founder of the 
 Quaker Friends church, and versed in the Bible and look 
 ing deeply into their custom of having silent meetings, 
 he was therefore fully persuaded the same was a mistake. 
 He held before his people the example of Jesus and the 
 apostles, and insisted that in all public meetings the ex 
 ample of these should be followed, and if they were to 
 lead the world there must be oral teachings. As at Ko- 
 komo, Indiana, he was successful in setting the altar 
 before the church, he was equally victorious in this, and 
 the church from that time has worshipped after the 
 fashion of his idea. These instances serve to indicate 
 the strength of the man among his people, for it must 
 be borne in mind that the intellectual giants among the 
 Quaker Friends faught to the finish such innovations. 
 
 AMONG THE INDIANS: 
 
 Forty years reach backward in Indian Territory his 
 tory when there were no railroads, public highways, but 
 
8 PREFACE 
 
 few if any marks of civilization, and no white men. A 
 pale face was then as rare here as in the jungles of 
 Africa today. True then a few desperate fortune-seekers 
 had found their way among: the red men, Such were 
 not here to aid or encourage a man whose heart was set 
 on saving men. Was faith required on the part of Liv 
 ingston that he might penetrate the dark continent, so 
 was it essential that Jerry Hubbard should have mighty 
 faith when he, the first missionary to the Seneca Indi 
 ans, enterprised his stupendous work. Dangers await all 
 who labor for God and the uplifting of men. In the case 
 of this missionary to the tribe of Seneca Indians this was 
 true. They resented his presence and refused the gos 
 pel he brought, became bitter and threatened his life. 
 As one in other years he counted not his life dear unto 
 himself. Patient, tender work continued, though a 
 council had decided on his death. The heart of one of 
 the worst among the tribe was smitten by the Spirit and 
 he was converted. A great work was then begun. It 
 spread among the Modocks, Shawnees, Peorias, Miamis, 
 Ottawas, Wyandotts, and Quapaws, until ihe power of 
 the gospel brought many of them to the Lord. REV. J. 
 M. WRIGHT, Pastor M. E. Church, South- Peace and 
 salvation to all men. 
 
Preface by the Author 
 
 I was born in Henry County, Indiana, on the 7th day 
 of April, 1837. The name of my father was Joseph Hub- 
 bard and that of my mother was Matilda Johnson. I 
 was raised on a farm until I was 16 years old, went to 
 school in an old log school house. Then my parents 
 went to Wayne county, Indiana, and settled at Chester, 
 four miles from Richmond. Here I went to school to 
 Lewis Estes until I was 21 years of age. Was married in 
 the fall of 1858 to Mary G. Sheward, daughter of Dr. 
 Isaac and Louisa Sheward, formerly of Wilmington, Del 
 aware. In the spring of 1859 we moved to Miami county 
 Indiana, and commenced life as a school teacher and brirk 
 and stone mason, which after many years was discard 
 ed to take up the work for the salvation of the souls of 
 men. 
 
 In the year 1878 I felt that the Lord was calling me 
 to give all my time to preaching His gospel at all times 
 and wherever He should be pleased to send me. But I 
 had a large family to support and was in debt; I could 
 see no way for them to live I tried for several years to 
 work and preach and do all the good I could, but noth 
 ing I could do seemed to prosper. I at last came to the 
 conclusion that I would make a full surrender or sacri 
 fice, for the Lord would not accept a half one. 
 I felt willing to give up all and labor for the 
 
IO PREFACE 
 
 Lord if He would take care of my family and provide a 
 way for them to live. 
 
 It was then that it was impressed on my heart to 
 write a book, giving sketches of all the schools I had 
 taught and of the various meetings I had attended and 
 held in different places; that it would be the means of 
 helping me along with the blessing of the Lord upon it. 
 Under these circumstances I wrote the following pages. 
 While writing the first part of this book I held meetings 
 every night and often in the day time, only missing two 
 or three nights in three months. These meetings were 
 the most powerful and successful of any I ever attended, 
 showing fully to my mind that if I would do my part 
 the Lord would do His of the great work of gathering 
 souls into His kingdom, for truly the fields are white 
 unto the harvest but the laborers are few, and how 
 many stand idle with their arms folded. Has not the 
 language of our blessed Master been sounded into your 
 ears: "Go work in my vineyard, there is work for all to 
 do." 
 
 "Go work in my vineyard, Oh work while 'tis day; 
 The bright hours of sunshine are hastening away, 
 And night's gloomy shadows are gathering fast 
 When the time for our labors will ever be past. 
 Begin in the morning and toil all the day; 
 Thy strength I'll supply and thy wages I'll pay; 
 And blessed, thrice blessed, the diligent few 
 Who finish the labor I've given them to do." 
 
 May the Lord add his blessing upon these pages, 
 and that your prayers may go with me as I go up and 
 down in the land and may the Lord remember me in 
 
PREFACE II 
 
 mercy, and "The Teacher's Ups and Downs" prove a 
 success. 
 
 JERRY HUBBARD, 
 
 The Author. 
 
 I am now in my 77th year and in looking" back over 
 my life there has been so much of the Lord's goodness 
 and love, and the many blessings I have received from 
 His all bountiful hand, that I have concluded to rewrite 
 some parts of this book, as all the copies of it are lost 
 but one, that in possession of my youngest son, Harry 
 K. Hubbard, so that the scenes and struggles of my 
 early life may be preserved to my children and my 
 faithful wife, who has shared the ups and downs of a 
 preacher's life for more than fifty years, to my beloved 
 children, Henrietta, Erastus, Holton, Edna and Harry, 
 is this book dedicated in love and affection. 
 Your father, 
 
 JEREMIAH HUBBARD. 
 
A Teacher's Ups and Downs 
 
 I commenced my first school about the 4th of the I2th 
 month, 1858, at the brick school house on Nolan's Fork, 
 Wayne county, Indiana. The house was five miles 
 northwest of Richmond, on the east bank of the stream 
 It stood east and west, one door in the west, three win 
 dows on each side; blackboard across the east end, also 
 a platform the same; good patent desks, good stove, well 
 fixed with charts, maps and things needful. There 
 were about fifty pupils enrolled during- the term, from 
 little boys and girls to young" men and women. 
 
 It was my first attempt at school teaching, and I, 
 like many others, thought that I knew it all, but the 
 longer I taught the less I knew. 
 
 It was a three-months term. In those days we had 
 to teach sixty-five days for a quarter. I received twenty- 
 five dollars per month, and we did not receive our pay 
 until the next spring following. We commenced our 
 school of a morning at half-past eight and closed at half- 
 past four. The games played were ''base," "black 
 man" and ''town ball." I enjoyed the fun of playing 
 as much as any of the scholars. I thought it was my 
 duty to play with the pupils so that I might have an 
 oversight among them, 
 
14 FORTY YEARS 
 
 One young woman was very fond of reading" novels, 
 I noticed one day she was very attentive to her book, 
 especially her geography. I watched her for awhile and 
 noticed that her book was wrong end up. I told her 
 I did not want any more of that kind of work done 
 at my school. She felt very badly about it and I never 
 saw her read those books any more. Although not a 
 professor at this time I was much opposed to such read* 
 ing matter, believing it to be very injurious. 
 
 Teachers in those days were hired by the people of 
 each school district. They would call a meeting of the 
 patrons of the school. Sometimes there would be sev 
 eral applicants for the same school. At this school 
 there were three of us that applied. I received the high 
 est number of votes and was elected. There were direc 
 tors who had charge of the papers and gave orders for 
 wood, tuition, etc. 
 
 There was one little boy by the name of Borton that 
 I shall never forget. He was blind in one eye, and 
 seemed to feel as if everyone looked down on him be 
 cause he was blind. I had much sympathy for him and 
 showed him all the respect possible, Horace Mann 
 once said: "Teachers, if a scholar ever enters your 
 school with a club-foot, or ragged clothes on, or any 
 other defects at all, never let on as though you see them. 
 If any way pay more attention to them than others." 
 There has always been a warm place in my heart for 
 such pupils, A teacher will never lose anything by re 
 specting persons of this class- This circumstance is 
 spoken of by way of encouragement to young teachers 
 especially.. A teacher should cultivate a spirit of love 
 and sympathy for every pupil in their school, I also 
 
AMONG THE INDIANS 1$ 
 
 speak of this little boy who, if he is living and his eyes 
 should ever rest upon these pages, he may know that his 
 old teacher had often thought of him. 
 
 This I moreover hold, and dare 
 Allirm where'er my rhyme may go 
 Whatever things be sweet or fair, 
 Love makes them so. 
 
 In those days the young and old men would meet at 
 some of the school houses one night in the week for the 
 purpose of debating, and we all took an interest and 
 tried to see how much we could learn. Joseph Quigg 
 was a champion debater, a fine speaker and a noted 
 infidel. In a few years after this he was converted to 
 the Christian religion, and he was now just as bold for 
 the Lord as he had been for Satan. He said that before 
 he was converted he was always looking for the "black 
 sheep" in the flock, but now he looked for the white, 
 and there were more white ones than he thought there 
 were. He has long since gone the way of all the world 
 with the bright evidence behind that he had gone home 
 to glory. 
 
 Spelling schools were quite common in this country 
 in those days, and all the people who attended would 
 take part in the spelling, the main object seeming to be 
 to see who could beat spelling 
 
 There was a boy who attended this school by the 
 name of Cox who was a good speller and a good reader 
 good spellers will nearly always be good readers. At 
 my school that winter the pupils got in the habit of 
 tagging. I put a stop to it on the school grounds, but 
 they would wait until half a mile away then go at tagging 
 again. The school house stood in the corner of a wooded 
 
l6 FORTY YEARS 
 
 pasture with a high stake and ridered fence between the 
 house and the road, I had a pocket telescope and after 
 the children would get quite a distance away I would 
 slip down to the corner and with the instrument I could 
 see them very plainly. They would tag- some, then look 
 to see me. The next morning I would tell them who 
 had been at such work. It broke it up entirely, and 
 they never knew until the last day of school how I could 
 tell so well who had disobeyed. Then I told them how 
 it was. The reason I objected to this sort of sport was 
 that trouble nearly always grew out of it. 
 
 Miles Hunt was one of the directors, and he did all 
 he could for the benefit of the school. He has long since 
 passed away, and his amiable wife also. His children 
 are still living happily together at the old homestead. 
 
 There was a young slave from Cuba that had run 
 away from his master and was lecturing in this part of 
 the country. He was a fine speaker and noble looking 
 man and no one thought of him being a slave. He 
 delivered addresses to several large congregations in 
 Richmond and in various school houses in the country. 
 He had an appointment at my school house. Word came 
 to Richmond that he was a slave and that there was a 
 reward of one thousand dollars offered for him. He had 
 come to Nathan Hunt's in the morning before the word 
 came to town. There were some fellows who had made 
 it up to come out that night and get him and secure the 
 reward offered, but some one heard of the plot, mount 
 ed a horse and came out at full speed and told him about 
 four o'clock. He disappeared in a moment across the 
 road into a field and was not heard of any more in that 
 
AMONG THE INDIANS 17 
 
 part of the country. The boys came out about seven 
 o'clock but their bird had flown, 
 
 My school closed to good satisfaction; we had exami 
 nation of all the studies; the pupils had made rapid ad 
 vancement. I really did not know how much I was at 
 tached to and how much I did love them, until we were 
 called to part, 
 
 MEMORIES 
 Memories on which we dwell 
 
 Are they those that, well defined 
 By their crystal clearness, quell 
 
 Saddest longings of the mind? 
 
 After my first school closed I moved to Miami county 
 Indiana, and commenced my second school one-half mile 
 west of Xenia a subscription school for two months. It 
 was a new part of the country. My school house was 
 built of logs and was about fourteen feet square, with 
 slab benches, no desks and a small blackboard about 
 eighteen inches wide and three feet long. I had about 
 thirty enrolled, the most of them small. There were 
 two little girls by the name of Hiatt, very nice little 
 girls, that were always there early with their bright, 
 smiling faces, They nearly always brought some flow 
 ers with them for me. I always have loved children. I 
 taught this school the summer of 1859; the school house 
 stood just at the edge of the timber; the little folks 
 would build houses with chunks and moss. I have often 
 watched them and heared them talk. How many beau 
 tiful lessons may we all learn from little folks if we only 
 stop to watch them. Children in this day and age of 
 the world think they cannot go to school unless they 
 have a nice house and good desks to sit at. Those chil 
 dren at my school never thought that there could be any 
 
l8 FORTY YEARS 
 
 better accommodations. I fra<i one visitor during: the 
 school he looked as though he was lost, I often think 
 of those boys and girls; those of them that are living are 
 now grown up to manhood and womanhood; how time 
 makes his mark on all of us. We had a nice time at the 
 close of the term, and I felt as though I had endeavored to 
 do my duty in trying to teach them all I possibly could. 
 So ended my second term. 
 
 STRANGE BIBLE FACTS 
 
 The learned Prince of Grenada, heir to the Spanish 
 throne, imprisoned by the order of the Crown, for fear 
 he should aspire to the throne, was kept in solitary con 
 finement in the old prison at the place of Skulls, Madrid. 
 After thirty-three years in this living tomb, death came 
 to his release, and the following remarkable researches, 
 taken from the Bible and marked with an old nail on the 
 rough walls of his cell, told how the brain sought em 
 ployment through the weary years: 
 
 "In the Bible the word, Lord, is found 1,853 times; 
 the word, Jehovah, 6,855 times, and the word, Rever 
 end, but once, and that in the gth verse of mth Psalm. 
 The 8th verse of the ii7th Psalm is the middle verse of 
 the Bible. The gth verse of the 8th chapter of Esther is 
 the longest verse, and the 35th vjerse of the nth chapter 
 of St. John is the shortest. In the io6th Psalm four 
 verses are alike, the 8th, I5th,2ist and 3ist. Each verse 
 of the I36th Psalm ends alike. No names or words 
 with more than six syllables are found in the Bible. The 
 37th chapter of Isaiah and igth chapter of Second Kings 
 are alike. The word, girl, occurs but once in the Bible, 
 and that in the 3rd verse and 3rd chapter of Joel. There 
 
AMONG THE INDIANS IQ 
 
 are found in both books of the Bible, 3,586,483 letters, 
 773,693 words, 31,373 verses, 1,139 chapters and 66 
 books. The 26th chapter of the Acts of the Apostles is 
 the finest to read. The most beautiful chapter in the 
 Bible is the 23rd Psalm. The four most inspiring: prom 
 ises are: John i6th chapter and 2d verse; John 6th chap 
 ter and 37th verse; St. Matthew nth chapter and 28th 
 verse; and the 37th Psalm and 4th verse. The first 
 verse of the 6oth chapter of Isaiah is the one for the new 
 convert. All should read the 6th chapter of Matthew. 
 All humanity should learn the 6th chapter of St Luke, 
 from the 2oth verse to its ending." 
 
 I began my third term of school in the northeast 
 corner of Howard county, Indiana, in the winter of 
 1859-60. They hired me for three months at twenty-five 
 dollars per month; one-half of this was to be public 
 money, the other half to be paid by those that sent the 
 last half of the term. 
 
 My school house was a log- one about twenty by 
 twenty-four, with large wooden desks, large enough for 
 six or eight to sit at and a small blackbord hard 
 ly large enough for one to work at. They told me be 
 fore I commenced teaching that it was one of the hardest 
 schools in the county to manage. I commenced my 
 school about the first of I2th month, 1859. I recollect 
 as I went to school the first morning I had the 
 blues to some extent. There were some very rude 
 boys, or nearly young men, who were reported 
 
2O FORTY YEARS 
 
 to be very rude and hard to manage. I went to work, 
 laid down my rules plain, so that all could understand 
 them, with the firm determination on my part to keep 
 everyone just to that line. One young- man thought he 
 would try me and see how things went; I stopped every 
 thing and brought him back. There was another young 
 man who was counted the ring-leader in meanness; he 
 attended a Methodist protracted meeting at old Antioch 
 meeting-house, a mile or so east of the school house; he 
 became convicted, was converted, and after this was one 
 of the best boys I ever saw in a school room. While he 
 was a lion before he was converted he was like a lamb 
 now, kind and gentle. I was not a professor at this 
 time, but I thought that there must be some reality in 
 religion. After this my school passed along very nice 
 and quietly. This young man became a Methodist min 
 ister and is now in northern Missouri preaching, if he is 
 living. I hope that he and I may meet again where 
 parting is no more 
 
 The law then was that there were three examiners: 
 one in each end of the county and one at the county 
 seat. After I had taught about one month, I walked 
 twelve miles to Jerome, a little town they examined in 
 in those days, whenever an applicant came. I got to the 
 examiner's house about noon; they were eating dinner, 
 and he would have me eat with them. After dinner he 
 began to ask me some questions orally; in about one 
 hour he gave me a certificate for one year. I felt real 
 proud, as I trudged along home in the snow. 
 
 There was one man that sent eight children to school 
 until he thought the term was half out, then he kept them 
 
AMONG THE INDIANS '21 
 
 all at home; the rest of the patrons sent on until the 
 term closed, He was afraid that he would have to pay 
 out some money, but when school closed it was found 
 that there was money enough to pay the full time. I 
 think I never saw a man hate anything 1 so much as he 
 did that he had now lost so much, and his children 
 needed the schooling so badly at this time. I had forty- 
 seven pupils enrolled, I think. It was during this term, 
 a very cold winter, that we had great times playing ball. 
 The school house was on the south edge of some timber. 
 There was one little girl who attended this school whom 
 T met several years after, one evening as I was return 
 ing home from school; she and her husband stopped me 
 to enquire the way. After a few moments she said to 
 me: "Is not your name Hubbard?" I replied that it 
 was. She then said she was satisfied of it now. She 
 had grown up, and was not the little girl she was at my 
 school, and I knew her not when she spoke to me. We 
 had an examination and, also, an exhibition; the patrons 
 were well satisfied with my labors as a teacher. How 
 my heart was knit to those pupils in love. 
 
 My fourth school was taught the summer of 1860 at 
 Xenia, Miami county, Indiana a subscription school, 
 I taught in a large room up stairs in the Addington 
 building, called by some "Noah's Ark " My school 
 room was about sixty feet long and twenty-one feet 
 wide. I had sixty-five pupils enrolled, and about forty 
 nearly of one size. The pupils were in the habit of talk 
 ing just about as they pleased. I got tired of that and 
 told them it must be stopped. The day I told them this I 
 whipped seventeen, which came near stopping it altogeth 
 er. One day I discovered a young woman whispering. I 
 told her to stand on the floor. She got mad. I said go. 
 
22 FORTY YEARS 
 
 She got up and came out, but at noon she went home, I 
 verily thought if the little ones had to mind, so should the 
 older ones also. We had some old wooden desks that 
 made a terrible noise when the scholars moved from their 
 seats. My wife assisted me during- this term. There was 
 one little boy that was always full of fun, and to use a com 
 mon expression "as sharp as a brier," Mont, Frazier was 
 his name. He always told everything that happened 
 at home; if he did not get to school in time to tell it 
 before school commenced, he would watch his chance 
 and tell it afterward. One morning he came late; his 
 class was reciting on the charts. He spelled ''jumps" 
 and called it calf. My wife told him that he knew that 
 it did not spell -that. He looked up at her very inno 
 cently and said, "Well, our cow's got a calf anyhow." 
 He knew he could make her laugh. He went -home at 
 night and told his mother how he had made Mrs. Hub- 
 bard laugh. He said, "I can make her laugh anyway," 
 His mother told him that Mrs. Hnbbard would whip 
 him. "I ain't afraid of her." "Well," said she, "Mr. 
 Hubbard will, you know," 
 
 It was a very pleasant place to teach; pleasant on ac 
 count of being the second story. We had a good breeze 
 most of the time This was a very pleasant town to 
 teach school in. I had always heard it said that it was 
 harder to teach in town than in the country, but I could 
 not see any difference. My school passed along very 
 nicely. My pupils all took an interest in their studies; 
 at the close of the term we had an exhibition; we had a 
 nice time and closed with good feeling among all, long 
 to be remembered by all of us. 
 
AMONG THE INDIANS 23 
 
 About this time the schools began 
 To slack the use of the rattan f 
 They said, "O, no, it will not go 
 To use the rod on children so." 
 
 Parents have ceased to remonstrate, 
 So children begin to demonstrate ; 
 And teachers try with various plans 
 Coax, plead entreat, and keep off hands. 
 
 Some teachers fall into the way 
 
 Of letting the children sleep and play. 
 
 My fifth school was taught the winter of 1860-61, at 
 Xenia, in Miami county, Indiana, with a man by the 
 name of Eli Wall. He was an old man and had taught 
 school a great many years. We taught in the Metho 
 dist meeting house, as the district had no school house. 
 He and I started one very cold morning to Peru to be 
 examined. It was about eighteen miles; we took one 
 horse along and rode it time about. We reached there 
 about two o'clock; Eli went to put up his horse, and I 
 went into the examiner's office to see him. They had no 
 stated times to examine. When I went into the room 
 where lie was, (he was a lawyer), he was very busy writ 
 ing. I told him my business; he just kept on writing. 
 Said he: "Tell me what will be the interest on one hun 
 dred dollars for twelve days, at six per cent." He told 
 me to work it mentally. After I had got that done he 
 asked me the capitals of several states and some more 
 questions, In a few moments he handed me a certificate 
 for two years. Effinger was the examiner's name. When 
 Eli came in I introduced him to the examiner. Said he: 
 "Mr. Wall, tell me, if you please, what the capital of 
 Kentucky is." The old rnan was not expecting him to 
 commence so soon, and he could not nor did not answer 
 
24 FORTY YEARS 
 
 the question at all. He turned around to me and said: 
 "Well, Jerry, I just cannot tell what it is." I have never 
 seen a man so completely nonplused in my life; he would 
 look first one way and then the other, and oh, how he 
 would chew his tobacco! The examiner finally answer 
 ed it for him. He then asked him a few more questions 
 and gave him a certificate for eighteen months. Eli then 
 turned to me and said: "Now, I reckon he will take you 
 through a course." "No," said I, "here is my license." He 
 seemed very much astonished, and wanted to know when 
 I was examined. I told him while he was putting up his 
 horse. We paid him fifty cents apiece, and started again 
 for home. This was a sample of how they used to take us 
 fellows through. 
 
 We commenced our school about the first of the I2th 
 month, 1860, It was a large house, seated for meeting 
 purposes. The first morning Eli proposed that we di 
 vide the school, he taking the boys and I the girls. We 
 had about one hundred pupils. Eli sood found he had 
 a bad bargain. He allowed his pupils to whisper as 
 much as they pleased; also retire from the room, one, 
 two, three, or half a dozen at a time. His lack of sys 
 tem diverted the attention of my scholars. Mathemat 
 ics often puzzled him; he would chew tobacco and spit 
 a ring around him; several of the young men used the 
 weed and spit all over the floor. I chewed tobacco then 
 but this performance disgusted me and I quit. Any 
 man can quit its use. Oh, how many young men are 
 ruining themselves by the inveterate use of tobacco. In 
 stead of its making them look smart, it looks very small 
 to every sensible person. 
 
The Lord's Call 
 
 In the closing: chapter I have mentioned five schools 
 and my experiences. All told, I have taught twenty- 
 seven terms of school in Indiana, Kansas, Missouri and 
 the then Indian Territory. Somewhere near two thou 
 sand children have attended my schools during" that 
 time. Many of these children have gone to their long 
 homes; many have grown up and settled in life. One 
 fact yet remains to be written and that is humanity is 
 pretty nearly the same, go where you will. Children 
 can be classified into groups, with each group running 
 parallel in each school, no matter how widely separated 
 the schools may be. 
 
 With the twenty-seventh term my teaching came to 
 an end. and I had given up all for the work of the bless 
 ed Master, who has done so much for me. 
 
 It was while living at New London that my wife 
 and I joined the Friends church. Here we lost two 
 children, a boy and girl, It was here that the Lord 
 called me to follow Him. I began to speak in meet 
 ings, and one day in mid-week meeting I went a few 
 minutes before meeting time and Pryor Wright, a dear 
 old friend, said he wanted to speak to me at the East 
 door My heart went pit-a-pat, for I thought he was 
 going to tell me to be still in meeting. When we got 
 there Zimri Newlin was there and I made sure 
 that I was in for an elder's dose of advice, 
 
26 FORTY YEARS 
 
 for they were both elders and had the right to silence 
 me, Pryor Wright said they thought I ought to take a 
 seat in the gallery, (that part of the house was set aside 
 for the heads of the Meeting). If he had struck me I 
 could not have been more astonished. I told them I 
 did not feel worthy and preferred to sit where I always 
 had sat. They told me: "No, we think best for thee 
 to go up higher," I replied that if Pryor would come 
 when the meeting convened and lead me up I would go. 
 He did so, and I felt exceedingly little and humble in 
 this new position, 
 
 I had been speaking for some time extemporaneous 
 ly with fear and trembling until one day the devil whisp 
 ered to me that I made an awkward and unsatisfactory 
 delivery and that I had better write my sermons. I did 
 so, preparing a fine one and committing it to memory. 
 I even went so far as to hold two or three rehearsals out 
 in the barn lot, but when Sunday came and I got up to 
 preach I could not remember the text nor the first word 
 of that sermon, I began to tremble and the words, 
 "Woe is me if I do not preach the gospel," were borne 
 in upon me. Quickly the answer, "Trust in Me and 1 
 will aid thee," came, and from that clay to this I have 
 trusted in the Lord to inspire me. I often go to the 
 services not knowing what the -text will be even, so firm 
 is my trust in the power of the Lord to fulfill His prom 
 ise to me. Praise the Lord. 
 
 I soon began holding meetings in the school houses, 
 and great crowds were in attendance. The old Friends 
 did not like my going out in this manner, but I knew 
 the Lord was calling me and so I went on. They could 
 
AMONG THE INDIANS ^7 
 
 do nothing- with me as I was not a recorded minister. 
 (Recorded ministers are subject to the elders and can be 
 dealt with by the Meeting-.) I was teaching in the Por 
 cupine district, a hard neighborhood where a spelling 
 school could not be held without a fight. A funeral 
 was in progress at the school house, a minister being: in 
 charge. As I sat there I felt as though I must talk to 
 the people that night. At the conclusion of the. services 
 the minister announced that "Brother Hubbard will 
 address you tonight." This astonished me, as nothing 
 had been said in regard to the matter. The Lord seem 
 ed to call and from that hour until night my time was de 
 voted to prayer. The house was full with good order. 
 The meeting was repeated the next night and every 
 night for three weeks. Many conversions took place 
 and the entire neighborhood became quiet and orderly. 
 The old Friends heard of what was going on and 
 came out to see about it and, if possible, to stop the meet 
 ings. They were met with the response that the meetings 
 were doing more good for that community than anything 
 that had ever taken place there before; that the best of 
 order was maintained; that when the meetings broke up 
 there was no swearing or shooting as heretofore, and that 
 the Friends had better go back to town. 
 
 Those old Friends thought the church was ruined. 
 At about this time Honey Creek Quarterly Meeting 
 appointed a committee to visit all the Meetings of the 
 Quarter. Kokomo was the last meeting, which was held 
 Sunday, morning and night. No regular minister was at 
 this point. It did not seem right to close at once so I ap 
 pointed another, and by Wednesday the old house would 
 
28 FORTY YEARS 
 
 not hold the people. That was the first revival ever 
 held in the Quaker church. The committee left me to 
 myself. They were all recorded and afraid of their 
 heads. The last man, Robert Coats, on the committee 
 to stick to me, finally said, "Jerry, I can go no farther 
 with thee." 
 
 The church being: too small for the crowds a hall 
 was hired and all the ministers in the city attended, the 
 Quakers coming-, too. The entire affair seemed to grow 
 apace, I was surprised but kept on praying and talking. 
 One night the Lord suggested to me to set out the 
 mourner's bench the like of which had never been done 
 before in a Quaker meeting. I stepped down and took 
 the first bench and made a call for those who wanted to 
 be saved to come forward. In less time than it is tak 
 ing me to write this the bench was full half of them 
 being Quakers, Previous to this singing had never 
 been known in a Quaker church. Father Rayburn, a 
 Methodist, was present at this meeting and, feeling the 
 spirit of salvation creeping over him, he threw back his 
 head and burst forth with ''How Sweet the Name of 
 Jesus Sounds," the entire assembly joining in. 
 
 Well, the meetings were getting to a point where 
 the Friends did not want me to have the honor of so big 
 a thing and telegraphed for Robert Douglas, of Ohio, 
 to come. He arrived Saturday and remained until Mon 
 day morning when he said, "I am going home. This is 
 not my meeting, and you let Jerry alone for the Lord is 
 with him." Many were convered and joined the Friends. 
 So ended the first revival in a western Quaker meeting. 
 It set the entire country ablaze. Up to this time there 
 
AMONG THE INDIANS 2Q 
 
 had never been a night meeting- or a light in the big 
 Friends church at New London. Wm, P. Pinkhem and 
 I were holding a meeting in the M. E. church which was 
 small and did not hold half the people. I thought it was 
 no use in that big house not being open, so I went to 
 Gideon Snail, the care-taker, who was very much in 
 sympathy with the meeting, but like the rest he did not 
 say much, I told him I wanted the key to the house. 
 He said "Jerry, I cannot give it to thee, but I will leave 
 the bar across the East door down," So in the after 
 noon I went over and found the house open and sent 
 boys all over town telling that there would be prayer 
 meeting in the Friends church and to bring all the lights 
 they could. There were at least 300 people, many of 
 them Friends, for they wanted to see what we were go 
 ing to do, and all the blame was laid on me. I got up 
 and told them I wanted all to do what the Lord called 
 for at their hands. The M. E. class leader led off with 
 "There is a fountain filled with blood," and we had a 
 glorious meeting. Wheo it broke up one Friend came 
 to me and said, "Jeremiah, this thing won't mix-" I told 
 him if it wouldn't mix here it wouldn't in heaven; anoth 
 er said he was afraid we were going to sacrifice some 
 principles, I said, "Did thee speak tonight; who called 
 on thee?" He said he felt that he ought to speak. Wm. 
 P. Pinkhem was teaching the quarterly meeting school 
 and they told him they would close his school if he did not 
 quit the meeting. They would have closed mine but it 
 was a public school. Such were some of the troubles of 
 the new progressive movement that swept over 
 
FORTY YEARS 
 
 the Friends church. I praise His name that the Lord let 
 me out into an open place, and I have lived to see those 
 that opposed me so much go much farther than I did, 
 Praise His holy name, 
 
Work Among The Indians 
 
 My desire is now to give an account of the Grand 
 River Monthly Meeting- of Friends, composed of Indians, 
 in the Quapaw Indian Agency, in the then Indian Ter 
 ritory, and also of my Missionary labors and work of 
 love for the Master among the Ottawas, Wyandottes, 
 Modocs and Senecas. 
 
 This monthly meeting, with four preparatives in the 
 above mentioned tribes constituting the monthly meet 
 ing, it being the first meeting of Friends among the 
 Indians in the world, and plainly demonstrated the fact 
 that the only way to civilize the Indian is to christianize 
 him. 
 
 It was my privilege to be associated with these In 
 dians when many of the old Indians of the Wyandotte 
 tribe and also some of the Ottawas were still living. 
 
 The latter part of the winter of 1879-80 I paid a few 
 visits to the Indians of the Quapaw Agency, Indian 
 Territory, to hold meetings among them. 
 
 The chief of the Senecas sent me word not to come, 
 as they did not want any meetings among their people. 
 I was living at Timbered Hills. Kansas, some twenty- 
 eight miles away at the time. Jonathan Pickering, 
 Thomas Smitlf and myself had arrived at the Wyandotte 
 Mission when we heard the word. I asked Thomas 
 Smith if he was going on. To which he replied. "If 
 thee goes I am going." "Well," I said, "I am going." 
 
32 FORTY YEARS 
 
 We got Nicholas Cotter to pilot us down there. We 
 arrived at John Winney's, fourteen miles south&ast of 
 the Mission, at about four o'clock in the afternoon and 
 put up our team. We found John sitting on the porch 
 smoking: his pipe. We went up, shook hands and said, 
 "how!'' He could speak but little English, yet his wife, 
 Lucy, could speak it well. They gave us our supper, 
 and about dark some half dozen Indians came in. Then 
 I felt that the Lord had sent me to those people. This 
 was the first meeting" ever held among the Seneca Indi- 
 dians. for as a Nation they had been bitterly opposed to 
 Christianity in every way. 
 
 I made a few more visits and about the middle of the 
 5th month, 1880, Thomas Smith and I paid a visit to 
 Indiana, and were at Richmond at the time of the meet 
 ing of the Executive committee on Indian affairs, and 
 several of the committeemen invited us to sit with them. 
 Charles F, Coffin introduced us to the meeting; they were 
 very glad to have us with them and asked a great many 
 questions about the Indians. I told them I was satisfied 
 the way to work among the Indians was for Friends to try 
 and get them con verted and then give them a chance to 
 join Friends, establish meetings among them and start 
 them to work. 
 
 The next day Charles F. Coffin requested me to come 
 to his bank in the afternoon. When I arrived there he 
 wanted me to spend seven days in each month among 
 the Indians of the Quapaw Agency. I replied I would 
 do so if I could have the privilege of doing as the Master 
 directed. He said go, and the Lord go with thee and 
 bless the labor of saving souls. 
 
AMONG THE INDIANS 33 
 
 At my request Timbered Hills Friends church con 
 sented to receive all Indian converts, and ninety Indians 
 who were strong- in the faith were added to the mem 
 bership. 
 
 During- the first year of my work amongf these peo 
 ple I spent one week of each month in visiting- among 
 them and holding meetings as seemed best. 
 
 The 6th of the ist month, 1881. we had a birthday 
 dinner for Grandma King, of the Ottawa Nation, at the 
 Ottawa meeting house The old lady was 113 years old 
 and could speak three languages well Ottawa, French 
 and English. During the dinner hour she remarked 
 that a hundred years ago she had her first beaux. 
 
 During the winter I held a series of meetings among 
 the Ottawas and several of them were converted. 
 
 El wood W. Weesner accompanied me on my second 
 trip' among the Senecas. They were holding a feast at 
 the time and, as we went among them shaking hands, 
 we invited them to our meeting. Matthias Splitlog had 
 fitted up a room over his store for the meetings and I 
 have often began a meeting without a soul present be 
 sides myself. 
 
 At one of my meetings at John Winney's I married 
 James Winney and Matilda Spicer. They had several 
 children, as they had been living together a number of 
 years, having been married the old Indian way. I also 
 married Sampson Smith and the woman he had been 
 living with. I had to use an interpreter as they could 
 not understand me. 
 
 Praise ye the Lord. 
 
34 FORTY YEARS 
 
 On the 1 7th day of the 4th month of 1881, I married 
 Joseph Boombery to Eliza Bland. Hiram Jemison to 
 Matilda Spicer, Joseph Whitecrow to Polly Frost. All 
 of these were living" together as man and wife, or the 
 Indian way. There was one thing I noticed among the 
 Senecas. that as soon as they were converted they, if 
 living together, invariably wished to get married. 
 
 The pagan Indians among the Senecas were very 
 much opposed to my meetings. They would have their 
 feasts at the same time to prevent the young- people 
 from coming. 
 
 Leaving the Timbered Hills in company with my 
 wife and Alpheus Townsend, an elder, on the 8th day of 
 the 2nd month, 1881, we crossed Spring river on the 
 ferry at Baxter Springs and passed down the east side of 
 the river to the Modoc camp. Our party got lost before 
 reaching camp but had the good fortune to overtake a 
 party of young people who said they were going to 
 Jerry Hubbard's meeting. We wondered at their knowl 
 edge of the meeting, but 'on arriving in camp found that 
 Thomas Stanley, a great friend of the Indian, had pre 
 ceded us' on foot, his usual mode of traveling when 
 in Indian county, and arranged for the meeting. Quite 
 a number of the Modocs were in attendance. Thomas 
 Stanley, Asa C. Tuttle and myself spoke and sang. 
 Long George, one of the leading Modocs, spoke; several 
 of them spoke in their native tongue. During the meet 
 ing word came to Asa that one of the Modoc women 
 had died and would be buried the afternoon of the next 
 day. 
 
 The funeral took place at 4 o'clock the following: 
 day, Thomas Stanley. Alpheus Townsend, A. C. and 
 
AMONG THE INDIANS 35 
 
 Emeline Tuttle, Long George, Steamboat Frank and 
 myself spoke. During" the services the old women sit 
 and moan in a most dismal way. After the services we 
 left for the Wyandotte Mission, some six miles to the 
 southwest, where we held a meeting 1 at 7 o'clock. 
 
 On the tenth, we visited the opening exercises of the 
 Mission school, and were simply astonished at the in 
 telligent answers to the Sabbath school lesson by the 
 scholars. We also listened to a number of the recita 
 tions and they were very good, Lizzie Test was cer 
 tainly conducting a very able school. After dinner we 
 started for the Seneca Nation with Uncle Nic. Cotter as 
 our guide. We traveled over some very rough country, 
 and arrived at John Winney's at 4 o'clock. We had a 
 good supper and after dark a rousing meeting. Thomas 
 Stanley gave us a good talk, and my wife made a very 
 earnest prayer, especially interceding for Lucy Winney 
 and John, Lucy's husband. 
 
 On the eleventh the wind blew hard from the north 
 with some snow. At T r o'clock we held a meeting. An 
 interpreter and several Indians were present. All ap 
 peared to understand and some of them were reached, 
 Sampson Smith and his wife were converted and joined 
 the Friends. They had been brought out of paganism 
 by attending our meetings. After dinner we left for 
 Matthias Splitlog's some of our number having to go 
 on foot. When we reached the river it was up and 
 quite deep hardly safe to venture in. Our interpreter 
 ' said we could cross, so four of us got in the hack and 
 made it all right, then sent the rig back for another load. 
 We had a rough time of it going from the river to Split- 
 
36 FORTY YEARS 
 
 log's. Arriving: there we found that they had anticipat 
 ed our visit by killing a beef, making fifty pounds of 
 butter and securing twenty dozen eggs. A wise precau 
 tion. 
 
 The twelfth word came to me that John Winney's 
 daughter, Lizzie, was dead and that the funeral would 
 be the following day at 10 o'clock. When we arrived 
 at John Winney's nearly all of the Senecas were there, 
 All was quiet and solemn. At the close of the services 
 my interpreter expressed a wish to be a better man. 
 When an Indian makes up his or her mind to be a 
 Christian they give up all at once. 
 
 We returned to the Mission the twelfth and on the 
 fifteenth I attended the funeral of the wife of Arm 
 strong Spicer and the sister of Frank Whitewing. It 
 was about six miles from the Mission, and only four or 
 five persons were present. It was very impressive there 
 in the valley of Sycamore creek, down deep in the tim 
 ber with the white mantle of snow on the ground and 
 the solemn-faced Indians gathered about. When the 
 coffin was lowered into the grave Frank Whitewing 
 dropped upon his knees and made a powerful prayer in 
 the Wyandotte tongue. 
 
 Starting for home on the sixteenth we found the flow 
 of ice in Spring river so strong that we could not cross. 
 Turning back to Asa C. Tuttle's our wagon broke clown 
 and left us stranded in the woods with a small fire to 
 keep us warm until Alpheus secured another. At 9 
 o'clock that night we reached home. 
 
 I returned to the Mission on the nineteenth and held 
 splendid meetings with excellent results. It was during 
 
AMONG THE INDIANS 37 
 
 this meeting: that Lucy Winney came to me and said at 
 a proper time John Winney, her husband, wanted to 
 talk some, At the proper time I told John to proceed. 
 He arose and, in a very dignified manner, (I had my in 
 terpreter ready), said: ''My people, we come here long: 
 time ago'seven hundred strong, and now we only num 
 ber about two hundred strong. What is the reason of 
 all this? I believe I know, Because we do not do as 
 Great Spirit wants us to do. Now, I want my people 
 to turn, go with me and be Christians; I turn, I go," 
 He turned about and came and gave me his hand, and 
 at the same time gave his heart unto the Lord, with his 
 mind fully made up he yielded all into the hands of the 
 Master, He says, "If we turn the Lord will then love 
 us; this way all new to me, but I feel in my heart it is 
 right this way to do, and the Great Spirit says right." 
 He felt the Lord told him to quit the use of tobacco, 
 which he did in about a month after this occurance. 
 Lucy told me she was now ready to make the start 
 also; at this meeting two persons joined. We all 
 seemed riveted to the spot and were loth to leave, be 
 cause we felt that the Master had been with us to com 
 fort and to bless. Oh, how careful the Lord is to those 
 who put their trust in Him. All praise to the Master. 
 
 On my next trip to the Territory I went to the Otta- 
 was from Baxter with Charley Albro he was living at 
 the old Ottowa Mission, Had a meeting there that even 
 ing a precious time we had. The next day I went over to 
 the Wyandottes, then on to the Senecas again. Meetings 
 ran along as usual until the 5th month when the Executive 
 Committee met and requested me to spend two weeks each 
 
38 FORTY YEARS 
 
 month the coming year, instead of once a month as last 
 year, 
 
 In the seventh month of this year we had a camp- 
 meeting at Splitlog's, who had had a large arbor built 
 60x30 feet, near a large spring, and seated it well. Old 
 Father Bliss and Bro. Parcell. ministers in the Protes 
 tant Methodist church, labored very acceptably in this 
 meeting, which lasted nearly a week, a goodly number 
 being converted among the Cherokees and Senecas. One 
 day in the meeting we sang the song, "Come Thou Fount 
 of Every Blessing," in three different languages. Dad 
 dy Muorat led in the Cherokee language, Nicholas Cot 
 ter in Wyandotte, and I led in the English language. 
 We were enabled to sing in the spirit and with the un 
 derstanding also. Our meeting grew in numbers and 
 interest from the start and many were led to praise the 
 Master for kindness unto us. 
 
 I went on spending two weeks in each month until 
 the first of the eighth month, when the Committee on 
 Indian Affairs desired me to spend all my time among 
 the Indians of the Quapaw Agency. I felt it was right 
 to do so, and went into the Wyandoite reservation and 
 rented a house near the Mission so my children could 
 go to school. We moved to the Territory the first of 
 the Ninth month, 1881. A request was made by the 
 ninety Indians that they have a Monthly Meeting and 
 four Preparations, Ottawa, Wyandotte, Modoc and Sen 
 eca, and the Monthly Meeting to be called Grand River, 
 and to be held once in three months alternately at the 
 above Preparations. Timbered Hills Monthly Meeting 
 granted our request. It was sent to the Quarter and a 
 
AMONG THE INDIANS 39 
 
 committee was appointed to visit and if thought best to 
 set it up. 
 
 I was holding meetings at Splitlog's when one even 
 ing I made the call for those who wanted to be Chris 
 tians to come to the altar, a young man that I had mar 
 ried, was standing at the farther end of the hall. He 
 dropped his head a moment then came forward, gave 
 me his hand, showing by that he had given God his 
 heart. He bowed at the altar with six or seven others, 
 saying, "I want to be Christian; be good man." He 
 just accepted the Lord as his savior at once and was blest 
 by Him. The next day he was taken sick and lived 
 eight days, then passed quietly away happy in a Savior's 
 love. During his sickness he called his wife to his bed 
 side and told her he could see a door open into heaven, 
 and that he saw Jesus there and many happy ones, and 
 that Jesus said to him, that unless we love Him and be 
 lieve the Bible, we never get to that happy place. On 
 the day of his death he wanted them to sing, "Come to 
 Jesus." His wife, who was a pagan, after his death gave 
 her heart to Christ and joined the Friends church. He 
 was a Canadian Indian, came here, was married and 
 was adopted into the Seneca nation. 
 
 I will now give a short account of a woman in the 
 Seneca nation, a pagan, too, who was at my meetings but 
 once in her life. In about a year after this meeting she 
 was taken sick and on her sick bed she told of things she 
 had heard there; how the Great Spirit was looking at us 
 all the time; how He wanted us to give Him our hearts, 
 and if we would do that He would help us all the time 
 and when we left the world He would take us home 
 
4O FORTY YEARS 
 
 to live with Him always. She said: "I been talking-, He 
 hear me; I feel him here in my heart, I so glad. I 
 die; I no live now. All you my people come go with 
 me; be Christian; believe what missionary say; he be 
 good man, he want all Indian be happy; now I know it 
 so." She thus spoke and exhorted all her pagan friends 
 who came near her to be rhristians, dying in the faith 
 of the gospel. How precious in the sight of the Lord is 
 the death of His saints. 
 
 At one of my meetings held among the Wyandottes. 
 Irving P. Long was converted. He was probably the 
 oldest Wyandotte Indian man that was living at this 
 time. He was chief of the Wyandottes. At the time 
 that I. P. Long was converted John W. Greyeyes was 
 deeply wrought upon and some time after he was taken 
 sick and on his death-bed he sent for Dr. Kirk and said: 
 "I am going to die and feel as though I wanted to join 
 the Friends before I go, I can then go happy." He was 
 admitted into the church and died happy in Christ. 
 
 I will now speak of Nicholas Cotter, an old Wyan 
 dotte Indian, that was converted and joined Friends. 
 He was one of the men who went through to California 
 with John C. Frement in 1849, when so many of Fre 
 mont's party starved to death. 
 
 Some one asked an Indian how he was converted 
 He replied: ''I make a ring with leaves, then I set fire 
 to the leaves; I take a worm, put he inside, worm he run 
 this way, come to fire, then that way, then other way, 
 fire all round; then worm he get in middle, curl up, lay 
 down to die; then I pick up worm, put him outside fire, 
 put him down, he now run away. So with Indian. I 
 
AMONG THE INDIANS 4! 
 
 run this way then run that way, feel bad any way, then 
 I give up, lay down to die, no way out. When I give 
 up, can't help myself, then Jesus come lift me up, sit me 
 in a good place; I feel good, then I happy and happy all 
 the time. That's how the Master will make Indian hap 
 py. I love him all the time." 
 
 I insert a piece below written by Lucy A. Winney, an 
 Indian woman and a Wyandotte, who married John A. 
 Winney, a Seneca, These lines will show that an Indian 
 sees and feels as well as the white people: 
 
 IN MEMORIAM 
 
 Linnie, daughter of Jeremiah and Mary G. Hubbard, 
 aged 14 years and 11 days, departed this life at 12:20, 
 3rd month, 2 3rd, 1886. 
 
 She had given her young heart to Jesus, therefore 
 death had no terrors for her, but passed quietly and peace 
 fully away borne by her loving Savior through the shad 
 ow of the valley of death. Her health failed about a year 
 previous to death, the last three months were that of entire 
 prostration attended with great suffering, but she bore 
 all with patience and resignation. Her funeral was large 
 ly attended, Rev. John M. Watson speaking upon the 
 occasion. She was laid away in the Wyandotte grave 
 yard, and being near the Mission the children all attend 
 ed, the class of which she had been a member bearing 
 with them a nice wreath of flowers, as an emblem of 
 their love. She was a loving and dutiful daughter to 
 her parents to whom we extend a heartfelt sympathy in 
 this breaking asunder of earthly ties, but another link 
 has been added unto them in the celestial world where 
 Christ has garnered His precious jewels. 
 
 LUCY A. WINNEY. 
 
42 FORTY YEARS 
 
 I have felt that it would be right to insert the memo 
 rial of Dr, Charles Kirk, one of the best beloved of our 
 Missionaries: 
 
 MEMORIAL SERVICES 
 
 Memorial services in memory of Dr, C. W. Kirk, 
 
 ' were held at Barnett's chapel in the Wyandotte reserve, 
 
 Indion Territory, Tenth month, 22nd day, 1893, Lucy 
 
 Winney read the following account of his life and labors 
 
 in the Indian Territory: 
 
 In memory of Dr. C. W, Kirk, who passed away at 
 his home, Shawneetown, Indian Territory, on the gth 
 of gth montn, 1893. Dr. Kirk was born in Richmond, 
 Indiana, April 7th, 1836, and in 1868 was married to 
 Rachel Hollingsworth, who now survives him, and who 
 is so well known in this community. In their home in 
 Richmond there was comfort and all the pleasant sur 
 roundings of a happy home, loved, honored and esteem 
 ed by all who knew him. But the Master called and he 
 gave up all and followed Him. In all ways and at all 
 times did he manifest the spirit of the Lord that dwelt so 
 richly with him because of the promises that are ''yea" 
 and "amen' forever to them that believe and accept. Dr. 
 Kirk had received a good English education and after- 
 Wards studied medicine and practiced it for a number of 
 years, when he was called to the missionary work among 
 the Indians, coming to the Indian Territory as superin 
 tendent and his wife as matron of the government mis 
 sion school for the Wyandotte, Shawnee and Seneca In 
 dians in August, 1878, remaining six years, in which he 
 proved his efficiency for the work by his kindness, pati 
 ence and perseverance. He conquered every obsticle 
 
AMONG THE INDIANS 43 
 
 and made, as it was said, the pride of the community. 
 In 1884 he resigned his place in the school and re 
 turned to his home in Richmond on account of his health 
 and for an only daughter, as he could there secure bet 
 ter advantages for the finishing of her education, for he 
 was very devoted to his family as well. He returned to 
 the Territory in 1885, settling in Shawneetown, by ap 
 pointment of the Executive Committee of Indian affairs 
 as general superintendent of Friends' religious work in 
 the Territory. 
 
 This work was an arduous one, besides laboring in 
 his own neighborhood, he visited all the stations and 
 meetings from time to time, Nearly eight years was 
 thus spent, wherein he gathered many sheaves for the 
 Kingdom. 
 
 The Dr. had been a sufferer from heart trouble for 
 eighteen years and many times during that period he 
 had bade his loved ones "good-bye." When taken worse 
 he said he could not live long but was ready to go, yea 
 ready to go because of the life that was hidden behind 
 the cross. About half an hour before life ceased he look 
 ed up saying, "I see the ushers," and his face aglow with 
 light Divine, he entered the glory world. When his wife 
 said, ''I cannot live without thee," he said it would not 
 be for long. We miss the familiar voice and step; no 
 more tidings of an expected coming; he has joined the 
 departed ones, among them Benjamin Tousey, I. P. Long. 
 Nick Cotter, Frank Whitewink and many others. By 
 his request he was laid to rest in the cemetery where he 
 closed his life and labors, to await the resurrection 
 morn. 
 
44 FORTY YEARS 
 
 Jeremiah Hubbard then spoke from the text, "Mark 
 the perfect man and behold the upright for the end of that 
 man is peace." He was followed by John A, Winney and 
 Smith Nichols, speaking in their own tongue and then 
 interpreted. 
 
 The morning session closed by singing a hymn in Wy- 
 andotte. The afternoon session was occupied by the mis 
 sionaries of each station and a hymn from each tribe. 
 Opportunity was then given for any who wished to 
 speak. Scarface Charley on behalf of the Modocs, Jo 
 seph Wind of the Ottawas, Silas Armstrong of the Wy- 
 andottes and Joseph Binnis of the Peroias, responding. 
 The congregation then sang. "God be with you till we 
 meet again." 
 
 The following lines were taken from the resolutions of 
 respect that were passed by Grand River Monthly 
 Meeting in memory of Dr. Chas. W. Kirk: 
 Hark, the voice of wailing from a western strand, 
 Kirk, the beloved and faithful rests \vith the spirit band, 
 Fighting in the foremost combat, all his gospel armor on, 
 Joyfully he heard the summons, faithful one receive thy crown, 
 Death's dark river could not daunt him, Christ's sweet presence 
 
 at his side, 
 
 Brightened with celestial glory, all the darkly flowing tide, 
 Heaven with all its radiant prospects, rose before his raptured 
 
 eyes. 
 
 Sweet familiar voices called him to his mansion in the skies, 
 Ask we, weeping, when so needed, he should lay his armor down, 
 Why while veterans still are toiling, he should wear the victor's 
 
 crown ; 
 
 Jesus answers, what thou kuowest not hereafter thou shalt know, 
 Patient wait, my wisdom, goodness soon eternity will show, 
 Oh ! for Godlike pity moving, all who bear the Savior's name, 
 Then would no barbarian Redman for the gospel plead in vain. 
 
A Brief Account of the Modocs 
 
 The Modoc Indians were captured in 1872 or '73 and 
 brought to this Quapaw Agency, Indian Territory, and 
 placed in charge .of Hiram W. Jones as United States 
 Indian Agent, They knew but little about living as white 
 people, but as soon as brought here they were anxious 
 to be doing something and took very readily, or most of 
 them did, to try and help themselves. The government 
 secured of the Shawnees for them a piece of land two or 
 two and a half miles square bordering on Missouri and 
 south of the Peoria lands. When they came here they 
 numbered, I think, near 150. Many of them sickened and 
 died with consumption. It seemed the climate did not 
 agree with them. Such men among them as Steamboat 
 Frank, Bogus Charley, Scarface Charley, Long George 
 and many others of them became interested in Christian 
 ity and many of their children were sent to the Quapaw 
 mission school, under the Christian care and instruction 
 of Asa C. and Emeline Tuttle, who at that time had 
 charge of the above mission as superintendent and ma 
 tron- 
 
 There is one very peculiar characteristic about the 
 Modocs in burying their dead, and that is that they bury 
 them with the head towards the east. I have heard it 
 said, but don't know how true it is, that in Oregon there 
 was a mountain where the Modocs would go and wor 
 ship. They would bow down at the base and pray to 
 that mountain, and tradition says that one side of it was 
 
46 FORTY YEARS 
 
 always green. They said the mountain had a son at 
 one time and that he saw the hearts of the people were 
 so bad and mean that he wept because of their mean 
 ness until he died, and that is why they bury with their 
 faces looking" that way. One thing is certain, and that 
 is they are leaving off many of their old ways and cus 
 toms. But to hear some of the old women wail at a 
 funeral is simply wonderful. The more I mix and labor 
 with the Indians the more I am convinced that they are 
 the lost tribes of the children of Isreal. 
 
 As I saw these people some years ago and see them 
 now with their hearts turned unto God I can truly say: 
 Praise the Lord for His goodness and for His wonderful 
 works to the children of men! Nearly all the Modocs 
 are engaged in farming and cattle growing. They have 
 divided the land up among themselves and have about 
 forty acres to the family, except what they have in the 
 general farm, and it is astonishing to see how glad these 
 people are that they have been brought to see their con 
 dition as it was and then to find what there is for them 
 in the gospel. 
 
 May Thy blessing, Lord, upon the Modocs be 
 
 And keep them by Thy power to see 
 That what Thy will is 'tis that's right, 
 
 So as to KEEP from death's dark night. 
 
The Wyandottes and Senecas 
 
 At some period during the first quarter of the six 
 teenth century a rupture took place between the Wyan 
 dottes and Senecas while they were sojourning tog-eth 
 er within the vicinity of Montreal. There are conflict 
 ing traditionary accounts of what caused the two nations 
 to become hostile to each other. Some say it was caus 
 ed by a Seneca maiden and a chief's son. If women in 
 olden times have caused war between civilized nations 
 why not among savages? If such things can be done in 
 a green tree why not in a dry? Here is one story in re 
 gard to the rupture between the two tribes: 
 
 The chief of the Seneca tribe witheld his consent from 
 his son's marrying a maiden of that tribe. One young 
 brave after another was rejected. Only on one condi 
 tion would she give her hand to any one of them, and 
 that was by slaying the chief who had wronged her. A 
 young Wyandotte warrior, hearing of this, visited the 
 maiden. He complied with the condition and became 
 her avenger and husband. The whole Seneca tribe was 
 aroused and enraged the men flew to arms to avenge 
 the assassination of their chief by destroying the Wyan 
 dottes. The latter broke up their villages and journey 
 ed westward, while the former were waiting for the re 
 turn of their hunting party to join them in this warfare, 
 but for some unknown reason they did not at that time 
 pursue the Wyandottes, who continued their wanderings 
 westward until they reached the banks of the Niagara. 
 
48 FORTY YEARS 
 
 At some time during the latter part of the i6th cen 
 tury the Wyandottes at Niagara migrated northward to 
 where the city of Toronto now stands. The Wyandottes, 
 fearing lest their enemies might come upon them and 
 destroy them, journeyed thence northward until they 
 reached the shores of Lake Huron. This lake was named 
 after the Wyandotte tribe; they were called Hurons, but 
 Wyandottes is their proper name. In that region they 
 found game in abundance and they remained there for 
 many years. During this time a portion of the Iroquois 
 were inhabiting the country between the falls of Niagara 
 and what is now the city of Buffalo. From there a 
 party of the Senecas started in pursuit of the Wyan 
 dottes, for it appears to have been their settled purpose 
 to overtake them and reduce them to subjection. The 
 former on finding no further trace of them after search 
 ing their deserted homes within the vicinity of what is 
 now Toronto, returned to Niagara river. 
 
 Many years after the Wyandottes, Chippewas, Otta- 
 was and Pottawotamies formed a confederation or com 
 pact for mutual protection. The Wyandottes were to oc 
 cupy and take charge of the regions from the river 
 Thames in the north to Lake Erie in the south; the Chip 
 pewas to hold the regions from the Thames to the shores 
 of Lake Huron and beyond; the Ottawas to occupy the 
 country from Detroit to the confluence of Lake Huron 
 and St. Clair river .and beyond and northwest to Michil- 
 imackinac and all around there; the Pottawotamies the 
 regions south and west of Detroit, Such was the grand 
 division agreed upon by the four nations of the then vast 
 ''howling wilderness." But it was understood among 
 
AMONG THE INDIANS 4Q 
 
 them at the same time that each of the four nations should 
 have the privilege of hunting in one another's territory. 
 It was also decided that the Wyandottes should be keep 
 er of the international council fire, which was to be rep 
 resented by a column of smoke reaching to the skies and 
 which was to be observed and acknowledged by all In 
 dian nations in this part of North America. From this 
 period might be dated the first introduction of the wam 
 pum belt representing an agreement between the four 
 nations. The belt was left with the keepers of the coun 
 cil fire from that time forward until the year 1812, when 
 the council fire was removed from Michigan to Canada. 
 
 From about the year 1812 on the Wyandottes began 
 to collect in Ohio about -where Upper and Lower San- 
 dusky is now situated, and there remained until about 
 the year 1843, when they removed to Kansas. 
 
 Many years ago the Wyandottes in Kansas sold out 
 their lands and many of them moved down to the Indian 
 Territory and their head men made a treaty with the 
 Senecas and bought a tract of land of them and are now, 
 nearly all of them, living in homes of their own, and as 
 I visit at their homes it seems to me wonderful about 
 these people kind, generous and hospitable, embracing 
 Christianity in its simplest forms, without any noise 
 about it, and calm and sedate in their demeanor. And 
 when I see the Senecas and the Wyandottes now living 
 peacefully side by side, and when they come to meeting 
 sitting side by side on the same bench, and then to hear 
 each one tell of the love of God in their souls and happy 
 because they have found the good way, it makes my 
 heart rejoice and I can praise the Lord. 
 
5O FORTY YEARS 
 
 The Seneca Indians came to the Indian Territory 
 about eighty years ago. They first settled or camped on 
 Cowskin river, and gave it that name, for when they 
 butchered their cattle they would throw their hides into 
 the river, by which it came generally to be known by 
 that name. The Senecas were a great people to have 
 feasts, but as a tribe were opposed to Christianity, saying 
 it was the white man's religion, and not for the Indian. 
 They never would allow a minister to come among them, 
 but after I commenced I just held steady on with the 
 work, trusting in the Lord and not looking unto man, 
 but to a greater power for help and guidance. 
 
Description of a Wedding 
 
 In the winter of 1884-5, one cold day I was sitting in 
 my house, when one of the children said there were some 
 people out there in a wag-on. I went to the door and 
 saw a man and woman in a wagon; I went out to them 
 and shook hands. The woman could talk some English 
 and said: "We want you come down to our house." I 
 asked her when; she said Friday. I asked what it was 
 they wanted. She saki John wants to get married. They 
 had been living together the Indian way as man and 
 wife, but now John wanted to be married. I told them 
 I come that day, be there at noon and I expect I be hun 
 gry; you'must fix dinner for me. She said she would and 
 they started off. The day came; I got in my buggy and 
 started off and at the appointed time drove up to their 
 cabin in the Seneca nation. She was getting dinner. I 
 went in, shook hands with her and told her I was on 
 time. In about half an hour the man came home and in 
 a little while some half dozen more Indians came in; by 
 this time she had dinner ready, fixed up a little, and the 
 man came and stood up before the fire and gave me to 
 understand they were ready to get married. By this 
 time an Indian woman had come that could talk Eng 
 lish and I got her to interpret for me. I told them to 
 stand up and join their right hands, then I repeated the 
 ceremony, the woman using my words. I pronounced 
 them man and wife, offered a short prayer, shook hands 
 with them and wished them much joy in their future life. 
 
52 ' FORTY YEARS 
 
 The rest of the Indians present followed as I had done. 
 In a few minutes dinner was ready, which consisted of 
 stewed chicken, bread, coffee and some other things and 
 it was eaten with a relish. After dinner I filled out a 
 marriage certificate and gave them which I told them to 
 keep as long as they lived. I hitched up and started for 
 home with the thought that it was right for these people 
 to be married right and be taught the sanctity of the 
 marriage contract. The woman was a Wyandotte, the 
 man a Senaca. 
 
 ANOTHER MARRIAGE 
 
 In the summer of '85 I was sent for to go down in the 
 southeast part of the Seneca nation to a wedding. I was 
 told a week or so before of the day, so I saw the old chief 
 of the Wyandottes and told him about it, and told him 
 if he would come over early before breakfast on the day 
 of the wedding he might go with me. I had forgot all 
 about his coming, so early in the morning when I saw 
 the old chief come riding up as though something had 
 happened, I said, "What does this mean, is there some 
 of you sick?" I felt uneasy. "No," he said, "I come 
 to go with you to that wedding." It all came to me of 
 our talk before. I told him to get down and come in, 
 breakfast would soon be ready, and after breakfast we 
 would go in my buggy. We had eighteen miles to go 
 by two o'clock, a very rough, hilly and rocky country 
 through the timber all the way. I took the paths and 
 roads that kept us in the direction we wanted to go. 
 About half-past one the chief said. "Now, if you get 
 there and can go all these roads and not get lost you 
 good Indian no lose him." Ten minutes before two, 
 
AMONG THE INDIANS 53 
 
 as we were going along through the woods, he shook his 
 head and said, "we lost, no get there." I looked on 
 ahead, saw the house and said, "look yonder, what is 
 that?" He said, "house." "Well, that is the place we 
 want to reach, and we will be there by two o'clock, too, 
 sure." We drove up, hitched our team, and found the 
 men off to themselves under some trees, talking, shook 
 hands with them and said "how," then went to where 
 the women were and shook hands with them. "Now," I 
 said to the people, "we are ready to marry these folks." 
 At this wedding I also had to use an interpreter, as the 
 woman could not understand English, but we soon had 
 them married. They very soon had dinner on the table 
 and we ate a very hearty meal. All were Indians that 
 were there and they seemed to enjoy themselves very well 
 and we also had a pleasant visit. 
 
 Along in the afternoon we went over to John Win- 
 ney's and stayed all night with them. It was really in 
 teresting to have these old men talk of old times. On 
 the Sabbath we went to meeting at the Seneca meeting 
 house and the Lord favored us with a glorious meeting, 
 and in the afternoon went to another place and had meet 
 ing at a small house with some fifteen or twenty Indi 
 ans, which was favored with another blessing from the 
 Master. 
 
 On the second day we returned home and when we 
 got to my house the old chief said, "How glad I am 
 that I have had the privilege of this trip." And added, 
 "I hope I have not been in the way?" I assured him 
 I looked upon it as a great privilege to have him go 
 with me on this trip. When I look upon this man as I 
 
54 
 
 FORTY YEARS 
 
 have seen him in times past, when he used to get drunk 
 before he was converted, and to see him now, I can but 
 truly say: "O grace, how wonderful is thy effect upon 
 these poor hearts of ours when applied by love divine/' 
 To the Master be all praise from these poor hearts of 
 ours. 
 
Quapaw Agency Work 
 
 In the early history of the Indian Territory, Asa C. 
 Tuttle and Emeline commenced work in the Ottawa na 
 tion; Asa would preach, hold meeting's and do Christian 
 work, while Emeline would teach school. After a year 
 or so they started a Mission on a very beautiful location 
 on the Ottawa reserve, and they carried that on very 
 successfully for several years. Many of these Ottawa 
 people were brought into the fold of the God by these 
 devoted people. Judge Winn was the Chief of the Ot- 
 tawas, was a true servant of the Lord and also favored 
 education and used his influence and power to help these 
 friends on in their work all he possibly could. After going 
 ahead with the work for a few years at this place a new 
 Mission was built on the Quapaw reserve called Qua 
 paw Mission, some six miles north of the Ottawa Mis 
 sion. Asa and Emeline were assigned that place and 
 Henry Thorndyke and wife, from Iowa, were placed in 
 the Ottawa Mission. They were faithful in their trust, 
 and Henry went home to the land of rest some years 
 ago, happy in a savior's love. 
 
 While at the Quapaw Mission Asa and Emeline re 
 ceived into their school some of the Modoc children and 
 the Modocs would visit their children and hear Asa and 
 Emeline talk about the Savior, and I believe that Steam 
 boat Frank and his wife walked then some thirteen or 
 fourteen miles to visit the Mission and find out about 
 Christ, and as soon as Frank became interested in the 
 
56 .FORTY YEARS 
 
 cause he at once began to tell the story to his people, 
 and they soon took an interest also. Asa and Em- 
 eline remained a few years at the above named Mission, 
 and feeling" that they needed a rest and their friends in 
 the east were anxious to have them with them, so they 
 resigned and went back to the Ottawa nation for awhile 
 to visit and labor with those people, and, while there, 
 the Modocs were very anxious to have them come and 
 stay and have Emeline teach their school. The agent 
 employed Emeline and she and Asa moved into Bogus 
 Charley s house and assumed the care of Charley's little 
 boy. They remained there for a couple of years then 
 returned to Dover, New Hampshire, where they resided 
 a number of years. 
 
 The Lord blessed their work among the Indians and 
 in the Golden City many of those dear children of the 
 forest and prairie will rise up and call them blessed. 
 
 Their's was the first work of Friends among the Ot- 
 tawas, Quapaws and Modocs, and from that time on 
 the Indians had it verified unto them that these people 
 were like William Penn, and how wonderful that nearly 
 every tribe has heard of this great friend of the Red 
 man. 
 
Conversion of Smith Nichols 
 
 SMITH NICHOLS 
 
 I was holding meeting's down in the Seneca Indian 
 tribe in the Seneca nation, Indian Territory. One Sab 
 bath had meeting at eleven o'clock at the meeting" house 
 and then went over to Joseph SpicerV to meeting: at 
 three o'clock. We were holding- the meeting under the 
 trees in the yard as there was not room in the house; my 
 interpreter was telling the people as I spoke; after talk 
 ing awhile it seemed to me that I should stop and ask 
 through my interpreter if there was not some one there 
 who wished to give themselves to the Lord. Some one 
 
58 FORTY YEARS 
 
 touched my arm and I hardly knew whether to believe 
 my eyes or not for who should it be but Smith Nichols; 
 a man everyone was afraid of and the holy terror of the 
 community. I took him by the hand and said, " Smith 
 Nichols, will thee give thyself to the Lord?" He said 
 yes, so he, I and the interpreter knelt down. I prayed 
 for him, then told him to ask the Lord to forgive him, 
 which he did in his own tongue, and in a few moments 
 he arose saying he felt light like a feather. I asked him 
 if he wanted to talk some. He said, "yes, I like to talk 
 some." He said, ' 'maybe two months ago I out hunting 
 way out in hills; I walk along, something say to me, 
 'Smith Nichols ought to be Christian.' I say next time I 
 hear Te-ya-me-da-ya, (that was my Indian name, given 
 me the i$th day of August, 1873) have meeting, 1 go. 
 So I hear this morning he have meeting, I come. When 
 I get here he stop preaching, then he ask any one want 
 to be Christian. I tell him I do, so I give myself to Je 
 sus." A clear case of the leading of the spirit. The next 
 day we had meeting at the council grounds. The spirit 
 told me to ask Smith's wife to become a Christian. She 
 was happily converted. Smith afterwards built a meet 
 ing house on his place, a very nice, comfortable build 
 ing. My wife gave him a Bible for his meeting house. 
 He sent for me to come and dedicate the building, which 
 I did one Sabbath. The father of Smith's wife was a 
 very strong pagan Indian but she labored with him until 
 he gave himself to the Lord and was saved and died and 
 went home to Glory. 
 
 Smith was very earnest for his people to become 
 Christians, while you could feel the power of his wife's 
 testimony although unable to understand the words. 
 
Chief of the Ottawas 
 
 MANFORD POOLER 
 
 Manford Pooler is an Ottawa Indian, and is chief of 
 the Ottawa tribe of which there are only about one hun 
 dred and eighty left. 
 
JOHN A. WINNEV 
 
Conversion of John A. Winney 
 
 He was a Seneca Indian and leading- man of his tribe. 
 The first meeting- I ever held in the Seneca nation was 
 held at his home; had ten conversions and married a 
 couple of Indians. Every time I went there I shook 
 hands with him and said, "Lord wants John Winney to 
 be Christian." He would sit there and grunt as. he could 
 not talk much English. After eighteen months his wife, 
 Lucy, came to me one Sabbath morning at Splitlog's, 
 and said at the proper time John wanted to talk some. I 
 knew there was something coming, had my interpreter 
 ready and told John to speak. He got up and said. "My 
 people we come here long time ago, not so many now 
 as used to be of us; I believe I know reason, because we 
 do not do what Jesus wants us to do. I watch Te-ya- 
 me-da-ya every time he come to my house. He say, 
 'John Winney, Jesus wants you be a Christian.' Now I 
 watch^him; he walk strait and I believe he got some 
 thing Injun not got, so I make up my mind I am going 
 to give myself to Jesus. I wish my people go with me." 
 He turned, took hold of my hand and gave me a pump- 
 handle shake for a minute or more and said, "now I be 
 Christian." John was about twenty-five years old at 
 that time, and he never wavered or faltered while he 
 lived. He built a meeting house some twelve miles 
 rom where he lived, called Bethany. 
 
 When converted John was a great smoker but in 
 about a month afterwards he was sitting on his porch 
 getting ready for a smoke when the Lord called him to 
 put away his pipe and tobacco, which he did and never 
 touched it any more, 
 
AMONG THE INDIANS 63 
 
 John Winney said one day he wanted to go with me 
 among" the blanket Indians, the Sac and Fox, Kickapoos, 
 lowas, Shawnees and Pottawatomies, and hold meetings. 
 
 We first went to the Iowa camp, some sixty or sev 
 enty wigwams. At about 4 p. m., while standing near 
 a wigwam I heard Indians talking- in the bushes near by 
 and in a short time five monster blanket Indians emerg 
 ed and, taking hold of me, did everything with me but 
 stand me on my head, and I looked for them to do that 
 every moment. They made wheelbarrow handles of my 
 legs, pushed me forward, then pulled me backward and 
 dragged me about in the dirt to their heart's content. I 
 let them have their own way in the matter. After a lit 
 tle they stood me up and one of them patted me on the 
 shoulder and said, "Heap good, heap good." "Now," 
 I said, ''you have had your fun, come with me to the 
 'Wickiup' and I will have my fun out of you," and they 
 did. During the talk one Indian on my left began jerk 
 ing and frothing at the mouth. He proposed to break 
 my meeting up. I took hold of him and told him to be 
 quiet as this was my meeting. He did so. 
 
 After the meeting the squaws prepared supper which 
 consisted of bread, coffee and dog. We sat down on our 
 feet and one Indian said to me in broken English, "How 
 you like um dog?" I told him I had never eaten any. 
 He said, "cut piece off and eat um." I did. Some peo 
 ple have asked how it tasted; I said it tasted like dog all 
 1 could tell. About dusk we had another meeting; no 
 lights, Indians sitting on the ground or standing. 
 
 After the meeting I told them I was tired. Going 
 to a tent I pulled up the flap, passed to the right of the 
 
64 FORTY YEARS 
 
 fire and lay down on the west side, pulled off my shoes 
 and tucked them under my head for a pillow. Just as I 
 got fairly adjusted a big" Indian came in and lay down on 
 my left, and as soon as he was easy another came and 
 occupied the space on my right. So it went until the 
 tent was full, the squaws occupying the space next the 
 flap. Soon all were asleep. The Red man does not 
 snore, but sleeps easily like a babe. 
 
 Next morning the Indian on my left arose, wrapped 
 his blanket about him, said "ooh! ooh!" raised the flap, 
 went out and soon came back with an arm load of limbs, 
 replenished the fire and soon had rny feet nice and warm. 
 I must say that I like to sleep in an Indian "wicke-up." 
 
 John Winney and myself visited among the different 
 tribes in old Oklahoma. When on our return home we 
 had to sign our names to the ticket in the presence of 
 the railroad agent, that being the law regarding round 
 trip tickets at that time, John took hold of the pen like 
 an old hand and signed his name all right, although he 
 did not know one letter from another. He had simply 
 observed others while they were writing his name and 
 imitated the writing perfectly. 
 
 When the Department of the Interior of the United 
 States was in need of information regarding Indian af 
 fairs, John Winney was sent for and his advice was al 
 ways heeded. 
 
 During one of the visits of my wife and myself to 
 the Seneca nation, we were at John Winney's. He took 
 me out to the barn and showed me a handsomely paint 
 ed cart, saying: "You take him." I told him I had no 
 money to buy a cart. To this he replied that he did not 
 
AMONG THE INDIANS 65 
 
 expect any money, that it was a gift to me because he 
 considered me to be his best friend. 
 
 To show his trust in Jesus, he said that he had been 
 down to the Cherokee nation and in passing- over a hill 
 the Lord had said to him, "Turn to the right." He did 
 so and soon came to a large tree. Under this tree he 
 knelt down to pray. While praying the Lord said to 
 him, "Hold meeting here." John arose and, looking off 
 to the south, saw three men. He walked over to where 
 they were and told them he was going to get Te ya-me- 
 da-ya, (my Indian name), and hold a meeting under the 
 big tree next Sabbath, and for them to tell everyone 
 whom they saw. Then John came and told me of the 
 arrangement he had made, and we held a rousing meet 
 ing under that tree the next Sabbath morning over two 
 hundred being present and many were they who were 
 blessed. 
 
Remarkable Conversion of an Indian 
 
 JACK ARMSTRONG 
 
 Jack Armstrong was a noted Indian in the Seneca 
 nation. My interpreter told me it would not do to say 
 anything to Jack about Christianity as he would not 
 stand it. I asked the Lord to help me by some means 
 to reach his heart. He was a large, fine looking man. 
 As my interpreter and myself were going along the road 
 one day we saw Jack off in the woods. He was a great 
 man to hunt and had several dogs with him. I called him 
 
AMONG THE INDIANS 67 
 
 to come to us and began to talk to him through my in 
 terpreter about his dogs and he became quite interested. 
 When I got him up to the right pitch I told him we 
 would have to go, but would be back the next day, stop 
 at big spring, warm, get drink and like to see Indians. 
 He said, "Yes, I tell um come." 
 
 When we returned the next Sabbath at 3 p. m. quite 
 a number of Indians were there. I had instructed my 
 interpreter to follow me strictly. I began by saying: 
 ''One time good man he live in the world; he always 
 do good to somebody. One day he see man, one hand 
 all drawn up, couldn't use it at all, the other he could 
 use like anybody else. This good man he say, 'Like to 
 have hand good like the other?' Man say, 'Yes, wish I 
 could.' This good man say, 'Stretch out hand.' He 
 did it. Well, all well now, both hands. Good man he 
 do that, Jack. Jack say he good man. Then he go 
 along road and see blind man come. Little girl lead 
 blind man. Blind man say, 'I want be made see.' 
 Good man spit on ground, made some mud, rub it all 
 on blind man eyes, and say, 'Go over to the pond where 
 water, wash good. Little girl lead him. He wash good. 
 Get dirt off he face. He look; he see! O how glad he 
 be! Little girl, Oh so glad! Good man go on. Man 
 come run to him and say, 'My little girl she dead; want 
 you come to my house/ Good man go to his house, 
 take little girl by hand, say, get up little girl. Little 
 girl sit up; good man give her back to her father and 
 mother, who so glad she live again. This good man al 
 ways helping someone. After while some bad men come 
 along, take good man, put rope on him, tie cloth over 
 
68 FORTY YEARS 
 
 his eyes, hit him in face, make him carry big piece of 
 wood up on a hill, they dig" hole in ground, take one 
 piece wood, lay across other, lay good man down on it, 
 drive big nails through his hands and feet. Jack said, "I 
 been there I kill bad men that hurt good man; I kill um, 
 sure." They stood this cross up in hole in ground with 
 good man nailed to it. Oh how he suffer. Oh how it 
 hurt. He there all afternoon and he die. Some men 
 come take good man down, wrap big cloth all round him, 
 lay him in grave. After three days he come to life again, 
 come out of grave, walk about, people see him, and 
 .after forty days a lot of people went with him one day 
 he just went up, went in cloud up yonder; so now he 
 send his good spirit unto all hearts that love him. He 
 in Uncle Nick's heart; he in my heart; he talk to us. 
 Does Jack want good spirit come live in his heart? He 
 said 'yes.' ' Then I knelt down with him and prayed. 
 Then I requested Jack to pray, which he did. When he 
 arose he said, "I feel like feather; I fly up." The Lord 
 blessed him then and there and from that day he has 
 never faltered; is an elder in the Friends church and as 
 true as steel. 
 
AMONG THE INDIANS 69 
 
 One clay a number of years ago before there was a 
 law regulating: marriage in the Indian Territory, I was 
 in Seneca, Mo., and noticed three or four heavily armed 
 men, but thought nothing of that as had been used to it 
 so long. I got my team and started home about four 
 o'clock. I got to the upper part of Seneca, looked back 
 and saw the men coming. I turned off the main road 
 and started up the hill towards home, looked back and 
 they were still coming and closer to me. Over in the 
 edge of the Territory -there was a small prairie. One of 
 the men rode on ahead of me, got off his horse, stopped 
 my team and asked if I' was Preacher Hubbard. I said 
 yes. He said he wanted me to marry that couple in the 
 huggy and ask no questions. I got out of my buggy, 
 married them, gave the lady a certificate and the man 
 who held my team handed me a five dollar bill and ask 
 ed me if that would satisfy me? I told him it would. 
 This man, his three armed companions and the woman 
 then drove away in the buggy and that was the last seen 
 of them. I always made it a practice to carry marriage 
 certificates with me and keep a record of all marriages. 
 This fact has been the means of adjusting many suits in 
 court over real estate, as my record book was the only 
 available evidence of the marriage relation of the parties 
 
 I used to travel in this country in a two-horse cart, 
 and by-the-by there were but three two-horse carts in 
 all this vast country at that time. At that period we 
 had no bridges or ferry boats. There are a number of 
 large streams in this section, such as the Neosho, Spring 
 River, Cowskin and Grand rivers. Having a cart it was 
 an easy matter, if we found the water too deep, to turn 
 
7<D FORTY YEARS 
 
 about and drive out a buggy would lock on a short 
 turn and spill its occupants. My ponies could swim like 
 ducks. An editor of Seneca, Missouri, said in his paper 
 that I drove two spotted ponies and one of them was a 
 Methodist, the other a Campbellite. He said the Metho 
 dist would swim with half his sides out of the water, the 
 Campbellite just stuck his head out and the Quaker rode 
 high and dry. 
 
 I never wanted a gun but twice in all my travels in 
 this wild country. Once when a wild hog run my wife 
 and I three and a half miles. I had double tires on my 
 buggy wheels, my ponies were fiery and I told my wife 
 as long as the wheels held up we were all right. I knew 
 the only thing to do was to run him down, which we 
 finally did. The other time to kill a large gray wolf. I 
 was in the cart and he was not going to give the road. 
 I think he would have attacked me if there had been an 
 other with him. 
 
 During the early days in this country there were a 
 great many desperadoes. I have had them come to my 
 meetings and hold their guns in their lap all during the 
 service. I believe if anyone had misbehaved they would 
 have shot them down right there. They always treated 
 me very nicely and I did them. 
 
 Asher Moot came to my place a number of years ago 
 and wanted to go down to Siloam Springs, Arkansas. I 
 told him I would go with him and we started the next 
 afternoon. He wanted to know where we would stay all 
 night and I told him at an Indian home between Buffalo 
 and Cowskin rivers. He wanted to know if we couldn't 
 drive faster and get some other place as he had a weak 
 
AMONG THE INDIANS 71 
 
 stomach and he couldn't eat at the Indian's. I told him 
 that was the only house and said. ''If I can eat there 
 thee surely can." We drove up to the home and asked 
 the woman if we could stay all night, she said we could. 
 I got out, unhitched the team and larietted them out 
 while Abner walked about as nervous as he could be. 
 After awhile the Indian came to the door and said, "Ge- 
 ah-ha." That means, "come and eat." I went in ahead 
 of Abner and looked back to see how he acted. When 
 he saw the table he brightened up as the woman had on 
 a white tablecloth, nice biscuit, fried chicken, butter milk, 
 preserves, cake, pie, coffee and tea. How he did eat ! 
 The next morning" after we started he wanted to know if 
 we couldn't stay all night there on our return trip. "Oh," 
 I said, "that is an Indian home, and thee can't eat In 
 dian cooking." He said it was the best supper and 
 breakfast he ever ate, and he always liked the Indians 
 after that. 
 
 One time as I was coming through the Creek coun 
 try and had a little Indian boy in the hack with me. Just 
 as we got out of the timber on Salt creek we heard some 
 one yelling as loud as they could, looked back and saw 
 an Indian coming on the run and yelling every jump. 
 He had very long hair that was flying every which way, 
 and brandishing a pistol. The little fellow wanted to 
 run but I said no we would wait right there. I turned 
 and sat across the seat to watch him as he came up. 
 When he got up to us he put his finger into the muzzle 
 of his gun then pomted up and said, "Bang, bang!" 
 then handed me some money to get him some cartridg 
 es. He could not speak English. We got the cartridg 
 es for him and sent them back by the mail carrier. 
 
Harry and Old Sullivan 
 
 Harry is our youngest living child. He and Joseph 
 Tuttle, son of Asa and Emeline Tuttle, are the only liv 
 ing children that were born to the first Missionaries. We 
 have two buried in the Wyandotte graveyard and Asa 
 and Emeline have three in the Ottawa graveyard. 
 
 Sullivan is one of the ponies I drove for many years. 
 He was only three years old when broke. He had a 
 mate, both sorrels, and they have traveled thousands of 
 miles in the Master's work. The mate was killed by 
 lightning one night after I had just returned from Blue 
 Jacket, where I had been to meeting. I had a span of 
 little mules which I called David and Jonathan. My 
 two boys called the ponies Pat Ryan and John Sullivan, 
 after the two prize fighters. Dr. Kirk said the boys 
 thought to even up. Sullivan is still living and was 
 twenty-seven years old last February. 
 
MRS. CLARA McNAUGHTON 
 
Mrs. Clara McNaughton 
 
 Mrs. McNaughton is a Peoria Indian. She is a 
 member of the first church organized by Friends in the 
 Peoria nation, being at the present time an elder of the 
 Miami Monthly Meeting of Miami, Oklahoma. She 
 went to school to Elwood Weesner at Peoria school 
 house, who in after years went to Alaska to enter the 
 Missionary field. 
 
BEN LAWYER 
 
Ben Lawver, Modoc Indian Chief 
 
 Ben Lawver is a Modoc Indian, one of the Modoc 
 children when the tribe was taken prisoners in the fight 
 in the Lava Beds of Oregon. He was brought to the 
 Indian Territory when they were sent to this country 
 under the agent, Hiram Jones at the Quapaw agency. 
 
JOHN W. GREYEYES 
 
John W. Greyeyes 
 
 John W. Greyeyes was a Wyandotte Indian, a very 
 smart man; could speak only a little English. He was 
 looked upon as a great man among his people and the 
 government had great respect for and confidence in him. 
 He died at Wyandotte some years ago. 
 
CATHERINE JENISON 
 
Catherine Jenison 
 
 Catherine Jenison is another of the old time Ottawa 
 tribe, she was the daughter of Judge Wind, chief of the 
 tribe some thirty years ago. He was a good man and 
 for those days a progressive and always ready to do any 
 thing for the betterment of his people. She has been 
 married twice and is the mother of fourteen children, all 
 living but one. Her present husband, Walter Jenison, 
 is a white man from Iowa. She was one of the charter 
 members of the Friends church under the care of Asa 
 and Emeline Tuttle, and has been an overseer and elder 
 in the church; was a granddaughter of Grandma King 
 that lived to be 118 years old, (spoken of in another 
 part of this book.) 
 
 The home of Watt and Catherine was always open. 
 The latchstring was always on the outside of the door, 
 for no matter what time I drove in I always found a 
 square meal and a good bed. I often look back on 
 those early days of my work and think of their kindness 
 to me as one of the bright spots of my life.. 
 
ANGEL INK LOTZ 
 
Angeline Lotz 
 
 Angelina Lotz is another one of whom I feel that my 
 book would not be complete without a word of praise 
 for her good works. She came into the Indian Territory 
 about twenty-five years ago from Kansas City. She 
 was placed in a Quaker Mission while yet a child and 
 when she found the Quakers in the Territory she cast in 
 her lot with them. 
 
 She and her husband, Peter Lotz, settled in the city 
 of Miami, and during her residence there she was a 
 gifted worker for the Lord. She was a broad-minded 
 woman. She assisted all alike, and no worthy object 
 ever appealed to her in vain. While she loved her own 
 church she was not sectarian. She held many positions 
 of trust in the Friends church. She was treasurer until 
 her failing health compelled her to relenquish the office. 
 She was an elder and also a trustee during her life, and 
 to the pastor and his wife she was a loving and helpful 
 friend. 
 
 I will give a bit of Ottawa history that was publish 
 ed in her obituary: 
 
 OTTAWA INDIAN HISTORY 
 
 A slight reminiscence of the past history of the Ot 
 tawa tribe and the clearing up of the age of the oldest 
 members now living in the tribe at Ottawa, Oklahoma. 
 
 In 1832 Curtis Robean, a Frenchman and fur buyer, 
 took a contract from the government to move the Otta- 
 was of Blanchard's Fork and Rouche De Boufe, consist 
 ing of five hundred souls, from in and around Toledo, 
 Ohio, to the Territory of Kansas. They were moved 
 from Toledo to Dayton by wagon, from Dayton to Cin- 
 
84 FORTY YEARS 
 
 cinnatti by canal and from there to Kansas City by 
 steamboat, from the latter place to a point on the Marias 
 Des Cygne where the city of Ottawa is now. The sole 
 surviver of the original five hundred, who at that time 
 was seven years old, is Joseph King-. Angeline Lotz 
 was then ten years old and at the time of her death 
 nearly ninety years old. The mother of Angeline died, 
 also the father of Joseph King leaving him and a sister, 
 Lucy, in the care of an old Quaker lady, who sent them 
 to a Quaker mission school. When they were nearly 
 grown Angeline Lotz went to Cincinnatti, Ohio, and 
 Lucy to Chicago, Illinois. For nearly forty years their 
 identity was lost to the tribe. They married in their 
 respective cities. Mrs. Lotz raised a family of nine 
 children. Lucy King married a railroad man and lived 
 in affluence all her life. She had one son. Just before 
 the allotment a delegation was sent to Washington 
 among whom was John W. Early and Joseph King. 
 The names of these two men and their mission were dis 
 covered in the newspapers at the time, a correspondence 
 was started with the result that these two lost daughters 
 of the tribe were restored to their people. 
 
 Joseph King is the sole surviver of the original five 
 hundred. He says he is eighty-seven years old, which 
 would make him Angeline's junior by about three years. 
 
 W. C. JENISON. 
 
SMITH NICHOLS, 84 YEARS OLD, HAS KILLED MORE 
 DEER THAN ANY MAN Now ALIVE 
 
GEORGE VV. FINLEY 
 
George W. Finley 
 
 George Finley was born about the year 1858 in Kan 
 sas and came to the Indian Territory in 1868. He is a 
 Pankeshaw Indian and his name is To-wah-quah Ke- 
 non-quah George W. Finley. 
 
JACK ARMSTRONG OF TODAY 
 
Memorial of Frank Modoc 
 
 The Modoc tribe of North American Indians is an 
 offshoot of the Klamaths, and the two tribes held pos 
 session of a larg-e tract of country, partly in northern 
 California and partly in Southern Oregon until 1864. 
 As early as 1850 troubles occurred between these Indians 
 and white immigrants, and many were killed on both 
 sides. In 1864 the government made a treaty with these 
 Indians, in which the latter surrendered all the country 
 claimed by them except a small portion in Southern 
 Oregon, since known as the Klamath reservation. This 
 being 4,600 feet above sea level, and in the close neigh 
 borhood of high mountains, was subject to frost every 
 month in the year, and therefore entirely unsuited to ag 
 riculture. The Modocs had been living in the valley of 
 Lost River, about fiftv miles further south, and were ac 
 customed to raising some produce, and keenly felt the 
 difficulties of their new location. Moreover, the Kla 
 maths, much superior in numbers, were exceedingly 
 overbearing and oppressive to the Modocs, who received 
 little or no protection from the agent in charge. Under 
 these circumstances a portion of them, (Captain Jack's 
 band), left the Klamath reservation and returned to 
 their old home in the Lost River Valley. This had 
 already been largely taken possession of by white peo 
 ple, and so these Indians and the whites began to have 
 
QO FORTY YEARS 
 
 trouble. The government, in the autumn of 1872, sent 
 soldiers to effect the return of the band to the Klamath 
 reservation. A conflict ensued in which the settlers took 
 part with the soldiers against the Indians. The latter 
 retreated to the lava beds, in the subterranean passages 
 of which they were practically safe for a long time, though 
 attacked by the United States forces under General Can- 
 by. In the meantime the secretary of the interior sent a 
 commission to settle the difficulty with the Indians, con 
 sisting of A. B. Meacham (formerly superintendent of 
 Indian affairs for Oregon, who had been on friendly 
 terms with these Indians), L. S. Dyar, agent at the Kla 
 math Agency and Dr. E. Thomas, 'a minister of the 
 Methodist church. This commission, however, was put 
 under the direction of General Canby and could only 
 present such terms as might be approved by him or his 
 department. Negotiations were attempted, but Capt. 
 Jack would listen to no terms of surrender unless he 
 could have a home for his people on Lost River, as he 
 was sure they could never live with the Klamaths upon 
 the reservation. Notwithstanding this positive assur 
 ance and repeated evidences that any further attempts at 
 pressing an unconditional surrender upon the Indians 
 would be met by them with treachery, General Canby 
 and Dr. Thomas overruled the objections of Commis 
 sioners Meacham and Dyar, and arranged for another 
 interview. There can be no doubt that they did so with 
 the sincere desire of effecting an amicable settlement, by 
 prevailing upon the Indians to yield a result which 
 their colleagues, Meacham and Dyar, more experienced 
 in Indian character, were sure would not be accomplish- 
 
AMONG THE INDIANS QI 
 
 ed, for they had become satisfied that the Indians had 
 reached that point of desperation in which they determ 
 ined that they would die where they were unless they 
 received guaranties that their lives would be spared and 
 a suitable home given them upon their surrender. The 
 result of the meeting" was the murder of General Canby 
 and Dr. Thomas, while Commissioner Meacham receiv 
 ed wounds almost fatal. This atrocious violation of the 
 flag of truce has no justification whatever, but it excus 
 es itself to the minds of these Indians as they thought 
 upon the same atrocity inflicted upon their own people 
 twenty-one years before when the notorious Ben Wright 
 and his company of volunteers, arranged for a "peace 
 talk" with the Modoc warriors and murdered over forty 
 of them. 
 
 After seven months of fighting, and by calling in the 
 aid of the Warm Springs Indians, Captain Jack and his 
 company were subdued. He and three of his principal 
 men were courtmartialed and executed, and the remain 
 der transferred to the Quapaw Agency, Indian Territory. 
 
 Such was the character of those 152 human beings, 
 moulded by generations of barbarism and driven to des 
 peration by the peculiarly aggrevating circumstances of 
 later years, when the light of the Gospel dawned upon 
 them in their new home. Their heathen darkness began 
 to move away as mist before the sun. Their hardness of 
 heart yielded to the softening influences of a practical 
 Christian love which met them with kindness and good 
 deeds. The hungry were fed, the naked were clothed. 
 The sick were ministered unto. Their children were tak 
 en into school; even their adults were taught to read. 
 
Q2 FORTY YEARS 
 
 Homes were made for them; the sod was broken and 
 they were encouraged to plant. Hope sprang" up in their 
 hearts, and an abundant entrance was given to them into 
 
 the kingdom of Jesus Christ. 
 
 See Report of Commissioner of Indian Affairs and accomp 
 anying documents, Volumes for 1872-3, and subsequently. 
 
 FRANK MODOC 
 
 Frank Modoc was born on Butte Creek, Siskiyon 
 county, California, in 1846, of Modoc parents who died 
 soon after his. birth, leaving him an orphan without rel 
 atives, a wafe blown about from one camp to another, 
 until he was adopted by an Indian maiden of seventeen. 
 This maiden was gifted with a voice of extraordinary 
 compass. From this fact she was called by her people, 
 ''Steamboat." She was a woman of considerable abil 
 ity and seems to have taken great pains with the little 
 orphan. She named him Frank, hence he has always 
 been known as "Steamboat Frank." When he had at 
 tained to the age of fifteen years "Steamboat" adopted 
 him as her husband according to the usual ceremonies 
 of the tribe. Frank very early espoused the cause of 
 Captain Jack, and was ambitious to become a white man. 
 He cherished the memory of Steamboat, his first wife, 
 very sacredly for many years after her death, and then 
 married Alice Modoc, a woman of good mind and earn 
 est spirit, who came to the Quapaw agency with him, 
 and was a faithful companion to him until her death in 
 first month, 1884. 
 
 On the arrival of the Modoc prisoners at Baxter 
 Springs, in the fall of 1873, the whole tribe came at once 
 under the kindly notice of Asa and Emeline Tuttle, who 
 at that time were largely interested in missionary and 
 
AMONG THE INDIANS Q3 
 
 school work in the Quapaw agency, and through their 
 influence, and the persistent help of Hiram Jones, agent 
 in charge, he with others of his tribe became acquainted 
 with white men's ways, and very soon opened his heart 
 to the light of the Gospel, encouraging his brethren and 
 sisters to accept Christ as their Savior and true friend 
 under all circumstances. 
 
 His good judgment and industry also gave him in 
 fluence with all classes of men. and his word was taken 
 by them as always reliable. As he had known the way 
 of the sinner to be hard, when he came to the Gospel he 
 gave up all, leaving off both whisky and tobacco, and 
 in a great measure influencing the tribe to do the same. 
 Some of these returned to these habits again, he, how 
 ever, never wavered, and in the temperance cause was a 
 valiant speaker, as the following from a speech at Des 
 Moines, Iowa, will show. In the fifth month, 1882, he 
 and his son, El wood, accompanied by his former teach 
 er, Ira D. Kellogg, received endorsements from his 
 Monthly and Quarterly Meeting, and the United States 
 Indian agent, D. B. Dyar, releasing him to service in 
 the State of Iowa, for the then pending Constitutional 
 Amendment. 
 
 Arriving in Iowa, he secured a recommendation from 
 Frances E. Willard to the W. C. T. U. of the State of 
 Iowa, and labored under their auspices, visiting some of 
 the principle towns and cities. 
 
 His arguments were pointed and convincing. At Des 
 Moines he occupied the rostrum with Frances E. Wil 
 lard, and said, "Friends of God and humanity, you won 
 der, perhaps, that an Indian should come to this great 
 
Q4 FORTY YEARS 
 
 State of Iowa to teach you morals and tell you how to 
 vote. That is not my mission. But when I came into 
 your State, I remembered Asa and Emeline Tuttle, two 
 of God's children, and your former citizens, who had 
 been used of God to open the blind eyes of the Modoc 
 to see the truth as it is in Jesus, and to lead us from sin, 
 drunkenness and degradation to lives of sobriety and 
 faith in the Lord Jesus Christ. And I prayed God that 
 I might be used of Him to pay you back, in at least a 
 small degree, for the great things you did for us through 
 your workers. As I pass up the streets of your towns, 
 Lsee on one side churches, school houses, and busy mills. 
 On the other side I see the open saloon, protected by 
 law, State and National, and 1 understand something of 
 the contest before you. I came to help you who are on 
 this side of the street, where you will find all the good, 
 true men and women of Iowa, and with God's assistance 
 the saloons on that side will disappear. This great Na 
 tion says no man shall sell intoxicating liquors to my 
 boy. Is it possible that the Government don't think as 
 much of the boys of Iowa as it does those of the Indian 
 Territory?, Why not protect the boys by taking away 
 the open den of the tempter? I can, it seems to me, 
 hear the chains rattling and clanging of those in bondage 
 to Satan. Oh! may God help you to break those chains 
 and set the captives free by closing the saloon doors of 
 this grand and beautiful State. Vote for Constitutional 
 Amendment. Amen." 
 
 This short address was received with deep feeling as 
 to its truth, and is a sample of his apt illustrations and 
 force of character. 
 
AMONG THE INDIANS QS 
 
 By his industry and economy he erected a very com 
 fortable house and good barn, wagon-shed, corn-crib, 
 etc., the government furnishing the hardware and a car 
 penter to assist him. In the year 1880 he and his wife 
 and their only surviving son, Elwood, were received 
 into membership with Friends. His fidelity and sym 
 pathy toward his wife in her last sickness was especially 
 marked, owing to her protracted illness with consump 
 tion. Her appetite seemed to need something that we 
 could not get in the Territory, the streams being frozen 
 over. One day she said to Frank, "if only I could have 
 some fresh fish, like in our old home in Oregon." With 
 out further ado he hastened to the nearest town having 
 railroad connection with St. Louis, and telegraphed the 
 express company to send out fresh fish, which came the 
 next day. Few white men would have thought they 
 could have done so, with as small amount of funds as he 
 possessed. His faithfulness in attendance of meeting, 
 both at home and away, will be remembered by many, 
 and his humility in speaking for his Master, so very 
 precious to his soul. 
 
 In fifth month, 1884, his gift in the ministry was ac 
 knowledged by Spring River Quarterly Meeting of Min 
 istry and Oversight, and approved by Grand River 
 Monthly Meeting, Indian Territory, he being the first 
 full-blood American Indian ever recorded as minister of 
 the gospel in the. Society of Friends. 
 
 The government giving permission for him to leave 
 his home at Modoc, the following Minute was granted 
 him by his Monthly Meeting: 
 
 "Our beloved Brother, Steamboat Frank, a minister 
 
96 FORTY YEARS 
 
 of the gospel with whom we have unity, laid before this 
 Meeting- a prospect he had of visiting, in the love of the 
 gospel, his brethren in Oregon, at Klamath Agency, 
 and other places in that country. After due considera 
 tion the Meeting expressed unity and sympathy with, 
 and offer him our prayers, bidding him God's speed in 
 his work, committing him to the Heavenly Father's care 
 and guidance, and commending him to the children of 
 God wherever he may come. 
 
 * 'Taken from the Minutes of Grand River Monthly 
 Meeting of the religious Society of Friends, held at Sen 
 eca Reserve, Quapaw Agency, Indian Territory, sixth 
 month, 28th, 1884. 
 
 CHARLES W. KIRK, 
 LUCY A. WINNEY, 
 
 Clerks. 
 
 "NICHOLAS COTTER, Correspondent, Grand River 
 Postoffice, Indian Territory." 
 
 His visit to Oregon proved a great blessing to his 
 people there, and his stay of three months gave recruit 
 to his own health. The dairy which he kept of every 
 day's service is too voluminous for insertion, but it may 
 truly be considered a record of honest-hearted, faithful 
 service to a loving Master. After our brother's return a 
 hearty welcome was given him by his own people, as he 
 met them, after such a visit to the home of their child 
 hood, from which the cruel hand of war had robbed 
 them; but he talked to them not of their hard fate in war, 
 but of the beauties and joys of a Savior's love, some 
 times saying to them, "I leave all those old things, I 
 have a new life now in my loving Savior Jesus," describ- 
 
AMONG THE INDIANS 97 
 
 ing- to them at times, with great power, the glories of 
 that home above, to which some of their dear ones had 
 gone before. 
 
 Near the close of the year 1884, one day, whilst at 
 the Mission Home, he expressed that he could under 
 stand the plan of salvation for himself, but he found in 
 speaking to his people that he did not fully comprehend 
 the meaning of all words in English so as to give the 
 correct interpretation to them, and asked if any way 
 could be opened for him to get more education. His 
 friends thought something should be done in the case. 
 Very soon Mary Morrell, of New England Yearly Meet 
 ing, came in on a visit, and the subject was mentioned 
 to her. After having become acquainted with Frank, 
 she expressed her conviction that it was of the Lord, and 
 spoke of Oak Grove Seminary, Maine, as a good school 
 for him to attend. 
 
 Accordingly arrangements were begun at once, con 
 sent of the government 'obtained, and the Indian com 
 missioner changed his name to Frank Modoc, On the 
 ninth of Fourth month, 1885, after having settled all his 
 outward affairs satisfactorily, he obtained a minute of 
 encouragement and sympathy from his Monthly Meet 
 ing, giving a loving farewell to his own people and many 
 friends, he took what proved a final farewell to his home, 
 and only son, and entered the school above mentioned. 
 
 Of his success whilst there a few extracts may be 
 noted. In writing to his friends, J. M. and Eliza T. 
 Watson, he says: "Charles H. Jones and wife so very 
 kind to me; feed me and care for me just like a little 
 lamb, and I love the school and meeting all the time; 
 
98 FORTY YEARS 
 
 learning not only in my books, but about my Heavenly 
 Father's love." His letters to his people always breath 
 ed a fervent, earnest love for them. One time one of the 
 head men complained to him in a letter, that he did not 
 get along very well, and did not like some people. 
 Frank replied, "If he trusted his Heavenly Father all 
 would go well; but the Scripture did not promise any 
 thing to a man unless he held out faithfully." After 
 spending something over a year at school, his health 
 failed and he came to the home of his friends, John J. 
 and Myra E. Frye, Portland, Maine. He intended to 
 leave for his home immediately after New England 
 Yearly Meeting. 
 
 We can not better describe his last days than by giv 
 ing Myra E. Frye's own words: "Our late dear broth 
 er, Frank, came to our home the twenty-second of fifth 
 month, had started on his journey to the Territory, but, 
 oh, so feeble; yet so happy in Jesus, Change of food 
 and scene seemed to brighten him up for a few days. 
 But the disease was steadily working on his poor body. 
 We called our family physician, and he examined his 
 lungs, and said his left lung was all gone, that he could 
 not get well, but might live several months. Frank said 
 he was almost as low before he went to Oregon, and re 
 turned much improved. We got well acquainted with 
 him and learned much of his people. He loved them, 
 and wanted me to ask Friends to help them go back to 
 their old home, for they were fast dying away where 
 they now live; and their being held prisoners of war 
 troubled him. He did not give up going to Yearly 
 Meeting until Second-day before he died, on Seventh- 
 
AMONG THE INDIANS QQ 
 
 day, but wanted us to go and do what we could for his 
 people. He was always so patient, and his trust was in 
 Christ his Savior, often replying 1 , when asked how he 
 was, "I very well, but my body very weak." For all 
 there was so much sorrow mingled with it, I am glad 
 the last weeks of his life were spent with us; glad that it 
 was our privilege to watch and comfort our dear brother 
 during his last hours on earth. We all loved him, ser 
 vants and all; my little girl was very fond of him. On 
 Fourth-day his mind was very clear, and he seemed 
 much better; talked about his people, dictated a letter to 
 his son at White's Institute, Wabash, Indiana, and talk 
 ed of starting for the Territory the next week. He was 
 not well enough to go after he came to our home. He 
 died suddenly, on Twelfth-day Sixth month, 1886, with 
 a perfect trust in Jesus, often repeating his name. Those 
 who waited on him at the last, said: 'No white man 
 could have witnessed more for Jesus in his perfect trust 
 for Him while suffering in the body.' The funeral was 
 at Friends meeting-house, Fifteenth-day, at 2:30 p. m., 
 and he was buried in the burying lot belonging to 
 Friends, just back of the meeting-house. All was done 
 for him that could be done. His casket was a beautiful 
 one, and he was laid out with as much care and tender 
 ness as any Friend in New England, 
 
 "A. C. Tuttle and my husband attended the funeral 
 at Deering, and E. H. Tuttle and myself attended the 
 memorial service at Newport, Rhode Island, at the same 
 hour of the funeral at Deering. This memorial meeting 
 was appointed by the Yearly Meeting, at the request of 
 the Indian committee, and was attended by 400 or 500 
 
IOO 
 
 FORTY YEARS 
 
 persons. Thus passed away one saved by grace, and re 
 deemed alone through the precious blood of Jesus." 
 
 The foregoing was read in Grand River Monthly 
 Meeting, and directed to be forwarded to the committee 
 appointed by Spring River Quarterly Meeting. 
 
 Taken from the minutes of Grand River Monthly 
 Meeting, held gth month. 25th, 1886. 
 
 JOHN M. WATSON, 
 LUCY A. WINNEY, Clerks. 
 
 A part of the committee appointed by Spring River 
 Quarterly Meeting, to examine this memorial, have ex 
 amined the same, do now forward it to the Representa 
 tive Meeting for their action. 
 
 LIZZIE K. WILSON, 
 AARON M, BRAY, 
 MARY JANNEY, 
 LIZZIE SHIELDS. 
 
Origin of Seneca Indian Pagan Prophet 
 
 -Once upon a time a Pagan Prophet lived in the now 
 State of New York, named "Skaw-nyah-ti-e-yuh." 
 
 The history from a long, lingering- spell of sickness 
 in which he was supposed to have died and afterwards 
 revived, is the foundation which has been handed down 
 to the present time. He was sick four years, the last 
 year being confined to his bed entirely prostrated, when 
 four angels visited him, giving him medicine, command 
 ing him to get up and go with them and they would 
 show him the beautiful country, Heaven. 
 
 He got up as commanded, went to the door, being 
 in the spring of the year, his wife and daughters were in 
 front of the door assorting their beans for planting. 
 When he appeared his daughters jumped up and caught 
 him for fear of his falling, for he had wasted away to 
 nothing but skin and bones. The daughters helped him 
 back to bed, where he expired to all appearances. Word 
 was circulated that he was dead. When his one brother 
 arrived he began preparations for burial when a neigh 
 bor interfered, said it would be better to wait as there 
 was still heat in the breast, but they failed to discern any 
 breath each day. He lay in this condition until the 
 fourth day when the angels brought him back, that is 
 he revived just like one awakening from a sleep. He was 
 commanded by the angels to call all the people together 
 and tell them where he had been and what he had seen. 
 
IO2 FORTY YEARS 
 
 So ''Skaw-nyah-ti-e-yuh" gave out word that in four 
 days he would meet them, very early in the morning-, to 
 tell them great things, and wanted every one to be 
 there. 
 
 The meeting place was at the long house, (their 
 dance house), so-called for its length, a narrow building 
 with a ground floor, narrow for its length. In olden 
 times the dimensions were usually 25x100 feet or more, 
 so that it contained five fires several feet apart along 
 the central line. Accordingly on the day set a multi 
 tude of people had gathered. "Skaw-nyah-ti-e-yuh" 
 appeared occupying the middle of the floor to the people. 
 He said he had been to heaven and to the regions be 
 low, for the angels had shown him that place also, and 
 what manner of people they should be if they went to 
 heaven. Witches, liars, tale-bearers, adulteress, barren 
 ness could not enter there, but the latter class could get 
 admittance by adopting and raising an orphan. He 
 then adjourned the meeting until he should consult with 
 the angels again what more to say to them After a 
 time the people were again called together; this time he 
 was commanded to take twelve men to accompany him 
 as he must needs go from tribe to tribe to tell what had 
 happened to him, what he had seen. The whole of his 
 speech has not been given but he was unable to finish 
 the first morning of the second meeting; adjourned at 
 noon; would not speak in the after part of the day as he 
 said that was the devils time and he would be busy then. 
 
 By the prophet's request the people assembled again 
 the next morning, it was then he chose his twelve fol 
 lowers. 
 
AMONG THE INDIANS IO3 
 
 After they had traveled awhile, he preaching (as it is 
 called), apart, the twelve became dissatisfied with their 
 leader, "Skaw-nyah-ti-e-yuh." They did not think his 
 practice was as clear as his preaching, (his deeds being- 
 somewhat in the shade). If it was wrong for the people 
 to do some things it was equally wrong for him to do 
 the same. His followers took it upon themselves to re 
 monstrate with him, but he said the angels had told him 
 it would be all right for him to have two wives because 
 he needed more care than one wife was able to give him 
 and, as he had frequent talks with the angels, he did 
 nothing without first consulting with them, This expla 
 nation did not suffice and six of the band dropped off, 
 the others remaining faithful to him. 
 
 As a rule he told the day when he would see his ad 
 visers again, and for the people to come together the 
 next day. The deserters were now anxious to know 
 something of these "angel visitations," secretly engaged 
 three trusty young men to follow him, which they did, 
 but failed to see anything but the prophet and a large 
 tree that he seemed to be talking too. They went the 
 second time and still they failed to see anything. The 
 third time they had dug a trench behind a log that lay 
 closeby with a covering ready to conceal themselves in, 
 so were in their trench when he came. As usual, he 
 looked up the tree, then down on the ground, talking all 
 the while. The young men were watching through the 
 small opening they had left for the purpose for they were 
 bent on seeing the angels, when lo ! a black snake arose, 
 nearly four feet high, showing a forked tongue. They 
 could hear an audible voice but could distinguish no 
 
IO4 FORTY YEARS 
 
 words. So it was the old serpent himself, the deceiver 
 of mankind. After the exposure, although it was not 
 made publicly, the prophet became a maniac; had to be 
 bound, and wherever he could had bitten the flesh off of 
 himself, so thus he died. The band of six cared for him 
 unto the last. They would let no one see him after he 
 lost his mind, but just before death he came to himself, 
 said, ''I am going to the devil." He was buried mid 
 way in the long house where his grave was kept fresh, 
 and the Indians danced around it at their usual gather 
 ings. 
 
 The place is near Syracuse, New York, This is not 
 given in full but just enough to show who and what the 
 "Pagan Leader" was. The foregoing was obtained dur 
 ing my trip among the six nation of Indians in the State 
 of New York in 1871, from two men almost centenari 
 ans, one nearly blind, gave the recital with the request 
 that I should not repeat it to the Indians at that time 
 and place. They said they would be considered traitors 
 if it were known they had given "Skaw-nyah-ti-e-yuh" 
 away, and would be in danger, for only a few have ever 
 been in possession of these facts. The mass have not 
 known of the fraud, and "Skaw-nyah-ti-e-yuh" was held 
 up as the Indian's Lord and Christ was the white man's 
 Lord. I did not hear of Christ when 1 was young, but 
 had heard of this prophet. We were always preached to 
 about him at our feasts and dances, and I had heard my 
 great grandmother tell the other side in very nearly the 
 same words as we have it here which caused me to make 
 inquiry for my own satisfaction. I have helped in this 
 false way, believing that was the only way for an Indi 
 an, because a man that could speak with angels had so 
 taught, but the matter has been sifted through and there 
 is nothing in it but darkness to all, I am out of it. He 
 who is Lord over all is my light. I believe in him alone. 
 Give me the story of Christ, and I ask an interest in the 
 prayers of all Christians who may chance to read this. 
 JOHN A. WINNEY, Ouray, Indian Territory. 
 
The Indians the Lost Tribe of Israel 
 
 It has been a puzzle to many people as to where the 
 Indians came from to this country. I have many reas 
 ons gathered from the manners and customs of the In 
 dians, also from the Old Testament Scriptures, to con 
 vince me fully that they are descendants of the lost tribe 
 of Israel. About the last that could be heard of this 
 tribe they were traveling- northeast in Asia. A part of 
 the children of Israel returned, but a great majority of 
 them never did. 
 
 The Indians have a tradition that they came to this 
 country across ice. At that early date Behring Strait 
 could not have been over three hundred yards wide. 
 
 Another reason is that they look very much like the 
 old Israelites. Another is that the Indians at one period 
 in their history were known as Moses; also one section 
 of the tribes were known as Aaron. The Indians were 
 divided up into clans, and each clan had a chief with a 
 tribe insignia such as Bear, Fish, Fowl, etc. All mem 
 bers of a clan were known as brothers and sisters, and 
 the clans were cousins to each other. 
 
 I once thought the Indians had the greatest number 
 of brothers and sisters I ever saw until I learned the 
 significance of their brotherhood. Abraham, like the 
 Indians, could call his wife his sister and tell the truth, 
 for they were both of the same clan. 
 
 Nearly all the tribes I have known had their feasts. 
 Some of them the feasts of the first fruits. For instance: 
 One tribe would gather the early wild strawberries and 
 
IO6 FORTY YEARS 
 
 then assemble in a solemn conclave where the head men 
 would make a talk to the Great Spirit, thanking Him 
 for His generosity to them. After this they would feast 
 on the berries, and when this was over with the old men 
 would gather together for a talk; the young men for 
 games; the women for gossip, and this was called the 
 feast of the first fruits, 
 
 The Creek Indians had what they called the Feast of 
 Booths, which was held each year during the month -of 
 August and lasted seven days. I have seen as much as 
 ten acres covered with booths. They would stick four 
 poles in the ground, stretch poles across and cover the 
 top with brush. If families were small two would oc 
 cupy a booth, if a family was large it would occupy a 
 booth alone. No one would participate in a feast but a 
 born Creek, an adopted Creek could not. Their leading 
 men would talk to the Great Spirit each day, and the en 
 tire seven days would be spent pleasantly. 
 
 Now, if you will take your Bibles and turn to the 23rd 
 chapter of Leviticus, beginning at the 3Qth verse, you will 
 see how the Israelites did. You will find that all those 
 born Israelites participated in the feast. Where did the 
 Creek Indians get this custom? They say it was handed 
 down to them by tradition. 
 
 The Seneca Indians used to have what was called a 
 white dog feast. You find that given in the 23rd chap 
 ter of Leviticus and 37th verse. 
 
 The Indians would get a white dog, or as near white 
 as they could find, appoint a man to fatten him and 
 when he was fat they would hold a council and kill the 
 dog, hang him up by the neck and after one day they 
 
AMONG THE INDIANS IO7 
 
 would all come together, each Indian bringing- a piece 
 of bark, strip of cloth or anything, make a pin of wood, 
 put that through the strip and then stick that in the dog 
 as he hung up. These strips would be from six inches 
 to ten feet long, the length of the strip indicating the 
 length of the prayer to the Great Spirit. After this the 
 Indians would build an altar of wood, lay the dog on it 
 with all the strips and set fire to the wood. While the 
 dog was burning the Indians would yell and dance 
 around it, believing the smoke was carrying their pray 
 ers up to the Great Spirit. This tradition was also hand 
 ed down from past generations. 
 
 Until of late years many of the tribes of Indians 
 lived to themselves and did not mingle with other In 
 dians. I remember being with them at their councils. 
 The leading men were very staid in all they did, and 
 when they went to vote all those on one side of a ques 
 tion stood together while the opposition did likewise, 
 and that was the way they decided. 
 
 I can readily understand how they got so many dif 
 ferent languages. When we first went among them my 
 boys could not understand a word the Indian boys said, 
 neither could the Indian boys understand them. One 
 day I saw my boys and some Indian boys playing and 
 quietly went around where they were and could hear 
 them talking plainly. I discovered they would soon 
 have a language that was neither Indian or English, but 
 a mongrel language which both could understand. That 
 to my mind, is how the children of Israel got so many 
 languages among them. I have also noticed old Indian 
 men would sit at the doors of their tent as did Abraham, 
 
IO8 FORTY YEARS 
 
 Many years ago, when Stanley Newman and his wife 
 were here on a visit from England they attended the 
 Quarterly Meetings of the United States. At that time 
 my wife and myself were attending the Western Quarter 
 ly Meeting at Plainfield, Indiana. The State Reform 
 atory for Boys was a mile from the town, and during 
 the meetings word came from the Reformatory inviting 
 the English Friends to visit the institution. Barnabas 
 C. Hobbs and wife and myself were appointed to ac 
 company them, and when we arrived we found five hun 
 dred boys, the superintendent, teachers and workers as 
 sembled in the chapel to greet us 
 
 Stanley spoke first, then Barnabas and myself. When 
 I arose to speak nearly every boy was asleep. I had 
 been accustomed to talking to the Indian mission chil 
 dren who were all bright and awake. Boys! BOYS! BOYS! 
 I shouted. By that time they were all awake, Can any 
 of you tell how an Indian sleeps? None knew. I turn 
 ed to the superintendent and his staff with the question. 
 Didn't know. I said, "He shuts his eyes." A slang ex 
 pression, "the house came down." The boys yelled and 
 the two hundred-pound superintendent shook his sides 
 with laughter. There was no more sleep while I spoke. 
 
 On returning to the parlor one of the helpers came 
 in and said the boys would not go to bed until they had 
 another talk from that "Western Preacher. I went up 
 in the dormitory and talked awhile, then bid them good 
 night. On the way back Barnabas thought I had shock 
 ed the English Friends so he attempted to apologize 
 for my wild and wooly Western manners. Stanley laid 
 his hand on his shoulder and said: "Barnabas, I wish 
 there were more Jeremiah's with the gift to talk to 
 boys." 
 
Indian Sketches 
 
 I have known old Indians of the same tribe to get 
 together and talk all night never go to sleep at all. I 
 remember being at the home of Mathias Splitlog with 
 Uncle Nicholas Cotter, and these two old men spent all 
 night talking and telling old-time scenes. On another 
 occasion I had a meeting at Irving P. Long's, and 
 Frank Whitewing and Nicholas Cotter went with me. 
 After the meeting was over they told me to go to bed. 
 Away along in the night I awoke and, turning over, saw 
 these three Indians sitting by the fire, talking. I watch 
 ed them awhile, then asked: "What, are you going to 
 sit up all night?" "Yes;" they replied, "this is the way 
 we Indians do." And I have thought how much they 
 enjoyed those visits with one another. Oh, how much 
 I miss those old Indians who have gone to their long 
 home. 
 
 There are some eighty Modocs. A few have marri 
 ed into other tribes, although most of them among them 
 selves, They are a very industrious class of people, 
 great hands to work and to help themselves, and it is 
 really an inspiration to be at their Sabbath school and 
 meeting. Their lands are prairie and timber, and with 
 their houses here and there makes it look very home 
 like. And then to see this band of Indians as they once 
 were and to see them now, we exclaim: What a change! 
 Grace did it. 
 
IIO FORTY YEARS 
 
 HOW INDIANS GET THEIR NAMES 
 
 "How do Indians get their name?" is often asked, 
 and many and varied are the answers given by those who 
 pretend to know. Here is one version: Soon after a 
 child was born the father would go out and kill a deer, 
 bear or some other animal and make a feast. He would 
 invite to the feast some old men, who only had the right 
 to give names. After the feast all of the invited men 
 would give some name from which the father chose one 
 connected with his name. If the father's name was 
 "Sky," the child's name would be "Cloud," "Blue 
 Cloud," "Red Cloud," etc., or if the name of the father 
 is that of some animal, the child's name will be some 
 characteristic or attribute of the animal. The above 
 names are called the real names, but most Indians have 
 two names, some few three. The "common names" are 
 given the child by the parents without any ceremony, 
 and are the names by which the children are known by 
 their relatives and intimates. If the family is a large 
 one and exhausts the supply of common names they are 
 given over again with the addition of "Little." The 
 third kind are the nick names and are acquired in the 
 same manner as with white people. We knew one whose 
 name was "Red Legs," and was so named because in 
 battle he always wore red leggings. Another Indian was 
 called "Always-Looks-Around," this nick name being 
 given him because he was always looking around in ev 
 ery direction. The Indians said that if one would run 
 up behind him and strike for the back of his head, in 
 stead of hitting him there he would hit him in the face. 
 Indian Advocate. 
 
AMONG THE INDIANS III 
 
 The Miami Indians had a reservation in the Quapaw 
 Indian Agency. I remember one young- man, some 
 thirty years ago, who would from one First day until the 
 next learn by heart as many as seven chapters in the 
 new testament and repeat them to me while I held the 
 book. He now lives on the east side of Spring river on 
 his allotment, People who never come in contact with 
 the Indians do not understand them. When they come 
 and sit down with you and talk matters over you can 
 then get a much better insight into their lives. We 
 have been with them so long we can understand them 
 and their wishes. 
 
 In the history of William Penn, given to us from the 
 year 1681 to 1701, in reference to the Indians, he says: 
 "For their origin, I am ready to believe them of the 
 Jewish race I mean of the stock of the ten tribes and 
 that for the following reasons: First, they were to go to 
 a land not planted or known, which to be sure Asia and 
 Africa were, if not Europe, and he intended that extra 
 ordinary judgment upon them might make the passage 
 not uneasy to them as it is not impossible in itself, from 
 the easternmost part of Asia to the westernmost part of 
 America. In the next place I find them of like coun 
 tenance and their children of so lively resemblance that 
 a man would think himself in Duke's Place or in Ber 
 ry street, in London, when he sees them, but this is not 
 all. They agree in rites; they reckon by moons; they 
 offer their first fruits; they have a kind of feast of tab 
 ernacles; they are said to lay their altar upon twelve 
 stones; their custom of women with many other things 
 that do not now occur." 
 
112 FORTY YEARS 
 
 Some years ago there lived in the Quapavv agency 
 an Indian by the name of Frank Whitewing, one of the 
 roughest and wildest Indians in this country- If there 
 was any feast or frolic in the country, Frank was the 
 leader Through the influence of Dr. Kirk Frank be 
 came concerned about his soul, was converted, joined 
 the church and was a very faithful follower of the Lord. 
 After a few years Frank was taken sick and was quite 
 feeble for a long time, but as long as he could go we 
 would see his white horse coming through the woods. 
 Finally we missed him entirely and in about a month 
 I had occasion to go down into the Seneca nation and, 
 before starting I felt so impressed that I should go by 
 Frank's that I told my wife. She would not hear to it, 
 saying that we did not have the time to spare. But I 
 told her I must, my feelings thus led me. So we started 
 a little early and when I got to his home I found the 
 door closed. Knocking, a voice in the Seneca tongue 
 bid me "come in." I opened the door and saw Frank's 
 wife standing by the fire holding her babe. Going up 
 to his bed I shook his hand and he said to me: "I am 
 so glad to see you; I've been listening for you to come." 
 I said, "Frank, how did thou know I would come?" 
 Frank replied, "I asked Jesus this morning to send you, 
 and I just believed He would send you, because Jesus 
 says when you pray believe that ye receive that for 
 which you pray, and I did that, so you are here. I want 
 to hear you pray one time more before I go home to Je 
 sus." How trusting he was; like the disciple of old "lean 
 ing on Jesus' breast. In a week after this he passed 
 away happy in a Savior's love. The words of the poet 
 
AMONG THE INDIANS 113 
 
 would be very appropriate to Brother Frank Whitewing: 
 
 "At Jesus' feet I take my place, 
 
 I touch his garment's hem ; 
 A helpless child in need of grace, 
 
 My Lord will not condemn. 
 
 "I have no hope but in His love, 
 
 His promise is my plea ; 
 I gave myself to Him who strove, 
 
 E'en unto death for me. 
 
 "I only ask that I may know, 
 
 What he would have me do ; 
 That my obedient life may show 
 
 The race that bears me through. 
 
 'I've nothing, Lord, to offer Thee, 
 
 But this weak heart of mine; 
 O, take it, Lord, and let it be 
 
 Simply, wholly Thine." 
 
 The following- traditional account of the earliest his 
 tory of the Wyandottes may very properly preface a re 
 cital of facts comprising their later history. 
 
 At first, we are told, they lived in great numbers in 
 a cauntry a-w-a-y far towards the sunset, across the 
 ocean. They believed that there was another country 
 toward the sunrise, and a large number of them, men, 
 women and children, were sent to find it. 
 
 After they had been gone much longer than a thou 
 sand years and did not come back, it was ^supposed it 
 was because they could not; and another company was 
 sent out like the first to find the land and bring back 
 word. When they had been away several years, two 
 men, one who went away, and one they had found, re 
 turned and gave this account. They crossed the ocean 
 in a narrow place, far up to the north, and found a large 
 land, inhabited by the descendants of the first company 
 
114 FORTY YEARS 
 
 sent out from them. They were still the same people, 
 only they had forgotten how to talk right. After one 
 thousand years a third company which embraced many 
 hundred people, men, women and children, was made 
 up to go to the new country to live. After they cross 
 ed the ocean at the narrow place (Behring strait) they 
 traveled until they came to the country of the great 
 lakes, where they found some people talking like them 
 selves, and they knew they had found their own people. 
 
 All Indians were originally Wyandottes, the other 
 tribes being those who got jealous about something and 
 went away off to live by themselves and forgot how to 
 talk right. The Wyandottes had no name originally 
 they were the people. The first name they ever had was 
 Hurons. Afterwards they were called Hundots; from 
 which came the present name, Wyandottes. Their Na 
 tional history, like that of any other nation, is a history 
 of their wars;, the most noted of which, both for magni 
 tude and continuance, is what is known as the "Iroquois 
 war." The original question at issue appears to have 
 been, who was entitled to the country by right of dis 
 covery. The result is illustrated in the contest between 
 the cats, which was decided by the monkey; the piece 
 that is left is not worth dividing. 
 
 By oft repeated treaties with the United States, and 
 continued war with neighboring tribes their numbers 
 and extent of land steadily decreased until by the treaty 
 of 1842 they were removed from Ohio to the northeast 
 ern part of what is now the state of Kansas. They then 
 numbered about five hundred souls. 
 
 When the Territory became a state they voluntarily 
 
AMONG THE INDIANS 115 
 
 dropped their tribal organization ; received from the U. 
 S. the amount due them in money and lands, which was 
 divided among them per.capita, and became citizens of 
 the state. JOHN W, GREYEYES. 
 
 A TRIP THROUGH INDIAN TERRITORY 
 
 The following: notes are taken from a diary of a trip 
 made by John A. Winney and myself in 1893. 
 
 I boarded the train at Afton, 4th month, 3rd day,. 
 1893, and at Seneca, Mo., found my old friend, John A. 
 Winney, a Seneca man, with grip in hand and ready for 
 a long- trip. We stopped at Peirce City, Mo., a couple 
 of hours, then got on the Frisco train bound for Wichi 
 ta, Kansas, some two hundred miles distant. Reached 
 that place at 5:30 the morning of the 5th. At 7:30 we 
 took a Santa Fe train for Guthrie, Oklahoma Territory. 
 We passed through the southern part of Kansas and 
 found the wheat looking nicely and the farmers planting 
 corn. The Cherokee Strip, some sixty miles across it, 
 in the Territory, is excellent prairie country. We pass 
 ed several cattle pens filled with cattle. The Ponca res 
 ervation was crossed, on which were fields of wheat all 
 looking very nice. Also through a portion of the Otoe 
 reservation. Arrived at Guthrie at one o'clock, but the 
 man who met us could not start back to the lowas until 
 in the morning. During the evening two of the Towas 
 came in to see ns, having heard that we were in town. 
 Also met three or four of the Otoes. On the morning 
 of the 6th we met Brother William Hurr, from the Sac 
 and Fox agency. Today we have come out some twen 
 ty-two miles east, and at this writing I am sitting on 
 
Il6 FORTY YEARS 
 
 the banks of the Cimarron river. Men do not stop their 
 teams in this stream on account of the quicksand, and 
 it is also quite salty. It is extremely hot weather for 
 this season of the year. We had a good meeting- this 
 evening at Oak Grove school house. 
 
 After coming back from meeting last night, John 
 Winney and myself slept out of doors, rested well and 
 got up this morning feeling much refreshed. 
 
 Fourth month, 6th day. This eve we had meeting 
 again at Oak Grove. House full and good attention 
 paid to all that was said. 
 
 Fourth month, 7th day. We started for the Iowa 
 villege; got to Kerwan Murray's about noon; fed our 
 team, ate lunch and then went on some two miles to the 
 camp of John Ford. He had a large tepee. The lowas 
 have a nice body of land. Some of them have houses, 
 more with tepees over in the bottom. We have various 
 things to sit and sleep on skins of animals, reeds, com 
 forts, etc. In this tepee there is a fire, a hole in the ren 
 ter of the top for the smoke to pass out and a pole to 
 hang the kettles on. We visited with one Indian by 
 the name of Abraham Lincoln, who could use good 
 English. John Winney preached in the evening. He 
 said: ''My brothers, I come to tell you about the love 
 of Jesus; how he came in the world to save sinners and 
 wants to save Indian, too; Jesus save me all time, Jesus 
 want all Indians to give themselves to Him and He 
 will keep them in right way all the time when Indian 
 listen what Jesus say. He tell them no drink whisky; 
 no get drunk. Now I love Iowa Indian; want to meet 
 you all in heaven, you my brothers; this all I say now." 
 
AMONG THE INDIANS 117 
 
 Fourth month, 8th day.- We had a good meeting: 
 here with the Indians last evening. After meeting went 
 into a tepee and laid down with our feet toward the fire 
 and slept well. I had an old Indian man on one side of 
 me and John Winney on the other, and as I lay there on 
 the ground, felt in my heart how good it was in trying 
 to So something for the Lord. The next morning we 
 all sat around on the ground and ate breakfast which 
 consisted of coffee, flap-jack bread, molases made of su 
 gar, and we partook with a relish. The Indian women 
 sat on the ground and made their bread and did their 
 cooking. No stove, no chairs, all sit down or rather 
 sit on your feet; a little hard at first to persons not used 
 to sitting down that way. 
 
 We left the Indian camp this morning and traveled 
 some twenty-five miles southwest, arriving at the old 
 Iowa mission about one o'clock, where Charles Pearson 
 and wife are laboring as missionaries and doing a good 
 work, We visited the Iowa burying ground. These 
 Indians bury with their heads toward the north, and at 
 the head of nearly every grave a bunch of sticks, prob 
 ably fifty, tied together, and sometimes three or more 
 bunches. At one grave a cup and saucer; at some of 
 them a bunch of the person's hair tied up very nicely; 
 at others the skull of a pony that belonged to the dead; 
 at nearly every grave a pole with a flag a foot or fifteen 
 inches square, and sometimes a portion of the clothes of 
 the dead. Why they bury with the head to the north I 
 could not find out. 
 
 Fourth month, loth day. We left the Iowa village 
 this morning and traveled nearly all day, a greater por- 
 
Il8 FORTY YEARS 
 
 tion through the Kickapoo reservation, and arrived at 
 the Mission at five o'clock where we held meeting's. 
 
 Sabbath, the i6th. We were at the Shawneetown 
 Sabbath School and the children from the Mission with 
 many of the workers attended the school. Dr. Kirk 
 superintends when he is present and it is a very inter 
 esting school. We also met our old friend, Professor 
 Richardson, supervisor of Indian schools. We had a 
 very good meeting after school. At three o'clock in the 
 afternoon we went over to the North Fork of the Cana 
 dian to a town called Shawnee and had a good meeting; 
 people very attentive. This evening we again had meet 
 ing at Tecumseh and the house was crowded. Dr. Kirk 
 and Rachel are doing a noble work for the Master in 
 that country and are well worthy the high esteem in 
 which they are held by the executive committee on In 
 dian affairs. 
 
 We returned home on the i8th, feeling that we had 
 been about our Father's business; John Winney feeling 
 in his heart that he had tried to do something for Jesus. 
 We held some twenty-one meetings in all, and we trust 
 much good was done in the name of the Lord Jesus. 
 
 A good many years ago I used to hold meetings at 
 the home of Brother Dick Williams, as -every one called 
 him in those days. He was a white man and had mar 
 ried a Shawnee woman. His was the only house in 
 that part of the country for a number of years and the 
 Indians would come for six, eight or ten miles to at 
 tend meetings. One time I was there holding meeting 
 when a blizzard came up and we were housed in for 
 
AMONG THE INDIANS I IQ 
 
 some time. I spoke of being in the way, Dick said: 
 "Do you see that flour, meat and lard?" I replied that I 
 did. ''Well," he said, "do you see that big- fire place?" 
 "Yes," I said, "I see that." "Now, all you have to do," 
 said he, "is to eat, sleep, sit by the fire and feel as can- 
 tented as though at home." He had a large log house 
 located about four miles southwest of Miami, but no one 
 thought of a town in those days. When people com 
 menced coming in and settling the country, he built a 
 school house. There are very" few such great hearted 
 men as was Dick Williams, 
 
 William L. George and I made a visit to a settle 
 ment of full-blood Cherokee Indians on the east side of 
 Grand river in the Cherokee nation, they having sent 
 word to us requesting a meeting. We arrived at John 
 Corntastle's one-room house at five o'clock. Our sup 
 per consisted of corn bread straight, a piece of side meat 
 old, and stringy and tough, but for a good, square meal 
 it was not enough, a cup of sasafras tea without sugar 
 or cream quinine would have tasted sweeter, I am sure. 
 Our breakfast was our supper duplicated. It was seven 
 miles to the meeting house, through rough country, and 
 when we arrived we found the house to consist of just 
 one door and no windows. The mountain side had a 
 slope of thirty degrees and the house was built to con 
 form to the slope'. When you went to the rear of the 
 house it was a climb up hill. During the meeting the 
 songs were sung in the Cherokee tongue. At the close 
 of the meeting a party of Indians skipped out, killed a 
 wild hog and by three o'clock we had a buncom good 
 
I2O FORTY YEARS 
 
 dinner. After dinner we held another meeting". Then 
 we had to travel fifteen miles before we could get any 
 thing more to eat. We put up at an Indian's by the 
 name of George Ward whose wife was a good cook. 
 Here is where William came near killing himself from 
 overeating. The next day we arrived at home. At a 
 full-blood Indian meeting you will never see anyone 
 asleep, and I would .prefer, today to take one hundred 
 full-blood blanket Indians and preach to them the gos 
 pel of the Living Christ than to talk to three men who, 
 all their lives, have had the privileges of Christianity, so 
 far as effective work is concerned. There is something 
 of nobility and grandure about a full-blood Indian. 
 
 AN INDIAN MEETING 
 
 A good many years ago I was holding meetings 
 with the Indians which we held from one house to the 
 other. We concluded to hold an all-day meeting in 
 the woods, so we found a deep ravine near a large spring 
 of water; brought our dinners with us, fixed a place for 
 me to stand at the foot of the high hill while the people 
 sat on the ground one tier above another. The farther- 
 est away being about seventy-five feet, but I could see 
 them all plainly. It would take about two hours to 
 hold a meeting, the interpreter being as long in trans 
 lating as it took me to talk. Often the last word I used 
 would be the first used by the interpreter. I had an in 
 terpreter for each tribe. There is no Indian tribe that 
 has a substitute word for the word "Jesus;" for every 
 thing else they have a name, which proves the scriptures. 
 The angel said unto Joseph that his wife should bear a 
 son and his name should be called Jesus throughout the 
 ends of the earth. 
 
The Marrying Parson 
 
 Uncle Jerry Hubbard is known far and wide as the 
 "marrying" Quaker preacher," for be it known of all men 
 that he has married people all over this part of former 
 Indian Territory since the first coming of the Indian 
 tribes who peopled this section and erected their wig 
 wams on the sunny slopes of Spring- and Neosho rivers, 
 and even before. 
 
 The story is told on him that he helped dig these 
 streams in Ottawa county and put bark on the trees 
 that line them. But be that as it may it remains as a 
 fact that whenever called upon, whatever the errand 
 may be, Uncle Jerry gets into the harness and is alike 
 useful, whether splicing a couple or performing the last 
 sad rites for "the deceased. 
 
 And he has been busy during the holidays, in fact on 
 Sunday preceding Christmas he made one-half score of 
 souls happily rejoicing in new-found bliss in the con 
 nubial state. Here is the record: 
 
 At the home of Jerry Hubbard, Mr. Wm. Sparlin 
 to Miss Grace Higginbotham, both of Miami, Oklaho 
 ma. 
 
 Mr. Baker Elmer Jackson to Miss Marie Barnes, 
 both of Miami, Oklahoma. 
 
 Mr. Roy Vanetta to Miss Cora A. Summers, both of 
 Miami, Oklahoma. 
 
122 FORTY YEARS 
 
 At Mrs. Robison's, Mr. Austin H. Stevens to Miss 
 Georgie D. Robison, both of Miami. 
 
 Mr. Ranson F. Shelton to Miss Delia McClaire, both 
 of Miami. 
 
 He went to Bluejacket Monday night to officiate 
 when younger men would not have been tempted from 
 their own fireside by any number of fees hardly, or 
 piles of turkey and wedding- sweets, but Uncle Jerry is 
 cast in a different mold from most men, the older he 
 gets the more he seems to take pleasure in making oth 
 ers happy. His digestion is perfect, for he has been 
 known to store away three suppers in one night; this 
 shows the social side of the man as well as the gastro 
 nomic. Uncle Jerry is in his 75th year, (77th as this 
 book is being printed), his wife is some years younger, 
 and both regard themselves as still young in that they 
 feel that way and have young hearts. He has a little 
 book in which he keeps his marriage record, and many 
 is the family in which he pronounces the ceremony for 
 four generations. Miami, (Okla,), Record-Herald, De 
 cember 29, IQII. 
 
 These are a few of the hundreds of marriages I have 
 performed since I have' been a minister. For many 
 years I kept no record of them. Many of them were In 
 dians, and it is to be remarked that when an Indian was 
 converted he immediately wished to conform to the 
 Christian marriage ceremony, no matter how long he 
 had been married as a pagan nor how large a family he 
 may have had. My wife often held the babies while I 
 married them. 
 
 Married, at the home of the bride's father Jesse Hod- 
 
AMONG THE INDIANS 123 
 
 son, of Alba, Mo., James Moss Hubbard and Dora Hod- 
 son, July 4th, 1880. A fine dinner. 
 
 Married at Brother Crosby's a mile north of Orono- 
 go, the home of the bride, John Boyd and Miss Crosby, 
 March 28, 1880. It was my privilege twenty-five years 
 after to be at their silver wedding; eleven fine looking 
 children were the fruits of this wedding. An elaborate 
 dinner was served and many costly presents were given 
 them, among which was an Indian basket made by a 
 Seneca Indian woman and presented by Mr. and Mrs. 
 Jerry Hubbard of Miami, Oklahoma. Mrs. Boyd's 
 aged parents were present from Eldorado Springs, Mo. 
 
 Married at Splitlog's in the Seneca tribe of Indians 
 in the Indian Territory, William Hunt and Margaret 
 Splitlog, daughter of Mathias Splitlog and wife, Octo 
 ber 28, 1882. 
 
 Married at Timber Hills William Rose and Ida 
 Wiley, December 10, 1882. 
 
 December 7, 1882, I married the two daughters of 
 Mrs. Alice Smith of Alba, Missouri. William Journey 
 and Alta, William Burket and Adell. A fine dinner. 
 
 Married at Wyandotte, Indian Territory, May 28, 
 1883, Manford Pooler, an Ottawa Indian, and Mary 
 Richardville, a Miami Indian. 
 
 October 10, 1883, James M. Johnson and Mary But- 
 ram of Joplin, Missouri. 
 
 On Sabbath the i$th, December, 1883, at the close of 
 the meeting at Splitlog's, I married Joseph Splitlog and 
 Eliza Vancleve, she a white woman. I had married her 
 to her first husband in Missouri. 
 
 On February nth, 1884, at Seneca, Mo., married 
 Dayton Jones and Miss Tinny Patton. 
 
124 FORTY YEARS 
 
 Married, on July loth, 1884, Allen Johnson and his 
 wife. They had lived together many years and raised a 
 large family, all grown. Both Wyandotte Indians. 
 
 At the home of Joseph King in the Ottawa nation, 
 Mr. Antonine Gorkey, a Sac and Fox Indian, and Miss 
 M. Mitchell, a white lady. 
 
 On December soth, 1884, I was down back of my 
 house by Lost creek and heard some one call me. I saw 
 on the other side of the creek a man and woman who 
 said they wanted to get married. The waters were very 
 high and the man asked if there was a skiff handy. I 
 told him no. He said, "I will give you all the money I 
 have if you will marry us." I asked him how much he 
 had and he said one dollar. I told him to throw it over, 
 got up on a log and told them to join their right hands, 
 then I repeated the ceremony. We did not have to 
 have a license in those days. 
 
 January 30, 1884, married John Crow, a Seneca In 
 dian, and Mary Whitewing, a Wyandotte. I am not a 
 lover of chicken and dumplings, but I ate a full meal 
 for there was only bread and coffee. I used an inter 
 preter for this ceremony. 
 
 On April 5, 1884, married Eli Wallace and Eliza Hill. 
 
 On April 19, 1884, married Frank Wallace and Mollie 
 Vanslyke at Wyandotte Mission. Both white people. 
 They gave me a two and one-half-dollar gold piece. 
 
 Married on Sycamore Creek at Aunty Sharlow's, 
 after meeting, Jack Armstrong and wife, both Senecas. 
 Lived together for many years. 
 
 June soth, 1884, married A. C. Kizer, a white man, 
 and Susan Sarahas, a Wyandotte. Ten years after he 
 
AMONG THE INDIANS 125 
 
 paid me five dollars. When he was drunk he would al 
 ways talk about paying me, but when sober he would 
 not mention it. One day at a funeral he handed me the 
 money, saying, "I guess you know what it is for." 
 
 On May 4, 1886, married Billy Bearskin and Susan 
 Brown, both Wyandottes. Used an interpreter. They 
 had lived together for many years and had two grown 
 sons. 
 
 May 19, 1886, married at the home of E. H. Brown 
 James Wallace and Margaret Vanslyke. 
 
 August 15, 1886, married George Jamison and Ellen 
 Crawford. He gave me a ham of venison and a pair of 
 velvet deer horns He was the boy I whipped that said 
 he knew Teacher couldn't whip him. 
 
 Married, at Alba, Missouri, Edgar Hubbard and 
 Mabel Smith, November 4, 1886. He has passed away 
 to his long home many years ago. 
 
 Married, December 27, 1886, at the Wyandotte 
 Mission, Indian Territory, R. C. Griggs and Miss Stella 
 Cruce, employes of the Mission, both white. They had 
 a wedding cake twenty inches high. 
 
 Married, at Seneca, Missouri, December 27, 1886, 
 James Shear and Alice S. Jackson. She a school teach 
 er and her husband a carpenter. An excellent dinner. 
 
 Married my oldest son, Erastus H. Hubbard and 
 Harriet A, Jackson, February 29, 1888, at Wyandotte, 
 Indian Territory. They now live in Miami. 
 
 Married at Seneca, Missouri, January 15, 1888, 
 George Buzzard and Lily Walker. They still live in 
 Seneca. 
 
 Married March 19, 1888, Benjamin F. Tousey and 
 
126 FORTY YEARS 
 
 Elizabeth H. Douthit. He was a Stockbridge Indian, 
 she a Quapaw. He passed peacefully away many years 
 ago. 
 
 Married, March 25, 1888, Henry Stand and Nancy 
 Smith, she a Peoria Indian, he a half Seneca and Wy- 
 andotte. 
 
 Married at Seneca, Missouri, November i2th, 1888, 
 Mat C. Murdock and Blanche Walker. He was a white 
 man and his wife a Wyandotte Indian. 
 
 Married, November 28, 1888, Thomas Walker and 
 Cora Walker. Both Wyandottes. 
 
 Married at J. C. McNaughton's home in the Peoria 
 Nation, December 9, 1888, William Perry and Miss 
 Walker. 
 
 Married at Seneca, Missouri, January i, 1889, Wil 
 liam Quigg and Sarah E. Myers. 
 
 Married, November n, 1891, Clyde Goodner and 
 Maud Perry. 
 
 Married, December 14, 1890, Jerry Hubbard Modoc 
 and Jennie Modoc. He was the homliest Indian I ever 
 saw. When the younger children of the tribe had no 
 name Asa Tuttle told them to name themselves, so this 
 Indian took my name and added the name Modoc that 
 we might not get mixed. 
 
 December 14, 1890, married William Faithful and 
 Lucy Modoc. William received his name through be 
 ing faithful to the whites. At one time he overheard 
 the Indians plotting to kill the soldiers and went to Dr. 
 Thomas, General Camby and Col. Beecham and told 
 them there was to be a general massacre, but they did 
 not believe him until it was too late. 
 
AMONG THE INDIANS 127 
 
 One Sabbath in 1892, I married Alfred Whitecrow 
 and Mary Spicer, both Seneca Indians. She used to live 
 with us and was a very good girl, always pleasant and 
 jovial, 
 
 Married July ist, 1892, G. L. Spradling and Flor 
 ence R. Holman. Both whites. Live at Desloge, Mo. 
 
 Married at the Wyandotte Mission March 29, 1887, 
 Edwin Little and Belle Naramore. 
 
 Married at the Modoc Mission, July 23, 1887, Dan 
 iel Clinton and Jennie Lawver. Both Modocs. 
 
 In the Seneca Nation, December 18, 1887, John 
 Dickey and Matilda Spicer, of Canada. 
 
 Married, February 6, 1893, at Joplin, Missouri, Rob 
 ert Fowler and Minerva Robison, An excellent sup 
 per was served. The Robison girls are among the best 
 cooks in the country. They live at Wyandotte, Okla 
 homa, now. 
 
 Married, February 28, 1893, at the Wyandotte Mis 
 sion, Harwood Hall, superintendent of the mission, and 
 Mrs. J. Fannie Dean. She was the matron. They were 
 transferred to a Dakota school and were married just 
 before their departure. They are now at Redland, Cali 
 fornia, in an Indian school. 
 
 September 26th, 1906, married at Lowell, Kansas, at 
 the home of the bride's father, W. F. Stith, Floyd Sim 
 mons and Florence E. Stith. She is my granddaughter. 
 
 Married, December 9th, 1906, Ervin Triggs and Cora 
 McCorkle, of Miami. They are now in Oregon. 
 
 Married December nth, 1906, Lewis R. Hough of 
 Portalis, New Mexico, and Elizabeth G. Hubbard of 
 Alba, Missouri. She is a niece of mine, he a dentist of 
 the above place. 
 
128 FORTY YEARS 
 
 Married in Miami, December 24, 1906, Harry 
 Ironsides and Betilah Jones. Now live in Michigan. 
 
 Married at our home in Wyandotte, February 10, 
 1889, Dudley Jackson and Hannah Crippen. She lived 
 with us for three years, and during- all that time we nev 
 er saw her out of humor, and was always a kind and 
 loving girl, ready to do anything that was to be done. 
 They now live in Miami, Oklahoma. 
 
 Married at Seneca, Missouri, June 9, 1889, Frances 
 C. Lea and Olive H. Nichols. He is a railroad man. 
 
 Married August 3, 1889, Smith Nichols and Lucy 
 Crow. He is a Wyandotte and she a Seneca. They are 
 both sweet singers in the Wyandotte language. 
 
 Married at the residence of the bride's father, J. E. 
 Jackson, August 25, 1889, Robert Price and Margaret 
 Jackson. Nice supper. Now of Miami, Oklahoma. 
 
 Married, November 23, 1889, John Spicer and Annie 
 Long he a Seneca and she a Modoc. 
 
 Married, February 3, 1901, W. A. Ramsey and Clara 
 Supernaw. Both of Miami. 
 
 Married, February 10, 1901, James T. McCullume 
 and Belle Waters. 
 
 Married, February 23, 1901, Oscar Allen and C4eo 
 McGee. Both of Miami. 
 
 Married, February 24, 1901, Alva Mitchel and Win 
 nie Sky. Live near Miami. 
 
 Married, February 24, 1901, Jim Poe and Thora 
 Brown. He is a barber in Miami. 
 
 Married, March 27, 1901, Frank Lafallier and Pearl 
 Peckham. Both Peoria Indians. 
 
AMONG THE INDIANS 129 
 
 July 22, 1901, Lewis Peckham and Lizzie Large. 
 Both of Miami. He has since passed away. 
 
 Married, July 24, 1901, H. H. Rider and Rosa A. 
 Record, of Fairland and Afton. 
 
 Married December 31, 1901, Hardy T. Farmer and 
 Ada E. Moore. Both Peoria Indians of Miami. 
 
 Married October 27, 1901, W. S. Kirk and Eva 
 Waddel, both of Miami. 
 
 W. W. McBrian and Myrtle Pooler, of Miami. He a 
 white man, she an Ottawa. 
 
 Married at the Friends church, Miami, February 22, 
 IQ03, Silas Burnette and Mrs. Susanna Burris. 
 
 Married, July 19, 1903, John Harper and Josie 
 Hinds, both of Miami. 
 
 Married, September 20, 1903, at the home of the 
 bride's parents in Miami, H. E. Stines and Ethel Brown. 
 He is a rural route mail carrier. 
 
 On January 7, 1904, G. W. Larkin and Frances 
 Davidson. All of Miami. 
 
 Married, February i, 1904, R. J. Cantrell and Blanche 
 Crouch, of Miami. 
 
 Married at Miami, January 24, 1903, Jeff McCleary 
 and Maggie Shinn. 
 
 Married February 2, 1904, James 'Lamar and Mary 
 Ketchum, of Fairland, Oklahoma. 
 
 Married March 7, 1904, A. J. McCrery and Mary J. 
 McCombs, Ottawa nation. 
 
 Married at Afton, Columbus Williams and Rosa T. 
 Montgomery. A fine dinner and large crowd present. 
 He is a Cherokee Indian, she a white lady. 
 
 Married at Mt. Hussey, Cherokee nation, October 15 
 
130 FORTY YEARS 
 
 1896, Lee M. Newman and Mrs. Edna H. Quizzin. She 
 and her first husband, Robert Quizzin, were missionaries 
 at the Ottawa Mission for several years. 
 
 Married September 22, 1897, Richard Binns and 
 Luna Bailey. Now live near Lincolnville, Oklahoma. 
 
 Married at Miami, December 20, 1898, Wm. W. 
 England and Kelvia James. She used to board at our 
 home and teach school. She scatters sunshine. 
 
 Married, March 19, 1899, at Lowell, Kansas, Fred 
 W. VonWedell and Carrie Cummins. 
 
 Married in Kansas, April 12, 1899, Eugene C. Scott 
 and Lora B. Nordyke. 
 
 Married at Alba, Missouri, May 16, 1899, Bailey 
 Hubbard and Cora Gathers. He a nephew of mine. 
 
 Married at the same time and place, the brides being 
 sisters, May 16, 1899, Will Haney and Adelia Gathers. 
 
 Married at Lowell, Kansas, August 8, 1899, Charley 
 E. Graham and Adell Reagan. 
 
 Married at Alba, Missouri, September 17, 1899, 
 Phillip Smith and Anna Baldwin. 
 
 Married at Ottawa, December 20, 1899, George 
 Wyrick and Lula Robertaile. He a white man and she 
 an Ottawa Indian. 
 
 Married, May 13, 1900, Thomas McBee and Laura 
 Minor. 
 
 Married at the home of the bride, H. H. Butler, 
 Charles W. A. Davis and Belle Butler. A handsome 
 couple. 
 
 Married at the Commercial Hotel, September 29, 
 1900, O. R. Lucus and Silver Dollar. He was a white 
 
AMONG THE INDIANS 131 
 
 man and she a Miami Indian. The only time I ever 
 married a Dollar. 
 
 Married at Miami, October 4, 1900, Ed Ziler and 
 Lillie Montgomery. 
 
 On January 2, 1901, I was called to the Commercial 
 hotel parlors and married John M. Lester and Jennie 
 Bluejacket, of Afton. The man told me to go home and 
 say nothing to anyone about what had happened. We 
 separated at the foot of the stairs, and in about an hour 
 he came back and got the girl. I never saw or heard of 
 him again. 
 
 I had another experience some years ago seven miles 
 southwest of Miami. A young man had ruined a girl, 
 and one day when he was at the home of the girl her 
 fathar took down his shot gun and told him to stay in 
 that room. He then sent his son for a marriage license 
 and a preacher. The son came for me and said he would 
 take me out and bring me back, but told me nothing of 
 the circumstance. I went and the old man made him 
 marry the girl, but I don't like such experiences. 
 
 Married at Fairland, Oklahoma, January 29, 1901, 
 P. L. Black and Cora Flint. 
 
 On January 19, 1901, married, Titus Barlow and 
 Edith Thankful King, at Ottawa; she an Ottawa, he a 
 white man. 
 
 Married, February 2, 1992, Fred Station and Flora 
 Peffingar of Columbus, Kansas. He is a Peoria Indian 
 and she a white lady. 
 
 Married, February 23, 1902, Tory Brown and 'Lizzie 
 Tawlkenbury. A fine supper at five o'clock which all 
 enjoyed. 
 
132 FORTY YEARS 
 
 Married, March 23, 1902, J. E. Wills and Lizzie 
 Lane, of Miami. 
 
 Married, August 18, 1902, Frank E. Audrain and 
 Mary Wier, of Fairland. 
 
 Married June 29, 1902, Carl Wills and Queenie Ly- 
 kins, of Miami. A fine dinner served. 
 
 Married, at Lowell, Kansas, August 21, 1902, T. C. 
 Horner of Spurgeon, Missouri, and Lizzie Mendenhall, 
 of Lowell, Kansas. 
 
 Married, June 26, 1904, A. S. Thompson and Elsie 
 Peery of Miami. They were married with the beautiful 
 ring ceremony and stood under a large star in the ceil 
 ing. A fine supper was served by Mrs. J. P. McNaugh- 
 ton, a sister of the bride. 
 
 Married, at the home of the bride's father, Henry 
 Rockwell, Harry K. Hubbard and Clyde Rockwell, all 
 of Miami. He is our youngest son. 
 
 Married, February 13, 1905, C. C. Barnard and Le 
 na E. Finley, of Miami. He a white man and she a 
 Miami Indian. 
 
 Married, February 22, 1905, W. S. Staton and Helen 
 Smith, of Miami; he a Peoria Indian and she a white 
 lady. 
 
 Married, October i, 1905, Gurney Hubbard and Mrs. 
 May Pryor, of Alba, Missouri; he a nephew of mine. 
 
 Married, June 27, 1906, Luther F. Lee and Grace D. 
 Hubbard, of Alba, Missouri; she a niece of mine. 
 
 Married, November 14, 1906, John Skaggs and Anna 
 Revere, of Lowell, Kansas. 
 
 Married, February 12, 1907, Addison W. Menden- 
 
AMONG THE INDIANS' 133 
 
 hall and Clara VonWedell, Lowell, Kansas. Now in 
 California. 
 
 Married, March 24, 1907, Fred Mitchell and Stella 
 Nolend, Miami. 
 
 Married, March 21, 1907, M. T. Cordin and Lula 
 Lenard of Quapaw. 
 
 Married at Carthage, Missouri, at the residence of 
 Nial Wagoner, friends of the bride, at three o'clock, 
 Saturday afternoon, March 13, 1907, William H. Hoi- 
 ton and Sue Shellhammer. The ceremony was perform 
 ed by Rev. Jerry Hubbard, of Miami, Indian Territo 
 ry, an uncle of the groom. The contracting parties are 
 well known in Alba, Missouri, and stand high in the es 
 timation of their friends. Those present were Mollie 
 Holton, Mrs. Cronk, Essie Cronk, Mrs. Gray, Lena 
 Holton and Sophia Cook. Refreshments of ice cream 
 and cake were served. 
 
 Married, August 18, 1907, John S. Hale and Marchie 
 Drake, Miami. 
 
 Married, September 8, 1907, Bert Staton and Pearl 
 Godell, Miami, Oklahoma; he a Peoria Indian, she a 
 white woman, 
 
 Married, July 19, 1903, John Harper and Josie 
 Hinds, of Miami. 
 
 Married, June 4, 1902, David Lafallier, of Chetopa, 
 and Grace Newlin, of Quapaw. 
 
 Married, September n, 1907, Albert McGinnis and 
 Myrtle Durham. The wedding was kept secret for two 
 months to fool the young people of Miami. 
 
 Married, October 13, 1907, William Ziler and Ruby 
 A. Turner, Miami. A handsome couple. 
 
134 FORTY YEARS 
 
 Married, November 12, 1907, Max Paul and Edith 
 Carnell, of Miami; he a druggist, she a school teacher. 
 
 Married, under the new law of Oklahoma, Novem 
 ber 24, 1907, Jesse Porter and Hazel Wills; he from 
 Manford, Oklahoma and she of Miami. Fine supper. 
 
 Married, December i, 1907, Charles Lewis Spence 
 and Vinnie Beegar, out at Ottawa. 
 
 Married at Alba, Missouri, February 8, 1908, William 
 Lindley Hill and Anna Belle Hubbard; she my niece. 
 
 Married in 1907, C. F. Nigh and Edna Gulett, Blue 
 Jacket, Oklahoma. 
 
 Married at Blue Jacket, Oklahoma, April 18, 1908, 
 Clifton Doty and Cora Gulett. 
 
 Married, Hiram McBee and Sarah E. Gordon; he a 
 white man, 'she a Quapaw Indian. 
 
 Married, December 20, 1908, Earl Triggs and Agnes 
 R. Hubbard, Miami. My granddaughter. 
 
 Married, January 3, 1909, Samuel E. Larson and 
 Anna Belle McCorkle, Miami. 
 
 Married, January 6, 1908, James H. Waddel and 
 Minnie Houseman, Miami. 
 
 Married, at Lowell, Kansas, January 10, 1909, Harry 
 H. Lane and Ella VonWedell. 
 
 Married, January 10, 1909, John M. Kipps and Sadie 
 Breckenridge, Miami. 
 
 Married, February 2, 1909, J. F. Baker and Virdie 
 S. Cummings, Hattonville, Oklahoma. 
 
 Married, March 14, 1909, Fred A. Lee and Marie 
 Evans, Ottawa, Oklahoma. Now of California. 
 
 Marred, at the home of the bride's father, Manford 
 Pooler, J. L. Pappin and Josephine J. Pooler. 
 
AMONG THE INDIANS 135 
 
 Married, April 18, igog, Leo E. Albro and Myrtle 
 Gibson, Ottawa. 
 
 Married, May i, igog, Lewis Zimmerman and Ada 
 McGuffin, Miami. Fine young- couple. 
 
 Married, February 20, igog, John W. Sackett and 
 Nora C. Stilson, Miami. 
 
 Married, May 30, igog, six miles northwest of Mi 
 ami, Joseph F. Demo and Mrs. Laura P. Frost. Big- 
 dinner. 
 
 Married, June 16, igog, Lafayette Williams and 
 Minnie Cole, Ottawa. 
 
 Married, June 20, igog, William Markel and Ethel 
 Walker, Miami. 
 
 Married, Pink Hayes and Georgia Wyrick, Ottawa. 
 
 Married, July 7, igog, Walter G. Wallace and Pearl 
 Robison, Miami. 
 
 Married, at the home of the bride's parents, George 
 Bigham, Walter E. Foster and Mary I. Bigham, Miami. 
 
 Married, August 8, igog, Charles M. Demo and 
 Mary W. Bailey, six miles northeast of Miami. 
 
 Married, at Fairland, Oklahoma, August 16, igog, 
 Albert Sidney Lee and Fitzhugh Lee Bird. Both were 
 named after war generals. 
 
 Married, September 15, igog, G. B. Williams and 
 Gertie Whitely, Welch, Oklahoma. 
 
 Married, at Alba, Missouri, December 25, igog, 
 George W. Williams and Edith A. Robbins. Fine din 
 ner. Clerk in postoffice department. 
 
 Married, February 23, igio, Peter Coons and Jennie 
 C. Bradley, Miami. Clerk in postoffice. 
 
 Married, February 24, igio, Dillard Wilson and 
 
136 FORTY YEARS 
 
 Ethel Pearl Newton, Miami. Now in Joplin, Missouri. 
 
 Married, April 17, 1910, Richard Finke and Bessie 
 Duncan; he a druggist at Fairland, Oklahoma. 
 
 Married, June 27, 1910, Clarence E. Ensworth and 
 Grace Hale, Miami; he a Miami Indian, she a white 
 lady. 
 
 Married, IQIO, ten miles west of Miami at the home 
 of the bride, Virgil Duffy and Lavera DeSilva. Fine 
 supper. 
 
 Married, October 2, 1910, Frank Glasscock and Callie 
 Jackson, Welch, Oklahoma. 
 
 Married, January i, 1911, Artie O. Stevens and Nan 
 nie Houseman, Ottawa. 
 
 Married, March 19, i9ti, Fred J. Hagle and Virgie 
 B. Burcham, Peoria, Oklahoma. 
 
 Married, March 12, i9n, J. Elliott and Bessy M. 
 Garden, North Miami. 
 
 Married, in Friends church, Miami, April 9, i9n, 
 Fred H. Kelch and Ada G. Whickers, Miami. 
 
 Married on June 6, i9n, R. M. Marks and Nellie M. 
 Rockwell, Miami. 
 
 Married at Miami, June n, i9n, H. M. Hewett and 
 Inez Rockwell. 
 
 Married Chauncey C. Kipps and Zoe B. Barlow of 
 Miami. 
 
 On June 24, i9n, married Jesse L. Nefus, Cassville, 
 Missouri, and Cora Gamble, Miami. 
 
 July 8, i9n, married Levi Boombury and Mrs. Susie 
 Mudd, Seneca Indians. I married the parents and now 
 marry the children. This young man's father was at 
 one time my interpreter in my missionary work, years 
 ago. 
 
AMONG THE INDIANS 137 
 
 August 7, i9n, married Gale Robison and Gertie 
 Beck, Miami. 
 
 August 27, i9n, Eugene McBee and Vera Partain, 
 Miami. 
 
 September 2, i9ii, married Tom L. Moore and 
 Ethel Miller, Miami; he a white man, she a Miami In 
 dian. 
 
 September 17, i9n, George H. Kempel, and Anna 
 M. Hudson, Miami. 
 
 September 20, 1911, married at the home of Clarence 
 Griffith, Fred Matthews and Erma Duden. 
 
 Married, at Afton, Oklahoma, November 16, TQII, 
 Paul Hubbard and Beulah M. Ogdon. 
 
 Married, at Miami, Ruben T. Blount and Mrs. 
 Margaret Edwards, Hattonville, Oklahoma. 
 
 December, 1911, married Joseph Bennet Gibbs and 
 Margaret L. Roberts, Miami. 
 
 December 24, 1911, William W. Sparlin and Grace 
 Higgenbotham, Miami. 
 
 Married at the home of Mrs. Robison, Austin H. 
 Stevens and Georgia Robison. 
 
 December 24, 1911, Ray E. Vannatta and Cora A. 
 Summers. 
 
 December 24, 1911, R. Elmer Jackson and Marie 
 Barnes; both of Miami, Oklahoma. 
 
 Married at Blue Jacket, Oklahoma, December 25, 
 1911, George C. Henley and Lola Holder; on Christmas 
 day. 
 
 Married, January 28, 1912, Wm. A. Kempel and 
 Evalena Wilber. 
 
138 FORTY YEARS 
 
 Married, March 15, 1912, Guy Jenison and Gertrude 
 Brown, Ottawa. He an Ottawa, she a white lady. 
 
 January i, 1912, married Walter D. Cannon and 
 Myrtle Carmichal, Miami. 
 
 June 10, 1912, married Charley Ricknen and Cora 
 Wyer. 
 
 August 13, 1912, married Thomas Lankins and Mat- 
 tie Epps. 
 
 Married August 26, 1912, C. Earl Allen and Ruth 
 Edwards. He of Joplin, Missouri, she of Miami. 
 
 Married, September, 15, 1912, Robert Lee Tharp 
 and Mary Moore. Both of Miami. 
 
 November 20, 1912, married Harvey Gillespie and 
 Ada M. Zimmerman. 
 
 November 27, 1912, married Harry Neff and Ethel 
 Sullivan. 
 
 December 7, 1912, married Joseph D. Miller and 
 Mary E. Keller, North Miami. 
 
 December 8, 1912, married Roy L. Holt and Elsie 
 Wagner. 
 
 December 15, 1912, married Herman J, Beck and 
 Edith Kerns, Both of Miami. 
 
 Married at the home of Milton Kipps, December 22, 
 1912, Clarence J. Shirly and Linna Kipps. 
 
 December 29, 1912, married Sylvan S. Shipley and 
 Grace Webber. 
 
 Married at the home of John Simpson, November 
 19, 1911, Joseph F. Demo and Bertha M. McCleary, of 
 Miami, Oklahoma. 
 
 Married at the court house in Miami, June 2, 1913, 
 Joseph R. Harris of Purcell, Missouri, and Emily Boyd 
 of Wyandotte, Oklahoma. Live at Purcell. 
 
AMONG THE INDIANS 139 
 
 Married, April 6, 1913, Sherman Staton and Beulah 
 A. Brewer; he a Peoria, she a white lady. 
 
 Married, May 18, 1913, Lewis H. Finke and Edna 
 A. Clark, both of Miami. 
 
 Married, February 2, 1913, Robert Samples and Rosa 
 Osborn. 
 
 Married at the home of the bride, February 2, 1913, 
 Charles P. McGuffin and Mrs. Emma J. Heck. 
 
 Married at the home of Will Standfield, Baxter 
 Springs, Kansas, March 9, 1913, Roy E. Dempsey and 
 Bertha A. Standfield. 
 
 SPEERS-HILL NUPTIALS 
 
 With the smiling- sun, on Thursday morning:, the 
 Hon. John L. Speers appeared on the streets of Miami, a 
 full-fledged benedict, as serene as placid waters and as 
 dignified and majestic as one royal born. 
 
 He had pulled off a sensational surprise on his 
 friends the night before, and was reveling in their con 
 fused smiles. 
 
 It happened^ this way. He was booked to marry 
 Miss Sarah E. Hill, a most cheery and accomplished 
 young lady. The bride and groom had revealed the 
 secret of their little heart affair to but a few friends, 
 while the larger number had been left outside the , pale 
 of confidence. They had planned to meet at the home 
 of Mr. and Mrs. Scott Thompson on West Fourth street, 
 in company with Rev. Jerry Hubbard, about the hour 
 of 9:00 p. m., while a large number of the city's social 
 leaders and personal friends were responding to cordial 
 invitations to gather at the home of Mr. and Mrs. Jim 
 Robards, adjoining. When the invited guests had as 
 sembled and were settling down for an evening of social 
 
I4O FORTY YEARS 
 
 enjoyment, Rev. Jerry Hubbard broke in upon their 
 startled view, but yet the real event of the occasion did 
 not occur to them, for no function is quite complete 
 without the sunny presence of the ' 'marrying* parson," 
 so his advent upon the scene revealed nothing out of the 
 ordinary to the assembled guests. Closely following him 
 came J. L. Speers and Miss Sara E. Hill, a little late 'tisj 
 true, but there in the roseate hues of life, happy smiles 
 playing upon their faces and their cunningly concealed 
 secret struggling within their breasts. 
 
 Not till they had lightly tripped across the room, halt 
 ed in front of the distinguished divine, and he began to 
 say the words calculated to blend the lives and hopes 
 and aspirations of the estimable couple, who stood before 
 him, did the guests begin to realize that they were at 
 tending a wedding and sitting within the sound of the 
 solemn ceremony that was to make Mr. Speers and Miss 
 Hill husband and wife. 
 
 It was an unique plan, adroitly and charmingly car 
 ried out. Thus the popular justice of the peace submit 
 ted to the solemn vows that he had exacted from others, 
 and seemed to thoroughly enjoy the ordeal. At an ap 
 propriate time hilarity and merriment subsided and all 
 joined in a dainty repast of ice cream and cake. The 
 few who knew what was to happen brought presents, 
 and all united in felicitous and benediction bestowals. 
 
The Old Quaker Meeting House 
 
 The following poem was written by George M. Lind- 
 ley, of New London, Indiana, but now living at Law 
 rence, Kansas. It is a description of the old Quaker 
 meeting house at Honey Creek, Howard county, Indiana: 
 Within the graveyard now so quiet and still, 
 Stood the old meeting house on the crest of the hill, 
 That sloped to the east to a small ravine 
 Where two hewn logs were plainly seen; 
 These logs were laid close side by side, 
 Which made a foot-bridge amply wide 
 For all to cross and get a drink 
 From an old tin cup that sat on the brink 
 Of a spripg that never ceased to flow 
 As those athirst went to and fro. 
 A Sugar tree near this ravine 
 Cast its shadow o'er the green, 
 Where we boys lounged upon the grass 
 And watched the thirsty as they passed. 
 
 Just east of the spring the old house stood, 
 Where I went to school in my boyhood; 
 And north of the schoolhouse a graveyard lay, 
 Full of Friends who had passed away. 
 Abandoned now, unused for years; 
 Long since a scene of parting tears, 
 No monument there, no mark of pride, 
 The rich and poor lie side by side; 
 
I~42 FORTY YEARS 
 
 But here and there short marble stones 
 Marked the graves of sleeping" loved ones. 
 
 The meeting house yard was quite a space, 
 
 A five board fence was round the place; 
 
 Two gates in the south each in front of a door, 
 
 One east, one west, which made just four. 
 
 The old meeting house was very plain, 
 
 No vestibules, no window stain; 
 
 No gabled roof, no steeple there, 
 
 No bell to toll the hour of prayer, 
 
 But when the hour for meeting came, 
 
 The Friends were there in garments plain. 
 
 The old meeting house was long and wide, 
 And many seats were there inside; 
 Its spacious room was cut in two 
 By a row of shutters through and through. 
 The one on the east was always the men's, 
 The one on the east was for women Friends. , 
 The shutters were made to lower and raise, 
 And were used for monthly meeting days. 
 On First day meeting the shutters were down, 
 And you could sit in your seat and look around 
 All over this wide and long old place 
 Into many dear faces beaming with grace. 
 
 Sometimes one hour would pass away, 
 And no one had a word to say. 
 The voice of song was never heard, 
 But all 'were still in silent prayer 
 Waiting for the spirit's call, 
 Which seemed to overshadow all. 
 
AMONG THE INDIANS 
 
 Not a word was heard 'till the power was felt, 
 
 And then our hearts would often melt 
 
 When some dear Friend would rise and tell 
 
 How Jesus Christ, who loved us well, 
 
 Would lead us in the paths of right, 
 
 As Moses did the Israelite; 
 
 Along the straight and narrow way, 
 
 Wi^fe fire by night and cloud by day 
 
 If we would leave the paths of sin 
 
 Take up the cross and follow him. 
 
 Many years since then have passed away, 
 And now my hair is mixed with gray; 
 I still revere those dear old Friends, 
 And shall until my earth's life ends. 
 Beyond the grave I can not see, 
 And know not what I shall be, 
 But feel that earnest work and prayer 
 Will take me to them over there. 
 
 143 
 
The Living Sacrifice 
 
 Amid the forest's silent shadows, 
 
 Where nature reigns supreme; 
 A little band had met to hear 
 
 The glorious gospel theme. 
 
 I gazed upon the dusky forms 
 
 Of Indians gathered there; 
 And thought how once the red man owned 
 
 These lands so wide and fair. 
 
 But now he roams throughout the plains, 
 
 Where once his father dwelt, 
 A poor heart-broken wanderer, 
 
 For him none pity felt. 
 
 But hark! the preacher's solemn tone, 
 My wandering thoughts recall; 
 
 He preaches Jesus crucified, 
 Jesus, who died for all. 
 
 He tells with smiling eloquence, 
 How the good Shepherd came 
 
 To save the erring sheep He loved, 
 From ruin and from shame. 
 
 He speaks of sad Gethsemane, 
 
 Then tells the eager crowd, 
 How Jesus Christ was crucified 
 
 By cruel men and proud. 
 
 And as his word like forest trees, 
 
 Moved by the rushing blasts 
 O'er the proud hearts of these dark men, 
 
 A wondrous change then passed. 
 
146 FORTY YEARS 
 
 They wept nature's lone children wept 
 At that sweet tale of love 
 
 To think that Jesus died that they 
 Might dwell with Him above. 
 
 And one of that wild forest's sons 
 
 Of tall and noble frame; 
 While tears bedeemed his manly cheek, 
 
 Toward the preacher came. 
 
 "What? did the blessed Savior die 
 And shed His blood for me; 
 
 Was it for my sins Jesus wept, 
 In dark Gethsemane? 
 
 "What can poor Indian give to Thee 
 
 Jesus, for love like Thine 
 The lands my father once possessed, 
 
 Are now no longer mine. 
 
 "Our hunting grounds arc all upturned 
 By the proud white man's plow; 
 
 My rifle and my dog, alas 
 Are my sole riches now. 
 
 "Yet these I fain would give to Him 
 On calvary's cross who bled; 
 
 Will Christ accept so mean a gift?" 
 The stranger shook his head. 
 
 The Indian chief a moment paused, 
 And downward cast his eyes; 
 
 Then suddenly from round his neck, 
 His blanket he unties. 
 
 "This, with my rifle and my dog, 
 
 Are all I have to give; 
 Yet these to Jesus I would bring, 
 
 He died thaf I might live. 
 
AMONG THE INDIANS 147 
 
 ' 'Stranger, will Jesus Christ receive 
 
 These tokens of my love?" 
 The preacher answered, ' 'gifts like these 
 
 Please not the Lord above." 
 
 The humble child of ignorance, 
 
 His head in sorrow bent; 
 Absorbing thought unto his brow, 
 
 Its saddening influence lent. 
 
 He raised his head, a gleam of hope 
 
 On his dark features passed, 
 As when on some deep streamlet breast 
 
 The sun's bright beams are cast. 
 
 His eyes were filled with glittering tears, 
 
 And eager was his tone; 
 "Here is poor Indian, Jesus take 
 
 And make him all Thine own." 
 
OSCAR CARDIN is A QUAPAW INDIAN, 34 YEARS OLD, 
 AND LIVES IN MIAMI* 
 
Teaching Experiences in the 
 Indian Territory 
 
 My twentieth term of school was taught in the Indi 
 an Territory, at the Wyandotte Mission. I went there 
 about the first of the 3rd month, 1873. I was teacher 
 and general manager. Went from home down to the 
 Agency, and the agent took me to the Mission. We got 
 there about eleven o'clock and the children were all 
 down in the school room. The object in taking me to 
 the school room was that the children and I might be 
 come acquainted with each other, which we quickly did. 
 I talked with them a little while and soon had them in a 
 high state of merriment. 
 
 The children who attended this school mission were 
 Wyandotte, Shawnee and Senecas. They were kept 
 right here all the time, except once in a while when they 
 were privileged to go home by the manager. When the 
 children went to the dining room that day, one of the 
 ladies asked George Jemison, a Seneca, how he liked 
 his new teacher. "Teacher whip George," he said. "O, 
 no, he will not," said the lady. "Teacher good and 
 kind, and will not whip George, if he is good," "Ah, 
 he will whip George," persisted the boy. About a 
 month later the lady said, "Well, George, teacher has 
 not whipped you yet, has he?" "No," he replied, "but he 
 will whip George." A short time afterward, as George 
 was leaving the dinner table, he deliberately spit upon 
 
I5O FORTY YEARS f 
 
 each of the plates as he passed out. The matron came 
 to the hall door and told me what had happened. By 
 this time he was out in the yard, I stepped to the door 
 and said, "Here, George, we will go down to the school 
 house." He understood what was up. When we got 
 down to the school house I took down a gad that I 
 kept there for the purpose of dressing down those fellows 
 who did not walk the chalk line, and gave him a com 
 plete tanning. He cried quite lively for a little while. 
 I asked him if he would ever spit on the plates again; he 
 said no. When he went back up to the house, Jennie 
 inquired, "Teacher did whip you, did he?" "Ah, me 
 know teacher whip George." "How did you know it, 
 George?" "Me see whip in his eyes." Jennie laughed 
 at me a great deal, because they could see the whip in 
 my eye. George was one of the best boys in the school 
 after that. 
 
 I would say right here that the Indians read by the 
 eye. I commenced teaching the next day after I got 
 there, It was odd work to me had never done any 
 thing of the kind in my life. We all lived here as one 
 family; it was one school from four o'clock in the morn 
 ing until ten at night. I had to be the last one to go to 
 bed always. Some of the little chaps wanted to run off, 
 and if they got out of sight they would. They had 
 been in the habit of running off, both the young men 
 and the young women. The man who was there before 
 me was bothered very much. I told the children I 
 would not stand for their running away, and if they did 
 there would be a settlement. After I had been there a 
 few days the head chief of the Wyandottes was taken 
 
AMONG THE INDIANS 151 
 
 sick. The Indians believe in witches. The chief's wife 
 said one night she heard the witches coming", and she 
 awakened the chief and he got up and built a fire. They 
 say that if you build a fire the witches will leave. In a 
 few nights the witches came again, she woke him up 
 and again he built a fire. Again she heard the witches 
 coming but she did not awaken him. They bewitched 
 him and in few days he died. 
 
 The Indians are divided into what are called clans. 
 The children are named after the clan of the mother. 
 Among the Wyandottes there are the Turtle, Little Tur 
 tle, Deer, Fox, and various other clans. It is a custom 
 among them that when one of a clan dies the men of 
 his clan- bury him. It seemed that there were but two 
 or three little boys left of the clan of the chief, so the 
 council had to appoint members of other clans to assist 
 at the funeral. It was a large funeral. Many Indians 
 were there. Governor Walker, a Wyandotte Indian, 
 who was once governor of Kansas and Nebraska while 
 they were territories, delivered a very interesting address 
 at the funeral. After he finished I spoke for a few min 
 utes, the governor acting as interpreter for me. There 
 were several funerals that spring, chiefly of the older 
 people, and I was often called on to address the people 
 on these occasions, always, however, with the aid of an 
 interpreter, for the Indians insisted on having everything 
 spoken interpreted to them. John W. Greyeyes and my 
 old friend, George Wright, were good interpreters. 
 
 I held meeting every Sabbath in the school house, 
 in which the children appeared to be much interested. 
 
 One young man was in the habit of committing to 
 
152 FORTY YEARS 
 
 memory from five to seven chapters of the New Testa 
 ment every week which he would repeat to me in the 
 Sabbath school. 
 
 The most difficult part of my work was to teach 
 them the English language; it was a hard matter to 
 teach them even a letter. I always had to have a little 
 boy or girl act as interpreter. I have had as many as 
 thirty-five in my card class, all the way from five to 
 thirty years of age. I have asked them questions over 
 and over, and had them stand and stare me in the face 
 and never crack a smile. There was one young woman 
 by the name of Susan Bearskin who was conspicuous 
 for this; I could never persuade her to answer my ques 
 tions. An Iowa man, who visited the Agency, said it 
 was necessary for a teacher to have a large store of pat 
 ience and charity always in reserve to draw from, 
 
 After I got them so they could spell in one syllable 
 there was no more trouble. One peculiar feature I not 
 iced in these people was, they seldom if ever made any 
 mistakes in emphasis or inflection; they seem to acquire 
 a correct idea of these naturally. 
 
 Our white children are taught too much baby talk 
 when they are young, and the teacher finds it harder to 
 unlearn them than to teach them in the first place. I 
 never saw children learn to read so fast after they had 
 learned to spell as these Indians did. They learn to talk 
 very much by motions and gestures. The children loved 
 to sing and enjoyed our evening meetings very much. 
 There was one little Seneca Indian whom I had to hold 
 every evening while going from the school house to the 
 boarding house, to keep him from running away. If I 
 
AMONG THE INDIANS 153 
 
 ever forgot him, he was sure to run away. One night he 
 succeeded in getting out of sight, and though strict and 
 diligent search was made in and around the mission, he 
 was nowhere to be found. Next morning at day break 
 he appeared at the door of his father's house, some five 
 miles distant. One day he hid out under some brush, 
 like an old turkey hen hiding her nest. 
 
 As I have said, there were Wyandotte, Shawnee and 
 Senecas at the mission, and we had to exercise care to 
 get children of the same tribe together in a bed, for if 
 children of different tribes were put together, there was 
 sure to be a fight. For this reason I had to be the last 
 to go to bed; I usually waited till all was quiet, and 
 then retired. One night I went down to my room and 
 laid down with my clothes on, leaving the doors open 
 between us; I had scarcely laid down when I heard a 
 terrible racket among the' boys, I knew in a minute 
 some of them were fighting and hurried up stairs. By 
 this time there was a general outcry of "give it to him! 
 give it to him!" As soon as I could reach the bed I 
 said, "yes, give it to him." Instantly all was as still as 
 death. I made one grab, caught one of the boys, haul 
 ed him out of bed and .paddled him nicely; when I got 
 through with him I grabbed for the other boy, who was 
 crouching behind me, caught him by the top of the head 
 and gave him a very, nice warming. "Now boys," I said, 
 "get back into bed; and if I hear any more noise tonight, 
 I will get a gad and wear it out on you." A man who 
 was engaged in breaking prairie slept above, and he told 
 me next morning the boys could not have been more 
 quiet the remainder of the night if they had been shot. 
 
154 FORTY YEARS 
 
 This disturbance was caused by putting a Wyandotte 
 and Seneca in the same bed. 
 
 There was an Indian in the neighborhood who had 
 accompanied John C. Fremont on his trip to California 
 in 1849, and his description of the journey, and the pri 
 vations endured by the men, was most terrible. He said 
 they became so reduced as to be forced to kill and eat 
 their mules, drinking" the blood and eating the flesh, 
 and toward the last were obliged to subsist on buckskin 
 gloves, and thought these quite a luxury. After many 
 weary months of hardship and starvation, they reached 
 California so weak and emaciated as to be scarcely able 
 to lift a chair from the floor. They had to be fed on a 
 spoonful of mush and milk at a time, until they were 
 able to eat more without danger to their lives. This 
 gentleman told me no one who had not been starved 
 could have any conception of the suffering endured. 
 
 I spent five months very pleasantly with the Indians. 
 The Wyandottes named me Te-ya-we-da-ya, meaning 
 two islands or rocks. They always name everyone 
 who comes among them. We had in the school Ida 
 Mudeater, Elizabeth Choplog, Margaret Splitlog, Susan 
 Bearskin, Susan Swahas, and many other odd names. 
 
 All the Indian children like to smoke, and when they 
 went home they usually brought back a pipe and tobac 
 co, which they hid near the mission, and then there was 
 great glee among them. I had to be very watchful to 
 keep them from this vice. One evening I was chop 
 ping wood, and I noticed several of the little ones look 
 ing at me with one eye. When an Indian looks at you 
 with one eye you may be sure they are up to mischief. 
 
AMONG THE INDIANS 155 
 
 I kept ray eyes on them, and pretty soon I saw a little 
 fellow peeping" around the school house at me with one 
 eye. I gathered up the wood and carried it in, and 
 then stood carelessly in the doorway to await develop 
 ments. Directly a half dozen of them ran up the hill 
 and over to the other side. As soon as they were out 
 of sight, I went round another way and came upon 
 them. When they saw me they slid down a steep em 
 bankment into Lost Creek, crossed over and hid in the 
 brush. A search soon revealed a pipe and some tobacco 
 which I gathered up and took to the mission. I did not 
 let on that anything had happened. 
 
 To a person that does not like to be with Indians, it 
 would be a severe punishment to be forced to teach 
 them; but I loved them, and made many friends among 
 them. I could go to their homes and sit and talk with 
 them, and they were pleased to have me come. Oh, how 
 much these poor, despised people have been wronged. 
 Wicked men have gone among them and cheated and 
 abused them, and then told lies about them. If the In 
 dian is treated with kindness he is a true friend, but if 
 he is abused he is a dangerous enemy. 
 
 I attended one of their green corn feasts one August, 
 which is one of their annual feasts. This was a Wyan- 
 dotte feast, but was participated in by many of the other 
 tribes by invitation, and several hundred people were 
 present. They drove stakes in the ground and placed 
 hickory strips across them; then they started a wood fire 
 and when it had burned down to coals the meat was 
 placed 'on the hickory strips and left to broil. Bread, 
 beef and venison was all they had to eat, this being a 
 
156 FORTY YEARS 
 
 dry year, and there being: no green corn. When the 
 meats and bread were cooked they were brought around 
 to us in baskets. We had each provided ourselves with a 
 three-pronged stick, and on the sharp points was stuck 
 a large piece of each beef, venison and bread. I never 
 ate so much in one day as T did on this occasion. Any 
 person who has eaten jerked venison knows that it is 
 good. It was a day of enjoyment for all. Whitetree, a 
 big man among the Senecas, made a short but enthusi 
 astic speech. He was dressed in the aboriginal costume; 
 he did not like the dress of the white man. He was a 
 tall and portly looking man. Several short speeches 
 were made. 
 
 This was the time for naming all those who had been 
 adopted into the tribe during the past year, as well as 
 all the infants who had been born. Thomas Mannucue 
 was the old man who did the naming for the Wyandottes; 
 he would take the little ones in his arms and go over a 
 rigmarole, then the Indians said something and laughed 
 heartily. After they got through with this they put a 
 small log in a ring, and then you heard a yell that would 
 make your hair stand up on your head, if you had any; 
 then an Indian jumped into the ring with two turtle 
 shells fastened together, with a quantity of corn between 
 them and a stick fastened to them, and commenced 
 humming something and pounding the log, which, with 
 the rattling of the corn, made quite a noise. After this 
 fellow had hummed for a few moments, another Indian 
 jumped into the ring; he was painted all over; he yelled, 
 and commenced to jump and dance about; then "the men 
 jumped into the ring one after another until they formed 
 
AMONG THE INDIANS 157 
 
 a circle twenty feet across. The women then formed a 
 ring between the men and the man with the shells. They 
 now jumped and yelled and had a good time among 
 themselves. This sport generally lasted until day-break, 
 when they scattered and went home to sleep. 
 
 Every other day I used to take the boys to the river 
 to bathe. It was a novel sight to see these little fellows 
 taking to the water like so many ducks, for they appear 
 ed to be as much at home in the water as though they 
 were ducks. 
 
 The Fourth of July of this year the Peoria Indians 
 gave a great dinner, and invited the surrounding tribes 
 to come and partake of their hospitality. They made a 
 large arbor, covered it with brush, and constructed a 
 table in the form of a ring on which was placed the vict 
 uals. The people stood up around the outside of this 
 table. After dinner there were some speeches made by 
 the big Indians. Governor Walker spoke first, and 
 Judge Win, the chief of the Ottawas, followed him. Here 
 are some of his words: 
 
 "This was the way of living when I was young. My 
 parents kept me in the Indian faith and belief; in this 
 way they raised me from a boy; my parents shaved my 
 head. Old people followed that way at that time. When 
 I was twenty years of age I chose for myself; I chose 
 the law of the Lord, and to serve Him while I live; I 
 left off all these old customs and now I live better; this 
 is a fine country, and we make good homes by working 
 and maintaining ourselves; my friend Walker, of the 
 Okmulgee council, we must attend to. Indian afraid of 
 tax afraid of those things that white men have; if we 
 
158 FORTY YEARS 
 
 would all cultivate the land, we would be happy at 
 home. Work is the success of the white man. We are 
 made like the white man, why should we not do as well? 
 Why does the white man make good citizen? because 
 he is faithful to work his farm of forty or eighty acres. 
 My Indians here all do as white man does attend one 
 farm, take care of one family; this is right. The Indians 
 like to dress like white man, do as white man does, and 
 eat as white man eats. Not fifty years, and Indian wo 
 men will have red ribbons tied around their necks and 
 all the fads of fashion. Late years, Indians are not con 
 tented unless they have every new figure in calico. 
 Young Indian starch their shirts. Only one thing lack 
 ing with Indian afraid work! This is the only mode 
 or success. No hunting in the forests for us now. By 
 work we will grow in knowledge among men and all the 
 different tribes. Ten years, and the Ottawa language 
 will not be. I tell you these things; remember them. 
 Quit all evil; quit all things that are not right, and quit 
 all bad habits. Love will come in. Put your trust in 
 the Great Spirit and labor, then we will be blessed in all 
 our undertakings. This is all I am going to say/' 
 
 There were many similar speeches made that day. 
 Since then Judge Winn has died and lies buried in the 
 Ottawa burying ground in a sepulcher of hewn rock, 
 prepared for him by the hands of his loving friends. He 
 was a good man. Many have fallen since that dinner. 
 Major Battese, a Peoria chief, spoke that day, he has 
 fallen. Governor Walker has also gone. They are go 
 ing very fast. That day of the Fourth will long be re 
 membered by the survivers of that time. 
 
AMONG THE INDIANS I5Q 
 
 My school progressed nicely, It was quite interest 
 ing: to see the children at the table. Those of one size 
 would sit at one table, and those of another size at 
 another. One morning I got up early, went out doors 
 and looking" up saw the roof of the house covered with 
 Indian boys. It was so warm they had taken their 
 blankets and crawled out on the roof to keep cool. They 
 were very sly in their moving" about. 
 
 I believe it would be right to insert just here a part 
 of Laurie Tatum's report of the Indian Missions, for 
 the year 1878: 
 
 "From the Osages, I went to the Quapaw agency, a 
 ride of about one hundred miles. This is under the care 
 of Hiram W. Jones. In it there are four schools. The 
 first one visited was the Quapaw and Modoc mission 
 school, under the care of Emeline Tuttle, contractor. 
 Through the winter she had fifty-six scholars, two teach 
 ers and six other helpers. Twelve girls over twelve 
 years of age, who assisted in all the household duties, 
 mending, knitting and sewing. The boys, assist in the 
 garden. Here was a school where the contractor had a 
 good, religious experience, who with her husband, Asa 
 C. Tuttle, and several of their employes, taught the gos 
 pel to their children; several of them appear to have 
 been converted. Among them a Modoc boy, Samuel 
 Modoc, who, when he commenced school, was very con 
 trary, high tempered and pugnacious. About two years 
 after he began school he was brought under deep con 
 demnation for sin. One night, after retiring to bed, be 
 ing under condemnation, he arose, dressed, and went 
 out upon a hill, and in repentence prayed to God for 
 
l6o . FORTY YEARS 
 
 pardon. He found peace, and he has since been a very 
 different boy. He told me that he often yielded to 
 temptation to sin, and again went to God for pardon 
 before he found peace. That day, while I was there vis 
 iting- the school, he was somewhat sulky, which he 
 thought would not have been the case had he prayed in 
 the morning as he usually did. 
 
 "The Ottawa Mission School was formerly taught 
 by Asa and Emeline Tuttle. When they commenced 
 their Christian and literary labors in this tribe there were 
 but two of the men who were not adicted to the use of 
 intoxicating liquors. The present school contractor, 
 Francis King, frequently became intoxicated. He, and 
 many of the Indians have, through the instrumentality 
 of these active Christians, become converted. They have 
 ceased drinking and are leading very different lives. 
 
 "The influence of these Friends extended to the neigh 
 boring tribes. A marked instance that I heard of was 
 Baptiste Peoria, the chief of the Peorias. He quit his 
 drinking habits and urged his people to become temper 
 ate, and expressed to some of his friends that he wished 
 to die a Christian. When taken sick w r ith the pneumo 
 nia he was visited by Francis King, who reminded him 
 of his wish to die a Christian, adding. 'There is yet hope 
 for you.' Taking his friend by the hand, he said, 'Is 
 that so?' 'Yes,' replied his friend, 'Christ came to save 
 sinners, and if you repent and ask him to forgive you, 
 He will hear you.' He did repent, ask and find forgive 
 ness. The next day he had the principal men of his 
 tribe to go to his room, whom he urged to quit their 
 drinking habits and other wicked ways, go to the Lord 
 
AMONG THE INDIANS l6l 
 
 in repentance and embrace the Christian religion, which 
 he had accepted and which then made him happy in the 
 Lord. He died a Christian, as he desired; but how much 
 better it would have been had he also lived a Christian." 
 
 I have put this piece in here to show what two good, 
 active Christian workers, such as Asa C. and Emeline 
 Tuttle, have done for the poor Indians. There has 
 many a heart been bound up by their faithful hands; 
 many a poor Indian has been helped in more ways than 
 one by them. They were always doing something- to 
 help them along. Oh, that all the workers who are 
 among the Indians were such. 
 
 There was one good feature about those Indians; 
 they were always still and quiet while in the school 
 room. The boys and girls, when they got so they could 
 read, would study every minute there was. One boy, 
 by the name of Henry Stand, a Seneca, was the best 
 worker I ever had in my school. When they got 
 so they could write on their slates they would keep 
 one busy writing copy. I went up to my home in Mis 
 souri while I was teaching, and told the children I want 
 ed them to all be good while I was gone. This is a copy 
 of a letter one of the boys wrote when I got back to the 
 Mission: 
 
 "William Jackson Fish has been a very good boy 
 while you were away. I mind all is here. I have go 
 home Saturday. I come back in the evening. All the 
 children mind what they tell. 
 
 JEREMIAH HUBBARD. 
 
 "Wyandotte Mission." 
 
 My school was a very nice school, I thought. There 
 
l62 FORTY YEARS 
 
 was one young- woman who often assisted me in the 
 school room, She was a fine looking Indian and a good 
 girl. Many of those Indian children have a very warm 
 place in my heart. I never in all my life spent a few 
 months so pleasantly, and when I left them they were 
 all sorry. My memory often turns back to them among 1 
 the trees and on the prairies. There was one little In 
 dian by the name of Tommy Fish, an orphan. I was 
 talking to some of them about the Lord; how he would 
 take care of all those that love Him. Tommy thought 
 there would be nobody to take care of him. He said: 
 "Do the Lord see Tommy in the night?" "Yes," said I, 
 "He will hold us in His arms and carry us in His bos 
 om," The little fellow's eyes sparkled as I was thus 
 talking to them. He has since then gone to his long- 
 home, where I hope to meet him again in the world of 
 glory. My school closed very pleasantly. 
 
 JOHN JANKTN'S 'SERMON 
 
 The minister said last night, says he, 
 
 "Don't be afraid of givin'; 
 If your life aint nothin' to other folks, 
 
 Why, what's the use o' livin'?" 
 And that's what I say to my wife, says I, 
 
 There's Brown, the miserable sinner! 
 He'd sooner a beggar would starve, than give 
 
 A cent toward buyin' his dinner. 
 
 I tell you, our minister's prime, he is; 
 
 But I couldn't quite determine, 
 When I heard him a givin' it right and left, 
 
 Just who was hit by his sermon. 
 Of course there couldn't be any mistake 
 
 When he talked of long-winded prayin'; 
 
AMONG THE INDIANS 163 
 
 For Peters and Johnson, they sot an' scowled 
 At every word he was sayin'. 
 
 And the minister he went on to say: 
 
 "There's various kinds o' cheatin'; 
 And religion's as good for every day 
 
 As it is to bring" to meetin'! 
 I don't think much of a man who gives 
 
 The Lord 'amens' at my preachin', 
 And spends his time the followin' week 
 
 In cheatin' and overreachin'." 
 
 I guess that dose was bitter enough 
 
 For a man like Jones to swaller; 
 But I notice he didn't open his mouth 
 
 But once, after that, to holler. 
 Hurrah! says I, for the minister 
 
 Of course, I said it quiet 
 Give us some more of this open talk; 
 
 It's very refreshing diet. 
 
 The minister hit 'em every time; 
 
 And when he spoke of fashion, 
 And a riggin' out in bows and things 
 
 As woman's rulin' passion, 
 And a comin' to church to see the styles, 
 
 And, nudgin' my wife, says I, "That's you," 
 And I guess I sot her to thinkin'. 
 
 Says I to myself, that sermon's pat, 
 
 But man is a queer creation; 
 And I'm much afraid that most of folks 
 
 Won't take the application. 
 Now if he had said a word about 
 
 My personal mode of sinnin' 
 I'd have gone to work to right myself, 
 
 And not set here a grinnin'. 
 
 Just then the minister said, says he, 
 
164 FORTY YEARS 
 
 "And now I've come to the fellers 
 Who've lost this shower by usin' their friends 
 
 As sort of moral umbrellers. 
 Go home," says he, "and find your faults, 
 
 Instead of huntin' your brother's; 
 Go home," says he, "and wear your coat? 
 
 You've tried to fit for others." 
 
 My wife, she nudged, and Brown, he winked, 
 And there was lots of smilin', 
 
 And lots a lookin' at our pew 
 it sot my blood a bilin.' 
 
 ON KINDNESS 
 
 A little word in kindness spoken, 
 
 A motion or a tear, 
 Has often healed the heart that's broken 
 
 And made a friend sincere. 
 
 A word', a look, has crushed to earth, 
 
 Full many a budding- flower, 
 Which, had a-smile but owned its birth, 
 
 Would bless life's latest hour. 
 
 Then deem it not an idle thing, 
 
 A pleasant word to speak, 
 The face you wear, the thoughts you bring, 
 
 A heart may heal or break. 
 
 It chills my blood to hear the bles't Supreme 
 Rudely appealed to on each trifling theme. 
 Maintain your rank, vulgarity despise, 
 To swear is neither great, polite or wise; 
 You would not swear upon a bed of death, 
 Reflect, your Maker could stop your breath. 
 
AMONG THE INDIANS l6$ 
 
 INDIANS' BELIEF 
 
 The Indians' belief concerning; a God is, that there is 
 a great and good Spirit, who is omnipotent, omniscient, 
 omnipresent, the creator of every thing that is good; 
 but that he never had anything to do with evil, nor 
 could, for it was contrary to his nature; that he has not 
 only made man intelligent, but has, in infinite mercy, 
 given him a portion of his own good Spirit, to preserve 
 him from all evil, and instruct him in everything that is 
 proper to be done; that from this source arises man's 
 accountability, and, that he will receive a reward in ex 
 act proportion to his works, whether good or evil. They 
 also believe in the immortality of the soul, future re 
 wards and punishments, and a perpetual judgment-seat 
 in the mind, which is always accusing or justifying us 
 for our conduct; that heaven is a place inexpressibly de 
 lightful, where the good will live with the Great Spirit 
 eternally. Their idea is, that the passage, or bridge, that 
 leads to this happy place, is not broader than a hair or 
 the edge of a knife; yet that there is no difficulty in the 
 good passing it, for angels meet them and conduct them 
 over; they also believe, that beneath this narrow passage 
 there is a dark and horrible pit, full of every loathsome 
 and tormenting disease, where the wicked are forever 
 punished; that when the wicked attempt to cross this 
 bridge there is no help afforded them, and they therefore 
 fall into it and it is impossible for them to get out 
 again. 
 
 THE PERSONAL APPEARANCE OF JESUS 
 In a letter written by Publius Lentulus, President of 
 
l66 FORTY YEARS 
 
 Judea, and sent by him to the Senate of Rome, about 
 the time when the fame of Jesus began to be spread 
 abroad in the world, he says: 
 
 "There lives at this time in Judea, a man of singular 
 virtue, whose name is Jesus Christ, whom the barbarians 
 esteem a prophet, but his own followers adore him as 
 the offspring: of the Immortal God. He calls back the 
 dead from their graves, and heals all sorts of disease 
 with a word or touch. He is tall and well .shaped, of an 
 amiable, reverent aspect; his hair of a color that can 
 hardly be matched, falling in graceful curls below his 
 ears and very agreeably touching his shoulders parted 
 on his crown like the Nazarity. His forehead is large 
 and smooth; his cheeks without other spot save that of 
 a lovely red; his nose and mouth formed with exquisite 
 symmetry; his beard thick, and of a color suitable to the 
 hair of his head, reaching an inch below his chin, and 
 parting in the middle like a fork; his eyes bright, clear 
 and serene. He rebukes with majesty, counsels with 
 mildness; his whole address, whether in w r ord or deed, 
 being elegant and grave. No man has seen him laugh at 
 any time, but he has wept frequently." 
 
 AN INDIAN MEETING 
 
 A good many years ago I was holding an all-day 
 meeting in the woods with the Quapaw Indians. We 
 had no seats out in the woods in the afternoon meeting, 
 the Indians sitting on the ground. I had been preach 
 ing ten or fifteen minutes when a rain set in. As long 
 as my audience remained quiet it was not necessary to 
 dismiss, so I continued my discourse. It rained through- 
 
AMONG THE INDIANS 167 
 
 out the meeting, or until we were about ready to an 
 nounce its dismissal. During the meeting the Indians 
 did not move and were as unconcerned as though noth 
 ing was happening. At its close we all shook hands and 
 went home. I doubt very much if white folks would 
 have remained quiet under similar circumstances. My 
 experience with Indians is that they are the stillest peo 
 ple on earth during meeting. The meetings held in the 
 woods and on the side of the hills have been among my 
 best meetings. 
 
 THE EFFECT OF CHRISTIANITY 
 
 When we first came among the Indians they would 
 not have anything to do with other tribes. I remember 
 after we had held meetings among the different tribes 
 that at one of our monthly meetings there were sitting 
 on one bench men from six different tribes, and as they 
 arose, one by one, and told the same story of friendliness 
 and sociability one could but enquire, "What had made 
 the change?" There was but one answer, the love of 
 God in their souls. 
 
 I was traveling at one time in the east and was tell 
 ing one night at a meeting 1 was attending of our living 
 in the woods, never locking a door and our flour chest 
 sat on the porch and not a dust of it was taken except 
 what we took ourselves. A lady, who had heard me 
 speak, could not sleep that night for thinking of my 
 family out west, in the woods and among the Indians, 
 so she came to me the next morning and told me she 
 could not sleep. I told her not to worry, as my family 
 was perfectly safe there among the Indians, who were 
 very dear to our hearts. 
 
l68 FORTY YEARS 
 
 FUNERALS 
 
 In the past forty years I have attended a great many 
 funerals in a radius of eighty miles of our home here at 
 Miami, Oklahoma. I attended one funeral that I was 
 g-one from home three days in going 1 , attendfng the fun 
 eral and returning home again. I have attended some 
 thing over two thousand funerals in the past forty years. 
 
 When the Modocs were brought to the Indian Ter 
 ritory they burned their dead with everything the person 
 had. They would build a log heap, lay the corpse upon 
 it with all it had possessed in life, set fire to the heap 
 and the watchers would care for it night and day until 
 it was entirely consumed. After they arrived in the Ter 
 ritory the government put a stop to this practice and 
 furnished them with neat pine coffins. After a time the 
 Modocs observed that the whites buried their dead more 
 elaborately and nothing would do but that they must 
 follow suit, so they would take up a collection every 
 time a member of the tribe died and secured a coffin 
 more or less elaborate according to the size of the col 
 lection. 
 
 When the old chief of the Ponca Indians died south 
 of Baxter Springs, Kansas, in the Indian Territory, they 
 set him up like he was sitting in a chair, dug a hole for 
 his feet, placed a half gallon can filled with water and 
 some bread by his side, then built a little house some 
 eight feet square over him, and that was a way mark for 
 a long time. It used to be quite lonely in traveling over 
 these broad prairies in those days; but when we could 
 see the old chief's house in the distance we could always 
 tell where we were. 
 
AMONG THE INDIANS l6g 
 
 There is one grave in the south part of the Wyan- 
 clotte Reserve where a lone Indian sleeps by the name 
 of Daniel Jack. He could call by name nearly every 
 shrub and bush in his neighborhood, and also its med 
 icinal value. He would show me what a little bird would 
 defend her young" with when it discovered a snake in the 
 act of stealing her eggs or young by picking up a twig 
 or leaf and dropping it in the nest. He also demon 
 strated to me that a dog bitten by a mad dog will not 
 go mad if he can find a certain weed to eat and which a 
 dog, that is, an Indian's dog, well knows. 
 
 MARRIAGES 
 
 I have kept a record of the marriages I performed 
 for the past thirty years; before that have no record. 
 For many years in the Indian Territory there were no 
 licenses, so I married them and gave them a certificate. 
 My record book has been brought into court on several 
 different occasions to prove whether couples were mar 
 ried or not, there being no way of keeping records of 
 marriages previous to the present license law. For the 
 year ign we counted the marriages performed, I calling 
 off and my wife numbering them, and we found that I 
 had married during the year one hundred and eighteen 
 couples. 
 
 In this book have given the names of a few of the 
 many that I have married who live in this section of the 
 country. From the record we have kept and those we 
 can remember previous to that time, we find that I have 
 married about three thousand couple. 
 
 At one wedding I performed at seven o'clock at night, 
 
170 FORTY YEARS 
 
 they had a supper of corn bread, fat meat, cabbage, po 
 tatoes and strong coffee. They thought they must have 
 supper, and sure enough they did. I think that I have 
 been blessed of the Lord in being able to eat everything 
 that came along. If it was nothing but a cold biscuit 
 and piece of meat I ate it with a relish. 
 
 When I told one couple I was marrying to join their 
 right hands they were so embarrassed they joined their 
 left hands. At another wedding when I got the couple 
 all ready, the lady spoke up and said, "I want you to 
 distinctly understand that you are not to say that I am 
 to obey, because I shall not do it." I never let on that 
 she had said a word. A great many different experi 
 ences we have in this kind of work. 
 
 THE UNBARRED DOOR 
 When on Columbia's eastern plains 
 
 Still roamed the forest child, 
 And new homes of Europe's sons 
 
 Were rising in the wild. 
 
 Upon a clearing in the woods, 
 
 Amos had built his cot, 
 And tilled his little farm, and lived 
 
 Contented with his lot. 
 
 A just, peace-loving man was he, 
 
 Kind unto all and true; 
 And well his ever open door 
 
 The wandering Indian knew. 
 
 But often were the settler's lands 
 
 By force or fraud obtained, 
 And in the red man, dispossessed, 
 
 Revenge alone remained. 
 
AMONG THE INDIANS 
 
 And around the blazing fire of log's, 
 When winter nights were cold, 
 
 To shuddering listeners, dreadful tales 
 Of Indian raids were told. 
 
 But Amos feared not, though his home 
 
 All undefended lay; 
 And still his never-bolted door 
 
 Was open night and day. 
 
 One morn a neighbor passed in haste 
 "Indians, they say, are nigh, 
 
 So, Amos, bar your door tonight, 
 And keep your powder dry," 
 
 "Nay, friend," he said, "the God I serve 
 
 Commands me not to kill; 
 And sooner would I yield my life 
 
 Than disobey His will. 
 
 "One gun have I, but used alone 
 
 Against the wolf or bear; 
 To point it at my fellow man, 
 
 My hand would never dare. 
 
 "But I will put the thing away: 
 
 They shall not see it here; 
 For the old gun, in hands unskilled, 
 
 Might do some harm, I fear. 
 
 "Besides, the Indians are my friends 
 
 They would not do me ill; 
 Here they have found an open door, 
 
 And they shall find it still." 
 
 "Well," said the neighbor, as he went, 
 
 "My faith is not so clear; 
 If wretches come to take my life, 
 
 I mean to sell it dear." 
 
172 FORTY YEARS 
 
 But the good wife of Amos stood 
 And listened with affright; 
 
 "Unless," she said, "the door is fast, 
 I shall not sleep tonight." 
 
 And with her words, as woman can, 
 She pressed her husband sore, 
 
 Till, for the sake of household peace, 
 At last he barred the door. 
 
 They went to rest, and soon the wife 
 Was wrapped in slumber deep; 
 
 But Amos turned and tossed about 
 And vainly tried to sleep. 
 
 Then came a voice within his heart, 
 
 A mild rebuke it bore, 
 It whispered: "Thou of little faith, 
 
 Why hast thou barred thy door? 
 
 "Weak is that poor defense of thine 
 
 Agamst a hostile band; 
 Stronger than strongest fortresses 
 
 The shadow of My hand. 
 
 "Hast thou not said, these many times 
 That I have power to save, 
 
 As when my servants' trembling feet 
 Were sinking in the wave? 
 
 "Now let thy actions with thy words 
 
 In full accord agree; 
 Rise quickly and unbolt thy door, 
 
 And trust alone in Me." 
 
 Then Amos from his bed arose, 
 
 And softly trod the floor, 
 Crept down the stairs, and noiselessly 
 
 Unbarred the cottage door. 
 
AMONG THE INDIANS 173 
 
 Then forth. he looked into the night, 
 
 Star-light it was, and still; 
 And slowly rose the waning moon 
 
 Behind the tree-fringed hill. 
 
 He looked with truthful, reverent gaze, 
 
 Up to the starry sky, 
 As meets a child with loving glance 
 
 A tender father's eye. 
 
 The cloud was lifted from his mind, 
 
 His doubts were over now; 
 The cool air breathed a kiss of peace 
 
 Upon his tranquil brow. 
 
 Then back to his forsaken bed 
 
 He softly groped his way, 
 And slept the slumber of the just 
 
 Until the dawn of day. 
 
 That night a painted warrior band 
 
 Through the dark forest sped, 
 With step as light upon the leaves 
 
 As panther's stealthy tread. 
 
 They reach the farm "We make no war 
 
 With good and faithful men," 
 The foremost Indian turned and said, 
 
 "Here dwells a son of Penn." 
 
 "Brother, if still his heart is right 
 
 How shall we surely know?" 
 Answered another; "Time brings change, 
 
 And oft brings friend to foe." 
 
 Then said the first one, "I will go 
 
 And gently tap the door; 
 If open still, it proves his heart 
 
 Is as it was before." 
 
174 FORTY YEARS 
 
 It yielded, and they entered in; 
 
 Across the floor they stept, 
 And came where Amos and his wife 
 
 Calm and unconscious slept. 
 
 With tommahawk and scalping-knife 
 
 They stood beside the pair; 
 A solemn stillness rilled the room 
 
 An angel guard was there. 
 
 Then eye sought eye, and seemed to say, 
 ''How sound the good man sleeps! 
 
 So may they rest, and fear no ill, 
 Whom the Great Spirit keeps." 
 
 Then noiselessly they left the house, 
 
 And closed the door behind, 
 And on their deadly war-trail passed 
 
 Some other prey to find. 
 
 And horror shrieked around their steps, 
 And blood-shed marked their way; 
 
 And many homes were desolate 
 When rose another day. 
 
 But Amos, with a thankful heart, 
 
 Greeted the morning light, 
 And knew not until after years, 
 
 How near was death that night. 
 
 The Friends Review published in 1884 the following 
 letter: 
 
 "A letter from Jeremiah Hubbard, dated Grand 
 River, Indian Territory, first month, 24th, 1884, states 
 that third day, first month, 8th, Elwood W. Weesner 
 and himself started on a visit to the Sac and Fox Agen 
 cy. They reached Tulsa, one hundred miles on the way 
 from home and the end of the railroad, the first day. 
 
AMONG THE INDIANS 175 
 
 The next day they took the mail hack and rode sixty- 
 five miles to the Agency, staying that night with the 
 family of Agent Jacob V. Carter. The next day they 
 called on David Bowles, who is engaged in work for the 
 agent as well as working religiously with the Indians. 
 Also called on William Hurr, the Indian Baptist mis 
 sionary, who was formerly at the Ottawa station in the 
 Quapaw Agency, where he mingled much with Friends. 
 They then visited the government boarding school, un 
 der the care of Silas Moon and wife, whom they found 
 well filling their responsible places. The children were 
 under good management and the school doing well. 
 They took dinner at the boarding school and then atten 
 ded the funeral of a little Indian girl, who was for a time 
 at White's Institute, but who proved too delicate and 
 had to be returned to her home. The same evening 
 they attended a meeting at William Hurr's meeting 
 house and had a favored meeting. On sixth day morn 
 ing William Hurr drove them thirty miles to the station 
 where the Mexican Kickapoos are settled and where John 
 Clinton and his wife now live. Here also they had a 
 good meeting in the evening. On seventh day John Clin 
 ton drove them to Shawneetown to John Elliott's, who 
 was delighted to see them. He took them some twenty- 
 five miles to Wagoya, where the government day school 
 for the Pottawatomies is held and a meeting and Bible 
 school are kept up. On first day, first month, I3th, they 
 attended the Bible school and meeting and held another 
 meeting in the evening. They found all who were in 
 attendance had made a profession of faith, holding on 
 their way and form; others expressed their desire to en- 
 
176 FORTY YEARS 
 
 ter on the Christian life. On second day they returned 
 to Shawneetown and had a good meeting that night at 
 the government boarding school, the Lord's presence 
 being felt. Lindley M. Cox and his wife are the super 
 intendent and matron of this school and filling their 
 places well. Thomas W. Alford is much valued as a 
 teacher and a Christian. He was trained first in reserva 
 tion schools and then at Hampton and holds a very im 
 portant relation to the Shawnees. On third day at 1 1 a. 
 m., a meeting was called at Franklin Elliott's at which 
 the number was small but the meeting was attended with 
 the Lord's favor and presence. Meeting was held that 
 evening at Franklin Ellott's, the next day two meetings 
 and on the fifth day they went to Kickapoo station. 
 They felt that Franklin Elliott was in his right place, 
 the right man to fill it, and truly devoted to his work. 
 At Kickapoo station they had another meeting and 
 were satisfied that John Clinton was also useful in his 
 service at this place. On sixth day they returned to the 
 Sac and Fox Agency. Jacob V. Carter has served these 
 Indians well as United States agent. At the Agency J. 
 H. and E. Weesner held meetings on sixth and seventh 
 evenings and were at the Bible school and meeting on 
 first day morning. One Indian requested to join 
 Friends' meeting. On second day they visited Keokuk, 
 the good Christian chief, who also said that Agent Car 
 ter had done a good work for their people. Second and 
 third day nights meetings were held and four more per 
 sons desired to join Friends. These dear brothers felt 
 the Lord led and blessed them greatly in their visit. 
 
AMONG THE INDIANS 177 
 
 How HE KEPT HOUSE 
 Old Granley declared by all the leaves 
 
 That were upon the tree tree 
 He'd do more work in one short day 
 
 Than his wife could do in three three. 
 
 Mrs. Granley she came in, she says: 
 "You shall have trouble now now, 
 
 For you shall do the work in the house, 
 And I'll go follow the plow plow. 
 
 But you must milk the muley cow, 
 
 For fear she will go dry dry, 
 And you must feed the little pig 
 
 Which is within the stye stye. 
 
 And you must put the cream in the churn, 
 Which is within the frame frame; 
 
 And you must see to the fat in the pot, 
 That it doesn't all go in the flame flame. 
 
 And you must feed the speckled hen 
 
 For fear she'l go astray astray; 
 And you must reel the spool of yarn 
 
 That I spun yesterday day." 
 
 Mrs. Granley took the whip in her hand 
 To go and follow the plow plow; 
 
 Old Granley took the pail in his hand 
 To milk the muley cow cow. 
 
 The muley cow she kicked, she raved, 
 She rumbled with her nose nose; 
 
 She kicked old Granley on the shin 
 
 Till the blood ran down to his toes toes. 
 
 He went to watch the speckled hen, 
 For fear she'd lay astray astray; 
 
 But he forgot the spool of yarn 
 His wife spun yesterday day. 
 
178 FORTY YEARS 
 
 He went to put the cream in the churn 
 Which was within the frame frame, 
 
 But he forgot the fat in the pot, 
 And it all went in the flame flame. 
 
 He looked east, he looked west, 
 
 He looked to the sun sun, 
 He thought it was the longest day 
 
 And his wife would never come come. 
 
 And then he declared by all the leaves 
 
 That were upon the tree tree, 
 His wife could do more work in a day 
 
 Than he could do in three three. 
 
 ADDITIONAL MARRIAGES 
 
 Married, on Sabbath, July 27, 1913, at the home of 
 Will Holton, in Miami, Mr. Bert Easterbrook and Miss 
 Edna Newkirk, both of Lowell, Kansas. 
 
 Married, in Miami, at Elmer Jackson's, Friday, Au 
 gust 8, 1913, Mr. Henry O. Barnes and Miss Eva Cul 
 ver, both of Afton, Oklahoma. 
 
 AN UPSETTING SIN 
 
 A negro prayed earnestly that he and his colored 
 brethren might be saved from their "upsetting sins." 
 "Brudder," said one of his friends, at the close of the 
 meeting, "you aint got de hang ob dat ar word; it's be- 
 settin' not upsettin'." 
 
 "Brudder," said the first, "if dat's so, it am so; but 
 I was prayin' de Lord to sabe us from de sin ob intoxi 
 cation, and if dat aint an upsettin' sin, I dunno what am!" 
 
 A little girl, being told that the name of the king of 
 Siam was Chu-Long .Korn, exclaimed, "Ma, is he fond 
 of succotash?" 
 
AMONG THE INDIANS I7Q 
 
 JOHN 
 You're going to leave the homestead, John 
 
 You're twenty-one today; 
 And the old man will be sorry, John, 
 
 To see you go away. 
 You've labored late and early, John, 
 
 And done the best you could; 
 I ain't a goin' to stop you, John 
 
 I couldn't if I would. 
 
 Yet something" of your feelings, John, 
 
 I s'pose I'd ought to know; 
 Though many a day has passed away 
 
 'Twas forty years ago 
 When hope was high with me, John, 
 
 And life lay all before 
 That I, with strong and measured stroke, 
 
 Cut loose, and pulled from shore. 
 
 The years they come and go, my boy, 
 
 The years they come and go; 
 And raven locks and tresses brown, 
 
 Grow white as driven snow. 
 My heart has known its sorrows, John, 
 
 It's trials and troubles sore; 
 Yet God withal hath blest me, John, 
 
 "In basket and in store." 
 
 But one thing let me tell you, John, 
 
 Before you make your start; 
 There's more in being honest, John, 
 
 Twice o'er than being smart. 
 Though rogues may seem to flourish, John, 
 
 And sterling worth to fail, 
 O, keep in view the good and true, 
 
 'Twill in the end prevail. 
 
 Don't think too much of money, John, 
 And dig and delve and plan, 
 
l8o FORTY YEARS 
 
 And rake and scrape in every shape 
 
 To hoard up all you can. 
 Though fools may count their riches, John, 
 
 In shillings, pounds and pence, 
 The best of wealth is youth and health, 
 
 And good, sound common sense. 
 
 Be gentle to the aged, John, 
 
 At poverty ne'er jest, 
 For many a brave and noble heart 
 
 Beats 'neath a ragged vest. 
 And the Savior of the world, my boy, 
 
 Whose 'blood for us was shed, 
 With all his grace had not a place 
 
 Wherein to lay his head. 
 
 And don't be mean or stingy, John, 
 
 But lay a little by 
 Of what you earn; you soon will learn 
 
 How fast 'twill multiply, 
 So, when old age comes creeping on, 
 
 You'll have a goodly store 
 Of wealth to furnish all your needs, 
 
 And maybe something more. 
 
 There's shorter cuts to fortune, John, 
 
 We see them every day; 
 But those who save their self-respect 
 
 Climb up the good old way. 
 "All is not gold that glitters," John, 
 
 And make the vulgar stare; 
 And those we deem the richest, John, 
 
 Have oft the least to spare. 
 
 Don't meddle with your neighbors, John, 
 Their sorrows or their cares; 
 
 You'll find enough to do, my boy, 
 To mind your own affairs. 
 
 The world is full of idle tongues 
 
AMONG THE INDIANS l8l 
 
 You can afford to shirk; 
 There's lots of people ready, John, 
 To do such dirty work. 
 
 A PARTICULAR PROVIDENCE 
 
 George Dillwyn, of Burlington, New Jersey, an em 
 inent minister of the Society of Friends, in the early part 
 of the present century, was remarkable for spiritual dis 
 cernment. Among other anecdotes related of him illus 
 trating his quick perception of the pointing of duty, and 
 his faithful obedience thereto, is the following: 
 
 On one occasion, when sitting in his parlor with his 
 wife, he suddenly arose from his seat, took his hat, and 
 seemed about to go out for a walk. His wife attempted 
 to detain him, informing him that it was raining, of 
 which he seemed to be unaware, and that it was nearly 
 dinner time. He replied that he must go; his wife ac 
 cordingly brought him an umbrella, and he left his home 
 without apparently knowing his destination. After 
 walking the street for a time he came opposite a house 
 into which he felt it right to enter. He opened the door 
 and walked into the front parlor, in which he found two 
 men, who appeared greatly astonished to see him. He 
 sat down by them in silence and, after a time, said that 
 he felt impelled to enter that house, though for what 
 purpose he could not tell, but perhaps they could inform 
 him. They then told him that they had had an earnest 
 discussion on the doctrine of a particular Providence, 
 which one of them had stoutly maintained and the other 
 as strenuously opposed. At length the latter had said 
 that if George Dillwyn was to walk into the room, at 
 
l82 FORTY YEARS 
 
 that moment, he would believe the doctrine. He had no 
 sooner said the words, "than," remarked the narrator, 
 "you came in." After this remarkable incident, George 
 Dillwyn addressed them in an impressive manner, and 
 took his leave. 
 
 FARTHER BACK 
 
 Would you force the Indian farther back 
 
 In the trackless, western wild; 
 Through the frowning forest, broad and black- 
 
 From his native haunts exiled? 
 
 Say, shall they have their childhood's home? 
 
 And the banks of their sunny streams; 
 Through the untrod waste, outcasts to roam 
 
 Where the panther's eye balls gleam. 
 
 True they are weak and we are strong, 
 
 With us vain were their might; 
 But does their weakness make them wrong, 
 
 Or is our strength our right? 
 
 Remember once this fair domain 
 
 Was theirs and theirs alone; 
 Sole monarchs of the boundless plain, 
 
 They feared the wrath of none. 
 
 From an eastern clime a fable band 
 
 Came to their peaceful shore; 
 They craved a boon at the red man's hand, 
 
 He shared with them his store. 
 
 He gave them shelter, fire and food, 
 
 And soothed their lot forlorn; 
 And then instead of gratitude, 
 
 He felt the white man's scorn. 
 
AMONG THE INDIANS 183 
 
 O'er the fair land their hosts have gone, 
 
 Sore fell their arm in wrath; 
 Till scarcely a single moccasin, 
 
 Marks the red hunter's path. 
 
 Our homes are built upon the mounds, 
 
 Where the dead Indian lies; 
 And o'er their forest hunting grounds, 
 
 Our lordly cities rise. 
 
 Their fathers sleep beneath the sod, 
 
 Now by the white man pressed 
 But the Indian leaves the turf untrod, 
 
 That guards the warrior's rest. 
 
 And ill do they bear to know the graves 
 
 By them thus sacred held; 
 Upturned by the shares of avarice slaves 
 
 Are leveled with the field. 
 
 RINGING FOR THE WATER BOY 
 A good story is told of a verdant one, who was a 
 passenger in a railroad express train and became thirsty: 
 " Where's that 'ere boy with that water can?" he queried 
 of his neighbor. ''He has gone forward to the baggage 
 car, I suppose." was the reply. "Wall, do you suppose 
 I ken get him back here again?" "Certainly," said the 
 other; "you have only to ring for him," and he nodded 
 toward the bell-line that ran above their heads. Before 
 anyone could prevent it, Rusticus had seized the line 
 and given it a tremendous tug. The consequences were 
 at once obvious; three shrill whistles were instantly 
 heard, half a dozen brakemen ran to their posts, and the 
 train came to a stand-still with a suddenness that startled 
 half the passengers with astonishment, and caused every 
 
184 FORTY YEARS 
 
 man next to a window to hoist it and look out to see 
 what was the matter. In a few minutes the conductor, 
 red and excited, came foaming" into the car to know who 
 pulled that bell-rope. "Here, mister, this way; I'm the 
 man," shouted the man, drawing all eyes upon him. 
 "You!" said the conductor; "and what did you do it 
 for?" "Sartin; I wanted the water-boy, and my partner 
 here in the seat said I'd better ring- for him, as we do at 
 the hotel, and so I yanked the bell; will he be along: 
 soon? And, by the by, what in thunder be ye stoppin' 
 fer?" The shout of laughter that greeted this honest 
 confession was too much for the conductor, and he had 
 to wait till he got his train under way again before he 
 explained the mystery of the bell-rope to his verdant 
 customer. 
 
 St. John says that when the Savior was brought be 
 fore Pilate, he was asked the question, "What is truth?" 
 As Pilate was a Roman, of course his question was ask 
 ed in the Latin language: Quidest veritas? The scrip 
 ture records no reply to this question, possibly for the 
 reason that it contains an answer which may be discov 
 ered by the mere transposition of the letters: Est vir qui 
 adest, "It is the man who stands before you." This may 
 be as interesting as it is singular to many. 
 
 THE SIMPLE CHURCH 
 
 I've been to a Quaker meeting, wife, and I shall go again; 
 It was so quiet and so neat, so.simple and so plain; 
 The angels seemed to gather there, from off the other 
 
 shore, 
 And fold their wings in quietness, as if they'd been before. 
 
AMONG THE INDIANS 185 
 
 There was no high-priced organ there, no costly singing 
 
 choir 
 To help you raise your thoughts to God and holiness 
 
 inspire; 
 
 But, sitting still in science, we seemed to feel and know 
 The still, small voice that entered in and told the way 
 
 to go. 
 
 The walls were free from paintings and costly works of art, 
 That in our modern churches seem to play so large a part; 
 For, it seems they each endeavor to please the eye of man, 
 And lose all thoughts of plainness in every church they 
 plan. 
 
 The windows had no colored glass to shed a gloom around 
 But God's pure sunlight entered unrestrained and all 
 
 around, 
 
 And centered in a little spot, so bright, it seems to me 
 A glimpse of brightness somewhat like our future home 
 
 will be. 
 
 There was no learned minister, who read as from a book, 
 And showed that he had practiced his every word and 
 
 look, 
 But a sermon full of wisdom was preached by an old 
 
 Friend, 
 That took right hold of all our thoughts, and held them 
 
 to the end. 
 
 There was no pulpit decked with flowers of beauty rich 
 and rare, 
 
 And made of costly foreign woods, almost beyond com 
 pare; 
 
 But the plain and simple words that we that day had 
 heard, 
 
 The common painted gallery did much to help the word. 
 
 There was no bustle, noise, or stir, as each one took his 
 seat, 
 
l86 FORTY YEARS 
 
 And silence settled over all, not solemn, but so sweet! 
 As each in his quiet way implored for strength to know 
 The right from wrong" in everything, and asked the way 
 to go. 
 
 It seemed while I was there, wife, so peaceful and so still, 
 That I was in God's presence, and there to do His will; 
 The simple, peaceful quiet did more to move my heart 
 Than any worship yet had done, with all its show and art. 
 
 I'm going there again, wife, and you will like it, too. 
 I know what it has done for me; 'twill do the same for 
 
 you; 
 And you, when once you've entered through the plain 
 
 but open door, 
 Will wonder why you've never tried the simple church 
 
 before. 
 
 OBITUARY 
 
 Mrs. Caroline Spicer, wife of John Spicer, died on 
 the eve of December 23, '93, aged 44 years, after a long 
 spell of sickness, in a mysterious way and slowly losing 
 her breath. She would get better at times but finally 
 get back into the same sickness. She bore her ailment 
 with great courage. After a few months illness the guar 
 dian angel beconed her home and she fell asleep in the 
 arms of Jesus. Just prior to her death she made a few 
 remarks to her husband concerning her sickness. She 
 said: "John, I am going to get better, I feel better. I 
 think -I shall sleep tonight, I am going to get better and 
 won't be sick any more." She removed herself from the 
 bed and sat on a chair and made special request con 
 cerning a few domestic affairs, and in a few moments 
 bade him redress her bed that she might sleep well that 
 night, and when the bed was ready she arose, went to it, 
 
AMONG THE INDIANS 187 
 
 bade her husband "good-bye," laid down and thus her 
 spirit departed for its ethereal throne to join with the 
 Great Spirit. 
 
 Friend after friend departs, as the years go by, those 
 that we have known in infancy, in childhood, in youth, 
 in maturity, one by one pass from our sight. Yesterday 
 they were with us, full of life, joy and love today they 
 are gone, and our homes are desolate, and our hearts 
 are sad with a sadness for which sadness earth has no 
 remedy. The nearest and dearest, the truest and nob 
 lest, pass from us and are lost in the shadow of the 
 tomb. We who linger behind are also passing away. It 
 is only a little while and the partings will be over, and 
 the meetings will begin; the toil will be ended and the 
 rest remain; the weariness, the pain the conflict ends, 
 and then comes the peaceful sleep, the quiet rest in hope 
 and the joyful awakening to an immortal life. 
 
 The following lines were sent to my wife's sick room 
 by E. A. Bacon, Germantown, Pennsylvania. How 
 much they cheered her heart: 
 
 Lord, speak to me that I may speak 
 
 In loving echoes of thy tone; 
 As thou hast sought, so let me seek 
 Thy erring children, lost and lone. 
 
 Oh lead me, Lord; that I may lead 
 The wandering and the wavering feet; 
 
 Oh feed me, Lord, that I may feed 
 
 Thy hungering ones with manna sweet. 
 
 Oh fill me with Thy fullness, Lord, 
 Until my very heart o'er flows; 
 
l88 FORTY YEARS 
 
 In kindling: thought and glowing word, 
 Thy love to tell, Thy praise to show. 
 
 Oh use me, Lord, use ever me 
 
 Just as Thou wilt, and when and where, 
 
 Until Thy blessed face I see 
 
 Thy rest, Thy joy, Thy glory share. 
 
 To tell the Indian, Lord, of Thee, 
 That he may share Thy joy with me; 
 
 Oh, may we sing the song of love 
 In that bright world above. 
 
 Bear not a simple care, 
 
 One is too much for thee; 
 The work is His, and His alone, 
 
 To rest in Him thy work shall be. 
 
 When I take a retrospective view of the past forty 
 years of my life in this country and contrast forty years 
 ago with now it makes me smile. Then I traveled in 
 a two horse cart, and when noontime came would un 
 hitch my team, feed them and take my lunch of cold 
 bread and meat and walk backward and forward along 
 the trail while eating. 
 
 One morning when I started on a trip the postmas 
 ter at Wyandotte brought out a card and read to me 
 giving a description of a man, who had killed another 
 man up in Kansas and took his team. 
 
 I was riding along in my cart on a trail not very far 
 from Grand river, heard a noise, looked up, and right in 
 front of me, holding a gun in his hand, stood a man 
 fitting the description of the man in the card the post 
 master had read to me that morning. I stopped, we 
 talked a few minutes and I said I must be going. He 
 
AMONG THE INDIANS l8g 
 
 said I could not cross the river. "Yes," I said, "I know 
 the river is high, but I am going down on this side." I 
 never looked back, but expected him to shoot every mo 
 ment until I got away. I did not see the team as he 
 had them hid in the bushes. A great many people have 
 disappeared quite suddenly and were never heard from 
 again in this country in the early days. 
 
 We would travel many miles at times without seeing 
 any one. At one time I was going to the Sac and Fox 
 agency, a distance of forty miles, and only passed one 
 house. I stopped there for dinner, and while I was un 
 hitching my team a man came out and said there was a 
 woman in the house who knew me. I wondered who in 
 the world it could be that would know me this distance 
 from home, but when I went in the house I discovered 
 that she was a lady whom I had married to a Sac and 
 Fox Indian many years previous, Some times in trav 
 eling in that early day, twenty to thirty miles would be 
 passed without seeing a house, and yet I was never lone 
 ly for I had sweet communion with my Lord and Mas 
 ter. 
 
 One time a great many years ago my wife arid I and 
 Thomas Stanley were riding along in my hack out on a 
 big prairie. Thomas asked me to stop, climed out of 
 the hack and started across the prairie, saying he would 
 be at the house the next morning about ten o'clock, and 
 sure enough he was. I remember on another occasion 
 Thomas and I stayed all night with Uncle Irving Long, 
 chief of the Wyandottes. We were standing out in the 
 yard when Thomas sniffed the air a little and said if I 
 
IQO FORTY YEARS 
 
 would go in the house and ask Nancy for an apple and 
 a biscuit he would go on. I inquired where he was going". 
 He replied that as I had given him the apple and the 
 buiscuit he had apple pie now and would go on to Dick 
 Witham's. Thomas had a coat which he made himself, 
 with eleven pockets in it. He always walked. I have 
 tracked him for miles and miles. He would stop and 
 shake hands with every Indian he met, and all the In 
 dians throughout the country knew him. On one oc 
 casion he wanted to drink a cup of hot water. After 
 pouring it out he stood with the cup in his hand for 
 some time, busily talking, when an old Indian spoke up, 
 "If Thomas don't drink that pretty soon it will lose its 
 strength." Thomas was a man who was always at home 
 wherever he happened to be, and would take hold and 
 help with any work there was to do. He was quite a 
 character and everyone who knew him loved Thomas 
 Stanley. 
 
 In cosmopolitan literature there is probably no char 
 acter that is known among so many people, and especi 
 ally the red race, as is Uncle Jerry Hubbard. He has 
 lived two score years among them, studied their habits, 
 manners and customs and is fully equipped and prepared 
 to give a complete history, setting forth their develop 
 ment and advancement. We can imagine forty years 
 ago and see Uncle Jerry riding r his little Indian pony to 
 and from the different tribes; how glad they were to 
 greet him when he appeared among them; how pleased 
 they were to invite him to their feast of dog meat that 
 had been especially prepared for him. How in his good- 
 
AMONG THE INDIANS IQI 
 
 natured way he entertained them, preached to them and 
 told them interesting stories about the white man that 
 would soon be among- them to take their lands and dis r 
 possess them of their hunting ground, all of which has 
 sure come true. 
 
 It is unquestionably true that "Uncle Jerry" has 
 married more Indians than any other white man in the 
 known world. He was the founder of the Friends church 
 among them. They all knew ' 'Uncle Jerry" as the In 
 dian's friend. He never betrayed .one of them, always 
 gave them good advice, comforted them in time of need. 
 They loved him as a father to them, respected him for 
 his lovingkindness. 
 
 Of late years "LJncle Jerry" has devoted his entire 
 time to the ministry, preaching here and there wherever 
 the occasion demands. He has been called to preach 
 funerals which have required scores of miles of travel on 
 his part, and which he has cheerfully done, no matter 
 what the weather may have been. 
 
 It would not do to close this .article without saying 
 something about his apetite for good things to eat. He 
 has feasted on the "canine species" and from that to the 
 yellow-legged chicken, of the latter he is exceedingly 
 fond. To him no marriage ceremony is complete with 
 out a well-spread table. 
 
 In conclusion, we wish to say that the subject of this 
 little sketch has a great circle of friends, and is a man 
 with but few enemies. For a man seventy-seven years 
 of age he is quite active both physically and mentally. 
 Such well rounded characters are these that live to reach 
 the century mark. Here's hopin' to "Uncle Jerry." 
 
 J. W. COONS 
 Editor Live Wire, Miami, Oklahoma. 
 
IQ2 FORTY YEARS 
 
 We see by the Miami papers that "Uncle Jerry Hub- 
 bard" is publishing" a book of reminiscences of "Forty 
 Years Among the Indians." In our opinion there is no 
 man better fitted to compile a book of that sort, or one 
 more experienced in the ways of educating and upbuild 
 ing the Indians. We have known him for thirty-five 
 years out of the forty and can only say that he is "John 
 ny-on-the-spot" either with or without the dollar in 
 sight to help the poor, marry the love-sick or bury the 
 dead. We have known him to go far and near to visit 
 the sick and bury the dead help carry the corpse out 
 and take the shovel and help smooth over the little 
 mound, wipe the sweat from his brow, then offer a fer 
 vent .prayer for all. We have had him engaged for the 
 past twenty years to ease us out of this vale of tears 
 when the final taps of life are sounded. Jerry is a man 
 who allows every person his or her own way of doing^ 
 right, and can work with any denomination so long as 
 their doings point to the same place. Every Indian as 
 well as white know that they have a friend in Uncle 
 Jerry, and all we have to do is to let the people know 
 that Jerry will preach at a certain time and place and 
 a large congregation will be present who are sure to pay 
 strict attention to all that he says. And, again, Uncle 
 Jerry is a man who attends to his own business, never 
 meddles, but on occason will give a sinner good advice. 
 When in the pulpit he scores you right and left. 
 
 We have watched him all these years and can say 
 truthfully that he comes the nearest walking the Golden 
 Rule of any man we ever met always scattering sun 
 shine, and he lives his Christianity every day, as every 
 
AMONG THE INDIANS IQ3 
 
 Indian and every white in all this country will bear wit 
 ness. And while he is a man seventy-seven years old 
 yet he can ride in a buggy or wagon all day and not be 
 weary. Our only wish is that our feet were as sure of 
 walking the Golden Streets as we believe his to be. 
 
 We want one of Uncle Jerry's books, and we believe 
 no library complete without one. 
 
 Your old friend, 
 
 WATT C. JENNISON. 
 
 This is old Judge Winn's son-in-law, of the Ottawas. 
 
 CONSIDER THE LILIES 
 
 At the conclusion of the Quarterly Meeting in Mas 
 sachusetts, 7th month and 6th, 1876, Stanley Pumphrey 
 commented on a pond lily held in his hand, in the fol 
 lowing language: "As I was entering the meeting house 
 a kind friend handed me this flower. When first receiv 
 ed it was fresh and vigorous, fragrant, pure and beauti 
 ful, showing what exquisite beauty and lovliness our 
 Lord may bring forth from very unpromising materials. 
 It is a plant formed in the mire, and growing in unsight 
 ly surroundings; yet, from amidst the impure and vile, 
 it has grown up and blossometh forth an emblem of pu 
 rity. So the things which we do lightly esteem in this 
 lower world, or loathe as grievous, inconvenient or un 
 congenial, may be converted into the conditions of our 
 spiritual development, and the beauty of the Lord our 
 God upon us; so, by His grace, may we be endowed with 
 "beauty for ashes, the oil of joy for mourning, and the 
 garments of praise for the spirit of heavenliness."By the 
 length of the stem which this flower crowns, it appears 
 
IQ4 FORTY YEARS 
 
 that it has come up through deep waters, until finally it 
 was unfolded to the light. What encouragement is there 
 for us unto patient continuance in the midst of our dark, 
 or turbid, or storm-tossed surroundings, ever looking to 
 come up higher by means of these to the Sun of Right 
 eousness, in His light shining clearer and clearer till we/ 
 merge into the perfect clay. We may be toiling, we 
 may have to grope upward as in the darkness, but let us 
 patiently fight the good fight of faith, to finish our 
 course, and reach the crown of righteousness which the 
 Lord will give us in that day. 
 
 "You see this flower, which at first was so fresh and 
 lovely, now wilted and withered away. This because it 
 has become detached from the root that bore it. Beware, 
 lest it be -so with any of us through our not dwelling in 
 the root, as branches abiding in the vine. From Jesus 
 Christ, our root and foundation, we derive all our life 
 and supply. Disconnected from Him, we shall wilt and 
 wither and perish. Clinging to Him, we shall draw con 
 tinually upon everlasting strength, and bring forth, not 
 only of His glory and beauty to adorn His doctrine, but 
 also much fruit unto life eternal. "Consider the lilies, 
 how they grow." 
 
 ABIDE WITH ME 
 
 "Abide with us; for it is toward even, and the day is far 
 spent." 
 
 Abide with me; fast falls the even tide; 
 The darkness depens; Lord, with me abide; 
 When other helpers fail, and comforts flee. 
 Help of the helpless, Oh, abide with me. 
 
AMONG THE INDIANS 1 95 
 
 Hold Thou Thy cross before my eyes; 
 Shine through the gloom, and point me to the skies; 
 Heaven's morning- breaks, and earth's vain shadows flee; 
 In life, in death, O Lord, abide with me. 
 
 A LAMP TO THY FEET 
 A lamp to thy feet not a splendor, 
 
 Lighting the hills afar; 
 Not radience, solemn and tender, 
 
 Of moonlight; or glimmer of star. 
 All around may be shrouded in shadow 
 
 And dimness and mist of the night; 
 But be it o'er mountain or meadow, 
 
 Before us the path shall be light. 
 
 For His locks are wet with the night dews, 
 
 His feet are bleeding and torn, 
 As, weary under our burden, 
 
 He treads in our pathway the thorn. 
 Though His lamp light one step, and one only, 
 
 There's the mark of His foot in the sod; 
 Though the way be thorny and lonely, 
 
 It ends in the bosom of God. 
 
 "Goo's RAVEN" 
 
 A lady who lived on the north side of London, set 
 out one day to see a poor sick friend, living in Drury 
 Lane, and took with her a basket provided with tea, 
 butter and food. The day was fine and clear when she 
 started, but as she drew near to Islington a thick fog 
 came on, which somewhat frightened her, as she was 
 deaf and feared it might be dangerous in the streets if 
 she could not see. Thicker and darker the fog became; 
 they lighted the lamps, and the omnibus went at a walk 
 ing pace. Just at she reached her destination the fog 
 
Ig6 FORTY YEARS 
 
 cleared. She knocked at the door and a little girl open 
 ed it. "How is grandmother?" "Come in, Mrs. A ," 
 answered the grandmother; "how did you get here? We 
 have been in thick darkness all day." The room was ex 
 ceedingly neat and the kettle stood boiling on the fire. 
 "I see you are ready for tea, and have brought some 
 thing more to place upon the table," The woman said, 
 "Mrs. A . you are indeed God's raven, sent by Him to 
 bring us food, for we have not tasted yet. I felt sure 
 God would care for us. Thirty years He has provided 
 for me through all my pain and helplesness and I felt 
 sure He would not leave us to starve at last," The right 
 eous cry, and the Lord heareth, and delivereth them out 
 of all their troubles." 
 
 A PATHETIC INCIDENT 
 
 One day in the winter of 1832-3, four Flathead In 
 dians appeared upon the streets of St. Louis with a re 
 quest which no white man had ever heard before. They 
 came, they said, from the land of the setting sun. They 
 had heard of the white man's God, and they wanted the 
 white man's Book of Heaven. 
 
 General Clarke, then commanding the military post 
 at St. Louis, was a Roman Catholic. The Roman Cath 
 olic missionaries have performed heroic service among 
 the Indians. Unfortunately, however, they have tried 
 to give the Indian Christianity without civilization. So 
 while the four Flatheads were received with the greatest 
 hospitality, and were shown the Roman Catholic church, 
 the pictures of the saints, etc., yet they were denied their 
 oft repeated request for a bible. Two of the Indians 
 
AMONG THE INDIANS IQ7 
 
 died in St. Louis from the fatigue of their long" journey 
 from Oregon. The other two, homesick and disappoint 
 ed, prepared to return. General Clarke made a banquet 
 for them and bade them God speed on their journey. 
 One of the Indians was called upon to respond. His re 
 sponse deserves to rank with Lincoln's Gettysburg 
 speech as a model of eloquence, and with Washington's 
 farewell address in the influence it subsequently exercis 
 ed. We can give no just idea of the circumstances, or 
 of the impression it produced. We can only give the 
 English version of the speech, which, like all translations, 
 loses much of the force of the original: 
 
 "I came to you over the trail of many moons from 
 the setting sun. You were the friends of my fathers who 
 have all gone the long way. I came with an eye partly 
 opened for more light for my people who sit in darkness. 
 I go back with both eyes closed. How can I go back to 
 my blind people? I made my way to you with strong 
 arms, through many enemies and strange lands, that I 
 might carry back much to them. I go back with both 
 arms broken and empty. Two fathers came with us. 
 They were the braves of many winters and wars. We 
 leave them asleep by your great water and wigwam. 
 They were tired in many moons and, their moccasins 
 wore out. My people sent me to get the white man's 
 Book of Heaven. You took me .where you allow your 
 women to dance, as we do not ours, and the Book was 
 not there. You took me where they worship the Great 
 Spirit with condles, and the Book was not there. You 
 showed me the images of the good spirits and pictures 
 of the good land beyond, but the Book was not among 
 
ig8 FORTY YEARS 
 
 them to tell us the way, I am going back the long, sad 
 trail, to my people of the dark land. You make my feet 
 heavy with gifts and my moccasins will grow old in car 
 rying them, yet the Book is not among them. When I 
 tell my poor, blind people after one more snow in the 
 big council, that I did not bring the Book; no word will 
 be spoken by our old men or by our young braves, One 
 by one they will rise up and go out in silence. My peo 
 ple will die in darkness, and they will go on the long 
 path to other hunting grounds. No white man will go 
 with them and no white man's book to make the way 
 plain. I have no more words." Missionary Review. 
 
 The government has often made mistakes in treating 
 with the Indians by sending the wrong men men whose 
 slightest command demanded instant obedience. They 
 may be good men, doubtless are, but generals, colonels 
 and captains will not do. Half a dozen old farmers who 
 have the patience to sit down with the Indians and care 
 fully listen to the Indians' side of the case will do more 
 good and accomplish more in less time than blustering 
 generals or pompous officials. The Indian wants to 
 know why the Great Father at Washington requires him 
 to do thus and so. What would our white citizens do 
 if Great Britain should suddenly order them to move 
 over into Arkansas and back the order up with an army? 
 The Indian's case is parallel, he wants to know why? 
 Denied the reason why and commanded to go he rights, 
 just the same as any other race of people would do. 
 Look up and down the blood-red pages of greed's deal 
 ings with the American Indian and ask yourself, will not 
 Almighty God visit his wrath upon the white man? 
 
AMONG THE INDIANS IQQ 
 
 PEN PICTURE OF "UNCLE JERRY" HUBBARD 
 
 Every city and village in the land has its town char 
 acter a man or woman who stands out prominently 
 from the inhabitants thereof with characteristics possess 
 ed by no one but themselves. Miami, Ottawa county, 
 Oklahoma, the capital of the greatest lead and zinc 
 mines the world has ever known, is no exception to this 
 rule. Her most distinguished citizen is Reverend Jere 
 miah Hubbard, and his office is that of the Lord's am 
 bassador. 
 
 At Seattle, Washington, a number of years ago, lived 
 Princess Angeline, daughter of Chief Seattle, of the Si- 
 wash tribe of clam-digging Indians of the Puget Sound 
 country. In all the teeming industry and commercialism 
 of that great city Princess Angeline was pointed to as 
 the one whom the city of Seattle esteemed to be the 
 greatest and most picturesque of all her inhabitants. 
 Princess Angeline had the freedom of the city. She it 
 was who could go into any home with the privileges of 
 an invited guest, or into any store or shop and help her 
 self to whatever might appeal to her fancy or desires, 
 without money and without price. The city saw to it 
 that her wants were well provided for. 
 
 So it is with our ''Uncle Jerry" Hubbard. No home 
 in all this great northeastern section of Oklahoma but 
 has a welcome on the door mat for him. His wants are 
 well provided for. For forty years he has ministered to 
 the spiritual and physical needs of first, the aborigines, 
 and next, the white settler as he came crowding in on 
 the heels of the disappearing red man. 
 
 It would be a hard matter for a person to read the 
 
2OO FORTY YEARS 
 
 pages of this book and not discover in its simple story 
 of a life that gave all its best and asked nothing- in re r 
 turn, the secret of its strength of hold upon the lives and 
 hearts of the people with whom he has come in contact 
 for the forty long years herein detailed. 
 
 To do as the savage did; to sleep in his tents; to eat 
 his food; endure the hardships of the winter's blasts and 
 the summer's drouths; to toil night and day in an effort 
 to bring to the lives of an unenlightened race the light 
 of a better way, of a sublime hope; the turning of dark 
 ness into day for benighted minds, and do it all so cheer 
 fully day by day, shows a strength of character which 
 can not but excite the admiration, and be an inspiration 
 to every person who may have the good fortune to read 
 these lines. 
 
 And, as you grasp his hand and look into his eyes 
 steady eyes, sincere eyes you ask yourself the question, 
 what is the force, the inspiration back of this man? 
 What gives him this power to win the hearts of children 
 and men? Take the pains to turn to page three of this 
 book and there read your answer, for besides his God, 
 who gives him grace, is the wife Mary G. Hubbard 
 the sublime queen of motherhood, the dauntless inspira 
 tion of manhood. A. H. P, 
 
 NOTE On the page in this book which speaks of John Winney 
 as having been converted at twenty-five years of age ; should read 
 seventy-five years of age. 
 
/ c !/3