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