FROM HER ENTERING THE SCHOOL AT BRAINERD, UNTIL HER REMOVAL BY HER
PARENTS.
_Her appearance, when she entered the school.--Her diligence and
progress.--Her religious knowledge.--Character of her teachers.--Her
conversion, and solicitude for her people.--Instance of earnest
prayer--Prospect of her removal.--Her baptism.--Temporary
absence.--Admission to the church.--The early success at Brainerd
uncommon.--The chief obstacles to success among the Indians.--Visit
of the Treasurer of the American Board.--His account of the school,
and description of Catharine.--She is removed from Brainerd.--Is
visited by one of the missionaries.--Letters to her friends._
Catharine was of the middle stature, erect, of comely features, and
blooming complexion; and, even at this time, she was easy in her
manners, and modest and prepossessing in her demeanour.
“It was, however, manifest,” says Mr. Kingsbury, “that, with all her
gentleness and apparent modesty, she had a high opinion of herself, and
was fond of displaying the clothing and ornaments, in which she was
arrayed. At our first interview, I was impressed with the idea, that
her feelings would not easily yield to the discipline of our schools,
especially to that part of it, which requires manual labour of the
scholars. This objection I freely stated to her, and requested that,
if she felt any difficulty on the subject, she would seek admission
to some other school. She replied, that she had no objection to our
regulations. I advised her to take the subject into consideration, and
to obtain what information she could, relative to the treatment of
the scholars, and if she then felt a desire to become a member of the
school, we would receive her.
“She joined the school, and the event has shewn, that it was of the
Lord, to the end that his name might be glorified. I have often
reflected, with adoring gratitude and thankfulness, on the good
providence, which conducted that interesting young female to Brainerd,
and which guided her inquiring and anxious mind to the Saviour of
sinners.”
Sometime before this, it is not known precisely how long, while
residing at the house of a Cherokee friend, she had learned to speak
the English language, and had acquired, also, a knowledge of the
letters of the alphabet. She could even read in words of one syllable.
These acquisitions, which were of no particular service at the time
they were made, are to be noticed with gratitude to God, as the
probable means of leading her to Brainerd. They excited desires, which
she could gratify no where else.
Her teachers declare, that, from her first admission to the school,
she was attentive to her learning, industrious in her habits, and
remarkably correct in her deportment. From reading in words of one
syllable, she was able, in sixty days, to read intelligibly in the
Bible, and, in ninety days, could read as well as most persons of
common education. After writing over four sheets of paper, she could
use the pen with accuracy and neatness, even without a copy.
From the testimony of different persons it appears, that, when she
entered the school, her knowledge on religious subjects was exceedingly
vague and defective. Her ideas of God extended little further than
the contemplation of him as a great Being, existing somewhere in the
sky; and her conceptions of a future state were quite undefined. Of
the Saviour of the world, she had no knowledge. She supposed, that the
Cherokees were a different race from the whites, and therefore had no
concern in the white people’s religion; and it was some time before she
could be convinced, that Jesus Christ came into the world to die for
the Cherokees. She has been known, also, to remark, subsequently to her
conversion, that she was much afraid, when she first heard of religion;
for she thought Christians could have no pleasure in this world, and
that, if she became religious, she too should be rendered unhappy. How
much her opinions and sentiments on this subject were, in a short time,
changed will abundantly appear as we proceed.
That the reader may be duly sensible of the singleness of heart
and Christian devotedness of the men, under whose instruction this
interesting female had placed herself, he is informed, that, not long
after her introduction to them, they adopted the following resolution,
which developes an economical principle, carried through all the
missions to the Indians, under the direction of the American Board of
Commissioners for Foreign Missions.--“That, as God in his providence
has called us to labour in the great and good work of building up
his kingdom among the Aborigines of this country, a work peculiarly
arduous, and which will be attended with much expense; and above all,
considering that we have solemnly devoted ourselves, and all that we
have, to the prosecution of this work; we declare it to be our cordial,
deliberate, and fixed resolution, that, so far as it respects our
future labours, or any compensation for them, we will have no private
interests distinct from the great interests of this institution. And,
that if it meets the views of the Prudential Committee, we will receive
no other compensation for our services, than a comfortable supply
of food and clothing for ourselves and families, and such necessary
expenses as our peculiar circumstances may require; observing at all
times that frugality and economy, which our duty to the Christian
public and the great Head of the Church demands.”
Catharine had been in the school but a very few months, before divine
truth began to exert an influence upon her mind. This was manifested in
an increased desire to become acquainted with the Christian religion,
and in a greater sobriety of manners. A tenderness of spirit, moreover,
was, at the same time, observed in several others.
Such was the state of things, when the Rev. Elias Cornelius, then
acting as an agent of the American Board, made his first visit to
Brainerd. His conversation and preaching had considerable effect on the
Cherokees, and on the white people in the neighbourhood of the station.
On the last Sabbath of his preaching, which was the first Sabbath in
November 1817, four persons were much affected during the service,
among whom was Catharine. It is proper to add, that she did not seem,
at any time, to be greatly influenced by a fear of the punishment
threatened against sin. Her chief object of solicitude seemed rather
to be, that she might know the will of God, and do it. She appeared to
seek the kingdom of heaven with great earnestness, and spent much time
in reading the Scriptures, singing, and prayer, and was often affected
to tears. Her whole deportment, as a member of the mission family, is
represented as having been unexceptionable.
In December, she indulged a hope, that she had been pardoned and
accepted, through the Lord Jesus Christ. And it is no small proof of
the excellent practical tendency of her religion, that, of her own
accord, she very soon began to pray with her associates, and to assist
in teaching the Lord’s Prayer and the catechism to the younger girls in
the school.
The Rev. William Chamberlain, now residing at a missionary station
called Willstown, not far from the place of her nativity, states,
that, after the interesting period just mentioned, her desires for
the salvation of her people, were strong and ardent. She wept and
prayed for them, in secret places, as well as in the company of her
female friends at their weekly prayer-meetings. Among the rest, the
case of her brother David, then on the Arkansas river, was specially
interesting. One morning, having retired to the neighbouring woods
for devotion, she became so deeply engaged in prayer for this dear
brother, that the time passed insensibly, and she remained in her
sacred retreat till the sun was near setting. She had been favoured
with unusual nearness of access to her heavenly Father, and returned
home with an humble confidence, that He would fully answer her prayers.
After David had gone to New England to complete his education, having
previously given satisfactory evidence of piety, she related these
facts to a confidential friend, and said she wished to remember them
with gratitude.
Catharine is regarded as the first, who was hopefully converted
from among the Indians, by means of the missionaries sent out by
the American Board of Missions. It may well be supposed, therefore,
considering her amiable manners and promising character, that she was
dear to them all. How painful, then, must have been any prospect of her
removal into the western wilderness, where she would behold no pious
example, and hear no monitory voice; and this, too, at the commencement
of her Christian career, before her religious knowledge and habits were
matured.
At the commencement of the year 1818, her father came to take her home.
He expressed entire satisfaction with the treatment, which she had
received at the school; but said he contemplated removing beyond the
Mississippi, and wished to have her with him. This intimation was not
less painful to Catharine, than it was to the missionaries; but it came
under circumstances, which seemed to demand an acquiescence. “Perhaps,”
said her teachers and spiritual guides, “the Lord is taking her from
us, that she may be more useful in promoting his cause in some other
place.” We shall see, ere long, that they ultimately found occasion
to give praise to God, not only on account of the brief separation,
which now took place, but also for the more painful separation, which
happened in the latter part of the same year.
Catharine desired to receive, before her departure, the seal of the
covenant of grace, in the holy ordinance of baptism. As no reasonable
doubt could be entertained of her piety, her request was cheerfully
granted. On the 25th of January, Mr. Kingsbury preached from Gal.
iii, 28, on the fellowship of those, who are in Christ, of whatever
colour, or nation. The assembly was unusually large and solemn. After
the sermon and a prayer, the sacred ordinance was administered to the
deeply affected convert. She was the first Indian baptized by the
missionaries of the Board. This event occurred about eight months after
the opening of the school at Brainerd. Since then, about one hundred
adult Cherokees have received the same ordinance, preparatory to
admission to the visible church.
The month of February was spent by Catharine at her father’s house.
But, circumstances conspiring to prevent an immediate execution of the
purpose to remove to the Arkansas country, she was, to the no small
satisfaction of herself and the mission family, permitted to revisit
Brainerd, and continue there a few months longer, before commencing
her undesired journey. While at home, she had been closely questioned,
with respect to her religious faith, by some irreligious white people.
They endeavoured, though in vain, to perplex her mind, by objections
against the Scriptures. But her parents were pleased, that she had
learned so many good things, and expressed a desire to be themselves
instructed.
Her return furnished an opportunity for admitting her to full communion
in the visible Church of Christ. On the 29th of March, about two months
after her baptism, she, with others, ratified a solemn covenant with
the Most High, at the sacramental table. Seven of the communicants were
Cherokees. The assembly was large, solemn and attentive; and there
was reason to believe, that some of the bystanders had a great desire
to be with the little company, which commemorated the love of Jesus,
particularly one negro woman. This person, being asked how she felt on
that occasion, replied, “I felt as if that (meaning the communicants,)
was my company, and that they had left me alone in the wicked world.”
“Our red brethren and sisters,” say the missionaries, “declared, that
their joys, while at the table, exceeded every thing they had before
conceived.”
It has not been common for missionary stations among Pagans, to be
favoured so early, as was Brainerd, with the converting influences
of the Spirit of God. Generally, in these latter days, the faith
and patience of a missionary, under such circumstances, have been
considerably tried, before he has seen the fruits of his labours;
though, in due season, there has seldom failed to be a harvest amply
compensating him for all his toils. But among the Indians of North
America, who have not incorporated the worst vices of civilized
life with their own, the preacher of the Gospel has some peculiar
advantages. They possess not, as do most heathen nations, a complicated
system of false religion, transmitted from their fathers, which must
be overthrown, before the Gospel can prevail. They are, to a great
extent, “without a sacrifice, and without an image, and without an
ephod, and without a teraphim.” There is scarcely any thing among the
Indians themselves, to oppose the prevalence of the Gospel, except
their unfortified ignorance and depravity. The greatest obstacles
to missionary success among them, arise from a foreign influence,
industriously, and sometimes powerfully, exerted.
In May, Jeremiah Evarts, Esq., at that time Treasurer of the
American Board of Commissioners for Foreign Missions, arrived at
Brainerd, on a visit of inspection and superintendence. By extracting
two or three passages from a letter, which he then wrote, to Dr.
Worcester, Corresponding Secretary of the Board, the reader will
have an interesting view of the internal economy of the missionary
establishment, with which Catharine was connected.
“It was on Friday evening, the 8th inst., just after sun-set, that I
alighted at the mission-house. The path, which leads to it from the
main-road, passes through an open wood, which is extremely beautiful
at this season of the year. The mild radiance of the setting sun, the
unbroken solitude of the wilderness, the pleasantness of the forest
with all its springing and blossoming vegetation, the object of my
journey, and the nature and design of the institution, which I was
about to visit, conspired to render the scene solemn and interesting,
and to fill the mind with tender emotions.
“Early in the evening, the children of the school, being informed
that one of their northern friends, whom they had been expecting, had
arrived, eagerly assembled in the hall, and were drawn up in ranks and
particularly introduced. They are neither shy, nor forward in their
manners. To a stranger they appear not less interesting than other
children of the same age; but, if he considers their circumstances and
prospects, incomparably more so.
“At evening prayers, I was forcibly struck with the stillness, order,
and decorum of the children, and with the solemnity of the family
worship. A portion of Scripture was read, with Scott’s practical
observations; a hymn was sung, in which a large portion of the children
united; and Mr. Hoyt led the devotions of the numerous family. If all
the members of the Board could hear the prayers, which are daily
offered in their behalf at this station, (and I presume at all others
under their superintendence;) and if all patrons and contributors could
hear the thanks, which are returned to God for their liberality; and
especially if they could see a large circle of children, lately rescued
from heathenism, kneeling with apparent seriousness, and engaging in
the solemnities of Christian worship, one of them [Catharine Brown]
already a hopeful convert, and others thoughtful and inquiring;--if all
these things could be seen, one may safely predict, that the exertions
and sacrifices of the friends of missions would be increased four-fold.
These things are not the less real, however, because they cannot be
seen by every friend to the cause.”
The Rev. Ard Hoyt, mentioned in the above extracts, joined the mission
in the January preceding, and, in June, succeeded Mr. Kingsbury as
superintendent of the Cherokee mission, the latter having removed to
the Choctaw nation.
A farther extract from the letter of Mr. Evarts will not only confirm
much, that has already been said respecting Catharine, but will add
some other particulars.
“Her parents are half-breeds, who have never learnt to speak English;
yet if you were to see her at a boarding-school in New-England, as
she ordinarily appears here, you would not distinguish her from
well-educated females of the same age, either by her complexion,
features, dress, pronunciation, or manners. If your attention were
directed to her particularly, you would notice a more than ordinary
modesty and reserve. If you were to see her in a religious meeting of
pious females, you would not distinguish her, unless by her more than
common simplicity and humility. When she joined the school in July
last, (having come more than one hundred miles for that sole purpose,)
she could read in syllables of three letters, and was seventeen years
old. From her superior manners and comely person she had probably
attracted more attention, than any other female in the nation. She was
vain, and excessively fond of dress, wearing a profusion of ornaments
in her ears. She can now read well in the Bible, is fond of reading
other books, and has been particularly pleased with the Memoirs
of Mrs. Newell. Last fall she became serious, is believed to have
experienced religion in the course of the autumn, and was baptized
in January. Since that time, she has been constantly in the family;
and all the female members of it have the most intimate knowledge of
her conduct, and receive a frank disclosure of her feelings. It is
their unanimous opinion, that she gives uncommon evidence of piety. At
meetings for social prayer and religious improvement, held by them on
every Thursday afternoon and Sabbath evening, Catharine prays in her
turn, much to the gratification of her sisters in Christ. Her prayers
are distinguished by great simplicity as to thought and language, and
seem to be the filial aspirations of the devout child. Before Mrs.
Chamberlain took charge of the girls, Catharine had, of her own accord,
commenced evening prayer with them, just as they were retiring to
rest. Sometime after this practice had been begun, it was discovered
by one of the missionaries, who, happening to pass by the cabin where
the girls lodge, overheard her pouring forth her desires in very
affecting and appropriate language. On being inquired of respecting
it, she simply observed, that she had prayed with the girls, because
she thought it was her duty. Yet this young woman, whose conduct might
now reprove many professing Christians, who have been instructed in
religion from their infancy, only ten months ago had never heard of
Jesus Christ, nor had a single thought whether the soul survived the
body, or not. Since she became religious, her trinkets have gradually
disappeared, till only a single drop remains in each ear. On hearing
that pious females have, in many instances, devoted their ornaments to
the missionary cause, she has determined to devote hers also. In coming
to this determination, she acted without influence from the advice of
others.”[4]
Time fled rapidly away, in pious employments and in Christian
intercourse, and brought the long expected, much dreaded separation. It
shall be described in the words of those, who, next to the interesting
sufferer, felt it most.
“November 4. The parents of Catharine Brown called on us. They are on
their way to the Agency. The old grey-headed man, with tears in his
eyes, said he must go over the Mississippi. The white people would
not suffer him to live here. They had stolen his cattle, horses, and
hogs, until he had very little left. He expected to return from the
Agency, in about ten days, and should then want Catharine to go home,
and prepare to go with him to the Arkansas. We requested him to leave
his daughter with us yet a little while, and go to the Arkansas without
her; and we would soon send her to him, with much more knowledge than
she now has. To this he would not consent; but signified a desire, that
some of us would go along with him. It is a great trial to think of
sending this dear sister away with only one year’s tuition; but we fear
she must go. The Lord can and will order otherwise, if, on the whole,
it is for the best.”
While her parents were gone to the Agency, Catharine made a farewell
visit to Springplace, the seat of the Moravian mission, about
thirty-five miles from Brainerd. The feelings, with which she parted
from Mr. and Mrs. Gambold, the venerable missionaries there, were such
as might be expected, from her high regard for their characters, and
her prospect of never seeing them again. She returned to Brainerd on
the 9th; and, on the 20th, the missionaries thus describe her removal.
“We had a very affecting scene, in the departure of our sister
Catharine. Her father and mother, returning from the Agency to go to
the Arkansas, stopped yesterday for the purpose of taking her with
them. She knew that she needed more information to be prepared to go
alone into the wilderness, and intreated them to leave her with us a
little longer. She is their only daughter; and they would not consent
on any terms. The struggle was very severe. She wept and prayed, and
promised to come to them, as soon as she had finished her literary
education, and acquired some further knowledge of the Christian
religion. We engaged that she should be provided for while here, and
assisted in going to them. Her mother said, she could not live, if
Catharine would not now go with them. Catharine replied, that to her
it would be more bitter than death to leave us, and go where there were
no missionaries. Her father became impatient, and told her, if she
would not mind him, and go with them now, he would disown her forever;
but if she would now go, as soon as missionaries came to the Arkansas,
(and he expected they would be there soon,) she might go and live with
them as long as she pleased. He wished her to have more learning.
“Never before had this precious convert so severe a trial; and never,
perhaps, did her graces shine so bright. She sought for nothing
but to know her duty, and asked for a few minutes to be by herself
undisturbed. She returned, and said she would go. After she had
collected and put up her clothing, the family were assembled, a parting
hymn was sung, and a prayer offered. With mingled emotions of joy and
grief, we commended her to the grace of God, and they departed.
“Precious babe in Christ! a few months ago brought out of the dark
wilderness; here illuminated by the word and Spirit of God; and now to
be sent back into the dark and chilling shades of the forest, without
one fellow traveller, with whom she can say, ‘Our Father!’ O ye, who
with delight sit under the droppings of the sanctuary, and enjoy the
communion of saints, remember Catharine in your prayers.”
Thus was she removed from a place, endeared to her by some of the most
pleasing associations of her life; and she departed, expecting to
return no more. A day of sorrow must it have been to the members of the
school, whose warmest attachment she had most effectually secured. The
chief consolation of her religious friends was, that the whole had been
ordered by infinite Wisdom.
Early in the following month, information was received at Brainerd,
that two children, who had been taken captive by the Cherokees from
the Osage tribe of Indians, were in the lower part of the nation, and
that one of them was supposed to be the sister of _Lydia Carter_, the
interesting “Little Osage Captive,”[5] who was then a member of the
school. There being some reason to believe, that the man, in whose
possession they were, might be induced to surrender them to the care of
the missionaries, Mr. Hoyt, accompanied by his son, set out in quest of
the unfortunate children. They travelled between two and three hundred
miles, and encountered many hardships on their way. But, though they
found the children, and ascertained that one was indeed the sister of
Lydia, they failed in their great object. The man, who professed to be
the owner of the children, would not relinquish them.[6]
The journey was not, however, in vain. Mr. Hoyt had the happiness of
meeting with Catharine, at her father’s house. This occurrence is thus
noticed, in the journal of the mission.
“In this tour, father Hoyt spent two nights and a day at the house of
Catharine Brown’s father. He was received with great cordiality by the
whole family; and Catharine’s joy was so great, that he says, ‘I felt
myself more than paid for the fatigues of the whole journey, by the
first evening’s opportunity.’ Catharine said, it had been very dark
times with her, since she left Brainerd. All around her were engaged
for the riches and pleasures of the world; and because she could not
unite with them, as formerly, they were telling her, they supposed
she thought herself very good now; that she expected to go to heaven
alone; &c. Her greatest burden was, a fear that she should be drawn
away from the right path, and at length be left to do like those around
her. She felt herself too weak to leave the society and instruction of
Christians, and go into the world alone.”
While Mr. Hoyt was at her father’s, he preached to a small audience of
Cherokees, and one Indian woman was so much affected, that she wept
during the whole service. After the departure of Mr. Hoyt, this woman
sent for Catharine to read and explain the Bible to her, and to pray
with her, which was repeatedly done. There is reason to believe, that
a salutary and abiding impression was produced; for, after Catharine’s
return to Brainerd, this poor female came all the way, a distance of
more than a hundred miles, to hear, as she said, more about the Saviour.
This chapter will be closed with two letters from Catharine to her
friends, which are the earliest, of which her biographer has any
knowledge. And this occasion is taken to remark, that nearly all the
letters, which will find a place in this memoir, were written from
the overflowings of her heart to persons with whom she was intimately
acquainted, and hence with little study, or effort. The greater part of
them have never before been published. They are generally copied from
the originals, which are in a plain, intelligible running hand, and the
orthography is very seldom incorrect. Alterations in the sense, are
never made; and corrections in the grammar, but rarely.
The first of the letters was written in the anticipation of her dreaded
removal from her Christian friends, sixteen months from her first
coming to Brainerd.
TO MRS. WILLIAMS, AT ELLIOT.
_Brainerd, Nov. 1, 1818._
My dearly beloved Sister,
I have been wishing to write to you ever since you left us. You can
hardly tell how my heart ached when I parted with you, expecting
never to see you again in this world; but when I remembered that you
were in the hands of the Lord, and that he would dispose of you as he
pleased, it gave me joy equal to my sorrow.
O how I rejoiced, to think that you were going to carry the glad
tidings of salvation to a people who had never heard of the dear
Saviour. I do hope and pray that the Lord will bless your labours
among them, as he has here.
We were very lonesome when you left us, especially at our prayer
meeting; but I hope our hearts were united in love. I was very sorry
to hear that you were sick; but it rejoiced me to hear that you were
recovering, O, my dear sister, I will join with you in praising the
Lord for his goodness in restoring you to health, I shall never
forget you, or your kind endeavours to bring me to a knowledge of
the Saviour. Sometimes I feel the love of God shed abroad in my
heart, and feel as if I should be willing to give up every thing in
this world to Christ. O how good is it to enjoy the presence of God;
O that I might always enjoy it: but my heart is so bad and so prone
to leave the God I love, that I am afraid he will leave me. O my dear
sister, do pray for me.
All the Cherokee brothers and sisters are well. Three of the
scholars, viz. Lydia Lowry, Alice, and Peggy Wilson, we hope have
obtained an interest in the Saviour. Mr. Wilson came here, and wished
to take his daughters on a visit to Mr. Brown’s. Nearly a week after,
he sent word that he was not going to send them back to school again.
We felt very much grieved to hear it.
I expect my father here every day. I do not know whether I shall go
to the Arkansas, or not. I feel grieved when I think of leaving my
Christian friends, and of going far from all religious people, into a
wild howling wilderness, where no star shines to guide my wandering
feet to the Babe of Bethlehem; where no warning voice is heard to
keep me in the straight path that leads to heaven. When I look to
that dark region, I start back; but when I think of my two brothers
there, and my dear parents, who are soon to go, I feel reluctant to
stay behind, and leave them to perish alone.
Tell Mr. Williams and Mr. Kingsbury, that I remember them most
affectionately, and also all the dear brothers and sisters at Yello
Busha.
From your loving sister,
CATHARINE BROWN.
* * * * *
TO MR. AND MRS. CHAMBERLAIN, AT BRAINERD.
_Fort Deposit, Dec. 12, 1818._
My dearly beloved Brother and Sister Chamberlain,
I just sit down to address you with my pen. But is this all? Am I
so soon called to bid you adieu, and see your faces no more in this
world? O my beloved friends, you know not the love I bear to that
blessed spot, where I have spent so many happy hours with you; but it
is past never to return.
Dear friends, I weep; my heart is full; tears flow from my eyes while
I write; and why is it so? Do I murmur? God forbid. Ought I not to
praise the Lord for what I have received, and trust Him for every
thing? O yes, his ways are best, and he has graciously promised, that
“all things shall work together for good to them that love him.” But
do I love him? Have I that love to him, which will enable me to keep
all his commandments? Do I love him with all my heart? O that the
Lord would search me, and lead me in the way of eternal life.
Since I left you, I have led a very lonesome life, and not heard
the Gospel preached but once; that is, when father Hoyt was here,
and Milo. They came here on Tuesday evening. I was sitting in my
room, and heard a knocking at the door. I bid them come in; and who
but Milo appeared. I inquired if any body was with him. He said his
father was at the door. That rejoiced me very much, and I enjoyed
very much while they were here. Blessed be God for sending them here
to instruct us.
I am here amongst a wicked set of people, and never hear prayers, nor
any godly conversation. O my dear friends, pray for me: I hope you
do. There is not a day passes but I think of you, and the kindness I
received during the time I staid with you. It is not my wish to go
to the Arkansas; but God only knows what is best for me. I shall not
attempt to tell you what I have felt since I left you, and the tears
I have shed when I called to mind the happy moments we passed in
singing the praises of God. However, I bear it as well as I possibly
can, trusting in our dear Saviour, who will never leave nor forsake
them, that put their trust in him.
It may be possible, that I may see you once more; it would be a great
happiness to me if I don’t go to the Arkansas; perhaps I may; but if
I should go, it is not likely we shall meet in this world again:--but
you will excuse me, for my heart feels what I cannot express with my
pen. When I think and see the poor thoughtless Cherokees going on in
sin, I cannot help blessing God, that he has led me in the right path
to serve him.
Father will start to the Arkansas about some time after Christmas;
but, I am not certain that I shall go.
I thank you for your kind letters. Do write to me every opportunity.
I shall conclude with my love to all my brothers and sisters at
Brainerd. Sister Flora, do kiss all the children for me. I shall
expect letters from all the little girls. O may we meet at last in
the kingdom of our blessed Saviour, never more to part. Farewell, my
dear brother and sister, farewell.
From your affectionate sister in Christ,
CATHARINE BROWN.
FOOTNOTES:
[4] Panoplist, vol. xiv. p. 344.
[5] The little girl, a narrative of whom was published, in 1822, by the
Rev. Elias Cornelius, now Pastor of the Tabernacle Church in Salem,
Mass.
[6] The girl was never obtained by the missionaries: but the boy was
afterwards placed under their care, through the kindness of Col. Meigs,
the United States Agent, and through the benevolent enterprise of Mr.
John Ross, a promising Cherokee young man. The boy was named _John
Osage Ross_, in honour of Mr. Ross.