Chapter II

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.