Monday 25 [January 1773], made a further inquiry about the person
recommended for my interpreter, was informed that he was hunting beavers, and
would not be in till spring. This news
blasted all my prospects of making an useful visit, and having no other remedy,
applied to one James Gerty [Girty], who
was well acquainted with their language, but a stranger to religion; neither
had he any inclination to engage in such solemn matters, so contrary to the
tenor of his life, having little or no fear of God before his eyes: yet he was
civil, and, after much persuasion, engaged to assist me; but dare not proceed,
he said, before some head men came home, who were out hunting, but expected soon
to return. In the mean-time I employed
myself in making a Vocabulary of the Shawannee language, by his assistance and
Mrs. Henry's. Formed a method of spelling
this language from the Greek and Welsh. The
(ch) is pronounced gutturally as Welsh or old Scotch, and (th) as Greek, by
placing the point of the tongue to the upper teeth. Here dipthongs, tripthongs, nay, even four
vowels are used in a word. Their
language seems very defective in verbs; yet in several particulars very expressive.
At first it seemed impossible to spell
it, but custom made it almost as familiar as the English. They have only one set of phrases, therefore
their language is commonly known by all. Having an opportunity here of exercising reason
calmly, have a little changed my sentiments respecting language. The use of words, is to convey the conceptions
of the mind in such a manner, that others may know our thoughts; therefore the
better these sounds are known, the end of speech is the better answered. It would be almost as rational to whistle in
company as to speak, using words unknown to the hearers. Was this well considered, perhaps it would
make some of our fine pulpit orators blush, who use as many unknown words in
one sermon, as might grace a modern apothecary's bill of medicines. To demonstrate a little of the nature of this
language, shall give a specimen in their manner of counting to ten, viz. cootte, neswe, nethway, nee-eweeh ,
nee-aallonweh, nee-cootwothwe, neeswothwee, swaasickthwee, chacootthwee, meetothwee.
The common name for God is Ouessa Monneeto; the word Ouessa signifying good,
but could find no particular signification for the word Monneeto. They call the Devil Monneeto; but when he is
designed, the adjective Mauchee is
prefixed. The word Mauchee signifies bad
or evil: so that they call one the good Monneeto, and the other the bad
Monneeto; this word is applied to a snake, and other disagreeable things. The chief men in speaking to me used another
word, by which God is acknowledged as Creator, viz. Weshellequa,
i. e. he that made us all; but captain Mc Kee pronounced it Coashellequaa. Was distressed that my time passed and little
done to purpose, consulted with the traders to meet for worship ourselves, and
spend the Lord's day in the best manner we could among the heathens. It was agreed that on the 31st of January, should
preach to the white people; the Indians were to be notified, that if any chose
to come, they also should be instructed.
Fearing the event, went to see captain Mc Kee, who promised to come next
day and interpret for me to the Indians; but he came not, nor is the reason yet
known to me, not having had any opportunity of seeing him since: nor was the
disappointment less in our town, for the Indians were so extremely uneasy, and
used such menaces, that none dare meet; for nothing can be safely done without
their consent. They are arbitrary beyond
conception of such as know them not. Ignorance often creates suspicion, this is
their case, for they seemed apprehensive, that if we met together, 'twas only
to counsel to take the town. 1
Imagine… James
Girty helping a Baptist missionary bring the Gospel to the Shawnee! James Girty, the brother of the notorious “white
Indian” Simon Girty, had been captured by Indians along with his brothers and had
been adopted by them. The Girty brothers
became men who had a foot in both worlds, Indian and European, and had a
greater affinity for the former than the latter. At the onset of the War for Independence,
James Girty initially sided with the colonials but then later threw his lot in
with the British. In a few short years
James Girty will be vilified by the white settlers along the frontier for his
part in assisting in Indian raids; for now he is giving aid, albeit
reluctantly, to a white preacher who aims to convert those Indians to Christ.
February 1, an Indian lately returned named
Othaawaapeelethee, in English the Yellow Hawk, came with some others to Mr.
Henry's to converse with me. This Indian
is one of their chiefs, and esteems himself as a great speaker and very wise: and
this may be justly said of him, that he is saucy enough. On this occasion Mr. John Gibson a trader, was
my interpreter, being a man both of sense and learning. After common formalities were paid, he told me
that he wanted to know my business among them; for he understood that I was no
trader. First, informed him from whence
I came, and that my chief business was to instruct them from God,
for his mind was revealed to us, &c.—That I had a great desire for
many years to see my brothers the Indians—now wanted to talk with them, and was
in hopes that he would allow me an opportunity. He replied that he thought some thing of that
nature was my business. Then he
proceeded to make a long speech, not with a very pleasant countenance, nor the
most agreeable tone of voice, and replied to this effect, viz. "When God,
who at first made us all, prescribed our way of living, he allowed white people
to live one way, and Indians another way; and as he was one of the chiefs of
this town, he did not desire to hear me on the subject of religion, for he was
resolved not to believe what might be said, nor pay any regard to it. And he believed it would be the mind of the
other Indians." His thoughts were
only natural, and seemed to have no other conceptions of my instructions, than
as refering [sic] to the common
affairs of life, consisting in living like white folks.
He
said that they had lived a long time as they now do, and liked it very well,
and he and his people would live as they had done. This Indian seemed like some among us, who
consider religion only as state policy. And
without doubt there is enough of such religion in the world, even under the
name of the Christian; but this affects not the nature of the religion of the
Son of God, whose kingdom is not of this world, but is purely
spiritual, which does not promise its avouchers livings and worldly preferments;
but what is infinitely greater, it assures all that truly embrace it, that tho'
in this world they may have tribulations, yet in that which is to come, they shall
inherit eternal life. How
often do we find it true, that the natural man receiveth not the things of the
spirit of God. This Indian supposed that I would learn them
to read, and said it would look very foolish for a man to have a book before
him learning to read when old. In reply
I said, that suppose God gave us the right way of living at first, that if any
of us got wrong, it would be kind in the other to say, brother, you have missed
your way, this is the road you should follow. Adding that he did not know what I would say
before he heard me; that he could not tell but what he might like it. And if he would give liberty, if I did not speak
good, he might tell me, and I would say no more. He replied that it did not signify to make any
trial, for let me say what I would, he was resolved not to believe me. Indians can bear no contradiction, therefore
by this time his savage soul began to be raised. Finding that no good could be done by saying
any thing more, for it was only making
bad worse; therefore as the weather was cold, and had no horse, begged liberty
to stay in town till I could remove.
This was granted with coldness.
He said, may be some other nation might
receive me, and I might go to them. From
this time prepared for my journey, only waiting for good weather—for company
and a horse, intending to go to the Waindots [Wyandottes]; but afterwards thought it not expedient. Between this time and my departure, was
entertained by three Monneetoes, which shall be described hereafter. At present shall give a narrative of the most
dangerous scene through which I passed. 2
The chief
Yellow Hawk, like many of our day, held to an idea of cultural relativism
thinking that all roads equally lead to heaven.
In essence, what he told Jones was “You have your way to God; we have
ours.” The chief was more concerned with
the prospect of the changing of their culture than the changing of men’s
hearts. Such is the power of the Gospel! Christ came to free men from their sin and ignorance,
not to leave them in it. Even today
people refuse to follow a Jesus Who requires of them obedience to His Word. Lord, help us to faithfully preach Your
Gospel like your servant Jones did!
Christ, not man, is King!
Dale
2) Ibid., p. 46-8.
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