MONDAY 22 [February, 1773], Killbuck told me that they were making up
a speech to governor [Richard] Penn,
who had wrote to them last fall, and I must wait to write and carry it. He said they would provide me a pilate
[sic].
Tuesday 23, the same message was sent,
informing me that for six dollars, should have a pilate [sic] to see me over Ohio. This news was not the most agreeable, as the
wages were unreasonable, and my daily expences similar. 'Twas impossible to purchase one pound of
bear's flesh, or one venison ham.—This people live truly poor. The land is indeed good, but at present the
price is in the hand of fools. In the
afternoon a messenger came for me to wait on the king and council— Their number
might be about twenty convened in their council-house, which may be sixty feet
by twenty-four. It had one post in the
middle, and two fires. Most of them had
long pipes in almost constant use—they set round the fires on skins—a stool was
prepared for me—then presented a bowl of hommany [hominy], of which they were eating. Spoons they had none, but a small ladle serves
four or five Indians. After our repast,
a sheet of paper was brought, and Killbuck being interpreter, informed me, that
it was their desire that I should write to governor Penn from them, desiring
that he would inform his people, that if any brought rum their side of Allegini
[sic] river or Ohio, they had appointed six
men, on pain of death, to stave every keg—And that he would let governor
Franklin know, that they desired all the Jersey Indians to move into their
country, as it is large enough, &c. Accordingly,
a letter was written, and every word interpreted by captain Killbuck and an
assistant. This was delivered to his
honour Richard Penn, esq. 'Tis to be
hoped the contents thereof will merit his honour's attention; for as the
Indians seemed resolute in the point, 'tis possible that neglects might be
attended with undesirable consequences. 1
It is
interesting to note that the Delaware leaders were so opposed to the presence
of rum within their villages, because of its adverse effects on the Indians,
they were actually going to appoint men to be stationed along the banks of the
Ohio River to prevent the liquor from being brought into their lands. It makes Jones’ ending note sound a bit more
ominous: if the colonial leaders failed to do their part to restrict the flow
of rum into the Indian country, there could well be “undesirable consequences.” I found it a little surprising that the
Delaware were encouraging the Indians of Jersey to come and settle with them
because they had plenty of room.
Normally we think of the various tribes being squeezed out of their
lands by white encroachment; here was a situation where at least one tribe felt
that they had room to spare. Of course,
we also have to remember this was 1773 and was prior to the really large
influxes of settlers through the trans-Appalachian region.
Wednesday 24, was called to the council,
and desired to deliver a speech to the Quakers at Philadelphia; but as there
was nothing worthy of writing in the message, therefore delivered it verbally
to Mr. Thomas Wharton in Philadelphia.
As next day I was to begin my journey towards
Ohio, therefore it may be said, that at this meeting, I took my leave of them,
giving them all the advice that was thought expedient, which they seemed to
receive very friendly—so we parted in love and peace.
These Indians are not defective in natural
abilities, and their long acquaintance with us, has given some of them better
notions than many other savages. They
are as void of civil government as the Shawannees. Their virtues are but few, their vices near
the same with other Indians. Their
customs are resembling the Shawannees, only they have a great feast once in
three years. Asked Killbuck the meaning
of it? he said, it might have had some meaning at first, but now was observed
only as an old custom. The language of
these Indians in general differs very much from the Shawannees, being still
more guttural. Shall give you a specimen
of their manner of counting to ten, viz. guitta,
nusha, nucha, neah,
pelenah,
cootash,
neeshash,
chaash,
peshcung,
telen. These Indians at present have no way of worshipping
or acknowledging God; but they
seem to incline to learn to read—and have begun to farm, to which they are much
assisted by a Jersey Indian, who is not only their smith, but also makes their
ploughs.
Indeed it appears that both a minister and school-master may go among
them with safety and success, if they keep their conclusion to suffer no rum to
be brought into their country. On this
subject I spoke much, shewing the advantages that would arise from the constant
observance of this conclusion; and exhorted them to be strong. To which they answered with loud voices kehellah
(This is an Indian phrase, signifying as much as to say, be resolute,
firm and valiant.), which is the most emphatical way of saying yes.
They shew some honour to a minister; but
are so extortionate in the price of their provisions, that a man must expend
much more money in preaching among them, than he can get by preaching among
us. They increase much faster than the
Shawannees, poligamy [sic] not being
so common. Their town is in no regular
form. Neither these nor the Shawannees
claim any distinct property in lands, looking on it that God made it free for
all. Nor could I understand that they
have any fixed bounds to a nation, esteeming it chiefly useful for hunting. Providence seems to point out the civilizing
of these Indians; for a farming life will lead to laws, learning, and
government, to secure property. Captain
Killbuck told me, he saw the necessity of a magistrate to recover debts, and
said, that by and by, he expected that they would have one; but as yet their
people did not understand matters. 'Tis a little surprising that protestants
should be so neglectful of the Indians; and in common there is no concern appears among them, about civilizing the many
nations, that are yet rude savages: while on the other hand, the French
Papists, have been very industrious to instil [sic] their principles into the minds of such as were contiguous to them, and
with some success. The Waindots [Wyandottes]
are a little tainted, but might, 'tis probable,
be easily better informed, and especially as the French are in a manner
expelled. This I can say, that though my
body and estate suffered by this journey, yet I do not repent my visit, but
rejoice that some attempts have been made, though not with the success that
could be wished. Would have stayed
longer, but being destitute of my old interpreter, and scarcity of provisions,
rendered it impracticable. 2
Isn’t it ironic
that the Delaware Indians were actually desiring civilization and the advance
of religion amongst them and yet Jones laments that it’s the British Christians
who were largely neglectful in doing missions work amongst them? One would naturally assume that the
Christians would be eager to go and the Indians would be resistant to their
coming but such was not the case. Perhaps
if the British Christians had been more active in discipling the Indians they may not have had to expend
blood and treasure fighting them in just a few short years.
Thursday 25, having a pilate [sic], which cost six dollars, though I paid Mr.
Tompson the trader only one guinea, yet he made it up in goods, set out about
eleven o'clock from New-Comer's Town on Muskingum, intending the nearest course
for the river Ohio. My pilate was a
Jersey Indian, whose name is Pontus
Newtemus; he spoke English intelligibly, but was almost as great a stranger to
the woods as myself—and we had a path only the first part of the way. Our course should be a little south of east.
This day travelled only about fifteen miles, and encamped by a brook, where we
were surrounded with abundance of howling wolves. Spent the evening conversing on many subjects;
found Pontus with little more knowledge than other Indians.—Assisted by a good
fire, we slept well, considering that our frigid curtains were the
circumambient air.
Friday 26, set out about eight o'clock. This day we left our little path, and went according
to my directions, for Pontus knew not the course, only he was informed from a
rough sketch of the new map which I had by me. Some part of the way the land was
charming—looked extraordinary for wheat, covered with the finest blackoak trees
and goosberry-bushes; at last encamped at a creek about five yards wide,
running southeast, neither of us knew into what larger creek it emptied. Surrounded with the protection of him, whose
tender mercies are over the works of his hands, we slept safe in the midst of a
doleful wilderness.— This day's journey was at least thirty miles.
Saturday 27, set out, and soon left the
creek, steered our course near east, till at last we came to a creek which we
followed, and a little before sunset, came to the river Ohio, opposite to Weeling
[sic]. This
creek empties into Ohio opposite to an island, and as it is common to pass down
Ohio the east side of this island, by that means it escaped the notice of Mr.
Hutchins, and also of Mr. Hooper, consequently it was not in my map, therefore
could not tell where I was. Mr. Hooper
has now rectified this defect, and was pleased to give the creek my name. 3
Imagine… sleeping out in the open wilderness in the winter,
surrounded by howling wolves, with nothing but a fire and a blanket or two to
keep you warm. I love how Jones puts it,
“Surrounded with the protection of him, whose tender mercies are over the works
of his hands, we slept safe in the midst of a doleful wilderness.” We can rest anywhere when we realize that our
life is in God’s hand, and He is our ultimate protection. How great is that? Lord willing we will pick up Jones’ narrative
in a future post.
Christ, not man, is King!
Dale
2) Ibid., p. 79-81.
3) Ibid., p. 81-2.
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