BULL. 30] 



MISSIONS 



879 



published at his own expense, in 1769, a 

 new edition of the Episcopalian lituru;y in 

 the Moliawk language, the joint work of 

 several missionaries, principal of whom 

 was Rev. Henry Barclay. From this time 

 until 1777 the principal worker in the 

 tribe was Rev. John Stuart, wIkj trans- 

 lated the New Testament into Iroquois. 

 On the removal of the Mohawk and 

 others of the Iroquois to Canada, in con- 

 sequence of the Revolutionary war, a new 

 edition was prepared by Daniel Claus, 

 official interpreter, and pu))lished under 

 the auspices of the Canadian provincial 

 government. In 1787 a new translation 

 of the Book of Common Prayer, prepared 

 by the noted chief, Joseph Brant (see 

 fhemndanegu), who had been a pupil of 

 Wheelock's school, in Connectii-ut, was 

 published at the expense of the English 

 Government. In 1816 another edition 

 appeared, prepared l)y the Rev. P^leazer 

 Williams, a mixed-blood Caughnawaga, 

 sometimes claimed as the "Lost Dau- 

 phin." INIr Williams labored chiefly 

 among the Oneida in New York. He was 

 succeeded, about 1821, Ijy S(jlomon Davis, 

 who followed the tribe in the emigration to 

 Wisconsin. The latter was the author of 

 several religious books in the Oneida dia- 

 lect, including another edition f)f the Book 

 of Common Prayer, published in 1837. 

 In 1822 the Society for the Propagation 

 of the Gospel, already noted, definitely 

 transferred its operations to the Iroquois 

 res., on Grand r., Ontario, where it still 

 continues, its principal establishment be- 

 ing the Mohawk Institute, near Brant- 

 ford. For this later period the most dis- 

 tinguished name is that of Rev. Abraham 

 Nelles, chief missionary to the Six Nations 

 of Canada for more than 50 years, almost 

 up to his death in 1884. He was also the 

 author of a translation of the Common 

 Prayer, in which he was aided by an 

 educated native, Aaron Hill. (See also 

 Canada, East. ) 



Of less historic importance was the 

 Munsee mission of Crossweeksung, near 

 the present Freehold, N. J., conducted 

 by Rev. David Brainerd for the Society 

 for the Propagation of the Gospel, in 

 1746-47. 



In Virginia a school for the education 

 of Indians was established in connection 

 wdth William and Mary College, Wil- 

 liamsburg, .about 1697, chiefly through 

 the effort of Mr Robert Boyle, and some 

 Indians were still under instruction there 

 as late as 1760. Some earlier plans to the 

 same end had been frustrated bv the out- 

 break of the Indian war of 1622 (Stith). 

 Under Gov. Spotswood a school was es- 

 tablished among the Saponi about 1712, 

 but had only a brief existence. Both of 

 these may be considered as under Eph- 

 copalian auspices. 



In 1766, the Congregatiunal minister 

 Rev. Samuel Kirkland began among the 

 Oneida of New York the work which he 

 conducted with success for a period of 

 nearly 40 years. The Stockbridge and 

 Brotherton missions in New York and 

 Wisconsin by the same denomination are 

 properly a continuation of New England 

 history, and are so treated in this article. 

 To a later period belongs the Congrega- 

 tional mission among the Seneca of New^ 

 York, maintained by Rev. Asher Wright 

 from his first appointment in 1831 until 

 his death in 1875. A fluent master of 

 Seneca, he was the author of a number 

 of religious and educational works in the 

 language, besides for some years i^ublish- 

 ing a journal of miscellany in the same 

 dialect. 



The Friends, or QuaJcers, in Pennsylva- 

 nia and New Jersey, from their first com- 

 ing among the Indians, had uniformly 

 cultivated kindly relations with them, 

 and had taken every opportunity to en- 

 force the teachings of Christianity by 

 word and example, but seem not to have 

 engaged in any regular mission work or 

 established any mission schools in either 

 of these colonies. 



As early as 1791 the noted Seneca 

 chief, Cornplanter, impressed by the ef- 

 forts of the Quakers to bring about a 

 friendly feeling between the two races, 

 requested the Philadelplua yearly meet- 

 ing to take charge of three boys of his 

 tribe for education, one of them being 

 his own son. In 1796 the meeting be- 

 gan regular work among the Iroquois 

 in New York by establishing three 

 workers among the Oneida and the 

 Tuscarora. These teachers gave first at- 

 tention to the building of a mill and a 

 blaclismith shop, the introduction of farm 

 tools, and the instruction of the Indians 

 in their use. The women were instructed 

 in household duties, including spinning 

 and weaving. A school was also com- 

 menced, and the work progressed until 

 1799, when, in consequence of the sus- 

 picions of the Indians as to the ultimate 

 purpose, the Quakers withdrew, leaving 

 all their working plant behind. In 1798, 

 on invitation of the Seneca, they estab- 

 lished a similar working mission on the 

 Allegany res. , and later at Cattaraugus and 

 Tunesassah, with the good result that in 

 a few years most of the bark cabins had 

 given place to log houses, and drunken- 

 ness was almost unknown. They re- 

 mained undisturbed through the war of 

 1812, at one time forestalling a smallpox 

 epidemic by the vaccination of about 1 , 000 

 Indians, 1)ut were soon afterward called 

 on to champion the cause of their wards 

 against the efforts at removal to the W. 

 In the meantime the New York meeting, 

 about 1807, had started schools among the 



