Memory-1848

Reminiscences of the Methodist Shawnee Mission
and religious work among that tribe.¹

By Reverend Nathan Scarritt, D. D.²

   From the spring of 1845 until the fall of 1848, I occupied the position of Principal of the Male Department of Howard High School in Fayette, Missouri. Dr. William T. Lucky was Superintendent of the School, and Principal of the Female Department. Out of these two departments have since grown two well-established and prosperous Colleges; i.e., Central (Male) College, and Howard Female College.

   In the fall of 1848, at the instance of Rev. Thomas Johnson who was, at that time, Superintendent of the Shawnee Indian Manual Labor School, I resigned my position at Fayette, in order to take charge of a classical department which Mr. Johnson was about to organize in this Mission School which as is well known to the older preachers—was situated just beyond the State line, two miles west of the town of Westport, and about seven miles south-west of the present site of Kansas City. At that time, Kansas City was known to many as Westport Landing.

   The school was then in a flourishing condition. The United States Government co-operated with our church, first in establishing the School, and then in its support. And it was the design of both the government and the church to make it what its name imports—a Manual Labor School; their object being, not only to teach the Indian children the ordinary branches of literature and science, but to give them a knowledge of all the more common Arts and industries of civilized life. Accordingly there was connected with the school a large farm consisting of several hundred acres in a good state of cultivation.

   Also mechanic shops—as, for instance, a blacksmith’s shop,—the carpenter shop, a shoemaker’s shop, etc., formed part of the establishment. On this farm, and in these shops, the Indian boys were drilled in the manipulations and mysteries of these several employments.

   In the Female Department, also, of which Sister Stateler—wife of our venerable brother, L.B. Stateler of Montana—was the efficient Principle, the Indian girls were in induced, not only into a knowledge of letters, but into a knowledge of all those domestic duties and offices pertaining to their sex.

   Most of the Indian tribes—especially the Shawnees, Wyandottes, and Delawares, patronized our School. Some of their children had grown up in the school, and were quite well educated in the common branches. These were prepared to enter upon a higher course and it was to meet this want that Mr. Johnson decided to organize a classical department in the school. This department was opened with the beginning of the regular scholastic year, in September, 1848.

   This new departure and the history of the school—though undertaken as an experiment, and with some misgivings—proved to be a decided success.

   A score or more of young gentlemen and young ladies from “across the line”; and some, indeed, from the more distant parts of Missouri—having limited means, yet desiring to enjoy the advantages of a classical school, were admitted into the this department. This brought whites and Indians into close competition in the race for knowledge, and gave rise to an emulation both laudable and salutary. And, I must say, touching the relative capacities of the two races, that the Indian scholars, whose previous advantages had been equal to those of their competitors, were not a whit behind them and their contest for the laurels of scholarship.

   I again say, the school was a success. This was true, not only of my own department, but of the entire Mission School. I attribute this success to the wise, the judicious, and the able management of our Superintendent.

   Thomas Johnson³ was a remarkable man. He was a man of good, strong, practical common sense; A good judge of human nature, and quick to take the situation in every emergency. While possessed of deep and tender sympathies, he was, nevertheless, firm in his adherence to principle. This combination of qualities gave him an administrative ability unsurpassed by that of any man I ever knew.

   He had taken care to have all the departments of his school well manned, and to have the whole establishment thoroughly organized and reduced to the most perfect system. The result was, that, though there was such a diversity of departments, all having divergent interest and duties, yet there was no friction, no collision a parts in the system. Indeed, the whole moved on so beautifully and harmoniously, as to remind one, (it often reminds me) of the facile movements of a thoroughly organized and well drilled army.

   I look back upon the three years spent in that school as among the happiest and most useful years of my life. But teaching, during that time, was not my only employment. I had regular, as well as occasional, appointments at some of the mission stations among the adjacent tribes. I felt it a duty, and at the same time, I found it a delightful recreation to attend, as often as I could, the meetings of the missionaries, and assist them in their work. Especially did I enjoy myself in attending their special meetings, i.e., their quarterly meaning meetings, protracted meetings, camp-meetings and so forth. The effects of Divine grace upon the minds and hearts of those uncultivated heathen were to me a marvel.

   When I saw, as I frequently did, the wild Indian breakdown under the influence of divine truth, and become the subject of God’s converting and sanctifying power, it was a practical demonstration before my eyes, (which ever since has given strength and stability to my faith) that the gospel is for all men everywhere—that it is “the power of God unto salvation to everyone that believeth.” Those Indian converts, also, were, as a rule, consistent in their Christian profession and in their lives. At least, they would compare favorably, in this particular, with our own people here in the States. It seems to me that they were especially gifted in prayer and exhortation.

   The older Christians among them, especially would manifest, in their public exercises, their exhortations and prayers, a degree of earnestness and pathos, and importunity, that I have seldom witnessed elsewhere. Once upon a time while holding a quarterly love-feast here among the “whites” in the State (Missouri) there were three stewards of the Church present. I called upon each of them in succession to pray. Shall I tell it? Each and every one of them “begged to be excused.” But I do not now remember ever to have called upon an Indian, (either old or young) to pray who declined to take up the cross I merely state the fact; the reader may draw his own inferences. It at least throws some light upon the peculiarity of the Indian character.

   I became so interested in the missionary work among the Indians, that, at the close of my third year, I asked to be released from my charge in the school, in order that I might devote myself exclusively to the regular missionary work in an interesting field. Accordingly in the fall of 1851, the Bishop put me in charge of three missions; viz., the Shawnee, the Delaware, and the Wyandotte. Daniel Dopplemeyer and several native helpers, were my assistants. We had just gotten our work well in hand, and every thing was moving on harmoniously and prosperously, when early in the spring of 1852, I was unexpectedly called to another field of Labor.

   Dr. F.A. Morris, who was, at that time, in charge of the Lexington station, which compelled by reason of failing health to give up his charge. Lexington, then, was in the same district with the above named Indian Missions. My Presiding Elder insisted that I should give up my Missions and go to Lexington. With reluctance, I yielded; and this closed by missionary labors. Before closing this brief account of my labors and experience in that Mission field, indulge me in a few reflections.

   (1) The reservations of the several tribes in which we had missions lay in close juxtaposition. The three principal ones were those above named, of which the Wyandottes and Delawares lay between the Missouri and the Kansas rivers; the Wyandottes being at the junction of the rivers, and the Delawares adjoining them on the west.

   The Shawnee reservation lay south of both of these, and was separated from them by the Kansas river. The Kickapoo country lay further west on the same river. This compactness of the tribes, and their proximity to this State, were no inconsiderable advantage in prosecuting the missionary work among them.

   (2) Preaching through an interpreter. When I went to the Indian territory, I had never heard a sermon preached through an interpreter. I had formed an idea that it was a task hard to be learned, and when learned, difficult to be performed, and when performed, unsatisfactory in its results.

   Imagine my surprise, then, when just as Brother Johnson and I were starting off to church the first Sabbath after my arrival at the Mission—he turned to me and said, “Brother Scarritt you must preach for us today.”

   “What !” said I, “preach through an interpreter!—I can’t do that. I know nothing about it—am totally ignorant of the way to proceed.”

   “No matter”, said he “I’ll give you a little instruction on the way, (we had almost ten miles to ride) and you must preach.”

   At first, I had no idea of yielding. But, as was generally the case, Brother Johnson had his way, and I made the attempt. I was then as much surprised at my success, as I had been at Brother Johnson’s request. I soon discovered that, on the one hand, I had over-estimated the difficulties in the way; and that, on the other, my own slow and deliberate manner just happened to suit that circuitous way of addressing an audience.

   I found little difficulty in that first attempt, and still less afterward, in preaching through an interpreter. As to the efficiency, also, of this method of preaching, my preconceived notion notions were at fault. Instead of its being necessarily dry and powerless, as I had supposed it must be, it was oftimes accompanied with a degree of holy unction and power greater than is ordinarily witnessed. Indeed, I think I can say truthfully and without exaggeration, that I have heard better sermons preached by ministers through an interpreter, i.e. sermons possessing more life and interest, and producing more signal results for good, than those same ministers could have preached without the aid of an interpreter. This fact, as is the case with every other real fact, is not without some philosophy to support it.

   Steel sharpens steel. A fire is kindled more easily from two fire-brands, when brought into contact, than from either, when used separately. Two magnets, when brought together, develop an intensify each other’s power. So the preacher and his interpreter are a mutual help to each other. The mutual action and reaction of their minds augment their mutual zeal; and this spiritual magnetism thus engendered, becomes in its cumulative power, the individual property of each.

   There seems to be something electrifying in the mutual effort of two souls, thus struggling in holy, loving rivalry, to elevate the Cross of Christ before a wandering people. How often have I seen both preacher and interpreter so filled with the divine Spirit, and so overcome by the ecstasy of joy, that they would break off from their discourse, and in some way give vent to their feelings. Sometimes they would greet each other with embraces, and with shouts of praise to God. Sometimes, they would leave the pulpit and make their way through the congregation, scattering the holy fire as they went, until almost the entire congregation would be on its feet “praising and glorifying God.” The effect depended, not only on the kind of preacher that preached, but equally (I think) upon the kind of interpreter through whom he preached.

   (3) This will leads me to speak of the three interpreters we had in those Indian Missions.

   Charles Bluejacket⁴ was our interpreter among the Shawnees; Silas Armstrong, among the Wyandottes; and James Ketchum among the Delawares. They were all remarkable men; all intelligent, all true, and all deeply pious. Yet each was unique in some prominent characteristics.

   Bluejacket often reminded me of the beloved Disciple. He was plain, simple, unaffected in his manner. But, he was so sincere and so true, and he so entirely possessed the confidence of his people, that no one could listen to him without interest. Yet the great secret of his success lay still deeper. It lay in his love for souls, and in that Divine unction with which he seemed to be anointed, and which oftimes attended his words with power.

   Armstrong was more like Paul. He took broader and more philosophic views of Christianity. He addressed himself, for the most part, to men’s intellects; and he depended, for success, upon the induction and deduction processes of reason. Yet, on certain occasions, I have known him to rise above all this, and on a sudden pour forth such a torrent of eloquence, and make appeals so impassioned and powerful as to completely electrify and captivate his audience.

   But, of the trio, Ketchum was, undoubtedly, the real Apollos. Without culture, without study, without any knowledge of the arts of public speaking, he was, nevertheless, a natural orator. I never met with any other man in my life that possessed just such a voice, clear, silvery, musical, and fascinating. And he knew well how to use it. While he lacked the impressive unction of Bluejacket, and the clear logic of Armstrong, he surpassed them both and the magic of eloquence. The effect of his delivery is best expressed, to express it briefly—by the word charming. It was signally, truly, wonderfully, charming.

   The attachment which grows up between a minister and his interpreter is remarkable. I learned to love those men as I love my own brothers. And there are few outside of our own family, whom I have a greater desire to meet in Heaven (and O, how happy will the meeting be), than I have to meet Charles Bluejacket, Silas Armstrong, and James Ketchum.

   (4) A few remarks as to the success of that Indian work.

   Much has been said about the impracticality and even the impossibility of bringing the Indian fully and permanently into a state of Christian civilization. However, this question may be settled, or whether it is ever settled at all or not, it still remains true that the Christian religion in it’s converting, sanctifying, and soul saving power, is just as well adapted to the American Indian, as it is to any other people on the face of the earth. At the time I first went into that Indian Country, I found a large and prosperous Society in each of the tribes I have mentioned. And, after learning the history of those Societies, I became convinced that no greater fruits could be expected from the same amount of missionary labor among tribes of any other nationality. And, as to the genuineness of the work, I will simply state, in addition to what has already been said, that, in proportion to the number professing religion, there were as many who had lived blameless, consistent, exemplary lives, as you will find among professors of religion in communities of our own people. I doubt not that hundreds and thousands from those tribes are in Heaven today, who were saved through the instrumentality of the missionary labors bestowed upon them. It is true, those Missions are now no more, so far, at least, as their location is concerned. The white man has supplanted the Indian. He cultivates the land over which the free Indian once chased the deer and the buffalo. His churches and school-houses now occupy the sites where once glowed the council fires of the assembled tribes. He, too, it may be, enjoys a higher type of civilization than did that dark hued people whom he has supplanted.

   But without but, without any reflection upon either the fact, or the manner, of their displacement, I venture the assertion, that there are no truer disciples of the Lord Jesus among the present occupants of those lands; there is no pure worship offered in their churches to the Father of Spirits; there are no more signal demonstrations of Divine grace in converting men from a state of sin and wretchedness, and in making them holy and happy Christians, than were to be seen and witnessed among those simple-hearted, sincere people who have been brought to Christ from their wilderness and wickedness through the labors of faithful missionaries.

   (5) Before closing these remarks I must make some mention of those noble men, who thus labored, as Missionaries in that field, and accomplished, instrumentally, that great and good work.

   Would that I had the time and ability to draw a full pen-portrait of each. For the name of each deserves to be written high up on the scroll of Christian heraldry. I cannot claim to have known them all; for there were some efficient laborers in the early stages of that work, with whom I had never had the privilege of becoming acquainted. I named those with whom (except one or two) I had a personal acquaintance. Thomas Johnson, J.C. Berryman, William Johnson (brother to Thomas), E.T. Peery, L.B. Stateler, J.T. Peery, N. Talbott, N.T. Shaler, ______ McAllister, B.F. Russell, Charles Boles, Daniel Dofflemeyer, William Barnett.

   Some of these have finished their course and have gone to receive the crown of righteousness which the Lord, the righteous Judge has laid up for them.

   Of Thomas Johnson, I have already spoken. He was regarded as the father for our Mission work among the Shawnee. His name will be cherished with esteem and affection by that people as long as there shall be a remnant of them left on earth; and not only so, but many, very many of them, saved through his instrumentality, will be stars in his crown of rejoicing in Heaven.

   William Johnson was our missionary among the Kaw Indians. He undertook the work deliberately and understandingly, and with the purpose of making it his in his life work. He mastered the Kaw language, that he might instruct and preach to them in their own tongue. His wife⁵, whose name is also a precious memory, was a great help to him. She, likewise mastered the language, and frequently acted as interpreter to visiting missionaries, and even to Government agents in their transactions of business with the tribes. Mr. Johnson laid the foundation of the very promising Mission. Had he been spared, he would doubtless have built up the work, and made it one of the most important Missions in the Territory.

   Edward T. Perry was a good man, a good preacher, and a good missionary. I add the last, because it is not every good preacher that makes a good missionary. He was a veritable son of John Wesley in his capacity as an organizer. He excelled also in his administrative qualities. He was especially efficient and useful among the Delawares. Having acquired a pretty good knowledge of their language he translated for the use of the Mission, a large number of our most familiar hymns, from English into Delaware.

   He was emphatically a practical man. Whenever he undertook not anything (if I may use a homely phrase) he meant business. His memorial comes down to us (as in the case of every good man) not from pretensions made, but from deeds done.

   Nathaniel Talbott was a man of a little different type from those whose characteristics I have just delineated. Not equal, perhaps, in ability for organizing, governing, and financiering, to such men as Johnson, Berryman and Peery; yet, he was beyond doubt, as earnest, as zealous, as devoted and (in his sphere) as efficient and useful as any in that whole galaxy of missionaries. He surpassed most of them in spirituality and in his care for the spiritual welfare of the flock committed to his charge. In the day of final awards, when “God’s hidden ones” shall be revealed, Nathaniel Talbot will doubtless be assigned to a place immeasurably higher than that given to some who have been attained much greater distinction here.

   Nathan T. Shaler was, and in some of his characteristics, similar to Brother Talbott. He was, however, much more reserved and self-depreciating. He was, emphatically, a “meek” man. In deep spirituality, he excelled everyone and he was an example to all. To know him, or even to see him in his daily walk, was to take knowledge of him that “he had been with Jesus.” At the conference in Kansas City in 1867, when the question was called, “Is there anything against Brother Shaler?” it was found that he had been detained at home by affliction. And, while brethren were anxious to express their appreciation of, and affection for Brothers Shaler, Bishop Marvin⁶ forestalled them all by this touching remark: “To me, brethren, ever since I knew Brother Slater, it has been a means of grace just to look upon him.” The Bishop meant what he said. And, in those few words he told the whole story of Brother Slater’s Christian character and life.

   William Barnett came later into the missionary work. While possessed of good preaching abilities, and acceptable in the pulpit, yet his forte was in his pastoral labors. He was man of one work; and that work was to enlarge, to build up, and to strengthen the church that he so ardently loved. He labored chiefly among the Wyandottes; and he completely won the hearts of that people. They looked to him in everything with that tender, trustful confidence with which children look to a loving father. And, now, whenever, you find a Christian Wyandotte, you will find one to whom the name of William Barnett is like precious ointment poured forth.

   I here withhold my pen from further delineations; not that the remaining names of the list are less worthy, but from the fact that they are the names of men still living and laboring this side of the Jordan. When they shall have crossed that river and are no more on earth, then, and not till then, will it be entirely proper to tell this world what kind of men they were.

   The following advertisement of the mission school is:

   The original advertisement of this Indian mission school copied here is owned by Mr. James Anderson of this city, a grandson of the reverend Thomas Johnson.

WESTERN ACADEMY

   We have determined to open a school of high order for both males and females, a Ft, Leavenworth Indian Manual Training School, on the 25th of September, 1848.

   The Course of Instruction will embrace all the branches of a complete English education together with the Latin and Greek languages.

REV. NATHAN SCARRITT, A. M.

   Has been engaged as Principal; and assistants will be procured if necessary, Mr. SCARRITT is extensively known in the State of Missouri, having been for several years Principal of the Male department of Howard High School, and we presume that all who know h1m, will unite with us in opinion that he has but few equals, and no superior as a teacher in the State, As we are removed from the vices to which youth are exposed about little towns, and have the entire control of the place, we hope to be able to make such regulations with regard to Both the discipline and the Boarding of the students, as to give satisfaction to those who may Choose to patronize us, and make it a desirable place to educate their children: To accomplish which we pledge our best efforts.

TERMS PER SESSION OF FIVE MONTHS.

Primary	$ 6.00
Common English Branches	8.00
Higher English Branches	10.00
Latin and Greek Languages	12.00
Extra per Session, for the purchase of Apparatus	$1.00
Boarding, including Washing, Lodging, Lights, Fuel, etc.	$1.25 per week

August 17, 1848.

Thomas Johnson,
Sup’t F. L. Ind. M. L. School,

1. This paper was prepared about 1885 at the request of Dr. Scarrett’s daughter, the late Mrs. Eugene H. Hendrix.
2. Dr. Nathan Scarrett was born in Edwardsville, Illinois, April 14th, 1821, and died in Kansas City, Mo., May 22, 1890. He married in 1850, Miss Martha Matilda Chick, daughter of Colonel and Mrs. William Miles Chick, who came to Missouri from Virginia in 1821. Nine children were born to Dr. and Mrs. Scarrett, of whom four are still living, all residents of Kansas City., viz: Judge Edward L., Williams C., Charles W., and Mrs. Elliott H. Jones.

The descendants of those two distinguished pioneer names, Chick and Scarrett, have clung to this locality for residences more unanimously, than have those of any other of the pioneers and also far excel in number of descendants than any other of the early families. (N.T.G.) [Nettie Thompson Grove.]

3. The Reverend Thomas Johnson was born in Virginia, July 11th, 1802, and was killed by supposed thieves, at the door of his home, 35th St. and Agnes Ave. on the evening of January 2, 1865. He was married in 1829 to Miss Sarah T. Davis of Clarksville, Mo. Of this union there were born thirteen children, two of whom still survive: Mrs. Edna Anderson of this City and Mrs. Cora Fuller of Washington D. C. The first Shawnee Mission of the M. E. Church was built in Wyandotte Kansas, near the present town of Turner in 1830. In 1839, substantial brick buildings were built two miles and a half south-west of the town of Westport, in Johnson county, Kansas, for the use of the Mission. Several of these buildings remain in good condition.

The Reverend Joab Spencer (1831-1914), who taught at the Mission was the last survivor of those early teachers and preachers to the Indians of this school. His service among the Shawnees embraced the years, 1858-1860.

4. Charles Bluejacket was educated at the Quaker Shawnee Mission.
5. His wife was Mary Anne Chick, a daughter of Colonel and Mrs. W.M. Chick. After William Johnson’s death, about 1850, she married Edward T. Peery.
6. Enoch M. Marvin.

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[The Annals of Kansas City, Missouri Valley Historical Society, October 1924 v. 1#4 p. 434-445]