oners by the Indians when young, and without exception they formed such attachments that, after being with them some time, they could not be induced to return to their own people. There was a woman among the Shawnees, supposed to be near an hundred years of age, who was taken prisoner, when young, in Eastern Pennsylvania. Some years after, her friends, through the agency of traders, endeavored to induce her to return, but in vain. She became, if possible, more of a squaw in her habits and appearance than any female in the nation. Indian Punctuality.-As a sample of their punctuality in performing their contracts, I would state that I have often loaned them money, which was always returned in due season, with a single exception. This was a loan to a young man who promised to pay me when they received their annuity. After the appointed time he shunned me, and the matter remained unsettled until just prior to our departure for their new homes. I then stated the circumstance to one of the chiefs, more from curiosity to see how he would receive the intelligence than with the expectation of its being the means of bringing the money. He, thereupon, talked with the lad upon the subject, but, being unsuccessful, he called a council of his brother chiefs, who formed a circle, with the young man in the centre. After talking to him a while in a low tone, they broke out and vociferously reprimanded him for his dishonest conduct; but all proved unavailing. Finally, the chiefs, in a most generous and noble spirit, made up the amount from their own purses, and pleasantly tendered it to me. Belief in Witchcraft.-The Indians being firm believers in witchcraft, generally attributed sickness and other misfortunes to this cause, and were in the habit of murdering those whom they suspected of practising it. They have been known to travel all the way from the Mississippi to Wapakoneta, and shoot down a person in his cabin merely on suspicion of his being a wizard, and return unmolested. When a person became so sick as to lead them to think he was in danger of death, it was usual for them to place him in the woods alone, with no one to attend except a nurse or doctor, who generally acted as an agent in hurrying on the dissolution. It was distressing to see one in this situation. I have been permitted to do this only through the courtesy of relatives, it being contrary to rule for any to visit them except such as had medical care of them. The whole nation are at liberty to attend the funerals, at which there is generally great lamentation. chief, who died just previous to their removal, was buried in the following manner. They bored holes in the lid of his coffin-as is their custom-over his eyes and mouth, to let the Good Spirit pass in and out. Over the grave they laid presents, etc., with provisions, which they affirmed the Good Spirit would take him in the night. Sure enough! -these articles had all disappeared in the morning, by the hand of an evil spirit clothed A in a human body. There were many funerals among the Indians, and their numbers rapidly decreased: intemperance, and pulmonary and scrofulous diseases, made up a large share of their bills of mortality, and the number of deaths to the births were as one to three. A few anecdotes will illustrate the wit and dishonesty of some, and the tragical encounters of others of the Indians. Col. M'Pherson, the former sub-agent, kept goods for sale, for which they often got in debt. Some were slow in making payments, and one in particular was so tardy that M'Pherson earnestly urged him to pay up. Knowing that he was in the habit of taking hides from the tanners, the Indian inquired if he would take hides for the debt. Being answered in the affirmative, he promised to bring them in about four days. The Indian, knowing that M Pherson had at this time a flock of cattle ranging in the forest, went in pursuit, shot several, from which he took off the hides, and delivered them punctually according to promise. en Love of Whiskey.-While we were camped, waiting for the Indians to finish their ceremonies prior to emigration, we were much annoyed by an unprincipled band of whites who came to trade, particularly in the article of whiskey, which they secreted from us in the woods. The Indians all knew of this depot, and were continually going, like bees from the hive, day and night, and it was difficult to tell whether some who led in the worship passed most of the time in that employment or in drinking whiskey. While this state of things lasted, the officers could do nothing satisfactorily with them, nor were they sensible of the consequence of continuing in such a course. The government was bound by treaty, stipulations to maintain them one year only, which was passing away, and winter was fast approaching, when they could not well travel, and if they could not arrive until spring, they would be unable to raise a crop, and consequently would be out of bread. We finally assembled the chiefs and other influential men, and presenting these facts vividly before them, they became alarmed and promised to reform. We then authorized them to tomahawk every barrel, keg, jug, or bottle of whiskey that they could find, under the promise to pay for all and protect them from harm in so doing. They all agreed to this, and went to work that night to accomplish the task. Having lain. down at a late hour to sleep, I was awakened by one who said he had found and brought me a jug of whiskey: I handed him a quarter of a dollar, set the whiskey down, and fell asleep again. The same fellow then came, stole jug and all, and sold the contents that night to the Indians at a shilling a dram -a pretty good speculation on a half gallon of whisk," as the Indians call it. I suspected him of the trick, but he would not confess it until I was about to part with them at the end of the journey, when he came to me and related the gir cumstances, saying that it was too good a story to keep. One of our interpreters, who was part Indian and had lived with them a long time, related the following tragical occurrence. A company of Shawnees met some time previous to my coming among them, had a drunken frolic and quarrelled. One vicious fellow who had an old grudge against several of the others, and stabbed two of the company successively until they fell dead, was making for the third, when his arm was arrested by a large athletic Indian, who, snatching the knife from him, plunged it into him until he fell. He attempted to rise and got on his knees, when the other straddled him, seized him by the hair, lifted up his head with one hand, while with the other he drew his knife across his throat, exclaiming "lie there, my friend! I guess you not eat any more hominy." Religious Ceremonies.-After we had rendezvoused, preparatory to moving, we were detained several weeks waiting until they had got over their tedious round of religious ceremonies, some of which were public and others kept private from us. One of their first acts was to take away the fencing from the graves of their fathers, level them to the surrounding surface, and cover them so neatly with green sod, that not a trace of the graves could be seen. Subsequently, a few of the chiefs and others visited their friends at a distance, gave and received presents from chiefs of other nations, at their headquarters. Among the ceremonies above alluded to was a dance, in which none participated but the warriors. They threw off all their clothing but their breechclouts, painted their faces and naked bodies in a fantastical manner, covering them with the pictures of snakes and disagreeable insects and animals, and then, armed with war clubs, commenced dancing, yelling and frightfully distorting their countenances: the scene was truly terrific. This was followed by the dance they usually have on returning from a victorious battle, in which both sexes participated. It was a pleasing contrast to the other, and was performed in the night, in a ring, around a large fire. In this they sang and marched, males and females promiscuously, in single file, around the blaze. The leader of the band commenced singing, while all the rest were silent until he had sung a certain number of words, then the next in the row commenced with the same, and the leader began with a new set, and so on to the end of their chanting. All were singing at once, but no two the same words. I was told that part of the words they used were hallelujah! It was pleasing to witness the native modesty and graceful movements of those young females in this dance. 66 When their ceremonies were over, they informed us they were now ready to leave. They then mounted their horses, and such as went in wagons seated themselves, and set out with their high priest in front, bearing on his shoulders "the ark of the covenant, which consisted of a large gourd and the bones of a deer's leg tied to its neck. Just previous to starting, the priest gave a blast of his trumpet, then moved slowly and solemnly while the others followed in like manner, until they were ordered to halt in the evening and cook supper. The same course was observed through the whole of the journey. When they arrived near St. Louis, they lost some of their number by cholera. The Shawnees who emigrated numbered about 700 souls, and the Senecas about 350. Among them was also a detachment of Ottawas, who were conducted by Capt. Hollister from the Maumee country. The principal speaker among the Shawnees at the period of their removal was Wiwelipea. He was an eloquent orator-either grave or gay, humorous or severe, as the occasion required. At times his manner was so fascinating, his countenance so full of varied expression, and his voice so musical, that surveyors and other strangers passing through the country listened to him with delight, although the words fell upon their ears in an unknown language. He removed out west with his tribe. The chief Catahecassa, or Black Hoof, died at Wapakoneta, shortly previous to their removal, at the age of 110 years. The sketches annexed of Black Hoof and Blue Jacket are derived from Drake's "Tecumseh." The Chief Black Hoof.-Among the celebrated chiefs of the Shawanoes, Black Hoof is entitled to a high rank. He was born in Florida, and at the period of the removal of a portion of that tribe to Ohio and Pennsylvania was old enough to recollect having bathed in the salt water. He was present, with others of his tribe. at the defeat of Braddock, near Pittsburg, in 1755, and was engaged in all the wars in Ohio from that time until the treaty of Greenville, in 1795. Such was the sagacity of Black Hoof in planning his military expeditions, and such the energy with which he He executed them, that he won the confidence great plains of the west to the sole occupancy of the native tribes. He was the orator of his tribe during the greater part of his long life, and was an excellent speaker. The venerable Colonel Johnston, of Piqua, to whom we are indebted for much valuable information, describes him as the most graceful Indian he had ever seen, and as possessing the most natural and happy faculty of expressing his ideas. He was well versed in the traditions of his people; no one understood better their peculiar relations to the whites, whose settlements were gradually encroaching on them, or could detail with more minuteness the wrongs with which his nation was afflicted. But although a stern and uncompromising opposition to the whites had marked his policy through a series of forty years, and nerved his arm in a hundred battles, he became at length convinced of the madness of an ineffectual struggle against a vastly superior and hourly increasing foe. No sooner had he satisfied himself of this truth, than he acted upon it with the decision which formed a prominent trait in his character. The temporary success of the Indians in several engagements previous to the campaign of General Wayne, had kept alive their expiring hopes; but their signal defeat by that gallant officer convinced the more reflecting of their leaders of the desperate character of the conflict. Black Hoof was among those who decided upon making terms with the victorious American commander; and having signed the treaty of 1795, at Greenville, he continued faithful to his stipulations during the remainder of his life. From that day, he ceased to be the enemy of the white mat; and as he was not one who could act a negative part, he became the firm ally and friend of those against whom his tomahawk had been so long raised in vindictive animosity. He was their friend, not from sympathy or conviction, but in obedience to a necessity which left no middle course, and under a belief that submission alone could save his tribe from destruction; and having adopted this policy, his sagacity and sense of honor alike forbade a recurrence either to open war or secret hostility. He was the principal chief of the Shawanoe nation, and possessed all the influence and authority which are usually attached to that office, at the period when Tecumseh and his brother the Prophet commenced their hostile operations against the United States. When Tecumseh and the Prophet embarked in their scheme for the recovery of the lands as far south as the Ohio river, it became their interest as well as policy to enlist Black Hoof in the enterprise; and every effort which the genius of the one, and the cunning of the other, could devise, was brought to bear upon him. But Black Hoof continued faithful to the treaty which he had signed at Greenville, in 1795, and by prudence and influence kept the greater part of his tribe from joining the standard of Tecumseh or engaging on the side of the British in the late war with England. In that contest he became the ally of the United States, and although he took no active part in it, he exerted a very salutary influence over his tribe. In January, 1813, he visited Gen. Tupper's camp, at Fort McArthur, and while there, about ten o'clock one night, when sitting by the fire in company with the General and several other officers, some one fired a pistol through a hole in the wall of the hut, and shot Black Hoof in the face: the ball entered the cheek, glanced against the bone, and finally lodged in his neck: he fell, and for some time was supposed to be dead, but revived, and afterwards recovered from this severe wound. The most prompt and diligent inquiry as to the author of this cruel and dastardly act failed to lead to his detection. No doubt was entertained that this attempt at assassination was made by a white man, stimulated perhaps by no better excuse than the memory of some actual or ideal wrong, inflicted on some of his own race by an unknown hand of kindred color with that of his intended victim. Black Hoof was opposed to polygamy, and to the practice of burning prisoners. He is reported to have lived forty years with one wife, and to have reared a numerous family of children, who both loved and esteemed him. His disposition was cheerful, and his conversation sprightly and agreeable. stature he was small, being not more than five feet eight inches in height. He was favored with good health, and unimpaired eyesight to the period of his death. In Blue Jacket, or Weyapiersenwah.—In the campaign of General Harmar, in the year 1790, Blue Jacket was associated with the Miami chief, Little Turtle, in the command of the Indians. In the battle of the 20th of August, 1794, when the combined army of the Indians was defeated by General Wayne, Blue Jacket had the chief control. The night previous to the battle, while the Indians were posted at Presque Isle, a council was held, composed of chiefs from the Miamis, Pottawatomies, Delawares, Shawanoes, Chippewas, Ottawas and Senecas-the seven nations engaged in the action. They decided against the proposition to attack General Wayne that night in his encampment. The expediency of meeting him the next day then came up for consideration. Little Turtle was opposed to this measure, but being warmly supported by Blue Jacket, it was finally agreed upon. The former was strongly inclined to peace, and decidedly opposed to risking a battle under the circumstances in which the Indians were then placed. "We have beaten the enemy," said he, "twice, under separate commanders. We cannot expect the same good fortune always to attend us. The Americans are now led by a chief who never sleeps. The night and the day are alike to him; and, during all the time that he has been marching upon our villages, notwithstanding the watchfulness of our young men, we have never been able to surprise him. Think well of it. There is something whispers me, it would be prudent to listen to his offers In the month of October following this defeat, Blue Jacket concurred in the expediency of suing for peace, and at the head of a deputation of chiefs, was about to bear a flag to General Wayne, then at Greenville, when the mission was arrested by foreign influence. Governor Simcoe, Colonel McKee and the Mohawk chief, Captain John Brant, having in charge one hundred and fifty Mohawks and Messasagoes, arrived at the rapids of the Maumee, and invited the chiefs of the combined army to meet them at the mouth of the Detroit river, on the 10th of October. To this Blue Jacket assented, for the purpose of hearing what the British officers had to propose. Governor Simcoe urged the Indians to retain their hostile attitude towards the United States. In referring to the encroachments of the people of this country on the Indian lands, he said, "Children: I am still of the opinion that the Ohio is your right and title. I have given orders to the commandant of Fort Miami to fire on the Americans whenever they make their appearance again. I will go down to Quebec, and lay your grievances before the great man. From thence they will be forwarded to the king your father. Next spring you will know the result of everything what you and I will do. He urged the Indians to obtain a cessation of hostilities, until the following spring, when the English would be ready to attack the Americans, and by driving them back across the Ohio, restore their lands to the Indians. These counsels delayed the conclusion of peace until the following summer. Blue Jacket was present at the treaty of Greenville, in 1795, and conducted himself with moderation and dignity. THE FRIENDS AT WAPAKONETA. Early in this century the Society of Friends established a mission among the Shawnees at Wapakoneta; this was interrupted by the war of 1812. At a very great expense they erected a grist-mill and saw-mill on the Auglaize; also a residence for Isaac Harvey, the superintendent, and his family. Under his instruction the Indians acquired considerable proficiency in agriculture, the product being corn, pumpkins and beans. They made rapid progress in civilization and the acquisition of property. Domestic animals were introduced and the horse was brought into use to relieve the women the labor of ploughing and carrying their burdens. While willing to be educated in agriculture, they were for years averse to having their children taught by the whites. Eventually this overcome, their young people made rapid progress in study. During the summer the men left their women to raise the crops and idled their time; in winter they engaged in hunting, but such was their scrupulous honesty that if one found the animal of another in his trap he removed the game, suspended it near by, and reset it. The missionary Harvey greatly ingratiated himself with the Indians. In the early part of his mission there was living among them a Polly Butler, a half-breed, being the daughter by a Shawnee woman of General Richard Butler, an Indian trader before the American Revolution, and who was second in command at St. Clair's defeat and among those killed. She was accused of bewitching one of the tribe, and at night fled to the house of Harvey for protection, saying in broken English, "They kill-ee me! they kill-ee me!" She brought with her a little child. A small dog which followed Harvey was killed, lest his noise should betray her hiding-place. Tenskwatawa, the Prophet, brother of Tecumseh, was at this time living in the village, and was exorcising a sick man for witchcraft. Harvey, who had visited him, carrying food and nourishment, found him at one time lying on his face, his back bare and his whole body so lacerated that he was in danger of death from loss of blood. The Prophet was present, and being asked by Harvey why this brutal treatment, he replied that the incisions were made to extract the combustible matter which the witch had deposited. The good Quaker drove the Prophet out of the house and dressed the sick man's wounds. The Indians came next day to Hawley's house in search of the fugitive; she was secreted between two beds, and they failed to discover her. Later came the chief Weasecah, or Captain Wolf. He was a friend of Harvey. The result of the interview was that Harvey went with Weasecah to the Council House. The Indians were dressed some of them in war paint, while Weasecah made a brief address to them; but it was of no avail. Then Harvey through the interpreter told them with great composure that he had come with Weasecah to intercede for the woman; but seeing that they had resolved to follow their own course, he had prepared to offer himself in her stead; that he had no weapons and was at their mercy; they might do with him as they thought best. At this the noble chief Weasecah took hold of Harvey's arm and said: "Me Qua-ke-lee friend." He begged the chiefs not to suffer their friend the Quaker to be harmed, but they were still determined not to submit to the proposition. He offered his life instead of his friend's. This heroic attitude of the Quaker, with the loyal and brave act of the noble chief, checked the tide of hostile feeling, and for a minute all were in suspense. Then chief after chief, to the number of six or eight, stepped up to Harvey, each offering his hand, and saying, Me Qua-ke-lee friend." Weasecah then argued with them eloquently, and at last the whole council offered their hands in friendship, Tenskwatawa, the Prophet, only excepted, who sullenly left. the council house in defeat. It was hard for Harvey and Weasecah to prevail on the poor woman to leave her place of concealment. She remained in the Quaker's house for several days, and then returned to her people and lived in peace. This was the first successful effort to arrest the monstrous practice of destroying life on charges of witchcraft among these Indians. The Indians were only a little later than the whites in these matters. Thousands were put to death in Germany alone, in the century Columbus discovered America, charges of witchcraft. on In 1830 the mission schools came under the charge of Mr. Henry Harvey, and when the Indians were removed to Kansas the Friends' mission schools were taken with them under his charge and that of his family. In 1842 Mr. Harvey returned to the East. When about to leave, the Indians bade them an affectionate farewell. One of their number whose English name was George Williams was appointed to extend the farewell of the whole tribe, and in doing so he spoke as follows: "My brother and sister, I am about to speak for all our young men and for all our women and children, and in their name bid you farewell. They could not all come, and it would be too much trouble for you to have them all here at once, so I have been sent with their message. I was directed to tell you that their hearts are full of sorrow, because you are going to leave them and return to your home. Ever since you have lived with us we can all see how the Quakers and our fathers lived in peace. “You have treated our children well, and your doors have always been open to us. When we were in distress you relieved us; and when our people were hungry you gave them food. For your kindness we love you. Your children and our children lived together in peace, and at school learned together and loved one another. We will always remember you, and teach our children to never forget your children. And now, my brothers and sisters, I bid you farewell and Caleb and his sisters, and the little boys and their sisters farewell!" He then took Mr. Harvey by the hand, saying, "Farewell, my brother,' and then taking the hand of Mrs. Harvey said: "Farewell, my good sister.' He then bade the children an individual farewell and went away in sadness. St. Mary's, eighty miles northwest of Columbus, lies within the oil and gas belt. In June, 1887, its daily production of gas from six wells was 25,000,000 cubic feet. Its daily production of oil is also quite large. St. Mary's is on the line of the Erie and Miami Canal, and on the L. E. & W. R. R., at the junction of the Minster branch. The town is on elevated ground, 398 feet above Lake Erie. A large canal basin is in the place and abundance of water-power is afforded by the Mercer County Reservoir. The town is supplied with light and fuel from natural gas owned by the corporation. Newspapers: Argus, Democrat, D. A. Clark, editor; Sentinel, Independent, F. J. Walkup, editor. Churches: 1 Presbyterian, 1 Methodist, 1 Baptist, 1 German Protestant, 1 German Lutheran, 1 Catholic. Bank of St. Mary's, F. Dieker, cashier. Manufactures and Employees.-R. B. Gordon, flour, etc.; C. Buehler, job machinery, 14 hands; L. Bimel & Son, carriages, etc., 90; John Ladue, oars and handles, 20; St. Mary's Woolen Manufacturing Company, woolen blankets, etc., 141; Nietert & Koop, flour, etc.-State Report. Population in 1880, 1,745; school census in 1886, 761; C. F. Wheaton, superintendent. St. Mary's was from early times a noted point, being a village of the Shawnees. Gen. Wayne on his campaign camped here and called the place "Girty's town," from James Girty, a brother of Simon, who lived here with the Indians and gave his name to the place; Harmar was also here prior to Wayne. In the war of 1812 there was a fort at St. Mary's, which for a time was the headquarters of Gen. Harrison. It was called Fort Barbee by the regiment of Col. Barbee which built it. Another fort was also built by Col. Pogue at the |