HISTORY:  Count Zinzendorf and the Moravian and Indian Occupancy of the Wyoming Valley, 1742-1763.

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                           COUNT ZINZENDORF 
                 AND THE MORAVIAN AND INDIAN OCCUPANCY 
                        OF THE WYOMING VALLEY, 
                              1742-1763.

                                 BY

                     FREDERICK C. JOHNSON, M. D.,
                      Treasurer of the Society.

READ BEFORE THE WYOMING HISTORICAL AND GEOLOGICAL SOCIETY MAY 19, 1894.

In reading the records of the Moravian Church, and the diaries of its
intrepid missionaries, one is struck with the frequent references to Wyoming
Valley. For a score of years prior to the advent of the first hardy pioneers
from Connecticut, in 1762, Wyoming (in common with the valley of the
Susquehanna above and below) had become familiar ground to the fearless
evangelists from Bethlehem, in the neighboring county of Northampton, whose
self-sacrificing heroism, in planting the banner of the cross on this hostile
frontier, challenges admiration.

To follow in the footsteps of the Moravian missionaries as they went through
our valley, is more than a mere local study. It is a part of the thrilling
history of the American colonies, with the French and Indian wars as a
central idea, and to make the most of such a study, the scope of vision would
have to include much of the colonial history of that period.

The Moravian Church - United Brethren is its official name - has always been
preeminently a missionary organization. No sooner had its pioneers from the
old world, who had come to the New World in search of religious liberty,
landed on our shores, than they longed to win the souls of the heathen
savages to Christianity. Among these missionary attempts was the one which
especially claims

Page 2 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

attention in this paper - the evangelization of the Six Nations Indians, on
whose extensive domain Wyoming was one of the fairest spots. They hoped,
though the hope was never fully realized, to make Wyoming a chief base for
their missionary labors among the Indians.

In nearly all of their itinerancies, whether to the forks of the Susquehanna
on the south (present Sunbury) or to Onondaga, (1) the Iroquois capital
(present Syracuse), on the north, their path lay through Wyoming. Their
adventurous hardships, their joys and griefs, triumphs and defeats are told
in faithful detail in the diaries which they assiduously kept from day to
day, and which were deposited at Bethlehem in the archives of the mother
church.

Some of these journals have appeared in part in the publications of the
Moravian Historical Society and elsewhere. Others remain among the manuscript
archives. I have seen these quaint old diaries of their wanderings, some in
German, some in English, and have had made copies and translations of such
diaries as describe journeys to Wyoming. I have also drawn freely on the Life
of Zeisberger by Bishop de Schweinitz (who was a great-grandson of
Zinzendorf), Reichel's Memorials of the Moravian Church, manuscript notes of
John W. Jordan in the library of the Historical Society of Pennsylvania, and
on other historical publications too numerous to mention.

                    MORAVIANS ARRIVE IN PENNSYLVANIA.

Driven by persecution in Germany to the new Western world, the Moravians had
founded a settlement in Georgia
____________________

     (1) Onondaga was the seat of the warlike and powerful confederacy of the
Six Nations. Deputies from the confederated tribes met from time to time at
the "Great Council" fire to consider questions of peace or war. The region
round about Onondaga was called the "Long House." The Six Nations -
Onondagas, Senecas, Mohawks, Cayugas, Oneidas and Tuscaroras - held absolute
supremacy over present New York and Pennsylvania, and they claimed authority
over tribes to the west and south. Sometimes they formed alliances with the
French and sometimes with the English. During the Revolution they were allies
of the English, and cruelly ravaged the frontier settlements.

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in 1735, but it was abandoned owing to the breaking out of war between
England and Spain in 1739, and most of the colonists sought safety in the
North. They arrived in Philadelphia in 1740 in the sloop of George
Whitefield, the celebrated English evangelist of that day. He had been sent
to Georgia by the Society for the Propagation of the Gospel, his associate in
the work being John Wesley, afterwards the founder of the Methodist Episcopal
Church.

The Moravians settled in what was then called the "Forks of the Delaware"
(the present Lehigh being then considered a branch of the Delaware), and
founded Bethlehem and Nazareth. Bethlehem received its name on Christmas Eve,
1741, at the hands of the distinguished Moravian leader, Count Nicholas Louis
von Zinzendorf (2) then on a visit to America from Saxony. The pious nobleman
was at this time forty-two years of age. Bethlehem has ever since been the
seat of the Moravian Church in America.

The histories say that Count Zinzendorf was the first white man to look upon
Wyoming, but this is an error. The region had been penetrated by traders and
probably by French explorers more than a century earlier.

Government messengers from Philadelphia had for several
_________________________

     (2) Nicholas Louis, Count Zinzendorf, is the remarkable example of a man
whose religion was so deep and vital as to inspire him to renounce the
prospects of worldly distinction and devote his rank and fortune to the
furtherance of the Gospel. He was born in Dresden, Germany, in 1700, and
after receiving a university education, he resolved to embrace the
ecclesiastical profession. Though himself a Lutheran, his sympathies were
aroused for the United Brethren in Moravia.
     As its adherents were undergoing persecution, he invited them to come to
Saxony and take refuge on his estate, which some 500 of them were very glad to
do in 1722 and the succeeding years.
     In 1736 the intolerance from which the Moravians had fled extended to
Saxony, and the Count was banished from his beloved Herrnhut, as his
community was called. Driven from his home, he visited England and
subsequently America. He returned to Europe in 1743, and subsequently the
king of Saxony permitted him to return to Herrnhut, the government having
meanwhile investigated the charges against the Moravians and proved them
unfounded.
     The Countess Zinzendorf dying in 1756, he took for his second wife Anna
Nitschman who had accompanied him and his daughter in their travels in
America. Many of the hymns sung by the Moravians were composed by Zinzendorf.
     A lengthy poem on Zinzendorf was written by Mrs. Lucy H. Sigourney about 1835.

Page 4 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

years passed up and down the Susquehanna bearing dispatches to and from the
Six Nations, whose seat was in the lake region of New York. Certain it is
that the valley of the Susquehanna was familiar ground to Conrad Weisser, (3)
the government interpreter, whose journal records that he passed through
Wyoming in 1737, while returning to Philadelphia from a journey to the
Onondaga country. But while others penetrated these forest wilds previous to
Zinzendorf, to him must be ascribed the credit of being the first to leave a
permanent impression on the region. Other white men had passed through, but
that was all.

Zinzendorf's visit to Wyoming Valley was followed by a missionary occupancy
on the part of the Moravians, which never ceased until the Indians yielded to
the encroachments of the whites and disappeared from the valley of the
Susquehanna.

                      INDIAN OCCUPATION OF WYOMING.

When the Moravians first visited Wyoming Valley in 1742, its Indian residents
were Delawares, Monseys, Shawanese, Nanticokes, Mohicans and Wanamese, all of
whom were vassals of the Iroquois by virtue of conquest. They were
practically prisoners. They could not change their abode without consent, and
they were liable to be sent elsewhere
____________________

     (3) There is little doubt that a French traveler named Stephen Brule
came down from Canada and explored the valley of the Susquehanna in 1615.
     The Palatinates, who left the Mohawk Valley in 1723, and sought shelter
in Pennsylvania, passed through Wyoming in their remarkable journey down the
Susquehanna.
     When Conrad Weisser passed through Wyoming in 1737 he found Dutch
traders here.
     A year before Zinzendorf's visit to Wyoming a Congregationalist
missionary penetrated the region, though his stay was short. This was Rev.
John Sergeant, who visited the Indians June 3, 1741 - He was a graduate of
Yale, and came from the Indian school at Stockbridge, Mass. In a letter dated
June 23, 1741, he writes: "I am just returned from Susquahanna, where I have
been to open the way for the propagation of the gospel among the Shawanoos."
In opening his address to them he alluded to "the brothers who had seen so
many mornings at Mukh-haw-waumuk." Sergeant was kindly received, but the
Indians refused to embrace Christianity, and he returned discouraged, pitying
their ignorance and praying God to open their eyes. June 7 he preached to the
Indians on the Delaware.
     David Brainard, a Presbyterian missionary, arrived at Wapwallopen,
October 5, 1744, but did not go to Wyoming.

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whenever their imperious masters demanded. Probably the reason Wyoming was
chosen as the abiding place of these vassal people, was that it lay on the
great Iroquois highway between the north and the south, where they could be
kept under constant supervision of their masters.

The earliest to occupy Wyoming Valley, so far as appears, were the Shawanese,
whom Conrad Weiser found there in 1737, who were foes of the English. By
permission of John Penn they had first located in Wyoming in 1701. Reichel
believes that "they were placed at Wyoming by the Six Nations, who were
confident that they could place no custodians more reliable than the
ferocious Shawanese in charge of that lovely valley, which they designed to
keep for themselves and their children forever." In 1728, when about 500 in
number, the Six Nations had ordered them to move to the Ohio, and their empty
cabins at Wyoming were taken by another contingent of Shawanese, who were
transferred from near Lancaster. They had for their leader Kakowatchie (or
Gachawatschiqua), and it was these Shawanese whom Zinzendorf found at Wyoming
in 1742. Besides their village where Plymouth stands, the Shawanese had
another between Plymouth and Kingston, back of what is called Ross Hill,
present Blindtown. There were also Shawanese villages at Fishing Creek and
Brier Creek.

The Delawares called themselves Lenni Lenape, signifying "original people."
The Monsies (or Minsies) and the Wanamese belonged to them. The Delawares had
their council fire at Minisink, near the Delaware Water Gap, fifty miles
southeast of Wilkes-Barre, and their hunting grounds extended from Easton,
Pa., to the sea. They had a village near Scranton as early as 1728. They were
vassals of the Iroquois, by whom they were ordered away from the Forks of the
Delaware and given the option of locating either at Shamokin or at Wyoming.
Nearly all went to Wyoming, but some chose Shamokin. So it happened that they
had

Page 6 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

become occupants of the valley of the Susquehanna in the same year that
Zinzendorf and his followers first visited the region in 1742.

The leader of the Delawares was Teedyuscung, who was born about 1700 near
Trenton, N. J., a locality in which his ancestors had been seated from time
immemorial. They were gradually pushed northwardly by the settlements, and
about 1730 located in Pennsylvania above the confluence of the Delaware and
Lehigh Rivers, and finding no white men, they wandered wherever they found
good hunting or fishing. But in a very few years the wilderness in the Forks
began to be encroached upon by Scotch-Irish immigrants.

The Delaware Indians had been defrauded of their hunting grounds in the Forks
by means of such unscrupulous measures as the "walking purchase of 1737," and
it was only by appealing to their masters, the Six Nations, to expel them,
that the Penns could obtain possession. The Six Nations treated them in the
most insulting manner, and aroused in the breasts of the Delawares an
animosity that never slumbered.

Humiliated beyond measure, and nursing a revenge that was to be gratified in
after years with frightful atrocities upon a defenceless frontier,
Teedyuscung and his followers left their hunting grounds in the Forks of the
Delaware and repaired to their new home in the Susquehanna Valley, to which
their tyrannical masters had assigned them. They built a town just below
Wilkes-Barre.

At Nescopeck, 30 miles below Wilkes-Barre, was an important Delaware town, on
the east bank of the Susquehanna. On the same stream, a little above the mouth
of the Lackawanna, was the Delaware town of Asserughney, and there was a
Delaware village at Tunkhannock and another at Wyalusing.

The Wanamese occupied the elevated land two miles north of Wilkes-Barre,
named Jacob's Plains, for their chief.

Page 7 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

The Monseys occupied Lackawanna Valley and had a town where Scranton now
stands. Their leader was Capouse.

The Mohicans came with the Delawares in 1742 and built a village near Forty
Fort at the mouth of a stream which has ever since borne the name of their
chief, Abraham. Rising in Dallas township, it crosses Kingston township, runs
through Wyoming borough, and flows into the Susquehanna at Forty Fort.

The Nanticokes had their village on the east bank of the Susquehanna near
present Nanticoke. The Nanticokes were a dependency of the Iroquois, living
along Chesapeake Bay. Their name in the several languages signified tidewater
or sea-shore people. They passed up to Wyoming in 1748, either under the
orders of the Iroquois or by their permission. Zeisberger says they were
averse to the Gospel, and surpassed all the other Indians in their heathenism
and sorcery. However, several became Moravian converts. Smallpox and ardent
spirits carried off the greater part of the Nanticokes, so that in 1785 in
Ohio there were scarcely fifty of them. They sided with the British, and
ultimately settled in Canada, alongside the Shawanese, who had invited them.

The Valley was occupied by the Indians in greater or less numbers until 1763,
when, upon the death of Teedyuscung, the aborigines departed. However, a few
of them continued to visit the fertile plains of Wyoming for some years
later, as shown by references in the diary of the Moravian Indian village at
Wyalusing (1765-1772). A little before the abandonment of the Wyalusing
mission by the Moravians in 1772, the Connecticut migration had set in, and
with it disappeared all Indians from the valley of the Susquehanna.

Page 8 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

                           ZINZENDORF'S VISIT.

Soon after the Moravians arrived in Pennsylvania, in 1740, they entered upon
their project of evangelizing the Indians of Pennsylvania and New York.
Zinzendorf believed the aborigines to be descendants of the Lost Tribes of
Israel who had wandered across Asia, and reached the continent of America by
Bering Strait.

Drawn, as he says, by a power which he could not resist, the Count had a
strong desire to introduce the gospel among the Iroquois. But they were so
savage and revengeful, and so under the influence of the French in Canada,
that he concluded it would be wiser to operate through other tribes who were
their vassals or allies.

With this in view he visited Wyoming in the autumn of 1742. But before going
there he journeyed to the Indians in the Forks of the Delaware,(4) and to the
Mohicans on the Hudson. He then went to the Indian town of Shamokin,(5) the
residence of the king of the Delawares and of the viceroy
____________________

     (4) The name then given to the lands lying within the confluence of the
Delaware and Lehigh. At that time the Lehigh was called the west branch of
the Delaware. The Indian name for the Lehigh river was Lechau-weki (the fork
of the road), abbreviated by the Germans into Lecha, and corrupted by the
English into Lehigh.

     (5) Shamokin, in consequence of its commanding position at the point
where the two branches of the Susquehanna River unite, and where the great
trails converged, was the most important Indian town in the province of
Pennsylvania.
     The Six Nations held this as a strategic point at an early day and made
it the seat of a viceroy or governor, who ruled for them the tributary tribes
along the Susquehanna. It was therefore the most important Indian town south
of Tioga Point.
     Here the Iroquois warriors, in their return from marauds against the
Cherokees and Catawbas, would halt and hold carousals for the last time
before reaching Onondaga. Conrad Weisser visited the town in 1737. Martin
Mack, who was the first missionary sent here by the Moravians, 1746,
describes the place as "the very seat of the Prince of Darkness," and he says
they were in constant danger from the drunken savages. Zeisberger and Post
labored here.
     David Brainard, who visited it the same year, says it had about fifty
huts and three hundred inhabitants. Mack, at the request of Shikellimy, had
the Moravians establish a blacksmith shop there in 1747, much to the
convenience of the Indians. Owing to the outbreak of the French war the
mission was abandoned in 1755.
     The following year the provincial authorities built Fort Augusta, for
which see Meginness' History of the West Branch Valley. The site of old
Shamokin is occupied by Sunbury, the county seat of Northumberland county.
The Shamokin of modern times is an entirely different town some twenty miles
to the southeast.

PAGE 9 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

of the Oneidas, near the confluence of the two branches of the Susquehanna,
accompanied by several of the brethren and sisters, all on horseback. His
companions were B–hler, Mack and wife, Anna Nitschmann, (6) Leimbach,
Weisser, David and Joshua.

They had for their guide up the West Branch, Shikellimy, the Oneida viceroy.
They were compelled to ford streams, ride over lofty mountains and into deep
valleys and marshes, and pass the nights in a tent which they carried with
them. After staying at Shamokin a short time he went to Otstonwakin, or
French Town, where Madame Montour, (7) an Indianized French woman from
Quebec, was living, now
____________________

     (6) Anna Nitschman was born in Moravia in 1715, her father having
suffered martyrdom for the faith. At the age of ten she and her parents took
refuge at Herrnhut, where she early became interested in religion. At the age
of fifteen she occupied an official position in the congregation. At the age
of twenty-one she and others accompanied Count Zinzendorf into banishment,
and four years later she joined the Moravians at Bethlehem. She accompanied
Zinzendorf on his journey to Wyoming Valley in 1742, and thus writes in her
diary: "Our last journey was into the heart of the Indian country, where we
sojourned 49 days, encamping under the open heavens, in a savage wilderness
amid wild beasts and venomous snakes." In 1757 she became the second wife of
Count Zinzendorf, and died three years later.

     (7) "Madame Montour," as she was called, the grandmother of the
atrocious "Queen Esther" Montour, was born about 1684, the daughter of a
Frenchman named Montour, who had emigrated to Canada and married an Indian
woman. Of their children Jean became a captain in the English service. The
daughter's name is unknown, and she was always spoken of as "Madame" Montour.
She was captured by the Iroquois in childhood, and married Carondowanna, or
Big Tree, an Oneida chief, who adopted Robert Hunter as his English name.
Though married she retained the name of Montour; in accordance with the
Iroquois custom of handing down the family name through the female line as
well as through the male line.
     She and Hunter were living on the West Branch as early as 1727. She was
a familiar figure in Indian affairs along the Susquehanna, and was a great
influence among the aborigines. She acted at times as interpreter for the
Provincial authorities. Her husband was slain in battle with the Catawbas,
and in this loss John and Thomas Penn sent her a message of sympathy.
     Zeisberger and Spangenburg visited the aged queen at Otstonwakin on the
West Branch in 1745. Montoursville, a few miles east of Williamsport,
perpetuates her name and marks the site of her village, Otsonwakin. Her son,
Andrew Montour (Sattelihu) was extensively engaged as an interpreter for the
Provincial authorities.
     She had a daughter, "French Margaret Montour," who was mother of the
Indian fury, "Queen Esther." Esther's Montour ancestors and relatives were
all friends of the whites and rendered valuable services, but she was always
their implacable foe, and after the battle of Wyoming she tomahawked a dozen
or more prisoners with her own hand.
     Andrew Montour, known also as Sattelihu, was employed by the
Pennsylvania Proprietaries as interpreter for some years, and his services
were invaluable. He often accompanied Conrad Weisser (who spoke Mohawk but
not Delaware) and the Moravian missionaries in their negotiations with the
Six Nations at Onondaga. During the war with the French he was captain of a
company of Indians in the English service and rose to major. The French
feared him to such an extent that they offered £100 for his death or capture.
     Twenty years later he was the leader of Indian raids upon the white
settlements. He was a son of Madame Montour and an uncle of "Queen Esther"
Montour.
     As to "French Margaret" Montour, Reichel gives the relationship in a
slightly different manner. He makes her a niece and not a daughter of Madame
Montour, and a cousin instead of a brother of Andrew Montour. Reichel says
Mack met French Margaret and Andrew on the West Branch in 1745, that French
Margaret was the wife of a Mohawk, and that she had banished liquor from her
town. Her husband, Peter Quebec, had not drunk rum for six years when Mack
was there. She treated the Moravian missionaries kindly. Reichel does not
allude to Queen Esther being her daughter. French Margaret frequently acted
as interpreter at treaties. She is said to have been an uncertain ally.
     In July of 1754 French Margaret and her Mohawk husband and two
grandchildren, traveling in semi-barbaric state, with an Irish groom and six
relay and pack horses passed through Bethlehem on their way to New York.
During her stay she attended divine worship.
     For details as to the Montours see W. H. Egle's "Notes and Queries," 
3d series, vol. I, p. 73; also an address by Sidney Roby Miner, "Queen 
Esther at Wyoming," in the transactions of the Wyoming Commemorative 
Association for 1894.

Page 10 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Montoursville, in Lycoming county. He tells us that he addressed them in French.

They then set out for Wyoming, traveling overland. Conrad Weisser, the
government interpreter, was temporarily called away on business for the
Province, and Andrew Montour acted as their guide until Weisser should rejoin
them. The journey through the wilderness from river to river occupied four
days, and was marked by many hardships, the region being entirely unoccupied
by whites, and having no other road than an Indian path.

"Leaving Otstonwakin," says Mack, "our way lay through the forest, over rocks
and frightful mountains, and across streams swollen by heavy rains. This was a
fatiguing and dangerous journey, and on several occasions we imperiled our
lives in fording the creeks which ran with impetuous current. On the fifth
day we reached Wyoming, and pitched our tent not far from the Shawanese town."

The travelers probably followed the "Warrior's Path" from the "Great Island"
(Lock Haven), which skirted the

Page 11 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

north bank of the West Branch (present Montoursville, a few miles east of
Williamsport), some forty miles, and thence led due east through the present
counties of Lycoming, Sullivan, Columbia and Luzerne, about seventy miles, to
the Shawanese village in Wyoming Valley, on the west side of the Susquehanna,
where is now Plymouth. Through the fastnesses of this primeval forest, says
Reichel, never before traveled by white men save adventurous French traders
like James Le Tort and Pierre Bizaillon, Andrew Montour guided these first
evangelists to the heathen dwellers on the plains of Wyoming.

On reaching Wyoming Valley they were joined by the Brethren David Nitschmann,
Anton Seiffert and Jacob Kohn, who had arrived from Bethlehem, by way of
Shamokin, and thence up the Susquehanna by the Indian path to Wyoming. Kohn
had just arrived from Europe bearing letters for Zinzendorf.

On their arrival at a point where is now Plymouth, Luzerne county, they
encamped near the village of the Shawanese. Here Zinzendorf remained for
three weeks, but the Indians gave little heed to his preaching. The only
white men most of them had ever seen were traders, and Zinzendorf was
naturally suspected of having business motives, too. The Indians were
unfriendly in spite of the Count's generous distribution of presents, and
their manner was threatening in the extreme.

One of his companions was John Martin Mack, (8) who has
____________________

(8) John Martin Mack, for many years a missionary among the Indians, was born
in Wurtemburg in l715. He was at this time 29 years of age. He was one of the
Moravian Brethren who endeavored to open a work in Georgia in 1735. When the
Brethren were compelled to abandon the Georgia mission, Mack accompanied them
to Pennsylvania.
     In 1742 he married Jeannette, daughter of John Rau, a Palatinate farmer,
and was assigned to Shecomeco mission. Her familiarity with the Mohawk
language made her a valuable assistant. Both Mack and Jeannette accompanied
Zinzendorf to Wyoming in 1742.
     The hostility to the Moravians was so great, owing to the charges that
they were in league with the French, that he was arrested and forbidden to
preach. The Shecomeco mission had to be abandoned in 1744, in consequence of
acts passed against the Moravians by the New York Assembly.
     In 1746 he was one of those who founded Gnadenhutten on the Mahoning,
the Moravian mission that was destroyed by savages in 1755. He made frequent
trips to the Indians of the West Branch, and in 1752 accompanied Zeisberger
to Onondaga. In 1755 he made three visits to Wyoming. He was ultimately made
a bishop, and died in the West Indies in 1784.

Page 12 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

left an interesting journal of the expedition. At the time it was written
twenty years had elapsed, Zinzendorf was dead, and Mack affectionately refers
to the Count as the Disciple, that being one of the favorite terms which they
associated with his beloved name and memory. He says:

"The reception by the savages was unfriendly, although from the first their
visits were frequent. Painted with red and black, each with a large knife in
his hand, they came in crowds about the tent again and again. He lost no
time, however, in informing the Shawanese chief, through Andrew Montour, the
half-Indian interpreter, of the object of his mission. This the wily savage
affected to regard as a mystery, and replied that such matters concerned the
white man and not the Indian. * * * Our stock of provisions was by this time
almost exhausted, and yet the Disciple shared with the Indians what little
was left. The very clothes on his back were not spared. One shirt button
after another was given away, until all were gone, and likewise his
shoe-buckles, so that we were obliged to fasten his underclothes with strings.

"For ten days we lived on boiled beans, of which we partook sparingly, as the
supply was scanty. The suspicious manner which the Shawanese manifested on our
first arrival remained unchanged, and at times their deportment was such as to
lead us to infer that it would be their greatest delight to make way with us.

"Notwithstanding this, the Disciple remained in the town and made repeated
efforts to have the object of his visit brought before the consideration of
the chiefs. They, however, evaded every approach, and their disappointment at

Page 13 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

not receiving large presents gave unmistakable evidence of displeasure, so
that we felt that the sooner we left the better it would be for us."

The whole world is familiar with Zinzendorf's adventure with the
rattlesnakes, which occurred here. As the story is told in the histories, the
savages were creeping up to the tent of Zinzendorf intending to kill him, when
they saw a rattlesnake, startled by their approach, crawl over his body and
disappear without harming him; that their superstitious natures prompted the
idea that he was under the protection of the Great Spirit, and they abandoned
their murderous design.

To his experience with the snakes the Count himself refers in one of his
poems. For be it understood that while surrounded by the savages in the
Wyoming Valley, and in danger of losing his life from their treachery, he was
engaged with quiet courage and diligence in preparing a supplement to the
collection of hymns then in use among the Moravian Brethren.

The story as related by Mack, who was an eye-witness, is quite different and
much less picturesque. It is as follows:

"The tent was pitched on an eminence. One fine sunny day as the Disciple sat
on the ground within, looking over his papers that lay scattered about him,
and as the rest of us were outside, I observed two blow-snakes
(blaseschlangen) basking at the edge of the tent. Fearing that they might
crawl inside, I moved toward them, intending to dispatch them. They were,
however, two quick for me, slipped into the tent, and gliding over the
Disciple's thigh, disappeared among his papers.

"On examination we ascertained that he had been seated at the mouth of their
den. Subsequently the Indians informed me that our tent was pitched on the
site of an old burying-ground in which hundreds of Indians lay buried. They
also told us that there was a deposit of silver ore in

Page 14 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

the hill, and that we were charged by the Shawanese with having come for the
silver and for nothing else. (9)

"This statement proved to be a fiction invented by the wily savages in order
to afford them some grounds for an altercation with us, and to bring us into
general disrepute; for we subsequently learned that the hill on which our
tent had been pitched was not the locality of the precious ore.

"On the following day we moved higher up the Susquehanna, and here was the
extreme limit of our journey. The words of the hymn, 'Der viert' ein
unwegsame Spitz, Der Susquehanna quellen,' allude to this encampment. The
Disciple, I have no doubt, was led to this point, in order to have an
opportunity of reading his letters from Europe and Bethlehem undisturbed, and
to be farther away from the Indians. We now returned to our second encampment,
where the Disciple formally laid his proposition before the Shawanese chief.
The latter, however, turned a deaf ear to our approaches, and grew vehement.

"Upon this the Disciple produced the string of wampum that the sachems of the
Six Nations had given him at Tulpehocken, (10) when starting on the journey,
but even its authoritative presence failed to move the savages in their
determination or to mollify their murderous intentions.

"We were completely foiled, and saw that our mission was a failure. This
might have been owing to misstatements
____________________

     (9) Spangenburg's Life of Zinzendorf, p. 310, says:
     "The Five Nations, who imagine that great treasures and rich silver
mines lie concealed in Wayomik, ceded that part of the country to the
Shawanese in order by these means to prevent any Europeans from coming
thither and discovering them."
     This long current tradition never had any foundation in fact, though
vast deposits of coal subsequently made the Wyoming Valley one of the richest
localities in the world.
     (10) While on the way from Philadelphia to Bethlehem, Zinzendorf had
felt drawn by some irresistible influence to go to Tulpehocken, where dwelt
his interpreter and guide, Conrad Weisser, who was to accompany him to the
Susquehanna. "He knew not why he should direct his steps thither, but he
could not throw off the idea that duty called him to that place. Accordingly
he sent most of his cavalcade directly to Bethlehem, while he turned towards
the west through the present counties of Lehigh and Berks, and in three or
four days found himself at Tulpehocken. Here he met the deputies of the Six
Nations, then on their return from their conference with Governor Thomas in
regard to the Delawares remaining east of the Blue mountain; this tribe being
at that period under the control of the powerful confederacy near the great
lakes. The Count became acquainted with the chiefs, gained their good will,
and ratified a covenant with them in behalf of the Brethren as their
representative; and a belt of wampum was given him as a token of their
friendship, which was used ever afterwards in the dealings of the Moravians
with the Iroquois. By this treaty the count believed the way would be opened
for the spread of the gospel among the Northern Indians, and this explained
to his own mind the cause of the vivid impression that he ought to repair to
the distant spot, where he unexpectedly met them. His hope of Christianizing
the fierce warriors of the northern border was not realized, but the
Moravians would never have been able to accomplish as much as they did among
the Delawares and Mohicans if they had not secured by this interview the
amity of those who held sway over the enfeebled clans near the sea coast."

Page 15 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

made by our interpreter (11) to the Shawanese, who, as we subsequently
learned, had not been fully in our interests."

"One day Jeannette, on returning from the town from visiting the Indians,
informed Zinzendorf that she had met with a Mohican woman in the upper town,
who, to her unspeakable joy, had spoken to her of the Saviour. This
intelligence deeply affected him. He rose up and bade us go with him in
search of her, and in the interview that followed he magnified the love of
Jesus to her in terms of the most persuasive tenderness.

"This woman now became our provider, furnishing us with corn and corn-bread,
until we could secure other supplies. Hymns No. 1853 and 1854. in supplement
XI of the Hymn-book contain allusions to her; and the Disciple's prayer in
her behalf, expressed in the 18th stanza of the former, has been heard and
answered.

"On another occasion, on informing him that I had seen Chikasi, he asked me
to find him and bring him into his presence. To him also he extolled the
Saviour's love. [Chikasi was a Catawba who had been brought a captive
____________________

     (11) This is how the interpreter, Andrew Montour, is described by
Zinzendorf: "Andrew's cast of countenance is decidedly European, and I would
have taken him for one had not his face been encircled with a broad band of
paint applied with bear grease. He wore a brown broadcloth coat, a scarlet
damasken lappel-waistcoat, breeches, over which his shirt hung, a black
handkerchief, decked with silver bugles, shoes, stockings and hat. His ears
were hung with pendants of brass and other wires plaited together."

Page - 16 COUNT ZINZENDORF IN THE WYOMING VALLEY.

to Wyoming by the Iroquois on their return from a maraud to the South.]

"One day, having convened the Indians in the upper town, he laid before them
his object in coming to Wyoming, and expressed the desire to send people
among them that would tell them words spoken by their Creator. Most of these
were Mohicans, and not as ill disposed towards us as the Shawanese. Although
they signified no decided opposition, they stated their inability to
entertain any proposals without the consent of the Shawanese, according to
whose decision they were compelled to shape their own. Should these assent,
they said they would be satisfied. My Jeannette acted as interpreter of what
passed during this meeting."

Not long after this the suspicious Shawanese laid a plot to murder
Zinzendorf, but Conrad Weisser, now returned from Tulpehocken, reached the
valley, alarmed at the Count's continued absence, and filled with a
presentiment of the danger which threatened the Moravians.

The presence of Weisser, who was the government agent, and the bold authority
with which he treated the Shawanese, held in check their wicked intention,
though vagabond savages continued to swarm around their tent, by day and by
night, in such a threatening manner, that Zinzendorf warned us to be on our
guard and not even to accept provisions from them.

The Moravians accordingly returned to Bethlehem, Mack, Jeannette, Nitschmann
and Andrew Montour going across the Wilkes-Barre and Pocono mountains, the
Count and several others taking the path down the river to Shamokin.

Mack tells an adventure which illustrates the Count's patience and cheerful
fortitude. "I once rode out with the Disciple and Anna Nitschmann. There was
a creek in our way, in a swampy piece of ground. Anna and myself led in
crossing, and with difficulty succeeded in crossing the further bank, which
was steep and muddy. But the Disciple

Page 17 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

was less fortunate, for in attempting to climb the bank his horse plunged,
broke the girth, and his rider rolled off backwards into the swamp, and the
saddle upon him. It required much effort on my part to extricate him, and
when I had at last succeeded, he kissed me and said, 'My poor brother, I am
an endless source of trouble.' (Du armer Bruder! Ich plage dich doch was
rechtes!) Unfortunately we had no change of clothing and had to dry ourselves
by the campfire. Adventures of this kind befell us more than once."

During this tour Zinzendorf was absent from Bethlehem seven weeks, and
endured many hardships and severe labors in his efforts to observe the
customs and character of the tribes with whom he came in contact, and to
prepare the way for conveying to them the blessings of civilization and
Christianity. He had no desire to be spoken of or addressed by his title,
"the Count," and was called sometimes "Brother Lewis," as that was one of his
given names, and "The Disciple" in later years.

This was the last visit Zinzendorf ever made to the Indians. After his return
to the vicinity of Philadelphia he remained in this country about two months,
and left New York for Europe January 20, 1743, having been in our state more
than a year. His death occurred in 1760 at Herrnhut, Germany, the seat of the
Moravian Church in Europe.

After Zinzendorf's return to Philadelphia from the Indian country he mapped
out a plan of operations to be pursued by the Moravian Church in the mission
among the Indians, and the draft in his writing is in the Bethlehem archives.

Five centres were selected: Bethlehem; Wyoming Valley; Otstonwakin (on the
West Branch), near present Williamsport; Shecomeco (Duchess county, N. Y.),
between the western border of Connecticut and the Hudson; and New England.

Wyoming never realized the hope of Zinzendorf, but his

Page 18 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

initiatory labors, though unsatisfactory in point of results, opened the
valley of the Susquehanna for the entrance of other Moravian evangelists
during the next score of years. Furthermore, as often as these missionaries
passed up the Susquehanna to the Iroquois capital, Onondaga (or to the later
station at Wyalusing), between 1765 and 1772, until the dispersion of the
Indians, Wyoming was sure to be visited. As long as its mixed Indians
remained in the Valley these Moravian itinerants scattered the seed of the
word, down to the arrival of the first pioneer settlers from Connecticut in
1762.

To their German ears the Wyoming of the English sounded like Wajomik or
Wayomick, and so the Moravian missionaries usually wrote it. Its earliest
Indian name, so far as now appears, was Skehandowana of the Iroquois, who
also called it Gahonta. The Delaware Indians called it M'cheu-wami. All these
names are said to have signified "large plains."

The first allusion to Wyoming on record is in the minutes of a conference
held with Indians from the Susquehanna, at Philadelphia, in 1728. Wyoming was
called "Meehayomy, above which the Minisinks lived." At a council held in 1732
the Indians asked to be helped with horses on their homeward journey to
Onondaga as far as "Meehayomy."

While Heckewelder says Wyoming is derived from M'cheu-wami, Delaware for
"large plains," Reichel thinks it may be the English approximation to the
Indian Meehayomy. The word M'cheu-wami does not occur in the records of
transactions between the governor of Pennsylvania and the Indians.

Conrad Weisser (12) uses the Iroquois name Skehandowana,
____________________

     (12) Conrad Weisser was a conspicuous figure in the Provincial history
of Pennsylvania. He was born in Wurtemburg, Germany, in 1696, and came to
America with a company of Palatinates at the age of fourteen, under the
auspices of the English Queen Anne. They settled in the Mohawk country in the
Colony of New York, and while there, though only a lad, he spent eight months
with an Indian chief and acquired the Mohawk language, a piece of knowledge
that served him well in afterlife. In 1723 the Palatinates migrated from the
Colony of New York passing down the Susquehanna into Pennsylvania, and later
he followed them.
     He, therefore, is one of the very first white men who ever gazed upon
Wyoming Valley. The wanderers took up land at Tulpehocken, in present Berks
county, and engaged in farming. Weisser's fluency in the Mohawk tongue
recommended him to the notice of the Proprietary government, and at the
request of the Six Nations he was appointed official interpreter for the
confederation. From that time he was largely identified with Indian affairs
of the Province. He was held in high esteem by the Indians and received at
their hands the name of Tarachawagon.
     He was a warm friend of the Moravians and their missionary efforts among
the Indians. He met Spangenburg in 1736, and it was his representations as to
the wretched condition of the Indians that led to the Moravian movement. He
acted as guide and interpreter and contributed of his means.

Page 19 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

in a narrative of a journey to Onondaga in February, 1737. On his return from
the Iroquois capital he wrote:

"We reached Skehandowana, where a number of Indians, Shawanos, and
Mahickanders (Mohicans) reside. Found there two traders from New York, and
three men from the Maqua (Mohawk) country, who were hunting land; their names
are Ludwig Rasselman, Martin Dillenbach & Piet deNiger. Here there is a large
body of land, the like of which is not to be found on the river."

Thus early did the fertile flats of Wyoming Valley attract attention.

Writing to the governor in December, 1755, Conrad Weisser reports that the
Indians with whom he had conferred at John Harris's Ferry (present
Harrisburg) had told him that the French were influencing the Delawares
living at Nescopeck, half way from Shamokin to Skehandowana.

In a speech made by deputies of the Six Nations at a meeting with Sir William
Johnson, in July, 1755, the speaker said: "The land which reaches down from
Owego to Skehandowana we beg may not be settled by Christians."

The Six Nations continued to guard Wyoming Valley with jealous care until its
evacuation in 1756 by a mixture of Indians who were residing there by
permission of the Iroquois. Up to 1756 the Six Nations were determined that
"these lands should not be settled, but reserved for a

Page 20 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

place of retreat to such as in this time of war between the French and
English might be obliged to leave their habitations; and that there was no
part of their lands so convenient as Wyoming."

In December, 1754, their viceroy, Shikellimy,(13) complained to Governor
Morris "that some strangers from New York are coming like flocks of birds to
disturb us in our possession."

Who were they? Nothing more is heard of them.

In February, 1756, an Indian scout reported to the government that there were
three towns in the Valley - one inhabited by the Delawares, another by
Shawanese, and a third by Chickasaws and Mohicans. At this time it was
Teedyuscung's headquarters.

When the Indian war was ended one of Teedyuscung's conditions was that
government should assist him and his people in making a settlement in
Wyoming, instructing them
____________________

     (13) Shikellimy, an Oneida chief, was in 1728 acting representative of
the Five Nations in business affairs with the Proprietary government. About
1745 he was appointed their vicegerent, and in this capacity administered
their tributaries within the Province of Pennsylvania, with Shamokin for his
seat. It was because of the large influence he in this way wielded that the
English always sought his favor, and this they ever retained.
     Few treaties (and these were of frequent occurrence between 1728 and
1748, respecting the purchase of lands) but Shikellimy was present, and by
his moderate counsels aided in an amicable solution of the intricate
questions with which these conferences were concerned. The acquaintance which
Zinzendorf made with him was carefully followed up by the Brethren, and
ripened into a friendship which ceased only with the death of the noble old
chief, December 17, 1748. Zeisberger was with him when the end came.
     Meginness says: Shikellimy was in some respects one of the most
remarkable aborigines of whom we have any account. As he possessed an
executive mind and was recognized by his people as a man of more than
ordinary ability, his counsel was eagerly sought by the government of the Six
Nations; and as this section of their confederation was hard to govern, on
account of the various tribes inhabiting it, and the conflicting interests
which had to be regulated, he was early designated as leading Sachem or
vicegerent. On account of his high standing and excellent judgment his
influence was courted by the provincial authorities. So great was his love
for truth and justice that he never violated his word or condoned a crime.
     Shikellimy was succeeded by his son John (Tachnechtoris) as vicegerent,
but he did not inherit his father's ability and his rule was a failure.
Another of Shikellimy's sons was Logan, who became celebrated in the annals
of border warfare by the famous speech attributed to him.

Page 21 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

how to build houses, etc. (Prov. Records, vii, 678.) Commissioners were
appointed "to construct a fort there, and build as many houses as shall be
necessary for the present residence, security and protection of the Indians
from their enemies."

In the spring of 1758 Teedyuscung's town was finished. It stood within the
present limits of Wilkes-Barre, at the bend of the river, near Hillman
Academy. Scull's map of 1759 notes it as Wioming. This was the last Indian
settlement in the historic valley of the Six Nations. Here Teedyuscung was
burnt in his lodge on the night of April 19, 1763, and thence the Indians
fled in October of the same year, after having struck the last blow for
possession of the Great Plains when, on October 15, 1763, the occasion of the
first massacre, they fell upon the whites, who, a year previously, had come
from Connecticut, and planted upon their "perpetual reserve." (Reichel.)

                           THE FRONTIER WARS.

A dozen years after Zinzendorf visited Wyoming Valley the pious Moravians saw
their work among the Indians imperiled by frontier hostilities in which some
of their converts allied themselves with the French in the work of rapine,
bloodshed and torture.

The time came when the question had to be settled as to whether the French or
the English were to dominate the American continent. Both nations sought to
secure the alliance of the Indian tribes. The French succeeded in winning the
Shawanese and Delawares dwelling on the Susquehanna. The English, through the
influence of Sir William Johnson, held the Mohawks, Oneidas and Tuscaroras,
while most of the Onondagas, Cayugas and Senecas remained neutral, though
some went to the French.

The French war burst out in all its fury, and the frontier of Pennsylvania
was desolated with torch and tomahawk.

Page 22 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Intoxicated with victory over Braddock in 1755, the French and their Indian
allies made havoc in every settlement. The French at Fort Du Quesne (now
Pittsburg) immediately dispatched war parties against the defenceless
settlements. The French commander at that post reported that he had six or
seven war parties in the field at once, always accompanied by Frenchmen.
"Thus far," he writes, "we have lost only two officers and a few soldiers,
but the Indian villages are full of prisoners of every age and sex. The enemy
has lost far more since the battle than on the day of his defeat."

As the loss in the battle was about 800, this French officer means that
perhaps 1,000 had been killed or captured in the blood-thirsty attacks on the
frontier settlements along the Susquehanna and elsewhere.

The Moravians, however, did not retire from the field, but they covenanted
anew to be faithful to the Lord, and to press forward into the Indian country
as long as it was possible, in spite of wars.  

Added to the panic which prevailed, the Pennsylvania government, either
through ignorance or indifference, was unequal to the emergency, and no
adequate measures were taken to repel the invasion by the Indians, who, in
small skulking parties, murdered and burned, almost unresisted in the north
and west of the province.

Such Indians as were loyal to the English urged the Pennsylvania government
to prompt and effective resistance, and the frontier settlers supplicated for
protection. The Assembly was moved to action, and made an appropriation for
the public defense, the funds to be raised by taxation on all estates,
including those of the Penn Proprietaries. But the weak and vacillating
governor vetoed the measure, on the ground that such taxation would embarrass
the Proprietaries, whose creature by appointment he was.

The governor, however, entered into correspondence with the Proprietaries in
London, and after several months had

Page 23 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

been thus wasted, so far as protecting the settlements was concerned, he
obtained a subscription of £5,000 from Thomas Penn for the defense fund, the
Proprietary estates to be exempt from taxation. The Assembly then
appropriated £55,000, and a very tardy campaign of resistance was begun. In
the meantime the frontiers had been ravaged.

The Indians who resided in the province of Pennsylvania at this time were
composite in character. Some of them were savages, some were half-civilized,
and some were "back-sliders" from the Moravian mission. Conspicuous among
those who had once publicly renounced the ways of wickedness, and been
baptized as Gideon, but who had now relapsed into savagery and taken up the
hatchet against the English, was Teedyuscung, who had been chosen King of the
Delawares at Wyoming. Zinzendorf's visit to the Forks in 1742 had introduced
the Brethren's missionaries into the homes of the Delawares, and under the
influence of their preaching Teedyuscung had professed conversion and had
been baptized with the Mohicans and Delawares at Gnadenhutten. The Moravians
distrusted him and put him on probation, but he persisted in his purpose, and
in 1750 Bishop Cammerhoff baptized him at the village on the Mahoning village
that five years later was to be destroyed with all its inhabitants by
bloodthirsty savages.

The Delaware town at Nescopeck, on the Susquehanna, thirty miles below
Wilkes-Barre, was made the rendezvous. Here Teedyuscung assembled his
Delawares, Mohicans and Shawanese and marked out a plan of campaign. >From
this center the Indians, led by Teedyuscung himself, sallied forth on their
marauds, striking consternation into the hearts of the settlers.

Mohican Abraham, the first convert of the Moravian mission, also turned
renegade, and it was these two chieftains who had prevailed with seventy of
the Gnadenhutten congregation to remove to Wyoming, in April of 1754, there to

Page 24 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

live neutral or to array themselves under the French standard. Later, still
others left Gnadenhutten and joined the hostiles on the Susquehanna at
Nescopeck.

This double defection of Teedyuscung and Abraham caused great grief to the
Moravians, for the evident purpose was to get the Gnadenhutten converts away
from the restraining influences of their Moravian friends, who were seeking
to keep them faithful. But even after the defection they were not abandoned
by their shepherds, and Moravian teachers continued to visit them at Wyoming,
even after the warriors had gone to the French.

Bishop Spangenburg sent Schmick and Fry to Wyoming, where they arrived
November 10, 1755, with a message to Paxinosa, the Shawanese chief, who
remained the friend of the English. Paxinosa was requested to send to
Shamokin, then in great danger, and bring Kiefer, the missionary blacksmith
there, to Wyoming, and then with Christian Frederick Post, who was stationed
at Wyoming, all should return to Bethlehem.

During the winter of 1755 the Indians held a war council at Wyoming, and in
December occurred the massacre at Gnadenhutten (14) on the Mahoning. By the
Gnadenhutten massacre the calumnies that the Moravians were in the French
interest were forever disproved. The attacking party was made up of Monseys.
Part of the converts fled to Bethlehem and part to Wyoming. In Northampton
county fifty houses were burned, one hundred persons killed and many carried
into captivity. All this bloodshed was due to the
____________________

     (14) Gnadenhutten (meaning cabins of grace) was in Carbon county, near
where the Mahoning empties into the Lehigh. It was established by the
Moravians in 1746 as a temporary home for their Mohican Indian converts who
had been driven out of Connecticut. It had been the purpose to locate them
permanently on the Susquehanna, but the project was postponed from time to
time, and thus the settlement grew and became a flourishing mission. It had a
grist-mill, saw-mill, blacksmith shop and farm buildings. Its population
comprised 137 Mohicans and Delawares, besides nearly a hundred converts
residing at Wyoming, Nescopeck and other villages along the Susquehanna. It
came to a violent end in 1755, when it was destroyed by a war party of
Shawanese.

Page 25 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

quarrel between the governor and the assembly in reference to levying on the
Proprietary estates for a defence fund. To make the situation worse, such
Indians as were friendly to the British interest were unsupported by the
government, and were easily persuaded by presents to give their support to
the French. Even John Shikellimy and his brother Logan yielded to the French
blandishments. But Andrew Montour and some others remained true.

Paxinosa, (15) who remained faithful to the English, sent a message to the
governor urging him to send presents and wampum to Wyoming for the purpose of
holding the Indians to the English cause.

He endeavored, though in vain, to prevent the Delawares and his own Shawanese
from joining the French, and in this he was so urgent that they threatened his
life, and he and about thirty followers, including Abraham, retired to a
village between Kingston and Plymouth (present Blindtown), where they
remained until all the hostiles had departed.

About this time, Buckshanoath, the Shawanese chief at Wyoming, led an attack
on the provincial troops, who had been sent under Benjamin Franklin to erect
Fort Allen on the Lehigh. Andrew Montour passed through Wyoming in December,
1755, sent by the governor with a message to Sir William Johnson in the
Iroquois country, and he reported that the Wyoming Indians were preparing for
war and refused to receive the peace belt which he offered them.

"At the appointed time the paths between Wyoming and
____________________

     (15) Paxinosa was, in 1754, the chief man in Wyoming. He was a
Shawanese, and affected loyalty to the English, but was suspected of intrigue
in the French interest. He was always well inclined to the Moravians, and had
been a friend to them in several outbreaks along the Susquehanna. His wife
was a baptised convert. In 1758 he removed to the Ohio country, where he was
the last Shawanese king west of the Alleghanies. His wife was the half-sister
of Ben Nutimaes, and had lived with her husband thirty-eight years, to whom
she had borne eight children, "a remarkable instance of the longevity of the
marriage tie among Indians." Paxinosa said he was born on the Ohio. The
Historian of Easton pronounces his one of the highest names in Indian
history, and says that while women and children were falling under the
murderous hatchet of Teedyuscung, the peaceful Delawares and Shawanese
gathered around King Paxinosa in the primeval forests of the Wyoming Valley.

Page 26 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

the Delaware, over which the missionaries had so often carried the white flag
of peace and good-will, were crowded with hostile savages." Teedyuscung at the
head of a scouting party penetrated into New Jersey, and even approached
within a few miles of Easton, Pa. During the winter Teedyuscung captured a
half dozen settlers in the Delaware region and passed through Wyoming with
them on the way north. The captives were kept all winter at Tunkhannock,
where were one hundred other prisoners. They were afterwards taken to Tioga
and held until November, 1756, when a treaty was held at Easton and the
captives were liberated. In order to check the atrocities the governor
offered bounties for Indian scalps - men, women and children - against which
the Moravians protested vigorously, but in vain.

About this time (1755) Zeisberger and Seidel visited Wyoming. Christian
Frederick Post had established himself there to minister to the converts and
entertain visiting missionaries. A famine was prevailing, and the first care
of Zeisberger and Seidel was to relieve Post's wants and those of the Indians
by going back to Shamokin for supplies. Then they began to preach the gospel
to a tribe of Monseys on the Lackawanna.

The Indians in the French interest penetrated to within a few miles of the
Susquehanna and perpetrated the bloody massacre at Penn's Creek, which was
within six miles of Shamokin.

The last to leave Shamokin was the brave blacksmith, Kiefer, who stuck to his
post until peremptorily recalled by Bishop Spangenburg. He was escorted up the
river to Nescopeck by old Shikellimy's son John, the new viceroy, and passing
through Wyoming he reached Bethlehem in safety.

With the burning of the buildings by the Indians the Moravian mission at
Shamokin came to an end. The reign of

Page 27 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

terror was complete, and it was a dozen years before any settlers dared
venture upon the bloody ground.

In March, 1756, the government, finding itself unable to protect the
frontiers against these Indian raids, determined to conciliate Teedyuscung,
and after a conference at Easton in July a treaty was signed by which the
warrior made peace with the whites. In bringing about this conference
messages were taken from the governor to the Delawares at Wyoming and other
Indians on the Susquehanna by the famous Indian scout, Newcastle, the
Moravian Indian, George Rex, and two other Indians, as shown by the "Account
of the Brethren with the Commissioners" in Reichel's Memorials.

"On these occasions Teedyuscung stood up as the champion of his people,
fearlessly demanding restitution for their lands, and in addition the free
exercise of the right to select, within the territory in dispute, a permanent
home.

"Teedyuscung's imposing presence, his earnestness of appeal, and his
impassioned oratory, as he plead the cause of his long-injured people, evoked
the admiration of his enemies themselves. It would appear from the published
minutes of the conferences that the English artifully (sic) attempted to
conciliate him by fair speeches and uncertain promises, but the Indian king
was astute and sagacious, and they yielded to the terms he laid down. These
were: compensation for all lands unjustly taken, Wyoming to be their
permanent home and a town to be built there for them at the expense of the
government, all the Indians to remove from Tioga, and they to be supplied
with missionaries and teachers."

The Nanticokes went to Lancaster to remove the bones of their dead to the
North, while the Senecas, Delawares, Shawanese and Mohicans returned with
their presents to Tioga. "Teedyuscung with his sons and warriors remained at
Easton and Bethlehem to watch and oppose the movements of the French and
hostile Indians from the Ohio who

Page 28 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

were prowling on the frontiers. He also gave audience to wild embassies from
the Indian country. Occasionally he would visit Philadelphia to confer with
the governor. Thus the dark winter passed," says Reichel, "and when the
swelling of maple buds and the whitening of the shadbush on the river's bank
foretokened the event of spring, there were busy preparations for their
long-expected removal to the Indian El Dorado on the flats of the winding
Susquehanna. It was in the corn-planting month, 1758, when the Delaware king,
his queen, and his warriors, led by the provincial commissioners and under
escort of fifty soldiers, took up the line of march for Fort Allen, on the
Lehigh, beyond there to strike the Indian trail that led over the mountains
by way of Nescopeck to Wyoming Valley."

Thus, with Teedyuscung conciliated, the First Indian War, sometimes called
the French War, was over, and the frontiers of Pennsylvania were exempt from
serious hostilities for several years. The Moravians re-established their
stations at Wyoming and other points, and there was every prospect of a
lasting peace. But the hope was a vain one.

The Pennsylvania government, in compliance with the promise to Teedyuscung,
built a village for him where is now Wilkes-Barre. These were the first
houses ever built by white people in the Wyoming Valley. There he lived five
years with such of the Indians as had not remove elsewhere, until the spring
of 1763, when he was burned to death in his cabin. It is said he was in a
drunken stupor, for his weakness was strong drink, and his cowardly
assassination is attributed to the Iroquois, who hated him because he had
opposed their lust of power. The killing of Teedyuscung was part of a new
uprising - the Second Indian war. With the tragic death of the king of the
Delawares, the Indian occupancy of the Wyoming Valley ceases, and with the
abandonment of the region by his followers a few months later, there comes to
an end the faithful missionary work of

Page 29 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

the Moravians. The emigration from Connecticut to Wyoming had now set in.

The charge was circulated that it was the Connecticut people who had murdered
Teedyuscung. Whether the Indians believed this groundless story or not is
unknown, but they may have done so, for they swept down on the young
settlement in the autumn of 1763 and exterminated it. But it was, perhaps,
only an every day border raid. This was the first massacre of Wyoming. (16)
Dr. William H. Egle, author of the History of Pennsylvania, says "the
infamous transaction was carried out by those infernal red savages from New
York, the Cayugas and Oneidas;" but Oscar J. Harvey has discovered in the
Thomas Addis Emmett collection an autograph letter of Sir William Johnson
stating that the attack on Wyoming was by Delawares, and was led by Captain
Bull (a son of Teedyuscung), who was at that time ravaging the frontier in
the French interest. The Johnson letter mentions that Captain Bull was
subsequently captured by the English.

At this point we dismiss the Indian occupancy of Wyoming, so far as its
general history is concerned, and enter upon a consideration of some of the
missionary journeys which the Moravians from Bethlehem made to the Wyoming
Indians.
The Moravian missionaries (says Reichel) prudently refrained from any effort
to wean the Indians from their usages unless these were sinful. Thus while
the converts were Indians, they continued to be Indians, following the
pursuits and retaining many of the manners and customs in which their fathers
before them had engaged. Accordingly the men preferred the hunt to the farm,
and the women were choppers of wood and laborers in the field. The men 
____________________

     (16) In the slaughter of 1763 perished Rev. William Marsh, a Baptist
preacher, who was the first clergyman sent out with the Connecticut settlers.

Page 30 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

often engaged in fishing, and the Wyalusing diary records that two thousand
shad were caught in nets in a single night. The missionaries themselves
adopted the Indian dress and manners so far as they could, and in numerous
instances they learned the Indian language.

From the time of Zinzendorf's visit in 1742, two years elapsed before any
recorded effort was made to establish a Moravian station at Wyoming. In
April, 1744, John Martin Mack and Christian Froelich (17) set out from
Bethlehem. Mack had been one of Zinzendorf's party. Their route was by way of
the Lehigh Water Gap, above which they crossed the river, and near Lehighton
struck the great Indian trail (18) leading northwest over Quakake, Buck and
Nescopeck Mountains to the Indian town of Wapwallopen. The Moravian
missionaries invariably write the latter word Wambhallobank, or Hallobank.
Heckewelder translates it as "where the white hemp grows." They were a week
making
____________________
     (17) Christian Froehlich was from Felsburg in Hesse, and came to America
in 1741. He was a confectioner by trade, and in that capacity he served for a
time in the Zinzendorf family.

     (18) The Indian paths usually followed the streams. The one along the
north branch of the Susquehanna River was a great highway or warpath, and was
the one usually followed by the Six Nations in their marauds against the
southern tribes. From Wyoming there led numerous paths:
     Warrior's path, leaving the Valley by Solomon's Creek, crossing the
mountain in the vicinity of Glen Summit, and striking the Lehigh at White
Haven.
     A path from Wyoming to the Delaware.
     A path up Shickshinny Creek, then directly west to Muncy, fifty miles
from Wilkes-Barre. This path was intersected by one coming from Wyalusing
through Bradford and Sullivan counties.
     A path from Wyoming passed up the east side of the Lackawanna to present
Scranton, where stood a Monsey village. Here the path divided, one branch
going north to Oquago, Windsor county, N. Y., the other going east to the
Delaware at Cochecton. This was the route which the first settlers from
Connecticut took in coming to Wyoming.
     There was a path to Wyoming which started from Muncey, ran up Glade Run,
then crossed Fishing Creek at Millville, thence to Nescopeck Gap and up the
river to Wyoming.
     One of the paths from Wyoming to Bethlehem was from the Susquehanna up
Nescopeck Creek, passing Sugarloaf in Conyngham Valley, crossing the Buck
Mountain west of Hazleton, near Audenreid, then across the Quakake Valley and
over Mauch Chunk Mountain to Lehigh Gap.

Page 31 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

their journey from Bethlehem to Wyoming, owing to almost constant snow
storms. They spent four days at Wyoming, their entire absence from Bethlehem
covering two weeks.

The journal here given has never before been published. It is copied from an
English manuscript at Bethlehem, doubtless a translation of the original
diary in German. As printed in these pages the diary is somewhat condensed,
but enough is given to show how much of pious reflection was injected into
these daily records of missionary life. The "watchword" to which they refer
is the text for the day as arranged for each year by the Moravian authorities
and published to the present time. Sometimes the watchword happened to fit the
events of the day in a most striking manner. This is shown in the diary for
April 6 and April 19.

        DIARY OF BR. JOHN MARTIN MACK'S AND CHRISTIAN FROELICH'S
                    JOURNEY TO WAYOMICK AND HALLOBANCK.

1744. April 6. - We set out from our dearly beloved Mother from Bethlehem.
The elders prayed over us and gave us their blessing for our journey. Our
hearts were melted into tears under the grace we felt at our parting. The
watchword was: "And I will make with them a covenant of peace, and will cause
the evil beasts to cease out of the land; and they shall dwell safely in the
wilderness and sleep in the woods." Ezek. 34: 25. We set forward happy and
rejoiced over the grace that is felt in his church. In the evening we came to
the stream Buckabuka. (19) The creek was very cold, but we got safely through,
and found an old Indian cabin in which we lodged. We made a fire. Brother
Christian was cook. We had a good night's lodging and thanked our Lord for it.

7th. - In the morning early it began to rain. We went
____________________

     (19) It is given on Scull's map of 1770 as Pocopoco, near site of
Gnadenhutten. It empties into the Lehigh (east bank) near present Parryville
and Weissport, Carbon county. Fort Allen stood near here, opposite mouth of
the Mahoning.

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our way nevertheless, but fearing the Lehigh might be too high for us to
cross. There came an Indian to us who knew me. He was going the same way we
were. He went on ahead of us and told us the way we should take. We came to a
very deep creek, but we got safe through. After going a little farther we came
to the Lehigh. We tried to wade it. It was so extremely cold that at first we
thought it impossible for us to endure it. When we got about the middle, it
was so deep and the stream so strong that I thought every minute it would
bear me down, and my feet stuck between two great rocks. I could cheerfully
tell our Savior that I was his, here in the water, and for Him and His
kingdom's sake I went through this. I immediately got strength and courage,
went on again, took Brother Christian by the coat and helped him through. We
thanked the Lamb that he had so happily preserved us, as we were wet and cold
and it rained very hard. We kept going, thinking thereby to warm ourselves.
When we had gone about 12 miles we made a little fire, but could not make it
burn because it snowed so hard. The cold pierced us a little because we were
through and through wet. We cut wood all night long to prevent our being
frozen to death. It snowed all night.

8th. - The snow lay on the ground a foot and a half deep, and before us we
had great rocks and mountains to climb. One could see but little of the way,
and in many places none at all. We warmed ourselves a little walking, but
were very tired, the snow being so deep. After dinner we came to an old hut
where some Indians were, who were going to Wyoming. We lodged with them. It
was very cold this night. We spent our time in making fire and trying to keep
warm.

9th. - We and the Indians set out together. It was very cold the whole day.
We were obliged to wade two creeks. They were extremely cold. Brother
Christian carried me


Page 33 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

through one because it was deep and I was not very well. I felt the cold in
my limbs much. We were very happy all this day, and we prayed the Lamb that
he should make his wounds, which he had received for this poor nation,
manifest in this place where he had now sent us to. In the evening we
concluded we were about 6 miles from Hallobanck (Wapwallopen). We lay in the
woods again. It was very cold. We spent most of the night in making fire.

10th. - Early in the morning we set forward and came to Hallobanck. We went
into the king's house, but he was not very friendly. Nevertheless he would
not bid us be gone. We were tired, and were sleepy and hungry. Our hearts lay
before the Lamb and prayed for this poor people, that we might obtain the end
for which He had sent us hither. We were soon visited by ten Indians, who
were all painted but were very friendly towards us, and some of them gave us
their hands. Brother Christian baked some little cakes made of Indian meal in
the ashes, which we relished well. The Indians with whom we traveled and left
behind this morning, came about two hours after us and brought three caggs
[kegs] of rum. They soon began to prepare for dancing and drinking. There
came also an old Indian with a cagg [keg in the cabin where we were. The
Indian with whom we had been a little acquainted on the way came to us and
said there would be nothing but drinking and revelry all night in the cabin
and we should be disturbed by it. If we wished we might lodge in his hut,
about half a mile from thence. We accepted with many thanks. His wife is a
clever woman and has a love for us also.

11th. - We were visited in the cabin by the drunken Indians, who looked very
dangerous, and endeavored by many ways to trouble us. Our Indian host, though
drunk himself, would not permit them to injure us. There was a great noise and
disturbance among us all night long, and

Page 34 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

they would take no rest until they had drunk all the rum which had been
brought over the mountain.

12th. - Towards morning they all laid themselves down to sleep away their
drunkenness, but we prepared for setting forward to Wayomick. Our hostess had
baked a few cakes for us to take on our way. We had a most blessed journey.
The Lamb was near to us. We could speak openheartedly together, and loved one
another tenderly, rejoiced together in hope of the Indians' happiness in these
parts; came in good time opposite to Wayomick, but could not cross the
Susquehanna that night, because there was no canoe there. We had a sweet
night's lodging under a great tree.

13th. - Early we crossed over to Wayomick. (20) We were received in a very
friendly manner. We immediately found the Chikasaw Indian, Chickasi, with
whom we had been acquainted two years ago when Brother Lewis [Zinzendorf] was
there. He was very friendly toward us and gave us something to eat. He asked
where Brother Lewis and his daughter were. I told him they were gone to
Europe. He asked if they arrived safe there. I said yes. He was much rejoiced
at that. He said he had thought much on him and his daughter. We lodged with
his cousin, who received us in much love and friendship and gave us of the
best he had. We found very few Indians there, and those who remained there
looked much dejected. They were in number only seven men. There has been a
surprising change in Wayomick since two years ago, at which time there were
30 or 40 cabins all full of Indians, whose great noise one could hear two or
three miles off. Now one hardly hears anything stir there; about six or seven
cabins are left, the others are all pulled to pieces. How often did I call to
mind how Brother Lewis said at that time: "The Shawanese Indians will all
remove in a short time, and our Savior
___________________

     (20) The trip which occupied them a week is now made by rail in three hours.

Page 35 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

will bring another people here who shall be acquainted with His wounds, and
they shall build a City of Grace there to the honor of the Lamb." How my
heart rejoiceth now at the thoughts of it because I see that everything is
preparing for it. We visited carefully all the places where our tent had been
pitched two years ago, and where so many tears had been shed. The Lamb has
numbered them all and put them in His bottle. We stayed there four days. The
Indians loved us. Our walk and behavior preached amongst them and showed that
we loved them. They could heartily believe and realize that we had not come
amongst them for our own advantage, but out of love to them. We visited them
often. I asked the Indian with whom we were acquainted, if they would like a
brother whom they loved much to come and live amongst them some time or
other, and tell them sometimes of our great God who loved mankind so much?
They answered yes, they should be very glad, but they themselves could not
decide it, because the land belonged to the Five Nations, and they only lived
thereon by permission. The Indians who are still here are, as it were,
prisoners. They dare not go far away.

The watchword when we came to Wayomick was very suitable: "I will have mercy
upon the house of Judah, and will save them by the Lord their God, and will
not save them by bow, nor by battle, by horses nor by horsemen."

16th. - We prepared for returning. The woman made us again some little cakes
to take with us on the way. Our host prayed that if ever we should come this
way again we should certainly lodge with him, saying he was an excellent
huntsman and shot many deer and bears, and he would give us meat enough to
eat. We took leave, and one of them set us over the river. After dinner we
came again to Hallobanck and went to our old hosts again. Our hostess set
victuals immediately before us, and we were hungry.

Page 36 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

17th. - We visited all the Indians. They were very cool and shy toward us,
because they have been told by the white people that we seek by cunning to
draw the Indians on our side, which, when effected, we intend to make them
slaves.

18th. - We visited them again. We visited the king also, thinking we might
have opportunity to speak something with him concerning the end of our coming
to him; but we found he had no ears and therefore desisted.

19th. - We got up early. Our hostess was very civil and showed us much love.
We took leave of them and set forwards. The woods were on fire all around us,
so that in many places it looked very terrible, and many times we scarce knew
how to get through. The burning trees fell down all about. We could not
easily get out of the way, because there are such high mountains on each
side. After dinner we came between two great mountains, and the fire burnt
all around us, and made a prodigious crackling. Before us there was sent such
a great flame that we were a little afraid to go through it, and we could find
no other way to escape it. Brother Christian went first through. The flame
went quite over his head; it looked a little dismal. He got through but I did
not know it, because I could not see him for the smoke. I called to him; he
answered me immediately. I thought I would wait a little longer till it was
burnt away a little more, but the fire grew still fiercer. He called again
and prayed me to come through, saying our dear Savior had promised "When thou
walkest through the fire thou shalt not be burnt, neither shall the flame
kindle upon thee." I ventured and went cheerfully into the flame, and got
safe through. We thanked the Lamb for it, that he had preserved us so in the
fire. We went over two great mountains. We laid ourselves to rest, and had a
happy night together, and thanked our Lamb with an humble heart that he had
this day also led

Page 37 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

and preserved us through water and fire, over rocks and mountains. We were
very tired, but could nevertheless rest well. When we came to Bethlehem we
found that the watchword for that day had been: "When thou passest through
the waters I will be with thee; and through the rivers they shall not
overflow thee; when thou walkest through the fire thou shalt not be burned,
neither shall the flame kindle upon thee. Fire, hail, snow, vapor and stormy
wind are servants of His will."

20th. - We set out early and soon came to the Lehigh, which we went through.
The water did not seem as cold as it did the first time. We crossed two other
creeks. We had still a great way to Bethlehem, and were very tired. In the
evening we reached Bethlehem where the brethren and sisters were met
together. Brother Spangenburg spoke on the watchword.

        Your poor brethren, MARTIN & CHRISTIAN.

In 1745 the Moravians had established a Mohican mission at Shecomeko, in
Duchess county, N. Y., on the edge of Connecticut, but it had been suppressed
by the New York authorities (on account of unfounded suspicions that the
Moravians were not loyal to the English but were secretly intriguing with the
French), and a project was set on foot by the Moravian Church to transfer the
harrassed Shecomeko converts to the Valley of Wyoming.

The harsh action of the authorities, afterwards recognized as wrong by those
very authorities, necessitated negotiations with the Iroquois Confederacy, to
whose dependencies Wyoming belonged.

A visit was accordingly made to Onondaga by Bishop Spangenburg, Zeisberger
(21) and a converted Indian, Schebosh,
____________________

     (21) David Zeisberger was a missionary for 62 years among the Indians.
Prompted by a spirit of adventure he left Herrnhut, Germany, when a youth of
17. He was born in 1721, and came to America in 1738 to escape religious
persecution. He became a missionary at the age of 25, and never relinquished
the task until his death in Ohio in 1808, at the age of 87. His record for
long and faithful service, and for cheerful submission to deprivation,
probably has no equals in missionary annals. He was able to speak ten Indian
languages.
     A striking painting in the archives of the Moravian Historical Society
at Bethlehem, Pa., is entitled "The Power of the Gospel," and represents
David Zeisberger preaching to the Indians. It has been made familiar to many
by an admirable steel engraving by John Sartain. In order to facilitate the
engraver in his work, the painter, Charles Schussele, furnished Mr. Sartain
with the black and white study which had been the basis of the painting. Mr.
Sartain kindly loaned the compiler of this pamphlet the black and white, and
from it the illustration has been reproduced by half-tone process.
     "The subject is one that might well inspire a Christian painter. It is
David Zeisberger, one of the most devoted missionaries that ever lived,
preaching to a group of Indians. The erect figure of the zealous Apostle of
the Indians is seen in the attitude of proclaiming the Word of life to the
untamed children of the forest in their native wilds, who listen attentively
in picturesque groups around the fire which throws its light on the whole
scene. The picture is a most suggestive object lesson on missionary work, to
which Zeisberger devoted more than sixty years of his life. Nothing short of
color can present any adequate impression of the original painting. The ruddy
glow of the central fire - the strong light thrown upon the figures grouped
immediately around it, and especially upon the great missionary himself, who
stands with uplifted hands in the attitude of earnest pleading - the
conflicting feelings visible on the faces of the chiefs and warriors, and the
eager receptivity of some of the Indian women - the deep shadows that fall
upon the outer circle of his listeners - and the dense darkness of the forest
in which their nocturnal assemblage is gathered - all these are brought out by
the painting as only genius handling color can portray them. By night and by
day that scene must have taken place hundreds of times during Zeisberger's
apostolic ministry to roving tribes of over sixty years."

Page 38 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

and Conrad Weisser, who had been commissioned by Pennsylvania to treat with
the Six Nations. Having assembled at the Forks at Shamokin (Sunbury) they
spent a week preaching to the Indians and to Madame Montour.

After being joined by Andrew Montour, and Shikellimy and one of his sons,
they passed up the West Branch and thence to Onondaga. While on the march
Spangenburg, Zeisberger and Schebosh were formally adopted into the Iroquois
Confederacy and given Indian names.

They arrived at Onondaga June 17, and on the 20th the Council was held.
Bishop Spangenburg proposed to renew the friendship established with the Six
Nations by Count Zinzendorf and asked permission to begin a settlement for
Christian Indians at Wyoming, which was granted.

The presence of Conrad Weisser, who accompanied Spangenburg, was most
opportune. If he had arrived a week later, the sachems would have been in
Canada listening to

Page 39 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

the persuasions of the French. But now they were pledged to neutrality and
the efforts of the French were of no avail.

While the mission of Spangenburg was successful to the extent of gaining the
consent of the Six Nations to remove the Indian converts to Wyoming, the
latter refused to go, stating "that Wajomick lay in the road of the Six
Nations on their marauds southward in the country of the Catawbas;
furthermore in a country abounding in savages where the women were so wanton
as to seduce the men."

In 1746 the unfriendliness of the white settlers had increased to such an
extent that the Shecomeco converts were removed, not to Wyoming, where they
would be surrounded with restless Indians, but to Bethlehem, where they were
given a temporary home. Within the limits of present Bethlehem they built a
village called Friedensh¸tten, or Houses of Peace. A permanent home was
shortly provided for them and called Gnadenhutten (Houses of Grace), in
present Carbon county, at Mahoning Creek, on the Lehigh, near Lehighton.
Between this new Christian Indian village and Wyoming there was constant
inrercourse (sic).

"Hungry savages," says Pearce, "in times of scarcity, flocked to
Gnadenhutten, professing Christianity and filling themselves at the tables of
the pious missionaries. When the season for hunting came, they would return to
the wilderness in the pursuit of game, and with the profits of the chase would
procure liquor from heartless traders.

"Some, however, were sincere in their professions and died in the faith. The
Moravian missionaries were given Indian names, and proclaimed the Gospel on
both branches of the Susquehanna, on the Lackawanna and throughout
northeastern Pennsylvania wherever the smoke ascended from the rude bark
wigwam."

During 1746 Bishop Spangenburg visited at Wyoming to preach, and also to
establish a covenant of friendship with the Mohicans, to which nation most of
the Moravian Indians

Page 40 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

belonged. He was accompanied by two Mohican converts from Friedensh¸tten,
near Bethlehem, and was well received by the Indians of Wyoming.

                          GREAT FAMINE OF 1748.

Shamokin being an important town on the principal Indian trail to the south,
it was considered a desirable point for the establishment of a Moravian
mission. The plan was suggested by Conrad Weisser, it being to establish a
blacksmith shop, at which fire-arms (recently introduced) might be repaired
without requiring the Indians to go to the distant settlements. The step was
a most politic one, and it became a strong bond of union between the
missionaries and the friendly Indians. The latter had previously petitioned
the colonial government to establish a smithy in Shamokin, and the Moravian
suggestion was cordially acquiesced in, and the smithy was accordingly
established in April, 1747, the Indians promising to remain friendly.
Zeisberger was appointed to the work at Shamokin as assistant to Martin Mack.
The two visited Wyoming in 1748. In July of that year they explored both
branches of the Susquehanna. Zeisberger having now mastered the Mohawk
language, had begun to prepare an Iroquois dictionary, with Shikellimy
assisting. The Indians were found in a deplorable condition. The West Branch
was desolate from smallpox in every village. They followed the North Branch
as far as Wyoming and found a famine prevailing. The diary of this journey is
to be found in the Pennsylvania Magazine of History, January, 1893, page 430.
Following are quotations

"July 22, 1748. Early this morning we set out up the north branch of the
Susquehanna. At noon lost path, as we took the one that leads to the woods,
which the Indians take on their hunts. Towards evening recovered right trail.
Lodged for the night near the river. It began to

Page 41 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

rain hard, and the water swept down the hillside so strongly that we feared
we would be washed into the Susquehanna. Had no hut and could get no bark.

"July 23. Proceeded through the rain and towards noon came to a Tudeler town,
where we hoped to dry ourselves, but found all drunk. Continued on our way a
few miles, when we built a fire and dried and warmed ourselves. By evening
reached Nescopeck, and were taken over the river in a canoe. Found few at
home, but were taken into a hut, where we dried ourselves, and supperless
retired to rest.

"July 24. Our host cooked us some wild beans. We gave the old man in turn of
our bread. He informed us that his people had gone among the whites to obtain
food.

"July 25. Resumed our journey and came to Wapwallopen. Found only one family
at home, which boiled the bark of trees for food. All the others had been
driven by famine to the white settlements. At night we camped at the lower
end of the flats of Wyomick.

"July 26. Arose early and proceeded up the flats. People decrepid and
scarcely able to walk, and in danger of starvation. Lodged in one of the huts.

"July 27. Crossed the river and visited the Nanticokes, who moved here last
spring from Chesapeake Bay, and found them clever, modest people. They, too,
complained of the famine, and told us that their young people had been gone
several weeks to the settlements to procure food. In the evening the
Nanticokes set us over the river. Visited some old people; also an old man
who fetched some wood to make a fire in his hut. He was so weak as to be
compelled to crawl on hands and knees. Mack made the fire, much to the
gratitude of the aged invalid.

"July 28. Found our host this morning busy painting himself. He painted his
face all red and striped his shirt and moccasins with the same color. Set out
on our return journey; passed Wapwallopen, and thence over the country,

Page 42 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

across Wolf mountain, to Gnadenhutten, which we reached July 30."

In October, 1748, Baron John de Watteville, a bishop of the Moravian Church,
son-in-law and principal assistant of Count Zinzendorf, arrived from Europe
on an official visit, and one of the first things he undertook was a visit to
the Indian country. He was accompanied by Cammerhoff, Mack and Zeisberger, the
latter as interpreter. Having visited Gnadenhutten, they proceeded along the
great trail to Wyoming, which they reached four days later.

A year previous to this journey de Watteville married Benigna de Zinzendorf,
daughter of the Count, now a young woman of 21, who had braved the perils of
the wilderness with her father four years earlier when he made his missionary
journey to Wyoming and other points. Benigna died at Herrnhut in 1789.
Reichel says of de Watteville's journey to Wyoming:

"Exploring the lovely valley which opened to their view, they found the plain
of Skehantowano, where Zinzendorf's tent had first been pitched; the hill
where God had delivered him from the fangs of the adder, and the spot where
the Shawanese had watched him with murderous design. The very tree was still
standing on which he had graven the initials of his Indian name.

"Among the inhabitants, however, many changes had taken place. The majority
of the Shawanese had gone to the Ohio, and but few natives of any other tribe
remained, with the exception of Nanticokes.

"Watteville faithfully proclaimed the Gospel, and on the the (sic) 7th of
October was celebrated the Lord's Supper, the first time the holy sacrament
was administered in the Wyoming Valley. The hymns of the little company
swelled solemnly through the night, while the Indians stood listening in
silent awe at the doors of their wigwams. And when

Page 43 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

they heard the voice of the stranger lifted up in earliest intercession, as
had been Zinzendorf's voice in that same region six years before, they felt
that the white man was praying that they might learn to know his God."

>From Wyoming the travelers passed down the Susquehanna on horseback to
Shamokin, stopping on the way at Wapwallopen, Nescopeck and Skogari. The
latter was in present Columbia county, and is, described by de Schweinitz as
being the only town on the whole continent inhabited by Tutelees or Tudelars,
a degenerate remnant of thieves and drunkards.

A curious fact related in de Watteville's journal (22) is, that at an Indian
town near Wilkes-Barre he found the governor a possessor of negro slaves. He
also relates that on the fertile flat lands of Wyoming Valley the grass grew
so tall that it was difficult to see over it, even when riding on his horse.

"October 6, 1748. From the top of a high mountain we had our first view of
the beautiful and extensive fiats of Wyoming, and the Susquehanna winding
through them. It was the most charming prospect my eyes had ever seen. Beyond
them stretched a line of blue mountains high up, back of which passes the road
to Onondaga through the savage wilderness towards Tioga. We viewed the scene
for several minutes in silent admiration, then descended the precipitous
mountain side, past a spring, until we got into the valley.

"Up this we pursued our way and came to the first Indian huts of Wyoming,
where formerly lived one Nicholas, a
____________________

     (22) The journal of de Watteville is furnished by John W. Jordan, and
was never before printed. Mr. Jordan has written much on the subject of
Moravian missions in Pennsylvania. Among his writings is a manuscript volume
of sixty-seven pages, relating entirely to the Wyoming Valley. In it are
extracts of diaries describing missionary journeys from 1745 to 1768, with
numerous annotations. It is in the Historical Society of Pennsylvania, and
has been much drawn upon for the present pamphlet. Mr. Jordan has also edited
various diaries for The Moravian and for the Pennsylvania Magazine.

Page 44 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

famous Indian conjurer and medicine man. Since his death the huts stand
empty. Moving on we crossed a creek and soon came to the Susquehannah, up
which we went a mile, to a point where we forded the stream to an island and
crossed to the west bank. The river was low and all got through without
difficulty. Came to some cabins inhabited by Tuscaroras, whose squaws only
were at home, and thence into the great flats, striking the path which
Zinzendorf had followed.

"Cammerhoff and myself kept in our saddles, the better to get a view of the
flats. But the grass was so high at times as to overtop us, though mounted,
and I never beheld such a beautiful expanse of land. We next came to the
place where the old Shawanese king dwelt, which at that time, 1742, was a
large town. Now there is only one cabin in which Shawanese reside.

"Farther on we came to ten huts, where the present captain, who is a
Chickasaw Indian, lives. He was not at home, but was recently gone to war
against the Catawbas, with six other warriors. His wife, who is a Shawanese,
remembered the Count, and would have us take lodgings with her. Because of
our horses we were compelled to decline her kind offer. We pitched our tents
on the spot where Chickasi (in whom the Count had been so interested in 1742)
lived. He, too, remembered the Count, and was very friendly.

"Chickasi is at present living with the Nanticokes across the river. Our
hostess sent for him, as he spoke English. He came without delay, and I gave
him a greeting from Johanon [the name given by the Indians to Zinzendorf].

"Meanwhile all Wyoming on our side of the river had congregated, some 16
persons, large and small, Chickasaws and Shawanese. They manifested great
interest in our advent, and sincere friendship for us.

"October 7. - Rode to the spot which the Count had selected

Page 45 - COUNT ZINZENDORF IN THE WYOMING VALLEY. 45

for the site of a Moravian Indian town [it was to have been called
Gnadenstadt], and then crossed the creek (into which the Count fell, see p.
171, and on which creek the proposed mill for the Moravian town was to be
built. Next we came to the spot where the tent was pitched the first time.
[Place of blowing adders.]

"Here in the bark of a tree we found the initial J [for Johanan, or
Zinzendorf], and C (for Conrad Weisser]. I cut an A for Anna Nitschmann and
also 1742 and 1748.

"Fording the river, we found a Mohican cabin at the end of an island, but no
one excepting children were at home.

"Rode over the flats until we came to some Tuscarora huts. Re-crossing to our
camp, we found Zeisberger had been called on by many Indians. They said some
months ago a trader had wished to settle in Wyoming and had planted corn, but
the Indians, finding him thievish, had expelled him, the Nanticokes having
bought his improvements. Not far from the Count's third camping place we were
pointed out the burial place of an ancient and wholly exterminated nation of
Indians, and on the south side of the Susquehanna stood a respectable orchard
of apple trees, near which some 70 to 80 Indians, who were swept off a few
years ago by epidemic dysentery, lay buried.

"Captain's wife gave us four loaves of bread and two large watermelons. We
gave them in return a pair of silver buckles. In the afternoon visited the
Chickasaw town and saw a newly-carved god elevated on a pole. Visited from
hut to hut and found an aged Shawanese couple who were almost centenarians
six years ago. We next visited the Nanticokes who live on the island. Unable
to get a canoe, we got our horses and forded the stream without saddle or
bridle. Left our horses in care of a sick Chickasaw, who understood some
English, and then visited the Count's Chickasaw, whose forehead is flattened
back like a Catawba's. He

Page 46 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

was gathering his little crop of tobacco, and had little interest in
religious matters. Gave him a knife as a token.

"Came to the Nanticoke town of ten huts. Most of the men were on the hunt.
One of the old men was very friendly. Gave him a pipe tube. Some of the
Nanticokes asked if we were traders and wanted to barter. The Nanticokes
appear to be more industrious than other Indians. They moved from Chesapeake
Bay not long ago, by order of the Five Nations. They passed Shamokin last
June and are settled here right comfortably. They expect others of their
people. The Five Nations call them Skaniataratigroni, i.e., the people who
dwell on the bay or lake. Recrossed river to our tent. This evening we were
alone in our tent and closed the day with the celebration of the Lord's
Supper.

"October 9. - Made preparations for return by path that keeps along the upper
side of the Susquehanna down to Wamphallobank and thence to Shamokin.

"October 8. - Passed through the Chickasaw town and bade adieu to all our
friends. Presented some of the women with needles and thread. They gave us
pumpkins baked in the ashes. Moved down the beautiful flats.

"October 10. - Came to falls of Nescopeck. Shouted for a canoe. Nutimaes,
(23)  the governor, painted and decked with feathers, came to set us over.
Gave him a silver buckle. The Governor's house was the most spacious I had
ever seen among the Indians. The Governor, his five
____________________

     (23) Joseph Nutimus or Notamaes (Wenekaheman) was a Delaware Indian
known as "Old King Nutimus." He lived at the mouth of the Nescopeck Creek.
north branch of Susquehanna, some thirty miles below Wilkes-Barre, from the
time of Zinzendorf's visit in 1742 to 1763.
     At one time he and his people symathized (sic) with the French, and
Nescopeck was the rendezvous of those who were plotting against the English.
Nutimus is charged with a large share of the responsibility for the slaughter
of the Moravians at Gnadenhutten in 1755. It is said that he left for the Ohio
about 1763. He had a son Isaac, who died at Tioga. (See Historical Record,
Wilkes-Barre, vol. 2, p.1.) John W. Jordan says that the old king of
Nescopeck cannot fairly be accused of the massacre at Gnadenhutten. He was
always a warm friend of the Moravians and frequently visited Bethlehem, where
he was hospitably entertained, and whenever the Moravians visited Nescopeck he
gladly reciprocated.

Page 47 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

sons, with their wives and daughters, live together; and his other sons at
their plantation, 1 1/2 miles farther down. On taking leave we kept down the
river, and were soon met by one of their cousins with a negro - for the
Governor of Nescopeck has five slaves, a negress and four children. Negroes
are regarded by the Indians as inferior creatures. Met the Governor and Isaac
and Ben, his sons, who greet us cordially. He greeted us with Kehella! [This
was the Delaware ejaculation of pleasure or approval.] Ben had just returned
from the hunt. Gave him a pipe tube. Ben gave us a fine deer roast. We
presented him with a silver buckle and needles and thread for his wife."

Arrived at Shamokin, de Watteville was greeted by Shikellimy, to whom
Zinzendorf had sent a costly gift, and an affectionate message, entreating
him to remember the Gospel. The bishop's visit impressed him deeply, and two
months later he journeyed to Bethlehem to hear more of the Gospel. He was
taken ill while returning and lived but a short time.

Being one of the most prominent sachems of the day, Shikillimy's death
attracted marked attention. The Colonial government transmitted a message of
condolence, and requested one of his sons to act as Iroquois deputy until a
permanent appointment could be made by the Grand Council. The mission at
Shamokin did not flourish long after Shikellimy's death, and Zeisberger was
transferred to a new enterprise, namely, to establish a mission among the
Onondaga Indians in the colony of New York. The embassy was entrusted to
Cammerhoff and Zeisberger. Meanwhile the British Parliament had passed an act
recognizing the Moravian Church, as "an ancient Protestant Episcopal Church,"
and exempting them from military service, thus freeing them from such
hardships as they had had to undergo at

Page 48 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Shekomeko, when the petty legislators of New York had driven them from their
province.

Now were these "Moravian priests," these "vagrant strolling preachers,"
recognized by the supreme authority of parliament and put on a parity with
the Anglican Church.

1750. - In May this year Cammerhoff accompanied by Zeisberger journeyed to
Onandaga. "May 20. - Came to Wajomick and went to the Nanticoke town, where
we were cordially received. Pitched our tents on a knoll opposite the great
flats."

After staying eight days at Wyoming they started northward by canoe to the
country of the Iroquois, their guide being a Cayuga chief.

Bishop Cammerhoff in his journal calls the Lackawanna by the Iroquois name of
Hatsarok. Somewhere about Gardner's Run, above Pittston, the Bishop came to an
Indian settlement on the east side of the river, called
Pehendarnetu-chquaminink. A few miles further up the river, on same side, was
a fertile strip of land with an old peach orchard, evidently the site of a
former Indian plantation.

The journey was one of the most romantic ever undertaken by Moravian
missionaries. Great sufferings and wonderful escapes distinguished it.
Whenever they came across any Indians they were received with kindness. Both
had previously been adopted by the Six Nations - Zeisberger by Shikellimy in
1745, and named Ganousseracheri; Cammerhoff in 1748, and name Gallichwio. On
their arrival at Onondaga, June 21 was fixed as the day for the council, but
a delay was unavoidable, because most of the Indians were intoxicated. The
days passed by without any signs of returning sobriety, and they accordingly
deferred action here and paid a visit to the Senecas.

Their journey was marked by great hardship, owing to

Page 49 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

the drunkenness which prevailed almost everywhere among the Indians. Finally
the council convened at Onondaga. The visitors found it necessary to explain
the purposes of the negotiations, as there were charges that they were
emissaries of France, endeavoring to entice the Six Nations from their
compact with the English. The envoys were even summoned to Philadelphia to
explain the situation to the governor. The envoys asked permission for the
brethren to live among the Indians in order to learn the language of the
Iroquois, and sent a petition from the Nanticokes at Wyoming to have a
blacksmith shop, under missionary auspices, as at Shamokin.

Permission for any two Moravians to live among the Six Nations and learn
their language was granted, but the petition of the Nanticokes was refused,
and they were told to frequent the smithy at Shamokin.

Having attained the chief object of their visit, Cammerhoff and Zeisberger
returned by way of Wyoming. Cammerhoff speaks thus of passing through the
Wyoming Valley:

"August 2. In the P.M. passed through the Shawanese town, but saw no one, and
at 5 P. M. came to the Nanticoke town and were welcomed by the chief."

They reached Shamokin August 6, having traveled 1600 miles on horseback, on
foot and in canoe. The hardships of the journey completely shattered
Cammerhoff's health, and he did not long survive - his death occurring in the
following April. Zeisberger had been sent to Saxony to report to Zinzendorf,
and had returned with the appointment of perpetual missionary to the Indians.

1752. - In January, 1752, Zeisberger returned to his old post at Shamokin,
but he was anxious to labor amongst the Six Nations. He was accordingly
appointed to take up his abode at Onondaga, agreeably to the compact made

Page 50 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

with the council. He first joined a party that went to Shamokin and Wyoming.
In the course of this tour fifty bushels of wheat were distributed. This
induced a body of 107 Nanticokes and Shawanese to visit Gnadenhutten and
thank the board. They were hospitably and generously received and entertained
both there and at Bethlehem; and returning to Wyoming they spread the fame of
the Moravian teachers. A covenant of everlasting friendship had been
established.

The Shawanese and Nanticokes of Wyoming Valley had long sought to establish
such a covenant of friendship with the Mohicans of Gnadenhutten, and this was
now happily accomplished. The much-desired covenant was ratified with due
formality and an exchange of wampum. From a record of this event there is
obtained the following names of chiefs then dwelling in Wyoming Valley:

Nanticokes - Sampeutigues, John Kossy, John Dutchman, Ioinopion, Robert White
(interpreter).

Shawanese - Paxinosa, Patrick.

"In March of 1753 these tribes sent a deputation to Bethlehem urging upon the
Moravians the removal of their converts from Gnadenhutten to Wyoming. This the
Moravians would not entertain. In fact, they suspected evil in the suggestion,
and the sequel showed that the Oneidas of the Six Nations, or perhaps the Six
Nations themselves, had urged the step, in view of hostilities with the
English - desirous of having all Indians out of the white settlements, safe
in the Indian country. It is evident that the war of 1755 was already in
contemplation at this time. So urgent were they for the removal of the
Moravian Indians to Wyoming that they stated the Nanticokes would move higher
up the river and leave their plantations at Wyoming for the new-comers. In
this way the Nanticokes came to leave the Valley. This was in 1753. So
persistently did the Six

Page 51 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Nations press the removal of the Moravian Indians from Gnadenhutten that in
April of 1754, seventy of the latter (much against the wish and urgent
dissuasions of their teachers) set out from that place for Wyoming. Among
these were Teedyuscung and Abraham Shebash, the Mohican.

"A concern for the spiritual welfare of these seceders now led the Moravian
preachers more frequently into the Valley than before, and they strove to
keep them true to their professions. When the war broke out in 1755, some of
those stray sheep returned to Bethlehem, while others lapsed into their old
ways and cast in their lot with the savages. Thus some were lost to the
missions."

1753. - In May, Rev. Christian Seidel of Bethlehem visited Wyoming. He was a
man of 36. From his journal:

"March 21. - Dined not far from the old Nanticoke town, in the lower part of
the Valley, on the east side of the Susquehanna. Found a canoe, in which we
crossed to the Shawanese town. Met our convert, old Mohican Abraham, who has
his hut here. Were cordially welcomed and shown to a hut, but were annoyed by
some traders who came and lodged with us. Abraham and his wife Sarah told us
that a great council would be held here in a few days, to which Indians from
all parts of the Susquehanna were expected. Hence we resolved to go down to
Shamokin, and return after the council. [He failed to return to Wyoming.]
Paxinosa, the Shawanese king, and his wife Elizabeth called on us." * * *

In 1753 Zeisberger passed through Wyoming on his way from Bethlehem to
Onondaga. At Shamokin he had heard of the invasion of the Ohio by the French,
but determined to proceed with a single companion. Arriving by canoe at
Wyoming, he found the remnant of the Nanticoke Indians preparing to emigrate
northward, with the bones of their

Page 52 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

dead, to the country of the Tuscaroras, in a fleet of five canoes. They were
acting in compliance with an order from the Grand Council, which also wanted
to transfer the Christian Indians of Gnadenhutten to Wyoming. The
missionaries declined the invitation of the Nanticokes to join them, and
pushed up the river alone. The country was almost depopulated. They reached
Onondaga June 8th. It was a time of intense excitement on account of the
threats of the French to pass through and open the way to the Ohio. Finding
that war was imminent, the missionaries returned to Bethlehem in November.

In 1754 Mack and Roessler visited Wyoming. Mack's journal is of special
interest, predicting, as it does, the Pennamite War:

June 24. - Set out from Gnadenhutten. All the creeks were much swollen, and
hence they did not enter the Valley till the 28th. The Susquehanna had
overflowed its banks, so that where people usually dwelt and planted was now
swept by a tearing stream. For a time they saw no living being, but
afterwards saw a canoe and hailed it, whereupon an Indian came to the shore
and set Mack and his companion over. They had many callers, among others
Paxinosa's young son. Mohican Abraham was at this time living in the
Shawanese town. There they met Abraham and his wife Sarah. At the son's
request, Mack held a meeting in old Paxinosa's cabin. He was not at home.
Abraham interpreted. Meanwhile the Delawares and Mohicans assembled and Mack
preached to them. Then he had conversation with the old Gnadenhutten
converts. Although Paxinosa was absent, many other Indians from up and down
the Susquehanna had assembled at his town to take council with him in
reference to a message to the Five Nations, who had sent them a belt of
wampum. This crowd Mack also addressed, on request, after which he was

Page 53 - COUNT ZINZENDORF IN THE WYOMING VALLEY. 

invited to dine in Paxinosa's cabin. Meanwhile more and more Indians arrived,
and at last came Paxinosa. * * *

Mack thus observes in his journal:

First. Wyoming is in a critical condition. The New Englanders, in right of a
royal charter, lay claim to Wyoming. The Pennsylvanians hold it is within the
proprietary grant and wish the Indians to sell it to them. Thus the Indians
are in a dilemma; for if they yield to the solicitations of the
Pennsylvanians and oppose the New Englanders who desire to settle here, and
who threaten to shoot their horses and cows (and the Pennsylvanians urge them
to oppose them), they know there will be a war, as the New Englanders are a
people who refuse to regard the Indians as lords of the soil, and who will
subjugate them if they refuse to evacuate the Valley.

Second. Our convert Delawares and Mohicans have received a message from the
Five Nations to send a deputation up to Onondaga to ask of them a district of
their own somewhere on the river, and for permission to have religious
teachers of their own.

Third. There is a general interest in religion among the Indians of the
Valley. They desire the Moravians to send teachers to tell them the word of
the true God.

Fourth. The recent floods have ruined all the plantations and destroyed the
corn and beans.

In 1754 Bernhard Adam Grube (24) and Carl Gottfried Rundt journeyed from
Gnadenhutten to Wyoming. Their diary
____________________

     24. Bernhard Adam Grube was born in 1715 and was educated at the
University of Jena. His first missionary station was Meniolagomeka in 1752.
This village lay eight miles west of the Wind Gap, in Monroe county, Pa., at
the intersection of the road to Wilkes-Barre. He acquired the Delaware
language and translated into it a Harmony of the Gospels. In 1754 he visited
Wyoming and spent fifteen months at Shamokin, where he says the Moravian
blacksmith shop was on one occasion taken possession of by 30 warriors, who
for eight days made it the scene of their drunken revels. There was constant
danger from the savages. In 1755 he was in charge at Gnadenhutten, and barely
escaped with his life in the memorable massacre of that year. After a long and
eventful life of devoted service he died in 1806 at the age of 91. See
Pennsylvania Magazine of History, April, 1901.

Page 54 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

goes into considerable detail as to their stay among the Indians. They were
cordially welcomed by Paxinosa, who was at this time king of the Shawanese at
Wyoming. In this diary the name is written Pakschanoos. The old king and his
entire family attended a baptism of an Indian woman, performed by the
missionaries - the first time that sacrament had ever been administered in
the historic valley. Rundt was at this time a man of 41 and Grube was two
years younger.

"Diary of a journey made by the Brethren Grube and Rundt to Wajomik 1754."

"July 22. - Brother Rundt and I left our beloved Gnadenhutten, at noon, to go
to (Wajomick) Wyoming. Our dear Brethren Mack and Sensemann accompanied us for
a mile, and then, after they had sung a few verses for us, took an
affectionate leave. It was very warm and the mountains were very high.
Traveled 18 miles and camped for the night at the foot of the mountain, where
Nutimus's hunting cabin formerly stood. Muschgetters (mosquitoes) tormented us
all night.

"July 23. - Started early and reached Wapwallopen. It rained hard and we were
drenched, so we passed Wapwallopen and spent the night near the Susquehanna,
where we made ourselves quite comfortable.

"July 24. - We went up the Susquehanna to Thomas Lehmann, an Indian
acquaintance. He gave us milk and was very friendly. He told us of a nearer
route to Wyoming, this side of the Susquehanna, which led over the mountains.
It consisted of a narrow foot-path which disappeared after awhile. We had to
determine our course by notched trees; but these became scarce and soon none
remained. We turned to the left towards a mountain from which, to our great
surprise, we could overlook the plain. We pushed our way through the forest
with much difficulty.

Page 55 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

"Came to the Susquehanna where we had to cross a swampy creek; and then,
traversing a plain this side of the river, we arrived at a former Nanticoke
town. We followed a foot-path to the right, and were soon met by Joachim,
Simon and another Indian, who greeted us in a friendly manner, and showed us
a fallen tree on which to cross the creek. Towards evening we arrived at
several plantations along the Susquehanna, where we found the aged Moses and
his wife, and several sisters hoeing corn. They came and shook hands and
greeted us. Then Moses took us across the Susquehanna to a Shawanese town.

"We greeted the Brethren and Sisters, who were glad to see us, especially
Brother Abraham, who kissed us and gave us a place in the center of his hut.
Our Brethren and Sisters were about the only ones in town, as the Shawanese
had gone hunting. After an hour the aged Nathaniel returned from hunting and
with him Joshua, the Delawaree from Gnadenhutten; likewise Marcus, Jacob's
son, Elias, Andrew's son, and Appowagenant. They all took up their quarters
in our hut. About 22 of us were assembled.

"July 25. - Gideon (Teedyuscung) and his son came from across the Susquehanna
and said the visit of the Brethren pleased him very much, and he wished that
we might live amongst them. Towards evening the wife of the old Shawanese
chief Paxinosa returned home with her children. She greeted us very
cordially. We also crossed the river and visited two Delaware huts. Isaac of
Nescopeck, who was there, said he had been baptised by Mack at Gnadenhutten.
I told him more about the Saviour, and then recrossed the river and entered
the Shawanese town. Abraham had in the meantime called a meeting and the hut
was quite full. Brother Nathaniel acted as interpreter. At the close of my
address I asked them if they would like to hear more about the Saviour each
night, and they all signified assent with "gohanna, gohanna." Retired with
gladdened hearts.

Page 56 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

"July 26. - Early this morning we continued our journey, accompanied by
Abraham, Nathaniel and Moses, up the Susquehanna for 11 miles. On the way
Abraham showed us the place where he intended to build his house, namely,
half a mile farther on, where Zinzendorf's fifth resting place had been. The
land is elevated and near a creek. The locality has a large spring, and is
not to be surpassed. The land is level and fertile. Wood abounds. There is an
outcropping of limestone several miles long and one-fourth mile distant from
the Susquehanna.

"In the afternoon we came to the end of Wyoming, where we were taken across
the river. We came to a Minisink town, which consisted of 11 houses. We
called upon the chief, who had told Abraham that if the Brethren should come
from Gnadenhutten, they should visit him. We were therefore heartily
welcomed. They gave us food. Soon after the most of the Indians, as well as
our Brethren, went into the "sweat house." (25)

"The chief made preparations for a meeting in an empty hut large enough for
two fireplaces. The chief summoned all the people. The women sat around one
fire and the men around the other. I then sang a few Delaware verses and
Nathaniel translated them. I said that I was very glad that they had a desire
to hear something about our God, and would therefore tell them words of life.
We concluded by singing a few verses, and then retired to our stopping place.
Brother Nathaniel, however, was called out and asked to tell again what I had
said. This he did. We retired
____________________

     (25) For description of the medicine sweat, an aboriginal Turkish bath,
see The Story of the Indians by George Bird Grinnell, also Heckewelder's
Indian Nations, p. 219. It was built of earth and would hold from one to six
persons. Stones were heated and placed into vessels containing decoctions of
roots and plants. The Indians would crawl inside and sweat and smoke for an
hour, after which they would dash out for a plunge in the nearest stream.
Sweating seems to have been their chief medication, though bleeding was
sometimes resorted to. For details as to Indian medicine see Loskiel, 112.

Page 57 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

tired in the meantime, and thanked the Saviour for this open door to the
hearts of the Minisink Indians.

"July 27. - Early in the morning we visited Anton's father, who spoke to us
much about his spiritual affairs. After having partaken of a meal in our
quarters, we bade farewell and were about to leave, but the chief asked us to
remain a little longer, as he wished to summon his people again, for they
desired to hear once more about our Saviour. They were soon assembled. I told
them again about salvation through the blood of Christ. The people were
attentive and quiet and responded to every sentence with a loud "kehella."
Before the meeting a man had spoken with the Indian brethren Abraham and
Nathaniel, saying he was a poor sinner, and wished to learn to know our God.
We took leave of each one and continued on our way rejoicing. On the journey
we heard that Joshua, the Mohican, from Gnadenhutten had come. We were
surprised; but when we arrived home he had already gone, much to the regret
of Abraham. We were gladdened by a note from our dear Joseph at Gnadenhutten.
As the Shawanese chief Paxinosa had returned home with his sons, we went to
visit him. He was very glad to see us. Abraham said Paxinosa desired to have
a meeting to-night, because he would like to hear about the Saviour. About 30
Indians and the whole family of Paxinosa assembled. The men sat at one end of
the hut and the women at the other, while we were in the middle. Then I
preached the Gospel to them. Both before and after the address we sang a few
Delaware verses. The youngest son of Paxinosa and another Shawanese came to
us with two violins, and desired to hear our melodies. We played a little, at
which they and our Brethren and Sisters were well pleased. It rained very hard
during the night, and as the roof was very poor we became quite wet.

"July 28. - Old Nathaniel awakened us by singing a Mohican

Page 58 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

verse. Paxinosa visited us, and I read several Delaware verses for him. He
prepared his empty hut for us, so that we could speak in private with some of
the brethren and sisters. Abraham and Sarah spoke very nicely. What grieved
them the most was that they had to dispense with the Lord's Supper here. We
also conversed with Nathaniel. He said: 'If only the Brethren at Gnadenhutten
would again receive me.' We replied that as soon as he felt in his heart that
he was forgiven by the Saviour, the Brethren at Gnadenhutten would willingly
forgive him. He was very humble and penitent. We then spoke with Moses and
Miriam, Adolph and Tabea, John and Debora, and also Joachim, who said: 'I
know I am a wicked man, but I cannot help myself.'

"By this time the hut was quite well filled. The subject of my preaching was
'Jesus accepts sinners.' The unusual attention which was shown made my heart
rejoice. In the afternoon we went out on the plain to see the old Mohican
mother. She was anxious to be baptised, but was not yet decided. She said:
'About twelve years ago (1742) when Martin Mack's wife spoke to me, I felt
something of the Saviour in my heart. Since then I could not forget it. A
year ago I was at Gnadenhutten, and although I felt I was a sinner, I went
three times and asked to be baptised. However, I was not baptised, but
returned to Wajomic. Ever since that time I have had a longing for the
Saviour. Mack promised that he would baptize me when he came in the fall.' I
asked whether she considered it proper to be baptised now and she replied
yes. I told her that the Saviour would baptise her to-day and receive her as
his child, at which she greatly rejoiced. She grasped our hands and said:
"Oneewe, oneewe!" When we made preparations for the baptism, Sarah clothed
the candidate in a white dress. When the people had assembled she brought her
in and seated her in the center of the hut upon

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a pounding block. Upon another block in front of her, which was covered with
a cloth, stood the water. There were present about thirty persons, baptised
and unbaptised. Paxinosa was present with his whole family. We first sang in
the Delaware tongue. Then I spoke about baptism as the Saviour gave me
utterance. Then followed the singing of a verse, after which I offered prayer
in behalf of the candidate. I then baptised her, giving her the name Marie.
Not the least disturbance was made.

"July 29. - Conversed with our dear old Marie, and was told by her that she
was happy in her baptism. We had a farewell meeting and commended all to the
protection of the wounded Lamb of God. Abraham and Sara accompanied us as far
as the plain. Having told us how they felt toward the Saviour and the
congregation at Bethlehem, and having asked us to greet the latter, we took
affectionate leave. We then crossed the plain till we arrived at the great
[Nanticoke] fall, where we caught a mess of fish. At night we arrived this
side of Thomas Lehman's place, and encamped on the banks of the Susquehanna
for the night.

"July 30. - We rose early and had ourselves taken across the Susquehanna.
With Thomas Lehman I entered into conversation, making use of the opportunity
to tell him the motive of our concerning ourselves so much about the Indians.
He understands English well, having had much to do with the whites. We passed
Waphallobank, and as it began to rain hard, we built a hut of bark in which to
pass the night.

"July 31. - We arrived at Nescopeck, where we lodged with old Nutimus. He and
his son Pantes were very friendly. In the afternoon we crossed the Susquehanna
and went a distance of four miles to visit our dear old Solomon, whom we also
found at home with his son John Thomas. They were very glad to see us and
have us lodge with them over night. At night I sung some Delaware verses for
them.

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"August 1. - Early in the morning we again started for Nescopeck. Solomon
kissed us at parting, and asked us to greet the folks at home. We visited a
few huts in Nescopeck, but had little opportunity to speak about our Saviour.
At noon we continued our journey and arrived at this side of the Deer
Mountain, encamping on the banks of a creek for the night.

"August 2. - We crossed the other mountains gladly and cheerfully, and at
night arrived at our dear Gnadenhutten with glad hearts. We thanked the
Saviour that he had so safely and signally led and guided us.

                                    "BERNHARD ADAM GRUBE,
  "Gnadenhutten.                    "CARL GOTTFRIED RUNDT."

Zeisberger and Post also visited Wyoming in 1754.

In 1755 Mack made three visits to Wyoming, in spite of the Indian war.

"Sept. 1. - Told Paxinosa I would go up to the Minsi town to preach, to which
he gave consent. We started accompanied by Paxinosa, his wife (Elizabeth), who
carried a basket of watermelons. At the Minsi town met Christian Frederick
Post. In the evening I preached in a large cabin with three fire places.

"Sept. 2. - Preached again * * *

"Sept. 3. - Visited in different huts * * * "

In October Mack preached at the Minsi town at the mouth of the Lackawanna,
but was disturbed by a great gathering of Indians who had come there from all
quarters to celebrate the "Feast of the Harvest," which lasted for days,
attended with dancing, carousals, etc., which so disturbed Mack that he saw
fit to leave the place.

In June, 1758, Post (26) was sent by the Governor of Pennsylvania
____________________

     (26) Christian Frederick Post, the most adventurous of Moravian
missionaries, was born in Germany in 1710. Coming to America in the year of
Zinzendorf's visit to Wyoming, he engaged in missionary work among the
Indians. He was twice married to Indian women. He preached to the Indians in
Wyoming. In 1758 the government sent him on a dangerous mission to the Ohio,
which resulted in the evacuation of Fort du Quesne by the French and the
restoration of peace.

Page 61 - COUNT ZINZENDORF IN THE WYOMING VALLEY. 

with a message to King Teedyuscung at Wyoming (Quawomik). He writes:

"June 27. - Came to the town on this side of the river about two p.m. My
Indian companions called out, on which a great number of Indians came out of
their houses, many with painted faces, and upwards of forty strangers of
different tribes. Teedyuscung's house was as full as it could hold. Found a
captive woman, Cobus Decker's daughter, from the Jersey Minisinks, also a
trader from Lancaster county, Lawrence Bork, who has been here during the
whole war."

In 1762 Zeisberger visited Wyoming twice - in March and November. In March
his errand was to deliver a message from the Governor to King Teedyuscung in
reference to a treaty. While here he met ten Onondaga warriors on the way
south to resume hostilities with the Cherokees, the prosecution of which had
been interrupted by the French and Indian war of 1755.

Teedyuscung complained much of the cost at Wyoming of entertaining passing
Indians - said that they ate him out of house and home, and that he thought
of leaving and settling at Wapwallopen.

For this trying journey from Philadelphia to Wyoming and return Zeisberger
received £5. He had to take an Indian guide, as the country was covered with
snow and the weather most severe. He paid the guide £3 and expenses of his
horse. Zeisberger hopes £5 for his own services "will not be thought too
much, considering how many days it hath taken up and what danger I have been
in." His bill for the journey is given in Doc. His. of New York, iv, 200.
Some account is given also in Loskiel's History of the Moravian Missions,
part 2, p. 197.

In November Zeisberger went to Wyoming purposely to

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see old Abraham, who was dying, but arrived too late to see him alive.

Zeisberger speaks of two towns - one he calls a Mohican town, where Abraham
and other converts from Gnadenhutten lived, and near which, at his request,
Abraham was buried - and a second one, Teedyuscung's town, both of which were
on the east side of the river.

Zeisberger records that in the Spring of 1765 two seals were shot in the
Susquehanna near Wyoming by the Indians. These were what were called harbor
seals, which at that time used to ascend the rivers of the United States for
the purpose of bearing their young. They lived on fish. Owing to a prevailing
famine the strange creatures were considered as having been sent by God and
were eaten.
Bishop John Ettwein, who several times passed through Wyoming on his way from
Bethlehem to the Indian town at Wyalusing, states in his journal of 1767:

"On descending the Wyoming Mountain into the Valley, my Indian guide pointed
out a pile of stones, said to indicate the number of Indians who had already
climbed the mountain; it being a custom for each one to add one to the heap
on passing that way. At 2 p. m. I reached Mr. Ogden's, where I was hospitably
entertained. The Shawanese have all left the Valley, and the only traces of
them are their places of burial, in crevices and caves in the rocks, at whose
entrances stand large stones painted."

His route was from Bethlehem, northwest over the Blue Mountain, through the
Pine Swamp, across the headwaters of the Lehigh to Wyoming. His journal says:
"Continued my journey to Wyalusing. Rode up the east bank of the Susquehanna
through a large flat, nine miles to Lackawanna (Lechawah-hanneck), where
there was an Indian town up to 1755, and where our missionaries occasionally
preached. It is now totally deserted by Indians. Alongside

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of the path is a graveyard and upwards of thirty graves can be seen."

Ettwein was born in Wurtemburg in 1721. He led the Moravian Church through
the stormy times of the Revolution.

With the tragic death of Teedyuscung in 1763 the Indian occupancy of Wyoming
Valley ceased, except as it was occasionally visited by Indians from the
Moravian village of Friedensh¸tten up the Susquehanna in search of game or
fish or hemp. With the abandonment of the Valley by Teedyuscung's handful of
people there came to an end the faithful missionary effort which had been
projected by Zinzendorf 21 years earlier.

The brave Moravians had done their work and done it well, but the savage
heart was not receptive soil for the gospel seed. Though sometimes attended
with gratifying success, there was not that widespread evangelization which
the self-denying Moravians had toiled and struggled for. The red man was
already disappearing under the ravages of destitution, drunkenness and
disease (for much of which the avaricious and unprincipled white man was
responsible), but the hopeful Moravian missionaries clung to him to the last
and were faithful to the end. With the disappearance of the Indian and his
Moravian teachers came our new civilization from Connecticut.

                  FRIEDENSHUETTEN (WYALUSING) MISSION.

Though outside of Wyoming Valley, this mission deserves mention, as it was
the last Moravian station of any importance within the boundaries of
Pennsylvania. It was subsequent to the Wyoming occupancy by the Indians, and
only ended when the Connecticut migration to Northeastern Pennsylvania began.
The Friedensh¸tten (Houses of Peace) mission was made up of Minsi Indians,
who, after having been temporarily housed in Philadelphia during the

Page 64 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Indian war of 1763, were compelled to remove from the white man's territory.
They found a home at Wyalusing, whither they repaired in 1765, built a town
and remained there until the emigration to the Ohio seven years later. In
1772 they abandoned Friedensh¸tten, one detachment going down the Susquehanna
past Wyoming and thence up the north branch, where they met a detachment who
had gone across the country to the mouth of Muncy Creek. As they passed
Wilkes-Barre, the newly-founded town of the Connecticut people, the Moravians
rang their chapel bell, which they carried in one of their boats. A diary of
the mission has been published in the Moravian by John W. Jordan, and many
interesting details are given by Reichel in the transactions of the Moravian
Historical Society. The diary contains many interesting references to
Wyoming, which was on the route to Bethlehem, and which was frequently
resorted to for hunting or for the gathering of hemp. The Valley of Wyoming
had been evacuated by its Indian occupants soon after the death of
Teedyuscung in 1763, and was already being contested for by rival claimants
under Pennsylvania and Connecticut, a contest that developed into the
Pennamite wars. The encroachments of the contending whites led the
Friedensh¸tten converts to seek a home in the Ohio country.

Page 65 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

INDEX.

Asserughney, Indian village, 6.
Abraham, defection of, 23.
Abraham's. Creek, named for chief, 6.
Ancient apple orchard, 45,
Buckshanoath on warpath, 25.
Bork, Laurence, a trader. 61.
Brainard, David, visited Wapwallopen (1744), 4, 8.
Baptism, first at Wyoming, 58.
Bounties for Indian scalps, 26.
Buckabuka, 31.
Bears and deer abundant. 36.
Benigna, sister of Zinzendorf, 42.
Capouse, Monsey chief, 6. 
Connecticut emigration sets in, 29, 63.
Cayugas attack Wyoming, 49.
Capt. Bull attacks Wyoming, 29.
Chickasi at Wyoming, 44.
Cammerhoff visits Wyoming, 42, 48.
Catawbas, war against, 44.
Carved god of Chickasaws, 46.
Dutch traders at Wyoming (1737), 4. 19.
Diaries of the missionaries, 1, 2, 12, 31, 40, 43, 49, 61, 170, 54.
De Schweinitz, Bishop, 2.
Drunkenness among the Indians 7 Teedyuscung a victim 28, at Wapwallopen 33,
  at Onondaga 49, 53.
Delaware Indians, "the original people" 5, council fire at Minisink 5, 
  at Wyoming 27, destroy Wyoming settlement, 29.
Decker Cobus, daughter a captive, 61.
Egle, Dr. W. H.. 29.
Ettwein, Bishop John, visits Wyoming, 62.
Friedensh¸tten built at Bethlehem, 39, at Wyalusing. 63.
Forks of Delaware (Easton), 3, 8, Indians expelled from, 5, 6, 
  Scotch-Irish invade, 6, Zinzendorf's visit, 8.
Forks of Susquehanna (Sunbury), 2, 8.
French first white men to see Wyoming 3, Brule in 1615, 4, traders, 11.
Fort Augusta built, 8.
Froehlich, Christian, visits Wyoming, 30.
Frontier Wars, 21.
Famine at Wyoming, 26 (1748), 40.
First Indian war ends, 28.
French war ends, 28.
First massacre of Wyoming (1763), 29.
First baptism in Wyoming, 172 (sic).
Gahonta (Wyoming), 18.
Gnadenhutten massacre, 24, built, 39.
Grass man-high at Wyoming, 43.
Grube visits Wyoming, 53, sketch of, 53, diary, 54.
Harvey, Oscar J., 29.
Herrnhut, 3.
Hallobank, see Wapwallopen.
Indians at Wyoming 1742 4, Shawanese the earliest 5, villages 5, disappear
  from 7, towns 20, wars 21, war council 24, prepare for war 25, their
  occupancy ceases in 1763 28, plantations along river 55.
Iroquois, capital of 2; evangelization of 2, Long House 2, their vassals in
  Wayoming 4, 5, insult the Delawares 6, Nanticokes their vassals 7, 
  lost tribes of Israel 8.
Jordan, John W., 2, 43.
Jacob's Plains, Indian village, 6.
Kiefer called to Wyoming, 26.
Lennie Lenape, the, 5.
"Long House" of the Iroquois, 2.
Lord's Supper, first in Wyoming, 42.
Lackawanna called Hatsarok, 48.
Lehmann, Thomas, Indian farmer, 54, 59.
Mukh-haw-waumuck (Wyoming), 4, 18.
Moravian Church (United Brethren) 1, Wyoming mission 8.
Montour family, "Madame" 9, Andrew, interpreter 9, 10, at Wyoming 12, 
  his appearance 15, 38.
Mack, visits Wyoming (1748) 42, (1754) 52, predicts Pennamite War 52, 
  visits Wyoming (1755) 60.
Medicine sweat, 5, 6.
Missionaries given Indian names, 38, 39, 48.
Mohicans, covenant with, 39.
Moravians arrive in Pennsylvania 2, co-operate with Whitefield and leave
Georgia 3, missions to Wyoming Indians 29.
Mack, Martin, goes to Shamokin 8, accompanies Zinzendorf 9, sketch of 11, his
  journal 12, visits Wyoming in 1744, 30, 31, at Shamokin 40, journal of visit
  to Wyoming in 1748, 40.
Meehayomy (Wyoming), 18.
Monsies on the Lackawanna, 26.
Marsh, Rev. Wm., killed, 29.

Page 66 - COUNT ZINZENDORF IN THE WYOMING VALLEY.

Nescopeck, hostile Indians at, 23.
Nitschman, Anna, 3, 8, marries Zinzendorf, 9.
Nanticoke Indians arrive at Wyoming 7, 46, their sorcery 7, 
  side with British 7, remove bones of dead 27, leave Wyoming 50, 169.
Negro slaves owned by Indiana, 43, 47.
Nutimus, chief at Nescopeck, 46, 59.
Ohio, Shawanese remove to, 5, Nanticokes 7.
Otstonwakin, 17.
Onondaga, seat of Iroquois, 2.
Palatinates 18, exodus of 19, pass Wyoming (1723) 4.
Pennamite War predicted, 52.
Paxinosa, sketch of, 25, Shawanese king 54, listens to missionaries 57.
Post, C. F., at Wyoming, 26, 60.
Paths, Indian, to Wyoming, 30.
"Power of the Gospel," Schussele's painting, 38.
Pumpkins baked in ashes, 46.
Peach orchard of Indians, 48.
Plantations along Susquehanna 55.
Queen Esther Montour, granddaughter of "Madame" Montour, 9.
Roessler visits Wyoming, 52.
Sergeant, John, visits Wyoming (1741), 4.
Shecomeco, 17, 37, 39, 48.
Skehandowana (Wyoming), 18, 19.
Smallpox, ravages of, 7.
Shad, 2000 caught, 30.
Sprangenburg 37, visits Wyoming (1746) 39.
Seidel visits Wyoming, 26, 51.
Schussele a painting, "Power of the Gospel," 38.
Shawenese go to Ohio 42, left Wyoming 62.
Shikelluny, Oneida viceroy at Shamokin, 9, 20, new viceroy 26, 
  goes to Onondaga 38, death of 47.
Six Nations, how composed, 2, lost tribes of Israel 8, 
  wars against Southern Indians 8.
Shamokin, Delawares moved to, 5, Zinzendorf's visit 8, 
  its strategic position 8, Mack first missionary 8, Zinzendorf at 9, 
  mission destroyed 26, smithy established 40.
Second Indian war, 28.
Senecas destroy Wyoming. 29.
Sweat house, 56.
Seals shot in Susquehanna 62.
Teedyuscung, king of the Delawares, locates at Wyoming 5, government builds
  him a village 6, 21, death 7, baptized 23, on warpath 23, 26, conciliated at
  Easton treaty 27, 28, his oratory 27, removes In 1758 to Wyoming 28,
  government builds village for him at Wyoming 28, assassinated in 1763, 28, 
  his son attacks Wyoming 29, complains of having to entertain too much 
  at Wyoming 61, his town 62.
Tulpihocken, Zinzendorf goes to 14, wampum from 15, 
  Weisser's return from 16, Palatinates 19.
Tudelars, degenerate Indians, 43.
Tuscaroras at Wyoming, 44.
Tobacco cultivated by Indiana 46.
Villages, Indian, in Wyoming Valley, 5, 6, 7.
Violins. Indians had, 57.
Weisser, Conrad at Wyoming in Wyoming in 1737 4, 5, 
  accompanies Zinzendorf 9, 10, Tulpehocken home 14, saves Zinzendorf 16, 
  sketch of 18, joins Zeisberger, 38.
Wapwallopen, Indian names of, 30.
Watchwords, 35, 37.
Watteville Bishop, visits Wyoming 42, journal, 43.
Wyalusing mission, 63.
Whitefleld, George, evangelist 3.
Wesley. John, sent to Georgia, 3.
Walking purchase of 1737, 6.
Wyalusing mission 7.
Watermelons cultivated by Indians, 60.
Warrior's path to Wyoming, 10.
Wajomick, see Wyoming.
Zeisberger, sketch of, 37, his "Power of the Gospel" 38, at Shamokin 40,
  visits Wyoming as interpreter 42, visits Wyoming with Cammerhof 48, also with
  Mack 60, visits Wyoming (1762), 61.
Zinzendorf, life of, 2; names Bethlehem on Christmas 3, sketch of 3, Mrs.
  Sigouiney poem 3, visits Wyoming 4, 5, 6, 8, 9, his view of origin of Indians 8, 
  encamps at Plymouth 11, experiences in Wyoming 12, snake adventure 13,
  writes hymns 13, plot to murder 16, his names 17, return to Europe 17.

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