in, March 1817, by Messrs. Moody Hall and Loring S. Williams, with their wives; Jan. 1818. by the Rev. Ard Hoyt and family and Rev. Daniel S. Butrick; and in March 1818, by the Rev. William Chamberlain. About the 1st of June 1818, Mr. Kingsbury and Mr. Williams and wife left this station to commence an establishment among the Choctaws. Mr. Hall and wife are about going to another station among the Cherokees.

[1817.] Brainerd, Missionaries: Rev. Ard Hoyt, Daniel S. Butrick, William Chamberlain. About 50 acres of land are under cultivation; Cherokee youths and children male and female, lodged, fed and instructed, about 70; and the number is increasing. The church consists of 13 exemplary converts, besides the white members. There is preaching regularly in the Mission House, and occasionally in different parts of the nation.

Mr. Abijah Conger of Rockaway, N. Jersey, is on his way with his family to take charge of the plantation, and otherwise to assist in the concerns of the Mis sion. Others have offered themselves for teachers, artisans, and assistants, in different parts of the work, and the establishment will soon be enlarged. Agreeably to the earnest desires of the Cherokees, local schools, as branches of the mission, are to be established as fast as convenient, in such places of the Nation as shall be deemed most eligible.

[1819.] Yookilogee, distant about 60 miles southeasterly from Brainerd.

Mr. Moody Hall is directed to reside at this place with his family, and to take charge of a local school.

Arkansaw, (Ter.) Under a pressure, which, it is devoutly hoped, will no more be felt, a portion of the Cherokee Nation, amounting to three or four thousand have been induced to remove to a territory assigned to them on the Arkansaw River, two or three hundred miles west of the Mississippi.

The Rev. Alfred Finney is now on his way to commence this mission, and is to be immediately joined by others associated with him.

Choctaws. The place selected for the primary establishment in the Choctaw Nation is about 400 miles south-westerly from Brainerd on Yalo Busha Creek (a branch of the Yazoo:) and in honor of the Apostle of the American Indians is called Elliot. 1818. Rev. Cyrus Kingsbury, Missionary and superintendent. Messrs. Loring S. Williams, Moses Jervell, John G. Kanouse, Aries V. Williams, Isaac Fisk, and Dr. William W. Pride, assistants. The two latter gentlemen have but lately arrived at the station,

About the middle of Aug. 1818, the first tree was felled upon the spot, and by the middle of April, 7 log dwelling houses, a mill and two or three other buildings were nearly completed; about 35 acres of land were cleared ready for seed. Before the requisite preparations could be made, the Choctaws were pressing for their children to be taken, and a school to be commenced. able number attend statedly on preaching. A very consider[See journal of the Choctaw mission in the present Number.]

CHICKASAWS. The people of this tribe are earnestly desirous of instruction, and preparations are making for a mission to them.

N. B. The Missionaries and assistants at all the Indian stations held themselves sacredly devoted to the service, and labor in the various departments for no emolument or earthly reward, beyond a mere comfortable sapport.

SOCIETY FOR PROPAGATING THE GOSPEL.

Niagara, in Upper Canada, between lake Ontario and lake Erie. Missionary: Robert Addison.

Kingston, a small town in Upper Canada on the northern shore of Lake Ontario. George Okill Stuart Missionary to the Mohawks. John Green, Schoolmaster, John Hill, reader and Catechist.

A version of

A supply of Indian prayer books has been sent to Mr. Stuart. St. Mark has been for many years bound up with the common prayer. The remaining Gospels, it is expected, will be shortly translated.

UNITED BRETHREN.

[1734.] Goshen on the river Muskingum.

[1734.] New Fairfield. In Upper Canada. Renewed 1816. Missionaries: Dencke, Lukenback, and Schmidi.

Outward difficulties were great, but the numbers are increasing, and the work of the Holy Spirit evident in the state of the people.

[1801.] Spring Place. Among the Cherokees, 35 miles E. of Brainerd, and about 120 N. W. of Athens, Georgia. Missionaries: Rev. John Gambold, -Gambold.*

Of the several missionaries who have labored in hope at this station, Mr Steiner and Mr. Byhan, left the place on account of sickness of themselves or of their families. The Rev. Jacob Wohlfahrt, who was employed several years after the commencement of the mission, is dead. The Rev. Mr. Gambold and wife came to the station in October 1805. They keep a school, and are very devotedly employed in instructing the natives in the principles of religion, and in the arts of civilized life.

LABRADOR. To the present settlements of the brethren in Labrador, it is proposed to add a fourth, north of Okkak. The British Government has granted them an undisturbed possession of the coast for that purpose.

The Scriptures are by degrees enlightening the minds and comforting the hearts of the Esquimeaux. The four Gospels and the Acts are read by thein with delight. "We see more and more plainly," say the missionaries, "how powerfully the Spirit of Truth speaks to their hearts, by the simple reading of the Word of God."

[1771.] Nain. Missionaries: Halter, Koerner, Kunath, Mueller, Scmidtman, Schreiber, and Stock.

There are many proofs of grace among the people in the midst of great scarcity from the failure of the fisherey. At the close of 1817, there were in the congregation 155; the whole number living in the settlement being 196.

[1776] Okkak. Missionaries: Knaus, Kohlmeister, Lundberg, Martin, and Sturman.

Many of the Esquimaux have learned, more than ever, to value the privilege of belonging to the servants of God. In the external circumstances of the mission there is much difficulty. On the land there dwell 237 persons, of whom 178 are members of the congregation.

[1782.] Hopedale, Missionaries: Beck, Kmock, Meisner, Mohrhardt, and Nissen.

A fresh awakening has taken place among the Esquimeaux. The numbers are as follows:-Communicants 50; baptised adults 25; candidates for baptism 15; baptised children 50:-in all 140 persons, beside 27 not yet baptised, chiefly children.

GREENLAND.

Stations: New Herrnhut [1733.] Litchtenfels [1758.] Lichtenau [1774] Missionaries: Albers, Beck, Fleig, Gorcke, Grillich, Kleinschmidt, Kranich, Lehman, Moehne, and Mueller.

Mr. Grillich writes from New-Herrnhut in July, 1817

"Lichteneau is warm in comparison with New-Herrnhut. Having resided at Lichteneau a long time, we very sensibly feel the roughness and severity of the winters of New-Herrnhut. The last has been very severe indeed. There was no difference between Christmas, Easter, and Whitsuntide. We lay buried in snow. Even now, being the 10th of July, hardly any thing has come up in our garden. The season here seems to have become more unfavorable to, vegetation. The winters are longer, the summers shorter, and the supply of drift-wood more scanty than when our mission was first established. It, is in truth, a barren and inhospitable region. You remark on the necessary diligence in learning the language. It is a difficult one, of original construction, and a dialect of the Esquimeaux."

In Litchtenfels, Mr. Gorcke says they have lived in peace, and the blessing of the Lord has attended their endeavors to declare his name, and serve this congregation. The people have suffered from sickness, so that the deaths have been more than the births.

At Lichteneau the numbers were 487, most of whom were earnestly intent on living in communion with the Lord, and walking according to his word. There are 150 communicants.

Much distress is endured by the widows and orphans of Greenlanders; par ticularly at Lichteneau, as being the most numerous. Many heathen widows

*Others have joined this mission lately, but we have not learned their names.

seek a refuge there. The missionaries assist to the utmost; but are unable to meet their wants. Some friends in England have contributed liberally to this charitable object, nor can they better express their love to Him, who is the only Savior of that world which we have surveyed, and who will gather to himself a great multitude which no man can number, of all nations, and kindreds. and people, and tongues, who shall stand before the throne and before the Lamb!

JOURNAL OF THE MISSION AT ELLIOT.

March 26, 1819. This day was observed by the brethren and sisters as a season of fasting and prayer, to the end that through grace we may be prepared renewedly to enter into covenant, and commemorate the sufferings of our dying, risen, and ascended Redeemer, on the approaching Sabbath. The establishment of a church of Christ in a heathen land is an interesting event. May the Lord Jehovah found it on the Rock of ages, against which the gates of hell shall never prevail.

Sabbath 28. The articles of faith and covenant, which had been previously drawn up, were publicly recognized, and a church solemnly instituted. The holy ordinance of the Lord's Supper was then administered, and was refreshing to our languid souls. We trust the Lord was present with us. A number of our neighbors came at an early hour to witness the transactions, though the weather was very rainy and uncomfortable. It was the first time these solemnities had been exhibited before these natives. At present our little church consists of only the ten missionary brethren and sisters; yet by faith we look forward to the time, when some of these dear people will be gathered into the fold.

April 14. This day an affectionate, industrious, inoffensive old woman, named Ell-e-kee, more than 60 years of age, who had lived in our family for some time, was murdered about two miles from us in a most barbarous manner, on the superstitious notion that she was a witch. The circumstances were these: About a year ago a young woman belonging to Sim uk chit-to, a village about 25 miles from this, became sick. She was brought to an old woman, who then lived in this neighborhood, to be cured. Their mode of treating patients consists principally in a certain species of conjuration, burning the body so as to produce large ulcers, and the application of roots and herbs, generally without any regard to the nature of the complaint. Hence, as might be expected, they as often kill as cure. The girl grew better under the care of the female doctor, who received a horse as a compensation. The father came to remove his daughter home. That night she became worse; the next night she died. This was an extraordinary case. The immediate conclusion was, that some secret enemy must have witch shot her, as they term it. The object now was to discover who had done it. A conjurer was applied to, and a considerable reward offered if he would detect the witch. The love of gain easily tempts them to sell innocent blood. The charge of witchcraft is seidom laid on one connected with a strong or influential family. Some of the relatives would be likely to revenge the murder.

Ell-e-kee was formerly from the Chickasaws, had no relative in this country, except a son about 20 years old, two daughters, and two grand-children. It was not likely that her death would be revenged. She was therefore proscribed as the witch, who had killed the young woman. The father, and eight or nine of his friends, armed with knives, immediately set off on horseback to despatch her. The old woman was not at home when they arrived. They searched the neighborhood inquiring for her, but no one suspected their design. They found her just after she had returned home, and told her they were hunting cattle. She set before them the best her little cabin afforded. After they had eaten, the father of the girl that died went behind the old woman, caught her by the hair of her head, and said "I have bought your life; You are a witch, and must die." She had only time to say, "Other people tell lies, and you believe them." Two others instantly fell upon her, and with their long knives stabbed and cut her body in a shocking manner, and then beat her head to pieces with clubs. As she fell, one of her little grand children caught her in her arms,

The son, who also had labored for us a considerable time, was absent from home when the horrid deed was done. About sun set he came to bring us the melancholy intelligence, and to request us to make a coffin. Brother Kingsbury immediately repaired to the fatal spot. The murderers, as soon as they had completed their work of destruction, had returned home.

The scene was solemn, and excited a train of the most interesting reflections. Around the little cabin lighted by a dim fire, sat the two daughters, and the two grand children, weeping disconsolately. In the midst, on the floor of earth lay the mangled body of the mother and grandmother wrapped in a blanket. The bloody clothes were still on her. As they held some lighted cane and opened the blanket to show the fatal wounds, the sobs and tears which burst forth, told the anguish of their hearts, and how much they loved her. What is the cause of this blood, and mourning, and woe! Ah, there is no Gospel here. The land is covered with darkness and gross superstition. And the "dark places of the earth are full of the habitations of cruelty." This tragical event proclaimed more powerfully than volumes could have done, the importance of missions. Surely Christians have been slumbering over a perishing world.

15 To-day the body of the old woman was decently interred in a coffin which we had prepared. A few of the neighbors were present, and the usual religious exercises were performed. All the clothes of the deceased, the skin on which she had slept, and the money which she had possessed, were buried with her. This is the custom of the country. A few years since it was the practice to shoot down the favorite horses, cattle, and dogs, belonging to the person who died. These facts prove the strong impression that has been, and still is, on the minds of this people concerning a future state of existence. They supposed, that those things which they used here, and especially those which they highly valued, would be equally useful and desirable in the state of being which they enter at death.

In the evening eight promising children came to attend school. They were brought more than 160 miles. Their parents had heard that we were ready to receive scholars. A special meeting of the brethren and sisters was held to know what should be done. We felt severely tried on the occasion. We were not to decide respecting these merely: if we took these we must take others. Two or three buildings more were necessary, before we could open a school with convenience. We had also as much work upon us both in doors and out, as we knew how to turn our hands to. Two of the sisters were unable to assist in the labors of the family; two only would be left to do the cooking and washing for our family, which, if we opened a school, must consist of between 30 and 40 persons; there was no prospect of hiring female help at present. If we had all the conveniences which are common in large families at the north, the case would be different, but in our present situation double the labor is necessary to do the same work. Add to this the oppressive heat which must be endured, where there is so much baking and cooking over a large fire in this climate. The want of bread-stuff was another objection to enlarging our family. There is none to be purchased in this part of the country. We expect some by water, but may be disappointed.

Notwithstanding these difficulties, we were unwilling to see these children sent home again 160 miles. We feared it would discourage the nation, and lead some to suspect we were only deluding them. Postponed a decision till tomorrow, trusting that the Lord would direct us in the path of duty.

16. A little before night we received a packet of letters from the Choctaw Agency. Among these was one from the Rev. Joseph Bullen, and one from the Rev. Daniel Smith. These contained the gratifying intelligence, that our friends in the Mississippi were making exertions to provide for us some kitchen help; and that there was a prospect of a black girl being soon sent to us. This information appeared so providential, that we considered it our duty to keep the chil dren, and open our school, believing that the Lord will continue to provide.

18. A number of our neighbors, came to-day as usual to attend public worship. The discourse was from Psalm lxxiv, 20. "The dark places of the earth, are full of the habitations of cruelty." A view was taken of the superstition and cruelty of those nations who are destitute of the light of the Gospel; particularly the - superstitious and cruel practices of the Choctaws. They listened with solema attention. We indulge the hope, that the minds of some of these people are opening to receive instruction.

The number of persons who are annually sacrificed to the superstition of witchcraft in the Choctaw nation is very considerable. In the Yello-Busha settlement alone, including but a very small portion of the whole population of the tribe, there have, within three years, been no less than twelve persons killed for witchcraft: viz. One in 1816; 4 in 1817; 5 in 1818; and two the present year, One other man has lately been obliged to flee to the woods, or his life would have been taken. We hope our humane government, when made acquainted with these facts, will use their influence to stay the effusion of innocent blood. Their exertions several years ago succeeded in suppressing the same practice among the Cherokees.

19. To-day we commenced our school with 10 scholars. May the Lord smile upon it, and increase its numbers and its usefulness.

20. Brother Kingsbury was attacked this morning with a chill and fever. Bleeding, and medicines calculated to arrest the disease, were immediately employed, and, by the divine blessing, had a favorable effect.

21. Brother Kingsbury is quite comfortable.

There has been a report in circulation several days, that two more females in this neighborhood are to be killed for witches. Some of the half-breed women of respectable families are quite alarmed.

Capt. Perry, the principal man in this part of the nation, visited us to day, He is fully sensible of the superstition of the Choctaws on this subject. He had been round to trace the above report, and see from whom it originated, and was led to conclude that it was only an idle rumor.

There are some circumstances, relative to the witchcraft among this people, which show the grossness of the superstition, as well as the depravity of those who support it. We have received from good authority the following account of the manner in which the Choctaws suppose witches are made. We use the term Witch, for the sake of conciseness. It is the common term of the country, though the persons are of both sexes.

*

The Choctaws suppose, that there is, belonging to the human species, and every species of animals, a great king, or presiding deity. To these supposed deities they ascribe great power and wisdom; so that the king of the most inferior species of animals is capable of controlling the actions of men,and qualifying them for the most extraordinary works. The influence which they are supposed to exercise, corresponds with their nature, or the element which they inhabit. The kings or deities of frogs, and other amphibious and aquatic animals, are employed in qualifying rain-makers: i. e. persons who pretend to have the power of bringing rain in dry seasons. The king of snakes and other veromous and malicious animals, exert their influence in making witches, or those who distress and destroy mankind. To these presiding deities they give different names. Those which belong to the human species are called Co-an-on-gush-ah, or the little folks of the woods. These also have sometimes a hand in making witches. The kings of the various tribes of animals and birds are called after the names of their respective tribes, with the addition of some epithet to point out their distinguished rank. They are invisible, except on certain occasions, and to those who are to be inspired by them. If a person is to be a famous bearhunter, to lead his people to war, or to have the power of making rain, or of destroying others by witchcraft, he must be qualified for the work by these supposed deities. For this purpose such people are visited at some period of their lives by the great wolf, the great bull-frog, the great snake, or by the little folks of the woods, and are detained or kept in their power a certain length of time, during which they are amply qualified for their extraordinary employments.

The following humorous story we had from the public interpreter, which illustrates more clearly the ideas of the Choctaws on this subject.

"An Indian, who had been drinking pretty freely, was returning home one night, when he was taken prisoner by the great bull-frog. He thought of many things to represent the enor mous size and power of this animal, but nothing was so great as the great bull-frog. The monster first bound him hand and foot, then produced an immense quantity of water around him, until he was completely ingulfed in a large pond. In this the great bull-frog made him swim and dive, until he could perform those acts with the greatest expertness and ease. He was then commanded to die, which he did with the same ease, and returned again to life. After being detained, and made to go through various evolutions in the watery element, during the whole night; he was in the morning set at liberty; and from that time was consid ered one of the most remarkable rain-makers in the country."