THE passage of the Kansas-Nebraska act by the Congress of the United States, at the session of 1853-4, is an event memorable in the annals of American history. Two new territories were opened for settlement, a new impetus was given to the spirit of emigration, that ruling bent of the American people, and a vast range presented for its gratification. Questions that had been deemed settled long since were again opened up, the field of strife was entered afresh, and tragedies have been enacted which one-half a score of years since would have been thought impossible by the hands of American citizens.

     Local violence in that quarter has in a great degree subsided, but the question has become national, and at no former time has sectional strife raged in our country with the virulence of the present day. Parties in former days have been earnest, excited ; now they have become violent, bitter, bloody. But for the overruling Hand that controls the destinies of nations and of men, and causes the "wrath of man to praise him,'' the patriot and philanthropist would have little to hope upon this boasted theater of American liberty, with gloomy presages as to the result of this test of man's capacity for self-government.

     All this was not foreseen at the period referred to. Calamitous effects were apprehended by thoughtful and

patriotic minds, but the full measure of the results was net known, nor are they now developed.

     There were others, however, whose minds were directed to a different aspect of the case. Though not insensible to the great questions at issue before the public, there were interests of yet higher and deeper import, and more immediately within their own sphere, that engaged their attention. A mighty tide of emigration was to roll into this new empire. Thousands of immortal souls would soon be there, all purchased with the blood of Christ. Among them would be our own Church members, needing the word and ordinances of religion, and very many more in their sins who most be followed with the calls and invitations of the Gospel. The influence of a pure Christianity would be needed to restrain vice, support tempted piety, and prevent fearful apostasies from God. The community was to be leavened, and the institutions of these new and rising Territories to be modeled and shaped by Gospel influences and efforts. Such was the view taken by the authorities of our Church of the providential opening and call, and the action was in accordance with the sentiment.

     Soon after the passage of the organizing act, three of our Bishops--two of whom are still living, and one departed--met in the city of Baltimore. Attention was turned to the new field providentially presented. The unanimous sentiment was that an early occupancy was important. Little being known, however, as to the actual state and wants of the country, it was thought best, in the first place, to send one who should make a tour of exploration, ascertain its condition, make temporary arrangements, if necessary, for immediate supply to the settlers already there, return and report in time to send out a sufficient body of regularly-appointed preachers from the ensuing session of the several Annual Conferences. At the same interview a selection was made of the man who should conduct the exploration.

     Under date of the 15th of May, 1854, I was notified by letter from one of the Bishops, then at Brooklyn, New York,

of their action and of my contemplated appointment, with  directions to adjust my affairs accordingly. Tile formal  appointment bears date June 3d, and is as follows:

"Rev. W. H. Goode:

     "DEAR BROTHER,--It is understood that emigration is tending largely to Nebraska [a name then embracing both Territories] It seems probable that the Church ought soon to send some devoted missionaries to that country. But there is not such a knowledge of details respecting the topography and population of these regions as to enable the Church authorities to act understandingly in the premises. You are therefore appointed to visit and explore the country as thoroughly as practicable, for the purpose of collecting information on these points. In performing this work you will be governed by your own judgment, and make full reports in writing of your labor and its results, so that it may be known how many ministers--if any--should be sent, and at what particular points they should be located.

     A letter of instructions also was received, written after consultation with three others of the Episcopal Board, in which the duties required were stated at greater length.

     The announcement of my appointment to this new field found me in the position of pastor to the good people of our Church in the quiet city of Richmond, Indiana. The time intervening since I had taken leave of the reader, almost half a score of years since, had been occupied mainly in the work of two successive districts, Greencastle and Indianapolis, four years having been spent upon each. The severe illness, following my return from the South, had left my general health so impaired that, though performing full labor, it was accomplished under the pressure of disease and bodily debility. It was at lengths determined by kind friends and brethren that my health was inadequate to the
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district work, and that circumstances demanded a change to some position requiring less bodily exertion and exposure. Accordingly, at the session of our Conference at Richmond in September, 1853, I received an appointment to the station in that place, removed my family and entered upon the immediate pastoral work; a work always grateful to me, and peculiarly so after a long period of labor upon more extended fields.

     My immediate predecessor in this charge had been my esteemed and long-tried friend, Rev. John H. Hull. The affairs of the station were in good condition. A new church edifice was just erected and occupied, now known as Pearl-Street Church. Our presiding elder was that energetic worker, Rev. Samuel C. Cooper, another old friend and fellow-laborer, who has gone to his reward. We soon found ourselves among an affectionate and interesting people, and even in a brief residence, attachments were formed never to be forgotten. Enough of labor was found in the station to tax the energies employed to the utmost. The character of the labor was changed, but its amount had not been lessened by the change of position. Among the circumstances that contributed to add to the amount of work, not the least gratifying was a gracious revival of religion during the Winter, in which over a hundred souls were gathered in, followed by that increase of mutual confidence and kind Christian intercourse, always the result of a genuine religious revival. Of course, it cost a struggle to break off these ties but the lesson had been learned, and experience had already made it familiar. No time was given for delay. The place in the station was filled by the appointment of another man; the tie was sundered; and a new and distant field opened up before me.

     Previous experience in frontier life had now rendered me somewhat familiar with it. The mode of preparing was better understood, and the work was entered upon with greater confidence than at the first. A spring wagon was obtained with water-proof cover, closing tightly all round

when necessary, and affording ample accommodation for baggage by day and lodging by night. It being supposed, from the great numbers said to be crowding to the Territories, that I should have to provide for myself after reaching the frontier, I determined to do so from the outset. A complete outfit was procured, embracing light camp equipage and provisions necessary for two persons; my son, a young man just grown up, purposing to accompany me out. A pair of competent horses were hitched on with needful rig all new, strong, adapted to the trip, and all was made ready for the start.

     On the 8th of June, 1854, I left Richmond upon the train for Indianapolis, accompanied by Mrs. G., the team having been taken forward by another. One day was spent at Indianapolis in completing our preparations, and in the afternoon of the day following, having taken leave, I took the National Road westward, accompanied by my son. All the way to the State line lay through former fields of labor, and thus far we enjoyed the hospitality of friends. A Sabbath was passed, on which I preached the funeral of a member of one of my former charges. A brief stay was made in Terre Haute, some further additions made to our outfit, and a cheerful night passed in the parsonage, then occupied by my former companion in labor, Rev. A. Wood and his esteemed family. This done, the Wabash was crossed, then the State line, Illinois was entered, friends left behind, and we committed ourselves fairly to camp life, which was maintained all the way through.

     The details of travel till we reached the frontier I shall mainly omit. For reasons which I thought would serve the object of my mission, I assumed a garb which enabled me to pass incoq., except when I saw proper to do otherwise. Our tout ensemble excited curiosity, and led to many inquiries. Some took us for peddlers; others for railroad men; various conjectures were made. To these we replied or not, as circumstances indicated ; always, however, appearing in character where any desirable object was to be accomplished

by it. By this course we were enabled to make observations and obtain facts from which we should have been cut off by a different deportment. Now and then I would pass a company bound for "New Brasky," and always gave them a word of cheer.

     A Sabbath in Illinois was agreeably spent encamped at Mulberry Grove, a pleasant village, where I received kind attentions and had the privilege of preaching. In the audience was my old friend, brother William Moore, formerly of Parke county, Indiana, whom I had passed the day previous, at the crossing of Kaskaskia River near Vandalia, the old capital of the State. Brother M. was on his way to Kansas, slowly moving forward in patriarchal style at the head of a large family of children and grandchildren, with herds and flocks and all things needful for his little colony. Here I made my first appointment for Kansas, constituting him the leader of any class that he might collect together in the Territory. The gentle and retiring disposition of this brother, as well as his advanced age, seemed to forbid the supposition that he should ever become prominent any where, especially in a field of conflict; but circumstances subsequently forced him into notoriety. His capture and imprisonment; his narrow escape from death, even from halls fired unwittingly at the tent where he lay a prisoner, by his own son, then in the ranks of John Brown his deliverance with other captives by Brown, after a signal victory; his subsequent services as conductor to bodies of emigrants, and his labors for the maintenance of order and propriety, even while acting with great energy in the free State ranks ; but, above all, his pious example and unaffected efforts for the promotion of morals and religion, have given to the name of "Uncle Billy Moore" a place in the early annals of Kansas not soon to be forgotten.

     A little time was spent in St. Louis, and all the information practicable was obtained to enable us to shape our course and direct our explorations profitably. It had been my purpose to take the route from St. Louis via Spring-

field, Missouri, to strike the frontier near the south-western corner of the State, and thence to advance northward. But the intense heat of the season, and the great length of the land-travel by that route, led to a change of plans; especially as I had, in former years, passed over a great portion of the country embraced in that plan, and was already somewhat familiar with it. It was then resolved that we should take our course up the Missouri River, across the State, striking immediately for Independence, to the vicinity of which place it was said the greater part of the emigration was tending.

     The Missouri River was crossed at St. Charles, making a considerable portion of our journey upon the north side, and recrossed at Rocheport, passing up through Booneville, and Lexington, and so on to Independence. Our travel led us through the finest portion of this vast and fertile State. But little intercourse was had except in the way of procuring needful supplies. Not a single minister or member of our Church was met with on the way.

     Upon the approach of our first Sabbath in Missouri, hearing of a quarterly meeting of the Methodist Episcopal Church South, in progress at a certain point upon our road, we made it convenient to spend the Lord's day there, encamped under a lone tree in a prairie. I attended the morning service in my traveling costume. Rev. Mr. --- was the presiding older. Unwilling to be silent in a lovefeast, I arose, incog., and spoke. The presiding elder responded with, "Lord bless the brother,'' and I sat down. The afternoon was spent in framing a discourse from Zechariah xiv, 8. My attention was forcibly called to the passage by the fact that the settlers on the road over that beautiful but "thirsty land," in giving us directions, used the identical language of the prophet, "living water," to distinguish an occasional stream or spring to which they would point us from the cisterns and pools of dead water, so commonly relied upon by them, and so loathsome to us and our horses. Our second Sabbath in this State was

passed quietly in camp, within the inclosure (sic) of ---- ----, Esq., who has since figured conspicuously in the border struggle.

     As we advanced we learned that that fearful disease, Asiatic cholera, was prevailing at Independence, Kansas City, and other places on or near the frontier, and we were cautioned to keep at a distance. Persons also met us with tales of "squatter difficulties" in the Territory. A late St. Louis paper, accidentally picked up in the road, gave us information of the border strife already commenced. A meeting had been held near Fort Leavenworth, and it had been resolved that "Kansas is and shall he slave territory." Violence already was threatened, and the initiative was taken to the sanguinary conflict that has ensued.

     From an elevated point among the hills of ''the Blue," we had a sight of two fine rival towns, each a few miles back from Missouri River, upon opposite sides, and hearing the significant names of "Liberty" and "Independence," in the rich counties of "Clay" and "Jackson,." Both participated largely in the coming border conflict; but of the two, "Clay and Liberty" rather had the pre-eminence.

     Independence is a beautiful place, in the heart of a delightful country, about twelve miles from the Kansas line. For many years it was the only starting-point in this region for the Plains, including the Santa Fé, Oregon, and California travel, and reaped large advantages from the trade, till it passed out of their hands to points further up. There is much wealth and aristocracy in these border counties, and a large number of slaves is held. I happened to meet with the man to whom Colonel Benton is said to have alluded, in a speech in the United States Senate, when he affirmed that, within an hour's ride of the territorial line, was a single man the owner of five hundred slaves, He is said to be kind and humane, and, I think, refrained entirely from the exciting contest. Arrived here, we doffed our traveling garb, and put up at the principal hotel. I made known, publicly, my character and mission, and made the

needful inquiries. Little satisfaction was obtained, but no personal disrespect was shown. We found a small society of our Church here, but the members were feeble and discouraged. The violence of cholera had abated.

     Here I was left to pursue my way alone; my son determining to remain, for a time, in Independence. Another drive brought me to Westport, a place of historic notoriety in border warfare, one mile from the territorial line. Hitherto all efforts to obtain any clew to the whereabouts of our missionaries, that I knew to be laboring among the Indians just over the line, had proved unavailing. Profound ignorance was either real or affected. I resolved to make a stand till I could learn more ; and, with that intent, put up at a hotel near by, from which I should go out and in till the way might open for entering the territory and prosecuting my work.

     ON the morning of the 4th of July, 1854, leaving carriage and equipage, I started on horseback to Kansas City. This is the point upon the Missouri River, mentioned in the former part of this volume, which I had reached that day just eleven years previous, then known as Kansas Landing, with a single log dwelling and warehouse, now a thriving town driving a heavy trade with the Plains. The seemingly-ominous coincidence of my arriving twice successively at this point on the day consecrated to freedom, in connection with the struggle for freedom then commencing in that region, might have impressed a mind more observant of signs but I had no leisure to indulge in speculations.

     On the way down I passed a large encampment of Mormon emigrants, mostly Europeans, just arrived and on their way to Salt Lake. Cholera had been raging fearfully among them, and had not yet entirely disappeared from the country.

     Arrived at Kansas City, I was comforted by finding letters from home, the first since leaving. Here, too, by inquiring at the post-office, I obtained the first information as to the residence of our missionaries among the Indians. Determining to pass over into the Wyandott lands, I started for the ferry over Kansas River, about one mile distant. On the way met an Indian on foot, and made inquiry found him to be Sharlow, one of our most exemplary Wyandott brethren. He informed me that the ferry-boat was gone, and kindly offered me the use of his horse, which he had hitched on the opposite side, while he should take mine back, leave him at Kansas City, and himself walk home.

     Crossing the river in a skiff, I found the horse, and made an excursion into the Wyandott settlement. Here I found Rev. John M. Chivington, the regularly-appointed missionary to the Wyandotts for that year. He was in possession of the mission farm, then the property of our Church. Obtaining the requisite information, I passed hack to Kansas City, got my horse, and returned to my temporary headquarters at Westport. That night I passed in a house, having slept out for the twenty-one preceding.

     On the morning of the 5th 1 crossed the line and entered the Territory upon the great Western thoroughfare, passing the Shawnee Manual-Labor School, of which I have already given an account in the previous part of this volume, and where, eleven years before, I had felt myself at home for some days at a cherished institution of our Church, surrounded by brethren whose loyalty to genuine Wesleyan Methodism had, up to that time, never been questioned. Great changes had passed upon it since. It was still a flourishing place, bearing the appearance of wealth and pecuniary success. But its destination was no longer the same. I passed it now as a stranger.

     This establishment has of late years gained notoriety under the name of the "Methodist Mission," or perhaps more frequently "Johnson's Mission." Being an appendage of Missouri Conference at the time of separation in 1845, it was carried into the Southern organization, notwithstanding its position in free territory, north of the then acknowledged limit of slavery, and in the midst of Indian tribes among whom slavery was almost entirely unknown, except as it had been introduced and countenanced by the missionaries themselves who were about the institution. From the hour of separation forward it became a stronghold of pro-slavery influence. Its situation, just at the entrance of Kansas Territory, on the most public route, gave it prominence, and with the aid of a few allied places just over the line, it was able, in a great measure, to command "the gates" of the Territory in this direction. It

was the place to which the first Territorial Legislature adjourned from Pawnee, where Governor Reeder had convened them. Here they held their session, and here were concocted and passed the bloody enactments that spread excitement in all the States of the Union. And these enactments were signed by the missionary, Rev. Thomas Johnson, as President of the Council, or upper branch of the Territorial Legislature. In various ways it had much to do in keeping up the desperate struggle that ensued in that long-distracted country. Circumstances of duty called me frequently to the place during the session of the Legislature, and the residence of the Governor and public officers there for the year following; but I never met an act of recognition from its clerical conductor. And my experience was, so far as I learned, identical in this particular with that of all others who remained firm in their adherence to the Methodist Episcopal Church.

     Adjoining to the lands of this institution on the west were those of the "Friends' Establishment," as called by themselves, but better known as the " Quaker Mission." This was another institution of much the same character, upon a smaller scale. It has been supplied by good men and women of the Quaker persuasion, who have labored faithfully in the cause of Indian education, and exerted a wholesome moral and religious influence upon the contiguous tribes. Throughout the ensuing struggle they maintained a quiet but firm stand against the introduction of slavery, and the Establishment became a welcome stopping-place to the friends of freedom, as they passed and repassed. Here I called, was kindly welcomed, and formed an agreeable Christian acquaintance, which continued during my stay in that country. This school is still kept up.

      Adjoining to this again was the Baptist Mission, for many years under the care of Rev. Dr. Barker, a faithful and devoted missionary. His labors among the Shawnees had been greatly blessed; an interesting Church had been organized, a good house of worship erected, and a flourish-

ing school was in progress. But the Doctor was an uncompromising foe to slavery, and that sealed his fate. In the Shawnee Treaty of the Winter preceding, his mission was almost entirely cut off from Government favor, and even greatly restricted in the amount and tenure of the lands occupied. From the same cause, or some other, the mission was poorly sustained by the Church, and, after the organization of the Territory, it was wholly abandoned.

     After the reorganization of the Missouri Conference of the Methodist Episcopal Church, in 1848, an effort was made to re-establish our mission-work among the Shawnees. The veteran pioneer, Dr. Abraham Still, was appointed to the charge. A site was selected upon the Wakarusa, some progress made in preparing a farm and buildings, and a small school was opened. But the same causes which weakened the Quaker institution and annihilated the Baptist were brought still more strongly to bear upon our infant mission establishment.

     Pro-slavery influences controlled the making of the treaties with the Indian tribes in Kansas and Nebraska, immediately preceding the organization of these Territories. In the treaties themselves this fact stands out so plainly as to be recognized by every candid man. Other religious denominations, besides these already referred to, had their missionary establishments within the Territories. The treaties seemed to have been framed upon a scale of favor graduated in accordance with the positions occupied by the several missions, or the Churches they represented, upon the question of slavery. Its zealous friends and promoters were rewarded by a munificent provision. Lukewarm advocates and gentle opposers had a smaller or a mere nominal recognition. All received a passing notice, except the mission of the Methodist Episcopal Church, whose very existence is ignored in the treaties, for no other reason, doubtless, than the decided and effective antagonism of our Church to the peculiar institution sought to be cherished and built up. Our missionary efforts, however, are still

kept up among this people, without Government favor or freehold immunities.

     Having introduced the reader to these several establishments, and anticipated somewhat their history, I return to my route of travel. Crossing the Kansas River at Delaware Ferry, I entered the Delaware lands, and called on Charles Ketcham, a Delaware preacher of seventeen years' standing, of whom I shall say more hereafter. On entering the Wyandott lands, I lost my way; had long and serious difficulty in forcing a passage with carriage and horses through the dense woodlands; got quite off the course, and know not when or where I should have found myself but for meeting a drunken Indian, whom I took into my carriage, and, by feeding him, tied him on to my fortunes till I had reached the Indian settlements.

     A day or two spent among the Wyandotts gave me an opportunity of commencing an acquaintance with this tribe, which proved to be of great interest, and of which I shall speak hereafter. My stay among this interesting people at that time was shortened by a desire to go further into the interior, and especially to visit our mission station on the Wakarusa, the locality of which I had at last ascertained.

     Leaving my carriage and horses, I set out, upon the morning of the 7th, upon an Indian pony, in company with Rev. J. M. Chivington and one or two others. I passed up, on the north side of the Kaw or Kansas River, through the Delaware lands, mostly fine prairie, interspersed with strips of good black-oak timber. The day was intensely warm, and we rode at Jehu speed. About three in the afternoon, much fatigued, we reached the Kaw River, opposite the mouth of Wakarusa; but there was no boat, the only craft being a pirogue, and that fastened at the opposite shore. We exerted ourselves manfully to reach the ears of our friends at the mission, or of some of the natives residing near, and, for a time, seemingly in vain. One of our company, at length, was preparing to swim the

river and bring over the pirogue, when we saw a man coming to our relief. The tottering craft was brought over, and our horses were swam by the side to the opposite shore in safety. Reaching the mission, we met a cordial reception from Dr. Still and his kind family.

     DR. ABRAHAM STILL merits a more extended notice, he has the reputation of a skillful practitioner of medicine, but his life has been mainly devoted to the work of the itinerant ministry, first in one of the Southern Conferences, Holston, I think, and subsequently in Missouri. At the time of the withdrawal of the South in 1845, Dr. S. stood firm in his attachment to the Methodist Episcopal Church, refusing to be identified with the new organization. For several years he stood almost alone, laboring zealously as opportunity allowed. At the reorganization of the Missouri Conference of the Methodist Episcopal Church in 1848, he became an active and persevering leader in the movement. His patient and mild spirit, united with his practical good sense and untiring perseverance, eminently fitted him for the times, and his labors will long be remembered. After several years of district work in the State of Missouri, he was appointed missionary to the Shawnee Indians, with a limited appropriation to be expended in founding a mission school. A farm had been made, cheap buildings erected, and a small school opened under the name of Wakarusa Mission. Subsequently we shall find the old Doctor acting a full part in the early labors and struggles in Kansas.

     On the day following our arrival a "settlers' meeting" was to be held a few miles distant, which we resolved to attend. This was the first of the kind held in this part of the Territory. The place fixed upon was upon the California road, at the crossing of the Wakarusa, near the residence of Blue Jacket, a prominent Shawnee, and within some six miles of where the town of Lawrence now stands. Some forty were in attendance, most of whom were settlers prospectively, not actually, if at all. I found some from my own State and met a personal recognition. The meeting

was orderly, and sundry regulations were adopted in relation to "claims," etc. The subject of slavery was introduced, but the action was moderate. Some were present who afterward became leaders in outrage and violence, but as yet the ruffian spirit had not been fully aroused.

     Here we witnessed a novel scone in the crossing of a large party of Mormons over the stream on their way to Salt Lake. The passage occupied a considerable portion of the day. They were newly arrived from England, unused to frontier life and travel, awkward teamsters, with untrained oxen. Rushing the teams down into the ford a motley scene ensued; yelping, whipping, plunging, splashing; men wading the stream with women and children borne upon their backs, or in their arms, they at length made the passage without serious accident.

     The succeeding day being the Sabbath it was determined to ride to a settlement that was being formed in the "Big Timber," and try to collect a congregation for public worship. Accordingly we set out at an early hour, our company being now enlarged by the accession of Dr. Still, Friend Mendenhall, the teacher from the Quaker Mission, and several others, making a party of considerable size. A prairie ride of some fifteen miles through the tall grass, at times almost hiding man and beast from sight, brought us to "Hickory Point," a place since rendered famous in the history of Kansas by the deeds of blood with which it has been connected. We stopped at the cabin of a man named "Kibbee," originally from Parke county, Indiana, a large, athletic, fearless frontier's-man, of whom I shall have occasion to speak hereafter. The structure was a rude one, newly erected, to which we received a cordial, backwoods welcome. Little expectation was had of a ministerial visit; but our host and one or two others volunteered their services to go out and invite the settlers to assemble for preaching. By about noon the company was collected, and there in Kibbee's cabin I opened my commission by preaching from Matthew xxiv, 14; being, so far as I knew, the first sermon

preached under any regular appointment to the white settlers in Kansas. We had a comfortable season of worship, met a few friends from near Noblesville, Indiana, and shared in such hospitalities as the place afforded. Part of the congregation, after assembling, were called away to protect some young stock from the wolves. The Doctor visited and prescribed for an afflicted lady near, and we returned to the mission.

     During my stay I had leisure to converse with Dr. S. in relation to the condition of the country, and to obtain his advice and suggestions for the prosecution of the work. In pursuance of the authority conferred in my instructions, I obtained the consent of the Doctor to take temporary charge of the work among the settlers in his region till Conference, his labors among the Shawnees not then demanding his entire time.

     Several days having been spent here, I left in company with Friend Mendenhall, rode to the Quaker Mission and was kindly entertained, participating by request in their evening devotions. The manner of giving the invitation interested me, evincing as it did, in their own way, the kind, fraternal feeling common to missionary laborers. Their habit was to assemble in the school-room, at a certain hour in the evening, the entire household, with pupils and employés of the establishment, to read a chapter of the Scriptures and spend a season in silent devotion. As we passed to the room on this occasion, the Superintendent, Friend Thayer, said to me privately, "Thee may talk this evening--thee may talk half an hour." Accepting his invitation, I read and commented upon a Psalm to my quiet and attentive little congregation. Friend T. was in poor health, soon after returned to the States, and his place was supplied. This place was then beginning to be known as a home for the friends of freedom. Small and unpretending as was the Friends' establishment, it has quietly though effectively performed its part in the great struggle.

     On the next day I called at the Baptist Mission and made

the acquaintance of Rev. Dr. Barker, of whom I have already spoken. I thought I saw in him a self-denying, God-fearing man, ardently attached to his work. Subsequent intercourse only raised him higher in my estimation. I know not his later history, but in his relations and work he fell a sacrifice to his stern and uncompromising conscientiousness as an antislavery man--perhaps I should add as an opposer of prevailing sin in every form.

     Some days were spent in a second visit to Independence, arranging matters for my trip northward, and returning to the Wyandott settlements, which I reached by again swimming my pony over Kaw River near its mouth.

     During my stay among this people I had the privilege of visiting the home of Mrs. Armstrong, widow of the lath John Armstrong, a pious and educated Wyandott, and daughter to the late eloquent and devoted Rev. Russell Bigelow, of the Ohio Conference, my former pastor, and one of the "guides of my youth." I also enjoyed my first season of worship with them at their regular weekly prayer meeting held in the afternoon of Thursday. Some fifteen or twenty were present, among whom were Squire Gray Eyes and Little Chief. The meeting was led by Spy-Buck, and was distinguished by great fervor and apparent devotion. I united with them in prayer, and at their request addressed them in a word of exhortation.

     Leaving the Wyandott settlements in the afternoon of the 13th, and traveling north I entered the Delaware lands. Soon after starting I became indisposed, and as I traveled on grew worse, head, back, and limbs suffering exceedingly, and every indication of an attack of violent disease. With great difficulty I reached the house of a Delaware man named Johnny-Cake, a Baptist preacher of excellent reputation and in comfortable circumstances of life. Here and previous to reaching his home, I had a new illustration of the cold, phlegmatic indifference of the Indian character. I was in a state of intense suffering, almost incapable of taking care of myself, much less of my animals I fell in with

several Indians, men of prominence, and I believe of piety, and I saw not the least indication of sympathy, or evidence that they in any way appreciated my condition. They seemed to expect me to do as they do under similar circumstances, turn my horses loose to take care of themselves, and crawl into the shade to die alone, or to get well, as it might turn out. Positive unkindness I have rarely found among Indians, but absolute unconcern and indifference to the fate of others seems to be a constituent element of their character. I drove my team into the inclosure (sic) of my Indian host, tied up my horses, crawled into the carriage, and put through the night I scarcely know how.

     A sudden and severe attack of disease is trying to the faith and patience even when surrounded by home and friends, but alone, friendless, far from home, with at least semi-savage surroundings, the feelings inspired are known only to those who have realized them. But God's grace is sufficient.

     By morning my fever had in some degree abated, and I was able, by moving slowly and cautiously, to hitch up and pursue my journey. Judging that the attack was about to prove intermittent., I thought it prudent to avail myself of a partial respite in making my way across the Missouri River into the State of Missouri, to a place of which I had learned, where I might expect to find Christian hospitality and kindness in the event of protracted illness.

     Fearing another paroxysm I drove briskly and soon found myself at Fort Leavenworth. I had at that time little eye for the beauties of the spot which have since become familiar with me. Fort Leavenworth is one of the most commanding positions occupied by any of our western military posts. Situated upon a bold, majestic bluff of Missouri River, commanding an extensive prospect, with fertile prairies and abundant timber in its rear, it can scarcely be surpassed or equaled. The buildings are large and substantial, and several thousand acres of land are under cultivation. This post commands the entrance upon the great
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western thoroughfares, and consequently becomes a place of depot and rendezvous for those further west, constituting it the most important station upon the frontier. The only military display that then met my eye was a stripling in uniform, sword in hand, and scabbard dangling at his side, following up a one-horse cart, with four lazy, lounging-looking fellows, alternately loading and riding upon it; a pretty fair specimen of soldiers' labor at our forts. A few miles below is Leavenworth City, since grown to be a place of reputation, but then existing only in name and intention.

     Crossing the Missouri River, I again entered the State at Weston. This place, when first on the Missouri, eleven years before, I had heard of as the terminus of steamboat navigation and the leading place of trade for the inviting tract of country then recently added to the State of Missouri, under the name of "Platte Purchase;" and constituting, though seemingly overlooked at the time, the first real infraction of the Missouri Compromise of 1820. Now a large population had poured into that section. Weston had grown to be a populous town, had its day of trade, and business had passed out of its hands to a point higher up, where the city of St. Joseph had been located at a later day, and had become the center of a large and flourishing business which it still retains. Such is the rapid growth of American cities, and such the sudden transitions caused by the opening up of new and unexpected channels of trade.*

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     *St. Joseph has la turn been prostrated by the influence of the war and its sympathies with the rebel cause. Its large trade is forfeited; business has passed to other and more loyal places; and stern military rule has been required to keep it in subjection. No place within my knowledge has paid so bitterly for its disloyalty and suicidal madness. Still it has in it good men and true. May they yet see better times!--1863.

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© 2003 for the NEGenWeb Project by Pam Rietsch, Ted & Carole Miller.