I sometimes think that the white man is "But, Father, I doubt we could learn. I think the Indian can never learn to live like the white man. Should a family come and live with us as you propose, I fear for them, for some of my young men have no ears, (would not listen to Council.) I fear they would steal and run away, and I should be blamed. I fear war parties would come and cut them off with our children. The white people are so numerous, I fear they will come and kill all the game. What you tell us concerning buffaloe,elk and deer becoming scarce, is true. They are almost gone. But there are a few left. My good father, have pity on me a few years, and let me follow the buffaloe. My children will want you to instruct them when I am old or dead. They will have no game. Come and teach them." I stated to him that the family of missionaries would not be permitted to hunt the buffaloe, and that we did not wish to prevent him nor his people from hunting as long as there was game; but to teach them how they might live when game was gone. I observed that it was necessary that their children should be taught when young, that they might provide for themselves when game was no more, and for their parents when old. He then told me he was satisfied, (his fears were removed,) and what I said concerning instructing their children when young was a new idea, one he had never thought of before. He said it was an important idea, and he would consider on it. After about half an hour's deliberation and conversation with his people, he said "if you establish a school in a safe place near the fort, I may send some scholars, and many of my people will send." He assured me of his friendship to the whites, and that his nation had never injured them; that he always desired to live in peace with them, and should such a family come to the country as I proposed, it would afford him pleasure to do them good. Departure for the Pawnee Village. I set out this morning to visit the Pawnee nation. We crossed the Elkhorn river, which is about forty yards wide, and rapid. We were just able to wade and carry over our baggage on our heads; and were assisted in this by the Indians. Most of our horses swam. We travelled about forty miles in a South West direction, through a rolling country, destitute of timber, and most of it a very sandy soil We encamped in the bottom land of the river Platt. Arrival at the grand Pawnee Village. June 18.-After riding about 30 miles through the bottom of the loup fork of Platt, and swimming two creeks, we arrived at the grand Pawnee village about 5 o'clock. Many ran out to meet us. They welcomed us to their village, and testified as much joy as if their children or friends, after a long absence, had returned. Numerous feasts were immediately prepared, and we invited to partake. I found their customs and manner of cooking the same as among the Mahaw tribe. On entering the village I was invited to the lodge of Sara Terhish, or bad chief. He was at Washington last winter, and has the greatest influence with the nation, though his brother Long Hair claims the superiority, and formerly ruled them at his pleasure. My host, on learning that I wished to hold a talk with the principal men of the nation, and understanding something of my object, requested me to explain fully my object to him, and assured me he would lay it before the council of his nation. After a little reflection, knowing him to be the most intelligent man in his tribe, and the most friendly to the Americans, I made to him a full statement of the object and wishes of the Society. I did the same to several other chiefs; and to Esh-ka-ta-pa, the chief of the Pawnee republics. Visit to the Pawnee Loups. June 19.-While the chiefs of the grand Pawnees and Pawnee republics were in council, deliberating upon the propositions which I had made, I rode to the village of the Pawnee Loup's, and held a council with them. Tare-ke-to-wahoo, one of the chiefs who visited Washington, is the man of the most influence. He immediately recognized me, and told me he heard me preach in St. Louis. He is a very polite and intelligent man, about thirty years of age. His father is the principal chief; but never does any thing without consulting his son, whose advice he follows. After the chiefs had deliberated about two hours, they returned me the following reply, through the young chief: "Brother, I saw you at St. Louis, and heard your talk. I saw many good men when I was in the States. Some of them talked of coming to see us. I thought they would not come, the distance is so great. You have come, and my heart is glad. I now think that I and my people shall not always be ignorant and miserable, and that we shall no more want knives when my people learn to make them. When I first went into the States, I saw so many white men who had a different smell from the red men, different customs, and different food, that I was sick. I soon became accustomed to them, and love them. I shall never forget their kindness. I wish to become more acquainted with them. If you establish a school, and any of the other nations send, we will send some children; and when our people understand it, they will send many. We would be glad to have the Society place a school near our village. We would protect it when we are home; but we are absent many moons, hunting buffaloe. We fear that the Seux would kill them and our children. think it would be safe near the fort and trading house." We Return to the Grand Pawnee Village. After much more conversation with the young chief, which resulted in the same answer in substance, I returned to the graud Pawnee village. I soon learned that the chief had faithfully communicated the objects of the Society to the council: and that the chiefs and old men had been deliberating most of the day. Towards evening the chief informed me he was ready to give me the answer of the head men of his nation. He then addressed me as follows: Brother, We thank our white brothers for their kindness. We believe the great Father of life has placed the white men near himself, and the red men far behind. The white men are great and wise before us, because the Father of light has made them so. He has made the white men to be white, and the red men to be red. The white man is as the Great Spirit made him, so is the red man. The white man has one medicine,* the red man has another. We believe the Father of life intended the white man should be wise, and read, and write, make guns, axes, and knives; and intended the red man should be ignorant and follow the buffaloe. He has made us equal in some things, but we are poor and miserable when compared with the white men. Why should we throw away the medicine which the Father of life has given us, and take that of the white man, We fear he would be angry, and send pestilence and destroy us. Brother, I will now give you my own opinion. I think it would be a good thing for our children to learn to make axes, hoes and guns, and cloth, and to learn to cultivate the earth, and to read and write, if it was not medicine. I am afraid the great Father of life would be angry, if we should throw away our medicine. After what I have seen of the Americans in the States, and the kindness they have showed me, I shall always respect and * The Indian term for medicine is used to signify any particular manner of life, religious ceremonies and worship, any thing strange or unusual, every thing above their comprehension, and every thing administered to the sick. love them. I love two roads-the one from the trading house to our village, in which the Americans bring us goods; the other is from our village to where. we get buffaloe and horses." I tried in vain to convince him that learning to read and write was not medi cine. I asked the chief of the Pawnee republics what he thought of the subject, and whether he thought any of his people would send to school. He informed me he thought it impossible for an Indian to learn like a white man, but that he should have no objection to try. He said "should I send my children to school all my people would. I may send one at first." Situation of the Pawnee Villages. The grand Pawnee village is situated on the North side the loup, or wolf fork of the Platt, on an elevated prairie, fifteen feet above the highest water in the river. It is circular, and contains one hundred and fifty-five lodges, made of earth. Four miles west, is the village of the Pawnee republies, built as the other, in the area of a circle, and contains sixty lodges. Thirty lodges in the grand Pawnee village, belong to the republics. Three miles west, 120 N. stands the village of the Pawnee loups, containing one hundred lodges. The river is here about three hundred yards wide, but filled with sand-bars and islands. The valley is from two to three miles wide, free from stagnant waters, and the soil is a rich sandy loam to the depth of about four feet. Below that is a bed of sand, as white as slacked lime. This sand, in some places along the bank of the river, is hardened by being exposed to the atmosphere and water, and a kind of crust is formed, which the current will not wash away; and yet I could any where run my knife into it to the handle with the greatest ease. It lies in the form of rocks, along the shore of the river. There is very little timber of any kind on the river, or any where through the country, and that little is principally cotton-wood and roseelder. The timber, for about two miles from the village, has been all cut off. The river is fordable most of the year, and not navigable, on account of the bars, which are constantly changing their position. Departure from the Village. June 20.-Set out on my return. Rode ten miles, and crossed Willow creek, which is twenty-five yards wide, but shallow, with a sandy bottom; thence to muscle-shell creek, which is distant about 10 miles. This creek is only twenty yards wide, and yet so deep that we could not cross it without swimming. All the small streams in this part of the country are clear, and have a sand and gravel bottom. excellent water are to be found along the Numerous springs of banks. The course of the river called the Loup fork, is E. 100 N. from the village to this place, a distance of twenty miles. A heavy rain commenced, and we encamped at muscle- shell creek. June 21.-Rode eight miles; the course of the River E. 50 South-thence for ten miles, E. 120 S. to the junction of the two principal branches of the Platt. and the South the Republican fork. The The north branch is called the Loup fork, South fork is twice as large as the North. The Platt after the junction of the two forks, is about a mile wide, and filled with sand-bars and islands, which entirely obstruct navigation for boats of any size. Its course is due East for thirty-five miles; thence, about twenty two miles to the and thence to the Missouri, East 50 Saline, the course is East 250 South; South. June 22.-We this day rode in the rain, which was very heavy for about four hours. About one o'clock we arrived at the Elkhorn, after riding about twentyfive miles. We were detained until 4 o'clock in crossing this river, which is about 75 yards wide, and the current so strong that it carried us down with our raft about forty rods, before we could reach the shore on the opposite bank. Two of our horses were mired, so that we were obliged to draw them out with ropes. The length of the Elkhorn is about three hundred miles. From its source to the Mahaw village, two hundred miles, its course is East 30° South i thence for thirty miles due East in its general course; thence to its junction with the Platt about South East. The country is generally of a fine soil, and the interval along the Platt about four miles wide, and but very little timber for twenty miles above the Elkhorn. We encamped near the river after crossing it. Return to the garrison, and general remarks. June 23. Sabbath. We set out early, and arrived at the Fort about 11 o'clock, having eaten the last of our provisions the evening before. Thus, through my journey for twelve days, God, who remembers his people, and whose mercies are great, hath protected me, given me favour in the sight of the savages, and preserved me in the midst of imminent dangers. The distance from the garrison to the Mahaw village is about 75 miles W. 350 N. From the Fort to the Otto village is about twenty-five miles W. 30° S. on the south side of the river Platt. The condition of the Otto and Mahaw tribes is much more wretched than that of the Pawnees. They have been reduced in numbers, and discouraged by repeated wars. There is a great scarcity of game in the country where they live; and when they go from two to three hundred miles west for buffaloe, they meet with more powerful tribes, on whose faith and promises they cannot rely. They raise some corn, but not half sufficient to support them. The consequence is, that when they are prohibited from hunting by their more powerful neighbours, or when they do not succeed in finding game, they are reduced almost to a state of starvation, as was the case INDIA. when I visited them. They often subsist, for months, on roots which they dig from the earth, with very little meat which they occasionally obtain from the chase. They are very fond of ardent spirits, and possess nothing they will not give in exchange for it. They have a large number of horses, and never travel far from their village on foot. They feel themselves inferior in numbers to the surrounding tribes, and are disheartened, and sunk down into inactivity and idleness. The Pawnees are more industrious and enterprising, are better supplied with provisions, and have more national pride than the other tribes around them. They are, also, much more superstitious. Every family possesses a number of horses and mules, and some an hundred or more. These animals, to prevent their being stolen, are carefully guarded through the day, and, at night, are put into an enclosure within a few feet of their owner's lodge. The Pawnees raise but very few horses. They supply themselves, either by stealing from the Spaniards, or by purchasing from the Indian tribes on the borders of the Spanish Territory. The men generally take care of their horses through the season in which the women are raising corn. At other seasons, and when travelling, the care of them devolves upon the women. The population of the Pawnee tribe is generally estimated at 10,000 souls. The estimate, I apprehend, is too great by at least 1000. Few old persons are to be found in either of the villages; but the children and youth are numerous. The only domestic animals they have are horses, mules, and dogs. (To be concluded in our next.) Foreign Entelligence. SURAT. Letter from Mr. Fyvie-dated March 1, 1822. Mr. Fyvie devotes seven hours of every day, Sundays excepted, to the business of superintend ing the printing press, and of translating the Scriptures, and school books, and tracts. Of the latter employment he thus speaks : This is very laborious work, both for body and mind, in this trying climate; indeed so much so, that I am fully convinced that no person, even of a healthy constitution, can support it long. Poor Mr. Skinner said to me a few days before he was taken ill of the complaint which terminated his life, "I do not know how you feel in translating; but I feel that it is wearing away my life." I am inclined to think that my constitution is much stronger than his: but really I feel myself sometimes ready to sink under the burden. I desire, however, not to complain. May I have grace and strength to complete what is now going forward. Should the Lord be pleased to spare me to finish the translation and printing of the Scriptures, I think I shall be willing to say, with Simeon, "Lord, now lettest," &c. The principal occurrences of the month are thrown into the form of a journal. Visit of a christian native. Feb. 4.--Was much gratified this morning by a visit of the native who has, for some years, been very active in giving away tracts, in assisting in the schools, and in speaking to his countrymen about religion. He requested a supply of Gujuratee New Testaments and tracts, as he intended to visit several of the villages at a considerable distance from Surat. When taking leave, he said, "I go as a pioneer, and you must follow; and I trust you will see that my labours have not been in vain." The Gujuratee Testament is divided into eight parts; and since it has been printed, about 1000 parts have been given away by us among the people in this city, and in the villages around. About 10,000 Gujuratee tracts have been given away since the press began work here. Account of the native schools. Feb. 5.-Visited the second native school. The whole number of children in this school is 50. Finding them perfect in the first book, I introduced our second book for children; it contains the ten commandments, the Lord's prayer, a morning and evening hymn, &c. This school is entirely composed of Dhera children-that class of Hindoos who eat carrion. All the other Hindoos abhor them, and they always live in districts by themselves. Feb. 6.-Visited the first and third native schools. In the first are 55 children, and in the third 45: making in the three schools together, 150 children. They may be said to be christian schools entirely, as every thing of a heathen and superstitious nature has been gradually excluded. A heathen temple. Feb. 7.-Preached in our hired house. In the same street is a heathen temple, by the door of which I pass in going to our house of christian worship. The idol is a stone of a horrid figure, covered over with red colour. The house is a dwellinghouse, the lower room only being appropriated to the idol. The offerings presented to this idol are flowers, rice, clarified butter, oil, &c. &c. Prayers are of fered up, accompanied with the ringing of bells, beating of drums, and dances; this famous character. The whole service is last is generally performed by girls of indishonourable to God, and calculated to pollute the mind. Here no prayers are presented to the One only living and true heard; and no instruction that is good God; no song of praise to Jehovah is for the soul, is ever imparted to the people. All is ignorance, folly, and spiritual death. Marriage ceremony. Feb. 14.-Nothing this evening but weddings, beating of drums, and flambeaux are to be seen or heard in every part of the city. This being considered a lucky month, parents generally at this time betroth their children. Had little expectation of meeting a congregation when I left home, and less when I reached our preaching house, as there was a wedding next door. However, a few persons being present, I sat down, and began reading. Soon after which, the bridegroom arrived with his train, and while their marriage ceremony was celebrating, a considerable part of the company came to hear me. I spoke to them from that interesting passage, "God so loved the world," &c. &c. All faces were new to |