THE NEW SCHAFF-HERZOG
tion to the religious instruction of the Indians within his jurisdiction. In 1821 the Oneidas left New York under the leadership of the Rev. Eleazer Williams and went to Green Bay, Wisconsin. Religious work among them prospered, and within a few years a stone church edifice was erected by the Indians themselves. In 1852 the Episcopal Church began work among the Indians in Minnesota, and in 1860 among the Santee Sioux. Henry Benjamin Whipple (q.v.), bishop of Minnesota, especially devoted himself to this work. In 1868 a mission was established among the Yanktons, and shortly afterward the full charge of Indian missions of the Protestant Episcopal Church was assumed by its domestic committee. In 1877 Bishop Hare held his first confirmation among the Upper Brule Sioux, the Yanktonnais, and the Cheyenne River Indians in South Dakota. One year later missions were started among the Shoshones and Bannocks in Idaho, and, in 1881, among the Cheyennes in Indian Territory. In 1886 a mission in Alaska was organized, and in the same year work was undertaken among some of the tribes in Wyoming. This was followed six years later by a mission to the Seminoles in southern Florida. In 1906 the Protestant Episcopal Church was carrying on work among Indians in a field covering a vast area, including the Indians living along the banks of the Yukon River in Alaska; the Shoshones, Bannocks, and Arapahoes in Idaho and Wyoming; the Pillager Cass Lake, and Red Lake Pillager Chippewas in Minnesota; the Hupas of California; and the Oneidas in Wisconsin. In North Dakota the Church has centers of work at Fort Totten, Cannon Ball, and at Turtle Mountain reservation, while in South Dakota, under Bishop Hare, the work is divided into ten departments with a clergyman in charge of each. In Oklahoma and Indian Territory the work is largely among the Cheyennes and Arapahoes at the reservation at Whirlwind, and in southern Florida among the Seminoles living in the Everglades. A notable feature of this Church's work is the lace-making industry for which ten schools are maintained at various points.
In 1735 a band of Moravians from Germany under Augustus Gottlieb Spangenberg (q.v.) began religious work among the Yamacraw 5. Mo- Creeks, a few miles above Savannah, ravians. Ga. In 1739 they were forced to withdraw on their refusal to take up arms against the Spaniards. Settling on the Lehigh River about fifty miles from Philadelphia, they founded the town of Bethlehem, which soon became a center of missions to various Indian tribes. Their missionaries worked first among the Six Nations, but their efforts met with small success. In Pennsylvania, however, their work among the Delawares and portions of various other tribes scattered throughout that State was very encouraging. In some of the New England States, notably Connecticut and Massachusetts, their labors were eminently successful. From 1746 to 1798 twenty-five settlements were established. In 1801 the Cherokee mission at Spring Place, Ga., was begun, and in 1821 a mission was started at Oothcaloga in the same section. Both of these continued until the missions were
broken up by the State of Georgia in 1843. Among missionaries to the Indians in those early days none are more worthy of honor for their lofty heroism than some of the Moravians, notably Rauch, Heckewelder, Count Zinzendorf, and David Zeisberger the " Apostle to the Delawares." Since those days the Moravian Church has missioned various tribes but within the past few years has confined its work to the so-called " Mission Indians " of California. In 1906 the Church had three mission stations in southern California — on the Morongo, the Torres and the Rincon reservations.
In 1741 the Presbyterian Church began its Indian work, when the Rev. Azariah Horton was sent to
the Indians on Long Island, New York.
6. Pres- Two years later David Brainerd (q.v.)
byterians. began his missionary work, which was
continued after his death, in 1747, by his brother John (q.v.). In 1751 the Synod of New York " enjoined" all churches to take collections for the purpose of sending missionaries to the Indians, and missions were begun among the Delawares and neighboring tribes. On the breaking out of the Revolutionary War in 1775, the Indians became restless and suspicious, and most missionary efforts among them were suspended. Early in the nineteenth century the Presbyterian Church began missions in South Carolina and Georgia, and schools for the education of the youth of the Catawba and Cherokee tribes were opened. Up to 1812 these missions were conducted by individual churches and by one or two synods. Between 1812 and 1831 the Presbyterian Church carried on its Indian work through the American Board, organized in 1810. Within a few years the Board began missions among the Cherokees, Choctaws, and Chickasaws, supplementing the work of the Presbyterian synods of South Carolina and Georgia. By 1830 there were eight churches in Georgia, a Cherokee alphabet and written language had been prepared, and a large number of Cherokees were able to read. These tribes rapidly adopted the ways of civilized life; schools, courts, and a legislature were established, and stringent laws against intemperance enforced. But the injustice of Georgia, confirmed by the national government, took from these Indians the lands made theirs in perpetuity by treaty. The lands were sold by lottery to white men, and after sixteen years of suffering and struggle to obtain their rights, 16,000 of these Indians were driven forth from their homes, their churches and schools, to the wilderness of the far West, several missionaries accompanying them to their new home in Indian Territory. One after another of the tribes followed until the settlement in the Indian Territory was completed in 1832 by the removal of the Seminoles from Florida. In addition, other tribes were afterward sent to the Indian Territory by the government, and among them the Presbyterian Church opened missions. Most of the mission stations had to be abandoned during the Civil ^ar, and many of the churches, school-houses, and missionaries' homes were destroyed. At the close of the war the work was resumed, though under conditions less favorable, owing to the influx of bad white elements into the Territory, which