If you came to this page from a search
engine, welcome to Ojibwe.info!
You may need to scroll down quite a ways or use the 'search' feature in
your browser to find the person you're looking for. (The program
that made these web-pages from our original databases, put several individual's
'sections' on each page.)
!NAME: Tuttle, Frances (1892 - 1900) (LL-618) [V.R. #696]
!GENEALOGY_COMPILED_BY_VIRGINIA_ROGERS: Broken Tooth Genealogy,
#241
!NAME: \:{:^">;( (1884) Ge che no din [1884] [1886]
!NAME: \:{:^">:( (1883) Ge che no din [1887]
!NAME: George (1881) [1886]
!NAME: Winding, George [Epis.]
!NAME: Tuttle, George (1884) [1884]
!MHS Film #M-271, Protestant Episcopal Church Records, St. Antipas, Old
Chiefs Village, 1889-1918
!NARA_RG_75, Series M-595, Films #243-245, 418-424 and 649-654, Red Lake BIA
Enrollment, 1884:13 Old Chief's Band; 1885:47 "Old Chief's Band" 1886:12;
1887:10; 1888:
[1884: age 2 months at time B.I.A. census was
taken
!NAME: Tuttle, George (1859) (LL-1184) [V.R. #242]
!NAME: Tuttle, Chief George (1859 - AUG 29, 1917) (LL-1184) [V.R. #242]
!NAME: "(<,^,\',[ Om-bah-nah-quot [V.R. #242]
!NAME: "Rising Cloud" [V.R. #242]
!GENEALOGY: Minnesota Historical Society, R.J. Powell Papers, Microf. M-455,
Roll 10, Powell Genealogies, families #58:12, #78:24
!GENEALOGY_COMPILED_BY_VIRGINIA_ROGERS: Broken Tooth Genealogy, #242,
in 1889 he signed an agreement as a member of the White Oak Point band, age
30; he became Chief in 1894 and in 1898 signed a letter at Ball Club Lake,
Minnesota as a Chippewa Chief of the White Oak Point
band.
!this is apparently the same person as (AFN:GXZ8-KF)
!This is apparently the same person as (AFN:HQK6-ZL) and probably the
same person as (AFN:37RN-G4), although the latter is listed as having been born
May
1685
!this is apparently the same person as (AFN:9JXJ-2T)
!NAME: <,\"-:':\:};[ (1872) Pug o say we ge zhik [1878:29]
!NAME: <,\:-:':\:};[ (1867) Bug gay say we ge shig [1884]
!NAME: <,\,-:^:\:};[ (1870) Pug ay se ne ge shig [1885]
!NAME: <,\:-:/:\;};[ (1871) Bug gay say me ge shig [1886]
!NAME: <,\:-:':\:};[ (1870) Bug gay say we ge shig [1887]
!NAME: <:\:-:':\:};[ (1870-1) Bay gay say we ge shig [1889]
!NAME: <,\,-:':\:};[ (1871) Bah gah say we ge shig [1889 MC]
!NAME: Henry (1870) [1885]
!NAME: Tuttle, Henry (1867) [1884]
!NAME: Wending, Henry (1871) [1889 MC]
!ANNUITY: MN Historical Society, Microfilm Series M-390 (Rolls 3 & 5),
U.S. Office of Indian Affairs, Chippewa Annuity Rolls, 1841 - 1907:
Red Lake Annuity Roll, male, age 6
[1878], listed under: (1840) Nah wuh nah neak [1878:28]
!NARA_RG_75, Series M-595, Films #243-245, 418-424 and 649-654, Red Lake BIA
Enrollment, 1884:10 Old Chief's Band; 1885:45 "Old Chief's Band" 1886:10;
1887:8; 1888: , 1889:10
!MN (1889), National Archives, RG 75, Items 104-105 and 51st Congress, 1st
Session, Executive Document No. 247 (referring to the "Nelson Act" of 14 JAN,
1889): Minnesota Chippewa Commission "Signature" Rolls, 1889:131, listed as <,\,
-:':\:};[ Bah gah say we ge shig - Henry Wending, age 18, "X"
mark
!NAME: /:>',\',^"^;( May-dwa-gua-no-nind [1864 Amendment]
!NAME: "He that is spoken to" May-dwa-gua-no-nind [1864 Amendment] [translation
by contemporaneous U.S. Interpreter, not named in Federal 1864 Treaty Amendment
-related documents]
!NAME: /,>':\',^"^;( Mud way gwa no nind [1864 NY]
!NAME: /:>':\',^"^;( May dwa gwa no nind [1864 "Chief"]
!NAME: /,>',\"^"^;( Ma twa kon oon nind [1865]
!NAME: /:>',\,^"^;( May dwa gun oon nind [1866 "H Chief"]
!NAME: /:>':\,^"^;( May dway kon oon nind (Chf) [1866-67b pmt, 1968 Chief pmt]
!NAME: /:>':\,/"^;( May dway gum o nind [1867a "{Chief}"]
!NAME: /:>':\;("^;( May dway kin oon nind [1868 provisions, "H Chf"]
!NAME: /:>':\,^"^;( May dua gan oon nind [1869]
!NAME: /:>':\,^"^;( (1818) May dwa gun no nind [1878:1]
!NAME: /:>':\,^:^;( (age:7_) May dway gun o nind [1884]
!NAME: Tuttle, Isaac H. (age:7_) [1884]
!NAME: /:>':\,"^:( (1806) May dway gau o nind [1885]
!NAME: /:>':\,^"^;( (1807) May dway gun o nind [1886]
!NAME: /:>':\,^"^,( (1806) May dway gun o nand [1887]
!NAME: /:>':\,^"^;( (1806-7) May dway gah no nind [1889]
!NAME: "He that is spoken to" (1806-7) [1889 [translation by contemporaneous
U.S. Interpreter, probably P.H. Beaulieu]
!ANNUITY: MHS film M-390 (Rolls 3 & 5), U.S. Chippewa Annuity Rolls:
Red Lake Annuity Roll, May dwa gwa no nind's Band - 1864:1
. . . . . . . . . . . . . . . . . . 1 man, 1 woman, 1 boy, 1 girl, $ 45 paid
1865:1. . . . . . . . . . . . . . . 1 man, 3 women, 3 children, $ 45 paid
1866:1 -. . . . . . . . . . . . . . 1 man, 1 woman, 1 child, $ 24 paid
1867a:1 . . . . . . . . . . . . . . 1 man, 1 woman, 1 child, $ 25.50pd
1867b:1 . . . . . . . . . . . . . . 2 men, 1 woman $ 24 paid
1869:1. . . . . . . . . . . . . . . 1 man, 3 women, $ 32 paid
APR 12, 1864: "x" mark on 1864 Amendment, "and whereas the foregoing amendments
having been fully interpreted and explained, ... they did, in articles
supplementary to this treaty, Concluded at the city of Washington, District of
Columbia, ... agree and assent to the provisions of this treaty..."
1864: "We the Chiefs and Headmen of Red Lake and Pembina Chippewa Indians,
acknowledge the receipt and payment to us by Sibley C. Morrill Indian agent of
the sum of twenty five thousand dollars, five thousand of which is already paid
to the head chief May dwa gwa no nind - the full sum being the samount
stipulated to be paid upon the signing of the treaty recently concluded in the
city Washington. New York, APR 25th 1864". . . . . . . . . . . . .$6,111.11pd
1864: Chiefs and Headmen "payment ... as surplus for services rendered" . $150
1865: Chiefs and Head men "payment ... for services rendered our said bands"$200
paid
1866: Chiefs and Head men "payment ... for services rendered our said bands"$200
paid
1867a: Chiefs and Head Men payment "being Surplus of our annuity money and for
services rendered our said bands...". . . . . . . . . . . . . . . . .$250 paid
1868: "receipt and payment ... being ur proportion of the surplus and for
services rendered our said bands...". . . . . . . . . . . . . . . . .$250 paid
1868, OCT 19th: "We also acknowledge the receipt and payments ot us at the same
time and place of the following goods and provisions, to wit:
Blankets 450 pairs
Blue Drilling 1650 1/2 yds
Oxen for Beef 4
Pork 8 bbls
Calico 8538 yds
Linsey 649 1/2 yards
List Cloth, Scarlet 204 1/2 yds
Flour 460 Bbls
Tobacco 400 tw
Camp kettles 192
Shawls 6 1/2 doz
Received also previous to the above date and paid to our said bands:
Gilling Twine 475 #
Flour 4 Bbls
Oxen 2
Cotton Maitre 70 #
Pork 2 Bbls
Wagon 1
[cash value charged against Annuity payments: $8,216.00]",
. . . . . . . . . . . . . . . . . . . . [distributive alleged value] $684.67pd
1878:1, male, age 60, payment witnessed by C.P. Allen and Paul H. Beaulieu,
received OCT 5, 1878, his "x" mark, . . . . . . . . . . . . . . . . .$ 27.75pd
[1878], listed with: (1823) Sha-bo-com-e-goke [1878:2]
(1863) O-che-cha-go-be-ness [1878:3]
!NARA_RG_75, Series M-595, Films #243-245, 418-424 and 649-654, Red Lake BIA
Enrollment, 1884:1 Old Chief's Band; 1885:1 "Old Chief's Band" 1886:1 1887:1;
1888: , 1889:1
[1885 notations]: "Old Chief"; male widower
!MN (1889), National Archives, RG 75, Items 104-105 and 51st Congress, 1st
Session, Executive Document No. 247 (referring to the "Nelson Act" of 14 JAN,
1889): Minnesota Chippewa Commission "Signature" Rolls, 1889:1, "X"
[notation: his wife was (1834) Shay-say-gah-shuck, age 61 in 1895]
!MHS Film #M-271, Protestant Episcopal Church Records, St. Antipas, Old
Chiefs Village, 1889-1918:
"Families"
!OBIT: "The Spirit of Missions," edited for the Board of Missions, Protestant
Episcopal Church in the United States (New York), April, 1874
(Letter from Rev. John Enmegahbowh Johnson)
It was our intention to say a few words, by way of preface, about the
remarkable Letter which follows from our Chippewa Presbyter, the Rev. J. J.
Enmegahbown. In particular we desired to call special attention to the
striking contrast, which the Letter so vividly presents, between the heathen
life and thought and expectation of the Chief, Nabunashkong, the leader of his
band on the war-path of a savage cruelty, and the Christian life of the same
brave warrior, when, subdued to the obedience of the Faith, it was the noble
ambition to lead his people on in the cause of the Great Spirit.
But we prefer to use, as a preface to Enmegahbow's most interesting
Letter, the words of his own Bishop in relation to the death of the Christian
Chief. These words, addressed to the Chairman of our Executive Committee, we
reproduce from the Parish Visitor where they have recently appeared.
We will add here a single thought. It is certainly a noteworthy inident
in the annals of the Christian Missions, to have two such documents presented
to the Church as this Letter on the death of Chief Tuttle, and the Mazakute
Testimony, to which reference is made n a preceding article -- both papers the
productions of Indians, the one a Chippewa, the other a Dakota, and both
furnishing such beautiful evidence of the power and attractiveness of the Cross
of Christ.
Faribault, January 10, 1874
DEAR BROTHER: We are overwhelmed with grief at the sad news of the death
of Chief Isaac H. Tuttle, one of the White Earth Chiefs. I knew him when he
was the head soldier of the celebrated Chief Hole-in-the-Day. He was then one
of the bravest warriors in the Indian country. For long years he stood aloof
from the religion of Chrsit, for he feared it would weaken his hold on his
people. At last, either the longings of his sin-burdened heart, or the power
of the Holy Spirit drawing him by cords of love, he could not stay away. He
was as brave in coming; when he bowed his heart he gave up all for Christ. The
hard, fierce warrior was as gentle as a child. I have never had my heart so
moved to its depths as to hear this man talk. I now wish I had preserved his
speeches -- so wise, so true, so full of love. He was a loving father, a
loving husband and a faithful chief. His counsels to the young men were always
wise. It was a pleasure to see that man's face lighten up when he heard the
sweet story of a Savior's love. He was most happy when leading others to the
Savior. I will have a sketch of his life made for you. I write this letter
with tears. How I loved him! Dear brother, we shall mis you as we never
missed one before. We do not grieve, for what joy to have sent home to
Paradise from this poor Indian race, such a fruit to the power of the Cross.
It repays me for a life of work. It has seemed to me to-day, while I weep for
him, that I can almost see the smile of a Savior, as He welcomes this ransomed
child home. What a comfort to you who in wariness and perplexity are seeking
to save these poor heathen, to think of how many in these short years have gone
to the rest of the people of God. The last words of Tuttle were: "I love
Jesus, Jesus loves me." I have been busy to-day writing to his bereaved
people; pray for them. The letter to me announcing his death said: "My father,
my father; Oh, for a double portion of his spirit!" Pray for them.
Yours ever, H.B. Whipple
Rev. H. Dyer, D.D.
White Earth Reservation, Minn.
January 13, 1874
Rev. and Dear Sir: Permit me to have a little talk with you in the way of
writing. I am not going to talk about our humble work at this time. The news
that I am going to tell you is a very sad news to us, and to me very
particularly. It is the death of that noble Christian Chief, Nabunishkong,
called Isaac H. Tuttle, who expired on the second of this month.
Four years ago, I believe his portrait with his war costume was given to
Home and Abroad. When his death was announced, it was a dad and a gloomy day
to my people -- like the children of Israel when they mourned over the death of
their leader, Moses.
I have lost dear little ones, too; but I must say that I never before was
so afflicted as in the loss of my beloved brother in Christ. I was and am like
a child, saying, like Elisha of old, "My father, my father," and asking God to
give us the double portion of his noble spirit. Tuttle was indeed our hope,
our leader, and our confort, in the days of our trials. The one who was able
to guide us has fallen, and I am disheartened, and it seems to us that we never
can be comforted.
The only confort and the only rest we must find in the words of Him Who
never fails to comfort His poor Servants. "Go on, go on with your work, and I
will be with you."
Permit me to say one or two words about him before he was brought to a
knowledge of Jesus Whom he so dearly loved.
Hole-in-the-Day was a head Chief of the Chippewa Nation, and was
considered one of the bravest war chiefs of his people. To choose him a
warrior, he must select one of the best and bravest of warriors. He selected
Tuttle, and he ranked next to himself, and, in the course of a few years, by
his daring exploits and successful warfare, he was made a Chief over fifty
warriors, or one hundred and fifty souls.
After he was appointed as a Chief, he felt more interest and sought more
for the good of his people, and gradually gained the confidence of his people.
His counsels and advice at all times were considered of much importance. On
one occassion, when Hole-in-the-Day, the head Chief, proposed to have nothing
to do with the Missionary, but to go on with their heathen religion, he
objected to it strongly, and said, "No, no; let the Missionaries come among us,
and let them teach and do their duty. Let us try them with unprejudiced minds.
If we find anything to the disadvantage of our people, then it will be time to
say to the Missionaries that we do not want their Services among us." When the
Chiefs, warriors, and head men heard this, they gave their general assent.
Though individually caring but very little about the Missionaries, he said this
for the good of his people generally.
In the Summer of 1861, I invited him to have a little talk about his
people and their condition generally. I ask him, "Nabunashkong, tell me
plainly, and tell me as a friend, what is your hope for your people? You know
as a Nation we are fast sinking. Your country and your hiding places tell you,
soon or later you will in one day be swept away from the face of the earth.
And besides, a strong pressure is now upon our people. This great Continent
will be peopled by a higher class of Nation -- far stronger and more powerful
than our chiefs and warriors were. And this great and mighty movement of the
Palefaces has already taken place, and has gone forward like some great tidal
wave, sweeping through our beloved land and country. Now, Nabunashkong, tell
me plainly, what is your future hope for our people?"
For a few moments, he said not a word. I know he was in deep study to
find an answer.
"My friend," he said, I never thought of these things and never cared to
trouble myself about them. The most I thought of was how to take scalps and to
follow the war-paths. But, my friend, these things, and the questions you have
asked me, are questions of great importance and questions to think of all the
time."
Again I ask him, "Nabunashkong, only one question more. Can you say that
you love and pity your people, that you seek their interest and welfare? If
so, what provision are you preparing for them?"
"Yes, my friend, I love and pity my poor people. I seek their interest.
I have made no provision for them but this war-club and the scalping knife. I
have defended them day and night. Why? Because I love them. My fathers have
conquered much land and country. My fathers have driven the enemy away from
this country I now occupy, and sealed their lives for this country I now enjoy,
and I will follow the brave steps of my fathers and will seal my blood for my
country and people."
"But, my friend," I said, "there is a far better and more efficient way to
defend your people, without your war-club and scalping knofe. It is to have
the Missionary tell you about the Great Spirit, to teach you how to worship
him, and when you die, go to ish pe ming."
"Yes," he said, my fathers have taught me, that when a Red man dies, he
goes direct to the great Hunting Ground, beyond the setting sun, which the
Great Spirit has prepared for then. Some time ago," he continued, "a Grand
Medicine man became a Christian. He died, and started to go to heaven. He
reached the gate near where the Great Spirit was. The Great Spirit told him
that no praying Red men are allowed to go to heaven. He started to come down,
and started to go to the great Hunting Ground. He reached there. Some one
met him at the gate and told him that he had been a praying man, that he could
not come to the beautiful Ground. He started back, and came to life, and told
the wonderful stories of what he saw ahd heard, and warned all the Indians
throughout the whole country never to become praying men and women. And for
this, as well as the instructions received of my fathers, I hope I shall never
turn to a praying man. But, at the same time, I shall not prevent Missionary
from entering into our country, and if my people want to become Christians, I
shall not prevent them, nor discourage them, but as to myself, I hope I shall
never be one. I am too much of a man to stoop down so low like a woman; and
besides, to cut my long hair locks would be a disgrace to myself and to my
standing."
I must hasten to be brief. Six years ago, when he started for this
unknown country, he came to see me and ask my advice on the subject. I told
him, "Arise and go; and that was the best thing his people can do." The day
was named when his Band and others should start, and bid good-bye to their
beloved land and country. Hole-in-the-Day and a few of his warriors got ready
to stop the movement, and made war dances before Chief Tuttle, and threatened
that the first man whoever moved one step toward the new country [White Earth]
was a dead man. The day arrived when all should move [away from Crow Wing].
Tuttle had put on all his war costume, with feathers waving on his head, but he
led the moving caravan -- four hundred in number. Hole-in-the-Day, with his
warriors, had already posted the road where Tuttle should pass. Tuttle, when he
saw them, walked with firm steps befor them, and passed unmolested. And when
this was over, his people almost kissed him, and said, "Our leader! Our
leader!" and his people loved him more and more.
I must hasten. I overtook them at their first encampment, and told them
that it was uncertain whether I should follow them: previous to this I had made
up my mind, that I would not take a step towards White Earth while
Hole-in-the-Day was a living man, for I know he was a man of ... and that he
would never give a peace to Tuttle and his people until he could carry out his
wicked projectr against them. Tuttle grasped my hand; and that occasion I
shall never forget.
About four months after Tuttle started, Hole-in-the-Day was assasinated by
his own people, and in about two weeks I was ready to bid my last fare-well to
the land and country I loved so well, and started to follow the path of Tuttle.
I started with my own caravan which consist of three wagons, and with all my
war implements always ready for any case of emergency. When the Chiefs heard I
had started for White Earth, Chiefs ..., Wright, Washburn, Twing, and a few of
their warriors, started to move. As we were trudging along peacefully on the
beautiful prairie, through what is now called Palmer and Otter Tail City --
this was then a ..., Otter Tail was only inhabited by a few half-breeds -- as I
said, we were walking on peacefully, all at once we saw halt a dozen horses in
full gallop, men on the horses, feathers waving on their heads, making toward
us. Sure I said, the Mainites would say, "goner!" My hairs all stood straight
up, and shook like the leaves, for my wife and children. We thought they were
Sioux. Imagine how we felt. The war-whoop, and how to wield my implements of
war of flesh, I have not learned. As they approached near and nearer, we saw
them, they are our friends! Chief Tuttle took and grasped both my hands, and
said he was as glas as man can be to see me.
This was lat in the Fall of 1869. To hold my public Services, there was
no place to be foud. Chief Tuttle first offered hishouse to use for that
purpose. All who desired to come to our Services were not able to find room in
the house. For three years we have held our Services from house to house, and
in the Summer had them in the open air, or under the shade of the beautiful
trees.
I must here omit his own words, hwat he said, about his faith, his hope,
and his Grand Medicine, and go on to give you a little of his experience,
preparation, and his hard struggles, when he gave himself up to the Great
Spirit.
On one occasion, when we were alone together, I told him plainly his duty,
to stand among his brethren, and to come at once and openly renounce his
heathenism; that this was the only hope and salavation of his people.
"Yes," he said, "I am fully aware of that. I am preparing for it. I do
not want to go into it, half-hearted and unprepared for the great battle. When
I wanted to follow the war-path, I have never gone unprepared. I studied and
imagined the hard battle before me -- if I turn back from the enemy while the
battle is going on my warriors will laugh at me and say that I was no brave,
nor to be trusted. From what I have understood from you, and what little I
have learned, the ways of the Great Spirit are far greater warfare to be
engaged in that those hard battles I have won. Hence, due preparation is
important. The battle to be fought is not only one day, or one year, but all
the days of my life." Yesterday, he said, was the most hard struggle he ever
experienced -- it was about cutting his long hair locks. Well may he feel
proud of them, for the only chief and warrior who had the longest hair braided
down to his shoulders.
So, the following Friday, he called on me again. His mind was troubled, I
could see plainly. I lost no opportunity, but pointed tohim the Saviour Who
came to die for him. He went home. Earl, Saturday, he came in again with
scissors in his hand. "Your last advice about God's love," he said, "has
troubled me much. If the Great Spirit has so big a love for poor Indian,
surely Indian ought and must give back big love to the Great Spirit. Now, dear
brother," he said, "to be true to return my big love to the Great spirit, I
brought this scissors, to have you cut my hair locks which I shall throw away
for ever."
I took him away from the house, and this he requested: when it was all
over, he took wild, and threw his head in every direction, to see if any one
coming to see him. I smiled, and pitied him greatly. "Friend," he ask, "what
made you smile?" I said, "You look precisely like the baboon I saw at Barnum's
Museum in New York, some years ago." "O friend," he said, "do not discourage
me? My experience during the past night has been great. I am earnest. I want
to count every step as I go along. God being my helper, I will be a Christian
all the days of my life."
On Saturday the news spread like the wind that the great War Chief had cut
his hair locks, and was to receive Baptism the following Saturday. Early,
before the hour of prayers, half-breeds, wild men and women, and Christian
Indians, have already arrived, to see Nabunashkong receive Baptism. Before his
baptism took place, he ask permission to say a few words to his brethren. I
gave him the permission, and will only say in few words what he szid to his
brethren. "Brothers!" he said, throwing his hand over his head, "You all know
my past live; how I have lead you to the war-path; how I have loved and
defended you, day and night, in time of danger. To-day I have made up my mind
fully to worship God all the days ofmy life. I rise before you all to lead you
to the battle in the cause of God. I ask you all to follow and join me as you
have done heretofore. My fellow-chiefs and warriors, come! Come with your
whole hearts! Let us all worship the only true God -- God Who so loved us as
to give us His dear Son. I hope," he said, "I shall always make it my point to
lead you on to the great cause of the Great Spirit."
He came forward to recieve the Baptism. "Isaac H. Tuttle," (in Ojibway)
"Dost thou renounce the devil and all his works, the vain pomp and glory of the
world, etc." In a very loud voice, "I renounce them all." "Dost thou believe
all the articles of the Christian Faith, etc." "I do." and to all the
questions he spoke out the answers loud and distinctly.
The Service was over. Now comes the struggle. As he walked home-ward, he
met a Grand Medicine man, who told him how foolish he was to cut his hair
locks, and become a Christian man; and how people would look upon him, and he
would lose influence among his people; and the best thing he could do was to
retract his new religion.ith, etc?" "I do." And to all the questions he
Tuttle said to his friend, "Do you see, yonder, those rocks that lie on
the hill. Go to them direct, and ask them to give me permission to retract my
new religious faith. If they cannot, I shall be more firm and unmoveable to
the great work I have engaged in."
He went along towards home, and found his wife alone in the house. He
threw himself on the bed. His wife took notice of him that he was restless,
that his mind was agitated greatly. Now and then he looked out through the
window to see any one coming to see him and alught at him. He sat down on a
chair, holding his head down. At this time she ask her husband, "Nabunashkong,
do you feel unwell?" (She understood what troubled her husand.) He said not a
word. She went near him and said - "Nabunashkung, does this little thing --
cutting your hair locks -- trouble you? O, no. Look back at the war-paths and
the hard battles you came through. Surely the battle field you entered for God
and for the good of your people ought certainly to make youmore brave and
firmer for the cause of the Great Spirit." "Yes, Newobeek," as he arose from
his chair. "Yes, I will be more brave for God and for His cause" -- and wept
like a child, and by God's grace overcame his trials.
Early Monday morning, he came over to eat at our house and told us all
about his trials, and how the devil came to him to discourage and try him to
give up his profession. He laughs at it heartily, and said, that poor, frail
woman of his, how she encouraged him.
To tell you of his work, his teachings, advice and counsels, would require
a few pages of paper. But I must close by teling you of his sickness and happy
death.
In the early part of last summer he lost a son, fourteen years old. As
the child was breathing his last, "My son," he said, "all is right with you.
Go on; go on. Very soon I shall follow you. Tell your little sisters who have
gone before, to look for me, and wait for me." About two months after, another
son, eighteen years old, was taken sick -- a most promising young man, who was
the preparing for Missionary work. During the sickness of the young man, I
visited him frequently. On one occasion, on thenear approach of death, I ask
him, "My son, how do you feel as you are tending towards the grave?" Pointing
to the picture of our Saviour, near him, he said: "You see that picture of
Jesus is very near me. Jesus is nearer me. I am all ready to go and join my
little brother and sisters who have gone before me. Only I feel pity for my
poor father. I know he will cry for me." Tuttle said, "No, my son, I will not
cry; for Jesus bids you come." The young man died in the Christian big faith
of the Palefaces. Here is one Indian witness mor for the love of Jesus in his
heart.
In the later part of last November, Tuttle was taken sick with cough,
which he contracted through the exposure in hunting.
He was very soon unable to come to Church. I had advised him not to come
any more. I had on three occasions held public Services in his house at his
request, and visited him on many occasions. In the middle of December he sent
for me. I ask him: "Do you know that you will soon leave us?" "I know it
well, and it is the will of Jesus. I desire nothing else, but resign myself to
the will of my heavenly Father." I said: Tuttle, I come here to administer to
you the Lord's Supper." "O, that is what I wanted to ask you, yesterday. Will
you please put it off till the morrow," he said, "and invite my fellow chiefs
and others? I want to say a few words to them all." I did so according to his
request. So, the following day, nearly all the chefs, men and women, came in
to participate in their last Communion with their dying Chief. After the Holy
Communion, he said: "My brothers, hear a dying request from your unworthy
brother. I must soon leave. It is the will of our heavenly Father. My advice
to you all is, be true, be firm, and earnest in your calling,and, as long as
you are true to our Father, fear nothing. Attend to your family prayers, and
be punctual to your public Services. Never stay from Public Worship, unless
you are sick; and, above all, love God with your hearts. I am going home to
the Great Spirit, and there I shall be waiting for you all. Love our poor
Missionary. Assist him to talk to our poor brethren. Again I say to you all,
be true to the Great Spirit. He will bless you and your children. Farewell,
farewell to you all."
As he was near dying, he called me again to see him. After short prayers,
I turn towards him and ask him: "My friend, how do you feel to-day?" "My
brother," he said, "I am sinking. My time is short. Very soon I must leave
you to be with my blessed Savior. Go on, dear brother, go on with your work.
God bless you! I love Jesus, and Jesus loves me, and is very precious to my
soul. My time is short. I have finished my course. God be praised that ever
He turned my poor heart to love Him. I love to go home. God's will be done!"
He said again: "No pain and no death can separate me from the love of Jesus."
These were his last words to my hearing. I was then taken sick suddenly,
and was unable to get about. At his last hours I was not present.
Hear then, is another big Indian witness for the love of Jesus.
Poor Tuttle! For many years he was expecting to go to that beautiful
Hunting Ground: he work, fought, and live for it. But of late, or before he
died (strange to say, and contrary to the thought of the Palefaces), he said,
"I love Jesus, and Jesus loves me." His humble house was a house of prayer.
He loved to speak about the Great Spirit and the love of the Savior. I am
lonely, lonely. I feel sick at heart. I miss him greatly. I feel homeless
like. O, let my last end be like his!
I know, my dear brother, that you will be able to understand the above, as
you feel a deep interest for your Red brothers, mor particularly for those who
have turned their hearts to the Great Spirit. Tell the Palefaces, then, who
have their doubts of an Indian becoming truly Christian, that Indian can love
Jesus with all his heart and can be happy as well as any of your Palefaces who
love Jesus.
J.J. Enmegahbowh [Rev. John
Johnson]
!this is apparently the same person as (AFN:H2C4-R9)