SPALDING STUDIES LIBRARY -- SPECIAL COLLECTIONS
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Elias Boudinot (1740-1821) Biographical / Bibliographical Data |
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Age of Revelation(1790) | Second Advent(1815) | A Star in the West(1816) This web-document is still under construction Editorial Notes: (forthcoming) | ||
THE NATIONAL CYCLOPAEDIA OF AMERICAN BIOGRAPHY BEING THE HISTORY OF THE UNITED STATES AS ILLUSTRATED IN THE LIVES OF THE FOUNDERS, BUILDERS, AND DEFENDERS OF THE REPUBLIC, AND OF THE MEN AND WOMEN WHO ARE DOING THE WORK AND MOULDING THE THOUGHT OF THE PRESENT TIME EDITED BY DISTINGUISHED BIOGRAPHERS. SELECTED FROM EACH STATE REVISED AND APPROVED BY THE MOST EMINENT HISTORIANS, SCHOLARS, AND STATESMEN OF THE DAY VOLUME II [1891] [p. 296] BOUDINOT, Elias, first president of the American Bible Society, was born in Philadekphia, Pa., May 2, 1740, son of Elias and Catherine (Williams) Boudinot. His great grandfather, also named Elias, was a French Huguenot, who came over to this country after the revocation of the Edict of Nantes. After receiving a classical education he entered the law office of Richard Stockton, whose eldest sister he married. He was admitted to the New Jersey bar, and rapidly rose to distinction. From the beginning of the troubles between the colony and the mother country, Mr. Boudinot was an ardent patriot. In 1777 he was appointed by Congress commissary-general of prisons, and in the same year was elected delegate to the Continental Congress, becoming president of that body in November, 1782, in which capacity it fell to him to sign the treaty of peace with Great Britain. At the close of the war, he returned to the practice of law and in 1789, under the newly adopted constitution, was again elected to Congress, serving in that body during the next six years. In 1796, Pres. Washington appointed him a director of the United States mint, in place of Rittenhouse, who had died, and he remained in this office until 1805, when he resigned and settled at Burlington, N. J. Mr. Boudinot lost his wife about the year 1808. In 1812 he was elected a member of the American Board of Commissioners for Foreign Missions, and gave to that organization the sum of £100. But he is best remembered for his interest in the American Bible Society, of which he was the first president. This society was organized in New York in May, 1826, there being at the time about sixty local Bible societies, delegates from thirty-five of which went to the metropolis to form the greater organization. The first Bible society in the United States was instituted in Philadelphia in 1808, the second in Hartford, Conn., the third in Boston, Mass., the fourth at Princeton, N. J. -- all of these in 1809. After the American Society had been established, the number of auxiliaries increased very rapidly, and in 1881 these numbered about 7,000. The American Bible Society was incorporated in 1841 with privileges which have since been greatly enlarged. Its first place of business was a room seven feet by nine, the next was twenty feet square, the third was in a building located in Nassau street, New York. In 1852 the present Bible House was built at Astor place and Ninth street, being six stories high with an open square in the centre. In this establishment, which carried on the executive and manufactoring departments of the society the number of persons employed is about 400. Here the society prints and binds the Bibles and Testaments, owns its own sets of stereotype and electrotype plates, including plates in the Boston raised letter for the use of the blind. The object of the American Bible Society and its auxiliaries is to distribute Bibles among the destitute either at cost or at a very low price. The Scriptures are published at the Bible House in nearly every known language. The number of volumes issued has increased between 1816 and 1881 from 440,000 to 11,340,000, while receipts have increased from $450,000 to $6,794,000. After Mr. Boudinot's election as president of the American Bible Society, he made to it what was at that time a most munificent donation of $10,000, and he afterward contributed liberally towards its building. All of his later days were passed in the study of Biblical literature and in charitable work. He was trustee of Princeton College, and there founded in 1805 the Cabinet of Natural History which cost $3,000. In 1818 three boys of the Cherokee tribe were brought to the foreign mission school at Philadelphia, and Mr. Boudinot permitted one of them to take his name, being deeply interested in every attempt to improve the condition of the American Indians, and the boy became an influencial chief in his tribe. He also did much to aid in the instruction of deaf-mutes and in the education of younf men for the ministry. By his will, he bequeathed his estate to charities, among them an appropriation to buy spectacles for the aged and poor. Mr. Boudinot was the author of "The Age of Revelation" (1790), which was a reply to Paine's "Age of Reason;" "An Oration before the Society of the Cincinnati" (1793); "Second Advent of the Messiah" (Trenton, 1815); "Star in the West, or an Attempt to Discover the Long Lost Tribes of Israel" (1816) -- in this work, agreeing with Mr. James Adair, that the Indians are the lost tribes. He died in Burlington, N. J., Oct. 24, 1821. |
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View of the Hebrews ------------------------------- [p. 84] Here are the evidences of two great and good men most artlessly uniting in the leading facts stated by Mr. Adair. The character of Mr. Boudinot (who was for some time President of the American Bible Society,) is well known. He was satisfied with the truth of Mr. Adair's history, and that the natives of our land are Hebrews, the ten tribes. And he hence published his "Star in the West" on this subject' which is most worthy of the perusal of all men. -------------------------------- [p. 86] Dr. Boudinot asserts of him as follows. "Dr. Edwards assures us that the language of the Delawares, in Pennsylvania, of the Penobscots, bordering on Nova Scotia, of the Indians of St. Francis, in Canada, of the Shawanese, on the Ohio, of the Chippewas, to the eastward of Lake Huron, of the Ottawas, Nanticokes, Munsees, Minoniones, Messinaquos, Saasskies, Ollagamies, Kellestinoes, Mipegoes, Algonquins, Winnibagoes, and of several tribes in New England, are radically the same. And the variations between them are to be accounted for from their want of letters and communications." He adds (what all in the eastern states well know) "Much stress may be laid on Dr. Edwards' opinion. He was a man of strict integrity and great piety. He had a liberal education.--He was greatly improved in the Indian languages; to which he habituated himself from early life, having lived among the Indians." -------------------------------- [p. 87] Doctor Boudinot (who for more than forty years was of opinion that the Indians are the ten tribes, and who sought and obtained much evidence on this subject,) assures us, that the syllables which compose the word Yohewah, (Jehovah) and Yah, (Jah) are the roots of a great number of Indian words, through different tribes. They make great use of these words, and of the syllables which compose the names of God; also which form the word Hallelujah, through their nations for thousands of miles; especially in their religious songs and dances. With beating and an exact keeping of time, they begin a religious dance thus; Hal, hal, hal; then le, le, le; next lu, lu, lu; and then close yah, yah, yah. This is their traditional song of praise to the great Spirit. This, it is asserted, is sung in South, as well as North America. And this author says; "Two Indians, who belong to far distant nations, may without the knowledge of each other's language, except from the general idiom of all their tribes, converse with each other, and make contracts without an interpreter." This shews them to have been of one origin. Again he says; "Every nations of Indians have certain customs which they observe in their public transactions with other nations, and in their private affairs among themselves, which it is scandalous for any one among them not to observe. And these always draw after them either public or private resentment, whenever they are broken. Although these customs may in their detail differ in one nation when compared with another; yet it is easy to discern that they have all had one origin." -------------------------------- [pp. 87-88] The colour of the Indians generally, (says Doct. Boudinot, is red, brown, or copper, according to the [88] climate, and the high or low ground." -------------------------------- [p. 90] A table of words and phrases is furnished by Doct. Boudinot, Adair, and others, -------------------------------- [p. 91] This resemblance in their language (he adds) and the similarity of many of their religious customs to those of the Hebrews, certainly give plausibility to the ingenious theory of Dr. Boudinot, exhibited in his interesting work, the Star in the West." Dr. Boudinot informs that a gentleman, then living in the city of New York, who had long been much conversant with the Indians, assured him, that being once with the Indians at the place called Cohocks, they shewed him a very high mountain at the west, the Indian name of which, they informed him, was Ararat. -------------------------------- [p. 92] Doctor Boudinot assures us that he himself attended an Indian religious dance. He says; "They danced one round; and then a second, singing hal-hal-hal, till they finished the round. They then gave us a third round, striking up the words, le-le-le. On the next round, it was the words, lu-lu-lu, dancing with all their might. During the fifth round was sung, yah-yah-yah.--Then all joined in a lively and joyful chorus, and sung halleluyah; dwelling on each syllable with a very long breath, in a most pleasing manner." The Doctor adds; "There could be no deception in all this. The writer was near them--paid great attention--and every thing was obvious to the senses. Their pronunciation was very guttural and sonorous; but distinct and clear." How could it be possible that the wild native Americans, in different parts of the continent, should be found singing this phrase of praise to the Great First Cause, or to Jah,--exclusively Hebrew, without having brought it down by tradition from ancient Israel? The positive testimonies of such men as Boudinot and Adair, are not to be dispensed with nor doubted. They testify what they have seen and heard. And I can conceive of no rational way to account for this Indian song, but that they brought it down from ancient Israel, their ancestors. Mr. Faber remarks; "They (the Indians) call the lightning and thunder, Eloha; and its rumbling, Rowah, which may not improperly be deduced from the Hebrew word Ruach, a name of the third person of the Holy Trinity, originally signifying, the air in motion, or a rushing wind." Who can doubt but their name of thunder, Eloha, is derived from a Hebrew name of God, Elohim? Souard, (quoted in Boudinot,) in his Literacy Miscellanies, says of the Indians in Surinam, on the authority of Isaac Nasci, a learned Jew residing there, that the dialect of those Indians, common to all the tribes of Guiana, is soft, agreeable, and regular. And this learned Jew asserts that their substantives are Hebrew. The word expressive of -------------------------------- [p. 93] the soul (he says) is the same in each language, and is the same with breath. "God breathed into man the breath of life, and man became a living soul." This testimony from Nasci, a learned Jew, dwelling with the Indians must be of signal weight. Dr. Boudinot from many good authorities says of the Indians; "Their language in their roots, idiom, and particular construction, appears to have the whole genius of the Hebrew; and what is very remarkable, it is most of the peculiarities of that language; especially those in which it differs from most other languages." -------------------------------- [p. 94] Dr. Boudinot says; "Y-O-he-wah-yah and Ale, are roots of a prodigious number of words through their various dialects." -------------------------------- [p. 96] Doct. Boudinot says of this ark, "It may be called the ark of covenant imitated." In time of peace it is the charge of their high priests. In their wars they make great account of it. The leader,(acting as high priest on that occasion,) and his darling waiter, carry it in turns. They deposit in the ark some of their most consecrated articles. The two carriers of this sacred symbol, before setting off with it for the war, purify themselves longer than do the rest of the warriors. The waiter bears their ark during a battle. It is strictly forbidden for any one, but the proper officer, to look into it. An enemy, if they capture it, treat it with the same reverence. Doctor Boudinot says, that a gentleman, who was at Ohio, in 1756, informed him that while he was there, he saw among the Indians a stranger who appeared very desirous to look into the ark of that tribe. The ark was then standing on a block of wood, covered with a dressed deer skin. A centinel was guarding it, armed with a bow and arrow. The centinel finding the intruder pressing on, to look into the ark, drew his arrow at his head, and would have dropped him on the spot; but the stranger perceiving his danger, fled. Who can doubt the origin of this Indian custom? And who can resist the evidence it furnishes, that here are the tribes of Israel? See Num. x. 35, 36, and xiv. 44. -------------------------------- [p. 97] Doctor Boudinot assures that the eastern Indians inform of its having been practised among them in times past; but that latterly, not being able to give any account of so strange a rite, their young men had opposed it, and it was discontinued. Immanuel de Moraez, in his history of Brazil, says it was practised among the native Brazilians. These native inhabitants of South America were of the same origin with the Indians of North America. -------------------------------- [p. 98] Doctor Boudinot (being assured by many good witnesses,) says of the Indians who had been known in his day; "They were never known (whatever mercenary Spanish writers may have written to the contrary) to pay the least adoration to images or dead persons, to celestial luminaries, to evil spirits, or to any created beings whatever." Mr. Adair says the same, and assures that "none of the numerous tribes and nations, from Hudson's Bay to the Mississippi have ever been known to attempt the formation of any image of God." -------------------------------- [p. 100] Doctor Boudinot informs of the southern Indians of North America, that they had a name for God, which signifies, "the great, the beloved, holy cause." And one of their names of God, is Mingo Ishto Abba;--Great Chief Father. He speaks of a preacher's being among the Indians at the south, before the American revolution, and beginning to inform them that there is a God who created all things. Upon which they indignantly replied, "Go about your business, you fool, do not we know there is a God, as well as you?' -------------------------------- [p. 109] Mr. Boudinot gives the following account of them. "Mr. Colden says, he had been told by old men (Indians) in New England, that when their Indians were at war formerly with the Mohawks, as soon as one (a Mohawk) appeared, the Indians would raise a cry, from hill to hill, a Mohawk! a Mohawk! upon which all would flee as sheep before a wolf, without attempting to make the least resistance. And that all the nations around them have for many years entirely submitted to their advice, and paid them a yearly tribute. And the tributary nations dared not to make war or peace, without the consent of the Mohawks," Mr. Colden goes on to state an instance of their speech to the governor of Virginia, in which it appears the Mohawks were the correctors of the misdoings of the other tribes. -------------------------------- [p. 112] Mr. Boudinot says; "The town of refuge called Choate is on a large stream of the Mississippi, five miles above where Fort London formerly stood. Here, some years ago, a brave Englishman was protected, after killing an Indian warrior in defence of his property. He told Mr. Adair that after some months stay in this place of refuge, he intended to return to his house in the neighborhood; but the chiefs told him it would prove fatal to him. So that he was obliged to continue there till he pacified the friends of the deceased by presents to their satisfaction. " In the upper country of Muskagee, (says Doctor Boudinot) was an old beloved town, called Koosah--which is a place of safety for those who kill undesignedly." "In almost every Indian nation (he adds) there are several peaceable towns, which are called old beloved, holy, or white towns. It is not within the memory of the oldest people that blood was ever shed in them; although they often force persons from them, and put them elsewhere to death." -------------------------------- [p. 114] Doctor Boudinot speaks of this tradition among the Indians. Some of them call that obstructing water a river, and some a lake. And he assures us the Indian tradition is, "that nine parts of their nation, out of ten, passed over the river; but the remainder refused and staid behind." ... Many of those islands may have been washed away; as the Indian tradition says, "the sea is eating them up;" as in Dr. Boudinot. -------------------------------- [p. 115] ===[note: this passage was NOT quoted in Priest's 1833 book ]==== Doctor Boudinot gives it as from good authority, that the Indians have a tradition "that the book which the white people have was once theirs. That while they had this book things went well with them; they prospered exceedingly; but that other people got it from them; that the Indians lost their credit; offended the Great Spirit, and suffered exceedingly from the neighboring nations; and that the Great Spirit then took pity on them, and directed them to this country." -------------------------------- [p. 116] Doctor Boudinot assures us that two ministers of his acquaintance informed him, that they being among the Indians away toward the Mississippi, the Indians there (who never before saw a white man.) informed him that one of their traditions was,--a great while ago they had a common father, who had the other people under him; that he had twelve sons by whom he administered his government; but the sons behaving illy, lost this government over the other people. This the two ministers conceived to be a pretty evident traditionary notion concerning Jacob and his twelve sons. -------------------------------- [p. 120] Mr. Boudinot says, "It is fresh in the memory of the old traders, (among the Indians) as we are assured by those who have long lived among them, that formerly none of the numerous nations of Indians would eat, or even handle any part of the new harvest, till some of it had been offered up at the yearly festival by the beloved man (high priest) or those of his appointment at the plantation; even though the light harvest of the past year should almost have forced them to give their women and children of the ripening fruits to sustain life." -------------------------------- [p. 123] Boudinot assures us that the Indians abstain from all matrimonial intercourse three days before going to war, while purifying themselves;--also during their being out at war; and for three days after they return. -------------------------------- [p. 124] Mr. Boudinot informs, that "when any of their beloved people die, they soften the thought of death by saying, "he is gone to sleep with his beloved fathers." The ancient pious Hebrews dying, "fell asleep, and was gathered to his people." -------------------------------- [p. 125-26] Doctor Boudinot informs, that a worthy minister informed him, that as he was preaching with some Indians, between the exercises, tidings were brought to an Indian woman present, that her son was suddenly drowned. In deep distress she retired to a little distance, and sat on the ground. Female friends followed, and sat around her. After sitting a season in solemn silence, the mourning mother put her hand upon her mouth, and then fell forward with her face in the dust. The rest all followed the example. The men went by themselves, and did the same. It is well known that laying the hand on the mouth, and the mouth in the dust, is a distinguished Hebraism... The ceremonial law for the separation of women, the Indians appear to keep with great care. Dr. Boudinot says; "The southern Indians oblige their [126] women in their lunar retreats to build small huts at a considerable distance from their dwelling houses--where they are obliged to stay at the risk of their lives. Should they be known to violate this ancient law, they must answer for every misfortune that the people should meet with." -------------------------------- [p. 126] Dr. Boudinot further says; "A Muskagee woman delivered of a child is separated in like manner for three moons, or eighty four days." In the ceremonial law the mother of a female child was to be separated eighty days; of a male forty days. Some of the Indian nations, Dr. Boudinot assures us, maintain a similar distinction between male and female children. -------------------------------- [p. 131-32] This traditionary opinion, among the different tribes, (noted also by Mr. Adair, Dr. Boudinot, and others,) it seems, must have been handed down from ancient prophecy of their restoration. They had indeed been seeking the word of God, (according to a prophecy in Amos, of their famine of the word,) but had not found it. God in mercy grant they may now speedily find it. Dr. Boudinot gives an account of a speech of Cornplant, a chief in the six nations of Indians, expostulating with the head department of our states, on account of lands taken from his people. This chief had told his people we should not treat them thus; and they were now ready to tear him in pieces, because we had done it. After various affecting remarks, he proceeds; "Father, we will not conceal from you that the Great Spirit, and not man, has preserved Cornplant (his own name) from the hands of his own nation. For they ask continually, where is the land on which our children are to lie down?--You told us (say they) that a line drawn from Pennsylvania to Lake Ontario, would mark forever our bounds on the east; and a line from Beaver Creek to Pennsylvania would mark it on the west. But we see that it is not so. For first one, and then another comes, and takes it away by order of that people, who you told us promised to secure it to us forever. Cornplant is silent; for he has nothing to answer. When the sun goes down, Cornplant opens his heart before the [132 ] Great Spirit. And earlier than the sun appears again upon the hills, he gives thanks for his protection during the night. For he feels that among men become desperate by the injuries they sustain, it is God only that can preserve him. Cornplant loves peace. All that he had in store, he has given to those who have been robbed by your people, lest they should plunder the innocent to repay themselves." -------------------------------- [p. 133] My other quotation is from Dr. Boudinot. He assures us he was present when Gen. Knox gave a dinner in the city of New York, to a deputation of Indians, sachems and a chief, from Indian nations at the west, who came with a message to our President. He says; "A little before dinner, two or three of the sachems, with their chief, went into a balcony at the front of the house; the drawing room being up stairs. From this they had a view of the city, the harbour, Long Island, &c. &c. After remaining there a short time, they returned into a room apparently dejected;--the chief more than the rest. Gen. Knox took notice of it, and said to him; Brother; what has happened to you? You look sorry! Is there any thing to distress you? He answered; I'll tell you brother. I have been looking at your beautiful city--the great water--your fine country--and see how happy you all are. But then I could not help thinking that this fine country, and this great water were once ours.--Our ancestors lived here. They enjoyed it as their own in peace. It was a gift of the Great Spirit to them and their children. At last the white people came here in a great canoe. They asked only to let them tie it to a tree, lest the water carry it away. We consented. They then said some of their people were sick; and they asked permission to land them and put them under the shade of the trees. The ice then came, and they could not go away. They then begged a piece of land to build wigwams for the winter. We granted it to them. They then asked for some corn to keep them from starving. We kindly furnished it to them. They promised to go away when the ice was gone. When this happened, we told them they must now go away with their big canoe. But they pointed to their big guns, round their wigwams, and said they would stay there, and we could not make them go away. Afterwards more came.-- They brought spirituous and intoxicating liquors with them, of which the Indians became very fond. They persuaded us to sell them our land. Finally, they drove us back, from time to time, into the wilderness, -------------------------------- [p. 134] far from the water, the fish and oysters. They have destroyed our game. Our people are wasted away. And we live miserable and wretched; while you enjoy our fine and beautiful country. This makes me sorry, brother; and I cannot help it." Dr. Boudinot informs of the Indians at Yazous and Washtulu, at the south;--of their destructions by the governor of New Orleans, early the last century. The unprovoked cruelties against them are enough to break a heart of stone. They were pursued, burned, and destroyed, and their men sold at St. Domingo for slaves. Of these natives he says; "Of all the Indians they were the most polished and civilized. They had an established religion among them in many particulars rational and consistent; as likewise regular orders of priesthood. They had a temple dedicated to the Great Spirit, in which they preserved the eternal fire. Their civil polity partook of the refinement of a people apparently in some degree learned and scientific. They had kings, or chiefs,--a kind of subordinate nobility,--and the usual distinctions created by rank were well understood and preserved among them. They were just, generous, humane, and never failed to extend relief to the objects of distress and misery. They were remarkable for not deeming it glorious to destroy the human species; and therefore seldom waged any other than offensive war." -------------------------------- [pp. 139-40] Dr. Boudinot informs that a chief of the Creek nation was some since at Philadelphia on his way to New York, with his retinue, and in company with Col. Butler, on a commission of peace with the United States. He was a chief of great note and dignity in his nation, and "of much better demeanour in his whole conduct (the Doctor remarks) than any Indian he had ever seen." A female limner had, unobserved by the chief, taken his likeness, which she presented to him. He was astonished, and much -------------------------------- -------------------------------- -------- Page 139 OF JUDAH AND ISRAEL. pleased; and assured her, by his interpreter, "that he often spake to the Great Spirit; and the next time he did so, he would remember her." This chief and Col. Butler passing on, they were overset in the stage, and both wounded. After the surgeons had dressed their wounds, the chief addressed the colonel, through his interpreter, as follows. "Never mind this, brother. It will soon be well. This is the work of the evil spirit. He knows we are going to effect a work of peace. He hates peace; and loves war. Never mind it. Let us go on, and accomplish our business; we will disappoint him." He had some reason to say it was the work of the evil spirit; for the stupid stage-driver just stopped at a tavern to run in and get a glass of rum, leaving his horses loose at the door; upon which they started, ran, and upset the stage. In the younger days of Dr. Boudinot, the following incident occurred. Two fine young missionaries were sent by the Society of Scotland (some members of which society were in our land, and the Doctor was one of them) to the natives west of Ohio. The chiefs were called to consult whether they would receive them. After some days in council, they dismissed them, most courteously, with the following answer;--that "They exceedingly rejoiced at the happiness of the whites, in being thus favoured by the Great Spirit; and felt very grateful that they had condescended to remember their red brethren in the wilderness. But they could not help recollecting that the whites here had a people among them, who because they differed in colour, the whites had made them slaves, made them suffer great hardships, and lead miserable lives; (alluding to the black slaves then in our colonies.) Now we cannot see any reason, (said they) if a people being black will entitle the whites to deal thus with them, why a red colour would not equally justify the same treatment. We therefore determine to wait to see whether all the black people among you are made thus joyful and happy, (as you tell us your religion will make us,) before we can put confidence in your promises. We [140] think a people who have suffered so much, and so long, by your means, would be entitled to your first attention. We therefore send back the two missionaries, with many thanks; promising that when we see the black people among you restored to freedom and happiness, we will gladly receive your missionaries." -------------------------------- [p. 142] This resemblance in the language, and the similarity of many of their religious customs, &c. to those of the Jews, certainly give plausibility to the ingenious theory of Dr. Boudinot, exhibited in his interesting work, entitled "Star in the West." A faithful and thorough examination of the various languages of the Indian tribes, would probably show that there are very few of them that are throughout radically different.--The differences of these languages are mostly differences of dialects." -------------------------------- [p. 187] Dr. Edwards (Mr. Boudinot informs) was of the same opinion of the North American Indians: and he pronounced this ancient origin of their language to have been Hebrew. -------------------------------- [pp. 216-17] The celebrated Boudinot informs, that while he was at the seat of government, at a certain [217] time, chiefs and leading characters were present from seven different distant tribes of Indians. He says on the Sabbath he was much pleased to see their orderly conduct. They learned that this was a day in which the white people worship the Great Spirit. An old sachem addressed his red brethren very devoutly. Mr. Boudinot asked the interpreter what he said? He replied, "The substance of it is, the great love which the Great Spirit always has manifested toward the Indians; that they were under his immediate direction; and that hence they ought gratefully to acknowledge him, obey his laws, do his will, and avoid every thing displeasing to him." -------------------------------- [p. 217-220] THE PITTSFIELD PARCHMENTS -- A STORY TOLD BY THE REV. S. LARNED TO: DR. GRIFFIN -- WHO RE-TOLD IT TO: ELIAS BOUDINOT The late venerable Dr. Boudinot stated to Dr. Griffin that the Rev. S. Larned (who died in New Orleans) informed him that while he was living in Pittsfield, Mass.-- [218] his native place -- after he left college, there was dug in Pittsfield by one of his neighbors, probably from an Indian grave, some written parchments enclosed in a cover of skins. These parchments he obtained, took them to Boston, had them read, and found them to be the same parchments used in Jewish phylacteries, and well written in Hebrew. Mr. Larned added that he left them with the Rev. Dr. Elliot of Boston. Dr. Boudinot obtained leave of Mr. Larned to send and take them. He sent; but for some reason could not obtain them. Dr. Elliot soon after died; and nothing more was done upon the subject. [[ last mention of Boudinot ]] On receiving this information from Dr. Griffin, the writer wrote to Rev. Dr. Humphrey, then minister of Pittsfield, requesting him to see what further information might be there obtained relative to this matter. He returned an answer. It was just as Mr. Humphrey was about leaving his people for the Presidency of the Amherst College Institution; and he could not pay much attention to the subject. He made considerable inquiry, however; but without much success. But he informed that he had a distant recollection, that when he came to Pittsfield, not long after the said parchments were found, he heard considerable said upon this subject. And he found an impression on his mind, that it was then said that some Jew probably lost these parchments there. The author wrote also to J. Everts, Esq. of Boston, desiring him to see if the parchments could be found. An answer was returned, that they were then in the hands of the Antiquarian Society. He stated also, the same account with that of Mr. Humphrey, that they were suppose to have been left in Pittsfield by some Jew. The writer afterward speaking of this thing to a celebrated minister in the centre of the state of New York, was by him informed that he had heard of the finding of these parchments; but that a Jew from Germany was known to have resided in Pittsfield, and probably lost them. Another supposed the Jews had a custom of burying their phylacteries; which might account for this phenomenon. The public mind had thus laid to rest relative to the parchments. The [219] writer concluded to pay no further attention to the subject. But being advised by one whom he lightly respected, and who apprehended there might be something about this not yet investigated, he took a journey to Pittsfield. With some of the first characters of that town he took pains to ascertain whether any Jew was ever known to have resided or been in Pittsfield? Inquiry was made of different aged people, and who it was thought would be likely to give the most correct information -- one or two had been there from within several years of the first settlement of the place. One and all answered in the negative, that no Jew was ever known in Pittsfield, as they believed, till Rev. Mr. Frey was there a few weeks before. The man was then found who first discovered the parchments under consideration. This was Joseph Merrick, Esq. a highly respectable character in the church of Pittsfield, and in the county, as the minister of the place informed. Mr. Merrick gave the following account; That in 1815, he was levelling some ground under and near an old wood-shed standing on a place of his, situated on Indian Hill, (a place in Pittsfield so called, and lying, as the writer afterward informed, at some distance from the middle of the town where Mr. Merrick is now living.) He ploughed and conveyed away old chips and earth, to some depths, as the surface of the earth appeared uneven. After the work was done, walking over the place, he discovered, near where the earth had been dug the deepest, a kind of black strap, about six inches in length, and one and a half in breadth, and something thicker than a draw leather of a harness, He perceived it had at each end a loop of some hard substance, probably for the purpose of carrying it. He conveyed it into his house, and threw it in an old tool box. He afterward found it thrown out of doors, and again conveyed it to the box. After some time he thought he would examine it. He attempted to cut it, and found it hard as a bone. He succeeded in cutting it open, and found it was formed of pieces of thick raw hide, sewed and made water tight with the sinews of some animal; and in the fold [220] it contained four folded layers of old parchment. These leaves were of a dark yellow, and contained some kind of writing. Some of the neighbors saw and examined them. One of these parchments they tore in pieces; the other three he saved, and delivered them to Mr. Sylvester Larned, a graduate then in town, who took them to Cambridge, and had them examined. They were written in Hebrew with a pen, in plain and intelligible writing. The following is an extract of a letter sent to Mr. Merrick by Mr. Larned, upon this subject. "Sir; I have examined the parchment manuscripts, which you had the goodness to give me. After sometime and with much difficulty and assistance I have ascertained their meaning, which is as follows; (I have numbered the manuscripts.) No. 1 is translated by Deut. vi. 4--9 verses inclusive. No. 2, by Deut. xi. 13--21 verses inclusive. No. 3, Exod.xii. 11--16 verses inclusive. I am, &c. SYLVESTER LARNED. -------------------------------- [p. 223] -- Stockbridge mention in Ethan Smith -- no mention of Boudinot -- The Rev. Chauncey Cook of Chili, New York, at my house, gave the following information, with liberty of inserting it with his name. He has lately been credibly informed by a minister, (he can recollect his name, as several within six months have called on him from New England) that Rev. Dr. West of Stockbridge gave the following information. An old Indian informed him that his fathers in this country had not long since had a book which they had for a long time preserved. But having lost the knowledge of reading it, they concluded it would be of no further use to them; and they buried it with an Indian chief. The minister spoke to Mr. Cook of this information of Dr. West, as a matter of fact. -------------------------------- [p. 225] -- Stockbridge mention in Ethan Smith -- The view of the subject may give an intelligible view of the account of the old Indian in Stockbridge to Dr. West, that his fathers had buried, not long ago, a book which they could not read. And it may give a striking view of the vigilant care of the Watchman of Israel, who never slumbers, in relation to laying in train this singular item of evidence among many others, which should combine to bring to light that outcast people, who were to be exhibited to the world in the last days. |
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Voice of Warning Chapter IV First, says Mr. Boudinot, "It is said among their principal or beloved men, that they have it handed down from their ancestors, that the Book which the white people have was once theirs; that while they had it they prospered exceedingly, etc. They also say that their fathers were possessed of an extraordinary Divine Spirit, by which they foretold future events, and controlled the common course of nature; and this they transmitted to their offspring, on condition of their obeying the sacred laws; that they did by these means bring down showers of blessings upon their beloved people; but this power for a long time past has entirely ceased." Colonel James Smith in his Journal, while a prisoner among the natives, says, "They have a tradition, that in the beginning of this continent the angels, or heavenly inhabitants, as they call them, frequently visited the people, and talked with their forefathers, and gave directions how to pray." Mr. Boudinot, in his noble work, remarks concerning their language: "Their language, in its roots, idioms and particular construction appears to have the whole genius of the Hebrew; and what is very remarkable and well worthy of serious attention, has most of the peculiarities of that language, especially those in which it differs from most other languages." There is a tradition related by an aged Indian, of the Stockbridge tribe, that their fathers were once in possession of a "Sacred Book," which was handed down from generation to generation; and at last hid in the earth, since which time they had been under the feet of their enemies. But these oracles were to be restored to them again; and then they would triumph over their enemies, and regain their rights and privileges. Mr. Boudinot, after recording many traditions similar to the above, at length remarks: "Can any man read this short account of Indian traditions, drawn from tribes of various nations; from the west to the east, and from the south to the north, wholly separated from each other, written by different authors of the best character, both for knowledge and integrity, possessing the best means of information, at various and distant times, without any possible communication with each other; and yet suppose that all this is the effect of chance, accident, or design, from a love of the marvelous, or a premeditated intention of deceiving, and thereby ruining their well-established reputation? Can anyone carefully, and with deep reflection, consider comparing these traditions and nations with the position and circumstances of the long lost Ten Tribes of Israel, without at least drawing some presumptive inferences in favor of these wandering natives being descended from the Ten Tribes of Israel? |
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