Images of Old Hawaiʻi

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Future Missionaries Attend Foreign Mission School

“About the 1st of May last, the buildings having been prepared, the school commenced its operations at Cornwall under the care of Mr. Dwight.”

“Soon after the commencement of the school in Cornwall, the Committee received an application from two young men of our own nation to be admitted into the school, for the purpose of being educated for missionary labors among the heathen.”

“Their desire is to give themselves up to the Board to be educated and disposed of, as to their field and station of future labors, just as the Board shall see fit to direct.”

“The name of one is Samuel Ruggles, of Brookfield, (Con.) The name of the other, James Ely, a native of Lyme, (Con.) They are both of age to act for themselves.”

“Ruggles has been a member of Morris Academy at South-Farms, under the instruction of the Rev. William R. Weeks, and is highly spoken of by his instructor. He has gained a good know ledge of Latin, and been through several books of the Greek Testament.”

“Ely has been a member of Bacon Academy, Colchester, (Con.) He is well recommended, and has been through the most of Virgil. They are members in good standing of the churches in their native towns. They are both destitute of property.”

“The committee hesitated, at first, about their admission, but viewing the hand of Providence in this application, and recollecting the principles of the Missionary Seminary at Gosport, (Eng.) they deemed it their duty to give the young men a trial, until the pleasure of the Board could be known.”

“The committee wished, also, to acquaint themselves more fully with the particular character and promise of these young men.”

“They have consequently been in the school most of the summer; and the committee can now freely express their decided approbation of these young men, and cheerfully recommend them to the patronage of the Board.”

“They appear to be pious and discreet, and to possess respectable talents. They possess, in a high degree, a missionary spirit, and have, we think, some peculiar qualifications to be useful as missionaries.”

“Their desire for the missionary life appears to be not a transient emotion of youth, but a deliberate choice, and a settled principle. And we believe, from all that we can observe, that full confidence may be placed in their firmness and perseverance.”

“They have had their attention and desires, from the first, turned to the Sandwich Islands, though they are willing to abide the direction of their patrons. It is not their expectation that they shall be sent to college, nor do they aspire to the rank of teachers or leaders.”

“They expect to obtain such knowledge of the sciences and of theology, as they can in the seminary, and then be schoolmasters, catechists, or teachers, as the Board shall direct. Ely is a cooper by trade, which we think an additional recommendation.”

“These young men have been extremely useful in the school. Their example and influence among the other youths has been very salutary.”

“Having gained the entire confidence of the foreign boys, they keep them from desiring other company, and maintain a kind of influence, which greatly assists the instructor, and promotes the harmony of the school.”

“They are also fast catching the language of the youths, with whom they associate, and will soon be able to converse in the language of Owhyhee. On the whole, the committee cannot but express the hope that they shall be permitted to retain these young men as members of the school.”

“Besides these two young men, the school now consists of ten members. Five of these are the youths from the Sandwich Islands; viz. Obookiah, Hopoo, Tamoree, Tennooe and Honoree. Concerning these an account is already before the public. The committee have it to say, that their conduct, since they have been in the school, is satisfactory.”

“Obookiah has for several years been a professor of the religion of Jesus; and we are happy to say, that his conduct and conversation have been such as become the Gospel.”

“He appears to grow in grace, and more and more to evince the reality of his new birth. He has been studying Latin chiefly the last summer, and has made as good proficiency as youths of our own country ordinarily do.”

“Hopoo, having for about two years entertained a hope in Christ, has been the past summer admitted to the first church in Cornwall, and received the ordinance of baptism.”

“He shines uncommonly bright as a Christian; has the zeal of an apostle, and ardently longs for the time, when it shall be thought his duty to return to his countrymen with the message of Jesus. His friends who know his feelings, have no doubt that Hopoo would burn at the stake for the honor of Christ.”

“Tennooe and Honoree have given satisfactory evidence of having passed from death unto life; and should their example continue to correspond with this judgment, they will probably soon be admitted to confess Christ before men.”

“Tennooe and Hopoo are about in the same advance of study; they have been attending to English grammar and arithmetic the past summer. Honoree has been employed in reading and spelling, together with exercise of the pen.” (ABCFM Annual Report 1817)

ʻŌpūkahaʻia died before he could become a missionary and return to the Islands. Samuel Ruggles, Hopu, Kanui, Humehume and Honoli‘i were in the Pioneer Company of missionaries and James Ely was in the Second Company of missionaries to the Islands.

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Cornwall’s Foreign Mission School
Cornwall’s Foreign Mission School

by Peter T Young Leave a Comment

‘Ōpūkaha‘ia Enters Foreign Mission School

As Obookiah, at the time of his entrance into the school at Cornwall, had arrived at an age of considerable maturity, it may be proper that a more particular description should now be given of his person and character.

He was considerably above the ordinary size: but little less than six feet in height, and in his limbs and body proportionably large. His form, which at sixteen was awkward and unshapen, had become erect, graceful, and dignified.

His countenance had lost every mark of dulness; and was, in an unusual degree, sprightly, and intelligent. His features were strongly marked. They were expressive of a sound and penetrating mind. He had a piercing eye, a prominent Roman nose, and a projecting chin.

His complexion was olive, varied equally from the blackness of the African, and the redness of the Indian. His hair was black,
worn short, and dressed after the manner of the Americans.

In his disposition he was amiable and affectionate. His temper was mild. Passion was not easily excited, nor long retained Revenge, or resentment, it if presumed, was never known to be cherished in his heart.

He loved his friends, and was grateful for the favours which he received from them. In his journal and letters are found frequent expressions of affection and gratitude to those who had been his benefactors.

To families in which he had lived, or to individuals who had been his particular patrons, he felt an ardent attachment. One of the latter, who had been separated from him for a considerable time, he met with great delight; …

… and after the first customary salutations, said to him, ‘I want to see you great while: you don’t know how you seem to me: you seem like father, mother, brother, all.’

In his understanding, Obookiah excelled ordinary young men. His mind was not of a common cast. It was such, that, with proper culture, it might have become a mind of the first order.

Its distinguishing traits were sound common sense, keen discernment, and an inquisitiveness or enterprise which disposed him to look as far as his mind could reach into every subject that was presented to his attention.

By his good sense he was accustomed to view subjects of every kind in their proper light; to see things as they are. He seldom misconceived or misjudged.

By his companions his counsel was sought, and regarded as decisive. He had that clear sense of propriety with regard to his own conduct and the conduct of others, which always commands the respect or excites the fear of those who behold it.

Had he been disposed to cultivate a talent for this purpose, he would have become one of the severest of critics upon the manners and conduct of those around him.

Few persons have a deeper insight into the characters of men, or have the power of forming a more just estimate of them, by
their words and actions, than he had.

Few are more capable of perceiving the exact import of language, or are less liable to be deceived as to its real meaning, by a designed ambiguity of terms.

His inquisitiveness existed in relation to all subjects of interest, and disposed him to make himself acquainted with every thing that was known by others, and to discover whatever was within hill reach. The trait was exhibited, especially, in his character as a scholar.

His inquisitive mind was not satisfied with pursuing the usual round of study, but he was disposed to understand critically every
branch of knowledge to which he attended. For this reason, his progress in his studies was not rapid – but as a scholar he was industrious, ingenious and thorough.

His mind was also inventive. After having acquired some slight knowledge of the English language in its grammatical construction, he entered upon the project of reducing to system his own native language.

As it was not a written language, but lay in its chaotic state, every thing was to be done. With some assistance he had made considerable progress towards completing a grammar, a dictionary, and a spelling-book. He had also translated into his native language the whole of the book of Genesis.

These specimens of his industry and ingenuity, when seen, administer severe reproof to the sloth and dulness of most persona of much greater age, and of advantages far superior to his own.

When Obookiah became a member of the Foreign Mission School, he had attended to all the common branches of English education.

In reading, writing, and spelling, he was perhaps as perfect as most young men of our country, of the same age and with common opportunities.

He wrote a legible, manly hand, and acquired the habit of writing with considerable rapidity. He had at this time studied the English Grammar so far as to be able to parse most sentences with readiness. He understood the important rules in common Arithmetic, and had obtained considerable knowledge of Geography.

He had studied also one book of Euclid’s Elements of Geometry, and of his own accord, without a regular instructer, he had acquired such knowledge of the Hebrew, that he had been able to read several chapters for the Hebrew Bible, and had translated a few passages into his native language.

He had a peculiar relish for the Hebrew language, and from its resemblance to his own, acquired it with great facility.

The winter before he came to the school he commenced the study of Latin. This, he pursued principally after he became a member of the Institution.

In his manners, Obookiah was habitually grave and reserved. In the presence of his friends, however, his conversation was often sprightly, and rendered particularly entertaining, by a fondness for humour, for which he was distinguished.

This he oftener exhibited by a quick perception and relish for it in others, than by actually displaying it in himself. Yet he sometimes gave evidence in his own remarks, of possessing no small degree of genuine wit.

When conversing with his companions in their native language, he frequently afforded them much amusement by the pleasant and humorous cast of his conversation.

The customary deportment of Obookiah, however, was serious, and dignity strikingly characterized his manners. Few young men, it is presumed, command so much respect from persons of every age and character.

Notwithstanding the familiarity which he used with his companions, he maintained an influence over them, becoming the relation of an elder brother, or even that of a respected parent.

In his intercourse with them the dignity of hill character was peculiarly visible. A motion of his head often made known to them his will, and obtained the compliance which he desired.

His manners had become in a considerable degree refined. A gentleman of respectability who visited Cornwall, and had a particular interview with him, observed, that he had met with but few persons of any country, more gentlemanly in their manners in intelligent and interesting in their conversation.

Obookiah was a decided and consistent Christian. His conduct was habitually under the influence of principles of piety. He manifested a strong interest in the general prosperity of religion, and expressed in his conversation, as well as his letters and diary …

… ardent desires for the salvation of his fellowmen and especially of his countrymen, for whom he fervently prayed, and in whose behalf he often requested the earnest prayers of his friends. (All text is from Memoirs of Obookiah)

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Opukahaia
Opukahaia

by Peter T Young Leave a Comment

Steward’s House

In the years following his arrival in New England in the summer of 1809, ‘Ōpūkaha’ia would become integral to the founding of the Foreign Mission School in Cornwall, Connecticut.

‘Ōpūkaha‘ia became legendary for his earnest pursuit of an American education. He captured the hearts and Christian spirits of the New Haven community, where he first resided.

‘Ōpūkaha‘ia’s situation encouraged his hosts and community members to explore the possibility of creating a formal school in the US for students like him: “heathens” who were stranded in the US but who were interested in being “civilized” and “saved” nonetheless.

The Foreign Mission School was instituted in the autumn of 1816, and opened in the beginning of May, 1817. “There belong to it a commodious edifice for the school, a good mansion house, with a barn, and other out-buildings, and a garden, for the Principal; a house, barn, &c with a few acres of good tillage land for the Steward and Commons …”

“… all situated sufficiently near to each other and to the Congregational meeting-house, in the south parish of Cornwall, Connecticut, and eighty acres of excellent wood land, about a mile and a half distant.” (American Missionary Register, 1821)

The Foreign Mission School was a religious experiment. Instead of sending missionaries to foreign lands, it brought students to America.

It was believed that a mission school in religiously pious New England would be more efficient and effective than traditional mission schools established within ‘heathen’ settings because it removed these young students from the pagan influences of their native communities.

At the beginning of the school’s tenure, ‘Ōpūkaha‘ia was considered a leader of the student body, excelling in his studies, expressing his fondness for and understanding of the importance of the agricultural labor, and qualifying for a full church membership due to his devotion to his new faith.

Between 1819 and 1826, there were altogether ninety-seven students on the official record. The ages of these ninety-seven students ranged from ten to thirty.

Among them there were forty-three Indians, nineteen Hawaiians, thirteen Americans, five Chinese, three Marquesans, two Greeks, two Jews, two Malays, two Tahitians, one Bengalese, one Hindu, one Javanese, one New Zealander, one Portuguese, and one Scotch.

The year 1819 saw increased diversification of the student body as several Cherokee students arrived in Cornwall. Over the span of its operational years, the FMS taught Native Americans from fourteen tribes: one Abenaquis, eleven Cherokees, five Choctaws, five Delawares, one Mexican, one Mohegan, one Narragansett, two Ojibwas, two Omahas, three Oneidas, three Osages, two Senecas, four Stockbridges, and two Tuscaroras.

Due to the variety in national background, the students’ prior experiences were also enormously diverse. The majority came from seafaring careers; however, others were military personnel, farmers, barbers, coopers, servants and students from other schools.

The object of the School as set forth in the Constitution, is – “The education in our own country of Heathen Youths, in such manner, as, with subsequent professional instruction will qualify them to become useful Missionaries, Physicians, Surgeons, School Masters, or Interpreters …”

“… and to communicate to the Heathen Nations such knowledge in agriculture and the arts, as may prove the means of promoting Christianity and civilization.” (Missionary Herald, January 1821)

Students studied penmanship, grammar, arithmetic, Latin, Greek, rhetoric, navigation, surveying, astronomy, theology, chemistry, and ecclesiastical history, among other specialized subjects.

Students rose around 5 or 6 am and ate breakfast together at 7 am in the dining room of the steward’s house. Daily classes ran from 9 am to noon, and again from 2 to 5 pm, with all sessions taking place on the first floor of the main school building just across the street from the steward’s house.

Curricula operated at various levels, as some of the pupils were more advanced in their studies while others where just learning basic literacy – the more advanced students helped teach the others.

Academics were balanced with mandatory outdoor labor. Students were tasked with the maintenance of the school’s agricultural plots and assigned to labor in the fields “two (and a half) days” a week and “two at a time.” Additionally, the school enforced strict rules for students’ social lives and study times.

The months of May and September included scheduled vacation times for the school’s boarded students; however, only certain pupils were authorized by the administration to “go abroad.”

Much of the Foreign Mission School’s campus buildings were acquired through donations. The citizenry of Cornwall donated fourteen acres of land as well as the building that would become the main educational site, which had been built in 1797 as a school house.

The ground floor of the school building housed one large classroom, while the second floor was refurbished for students’ quarters. Located near this school building was the Principal’s house. Purchased in 1815, the Principal’s house was acquired before the establishment of the school was complete.

The third of the main campus buildings, and certainly the most social and vibrant, was the Steward’s house. This building was constructed in 1814 by architect Eber Maxfield and was sold to the school. The exchange of property included 18-more acres that were used for agriculture by the students and staff.

As a site for regular and informal interactions between students and Cornwall residents, the Federal-style farmhouse (built 1814) served as the steward’s family home, the school dining hall, a boarding house and a nurse room for sick students. (Connecticut Trust for Historic Preservation)

According to the school ‘constitution,’ the role of the Steward was to “superintend the agricultural interests of the school,” though the actual responsibilities necessitated far more involvement with both the school’s operations and the students’ daily lives.

Over time, the Steward’s role expanded to include counseling and skills training. The Steward was expected to reside in the Steward’s House on the school campus. Thus, because of the consistent level of daily activity that mixed different communities within this house, the Steward remained abreast of the major events and social issues happening within the student body.

Steward’s duties were broadened to include supervising the school’s landed properties, training the scholars in the art of agriculture, bookkeeping and managing the FMS accounts, assuring a steady supply of firewood, buying and selling livestock, arranging travel for staff and students, providing the students with clothing, and hosting visitors, among others tasks.

Over time, there was an increased the level of care given to the students outside of their academic activities and instituted greater involvement between the steward’s family and the student body. For example, the steward’s wife was in charge of the kitchen and cooking.

Daily, she prepared bread and meals for all of the students. She also outfitted the students with new clothes and tended to the laundry and repair of these items. And, she was also primarily in charge of the students’ medical care.

Whenever one of the students fell ill, “he was moved into the Steward’s house” to live with the family for as long as was necessary for recovery. These duties also fell to daughters of the steward, who were effectively housewives in training.

The year the school opened, it housed twelve students. Enrollment doubled to twenty-four by the second year. Four students left as seven others joined in the school’s third year, bringing the enrollment to twenty-seven.

In the fourth and fifth years, enrollment rose to twenty-nine and thirty-five students, respectively. By the seventh year, however, the student body dropped to twenty-four. The school experienced another spike in enrollment in its eighth year with thirty-six pupils from seventeen different nations.

In its ninth year, the school’s population once again decreased, this time to twenty-five. By the time the school closed in 1826, only fourteen students remained.

Operated from 1817 to 1827, the Foreign Mission School remains the first and last experiment in a domestically located “foreign” mission and represents educational and social politics concerning racial tolerance, Asian and Native American migration, and American identity in the early 19th century.

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Steward's_House
Steward’s_House
Steward's_House
Steward’s_House
Steward’s house (far right)-School house (to left) (yellow)-1836
Steward’s house (far right)-School house (to left) (yellow)-1836
Cornwall Valley Map Sketch-1825-26
Cornwall Valley Map Sketch-1825-26
Cornwall Map-1854
Cornwall Map-1854
Henry_Opukahaia,_ca. 1810s
Henry_Opukahaia,_ca. 1810s
Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree
Four_Owyhean_Youths-Thomas Hoopoo, George Tamoree, William Tenooe and John Honoree

by Peter T Young Leave a Comment

Humehume

He was born on Kauai in about 1797 to King Kaumuali‘i and, apparently, a commoner wife. For the first six years of his life he was known as Humehume. At the time of his birth his father, the young king, is believed to have been about eighteen years of age.

His father, King Kaumuali’i, suggested he be called George (after King George of England) when he went abroad. (Warne) During his short life, this son of King Kaumuali‘i was known by at least five names: Humehume, Kumoree, George Prince, George Prince Tamoree and George Prince Kaumuali‘i. (Spoehr)

King Kaumuali‘i had early in his reign established friendly relationships with British and American sea captains. He was a genial and helpful ruler when ships called at Kauai for supplies.

Kaumuali‘i decided to send his son to America, at least, in part, to receive a formal education. King Kaumuali‘i provided Captain Rowan of the Hazard with, reportedly, about $7,000 to $8,000, an amount the king felt sufficient to cover the cost of his son’s passage and the expenses of his education.

George was about six years old when he boarded the Hazard that ultimately sailed into Providence, Rhode Island on June 30, 1805 after a year-and-a-half at sea. Over the next few years he made his way to Worcester, Massachusetts.

Tamoree eventually enlisted in the US Navy and was wounded during the War of 1812. After the war ended, Tamoree was again thrown upon the world and without any means of obtaining a livelihood, or any one to care for him, ragged, dirty, and in want, he was again enlisted, and employed as a servant to the purser of the Navy Yard in Charlestown.

Humehume was “discovered” and taken under the wing of the American Board of Commissioners for Foreign Missions (ABCFM). He was sent, along with Henry Ōpūkaha’ia and other Hawaiian youths, to be educated at the Foreign Mission School at Cornwall, Connecticut. (Warne)

“We thank Providence that I have fallen into the hands of Christians. I hope it will be provided so that I can go back to my country and do good among the people.”

“Here is one my countrymen lives with me. His name is John Hoonoore (John Honolii,) he says that he wants religion. I believe we are in a fair way of getting it, if we try for it. But if we do not try we must not expect it.” (Tamoree (Humehume;) Stauder)

Humehume left the Islands as a young child and spent years around English speakers; he lost the knowledge of speaking Hawaiian.

With this interaction with the Hawaiians at the school, He began “learning the Owhyhee language. This friend that lives here with me is a great benefit to me, for he can learn me the Owhyhee language. I can learn him the English language.” (Tamoree (Humehume;) Stauder)

Three years later, on October 23, 1819, the Thaddeus carried the Pioneer Company of American Protestant missionaries to Hawai‘i. There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company. With them were four Hawaiian, including Humehume. They arrived in Kailua-Kona on April 4, 1820.

After the Thaddeus departed, George remained in Kailua-Kona and took Betty Davis, the half-Hawaiian daughter of Isaac Davis, as his wife, or his “rib” as he described her. In a short time they rejoined the missionary party in Honolulu. (Spoehr)

On May 3, 1820, Humehume returned to Kauai and was reunited with his father after many years apart. “At 11 o’clock came to anchor at Wimai opposite the fort. A canoe came off to us with several of the king’s men, one of whom could speak English.”

“George had kept himself concealed in the cabin, until we told him that one of his father’s favorite men was on board, and we thought best that his arrival should be made known to him.”

“We then introduced him to the young prince; he embraced him and kissed him, and then without saying a word, turned round and immediately went on deck, and into his canoe, telling his companions they must go on shore, for their young master had come.”

“A salute of 21 guns was soon fired from the brig, and returned from the fort. … When we arrived at the house, Tamoree and his Queen were reclining on a sofa; as soon as George entered the door, his father arose, clasped him in his arms, and pressed his nose on his son’s after the manner of the country; both were unable to speak for some time.”

“The scene was truly affecting, and I know not when I have wept more freely. When they had become a little more composed, Tamoree spoke and aid his heart was so joyful that he could not talk much till to-morrow …” (Ruggles Journal)

Shortly following the death of King Kaumuali‘i (May 26, 1824,) Humehume joined a group of Kauai chiefs in an unsuccessful rebellion. The insurrection began at Fort Elizabeth and ended about ten days later in Wahiawa (Kauai.)

George fled to the mountains and in two months was captured. According to Samuel Whitney: “Some days before my arrival Karaimoku (Kalanimōku) left Waimea to go in search of GP Tamoree who was wandering about in the mountains on the Eastern part of the Island”

“On the morning of the 16th (September) he was found in the most wretched situation. In a dreary wilderness, alone, destitute of food, without the least vestige of clothing, half intoxicated and his only weapon a joint of bamboo filled with rum.” (Whitney; Spoehr)

The closing year and a half of George’s life were spent in Honolulu under the custody of Kalanimōku, prime minster of the kingdom. A victim of influenza, George died on May 3, 1826, six years to the day of his return to Waimea, Kauai.

“Geo. Taumuarii was interred this afternoon in the common burying ground. His funeral was attended by his wife and thirty or forty natives … All that remained of this once favored youth – of high hopes and flattering prospects was then committed to its narrow lodging …”

“… and dust to dust pronounced by the hollow echo of the coffin as the earth was quickly thrown in upon it by the many hands that had been waiting around the grave during the exercises to perform this last office.” (Chamberlain) His final resting place is not known. (Spoehr) (Lots of information here is from Warne, Spoehr, Damon and Stauder.)

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George_Prince_Kaumualii-Morse-1816

by Peter T Young Leave a Comment

Mak-oo-wi-he-na

The American Board of Commissioners for Foreign Mission (ABCFM) “decided to establish a school in this country to train the natives of non-European races to become missionaries to their own peoples.”

“It was set up in (Cornwall) because of the salubrious climate, the remoteness from city allurements, the excellent character of the townspeople, the persuasion of the pastor .. and the donations of Cornwall citizens.”

“In the ten years of its existence about one hundred students attended, including forty-three American Indians, thirteen Americans (white), and twenty Hawaiians; the rest mainly other natives of the Pacific, including two Chinese.”

“Support for the school was widespread, coming not only from the inhabitants of Cornwall, but from sympathetic donors elsewhere in Connecticut—and from Massachusetts and New York as well. Those who could not give cash gave clothing and provisions; in addition, the students worked at nearby farms to help support themselves.” (Mitchell quoted by Schutz)

A notable student there was ‘Ōpūkaha‘ia, who noted, “Our school is going on very regularly, and the scholars are making some progress in their studies. One of the members is become new born in Christ since he has been here, and I trust there is no small degree of happiness. He is now rejoicing in the hope of the glory of God”. (‘Ōpūkaha‘ia Memoirs)

“While, on the one hand, there were instances of a conscientious application to study and to all the means of moral and religious improvement, it was cause of regret, on the other, that some of the beneficiaries were indolent and inattentive to the regulations of the institution.”

“As to the studies, which have been pursued, they have been extremely various, according to the previous advantages and proficiency of the learners.”

“Reading, writing, English grammar, geography, history, rhetoric, geometry, surveying, navigation, natural philosophy, and the Latin and Greek languages have been taught …”

“… and as but few were pursuing the same studies, at the same time, the labor of instruction has ever been much greater than, in other circumstances, it would have been. (Report of the ABCFM, 16th Annual Meeting, 1825)

One student, referenced as Mak-oo-wi-he-na from Owhyee (the Island of Hawai‘i), was referred to as David Brainerd (named for the famous early missionary to the Native American Indians, David Brainerd).

“In tracing events connected with (his) life … we are led gratefully to adore that Providence, which brought him from his native heathen country to this land of gospel light. When he engaged as a sailor to come to this land, his object was worldly gratification.”

“Totally ignorant of the unseen hand that directed his course, and of the immense mercy designed for him, in the eternal purpose of God, he landed in New-York in 1819.”

“From thence he went to Boston. There, meeting religious people who manifested special friendship for him, he by their assistance went to West-Brookfield, Mass. to be instructed.”

“Here it pleased the Saviour, as is believed, to manifest himself unto his soul. From Brookfield he came to the Foreign Mission School, in the summer of 1822, retaining still his religious feelings. In Aug. 1823, he was received into the church in Cornwall, and baptized by the name of David Brainerd.”

“He has been studious, and diligent in duty, his deportment amiable, and his life such as becomes the followers of Christ. He felt much for his countrymen, and expressed desires that he might communicate the gospel to them.”

“His teachers and the friends of missions, indulged a hope that his pious desires might, in due time be gratified. But infinite Wisdom has not thus ordained. In the course of last Winter, he was arrested by disease which proved to be the consumption (tuberculosis).”

“He submitted calmly, and interceded with God for his country. His mind was serene in expectation of death, and his christian hope remained steadfast to the end. While on the bed of languishment, he, like Obookiah, prayed and conversed upon religion with those around him.”

“On the day of his death he took affectionate leave of his companions, and resigned his spirit into the hands of his Saviour.” (The Guardian & Monitor, June 1825) Mak-oo-wi-he-na – David Brainard – died April 6, 1825.

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Cornwall’s Foreign Mission School
Cornwall’s Foreign Mission School