第39章 The Second Year in Georgia(3)

The use of the lot was common in Old Testament days;and in the New Testament it is recorded that when an apostle was to be chosen to take the place of the traitor, Judas, the lot decided between two men who had been selected as in every way suited for the place.

Following this example the members of the ancient Unitas Fratrum used the lot in the selection of their first ministers, and the Renewed Church did the same when the first elders were elected at Herrnhut in 1727.

It was no uncommon practice in Germany, where many persons who desired special guidance resorted to it more or less freely, and Count Zinzendorf, among the rest, had used it from his youth up.

Gradually it came into general use among the Moravians, and at a later period in their history had its definite place in their system of government, though the outside public never fully understood it, and still holds erroneous views, despite the plain statements that have been made.By degrees its use became more and more restricted, and has been long since entirely abolished.

In its perfection the lot was simply this, -- human intellect solving a problem so far as earnest study and careful deliberation could go, and then, if the issue was still in doubt, a direct appeal for Divine guidance, in perfect faith that the Lord would plainly answer his servants, who were seeking to do his will.This standard was not always maintained, but the leaders of the Moravian Congregation in Savannah had the early, absolute, belief that God spoke to them through the lot, and felt themselves bound to implicit obedience to its dictates.

Their custom was to write two words or sentences on separate slips, representing the two possible answers to their question, and after earnest prayer to draw one slip, and then act accordingly.

Sometimes a third slip, a blank, was added, and if that was drawn it signified that no action should be taken until another time, and after further consideration.

Some time in July, Peter Rose and his wife, (the widow Riedel) went to live among the Lower Creeks, giving all their time to learning the language, and teaching what they could about religion.

On August 9th, Mr.Ingham went to the Moravians with a new plan.

Gen.Oglethorpe had agreed to build a schoolhouse for Indian children, near Tomochichi's village, with the idea that it would give opportunity also to reach the older men and women with the Gospel message.

The house was to contain three rooms, one for Ingham, one for the Moravian missionaries, and one to be used for the school, and it was suggested that the Moravians undertake the erection of the building, the Trustees' fund to pay them for their labor.

The proposition was gladly accepted, and preparations were at once made to send the necessary workmen.

On Monday, the 13th, Toeltschig and five others went to the spot which had been selected for the Indian Schoolhouse, usually called `Irene'.

The site of this schoolhouse has been considered uncertain, but a short manuscript account of "the Mission among the Indians in America", preserved in the Herrnhut Archives, says distinctly that it stood "a mile above the town (of Savannah) on an island in the Savannah River which was occupied by the Creeks."When the carpenters arrived the first act was to unite in prayer for a blessing on their work, and then they began to fell trees and cut down bushes, clearing the ground for the hut in which they were to live while building the schoolhouse.

The hut was placed on the grave of an Indian chief.

"The Indians are accustomed to bury their chiefs on the spot where they died, to heap a mound some 24 feet high above them, to mourn them for a while, and then to abandon the spot," and this little elevation was a favorable site for their hut.Until the hut was finished the men lodged with the Indians, Tomochichi himself taking charge of their belongings.

Toeltschig returned the same day to Savannah, going back later with a supply of provisions.The Indians made them heartily welcome to their neighborhood, and the Moravians, even in the midst of their building operations, began to teach them the English alphabet, at the same time putting forth every effort to learn the Indian tongue, in which Rose was rapidly becoming proficient.

By the 20th of September the schoolhouse was finished, and Ingham and the Moravians held a conference to plan the future work, and decide what duties each should assume, as he proposed to move thither at once, and, with the approval of the lot, Rose and his wife were to do the same.Morning and evening they were to read the English Bible, accompanied by silent prayer;morning, mid-day and evening an hour was to be given to the study of the Indian language; and Rose and his wife were to have an hour for their private devotions.Mrs.Rose was to teach the Indian girls to read, and the boys, who had already begun to read, were to be taught to write.

In their remaining time they were to clear and plant some land, that they might not be too long dependent on the Congregation at Savannah, and on the friendly Indians, who were giving them much.

The next day Mr.and Mrs.Toeltschig escorted Rose and his wife to their new home, and at Ingham's request united with them in a little prayer service.Four days later fourteen of the Moravians went to the schoolhouse, which was solemnly consecrated by Seifert, the Chief Elder.That evening, in Savannah, Rose and his wife were formally set apart for their missionary work, and the next day they returned to "Irene", as the school was called, to enter upon their duties.

At first everything was encouraging.The children learned readily, not only to read but some to write; they committed to memory many passages of Scripture, and took special delight in the hymns they were taught to sing.

The older Indians looked on with wonder and approval, which stimulated the missionaries to new zeal in mastering the language, and in taking every opportunity to make the "Great Word" known to them.