CHAPTER 16
LIFE AFTER NEW HOPE -
FORT SMITH, ARKANSAS AND THE CHEROKEE NATION
1883-1886
Rev. Shapard continued to travel extensively over the Choctaw District to fulfill his duty as the Presiding Elder. He would be gone for weeks to months and then return to his home and loved ones in Fort Smith, until his next meeting called him away again. While traveling, he and Jennie would stay in communication through letters. He would inform her of where to send the letters to him, care-of specific people, after a certain date.
In 1883, Rev. Shapard expressed some of the difficulties facing the ministers of the Indian Mission Conference. In particular, difficulties regarded: (a) the Indian membership; (b) the Indian preachers; (c) the white membership; (d) education of the children of the white membership; (e) church construction, and (f) parsonage construction.
(a) Rev. Shapard’s main directive was to increase the Indian membership in the church. However, the Indians were fairly pious and were slow to join the church. Under the care of the church a native advanced in wisdom, until he attracted general attention; then he was wanted as a councilman, judge or something else. Next came lukewarmness, backsliding, corruption and scandal. These political embarrassments had the effect of directing public opinion away from the gains achieved by the church in advancing the Indians. Every excitement concerning the Indians in the Nations further withdrew the attention from the efforts of the church.
(b) There was a great deficiency of preachers in the territory after the Civil War and the white ministers of the Indian Mission Conference often, out of necessity, made ‘Local Preachers’ of the most gifted Indians who joined the church. However, these preachers, in general, had but little concept of discipline and it was often difficult, if not impossible, to urge them to a successful execution of church laws and doctrine.
(c) The unsettled part of the church’s membership was the white inhabitants, whom were not citizens and could not own property in the Territory. Since they could be removed at anytime, they did not feel the ties of home, family or neighbor, nor did they have an interest on improvements that they would have if they were settled. The standard of morality and religion was not high among the white population of the Territory. Too many of them hindered the cause of Christ, and the ministers were compelled to preach in opposition to their examples. Rev. Shapard expressed that he felt safer at a gathering of Indians than at a camp meeting of whites.
(d) The laws in the Indian Nations prohibited all white children from attending national schools. The only options for parents in Indian Territory were to send their ‘little ones’ away from home, to attend schools in the States, or to send them to the private or missionary schools in the territory; however, the tuition of these private schools were beyond the means of most families, especially the ministers. From his experience in education, Rev. Shapard encouraged the establishment of ‘church schools’; which were schools operated exclusively by the Methodist Episcopal Church, South, without funding from the Indian Nations, for the educational benefit of all children, regardless of race.
(e) Churches were rarely built in the Territory because the titles were doubtful under the laws of the Nations, and could be revoked at any time. This had the effect of discouraging confidence in the future of these buildings, thus no one dared to invest their money in church houses. Since the churches were not built with lasting construction, nor were they improved, they would go to ruin. The ministers therefore mainly preached in schoolhouses and organized religious gatherings in the woods.
(f) One of the main difficulties encountered by the ministers was in relocating themselves and their families to their new appointments after Annual Conference. Often a house would have to be located then rented and then patched-up before the changing of seasons, as these dwellings were generally in poor repair. Tremendous work was involved in relocating, as these houses were frequently void of all furnishings, gardens, shade trees and overall comforts. As a result, the preacher’s ministry was delayed while he prepared his quarters. Moving, therefore, was a dreaded event among the ministers and their families. One progressive trend that began to occur within the Nations was the development of parsonages; which were houses owned by the pastoral charge to be provided as a residence for the minister and his family. These parsonages were often furnished and maintained to an extent that the newly assigned preacher and his family could enter the home immediately up relocation after Conference and begin their work. The Cherokee District during the early 1880s was in great need of parsonages and Rev. Shapard used his influence to promote their benefit and growth. His appreciation for parsonages influenced his daughter, Lizzie, as she, at 15 years of age, would help establish and operate the first Parsonage Society of Muskogee in 1887.
Rev. Shapard was witness to the execution of a Choctaw Indian named Levi James on December 13, 1883. Levi James had been convicted of the murder of 26 year-old James W. Folsom on July 6, 1882, while Levi was under the influence of liquor. Both were Choctaws of prominent families of the area. Levi was the 25 year-old son of Judge Davis James, a lawyer and Circuit Judge of Skullyville County. James W. Folsom was the son of the Rev. Willis F. Folsom, one of the most well known Choctaw ministers in the territory and Rev. Shapard’s friend and interpreter for over 11 years. Levi James had developed a severe case of rheumatism as a child which left him crippled and unable to walk without assistance. He was also known to have a bad disposition. On July 4, 1882, Levi James attended a celebration in Hackett City, Arkansas, near Fort Smith, about three miles from his home in Indian Territory. He had been drinking heavily and by the time he was ready to start home was drunk. James W. Folsom and another young man accompanied him to ensure he reached his home safely. Upon arriving at his house, James insisted that Folsom remain there with him. Folsom declined and rode off, whereby, James told him if he did not come back he would kill him. No attention was paid to the threat, and the young men leisurely rode off. James pursued them on his horse and when in pistol range fired his gun, fatally wounding Folsom, who died two days later. After the murder, James fled to the Chickasaw Nation, where he remained until he was arrested, about four months later, and was brought back to the scene of his crime. He was convicted of the murder on November 1, 1882, and sentenced to be executed on December 13, 1883. His death sentence, which happened to be the last legal execution by the tribal court within the confines of Skullyville County, was imposed by a decree of the Choctaw Court at the Choctaw Courthouse. The Choctaw Jail and Courthouse was a cluster of buildings located approximately two and a half miles west of what is now Panama, Oklahoma, near Skullyville. The courthouse was a long structure, built similar to the style of most of the storehouses in Indian Territory. After his sentencing, Levi James was released from jail. Choctaws were generally not incarcerated during the time between sentencing and execution, though they were under the supervision of the Sheriff. They were given this time to get their affairs in order, as to not return for one’s own execution would have brought tremendous shame upon themselves and their family. Following the custom, James returned to the Courthouse jail a few days before his execution.
When Deputy Darneal, with his revolver in hand, approached Levi James, “the heart-broken wife wept as few Indians ever weep. Kneeling before her condemned husband, she was soon clasped to his arms for the last time in life. The two little children, without realizing the awful situation, sobbed and cried most bitterly because their mother was weeping, and the husband and father, whose impending fate had not unnerved him, and who had shown no emotion, was forced to give way to his feelings. No longer able to control himself, his tears mingled with those of his loved ones. To the few spectators of that sad scene, the situation was one never to be forgotten. [Sheriff Ward] was finally forced to tear the weeping wife from the arms of her husband; thus, with one last lingering look, she clasped her baby to her bosom took her little boy by the hand, and hurried away through the woods, to be out of hearing the fatal shot. The Sheriff unbuttoned the coat and vest of the condemned man bearing his left breast; then feeling for the beating of the heart, he pressed his fingers for an instant on the spot to give the executioner a mark at which to shoot.” This done, he held one of James’ hands while the other hand was held by Deputy Sheriff, Isom Watkins, Jr. They held his arms to prevent him from falling face down on the earth, as it was Indian tradition was to die with your face heavenward. The gray-haired executioner sat on a stump 15 feet away, and as soon as the officers stretched out James’ arms, he leveled his Colt revolver and fired. The bullet struck the exact spot indicated by the finger mark. “There was a quick jerk, both hands were torn loose from the grip of the officers, and a stream of blood spurted from a ghastly wound. A few spasmodic quivers and twitching of the muscles and Levi James was dead… A messenger was dispatched to inform the waiting wife that all was over. She came back with her children, and threw herself upon the prostrate body of her husband, weeping most plaintively. Then with an affectionate farewell kiss to the dead, she departed from the scene, her clothing soiled with blood… The dead man’s relatives soon came to claim the body and took it away for burial.”
After ministering to Levi James in the jail, Rev. Shapard walked outside and associated with an old acquaintance, Mr. Wingeon Watkins, who was a Deputy U.S. Marshall and brother of Deputy Sheriff Isom Watkins, Jr. Rev. Shapard and Wingeon Watkins, spared themselves the pain of witnessing the actual shooting by remaining behind the courthouse until after they had heard the fatal shot. Mr. Watkins enjoyed an intimate acquaintance with Rev. Shapard and the missionary, Willis Folsom, and spoke of both as being men of most lovable character. He recalled that they often rode together in making their circuits and were loved by all who knew them.
In March of 1884, Rev. Shapard was in excellent health and had only been home for four weeks since the last Conference in September of 1883. Due to this absence, upon his return to Fort Smith, he began to feel like a stranger in his own home. It is difficult to fully comprehend the dedication, hardships and resolve the ministers and their families gave to this lifestyle, both physically and mentally. Rev. Shapard wrote; “Preachers are at work through the cold, ice, snow, rain and high water. They would go, leaving wife and children at the mercy of the changing weather. The “Preacher’s Wife” is a wonder to the outsider. How she manages the larder, the wood pile, the cow and the children and keeps her temper, I do not know. She always has a smile of welcome when the preacher returns and a word of encouragement when he starts his mission. I am sometimes sorry for them, but when I think that they are silent partners of the Lord, I know that the profits will be divided after a while.”
Rev. Jessie H. Walker submitted an article for the March 1884 issue of Our Brother in Red, describing the hardships of ministers traveling in Indian Territory. This article illustrates the lifestyle which would have been typical to Rev. Shapard during his travels. “In our work as missionary, we have had what the world would call hardships and provisions. Let us look at some of the difficulties in traveling. We have come to a swollen stream, it is dashing madly, we must measure its depth. A long pole is secured then a short one is tied to its end. We reach out into the stream. The short pole hangs perpendicular, lower it to the bottom, then measure our buggy and team. If the water be five feet deep, it will swim a horse or mule fifteen hands high, but a tall man can hold his nose five and a half or six feet high. We plunge in and swim the team over, tie a rope to the buggy tongue and pull it through. If the water be ten or fifteen feet deep, we hook up some logs, tie them together with rope, skid on one with a pole, push off and land somewhere. I have crossed Boggy perhaps twenty times in this way, to say nothing of many other streams, in some instances not losing more than thirty minutes. There is not much fun in it after the novelty wears off, but it is better than to miss an appointment. Our appointments are far apart, and in order to meet them we are often compelled to camp out alone. The country is and has been infested with panthers, wildcats, bears, wolves, etc. But there is the weary missionary, his team secured with long ropes, the blanket is spread down, the buggy is rolled over to protect it from falling dew or the stampede of his team. He eats his supper then kneeling down he begs protection from on high. Weary with fatigue, he soon passes into sweet slumber. But hark, that wolf is quite near, the shriek of that panther is frightful, a loud snort from the faithful team gives the alarm. Sleep is gone.”
On April 26-27, 1884, Rev. Shapard traveled to Tahlequah, with its beautiful capital nestled among the hills, rock and springs of the Cherokee Nation, for the third rounds of the Quarterly Conference. He preached six sermons there and twice at the Sehon Chapel, to approximately 300 people from the Cherokee Female Seminary and surrounding neighborhood. The Sehon Chapel was a large church located on a high point overlooking the Park Hill locality, a mile to the northeast. The Chapel was ¼ of a mile east of the Cherokee Female Seminary. It was the second brick church ever built in the Cherokee Nation, being constructed in 1856. It had two stories and a broad gallery across the south end, with a stairway leading up to it, for slaves to hear the preaching and singing. In 1888, the Methodist Episcopal Church, South razed the building and took the bricks to Tahlequah to be used in the construction of the Harrell Chapel, also known as the “Old Methodist Church.” The Sehon Chapel reminded Rev. Shapard of the “times before the war,” with its large gallery, reminiscent of his childhood church in Fayetteville, Tennessee, in which once were seated the slaves of the neighborhood. He recalled from his youth hearing the hearty “Amen” which descended from the religious slave upon the ears of the audience below.
On June 6, 1884, E.R. Shapard submitted a biography to Our Brother in Red, honoring the work of his friend and former traveling companion and Choctaw interpreter; Willis F. Folsom. The following month Rev. Folsom returned the compliment by submitting a biography about Rev. Shapard which read;
“Almost twelve years ago Brother Shapard came from the Tennessee Conference … to take charge of the New Hope Seminary. Then this school was in a dilapidated and almost ruined condition. Some of our prominent men thought to break it up entirely and do without it. Then there was some troubled connected with it in regards to other matters. It troubled us to know what to do with this school. There was also prejudice and hard feelings against some of the former Superintendents, although all of them were men whom we believe to be good and upright Christian gentlemen, and they were against our church government. They did not like it. At this time Brother Shapard took charge of this school, and by his well-directed thoughts and management he saved it and removed the prejudices and hard feelings that once existed among our people. I am now glad to say that this school is in a prosperous condition, and has been for twelve years. Brother Shapard is a good financer. He saved several thousands of dollars for the Nation. He never ran the institution in debt, but always had some surplus money at the close of every session, which he took and repaired houses and built some additional rooms, etc. The Choctaws will never forget his earnest labors and the good he has accomplished in this Nation. He was also our Presiding Elder on the Choctaw District for 9 or 10 years, which appointment he filled to the satisfaction of all concerned. I never saw any fault in the man. Have traveled with him 10 years as an interpreter. Never met up with a purer man than he. Have watched him closely, and never could find any stain on his character as a man, and also as a preacher. He did all the work assigned him well. I can safely say to the Cherokees they have got a well tried Presiding Elder over them. Depend upon it, when you hear him preach you will learn something from him.”
Sadly Rev. W.F. Folsom’s son, Isaac, died in May of 1884. On June 15, Rev. E.R. Shapard made a special visit to the Choctaw Nation and preached his funeral sermon to about 300 people at the Folsom Chapel. The people were glad to hear their former Presiding Elder preach, which was a source of great comfort to them. While in the Choctaw Nation, Rev. Shapard was invited, by Superintendent E.A. Gray, to tour the latest buildings of the New Hope Seminary and attend the closing exercises for the school year.
At the end of July, Rev. Shapard attended the Quarterly Meeting and revival at Eureka, which was located between Tahlequah and Ft. Gibson. While there, he had two very severe fevers to the degree that he thought that he would die. His friends were very attentive and cared for him until his health rebounded, however, he did miss the Quarterly Meeting at Spring Creek on August 2, 1884.
In early November, 1884, Rev. E.R. Shapard received news that his wife was very ill. He raced home from Ft. Gibson, Indian Territory to Fort Smith, Arkansas and, upon his arrival, found Jennie very sick with malarial fever. She was confined to her bed for three weeks and was finally able to sit-up on the 28th of November. She had a slow and precarious recovery. Rev. Shapard wrote about his worrisome race home in a letter entitled “thoughts while lost.”
“On Saturday night a Methodist preacher received a telegram stating that his family were sick. Filling his appointment of Sunday morning, he has determined to ride night and day until he reaches the bedside of the sick, probably dying dear one.
The shortest road is fixed upon, the stops by night and day are in his mind. Hurrying through the valleys and prairies, night comes. The mountains are to be crossed – “Mack” is given the bridle. He proves unreliable. The preacher is conscious that he is out of his road – lost! Dark, no moon nor stars, but dense darkness! Out of the road, among the rocks and caverns, no moon nor stars to direct the course. Afraid to travel for fear of plunging from some bluff. Knowing that no house is near, he can only build a fire and remain for the night.
Upon the leaves the lost traveler tries to rest; Mack is tied to a tree; the fire is burning; the saddle and saddle-bags are placed under the head. The hours pass slowly by. Ten o’clock comes and the weary eyes are about to be closed in unconsciousness. The weary one, ready to dream of home, waiting sick ones, he is startled by the howl of a wolf close to his resting place. Unused to such sounds, he is thoroughly awake. Thoughts like these rise: Are the wolves dangerous? Not much, unless there be a hungry pack. Should they rush upon him...
Setting a fire to the leaves, and stirring up his own fire, the howling is soon hushed, and the threatening animal retires.
Resting again upon his blanket, the eyelids begin to grow heavy, when the dripping rain begins to warn him that sleep must be given up. Standing up with a defective oil cloth over him, he keeps partially protected.
The hours are very slow in passing by. Day should begin to break at 6 o’clock. The watch is drawn from the pocket frequently. The hour has come. The breaking day delays its coming. Never did he doubt the coming of the day, but this thought, “How miserable would I be if I knew that the day would never break;” even here on terra firma, happy persons within a few miles of me, lost; how miserable, if day should never break.” No suffering, no stings of conscience, at peace with God, but lost.
How must it be with that soul, with weeping and gnashing of teeth, a burning conscience, surrounded by howling demons, in outer and eternal darkness!
I have wandered over the prairie and found pleasure in viewing the scenery alone, but the objects seen kept me company. Two nights before my interpreter (a friend) and I were lost, but we were company for each other. Here I, alone in dense darkness, the lonely howl of the wolf to break the monotony, I must say I felt lonesome.
How changed to-day! With wife and children; the sick one recovered; around the cheerful fire burning before us, the bright sun shining through the window. No howling wolf is here, no beating rain, no dense darkness – but a cheerful, happy home. I don’t want to be lost any more.”
On April 24, 1885, Rev. Shapard wrote an interesting letter to his wife from Vinita, Indian Territory, describing the conditions of his latest travels through the Cherokee District. He wrote;
“Dearest, I have received two letters from you since I wrote last. I was water-bound for four days, left my horse, came across on the R.R. [Railroad] bridge. Walked four miles. I cannot get my horse until next week. I will borrow a horse here in the morning to go to my appointment. Return on Monday. Then leave here on Wednesday or Thursday of the next week for my next appointment. If anything should make it necessary for you to telegraph to me, any communication before next Thursday, care W.C. Patton and Co. should reach me. Any letter that you start by Tuesday will reach me at Vinita. Then I will go immediately to Prairie City, and remain for near a week.
I am sorry that you have the children to manage by yourself. I hope that you will get all the assistance that you can, or at least all the council that you can. I believe that the main idea is keep the measles out, until it dries up, being certain to keep them from taking cold.
This country has been covered with water. Along the creeks for half a mile on each side there has been a solid sheet of water. Cabin Creek, south of here, was up to the R.R. bridge. There has been only one train of cars here for three days, and the cars will not be in running order through and through for several days yet. The train which came in yesterday evening brought your letter. I am enjoying good health. Have plenty to eat, but really I feel bad to know that I am doing almost nothing while you are worrying over measles and the children. With your new renters it would be well to watch the point of keeping the rent paid up in advance.
I have been away from home for four weeks and have near six weeks before me. This will be the longest trip that I have ever made. If everything is favorable next trip I will have you come to Vinita and stay two or three weeks. Bro. McCrarey will be keeping house then and will have room for us. That will be the last of July and first of August. I know not how to advise you with the children. I suppose that the doctor gives to you full council. I hope that you will keep me informed of how they are getting along. Love and kisses for the family.”
Rev. Shapard returned to the Choctaw Nation on September 6, 1885, and preached the funeral sermon of Sum E Cha Che, “Winnie,” who was the wife of his long-time friend, Rev. W.F. Folsom. The service was held at the Folsom Chapel which was located on the land owned by her husband, in the town of Pocola a few miles from the New Hope Seminary. Rev. Folsom would remarry on December 12, 1886, to Mrs. Mary E. Plaxco of Pocola, Indian Territory.
Rev. Shapard spent a Sunday among the kind people of Oak Bower on the Fort Smith Circuit. This was only the second Sabbath in thirteen years that he had spent on a special visit. Over the years, he had spent a few Sabbaths at home and with relatives in other states; however, all other Sundays had been spent in the Indian country diligently at work.
The third Sunday in October of 1885, Rev. E.R. Shapard commenced on his first round of Quarterly Meetings in the Cherokee District. At Tahlequah, he found the people there had established a parsonage for the pastor which was ready for him to occupy. He spent two or three days there preaching and visiting. He then visited the minister on the Fort Gipson Circuit and traveled to the Grand River Circuit, noting that a parsonage had recently been purchased there. He continued on with his business as Presiding Elder and visited the Coody’s Bluff Circuit. Here he also preached a few times, before moving on to the Caney Circuit and Vinita. Rev. Shapard viewed Vinita as the gateway to Indian country, and believed the energies and the interests of the church should be concentrated there. After visiting Carey’s Ferry Circuit, he, by a circuitous route, came to Flint Circuit to finish his rounds. Despite all his travels, his heath was excellent. After an absence of 8 weeks, he finally made it back to Fort Smith to be with his family for Christmas. He remarked that he sometimes wished for a railroad running to his door so that he might be at home more often. After a few weeks at home, he was off again in mid-January.
In June of 1886, Rev. Shapard traveled to his old hometown of Shelbyville, Tennessee. His brothers, David and Evander, were living in Shelbyville and both were members and Stewards of the First Methodist Church. On June 13th, Rev. Shapard preached Matt. 3:2 to the congregation at the First Methodist Church (South) of Shelbyville. On his return, he preached in Hasket City, Arkansas on July 9th and Evansville, Arkansas on July 13th. Before returning to the Cherokee Nation, he visited his friends in the Choctaw District and preached at the New Hope Seminary.
No comments:
Post a Comment