Everybody in the "Mormon" movement knows the story of the Lamanite Missionaries' treck to Independence, Missouri. And, how the original party of four, including Cowdery, Whitmer, Pratt, Peterson, was augmented by the presence of Frederick G. Williams, as a result of their success in Kirtland, Ohio. As this is such a familiar part of our "faith and folk history," there is no need to review this further.

     At the very moment of the Lamanite Missionaries' arrival in western Missouri, the United States Government was deeply involved in the process of gathering Native American Indian tribes for resettlement to the west across the Missouri border in the territory that would one day become Kansas. The timing of the missionary team, in regard to being at the right place at the right time, to take their message to these particular Indian tribes, was nearly perfect. Peter Whitmer recalled, "on the 14th day of the month I began to Labor with my own hands [and] Brother Oliver & Parley and Frederick started to see the deleware [sic] tribe." But, Oliver, Parley, and Frederick quickly discovered that they were not the first, nor the only ones, in the area interested in getting a mission among the Indians. Indeed, they discovered that several other religious societies were also actively engaged toward accomplishing this very end.

     Another minister in the region anxious to labor with the Indians was the Reverend Isaac McCoy. As a licensed Baptist minister, McCoy first served as a missionary among the Indians in the state of Indiana, in the year 1817. During successive years he also served among the Indians in Michigan. "In 1823 McCoy conceived the idea of urging the Federal Government to designate all the area west of the state of Missouri and southwest of the Missouri River `for the exclusive occupation by all Indians then east of the Mississippi river.'" McCoy promoted his idea in a pamphlet in which he wrote, "This plan proposes the concentration of the perishing tribes in some suitable portion of the country, under such guardianship of our Government as shall be found conducive to their permanent improvement."

     McCoy, "hoped to segregate all Indians from the pernicious influence of the whites and envisioned a federation of Indian tribes which eventually would be amalgamated into a separate Indian state." After passage of the Indian Removal Bill in 1830, McCoy accepted appointments from the Federal government as surveyor to select sites for Indian settlement and agent to assist in their removal. One writer has noted, `If one were to name the person who above all others had a guiding hand in the Indian affairs of the territory, it would be Isaac McCoy.'"

     The provisions of the Indian Removal Act provided inducements, as well, to encourage religious bodies to assist in the schooling of Indian children. For example, in the 1829 treaties, the government agreed to provide assistance in moving; farming utensils and tools to build houses; a year's provisions; a grist and saw mill; an annuity of $5,000; and the proceeds from the sale of 36 sections of the relinquished Missouri lands to be set aside to provide funds to educate Delaware children. Such funding would have provided significant incentive for the establishment of schools among the Indians by religious sects.

     In July 1830, the agent for the Shawnees, George Vashon, wrote to Jesse Green, of the Missouri district of the Methodist Episcopal Church, at the request of their Chief Fish, asking for a missionary to be sent among them. Isaac McCoy took careful note of this and on 23 August 1830 addressed a council of Shawnees on the subject of establishing a Baptist mission himself.

     Despite McCoy's efforts, the Methodists proceeded with their plans. On 16 September 1830 the Missouri conference of the Methodist Episcopal church met at St. Louis, Missouri. This conference organized a missionary society and projected four Indian missions. Thomas Johnson was appointed missionary to the Shawnee Indians and his brother William to the Kansas tribe. In November 1830 Johnson and his fellow Methodist missionaries visited the Shawnees. During this visit they obtained permission of [Chief] Fish's band to begin a mission among them and selected a site.  

     McCoy was quite upset when he discovered this. When he returned to the Shawnees on 22 November 1830, he received the consent of Shawnee chiefs Captain Cornstalk and Captain William Perry "favorable to the establishment of the school proposed." But, as McCoy explained in his journal, "The Methodist missionary, Johnson, has prevailed on Fish, one of the Shawanoes, to allow him to form an establishment for his party. . . . I fear, however, that as that tribe is small that two missions commencing on the same ground will not likely prove the best." McCoy confessed that, "In this matter I felt a disappointment which I could not remedy."

     The Methodists did not delay, begining their mission activities among the Kansas Indians on 19 December 1830, on lands at the Kansas Agency, west of Shawnee lands. Their efforts among the Shawnees, however, got off to a much slower start. On 13 January 1831, Richard W. Cummins, the Government Agent to the Shawnees and the Delaware, as well as Weas, Peorias, Pinkeshows, and Kickapoos, reported that, "Mr. Johnson is at this time making arrangements, and I think shortly after winter breaks, will have a school in operation." Thus, a two story double log house with rooms about 20 feet square was completed during the spring of 1831, located 3/4 mile southeast of Turner, Wyandot County, Kansas.

      Though McCoy's position as Government surveyor kept him in the field, he was a man of indefatigable energy. He was sucessful in inspiring a younger generation to assist in his work. And so, as a result of McCoy's avid ambition to establish a Baptist mission, McCoy's daughter, Delilah, and son-in-law, Johnston Lykins, were appointed by the Baptist Missionary Convention as Indian missionaries and teachers. In July 1831 they took up temporary residence among the Shawnee Indians

     The five newly arrived Lamanite Missionaries, representing the Church of Christ, also wished to establish a school among the tribes. Clearly their arrival and intent could not have been pleasing to McCoy. However, at the time of theie appearance in Jackson County, Missouri, the Reverend Isaac McCoy and his wife were on government business at Fort Gibson, Arkansas Territory. This was probably fortunate, for they could not have begun to appreciate the closely guarded political nature of McCoy's interests.

     Despite the severe weather, as soon as they were sufficiently rested, Oliver, Parley, and Frederick set out from Independence for the Indian villiages located about 25 miles further west from Independence via available trails. Considering the weather, they may have made but little progress along their route. The main trail to the west led to the Shawnee Indian agency, which was established by the U.S. Government in 1828-1829 as a point for provisioning several tribes in keeping with the treaties. These tribes included the Piankeshaws, Weas, and Peorias, in addition to the Shawnee and Delawares.

     While traversing Kaw Township, the Lamanite Missionaries' route took them directly past the home of early County resident, Joshua Lewis. The family's kind act of providing shelter during such severe weather may have provided the inital contact leading to the family's conversion to the church. After crossing the state line into Indian Territory the missionaries spent one night with the Shawnee Indians. Here they apparently learned of the efforts of the Methodist and Baptist missionaries among the Shawnees and proceeded to the neighboring Delawares. Still unaware of the delicate political dimensions of their mission, such encounters revealed much to local residents about their intentions among the Indians, some of whom may have been displeased by their endeavor.

     Finding the Kanasa River frozen, or crossing via Moses R. Grinter's ferry*, the missionaries entered onto the lands of the Delawares. Either by direction or chance, the missionaries proceeded directly to a group of recent Indian emigres lead by Chief Anderson. In October 1830, about 100 Delaware Indians, living on James' Fork of White River in southwestern Missouri, led by their aged principal chief William Anderson, began their journey to a reserve which had been designated for them, west of the Missouri and north of the Kansas River. Anderson's party reached their destination in mid-November 1830 and established a settlement several miles west of the Kaw's mouth in present Wyandotte County, Kansas. Indian Agent Richard Cummins wrote that many more Delawares arrived by the 3rd of December. "Since the arrival of Chief Anderson, the balance of the Nation . . . [moved] past my Agency a few days ago to the Lands allotted to them. . . . I have not as yet been able to ascertain the precise number, they say about four hundred in all.

     Upon arrival at Anderson's settlement the missionaries, ". . . immediately inquired for the residence of the principal Chief. The substance of their interview with Chief Anderson's Delaware tribe is well reported in Latter Day Saint Church Histories, and in Pratt's Autobiography. Loging with James Pool, the government blacksmith, the missionaries had several opportunities to "instruct the old chief and many of his tribe."

     Flushed by their achievement, the missionaries returned to Independence. On 29 January 1831, Oliver sent word, advising their brethren back east of their accomplishments. "The Chief of the delewares. . . said that. . . they were very glad for what I. . . had told them. . . . But how the matter will go with this tribe to me is uncirtain [sic].

     Their joy in their apparent success, however, was short lived. Peter Whitmer recorded,

     . . . to our sorrow ther [sic] came a man (crossed out [to]) whose name was Cummoins and told us the [that] he was a man under authority he told us that he would apprehend us of to the garosan [sic]

     At this point the Indian missionaries fully realized the profound difficulty of their situation. The Lamanite Missionaries had obviously either been ignorant or had chosen to ignore the federal laws regulating commerce and communication with the Indians. They took seriously this encounter with Indian Agent Richard Cummins, who served as head of the Shawnee Agency. Cowdery's response was to immediately prepare a communication dated 14 February 1831, addressed to the Superintendent of Indian Affairs, General William Clark, at St. Louis petitioning for the needed authorization and a permit to work among the Indians.

     As I have been appointed by a society of Christians in the State of New York to superintend the establishing missions among the Indians I [have] doubt not but I shall have the approbation of your honor and a permit for myself and all [members of our society] to have free intercourse unto the several tribes in establishing schools for the instruction of their children and also teaching them the Christian Religion without influencing or interfering with any of the missions now established.

     There is no record of any reply to Cowdery's petition. However, Indian Agent Cummins prepared a 15 February communication of his own to Clark informing him of the unlawful and unauthorized incursion of these men into Indian Territory.

     A few days ago three men all strangers to me went among the Indians preaching to and instructing them in religious matters. They say they are sent by God and must [proceed]. They have a new revelation with them as there guide in teaching the Indians, which they say was shown to one of their [Sect] in a miraculous way, and that an angel from heaven appeared to one of their men and two others of their Sect, and showed them that the work was from God, and much more. I have refused to let them stay, or go among the Indians unless they first obtained permission from you or some of the officers the General Government who I am bound to obey. I am informed that they intend to apply to you. If you refuse they then will go to the Rocky Mountains, but what they will be with the Indians. The men are very strange, there came an five to this place, they say four from the State of New York and one from Ohio.

     It appears that the effect of Cummins' letter weighed heavily against the missionaries' petition. But the Lamanite Missionaries faced much more than just the Indian Agent's displeasure alone. Their efforts among the Indians threatended to disrupt the rather fragile political, economic, and religious fabric of the Missouri frontier which McCoy and others had established. Cowdery indicated, as early as 7 May 1831, the extent of excitement arrayed against them. "Now, our beloved brethren, we verily believe that we also can rejoice that we are counted worthy to suffer shame for His name; for almost the whole country, consisting of Universalists, Atheists, Deists, Presbyterians, Methodists, Baptists, and other professed Christians, priests and people; with all the devils from the infernal pit are united, and foaming out their own shame [against us]." Now this was surprising to the missionaries, no doubt, especially in light of Cowdery's rather mild and conciliatory nature. And, to them the only conceivable explanation was that such excitement reflected the stirring displeasure of the evil one against their divine message. Cowdery indicated, "God forbid that I should bring a railing accusation against them, for vengeance belongeth to Him who is able to repay; and herein, brethren we confide."

     At this juncture, the Lamanite missionaries seem to have conferred among themselves and decided that Parley P. Pratt should return to St. Louis, as a follow up to Cowdery's letter, to negotiate for the privilege of licit entry into the Indian lands. Parley left for St. Louis 15 February 1831.* Ironically, the Lamanite missionaries had only shortly before passed through St. Louis on their way to Jackson County. If they had only known to call upon to Superintendent Clark while were there, it may resulted in an exceedingly different outcome.

     Oliver, anticipating that permission to operate among the Indians would yet be forthcoming, daily anticipated Pratt's return to western Missouri through May. Meanwhile, the remaining missionaries turned their proselytizing energies toward the white settlers living on the Missouri side of the border. In light of their strenuous exertions to this point, they were anxious that their mission should accomplish some outcome of significance. In coming to grips with their situation, Cowdery and fellow missionaries realized the need to make some adjustment of their initial purpose. No doubt frustrated by having been barred from their primary objective, they decided to improve their situation to the best of their ability by preaching to whom ever would listen. On 8 April 1831, Oliver wrote, "Yesterday we had held a meeting and proclaimed this word of the Lord and one sister thank the Lord obeyed the truth and at evening we held another meeting where another sister obeyed also and trust that the time is not far distant when men will follow. Peter Whitmer reported, "We then resorted among the gentiles and declared the word and Baptized 7." The names of several who joined the church appear in the 1830 Census, suggesting that they could have been converted as a result of the efforts of the Lamanite Missionaries. We find Elizabeth Parsons, Samuel and Polly Son, and John Patten, all later associated with the Big Blue Settlement; Ira and Loiza Smith, and Joseph Wilson, living in Prairie Branch; and, John and Evangeline Walker, of the Independence Branch. Other candidates are John and Margaret Clemenson, Margaret was Samuel Weston's [mob member] sister, from Independence and, W.W. Phelps mentions a "Br. Hocome" being present at the dedication of the Temple Lot, probably referring to Azariah and Susan Holcomb of Independence.

     Though the missionaries felt isolated from their eastern brethren, Oliver attempted to maintain regular communications, writing from Kaw Township, on 8 April 1831. Among many things of interest, this letter demonstrates that perhaps even before the onset of spring, Oliver and some of the others took up residence in Kaw Township about eleven miles west of Independence. The first home to become available to serve as temporary quarters for the missionaries in that area is most likely that of Joshua Lewis located in Section 21, Township 49, Range 33. Joseph Knight, Sr.'s, "Recollections," confirms that the Lewises became members "the winter before." He had been a resident of Jackson County for some years, appearing in the 1828 Jackson County voter rolls. As was customary on the frontier, Joshua and his family opened their home for all kinds of community purposes, making their house available for a polling place for County elections. Joshua was in his late 30's when he and his family joined the church. The Lewis family home sat along the Indian trail which served as a major route west from Independence into Indian Territory in a wooded area several miles west of the Big Blue River at what would be approximately 35th and Wayne in present Kansas City. Later the Lewis home served as the location of the first church conference in Jackson County.

     Cowdery's letter also demonstrates their expectation that Pratt would return to western Missouri following his visit to St. Louis. It turned out that Pratt's visit to Superintendent Clark in person proved no more successful in obtaining a permit than had been Cowdery' letter. Upon ascertaining that nothing further could be done at the moment, Parley concluded to go on to Ohio to consult with church leaders about the turn of events. Pratt arrived back in Ohio mid-spring.

     In addition to their labors among the Jackson Countians, the missionaries undertook several ambitious missions throughout the surrounding region. One such outing took Oliver and Ziba Peterson into Lafayette County, situated to the east of Jackson County along the Missouri River. On 7 May 1831, Cowdery wrote,

     "I have nothing particular to write as concerning the Lamanites; because of a short journey which I have just returned from. . . . Brother Ziba Peterson and myself went into the county east, which is Lafayette, about forty miles; and in the name of Jesus, we called on the people to repent, many of whom are, I believe, earnestly searching for truth."

     Lafayette County, Missouri, with its longer history of white settlement, no doubt seemed an attractive place from which to seek converts. Oliver and Ziba's labors found some success. They apparently returned to Lafayette County soon after Oliver's letter was written and their hopes were rewarded. There in Big Sni Township*, near Lexington