the Removal a Methodist minister. Reverend Ulrich Keener,
began to make visits for preaching at irregular intervals, and was fol-
lowed several years later by Baptist workers. 2
In the fall of 1839 the C lissioner of Indian Affairs reported
that the East Cherokee had recently expressed a desire to join their
brethren in the West, but had been deterred from so doing by the
unsettled condition of affairs in the Territory. He states that " thej'
have a right to remain or to go," hut that as the interests of others
are involved in their decision they should decide without delay/'
In L840 about one hundred Catawba, nearly all that were left of the
tribe, being dissatisfied with their condition in South Carolina, moved
up in a body and took up their residence with the Cherokee. Latent
tribal jealousiesbroke out. however, and at their own request nego-
tiations were begun in 1848, through Thomas and others, for their
removal to Indian Territory. The effort being without result, they
.soon after began to drift back to their own homes, until, in 1852, there
were only about a dozen remaining among the Cherokee. In 1890
only one was left, an old woman, the widow of a Cherokee husband.
She and her daughter, both of whom spoke the language, were expert
potters according to the Catawba method, which differs markedly from
that of the Cherokee. There are now two Catawba women, both mar-
ried to Cherokee husbands, living with the tribe, and practicing their
native potter's art. While residing among the ( Jherokee, the ( 'atawba
acquired a reputation as doctors and leaders of the dance. 1
On August 6, 1846,