LIBRARY 
 
 UNIVERSITY OF CALIFORNIA 
 
 GIFT OK 
 
 Class 
 
MUH-HE-KA-NE-OK 
 
 A HISTORY OF THE 
 
 STOCKBRIDGE NATION 
 
 or THE 
 C UNIVERSITY } 
 
 J. N. DAVIDSON, A. M. 
 
 MILWAUKEE, W1S. 
 PUBLISHED BY SILAS CHAPMAN. 
 
MUH-HE-KA-NE-OK 
 
 A HISTORY OF THE 
 
 STOCKBRIDGE NATION 
 
 BY 
 
 J. N. DAVIDSON. A. M 
 
 MILWAUKEE, WIS. 
 
 I FRLISHKD BY SILAS CHAPMAN. 
 
 1898. 
 
COPYRIGHT, 13i>3, 
 
 BY 
 J. N. DAVIDSON. 
 
Tn thE people nf my first pastorate, -the Congregation 
 al churches of Stoughton and Cooksville, and the Fresby- 
 tsrian church of Cambridge, Wisconsin, this narrative is 
 inscribed with grateful remembrance, 
 
 12671? 
 
CONTENTS. 
 
 INTRODUCTION. 
 
 Legendary history of the Muh-he-ka-ne-ok. Visit to the 
 
 Stockbridge reservation.- Origin of this monograph.. . . vii-xiv 
 
 CHAPTER I. 
 
 Mission to the "River Indians." John Sergeant. Settlement 
 of Stockbridge, Massachusetts. Prohibitory liquor-law. 
 - David Brainerd 1-11 
 
 CHAPTER I I. 
 
 Jonathan Edwards. Stephen West. Stockbridges in the 
 war of the Revolution. Removal to New York. The 
 Brothertowns 12-16 
 
 CHAPTER I I I. 
 
 Samson Occum. Stockbridge delegation visits President 
 
 Washington "White heathen." War of 1812 17-21 
 
 CHAPTER IV. 
 
 Removal of part of the tribe to Indiana, thence to the Green 
 Bay region. --Northern Missionary Society (absorbed in 
 to the United Foreign Missionary Society as that was 
 later into the American Board). Jedidiah Morse visits 
 what is now Wisconsin. First Protestant sermon here. 
 John Metoxen (same nam e probably as that once written 
 Mtocksin). First temperance work in this region 21-23 
 
 CHAPTER V. 
 
 Removal from New York to Statesburg (South Kaukauna). 
 Rev. Jesse Miner, the first Presbyterian or Congrega 
 tional minister to make a home in Wisconsin. First 
 school mistress here. Calvin Colton s narrative. Work 
 
vi CONTENTS. 
 
 for the Sioux. Chauncey Hall s letter. Removal to 
 Stockbridge, Wisconsin 24-34 
 
 CHAPTER V I. 
 
 Evils attending removal. Mr. Marsh s report of a trans-Mis 
 sissippi trip. Death for witchcraft 34-38 
 
 CHAPTER VI I. 
 
 Munsees. Stockbridge church joins the Convention. Polit 
 ical divisions. Methodist services. Jeremiah Slinger- 
 land. Condition of the tribe in 1848. The old mission- 
 house. Removal to Shawano county. Later pastorates. 38 - 45 
 
 APPENDIX. 
 
 Stockbridge and Munsee council. Constitution of the t nited 
 
 Tribe 48-52 
 
 ADDENDA. 
 
 Inscription in the Ayscouth Bible. Gideon Hawley. Time 
 of certain removals. Denomination of Stockbridge In 
 dian church. Mr. and Mrs. Slingerland. Miss Electa 
 W. Quinney. First school master here. Fugitive slaves. 
 "Six wars." Gregorian calendar. A shameful de 
 ceitErrata. York money Index 53-58 
 
INTRODUCTION. 
 
 The point of view from which this narrative has been prepared 
 is that of one writing the history of certain Wisconsin churches,--- 
 those that are or have been in connection with the ecclesiastical 
 body organized 1839, January 17th, as the Presbytery of Wiscon 
 sin, and re-organized 1840, October 6th, as the Presbyterian and 
 Congregational Convention of Wisconsin. First of these chrono 
 logically, and in certain other respects as well, was that among the 
 Stockbridge Indians. But the history of this church could not be 
 adequately given without telling that also of its people. Thus 
 what was designed to be a chapter has become a little book, a 
 monograph. 
 
 "I am a true Native American, descended from one of those 
 characters whose memory every true American reveres. My grand 
 father, David Nau-nau-neek-nuk, was a warrior, and he assisted 
 your fathers in their struggle for liberty." 
 
 Thus Waun-nau-con, alias John W. Quinney, began a memorial 
 to the Congress of the United States, dated at Washington 1852, 
 April 12th. f He was asking for citizenship and a home. As 
 legend comes before authentic history we will let him tell, as he 
 did in a Fourth of July speech J some of the traditions of his 
 people : 
 
 "About the year 1645, and when King Ben (the last of the 
 hereditary chiefs of the Muh-he-con-new Nation) was in his prime, 
 a Grand Council was convened of the Muh-he-con-new tribe, for the 
 purpose of conveying from the old to the young men, a knowledge 
 of the past. Councils, for this object especially, had ever, at stated 
 periods, been held. Here for the space of two moons, the stores of 
 memory were dispensed; corrections and comparisons made, and 
 
 t NOTE. What seems to be an older form of this name is Quinequaunt. 
 The W probably stands for the Indian name preceding. 
 J NOTE. At Reids ville, New York, 1854. 
 
vlii IN TROD UCTION. 
 
 the results committed to faithful breasts, to be transmitted again 
 to succeeding posterity. 
 
 "Many years after, another, and a last Council of this kind was 
 held; and the traditions reduced to writing, by two of our young 
 men, who had been taught to read and write, in the school of the 
 Rev. John Sergeant, of Stockbridge, Massachusetts. They w r ere 
 obtained, in some way, by a white man, for publication, who ; soon 
 after, dying all trace of them became lost. The traditions of the 
 tribe, however, have mainly been preserved; of which I give you 
 substantially the following : 
 
 ** 4 A great people came from the North- West: crossed over the 
 gait-waters, and after long and weary pilgrimages, (planting many 
 colonies on their track,) took possession, and built their fires upon 
 the Atlantic coast, extending from the Delaware on the south, to 
 the Penobscot on the north. They became, in process of time, 
 divided into different tribes and interests ; all, however, speaking 
 one common dialect. This great confederacy, comprising Dela- 
 wares, Munsees, Mohegans, Narragansetts, Pequots, Penobscots, 
 and many others, (of whom a few are now scattered among the dis 
 tant wilds of the Westothers supporting a weak, tottering exist 
 ence; while, by far, a larger remainder have passed that bourne 
 to which their brethren are tending,) held its Council once a year, 
 to deliberate on the general welfare. Patriarchial delegates from 
 each tribe attended, assisted by priests and wise men, who commu 
 nicated the will, and invoked the blessing, of the Great and Good 
 Spirit. The policy and decisions of this Council were every where 
 respected, and inviolably observed. Thus contentment smiled up 
 on their existence, and they were happy. Their religion, communi 
 cated by priests and prophets, was simple and true. The manner 
 of worship is imperfectly transmitted; but their reverence for a 
 Great and Good Spirit (whom they referred to by looking or 
 pointing upwards,) the observance of feasts and fasts, in each year; 
 the offering of beasts in thanksgiving and for atonement, is clearly 
 expressed. They believed the soul to be immortal; in the existence 
 of a happy land beyond the view, inhabited by those whose lives 
 had been bJameless: while for the wicked had been a region of mis 
 ery reserved, covered with thorns and thistles, where comfort and 
 pleasure were unknown. Time was divided into years and seasons; 
 
INTRODUCTION. k 
 
 twelve moons for a year, and a number of years by so many win 
 ters. 
 
 "The tribe, to which your speaker belongs, and of which there 
 were many bands, occupied and possessed the country from the 
 sea-shore, at Manhattan, to Lake Champlain. Having found an 
 ebb and flow of the tide, they said: This is Muh-he-con-new, 
 like our waters, which are never still, From this expression, and 
 by this name, they were afterwards known, until their removal to 
 Stockbridge, in the year 1730. flousatonic Kiver Indians, Mohe- 
 gans, Manhattas, were all names of bands in different localities, but 
 bound together, as one family, by blood, marriage and descent, 
 ****** 
 
 "Where are the twenty-five thousand in number, and the four 
 thousand warriors, who constituted the power and population of 
 the great Muh- he-con-new Nation in 1604? They have been vic 
 tims to vice and disease, which the white man imported. The 
 small-pox, measles, and "strong waters" have done the work of an 
 nihilation, 
 
 ****** 
 
 "What are the treaties of the general government? How often, 
 and when, has its plighted faith been kept? Indian occupation 
 forever, is, next year, or by the next Commissioner, more wise than 
 his predecessor, re-purchased. One removal follows another, and 
 thus your sympathies and justices are evinced in speedily fulfilling 
 the terrible destinies of our race. 
 
 "My friends, your holy book, the Bible, teaches us that indi 
 vidual offences are punished in an existence, when time shall be no 
 more. And the annals of the earth are equally instructive, that 
 national wrongs are avenged, and national crimes atoned for in 
 this world, to which alone the conformations of existence adapt 
 them. 
 
 "These events are above our comprehension, and for wise pur- 
 poses. For myself and for my tribe, I ask for justice I believe it 
 will sooner or later occur and may the Great and Good Spirit en 
 able me to die in hope. 
 
 WANNUAUCON, the Muh-he-con-new." 
 
 Mr. Quinney seems to have selected such of the tribal tradi 
 tions as he himself believed. My ignorance of his subject forbids 
 
x INTRODUCTION. 
 
 me to do more than to raise the question whether or not his con 
 cept of the ancient religious observances of his people was affected 
 by his own Christian training and belief. This plea for his people 
 was perhaps his last public effort. He died 1855, July 21st. 
 
 From legend we pass to history. Here there is abundant ma 
 terial. The story of the Muh-he-ka-ne-ok is one that in former 
 years has given hope to the philanthropist and joy to the Christian. 
 Parts of it have often been told. If the narrative of this later time 
 and the account of the present condition of the tribe are of a kind 
 that can not please, we are to remember the surroundings in which 
 we have placed these people, and the neglect with which we have 
 treated them. 
 
 On the evening of the first of June of this year I came to the 
 present Stockbridge reservation. The road led from the hamlet of 
 Gresham, a Bavarian settlement, a place prettily situated, but foul 
 with beer. Thither through rain I had come by a drive of fourteen 
 miles from Shawano, the nearest railway station. Beds of corduroy 
 crossing wide marshes made the road thence passable and the jour 
 ney unpleasant. The mail-carrier with whom I had come spoke poor 
 German and much worse English. My only fellow-passenger was 
 the son of a Norwegian mother, but on his father s side one of the 
 the tribe I had come to visit. Like most other young men of this 
 people he is a logger. His education had been neglected. In his 
 boyhood he was turned from school by Mr. Slingerland, f he said, 
 and this because bis parents were of the "citizens party." How 
 full of hate was the struggle between this party and its opponents 
 this incident, which seemed to me to be truthfully told, helps to 
 reveal. 
 
 I was glad to turn from Gresham, a place of temptation to the 
 Indians, and through the still falling rain to walk into the Indian 
 country. The swollen Red River, then dashing over its granite 
 bed, runs there almost on the line of the reservation. It and the 
 larger Wolf to which it is tributary, have floated off to the great saw 
 mills of Oshkosh and elsewhere, the best of the logs that once 
 stood on the Indians land. Some great trees, however, are left, and 
 most of the reservation is covered with second-growth forest. In 
 deed, the area surrendered to bush and tree seems to be encroaching 
 
 t NOTE A teacher and pastor of whom we shall hear later. 
 
INTRODUCTION. xi 
 
 upon that given to the plow. Scattered houses of logs upon "clear 
 ings" or small farms are the homes of the people. I doubt that 
 they live in as much of comfort as their fathers did on the east side 
 of Lake Winnebago, when fifty years ago their pastor, Rev. Cut 
 ting Marsh, would have had his people remain where they were and 
 advised them to become citizens. 
 
 Now the old question is up again. It seems that the land of 
 the reservation is likely to be allotted in severalty. The prospect 
 of getting a share was, about the time of my visit, bringing thither 
 all who had any claims whatever to tribal relationship and some 
 who perhaps had none at all. Already there were new-comers on 
 the reservation who had no more intention of making homes there 
 than I had. They had come because there was a chance of their 
 getting a piece of land which, if secured, would be sold as soon as 
 possible. 
 
 A tedious drive by another road, somewhat shorter, but rather 
 worse, brought me again to Shawano. The Presbyterian pastor 
 there, Rev. Jacob Van Rensslaer Hughes, is by virtue of his faith 
 fulness bishop also of the church at Stockbridge. For the old 
 name has been given to a second Wisconsin village, if village that 
 can be called which consists of little more than a blacksmith shop, 
 a manse and a church. The last is used also as a school. It is in 
 poor condition and ought to be replaced. 
 
 The story of later pastorates will be found in due order. At 
 present Mr. Hughes serves these people as he can, and sees to it 
 that a good teacher is found for the school which the United States 
 government maintains among them. 
 
 There is no post-office on the Stockbridge reservation. There 
 is one, Keshena, on that belonging to the Meuomonees. There and 
 at Gresham the Stockbridges get their mail. 
 
 Years ago Horace Bushnell, preaching before the American 
 Home Missionary society, said, "Emigration tends to barbarism." 
 He might have added, "Isolation tends to barbarism." What can 
 be expected of a people thrust a generation ago into a wilderness 
 so dense that civilization has scarcely reached it even yet? On one 
 side their nearest neighbors are peasants, European in habits and 
 dialect, on another, the Menomonee Indians, rather less advanced 
 in civilization than themselves and divided religiously into pagans 
 
xii INTRODUCTION. 
 
 and members of the church of Rome. The logging camps, where 
 most of the young Indians of both tribes spend the long winters 
 and the delayed springs of northern Wisconsin, are poor schools for 
 the development of right character, or even for training in habits of 
 steady industry. 
 
 Some families have left the reservation and made homes at 
 Shawano. Into some of these I was received, and I found therein 
 cleanliness and comfort. In character and intelligence these peo 
 ple will compare favorably with their neighbors of the more favored 
 race. Nor should it be forgotten that on the reservation also there 
 are those who are true to the better traditions of a people who num 
 ber John Sergeant and Jonathan Edwards among their spiritual 
 fathers. 
 
 With a story to tell that embraces part of the biography of men 
 like these whom I have just named, that covers the history of a 
 tribe unique in its good will and practical services to our colonial 
 forefathers and to us their descendants (according to the flesh, to 
 the spirit, or to both) : a story that brings us again into the light of 
 early days in Wisconsin, with such a subject as this if I*do not 
 interest those who care for these things, it must be because my 
 work has been ill done. If so, the reason may be that the labor 
 has been one of intervals, and has always been subordinated to the 
 duties of busy pastorates. 
 
 Out of the material gathered when there was opportunity for 
 such work, two papers have been prepared and published: "Missions 
 on the Chequamegon Bay," in volume XII. of the Wisconsin His 
 torical Collections, and "Negro Slavery in Wisconsin." The sub 
 stance of the former was presented as an address at the Northwest 
 Educational Conference held at La Pointe on Madeline Island, 
 1892, July 12th and 13th, under the auspices of the Lake Superior 
 Congregational Club. The latter was an address before the State 
 Historical Society at its annual meeting, December 8th of the same 
 year. Various articles also have appeared in "Our Church Work," 
 "The Southern Congregationalist," "The Milwaukee Sentinel," "The 
 Northwestern Congregationalist" and other papers. 
 
 If in the forms of the Muh-he-ka-ne-ew dialect John Sergeant 
 and the younger Edwards made errors, these it is probable can not 
 be corrected by any one now living. Some of the older members 
 
INTRODUCTION. xiii 
 
 of the tribe understand the vernacular of their fathers and can 
 speak it. But their knowledge thereof is neither authoritative nor 
 scientific. Information given me by one of these, Tau-tau-yah- 
 com-mo-wah, (Talker to the point; or, Speaker to the point), [ have 
 incorporated into the first note in the chapter on the "Church in 
 the Wilderness." \ 
 
 It can not be said that there is a fixed standard for the spelling 
 of Indian words. These appear accordingly on the following pages 
 as they are used by writers whom I have laid under contribution 
 to the making of this narrative. 
 
 The tribal Constitution, Thomas Coram s inscription in the 
 Ayscouth Bible, some added notes and errata, will be found in the 
 appendix. 
 
 It would be ungrateful not to speak of the favors shown me 
 in the library of the State Historical Society J by Secretary Reuben 
 Gold Thwaites, the late librarian Daniel Steele Durrie, his succes 
 sor Isaac S. Bradley, and their assistants. Nor do I forget the 
 help I have found in the library of Beloit college, my own alma 
 mater, and the encouragement that my former instructors have 
 given me. For help in proof reading and the slavish work of mak 
 ing an index, meant to be reasonably full, I owe thanks to my 
 sister, Orpha E. Leavitt, A. B., instructor, formerly in Downer col 
 lege, Fox Lake, and now in Doane college, Crete, Nebraska. 
 
 As already stated, this little monograph was originally de 
 signed to be but part of a history of the churches that are or 
 have been in connection with the Presbyterian and Congregational 
 Convention of Wisconsin, and of that body itself. "Professor 
 Blaisdell," say the minutes of the convention for 1891, "called 
 attention to an extended history of our churches being prepared 
 by Rev. J. N. Davidson, of Stoughton. It was voted that a com 
 mittee of five be appointed to review the work, take charge of 
 
 t NOTE. These translations are his own. He is commonly known as 
 Dennis Turkey. He recognizes his Indian name by writing between his inter 
 esting English appellatives an initial T. 
 
 t NOTE. I do not doubt that there are many well-informed citizens of 
 Wisconsin who do not know that this library is believed, with reason, to rank 
 third in the United States in fullness of collections pertaining to American 
 history. 
 
 NOTE. Fond clu Lac, September 30th. 
 
xiv INTRODUCTION. 
 
 its publication and bring it to the attention of the churches; the 
 committee to consist of Prof. J. J. Blaisdell, Rev. J. Porter, Rev. C. 
 W. Csmp, Rev. Luther Clapp and Rev. S. P. Wilder." 
 
 All of these gentlemen have shown much more than a mere 
 kindly interest. I am sure that I shall not seem to make an invid 
 ious distinction when I say that the eldest member of the commit 
 tee, Jeremiah Porter, D. D., and the brother next to him in years, 
 Rev. Luther C app, have placed me under peculiar obligations. 
 Even as these pages were passing through the press our beloved 
 Father Porter was not, for God took him. 
 
 Associated with his name is that of his Andover classmate, 
 Rev. Cutting Marsh. His, in greater part than those pages can 
 show, was the good work done among the Stockbridges in Wiscon 
 sin. That he was not longer upheld in his labor among them 
 seems to have been partly their own fault and partly a mistake of 
 the American Board in giving up the ancient mission among his 
 misguided people. 
 
 Whom may a covenant-keeping God save and bless ! 
 
 Two Rivers, ttliscansin, 
 
 IB 93, September 5th, 
 
I. 
 
 THE CHURCH IN THE WILDERNESS. 
 
 Through the Stockbridge Indian church our Wisconsin eccle 
 siastical history is directly connected with that of Massachusetts. 
 The Muh-he-ka-ne-ok, or Housatonics (often called the River Indi 
 ans), f and perhaps other closely allied tribes or sub-tribes were 
 living, 1722, in the valley of the Housatonic river, western Massa 
 chusetts. On the 30th of June (llth of July, new style) of that 
 year, the General Court (legislature) of the colony granted to some 
 whites two townships of land in that vicinity. This gift was made 
 subject to the rights of the Indians. A chief named Konkapot 
 (Conkepot) and twenty others of his tribe signed the deed, 1724, 
 April 25th (May 6th). The consideration was "460, three barrels 
 of sider, thirty quarts of rum." The Indians kept two small reser 
 vations, Skatekook, now in Sheffield, and Wnahktukook, ten miles 
 north. Konkapot, the. principal person at Wnahktukook, was soon 
 discovered to be a worthy, industrious man and favorably inclined 
 toward Christianity. Through Rev. Samuel Hopkins of West 
 Springfield, whose nephew Mrs. Stowe has made famous in "The 
 Minister s Wooing," the Board of Commissioners for Indian Af- 
 
 t NOTE. According to President Edwards the younger (of Union college), 
 the name of these people is Muh-he-ka-ne-ew, with a plural form Muh-he-ka-ne- 
 ok . The elder President Dwight of Yale gives the forms Muh-he-ka-ne-uw, sin 
 gular, and Muh-he-a-kun-nuk, plural. Edwards ought to be good authority, 
 for his boyhood from his seventh year until he was nearly thirteen was spent 
 among them. He tells us that he was more familiar at one time with the In 
 dian language than with the English. He thought and dreamed in Indian. 
 This is more easily understood when we remember that owing to a difficulty 
 with his eyes he did not learn to read until comparatively late. The forms 
 ending in k are probably all plurals, with the very doubtful exception of Muh- 
 he-con-nuk, which strictly denotes the place of residence. It would be tedioua 
 to give all the varieties of spelling. In the published volumes of the Wiscon 
 sin Historical Collections we have the redundant plurals, Mo-he-kun-nucks, 
 Mohickanucks, Moheakunnuks. 
 
 One of the few members of the tribe who still retain a knowledge of the 
 language calls his people the Mah-e-con-news. Making allowance for the evi 
 dently English form of ths plural and for the blending into one of the last two 
 syllables of the name as given by President Edwards, we find that these forms 
 are substantially the same. The ew in both is an attempt to represent the long 
 sound of M as heard in the first syllable of beauty. For slight modifications of 
 
2 THE CHURCH IN THE WILDERNESS. 
 
 fairs, of whom Governor Jonathan Belcher was one, and who were 
 agents in Boston of what Jonathan Edwards calls "the honorable 
 society in Scotland for the Propagation of Christian Knowledge,** 
 heard of the willingness of the "River Indians," as they were then 
 commonly called, to receive Christian instruction. A favorable 
 opportunity to meet them soon arose. The tribe had aided the 
 colonists in their struggle with the French. In recognition of ser 
 vices rendered, Konkapot and another chief named Umpachene 
 were summoned by the governor to come to Springfield in May, 
 1734, to receive, the former the title of captain and the latter that of 
 lieutenant in the British army. To persuade these chiefs to per 
 mit the establishment of a mission among their people, the Com 
 missioners had appointed deputies: Mr. Hopkins, the projector 
 and afterward historian of the mission, and Stephen Williams, D. D., 
 of Longmeadow, of whose distant kinsman, Eleazar Williams, we 
 often hear in the early history of Green Bay in our own state. In so 
 important a matter the newly made captain and lieutenant wished to 
 have the approval of their people. Accordingly a tribal meeting 
 was held 1734, July 8th (19th), in what is ^now the town of Great 
 Barrington, Berkshire county, Massachusetts. A four days con 
 sultation and discussion took place. Dutch traders from New 
 York who had been accustomed to furnish the Indians with liquor 
 
 these spellings and lor the name which the tribe chose for the reservation, or 
 district, which it now occupies, see the tribal constitution as printed in the 
 appendix. 
 
 Translations also vary. David Dudley Field, for many years pastor at 
 Stockbiidge, Massachusetts, gives : "The people of the great waters continu 
 ally in motion." Miss Electa Jones, historian of the town, prefers the render 
 ing, "The people of the continually flowing waters." The reference is prob 
 ably to tidal movement. 
 
 The language, a dialect of the Algonkin tongue, is called Mohegan by 
 President Edwards the elder. Of this word another spelling is Mohican. It is 
 probably a shortened and corrupted form of the tribal name. 
 
 There was a legend among "the people of the waters that are never still" 
 that their ancestors came from a country very far to the northwest of their 
 Massachusetts home, "having crossed the great water at the place where this 
 and the other country are nearly connected." They came to a great river, and 
 noticing the ebb and flow of its waters, said : "This is Muh-he-con-nuk," and 
 there they made their home. This river, beside which the Muh-he-ka-ne-ok lived 
 until after the coming of the white men, to this country, was known to the Del 
 aware Indians as the Mahecanittuck (or Mohicannettuck), though its Mohegan 
 name is Chalemuc and the Iroquois called it Cohahatatea. It is our Hudson, 
 called by the member of the tribe of whom I have spoken above, Muh-e-con-took. 
 It is from this stream that the Stockbridges got their name the "River Indians." 
 
THE CHURCH IN THE WILDERNESS. 3 
 
 naturally opposed the movement. But under the leadership of 
 Konapot, who must have been a man of great ability as well as of 
 signal worth, the tribe became unanimous in giving a welcome to 
 the proposed mission. 
 
 Meanwhile the heart of John Sergeant, tutor in Yale college, 
 had been moved to undertake just such work. 4> I should be 
 ashamed to call myself a Christian or even a man," said he, "and 
 yet refuse to do what lay in my power, to cultivate humanity 
 among a people naturally ingenious enough, but who, for want of 
 instruction, live so much below the dignity of human nature, and 
 to promote the salvation of souls perishing in the dark when yet 
 the light of life is so near them." In October, 1734, Mr. Sergeant 
 came to visit the people among whom he purposed to dwell. He 
 was accompanied by one of the nearest resident pastors, Rev. Ne- 
 hemiah Bull of Westfield, who, in place of Mr. Hopkins kept away 
 by illness, had attended with Mr. AYilliams the conference of the 
 preceding July. Mr. Sergeant and his friend spent one night in 
 the woods without fire or shelter. On Sunday the 13th (24th) of 
 October, the day after their arrival, thay gathered a congregation 
 in which were twenty adults.. All gave good heed to what w T as 
 said but it was noticed that Konkapot and family were among the 
 most attentive listeners. Then or soon thereafter, the interpreter, 
 Ebeneezer Poohpoonuc desired to be baptized. Having obtained 
 from him among other declarations the statement that he would 
 rather burn in the fire than deny the truth, Mr. Bull baptized him, 
 Thursday the 18th (29th) of October, 1734, as the first fruits of the 
 mis3ion. The meeting was held at the dwelling of Lieutenant 
 Umpachene, a wigwam which is said to have been fifty or sixty 
 feet long. Perhaps candidates for church-membership are not ex 
 amined any more carefully now than was faithful E^eneezer Pooh 
 poonuc (or Poo-poo- nah) more than a century and half ago. 
 
 The mission was first established in what is now the town of 
 Great Barrington. Here on the 21st October (1st November), was 
 begun the erection of a building which was to serve for church and 
 school. So rapidly was the work pushed forward that the school 
 itself was opened Tuesday, 5th (16th) of November. Mr. Sergeant 
 himself was the teacher. Think of the Yale tutor teaching Indian 
 children the very rudiments of book knowledge! But his mission 
 ary duties involved a visit to Albany to inquire about the Mohawks. 
 
4 THE CHURCH IN THE WILDERNESS. 
 
 He left on the 25th of November and returned on the 30th (6th 
 and llth of December respectively). During his absence Mr. Hop 
 kins procured for him a helper, Mr. Timothy Woodbridge, to whom 
 was committed the care of the mission on Mr. Sergeant s departure 
 for New Haven which took place Monday, 9th (20th) of December, 
 1734. He had the last of a three years tutorship at Yale to finish. 
 Almost his last act before leaving was to counteract the evil influ 
 ence of some liquor-sellers. In this he was so successful as to be 
 able to take with him to New Haven a son of Konkapot and also 
 one of Umpachene. This was done that these boys might learn 
 English and himself learn their vernacular. In the following May 
 Mr. Sergeant visited his people. What occurred later is well told 
 in a letter by an unknown writer. It was dated at "Indian Town, 
 November 3rd, 1735." In it we have an instance of the old- 
 time connection between church and state. We notice also that 
 the church of JStockbridge (which continues to this day) had its be 
 ginning in nothing more formal than the baptism of one converted 
 Indian. Some of our ministers who are so fond of "organizing" 
 churches without reference to what has been done by their prede 
 cessors on the same field may well make a note of this. It will be 
 remembered that new-style dates may be found by adding to those 
 given eleven days. "Mahaiwe" should be "Nehhaiwe," "place 
 down stream." 
 
 "My well beloved Christian Friend: I have just returned 
 from Mahaiwe where I spent the Sabbath with our most worthy 
 missionary, Rev. John Sergeant. It is only two weeks since the 
 return of Mr. Sergeant from New Jersey, whither he went after his 
 ordination at Deerfield. He was ordained on the 31st of August 
 last. The same took place in the presence of Governor Belcher, 
 and a large committee of the Council and House of Representa 
 tives. 
 
 "The Governor and his associates had spent the week previous 
 in arranging a treaty with the Indians, and exchanging pledges. 
 On Sunday, August 31st, the Rev. Mr. Williams of Hatfield, ad 
 dressed Governor Belcher in the church, and humbly asked if it 
 were his excellency s pleasure that the pastors then convened 
 should set apart Rev. John Sergeant for the work of the salvation 
 of the heathen. The Governor responded affirmatively. 
 
t 
 
 THE CHURCH IN THE WILDERNESS. 5 
 
 "Mr. Williams then asked Mr. Sergeant if he would take upon 
 himself that work. Mr. Sergeant gave his assent. The Indians, 
 of whom a large delegation was present, were then asked, throjugh 
 an interpreter, if they would receive Mr. Sergeant as their teacher. 
 They manifested their approval by rising in a body. The services 
 of ordination were then performed. 
 
 "The church consisted of but one member, Ebenezer Poopoo- 
 nah, who is the interpreter. Yesterday Captain Konkapot was 
 added together with his wife and daughter. They were baptized. 
 Captain K. received the name of John, his wife the name of Mary, 
 and his daughter the name of Catherine. There was a large at 
 tendance of Indians and whites, the latter being principally Dutch 
 men, who have settled on the valley of the river. Lieutenant Um- 
 pachene and wife are to be baptized next Sunday, and then Cap 
 tain Konkapot will be married according to the rites of the Chris 
 tian religion. He has lived with his squaw many years and has a 
 large family, but he nevertheless now wishes to be married. If 
 the missionary can keep the Indians away from the Dutch settlers, 
 who furnish them with fire-water, he may succeed, but unless he 
 can I fear the Indians will need many ceremonies before they will 
 abide. I translate the vow which Captain, now John, Konkapot 
 took in presence of the large masses of Indians gathered. 
 
 " Through the goodness of God toward me in bringing me into 
 the way of the knowledge of the gospel, I am convinced of the 
 truth of the Christian religion, and that it is the only way that 
 leads to salvation and happiness. I therefore freely and heartily 
 forsake heathenish darkness, and embrace the light of the gospel 
 and the way of holiness, and do, in the presence of Almighty God, 
 the searcher of hearts, and before many witnesses, sincerely and 
 solemnly take the Lord Jehovah to be my God and portion; Jesus 
 Christ His Son, to be my Lord and Redeemer, and the Holy Ghost 
 to be my sanctifier and teacher. And I do covenant and promise 
 by the help of divine grace, that I will cleave to the Lord, with 
 purpose of heart, believing his revealed truths as far as I can gain 
 a knowledge of them, obeying his commands, both those that mark 
 out my duty and those that forbid sin, sincerely and uprightly to 
 the end of my life. 
 
6 THE CHURCH IN THE WILDERNESS. 
 
 "Konkapot is a man of fine presence, and the solemn manner 
 in which, with deep guttural tones, he pronounced the above, visi 
 bly affected the whole audience. 
 
 Thine sincerely/ 
 
 Soon Mr. Sergeant had baptized fifty and the work and influ 
 ence of the mission were otherwise manifest. About December, 
 1733, the Indians passed a resolution to have "no trading in rum." 
 In this matter who of their time did better than these poor men 
 scarcely yet come into the light of Christian truth? 
 
 A town six miles square was laid out in 1736 as a home for the 
 Indians. It was incorporated in 1739 and named probably after 
 Stockbridge in England winch it is said to resemble, In later 
 years this town has produced many well known men, among them 
 Cyrus W. Field, of ocean-cable fame, and his illustrious brothers, 
 one of whom is an associate justice of the supreme court of the 
 United States. The Indians, who had previously been dispersed 
 in three different localities, settled here in May, 1736. f By Mr. 
 Sergeant s labors so great a change was wrought that the Indians 
 themselves expressed it by such metaphors as infancy and man 
 hood, dreaming and waking, darkness and light. The colonial 
 government built them a church and a school-house. The former 
 was dedicated Thanksgiving, 29th November, 1739. 
 
 Mr. Sergeant who, the Indians said, came to know their lan 
 guage better than they did themselves, translated for their use 
 nearly all the New Testament and a great part of the Old, besides 
 prayers, a catechism and a marriage service. He usually preached 
 every week two sermons in the language of the Indians and two in 
 English, J besides holding what would now be called a Sunday- 
 
 t NOTE. Rev. John W. Harding of Longmeadow, Massachusetts, recalls 
 "the missionary efforts of the Moravians under the lead of Nicolaus Ladwig, 
 Count von Zinzendorf, to Christianize the Mohigans at Shekomeko, New York, 
 and Patchgatcock, Connecticut, near the present town of Kent." These Mohi 
 cans, says James Wood in Scharfs History of Wee-tchester county, New York, 
 "removed to Stockbridge, which became the headquarters of the tribe." This 
 statement is true probably of few rather than of many. "Some of them," says 
 Mr. Harding, "went to Pennsylvania." The Moravian missions, however, 
 were begun later than Mr. Sergeant s for Zinzendorf did not come to America 
 until 1740. 
 
 t NOTE.- The English service was not simply to accustom the natives to 
 the use of that language, but also to provide for the spiritual wants of four 
 
THE CHURCH IN THE WILDERNESS. 7 
 
 school. He desired to take Indian children from their surround 
 ings and find homes for them in civilized parts of the country and 
 in families where they could be properly trained. This, through 
 the generosity of Rev. Isaac Hollis, a wealthy Baptist minister of 
 London, f he was able to do in the case first of twelve, then of 
 twenty-four, and lastly of thirty-six boys. But this was not 
 enough. He established a school which for that time and among 
 that people did in a measure the work that Carlisle and Hampton 
 are now doing for our Indians. To this were removed the boys 
 whom Mr. Hollis was supporting, and thus the school was main 
 tained in large part by his gifts. But many others contributed to it, 
 among theft the Prince of Wales J (father of George III.) and his 
 brother, the Duke of Cumberland, victor at Colloden. Dr. Watts, 
 the famous hymn-writer, took up a collection among a few friends 
 and sent 70 or more. ^^^ 
 
 or more colonial families who, by invitation, settled at Stockbridge to be, in 
 a sense, models to their Indian neighbors. Among these settlers was Colonel 
 Ephraim Williams whose son of the same name made by will a gift for the 
 establishment of a free school, now Williams College. 
 
 t NOTE. Nephew of Thomas Hollis, the benefactor of Harvard. 
 t NOTE. This was the Prince Frederick for whom, Thackery tells us, the 
 following epitaph was proposed : 
 
 Here lies Fred, 
 
 Who was alive, and is dead. 
 
 Had it been his father, 
 I had much rather. 
 Had it been his brother, 
 Still better than another. 
 Had it been his sister, 
 No one would have missed her. 
 Had it been the whole generation, 
 Still better for the nation. 
 But since tis only Fred, 
 Who was alive, and is dead, 
 There s no more to be said. 
 
 His "clerk of the closet" (chaplain) gave a two-volume Oxford Bible 
 which Rev. Calvin Colton thought worthy of special description in his "Tour 
 ot the American Lakes," published in London, 1833. This old Bible is still 
 preserved with religious veneration. Upon each volume is the inscription : 
 
 THE . GIFT . OF . 
 THE . REV . DR . FRANCIS . AYSCOUTH . 
 
 TO . THE . 
 
 INDIAN . CONGREGATION . AT . HOUSATONIC . 
 
 IN . NEW . ENGLAND . 
 
 MDCCXLV. 
 
8 THE CHURCH IN THE WILDERNESS. 
 
 We go back in order of time to notice that in 1739, the year of 
 the dedication of the church, the Indians, at the suggestion of the 
 missionaries, laid a penalty of 40 York money (perhaps $100 or 
 $120) upon any person who should bring rum into Stockbridge for 
 sale. Inn-keepers were the liquor- sellers of that day, and those in 
 the vicinity were remonstrated with upon the sin of selling spirits 
 to Indians, inclined to excessive drinking. But these efforts the evil- 
 disposed endeavored to turn to the harm of the poor Indians by telling 
 them that the missionaries infringed upon their liberties, that they 
 were used worse than dogs and slaves and would soon be reduced 
 openly to bondage. From this it would seem that the "personal 
 liberty" argument in the temperance discussion is not altogether 
 new. 
 
 To Stockbridge came, 31st of March (llth of April), 1743, 
 David Brainerd, one of the uncanonized saints of our American 
 churches. He was on his way to establish a mission at Kaunau- 
 meek, now Lebanon, New York. His new home was twenty miles 
 from Stockbridge, on the road to Albany. Many a time during the 
 following winter did Mr. Brainerd traverse the weary miles that lay 
 between him and his friend, for we find this recorded in his diary 
 under date of November 29th (10th December): "Began to study 
 the Indian tongue with Mr. Sergeant at Stockbridge." *He had al 
 ready established a school in which he placed as teacher his inter 
 preter, John Wauvvaumpequunnaut, who was among those educat 
 ed by Mr. Hollis s generosity. So that for the training of his asso 
 ciate and for his own knowledge of the language Mr. Brainerd was 
 indebted to the Stockbridge pastor. In the spring or summer of 
 1744, by Mr. Brainerd s advice, the Indians of his charge, being 
 few in number, removed to Stockbridge to live under Mr. Ser 
 geant s ministry. 
 
 In Brainerd s diary for that year we have this record of his 
 last public service at Kaunaumeek: "Lord s day, March 11 (22). 
 My soul was in some measure strengthened in God in morning de 
 votion; so that I was released from trembling fear and distress. 
 Preached to my people from the parable of the sower. Matt. 13, and 
 enjoyed some assistance both parts of the day; had some freedom, 
 affection, and fervency in addressing my poor people; Jonged that 
 God should take hold of their hearts, and make them spiritually 
 
THE CHURCH IN THE WILDERNESS. 9 
 
 alive. And indeed I had so much to say to them, that I knew not 
 how to leave off speaking." 
 
 Mr. Brainerd s work at Kaunaumeek f thus characteristically 
 ended, was, in a sense supplementary to that done by Mr. Ser 
 geant, who had preached there before him. The missionary zeal 
 of both now looked to more distant fields. Proposals were made 
 to the Delawares J for the establishment of a mission among them. 
 They gave consent, and Brainerd turned from calls to pleasant pas 
 torates among people of his own race to life in the wilderness that 
 then covered the regions about the "Forks of the Delaware" and 
 those on the upper Susquehanna. He labored also among scattered 
 Indians that were then left in New Jersey. "Indeed, I had no idea 
 of joy from this world," he wrote, "I cared not where or how I 
 lived or what hardships I might have to endure, if I might only 
 gain souls to Christ." What wonder that xvith such a spirit he won 
 many to his Master s service? But his mortal life, with all its 
 courage, zeal and devotion, was soon to end. He returned to his 
 native New England, and there, 1747, October 9th (20th) in the 
 home of Jonathan Edwards at Northampton, he passed away. 
 
 Meamvhile Mr. Sergeant continued his abundant labors among 
 the Muh-he-ka-ne-ok. The school for which the gifts already 
 mentioned (and many others) were made I! could not be established 
 
 t NOTE.- Sometimes the u is left out of one syllable and sometimes out 
 of the other. 
 
 t NOTE. The late E. W. B. Canning of Stockbridge, Massachusetts, says 
 to the Shawnees also, and adds that these refused the offen 
 
 NOTE. Brainerd s mother was dead, and the last weeks of his lingering 
 illness, he died of consumption, he was cared for by his affianced wife, a 
 daughter of Mr. Edwards. "Dear Jerusha," he asked her a few days before his 
 death, "are you quite willing to part with me?* She wa^ a true Edwards and 
 replied : "I am quite willing to part \vith you : 1 am willing to part with all 
 my friends : I am willing to part with my dear brother John, although I love 
 him the best of any creature living ; I have committed him and all my friends 
 to God, and can leave them with God." But, girl-like, she continued, "Though 
 if I thought I should not see you and be happy with you in another world, I 
 could not bear to part with you. But we shall spend a happy eternity to* 
 gether!" Dear saints and blessed lovers, they were not long separate. Miss 
 Edwards died 1748, February Hth (25th). Slie had not completed her eighteenth 
 year. 
 
 || NOTE. Thus the Indians themselves gave a fartn^site of two hundred 
 acres. 
 
10 THE CHURCH IN THE WILDERNESS. 
 
 until 1747. f This was for boys, to whom alone Mr. Hollis s favors 
 were extended. But if it should prove successful, Mr. Sergeant 
 had in mind an institution of like sort for girls. He purposed also 
 to go to the Iroquois (Six Nations) in New York, and try to induce 
 them to send young people to Stockbridge for training in civiliza 
 tion and Christianity. But the carrying out of these projects was 
 prevented by his death which, to human sight, came all too soon. 
 He was taken from his people 1749, July 27th (August 7th), in the 
 thirty-ninth year of his age. 
 
 To appreciate even in part the work done by this extraordinary 
 man, we must remember that "up to the second decade of the last 
 century the western border of our state" [Massachusetts] "seems to 
 have been as little known as are the regions about Hudson Bay at 
 the present time. The boundary between Massachusetts and New 
 York was still undetermined, and the country a wilderness except 
 where a few Dutchmen had made clearings under the grant of the 
 Livingstone manor lying beyond." J 
 
 We have good reason to believe that but for the unifying work 
 of its mission the Stockbridge nation would long since have been 
 extinct. We may then regard Mr. Sergeant as the preserver of the 
 distinctive life of the people among whom he labored. At their re 
 moval from Great Barrington to Stockbridge they numbered, as 
 nearly as can be ascertained, twenty families and about ninety in 
 dividuals; in 1740 they had increased to one hundred twenty, and 
 in the year of Mr. Sergeant s death, to two hundred eighteen, com 
 prised in fifty-three families. The improvement in their manner 
 
 t NOTE. This, it will be remembered, Avas something entirely different 
 from the mission day-school taught by Mr. Woodbridg*. In the latter, all the 
 children of the settlement, white and Indian, received instruction. The board 
 ing or "charity" school Avas designed to train its pupils in useful occupations 
 as well as in book knowledge. It was a continuation of the work supported 
 by Mr. Hollis, begun In Mr. Sergeant s own home and continued in the 
 home of a Captain Kellogg of Newington, Connecticut. 
 
 Those who are so ill-informed as to think that training for usefulness in 
 the present life is commonly neglected in mission work may be surprised to 
 learn that as far back as 1738 the missionary society made an appropriation of 
 money to buy agricultural implements for the Indians at Stockbridge. 
 
 I NOTE. E. W. B. Canning (lately deceased) of Stockbridge, Massachu 
 setts. 
 
 NOTE. E. W. B. Canning. The number of white families had also in 
 creased to twelve or thirteen. 
 
THE CHURCH IN THE WILDERNESS. 11 
 
 of living was more noticeable than the increase in their number. 
 He found them living in "miserable huts," "bark wigwams,"- 
 "much dispersed and often moving from place to place." f When 
 he died "twenty of the fifty-three families liyed in frame houses, 
 and more than that number cultivated, to a greater or less extent, 
 productive farms," 
 
 Of the Indians living at Stockbridge when Mr. Sergeant died, 
 forty-two were members of the church and one hundred twenty- 
 nine had received baptism. In all Mr. Sergeant baptized one hun 
 dred eighty- two. 
 
 Apparently it was this faithful pastor who reduced to writing 
 the language of the people whom he made his own. To learn it 
 was a more arduous task, he thought, than to acquire all the learned 
 languages usually taught in the schools. Of his abundant labors 
 in translation we have already learned. J We have seen that in 
 Indian education he anticipated what seem to be the best methods 
 of our own time. In temperance legislation he led whither many 
 fear to follow even yet. And of this work a great part was done 
 in the midst of the alarms of war. He was "a man of such singu 
 lar worth and such various excellence that his equal is rarely met 
 with in the church of Christ." 
 
 t NOTE. Historical Memoirs by Samuel Hopkins of Longmeadow. 
 
 | NOTE. While at Kaunaumeek Mr. Brainerd translated several forms ot 
 prayer and some of the Psalms into the language of the natives. Apparently 
 these Psalms were translated into metrical form, for he taught his people to 
 sing them. The Muh-he-ka ne-ok have always been fond of singing. 
 
 NOTE .-Samuel Hopkins of Longmeadow. 
 
CHAPTER II, 
 
 LOSS OF THE NEW ENGLAND HOME. 
 
 After Mr. Sergeant/s death the charge of the mission devolved 
 for a time upon Mr. Woodbridge, but in July, 1751, Jonathan Ed 
 wards became pastor of the Stockbridge church, f Few New Eng 
 land churches would, at that time, have offered him their pulpit. J. 
 During his pastorate the French and Indian war was at its hight. 
 Friends thought that Mr. Edwards was in danger and advised him 
 to seek a safer place than Stockbridge. But he declined to leave 
 his flock. His people were steadfast friends of the colonists and 
 the English. Almost every man among them r capable of bearing 
 arms, went with Governor Shirley in 1755 on his expedition 
 against Niagara, They rendered most efficient service. For the 
 protection of the settlers of western Massachusetts, the little Indian 
 settlement at Stockbridge was better than a fort. 
 
 t NOTE. The place had been offered to his former pupil in theology, the 
 younger Samuel Hopkins, of (what is now) Great Harrington, a parish almost 
 equally exposed to the dangers ot war. The larger salary at Stockbridge (paid 
 by the Scotch Society) was, perhaps, a reason why Hopkins declined the posi 
 tion and urged the choice of Mr. Edwards. 
 
 t NOTE. It would require a special treatise to explain just why, and do 
 justice to both parties. Edwards was a metaphysician much inclined to mis 
 take the results of his own subtile and abstract reasonings for theology. In 
 personal piety lie was a mystic. Both these facts seem to have led him to in 
 sist upon evidence of consciousness of the change by which one becomes a 
 Christian. In this respect, and in others, his work was like that of Wesley and 
 VVhitefield. Yet we hasten to add, for writing on these subjects is like walk- 
 Ing on eggs without breaking them, that none of these great revivalists 
 meant to keep out of the church any one who was really a Christian, whether 
 or not he could tell how he became one. Naturally, Edwards s views brought 
 him into conflict with a large number of persons who stood related to the 
 church by what was called the "half-way covenant." These, though not com 
 municants, were of Christian belief, correct life, had themselves been baptized 
 in infancy, and desired that ordinance for their children. However, Edwards s 
 difficulties at Northampton, whence he was dismissed, were in large part of a 
 practical sort, and belong, properly, to the history of the parish and to his 
 own biography. 
 
LOSS OF THE NEW ENGLAND HOME. 13 
 
 Not only were there "fightings without" while Mr. Edwards 
 was at Stockbridge; there was something worse than "fears with 
 in." There was an "Indian ring" there. Of this Ephraim Wil 
 liams (senior) was head and purse. To understand the mischief 
 done we must return to the history of Mr. Sergeant s "charity" 
 school. It flourished, notwithstanding the death of its founder. 
 It was the means of bringing to Stockbridge Oneidas, Mohawks, 
 and a few Tuscaroras, to educate their children. But Williams 
 quarreled with their teacher, Mr. Hawley, (also with Mr. Wood- 
 bridge) and usurped the management of the school. In disgust 
 the Oneidas withdrew their children and returned to New York. 
 Meanwhile rumors reached the commissioners of the mischief that 
 was doing, and Mr. Edwards was summoned to meet them at Bos 
 ton. This man "whose mind was so abstracted from temporalities 
 as to be unable to tell the number of his cows," nevertheless was 
 successful in vanquishing the Williams "ring," and soon thereafter 
 the chief evil-doer removed from Stockbridge. f But the "mis 
 chief done was irreparable. The Oneida pupils had gone and re 
 fused to return; the Mohawks lingered a little longer and then left 
 also. Mr. Hawley followed them and renewed his labors on the 
 New York reservation until the outbreak of the Revolutionary 
 war." I Thus the school, which in 1750 enrolled sixty pupils, 
 seems to have been broken up. At least we hear again of boys who 
 had been sent from home to be taught. || 
 
 The Indian parishioners of Mr. Edwards became greatly at 
 tached to him and his family and he to them. But though he 
 made their language the subject of a treatise/" he never learned to 
 preach in it. Those who have heard in a polyglot assembly an ad 
 dress delivered in one language and translated into another, will 
 know how greatly the effectiveness of his work must have been les- 
 
 t NOTE. "He died under a dense cloud," wrote Professor Arthur Latham 
 Perry of Williams college, under date of 10th July, 18t)3. 
 
 } NOTE. E. W. B. Canning. 
 
 NOTE. Including, probably, the thirty-six supported by Mr. Hollis. 
 The expression on page seven is at fault in its implication that this maximum 
 number was reached during Mr. Sergeant s life. Apparently only twelve 
 were then thus maintained. 
 
 || NOTE. Under date of 1756, May 31st, (old style), the famous theologian 
 of Bethlem, Connecticut, Joseph Bellamy, reports to Mr. Edwards concerning 
 some Indian boys in his own family. 
 
 s 
 
14 LOSS OF THE NEW ENGLAND HOME. 
 
 sened. But, true to his great character, he was faithful to his 
 humble charge, and would not leave it, even at the invitation to be 
 come president of the college of New Jersey (Princeton) until ad 
 vised by what was practically a council of ministers that it was his 
 duty to do so. \ Seldom did he shed tears in the presence of 
 others. But when this decision of his friends was made known to 
 him he wept. Scarcely had he assumed the duties of his new office 
 when he died, 22nd of March, 1758. 
 
 No doubt Edwards found the retirement of Stockbridge favor 
 able for his theological and metaphysical studies. There he pro 
 duced four of his treatises, one of which is his best known work, 
 "The Freedom of the Human Will." J 
 
 Stephen West, afterwards doctor of divinity, the title meant 
 something then, succeeded President Edwards. He was intro 
 duced to the town" November, 1758, and ordained on the 13th of 
 June, 1759. Not many years afterward the story of the camel that 
 got his nose into the tent found in the case of the Muh-he-ka-ne- 
 ok another application. The white population of Stockbridge be- 
 
 t NOTE. Edwards s letter to the trustees of the college is a curious bit of 
 reading and gives the impression that the writer of it was sadly deficient in a 
 sense of the humorous. He seems to have lacked also, what very few men do 
 lack, a sufficiently high estimate of himself. Thus he says : "My defects unfit 
 me tor such an undertaking, many of which are generally known, besides 
 others of which my heart is conscious. I have a constitution, in many re 
 spects, peculiarly unhappy, attended with flaccid solids, scarce fluids, and a 
 low tide of spirits, often occasioning a kind of childish weakness and con- 
 temptibleness of speech, presence and demeanour.with a disagreeable dulness 
 and stiffness, much unfitting me for conversation, but more especially for the 
 government of a college." 
 t NOTE. 
 
 In the church of the wilderness Edwards wrought, 
 
 Shaping his creed at the forge of thought : 
 
 And with Thor s own hammer welded and bent 
 
 The iron links of his argument, 
 
 Which strove to grasp in its mighty span 
 
 The purpose of God and the fate of man! 
 
 Yet faithful still, in his daily round 
 
 To the weak, and the poor, and the sin-sick found, 
 
 The schoolman s lore and the casuist s art 
 
 Drew warmth and life from his fervent heart. 
 
 Had he not seen in the solitudes 
 
 Of his deep and dark Northampton woods 
 
 A vision of love about him fall ? 
 
 Whittier, in " The Preacher." 
 
LOSS OF THE NEW ENGLAND HOME. 15 
 
 came more numerous than the Indian, f In 1775 Dr. West intrust 
 ed the care of the Indian portion of his flock to Mr. John Sergeant, 
 son of the original founder of the settlement. 
 
 This was the time of the American Revolution. The Stock- 
 bridges took sides with our ancestors. On the 30th of June of this 
 same year (1775) letters and speeches from the Stockbridge In 
 dians were laid before Congress and read. The committee on In 
 dian affairs was directed to prepare "proper talks" to the different 
 tribes of Indians. It was also resolved "that the securing and 
 preserving the friendship of the Indian nations appears to be a 
 subject of the utmost moment to the colonies." In the memorable 
 year 1776, August 7th, Washington wrote to Timothy Edwards, 
 then commissioner for Indian affairs, on the subject of employing 
 the Stockbridges in the service of the United States, Some of 
 them "fought through all the war, threaded the wilderness with 
 Arnold to Canada, aided in compelling the surrender of Burgoyne 
 and made the Jersey campaigns with Washington." "The Stock- 
 bridges," says the British Lieutenant- Colonel Simcoe, writing of 
 an affair in which more than thirty of them lost their lives, "about 
 sixty in number, excellent marksmen, had just joined Mr. Wash 
 ington s army." They were under command of one of their num 
 ber, Daniel (or Abraham) Ninham, who fell with his men. This 
 skirmish or, rather, slaughter, took place 1778, August 31st, near 
 White Plains, New York, where "Mr." Washington was then com 
 manding. 
 
 Thus the Stockbridges did not content themselves with send 
 ing speeches to Congress nor with addressing the Massachusetts 
 legislature as one of their chiefs did in 1779. A large proportion 
 of their most promising young men were killed in battle. J Per- 
 
 t NOTE. Very possibly, also, the "Indian ring" already mentioned, had 
 sought, even years before, to bring about the removal of the Indians from 
 Stockbridge. 
 
 J NOTE. Our Wisconsin state historical society possesses a collection 
 called partly in irony and partly in hope an art gallery. In the catalogue 
 thereof we find the following: 
 
 "98. Moshuebee. 
 
 "A very aged woman of the Stockbridge tribe who died about 1867, sup 
 posed to have been one hundred and twenty-five years of age. She is said to 
 have had three sons engaged in the Revolutionary -war, one of whom lost his 
 
16 LOSS OF THE NEW ENGLAND HOME. 
 
 haps the tribe has never recovered from losses of men, homes and 
 character then suffered. We should remember this if we are in 
 clined to think of its present condition almost with contempt. Nor 
 should we forget that too often then, as in later yeais, drunkenness 
 was made easy for them. At the close of the war, apparently after 
 the warriors had returned home, a barbecue was prepared for them 
 by command of Washington. Whisky was furnished, we are sorry to 
 add, even though their pastor presided at one of their tables. This 
 suggestion of what camp and social life then was, prepares us for 
 the sorrowful statement that many of those who survived the dan 
 gers of war fell victims to the habits of idleness and intemperance. 
 In these ways many got into debt to their white neighbors and lost 
 their lands. So the tribe sought a new home. They removed to 
 a tract of land in New York, part of which is now in Madison coun 
 ty and part in Oneida. Hither they came at the invitation of the 
 Oneidas whom, it is said, they had once saved from a powerful 
 enemy. This place was secured to them, perhaps/Vhen, 1774, 
 October 24th, the Oneidas gave land f also to fragments of 
 various tribes J who, 1775, October 20th, organized a new "nation" 
 called the Brothertowns. In this westward movement these pre 
 ceded the Muh-he-ka-ne-ok who did not come until after the Rev 
 olution. Then the little band of ninety, with whom the elder Ser 
 geant began his missionary labor, had increased to four hundred 
 or four hundred twenty. || A very few remained at Stockbridge, no 
 longer the home of the Muh-he-ka-ne-ok, though it had been their^ 
 for almost half a century. 
 
 f NOTE. Fourteen miles south of where the city of TJtica, New York, now 
 stands. 
 
 J NOTE. Narragansetts, Pequots, Montauks, Mohegans and Nn,nticoke9 
 (Nahanticks). Thomas Commuck, one of the Brothertowns, adds to this list 
 the Farmingtons, wherever they were. See Wisconsin Historical Collections, 
 volume IV, page 292. 
 
 NOTE. According to Mr. Canning. 
 
 || NOTE. The number given by a local historian as of those who re 
 moved to New York. See, however, the statement on page 18 in regard to the 
 population of New Stockbridge. 
 
CHAPTER III. 
 
 NEW STOCKBRIDGE AND A SECOND REMOVAL, 
 
 Near the Brothertown settlement and about one hundred sixty 
 miles from their former home, the Muh-he-ka-ne-ok built a village 
 which they named New Stockbridge. f Thither the tribe removed 
 in 1785-6, says Miss Jones. More likely the movement began in 
 1783 and continued until 1788. But it was in 1785, before their de 
 parture from the Massachusetts home, that sixteen Indian members 
 of the old IStockbridge church formed a new one which removed 
 first to New York and years later to Wisconsin. Mr. Sergeant hes^ 
 itated to go with his people but went the next year. Then he 
 found that Rev. Samson Occum J had gained favor with many of 
 the Stockbridges. Mr. Occum died 1792, July 14th, and the 
 division which followed Mr. Sergeant s coming was healed. The 
 "Honorable Society in Scotland* which had generously paid arrear 
 ages incurred during the war, again helped in the support of the 
 pastor. Some aid from this source was continued until after the 
 tribe removed to Wisconsin and the church was under the care of 
 our own Rev. Cutting Marsh, 
 
 In 1792 the Stockbridges and their neighbors, the Six Nations, 
 were invited to Philadelphia by President Washington "that meas- 
 
 life in the service, and she was a camp-follower of the patriot army." 
 
 Unfortunately the catalogue does not tell who indulged the supposition 
 concerning the woman s age, nor who made the statement about her sons. 
 [Continued from page 15.J 
 
 t NOTE. In the town where they made their settlement there was born, 
 1836, October 10th, to a Methodist clergyman, a son, William Dempster Hoard, 
 lately governor of Wisconsin, and more honored in his defeat in 1890 than two 
 years before in his election. 
 
 | NOTE. This Indian minister Occum was a man of such power as a 
 preacher that he was once seat to Great Britain to solicit funds for More 8 
 Charity School, an institution since developed into Dartmouth college. While 
 in England he had the honor of preaching before King George III. More, per- 
 haps, than to any other one man the credit of organizing the Brothertown 
 "nation" is due to Occum. 
 
18 NEW STOCKBRIDGE 
 
 ures might be concerted to impart such of the blessings of civiliza 
 tion as might suit their condition." The interview between their 
 representatives and the President seems to have been mutually 
 pleasant. 
 
 In 1796 they had a visit from Dr. Jedidiah Moi-se, f then one 
 of the trustees of the still existing (Boston) society for Propagating 
 the Gospel among the Indians. J At that time the population of 
 New Stockbridge was about three hundred, a number soon increas 
 ed. None were professed pagans though only about thirty were 
 members of the church. About two-thirds of the men and nine- 
 tenths of the women were considered industrious. In this year a 
 white man was convicted of bringing liquor into the "nation," an 
 act contrary to tribal law. Soon after, through Mr. Sergeant s in 
 fluence, the legislature of New York passed an act forbidding the sale 
 of liquor to these Indians. For his action in this matter the worthy 
 pastor was bitterly persecuted. A term, "white heathen/ which he 
 uses more than once, probably acquired vivid significance at this 
 time. His people were tempted and ill-treated. While Indians 
 sought to keep the Sabbath, white men violated it. Articles would 
 be pressed upon the Indians in the way of sale, and later those 
 who supposed themselves to be honest purchasers would be arrest 
 ed as thieves and the possession of what they had bought would 
 be used as evidence against them. It may be, as old President 
 Dwight of Yale noted in his journal of "travels," 1798, September 
 20th, when he visited their former home in Massachusetts, "the 
 body of them have, in many respects, sustained a very imperfect 
 character." However, when we remember the good man s high 
 standard of character, and read his other statement, that "several 
 of them have been eminent for their understanding and more for 
 their piety," we do not doubt that they compared favorably with 
 their white neighbors. 
 
 There occurred in 1798 a remarkable admission to the church. 
 One of the Munsee tribe, seeking knowledge of the true God, bad 
 
 t NOTE. Father of the inventor of the telegraph. 
 
 t NOTE. The organization, in 1787, of this society, which now co-operates 
 with the American Missionary Association, is one of the evidences of the vi 
 tality of our churches in that unhappy time. 
 
 NOTE.- A branch of the Delawares (Leni-Lennappes) . The Munsees seem 
 to have been scattered in consequence of having taken sides against the colo- 
 
AND A SECOND REMOVAL. 19 
 
 left wife and home and come among the Stockbridges, He 
 baptized by the appropriate name of Abraham. 
 
 In 1802 the Stockbridges sent a delegation to the Delawares, 
 whom, after an Indian fashion, they called their grandfathers, and 
 to some other tribes, to urge them to receive the gospel. Of this 
 Mr. Sergeant writes: 
 
 "A council was held at Wappecommehkoke on the banks of 
 the White river, by Delawares and the delegates of the Moheakun- 
 nuk nation. The former then accepted all the proposals made by 
 the latter, among which was civilization, of which, said the chief 
 (Tatepahqsect), we take hold with both hands. " 
 
 The Stockbridges brought to New York the Puritan institution 
 of Thanksgiving. For the most part, while there they taught and 
 sustained their own schools. Several of their young people were 
 sent from home for higher instruction. One of these, a pupil in a 
 "select school" kept by Miss Nancy Royce of Clinton, New York, 
 became the first school-mistress in Wisconsin. 
 
 Though at first the Indians in this new settlement, owing to 
 the distance from the whites/ alas, that we have to say so! were 
 less exposed than before to temptation, and though the^ and Mr. 
 Sergeant fought hard against their great enemy, strong drink, the 
 better men of the younger generation came to feel the need of an 
 other removal. In this movement Solomon U. Hendrick, John Me- 
 toxen and perhaps Austin E. Quinney, were leaders. To free their 
 tribe from the allurements of the white man s grog-shop, and foi 
 other reasons, they urged removal to Indiana where a tract of land 
 on White river had been given by the Miamis more than a century 
 before to the Stockbridges and their kinsmen, the unfortunate Del 
 awares. Here for many years there had been of the latter tribe a 
 settlement which about 1818 numbered eight hundred souls. The 
 title of the Stockbridges to this land was, in a carefully guarded 
 manner, attested by President Jefferson, 1808, December 21st. 
 
 In 1810 and for some years later, one of the Stockbridges, 
 Hendrick Aupaumut, a soldier in the American army at the time of 
 Burgoyne s surrender, was in the White river country where he was 
 
 nists in the American Revolution. From homes in New York, Canada and per 
 haps Indiana and elsewhere, some came in later years to Wisconsin, where 
 they have united with the Stockbridges. 
 
20 NEW STOCKBRIDGE 
 
 one of the most effective opponents of Teeumseh and his brother 
 Elskwatawa, the "prophet," in the war in which General (after 
 ward President) Harrison won his millitary reputation. In the 
 war of 1812 which, to that part of the West, was merely a continu 
 ance of one already existing, Aupaumut, who dropped his Indian 
 surname for Hendrick, took the American side, and became, if he 
 were not already, an officer in our army, f His son Solomon, 
 named above, about 1817 succeeded the father, once a worthy man 
 but in his later years a victim of drunkenness, as chief of the tribe, 
 but dying, was in turn followed by John Metoxen. 
 
 In the spring of 1817 the Stockbridges were made uneasy by 
 the report that the land to which they had a claim, had been sold 
 by the Delawares. But these, in answer to a letter of inquiry, de 
 nied the charge, adding: "When we rise in the morning, we have 
 our eyes fixed toward the way you are to come, in expectation of 
 seeing you coming to sit down by us as a nation." 
 
 Accordingly, some of the Stockbridges prepared for removal. 
 Two or three families went that year. In June, 1818, Mr. Sergeant 
 thus wrote to Dr. Morse: "About five families of my people will 
 start for White river in three weeks. But they are still troubled 
 by reports that the state government of Indiana intends to purchase 
 the Indian lands." J 
 
 Others were added to the number of those proposing to emi 
 grate. Mr. Sergeant collected the whole tribe on Friday, 24th of 
 July, of that year, "with the view to have them present at the 
 forming of a church from their tribe" of those "who, with a num- 
 
 f NOTE. Rev. Cutting Marsh, who at Statesburg (South Kaukaxina) in 
 the summer of 1830 stood by the dying bed of Aupaumut, speaks of him as "cap 
 tain" and says that his commission was signed by Washington. But it does 
 not appear that Mr. Marsh saw the document and the old warrior s name is 
 not to be found in the list of Revolutionary officers at the Department of State. 
 Yet President Jefferson, in the attestation ot the land-title mentioned above, 
 calls him "captain." 
 
 \ NOTE. In 1813 the state of New York bought of the Stockbridge tribe a 
 tract comprising four thousand live hundred acres. Other purchases were 
 made in 1822, 23, 25, 26, 29 and 30. The cost of removal was thus provided 
 for. As late as 1842 and 47 agreements were executed by the New York land 
 commissioners and the Stockbridges, then in Wisconsin. 
 
 A visible memorial of the Stockbridges in New York for many years, if 
 not at the present time, was their old church, built under the pastorate of John 
 Sergeant, which, removed from its original site, was used as a house of wor 
 ship as late as 1872 by the Baptist church of Cook s Corners, Madison county. 
 
AND A SECOND REMOVAL. ~2l 
 
 ber of others of the tribe, were about to remove and form a new 
 settlement." On that day or the following a church of eleven 
 members was duly organized. It was apparently Congregational 
 and, if so, was probably the first of that denomination in Indiana, 
 as it certainly was in Wisconsin. But in accordance with the 
 "plan of union" between Presbyterians and Oongregationalists, it 
 was commended to the Presbytery of Ohio. J 
 
 CH APTER I V 
 
 THE CHURCH OF THE PILGRIMAGE. 
 
 But this Pilgrim church was not to find an end of its wander 
 ing as soon as it had hoped for. In September we read in the 
 "Panoplist" f of their receiving the Sacrament of the Lord s Sup 
 per with white brethren in Ohio. In December Mr. Sergeant wrote : 
 "The families left in August, consisting of a third part of my 
 church-members, and a quarter part of the tribes, in all from six 
 ty to seventy souls from Oneida. They did not set out on their 
 journey so soon by a month as they intended; and when they ar 
 rived the lands had all been sold. The poor Delawares had been 
 forced to sell their lands." This news reached the emigrants while 
 on their way. Thereupon some turned back, but John Metoxen 
 and others, perhaps forty in number, pushed on and made their 
 home in Ohio and Indiana for somewhat less than five years. 
 While here they showed the vigor of their religious training by hold 
 ing meetings on Sundays, in which the reading of Scott s commen 
 tary took the place of sermons. We learn that in May, 1819, our emi 
 grants were so near Piqua, Ohio, that the (Presbyterian?) pastor 
 there often preached to them. As white men would be, under like 
 circumstances, they were sadly divided as to what was best to be 
 done. "At length it was determined to unite at White river, and 
 
 t NOTE. Now the "Missionary Herald." 
 J NOTE. Miss Electa Jones. 
 
22 THE CHURCH OF THE PILGRIMAGE. 
 
 endeavor to regain the land by application to the government. But 
 their efforts were unavailing, and sickness wasted both their num 
 bers and their spirits." 
 
 Soon, no doubt, they turned their eyes to Green Bay. It is 
 said the Stockbridges had a century- old invitation from their kin 
 dred tribes there to come and dwell with them. Of much more 
 practical worth than this were the efforts then making in their be 
 half by Dr. Morse and others, f With the delegation of 1822, some 
 of the Stockbridges of New York had come as immigrants. These 
 settled that autumn at Grand Kaukaulin (now South Kaukauna). 
 To this place John Metoxen and his party from Indiana came that 
 year, or, according to A. G. Ellis, in 1823. In this statement Mr. 
 Ellis probably made an error which he himself helps to correct in 
 volume II. of the Wisconsin Historical Collections, where he tells us 
 that "the small immigrant party of some [about] fifty of the Stock- 
 bridges, which came on this year, located late in the fall at 
 Grand Kakalin." But these apparently did not come with the 
 delegation mentioned above. It is my opinion that they 
 came from Indiana, not from New York, and Mr. Ellis gives the 
 year of their arrival as 1822. The homeless wanderers in the 
 W hite river country would be anxious enough to come to a place 
 which they could call their own. That having been secured, it is 
 not likely that they would long delay their coming. Thus it is 
 probable, that with its attendant company in which, it may be, 
 were at least some of the Munsees, the church of the pilgrimage 
 under the leadership of John Metoxen came from Indiana to the 
 Fox river country, in the autumn of 1822. On their way, 
 after reaching Lake Michigan, these poor emigrants went in part 
 by canoes upon the water and in part on foot upon the land. 
 
 t NOTE. linger commission from John C. Calhoun, then secretary of war, 
 find also under the auspices of the Northern Missionary Society of New York, 
 Jedidiah Morse, D. D., a Congregational minister then of New Haven, Connec 
 ticut, a steadfast friend of the Muh he-ka-ne-ok, came west in the sum 
 mer of 1^20. He preached at Fort Howard, July 9th, the first Protestant 
 sermon in (what is now) Wisconsin. One of his objects was to find here, it 
 possible, a home for the Stockbridges. These are to be counted among the 
 "New York Indians" who in 1821 and 1.S22 sent hither delegations to secure 
 from the Winnebagos and the Menomoneos places for homes. After a long 
 time, much negotiation and considerable pressure in their behalf, from the 
 United States government, the "New York Indians" finally secured land on 
 and near Fox river and Lake Winnebago. 
 
THE CHURCH OF THE PILGRIMAGE. 23 
 
 "They drove their cattle along the shore, camping where night 
 overtook them. They swam their cattle across the streams. They 
 had great difficulty in getting them to cross the river at Chicago, 
 but finally one large animal, bolder than the rest, plunged in and 
 the others followed." f It would be a bold ox that would swim 
 the Chicago river in these days ! 
 
 Thus came to Wisconsin its first Puritan church. There w r as 
 here neither minister nor priest. But these spiritual children of 
 Sergeant and Edwards did not, in the wilderness, forget their God. 
 "They kept up their meetings here also." 
 
 They had a worthy leader in Metoxen whose knowledge of 
 Scripture is shown in a letter written, 1823, December 2nd, from 
 ; Cades, Green Bay" (probably Grand Kaukaulin), to John Ser 
 geant, his old pastor. Mentioning the arrival of a new band he 
 says : "Our brethren appear to be quite different from what they 
 were when I first saw them. I trust that some of them are choos 
 ing God for their portion, remembering that he is the only source 
 of true happiness for the immortal soul, and grieving because they 
 had forsaken the only King of the universe. * * * * 
 It is true, indeed, that the soul was made for God, it came from 
 God and can never be happy but in returning to him again. Thus 
 we may have reason to believe that the Spirit of the Lord is mov 
 ing upon them, saying, Arise ye and depart, for this is not your 
 rest, [f ye then be risen with Christ, seek those things which are 
 above, where Christ sitteth on the right hand of God. " 
 
 Special significance is given to this letter by the remark : "He 
 and Mrs. Metoxen found their backsliding brethren in deep waters. 
 They had exposed themselves to err by the use of ardent spirits."! 
 What temperance w r ork in Wisconsin is of earlier date than that of 
 these Indian Puritans, John Metoxen and his wife? With them 
 the struggle against intoxicants was part of the gospel. 
 
 t NOTE. Miss Helen C. Storm, of Stockbridge, Wisconsin. 
 
 J NOTE Even some of the delegation of 1821 were guilty of drunkenness. 
 
CH A PT E V 
 
 IN UNNAMED WISCONSIN. 
 
 We take up the story of those who had been left behind in 
 New York. In 1822, as we have seen, the removal westward began. 
 "In 1825," says one, writing of Kaukauna, "the Stockbridge and 
 Munsee Indians were occupying the south side of the Fox river at 
 this point." But the removal was not completed until 1829. In 
 that year John W. Quinney gathered together the last, about thirty 
 of the poor, and brought them to the new home of their people. 
 
 After Mr. Sergeant s death, Rev. Jesse Miner became pastor of 
 the New Stockbridge church, as we learn from the third report of 
 the "United Domestic Missionary Society." At the meeting 
 of this body, the immediate predecessor of the American, now 
 the Congregational, Home Missionary Society, held "Fri 
 day evening, May 13th, 1825," in New York city, Governor 
 DeWitt Clinton and Chancellor James Kent appear as mem 
 bers. Aid was granted to the New Stockbridge church. 
 In July, 1827, Mr. Miner came west under the auspices 
 of the American Board, to visit the Stockbridge Christians 
 and spent some weeks among them. In the new home of each, the 
 church of the pilgrimage and the mother church from New York, 
 became one again. To this re-united church Mr. Miner administer 
 ed the sacrament and admitted members. Thus began the first 
 pastorate over an organized Protestant church in what is now Wis 
 consin. 
 
 In the following year, 1828, he returned, bringing his family, 
 to make a home with his people at what was then called Statesburg, 
 now South Kaukauna. J In the "Missionary Herald" for June, 
 
 I NOTE. "This missson was known as Moheakunnuk, and opened June 
 20th, 1828." Thus wrote Dr. H. B. Tanner under date of 1892, January 12th. The 
 date he gives may be that of the coming of Mr. Miner and family. 
 
IN UNNAMED WISCONSIN. 2& 
 
 1829, a letter from him reports a revival and several additions to 
 the church. "Twenty-five added since my arrival, fifteen others 
 indulging hopes," But the hand that sent the glad tidings was 
 even then forever still. His pastorate had ended with his life on 
 the 22nd of the preceding March. Near where he labored in life 
 his people made his grave. "I am sorry," writes Mr. Miner s 
 daughter, f "that I can tell you so little of my father. An old In 
 dian woman whom I met six years ago, who had belonged to his 
 church, said that he was like a father to the Indians, and they loved 
 him much. They gave him an Indian name, Wah-nuh- wan-meet, 
 which means Very true man. J He died at the age of forty-seven. 
 The Indians had these words placed on his tombstone : He shall 
 gather the outcasts of Israel together. He had translated many 
 of our hymns into their language, forming quite a hymn-book, from 
 which they sang at his funeral. My father lies buried in the cem 
 etery at Kaukauna, to which he was removed from the old mission 
 burying-ground. Metoxen was loved of my father and revered of 
 my elder brothers." 
 
 Under Mr. Miner s pastorate, perhaps the summer of his first 
 arrival, the Stockbridge people erected the first Protestant church 
 on Wisconsin soil. Preceding Mr. Miner s second arrival at Green 
 Bay in 1828, came thither May 18th of that year, John Y. Smith 
 who afterward filled a large and honorable place in the history of 
 our state. Employed by Mr. Miner, Mr. Smith came "to erect or 
 work upon the mission buildings." Thus it is possible that the 
 church (of which we shall hear again) was not built until 1828. 
 
 t NOTE. Mrs. M. A. Whitney, Grand Crossing, Illinois, 26th of May, 1891. 
 
 J NOTE. Without doubt Mrs. Whitney is in error. Jt is probable that 
 what she sought to transliterate is the Muh-he-ka-ne-ew term "Wah-weh-nuh^ 
 maht," "This true man." Literally it may be "This true one,* for the word for 
 "man" is "mon-naow." 
 
 NOTE. The stone now at the gra\ T e bears the inscription (with errors) ; 
 
 IN MEMORY or 
 
 JESSE MINER, 
 
 BORN SEPT. 26, 1781. 
 
 COMMENCED THE MOHEAKUMUK MISSION 
 
 AT THIS PLACE, JUNE 20, 1828. 
 
 DIED MARCH 22, 1829, 
 AGED 49. 
 
26 IN UNNAMED WISCONSIN. 
 
 Even in that case, it was, for a time, the only one in what was soon 
 to be Wisconsin, for the combination "church-and-school" which 
 the Roman Catholics begun at Shantytown in 1823 had been 
 burned. 
 
 I am inclined to the opinion that the first Statesburg church, 
 which was a structure of the kind that our Indians learned to build r 
 had been put up before Mr. Smith came thither, and that his first 
 work in the place was to erect the missionary residence. This 
 may have been the second framed house in what is now Wiscon 
 sin, f It was a story and a half building and stood, according to 
 the recollection of Mr. James Madison Boyd, near where is now the 
 round-house of the (Lake Shore) Chicago & Northwestern railway 
 company. Another living witness J thinks that the church was 
 about three-fourths of a mile from Mr. Miner s house. 
 
 The "Winnebago war" of June, 1827, gave the Stockbridges 
 and Oneidas an opportunity of showing their allegiance to the 
 United States. Sixty- two of them joined a company raised by 
 "General" William Dickinson and "Colonel" Ebenezer Childs. 
 The "war" was scarcely more than several atrocious murders in the 
 vicinity of Prairie du Chien. There is reason to fear that associa 
 tion with "Colonel" Childs would offset much teaching on the 
 subject of temperance and almost every other virtue. Those who 
 wonder that Christianity has accomplished no more for the Indians 
 should remember that in its work for them it has had to contend 
 with the vices of civilization as well as with those of savagery. 
 
 There probably never was a genuine Puritan church without a 
 school close at hand. At Statesburg the schoolmaster soon follow 
 ed the minister. On Tuesday, 4th of November, 1828, Augustus T. 
 Ambler arrived at Statesburg. He came to establish a mission 
 school but the state of his health prevented his doing so. A 
 change of field did not long preserve his life. Going southward, 
 
 t NOTE. 8ee Wisconsin Historical Collections, Vol. VII. page 453. The 
 account there seems to be somewhat confused. The language seems to indi 
 cate that he worked on a mission-house that was not at Kaukauna. If so, it 
 must have been on a building belonging to the Episcopal mission. But as he 
 had been employed by Mr. Miner, who was about to bring hither a large fam 
 ily and would certainly need a house for them, it seems probable that his first 
 work was done on the missionary home at Kaukauna. 
 
 | NOTE. George Thomas Bennett, born at Cedar Hill, Albany count y, New 
 York, 22nd of August, 1823. 
 
IN UNNAMED WISCONSIN. 27 
 
 he died in 1831 at one of the missions among the Choctaws, His 
 place as teacher was taken by Miss Electa Wuh-weh-wee-nee-meew f 
 Quinney, Wisconsin s first schoolmistress. J Before this there had 
 been schools at Prairie du Chien and Green Bay, but Miss Quin- 
 ney s was probably the first free school within the present limits of 
 our state. In it the Bible had an honored place. The next winter, 
 that of 1829-30, Mr. Jedidiah I) wight Stevens was teacher. Prob 
 ably he served also as pastor of the church, for Rev. Cutting 
 Marsh, who had been appointed in 1829 as Mr. Miner s successor, 
 was unable, on account of the early closing of navigation, to reach 
 his field that autumn. "My father," writes Miss S. E. Marsh, "ar 
 rived among the Stockbridges on the first day of May, 1830, and 
 preached his first sermon to them the next day, it being Sunday." 
 Some time during the summer he stood at the dying bed of the old 
 revolutionary soldier, Hendrick Aupaumut. 
 
 In his "Tour of the American Lakes," published in London in 
 1833, Rev. Calvin Colton, afterwards professor in Trinity college, 
 Hartford, Connecticut, writing under date of August 16th, 1830, 
 gives a most entertaining account of the Stockbridge settlement on 
 Fox river, at "Grande Kawkawlin" as he calls it. He explains that 
 "Kawkawlin" means "falls" or "rapids," adding that "Grande" is 
 French and needs no explanation. "I am now writing," he says, 
 "from the mission house of the American Board. The Stock- 
 bridges number about three hundred fifty souls, and have probably 
 made greater attainments in the English language and manners, 
 and in the useful arts of civilized life, and also in the Christian re 
 ligion, than any other tribe of the aboriginees on the continent; 
 except that the Brotherton Indians have so long used English as 
 to have lost their mother tongue. But in the moral state of society 
 and in general improvement the Brothertons are far behind the 
 Stockbridges." He then, as already noted, describes Dr. Ays- 
 
 t NOTE. Or, "Wow-weh-wee-nee-meew." 
 
 J NOTE Miss Quinney s school has been called the first in Wisconsin. 
 But according to tho information available, the firt-t Wisconsin school teacher 
 was Jean Baptiste Jacobs. He was an English Jew and came to Green Bay in 
 100, having lost all his property in Canada through the perfidy of his brother. 
 He attempted to regain fortune in the fur trade, but in this he was not success* 
 ful, and opened a school at Green Bay about 1803. 
 
 NOTE. -Then a Congregationalist or Presbyterian. In 1885 he entered 
 the Episcopal ministry. 
 
28- IN UNNAMED WISCONSIN. 
 
 couth s gift, f It was kept "in a kind of an ark/ suggestive to 
 Mr. Colton of the ark of the covenant among the Hebrews-, The 
 day before was Sunday and he had attended service. Amid over 
 hanging trees there was a well-built log church, used also as a 
 school. It would seat a congregation of three hundred. There 
 was- a Sunday-school with Indian teachers and a white superinten 
 dent (probably J. D. Stevens), All the congregation were "neatly 
 dressed in a costume about half way between the European habit 
 and that of the wild tribes," This, to Mr. Colton s mind, suggest 
 ed the degree of their civilization. "The mea seldom wear hats." 
 There were differences in dress indicating, as among whites^ "social, 
 standing, degree of respectability, and domestic wealth," The af 
 ternoon sermon was "interpreted for the benefit of the small portion 
 of the tribe who do not understand English." The singing is high 
 ly praised. 
 
 "The staff and office of parish beadle" particularly interested 
 our traveler. He thinks it probable that the office with its pecu 
 liar duties originated in the time of John Sergeant, and makes no 
 mention of the probability that it was merely a transference to an 
 Indian church of a custom, that of choosing a tithing-man, existing 
 at that time among their white neighbors. "The staff in the pres 
 ent instance was a green switch about ten feet long which the 
 functionary had cut from the wood as be came to church." This 
 was used with such vigor about the ears of at least one disorderly 
 boy that they must have burned, Mr. Colton thinks, the rest of the- 
 day. A sleeping adult was roused by hitting, with the heavy end 
 of the "switch," the stove-pipe until it rang, the beadle meanwhile 
 crying out in Indian, "Wake up there!" This official is spoken of 
 as severely and strictly impartial, and our traveler does not doubt 
 that even a stranger would be duly admonished if there should be 
 
 f NOTE. A venerable German stadthalter(?) was so much interested in Mr. 
 Colton s narrative that he sent the Stockbridges twelve of the finest Bibles to 
 be had in London. 
 
 "There were also twelve Bibles given the tribe August 3rd, 1835, by 
 Charles, Landgrave of Hesse Denmark. The people were allowed to give 
 away to destitute tribes, and now only four are in possession and only one fit 
 for the pulpit," Mrs. Sarah J. SHngerland, 1891, May 26th. 
 
 What the good lady (widow of Jeremiah Slingerland) means by "Hesse 
 Denmark" I don t know. A first thought is of Hesse Darmstadt. But its rulers 
 are grand dukes and in 35 Louis II. was reigning (1830-48). 
 
IN UNNAMED WISCONSIN. 29 
 
 need. Good order has always been noted as a characteristic of the 
 religious meetings of these people. On this particular occasion the 
 preacher was manifestly disturbed though the congregation re 
 mained unmoved, taking the whole preceding as a matter of 
 course. The drowsy one gave good heed to the rest of the sermon, 
 and the fact is noted that the congregation were very attentive. 
 
 Another thing that especially interested Mr. Colton was the 
 fact that after the benediction the congregation sat down, givino- 
 those nearest the door an opportunity to retire. Others then fol 
 lowed without confusion. 
 
 It may also be mentioned here that when these people first 
 came to Wisconsin, and for years thereafter, they followed the old 
 New England custom of beginning the Sabbath at sunset Saturday 
 evening. 
 
 Writing under date of 1831, January llth, Mr. Stevens gives 
 the number of the tribe as two hundred twenty-five. Thus it is 
 probable that Mr. Colton s "three hundred fifty" was an over-esti 
 mate. There were in the church fifteen men, twenty-seven women, 
 It is pleasant to read in a later communication from him that "on 
 the last Sabbath in January, 1832, Rev. Kichard F. Cadle, super 
 intendent of the Episcopal mission at Green Bay, administered the 
 sacrament." Mr. Cadle s worth redeemed the mission which he had 
 in charge from the reproach which the mendacious Eleazar Wil 
 liams had brought upon it. In the autumn of 1833 Mr. and Mrs. 
 Stevens left Statesburg. Soon they began work among the Sioux, 
 and in 1835 established a mission at Lake Harriet, within the pres 
 ent limits of Minneapolis. This was part of the beginning of the great 
 work which has practically changed the character of that tribe, known 
 from the time of Marquette as ferocious and dangerous enemies; a 
 work which, begun on the upper Mississippi, has place now in Ne 
 braska and the Dakotas by the turbid waters of the Missouri, f 
 
 t NOTE.- Work was done for the Sioux within the present limits of out- 
 own state. Two men, perhaps from the St. Crishona seminary though more 
 probably from the mission training school (both) at beautiful Basel in Switzer 
 land, where the swift Rhine turns northward on its course from the Alps t 
 the sea, came to the upper Mississippi region. Amid the mountain-like bluffs 
 near the present village ot Trempeauleau, not far from where Nicholas Perrot 
 spent the winter of 1685-6, i f not on the very spot, one of these men , Rev Daniel 
 Gavin, with an associate, Louis Straum, whom he found at Prairie da Chien 
 
30 IN UNNAMED WISCONSIN. 
 
 Soon the whites wanted Statesburg. To be sure the Indians 
 had made farms there and begun to improve its famous water- 
 power by building a saw-mill and beginning a grist-mill, destined 
 never to be finished. But they were compelled to move again. 
 Part of our story is told in extracts frcm a pathetic letter dated 
 
 1833, October Mth, f and addresssd to the American Board: 
 
 "We wish to tell you that our hearts are glad, that we are 
 thankful, first to God for giving us the gospel, the Bible and teach 
 ers, and next to you for sending them to us. The good people be 
 yond the great waters first found us when we were blind and ignor 
 ant and wicked. We had no teachers, no Bible, no God. no Christ. 
 We worshipped the bad spirit. They sent us the good book and 
 teachers about one hundred years ago. * * But we were 
 very dull to learn: many of us followed after strong drink. * * 
 As a tribe we were nigh to ruin. Then we came to this country. 
 Here you kindly sent us teachers who have done much 
 for us. * * Nearly the whole tribe have become temper 
 ate and far more industrious than before. * * Until re 
 cently it has never been believed by us that the whole tribe could 
 be converted to Christianity, but now we are fully convinced and 
 do firmly believe that the whole tribe can, not only be fully civil 
 ized but brought to embrace the Christian religion. * * We 
 expect soon to leave our present settlement and again 
 
 to commence anew in the wilderness. Hard as this is we have en- 
 mad ethe first mortem settlement within the limits of Trempeaulean county. 
 His Swiss colleague, Rev. Samuel Denton, in the spring of 1835, established a 
 mission where is now the village of Red Wing, Minnesota. Rev. Alfred Brun- 
 son, who saw both these missionaries on his first trip up the river above 
 Prairie du Chien (1837) thinks that the Red Wing establishment was founded in 
 
 1834. Both movements were unsuccessful, as was also an attempt by Rev. J. D. 
 Stevens to found a mission at Wah-pa-sha s village, now Winona. The chief 
 named was hostile to all these missionary efforts, and as they were neither 
 French nor Romanist the traders gave them no favor. In 1837 the Sioux trans 
 ferred to the United States government the land on which stood the Trern- 
 peauleau mission, and in the following year Mr. Gavin abandoned the field. 
 He then joined his colleague who had married Miss Persis Skinner of the 
 Mackinaw mission. He himself in 1839 married Miss Lucy C. Stevens, niece of 
 J. D. Stevens, and this missionary quaternion found other homes among the 
 Sioux and, in connection with missionaries of the American Board, continued 
 labor with them. 
 
 t NOTE. It was signed by Jacob Cheekthaukon, John Metoxen, Austin E. 
 Quinney, Thomas T. Hendrick, Andrew Miller, Timothy T. Jourdan, Cornelius 
 S. Charles, John W. Quinney, Samuel A. Miller and Josiah W. Miller. 
 
IN UNNAMED WISCONSIN. 31 
 
 deavored to reconcile our minds to it. Still we can 
 
 not avoid feeling much solicitude on the subject. 
 
 u The Sacs and Fox and Delaware tribes of Indians are our 
 friends and relatives, and a delegation from our people intend vis 
 iting them next season. Can we not tell them the great benefits 
 we have received from being taught the gospel? Can we not tell 
 them that your society is ready to send them teachers if they are 
 willing to receive them? Can you not appoint a missionary to ac 
 company us? Fathers, if you think there is any way we can do 
 good in our visit to our poor brethren beyond the Mississippi, we 
 wish you would give us some instructions," 
 
 The narrative is continued in a letter by Chauncey Hall, dated 
 1834, July 2nd, at Statesburg, but postmarked "Grand Cakalin." 
 It was addressed to Mr. Edmund F. Ely of the Ojibway mission at 
 Sandy Lake, in what is now Minnesota. The postage, eighteen 
 and three-fourths cents, reminds us that certainly in some things 
 the former days were not better than these. 
 
 "When Rev. Mr. Green was at Mackinaw last summer, an ar 
 rangement was made for my future labors which made it probable 
 that I should in the course of the coming fall or early in the spring 
 leave Mackinaw for the place from which I am now writing. This 
 station was occupied by the Eev. Mr. Marsh and Mr. and Mrs. 
 Stevens. Mr. Stevens and wife left last fall, but it was not consis 
 tent for me to leave till spring. We [himself and 
 wife] left Mackinaw on the 21st of May at 2 o clock P. M., Mon 
 day, and arrived at Green Bay on Wednesday evening. Our pas 
 sage was in the steamboat Oliver Newbury f and, though we were 
 detained by fogs, was very pleasant. 
 
 "We left Green Bay on Friday at 12 o clock, and proceeded up 
 the Fox river. We reached the mission-house at 3 P. 
 
 M., had time to get our baggage, etc., from the landing (one and 
 one-half miles distant in consequence of the rapids) and get very 
 comfortably settled before evening. Rev. Mr. Marsh gave us a very 
 cordial reception. He has been alone since last fall, much of the 
 time without any one to attend to his domestic concerns, and he 
 was truly glad to receive fellow-laborers. We found in him what 
 
 t NOTE. Oliver Newbury of Detroit, Michigan, was a steamboat owner. 
 But Mr. J. M. Boyd thinks that there was no boat bearing his name. 
 
32 IN UNNAMED WISCONSIN. 
 
 we expected, a kind and warm-hearted Christian, much devoted to 
 his work, and enjoying to a great degree the love and confidence 
 of the people for whom he labors. * * The condition of 
 the Indians among whom we dwell presents much that is truly en 
 couraging to the missionary, and methinks a view of them as they 
 collect together for the worship of God, or talk of His love in 
 their dwellings, would make the heart of one destined to labor 
 among the uncivilized Indians, where no gospel has extended its 
 benign influence, to rejoice in view of what the Lord has done, and 
 encourage him to pursue his labors assured that He who has done 
 so much for these Indians is able also to extend the work and will 
 do it through the instrumentality of His children. The church 
 among the Stockbridge Indians consists of sixty or seventy mem 
 bers. Most of them adorn their profession. Several who had wan 
 dered from the path of duty have recently returned with apparent 
 penitence, and, as far as I know, their lives give evidence that it is 
 sincere. The church is a temperance church, agreeing to abstain 
 from the use of all strong drink, not excepting wine, strong beer 
 and cider. Most of the tribe are members of a temperance society 
 which exerts a salutary influence. At their last annual meeting, a 
 few weeks since, they resolved to give up the use of wine, strong 
 beer and cider. (The resolution had before existed but in the 
 church.) 
 
 "Perhaps from what I write, you will conclude that we are 
 among a people so civilized that we have nothing to remind us that 
 we are on missionary ground. Truly we are among those for 
 whom the Lord has done great things. Yet bad I time and room 
 I could tell you with all that seems to be cheering much that would 
 lead you to feel that, if we are not in the midst of heathenism, 
 we have enough to remind us of heathen wretchedness, enough 
 to call forth the compassion of feeling hearts, enough to call 
 forth our unwearied labors and to lead us to ask with sincerity 
 for an interest in your prayers. 
 
 "I mentioned the absence of the Rev. Mr. Marsh. He left 
 with five of the principal Indians on the 12th of June. In the 
 Missionary Herald for April, 1834, is a letter from the chief man 
 of the Stockbridge Indians which will explain to you the object 
 of this journey. Much interest has been and is still manifested 
 
IN UNNAMED WISCONSIN. 33 
 
 by the Indians in the mission to their benighted neighbors. On the 
 Sabbath previous to their departure, Mr. John Metoxen, the head 
 chief of the tribe, addressed his people at the evening meeting. 
 He was one of the delegation, and he reminded his friends in a 
 feeling and dignified manner, that they were soon to be separated : 
 that perhaps this was their last meeting upon earth. Then he 
 spoke of the contemplated journey to their neighbors west of the 
 Mississippi, and he appeared deeply to feel the importance of the 
 errand on which they were going. 
 
 "He said it was the first time their people had undertaken to 
 tell the glad tidings to their brethren in darkness. He expressed 
 his sense of the blessings which had been conferred on them 
 through the gospel; of the preciousness of their privileges, and the 
 obligation which rested upon them to improve them, as well as to 
 discharge their duty to their wretched brethren. With much feeling 
 he spoke of the condition of the heathen, and particularly of the In 
 dians, while destitute of the gospel. His heart seemed to feel for 
 their wretchedness in this life, but the burden of his sorrows seemed 
 to be the hopelessness of their condition in the future world while 
 destitute of a saving knowledge of Jesus. He assured them of his at 
 tachment to home and his desire to return, but expressed the 
 most cheerful resignation of the will of his Heavenly Father re 
 specting this. His counsel to his people who were to remain was 
 faithful and affectionate, earnestly desiring their prayers for a 
 blessing upon this embassy. 
 
 "The absence of Mr. Marsh and the chief men takes from the 
 Indians those who have been their counselors, and we are not with 
 out our fears respecting the effect, particularly as this will be a sea 
 son of much temptation, as the Indians are to receive their money 
 for their improvements and are much unsettled in consequence of re 
 moving. Our hope is that He who has promised that they who water 
 shall be watered will watch over us. We have had cheering indi 
 cations that the Lord was with us for two or more weeks past. 
 Christians have been evidently revived, and two or three individuals 
 have publicly expressed anxiety for the salvation of their souls, and 
 asked for the counsels and the prayers of Christians. Our meet 
 ings are well attended and our Sunday school is interesting. About 
 half the people have removed to the new station about twenty miles 
 
34 ANOTHER &TOCKBRIDGE 
 
 from us and forty from Green Bay, the nearest white settlement. 
 We expect to remove there in a few months as well as the remain 
 der of the people; have yet to remove the timber and erect a dwel 
 ling." 
 
 To the "new station" was given the old name Stockbridge. 
 Thither in this same month, July, 1834, came Rev. Abel Lester 
 Barber, driven from Mackinaw by the failure of his health. Thus, 
 in trying a climate more remote from the lakes, he was added to 
 the mission force at Stockbridge. We shall hear of him later at 
 Fort Winnebago and Milwaukee. \ At the latter place he had the 
 first commission which the American Home Missionary society is 
 sued for Wisconsin. 
 
 t NOTE. In the winter of 1^34-35, Mr. Barber gathered a church at Fort 
 Winnebago, and in the following July or August removed to Milwaukee. 
 Apparently he was the second clergyman to hold service in that place and the 
 first to make his home there. 
 
 CH APTE VI. 
 
 ANOTHER STOCKBRIDGE AND A FOURTH 
 REMOVAL. 
 
 Mr. Hall s fear that the summer of 1834 would be "a season of 
 temptation" to the Indians was abundantly verified as is evident 
 from the report of the mission piesented in September at the an 
 nual meeting of the Board: 
 
 "During the past year the Indians of this band have continued 
 in nearly the same unsettled state in which they were last year; 
 and being sometimes on their old lands and sometimes on their 
 new, they have enjoyed but irregularly the advantages of Chris 
 tian instruction or of th^ school. The religious meetings and the 
 
AND A FOURTH REMOVAL, 35 
 
 school have been small and fluctuating. It is hoped, however, that 
 the Indians will all become settled in their new homes during the 
 present autumn. Numbers of them have cleared and fenced large 
 fields for themselves, have erected comfortable houses, and are la 
 boring industriously on their new lands. A good building for the 
 school and for religious meetings has also been erected, princi 
 pally by themselves. The mission premises on their former reser 
 vation were appraised at two thousand dollars; and the amount has 
 been paid over to the Board by the United States. A new mission 
 house has been built at the new town, and the mission family re 
 moved to it last fall. The school and the religious meetings have 
 been held there since that time. 
 
 "Intoxicating drinks have been introduced among these In 
 dians in great quantities, and oftentimes urged upon them gra- 
 tuitiously, for the sole purpose, apparently, of enticing them to sin. 
 Many of the irreligious Indians have given themselves up to drink 
 ing; and its consequences, quarreling and fighting, have prevailed 
 to a lamentable extent. Some of the church members have also 
 fallen into sin, under similar temptation, while many others hold 
 on their w r ay, and give increasing evidence that they are sealed with 
 the Holy Spirit. Three or four members of the church are under 
 censure; one young man has been received to church fellowship, 
 and one had died in the faith." 
 
 In a letter dated at Stockbridge, 1835, March 25th, Mr. Marsh 
 makes a report of the trans-Mississippi trip which he made with 
 Metoxen and others. We subjoin the more important parts: 
 
 "Set out on the 12th of June (1834). Upon the 14th encamped 
 for the Sabbath, having in full view to our right the Big Buttes 
 des Morte, which had taken its name from the slaughter of an en 
 tire Sac village by the French and Menominees about one hundred 
 years ago. As we pursued our journey we occasionally saw lodges 
 of Winnebagoes along upon the banks but no corn fields or vegeta 
 bles of any kind which they had growing. Whenever they saw us 
 coming they would * * beg as if half starved. Col. Cutler 
 informed me that * * they were the most indolent, thiev 
 ing tribe that he knew of. He had known as many as three or 
 four hundred drunk at one time. * * The Cumberland 
 Presbyterians have a mission among them near Prairie du Chien. 
 
36 ANOTHER STOCKBRIDGE 
 
 The Catholics are making some effort to proselyte them and num 
 bers are Catholics at the present time. 
 
 "The second Sabbath, June 22nd, we passed at a place called 
 the Pine Bend on the Wisconsin, about sixty miles from Portage., 
 where was a small settlement. A few Indians were present and at 
 tended religious worship with us. We arrived at Prairie du Chein 
 on the 25th and finding that Dr. Williamson had left we made no 
 tarry. Saturday evening, the 28th, we arrived at Rock Island. 
 Dr. Williamson had left this place also the day previously. 
 
 Mr. Metoxen had an interview with Black Hawk who was re 
 turning from Rock Island to his village, which Mr. Metoxen had 
 just been to visit, 
 
 "Black Hawk went on to tell how kindly he was treated by the 
 white people w^herever he went when on his tour. In no place, 
 nays he, did I see white men and white equaws drinking together 
 the same as our people do. When I passed through your place it 
 was just so, and I want to have my people just like those good 
 white people, for I see where they do not drink they do better and 
 live better. Now what do 3 r ou think is best about receiving mission 
 aries? By all means receive them, I replied, says Mr. Metox 
 en, for they will do you good. Black Hawk: But the trader, 
 Mr. Davenport, told me not to have anything to do with them for 
 they would only make you worse. f 
 
 ******** 
 
 "Our attempt to establish a mission amongst the Sacs and 
 Foxes entirely failed of success. 
 
 "I went to visit old Ke-o-kuck s village soon after my arrival. 
 He told my interpreter that he knew what I had come for but he 
 wanted to learn nothing about it. J The head chief, called the 
 Stabber/ said the same thing to my interpreter when I went to 
 his lodge. As they had no previous notice of my visit, and inas 
 much as their mode of treating the subject was so contrary to the 
 
 t NOTE. Mr. Metoxen tells of his difficulties not only because the traders 
 were opposed but because the United States interpreter, besides being con 
 nected with the American Fur Company, was a Romanist. 
 
 | NOTE. Ke-o-kuk continued to be so much of a heathen that, during or 
 about 1840, he had a squaw put to death for the alleged reason that she be 
 witched one of his children. 
 
AND A FO&flTH REMOVAL. 37 
 
 rules of Indian etiquette. I do not hesitate to say that they had.par- 
 ticular instructions previously. 
 
 "After a few days the Stockbridges met with the Stabber, 
 who is considered by the Sacs as the head chief, but not by the 
 white people. They proposed to the Stabber to make the intended 
 visit to his people. At first he objected, but consented after they 
 had told him that they had provisions of their own. They went 
 and stayed about five days, but having no interpreter could con 
 verse but little with the Sacs and so the latter understood little of 
 the object of the visit. Still I had reason to believe from what I 
 afterwards ascertained, that a favorable impression was made on the 
 minds of the Sacs by the visit. After this the Stockbridges set their 
 faces towards home. I had gone down the river to visit one of the 
 most remote bands upon the river Des Moines. 
 
 "The deportment of the Stockbridge delegation during the 
 whole tour was such as to do honor to themselves and to the cause 
 of missions. Many white people where they went had never seen 
 a civilized or Christian Indian before. Often the most singular in 
 quiries would be made, as Do they belong to the church? Can 
 they speak English? etc. On their return they were of course 
 alone and they came by land part of the way. In the mining 
 country, not far from Galena the Sabbath overtook them and there 
 they stopped until it was passed. I returned the same way and 
 heard it remarked by some of the people that they sang hymns 
 all Sabbath day. This seemed not only new but strange to those 
 who make no distinction bet\ven one day and another when travel 
 ing. 
 
 "The appearance of John Metoxen, his conversation, etc., were 
 universally spoken of with admiration, particularly by Christians. 
 
 "My connection with Dr. Williamson was short. Together we 
 visited Appenoose s village one hundred twenty-five miles from the 
 mouth of the Des Moines. After Dr. Williamson left to return to 
 his friends in Ohio I was attacked with dysentery. I returned 
 about one hundred miles down the Des Moines river to the house 
 of a trader, Mr. William Phelps, where I was sick one week. 
 
 "Mr. Phelps, though a professed infidel in sentiment, still was 
 friendly to my object. He declared that if something were not 
 done soon for the Sacs, etc., they would all be swept off. He treat- 
 
38 AT STOCKBRIDGEAND AWAY! 
 
 ed me with great hospitality. He and a brother of his are trading 
 in opposition to the American Fur Company and it rather operates 
 to our advantage than otherwise." 
 
 "A tour by land and water of over 1,300 miles;" "absence of 
 three months and some days," are among Mr. Marsh s comments 
 on his journey. 
 
 CHAPTER VII. 
 
 AT STOCKBRIDGE, AND AWAY! 
 
 Scarcely were the Stockbridges settled in their new homes when 
 another removal was proposed. "Even now," says the annual re 
 port to the Board for 1836, "when the Indians have hardly put up 
 their houses and cleared and enclosed their fields, the proposal has 
 been made to take them from their homes again, and transport 
 them to a country west of the Mississippi river, Their minds are 
 beginning to be agitated on the subject. The perplexity and dis 
 couragement to which the missionaries are subjected from this 
 source are very great; but not to be compared with the dishearten 
 ing and deteriorating influence exerted on the Indians by being so 
 often obliged to abandon the houses and fields which they were- 
 just beginning to enjoy, and to prepare for themselves other homes 
 of which they may be despoiled as soon." Of their condition other 
 wise at that time the narrative adds, "Temperance, industry and 
 attention to religious instruction, have been more general than for 
 the preceding two or three years. Temptatations have beset the 
 people from the white settlers who are crowding in around them. 
 Some painful cases of defection have occurred. Others have resist 
 ed temptation so as to excite the admiration of unprincipled men. 
 Mr. Marsh has assisted in organizing a church at Green Bay. He 
 
AT STOCKBRIDGE AND AWAY! 39 
 
 preaches there occasionally." A second school had been started 
 in the Indian settlement. 
 
 The purpose to remove the Indians west of the Mississippi 
 was abandoned, and for some years the tribe had peace. Of this 
 time Rev. L. P. Norcross f writes: "Their palmy days were dur 
 ing the reign of the Quinney or tribal party." Probably he should 
 have said that their palmy days were before the division into tribal 
 and citizens parties began. "Quinney," he adds, "was a man of 
 character, ability and a Christian." Doubtless John W. Quinney 
 is meant. Another writer says: "He was to his people what Clay 
 and Webster were to the whites. In 1833 he framed a constitution 
 as a basis of the tribal government." J During these years the 
 principal events seem to have been the coming in the spring of 
 1837 of some Munsees from Canada, and the removal in 1838 of a 
 part of the Stock bridge tribe beyond the Missouri. A place seems 
 to have been provided through the agency of the Ogden Land Com 
 pany of New York. After a few years most of those left alive 
 were glad to return though some of the younger people remained. 
 In the autumn of 1838, when the American Board felt most keenly 
 the financial stringency of the time, Mr. and Mrs. Hall left the mis 
 sion. We shall hear of Mr. Hall again as representative of the 
 Green Bay church when the Presbyterian and Congregational 
 Convention of Wisconsin was organized. The Stockbridge Indian 
 church was the first one not of the original number to join this 
 body. It was received at a session held 1841, January 2nd, for the 
 purpose of installing Rev. Jeremiah Porter as pastor at Green Bay. 
 John Metoxen was delegate. During this winter, as in 1837, there 
 w r as a revival in the Stockbridge church. The school during 1841 
 was under the direction of the Indians. 
 
 But evil was brewing. The "Missionary Herald" for January, 
 1840, speaks of political divisions. One party desired citizenship, 
 
 t NOTE. Pastor of the existing church at Steckbridge, Wisconsin, from 
 May, 1869, to January, 1870. 
 
 | NOTE. Probably the constitution found in the appendix is substantial 
 ly the same as the one drawn up by Mr. Quinney. 
 
 NOTE. This company was eager to get possession of the New York 
 lands that belonged to the remnants of the Iroquois or Six Nations. So they 
 sought to get reservations in what is now Kansas for them and for such of 
 their brethren as had removed to Wisconsin. 
 
40 AT STOCKBRIDGE AND AWAY! 
 
 the other preferred to remain in the tribal condition. The ill-feel 
 ing thus engendered proved to be a veritable Pandora s box of evils. 
 Because of it the tribe is worse off, probably in every respect, than 
 it was fifty years ago. However, citizenship was bestowed by an 
 act of Congress approved 1843, March 3rd. This measure had Mr. 
 Marsh s support, but many of the tribe, and apparently some of the 
 better portion of it, opposed the change. There is report of strife in 
 1844. Death and emigration had diminished the tribe which num 
 bered not many more than two hundred. The church had fifty 
 members, only five more than it had in 1830, though meanwhile it 
 had received sixty-eight. The report for 1845 states that "in tem 
 perance, industry, healthfulness and comfortable living, the tribe 
 appear to be making some progress." The Sabbath was generally 
 observed. 
 
 In this year, 1845, probably April, Methodist services were es 
 tablished among these people by the Kev. W. Gr. Miller, from 
 whose autobiography we have an account of the movement. 
 "There had been," he says, "a Congregational mission among the 
 Stockbridge nation for many years, but its condition was not very 
 promising." He speaks of "Dr." Marsh as "a gentleman of educa 
 tion and ability," but adds, "he divided his time, however, between 
 the ministerial and medical professions, and the spiritual interests 
 necessarily languished." It may be that good Mr. Miller wrote 
 thus seeking to justify action which was certainly divisive, and 
 probably unwise. Meetings were held in "Father Chick s" barn. 
 Mr. Miller speaks of him as "the head chief " which he was not. 
 But he was a leader of the citizens party. 
 
 The gift of citizenship was withdrawn in 1846 from those who 
 did not desire it. In January, 1847, one of their number, of mixed 
 blood, Jeremiah Slingerland, educated at Bangor theological sem 
 inary, is especially mentioned in the "Herald." He had been "la 
 boring among them acceptably and usefully as preacher and teach 
 er." He became the successor of Rev. Cutting Marsh who ended 
 his long pastorate at Stockbridge in the spring or summer of 1848. 
 In the same year the Stockbridge tribe, avowedly for the purpose 
 of ridding themselves of further trouble, sold their lands at Win- 
 nebago lake. 
 
 But this act itself gave occasion for fresh dispute. It would 
 
AT STOCRBRIDGEAND AWAY! 41 
 
 seem that an attempt was made to keep from all share in tribal gov 
 ernment and coiitrol of tribal property those, seventy-one in num 
 ber, who had accepted citizenship. These, it was alleged, had re 
 ceived, on becoming citizens, allotments of land that were the 
 equivalent of their share of the property, the land of the reserva 
 tion that had been held by the tribe in common. It is not my office 
 to pronounce judgment. 
 
 The faithful memory of one still among the living f has preserved 
 for us a picture of the condition of the Muh-he-ka-ne-ok at this time 
 of the impending and hurtful change. Nearly all the homes of the 
 people were of logs, but there were a few frame houses. For years 
 Mrs. Marsh had been a teacher of good house-keeping to the women 
 and many followed, at least in some measure, her example. But 
 there was a considerable number who did not properly guard 
 against dirt and vermin. Naturally there were sneers for those 
 who tried to fashion their apparel after the manners of the whites. 
 The women of the progressive party wore at church and other 
 public places beaver hats shaped somewhat like the silk hats so 
 commonly worn by gentlemen. The other women wore neither hat 
 nor bonnet. Men and women alike to the number of perhaps half 
 or more of the tribe, wore "blankets." These were commonly of 
 blue broadcloth, and were worn in public. The men all wore pan- 
 .taloons and shirts. But the order in which were worn the parts of 
 these garments that are next to each other does not accord with our 
 ideas of propriety. The want of suspenders was manifest by the 
 constant "hitching" needed to keep the pantaloons in place. The 
 women did most of the work, even of that in the field. Yet there 
 were men who had accepted enough of Christian teaching to know 
 that this kind of work was especially their duty and to act accord 
 ingly. Some of the families lived at a considerable distance from 
 the school but all the children received therein more or less train 
 ing. Nearly all the tribe attended church. Their Sabbath, as in 
 former years, began at sunset on Saturday evening. Mrs. Benson 
 heard or saw nothing of the "elegantly festooned whip" that Mr. 
 Norcross speaks of but she remembers a peeJed stick used for the 
 same purpose. There were still so many of the tribe who under- 
 
 t NOTE. Sabra Howes Adams, now the wife of Rev. H. H. Benson, of Wau- 
 watosa, Wisconsin. 
 
42 AT STOCKBRIDGE AND AWAY! 
 
 stood Indian that Mr. Slingerland occasionally preached in it. 
 This Mr. Marsh did not think necessary. Some of the young men 
 had been educated in. Eastern colleges. These, with the possible 
 exception of Mr. Slingerland, did no credit to their training. They 
 married half-civilized women and lapsed into something worse than 
 their former mode of life. Mrs. Benson s work among the people, 
 like that of Mr. Marsh, came to an end in 1848. Then the Ameri 
 can Board gave up its mission. This seems now and is judged 
 by Mrs. Benson to have been a serious mistake. 
 
 Now that both these men are in their graves, it may be said 
 that Mr. Marsh had no confidence in his successor,- or supplanter. 
 He left Stockbridge with a feeling of despair regarding the future 
 of the church to which he had so long ministered. His distrust of 
 Mr. Slingerland was shared by some of the clearest headed of the In 
 dians themselves. Yet it does not become us to reproach the mem 
 ory of the dead who has left none of his name to defend him. f 
 
 During the gloomy years that followed the sale of the Lake 
 Winnebago reservation, the Stockbridges wer not entirely neglected. 
 At the meeting of -our state Presbyterian and Congregational Con 
 vention in 1854, their delegate, S. Miller, presented their case, and 
 a committee was appointed "to memorialize the proper department 
 of the Government, in our name, in behalf of the Stockbridge tribe, 
 setting forth their grievances, and petitioning for the restoration to 
 them of their lands." The Convention also resolved that "we feel 
 it incumbent upon us to endeavor to procure for them the stated 
 ministration of the gospel." Mr. Slingerland s service seems to 
 have ended before 1853, for in that year a name, O. P. Clinton, late 
 ly added to the number of the dead, (1890, June 17th), appears as 
 pastor. In 1854 and in 1859 we find him in the same office, which 
 was held in two of the intervening years, 1856 and 1857, by J. P. 
 Jones. During these pastorates whites worshiped with the In 
 dians in the old mission house, erected in 1834. J "Indian church 
 
 t NOTE. While this work has been in preparation his widow, a white 
 woman, always faithful to him and to his memory, and honored by all who 
 knew her, has passed away. 
 
 \ NOTE. This old "meeting-house," still standing though degraded, is 
 worthy of an historic monograph. It suggests the fact that Stockbridge, more, 
 probably, than any other place in Wisconsin, reproduced some of the features 
 of a New England town of the eighteenth centurj . Their "meeting-house" was 
 
AT STOCKBRIDGEAND AWAY! 43 
 
 nearly extinct/ say our minutes of 1859, "church of whites about 
 to be organized." It is to be regretted that they did not unite with 
 their Indian brethren in Christian covenant, and thus formally as 
 well as really continue the life of the old church organized, as we 
 have seen, at Stockbridge, Massachusetts, in 1785. Its records 
 were lost in the removal to Shawano which took place between 1856 
 and 1859. By far the greater part of the tribe made this change. 
 A few, however, remained. In this number were "quiet, unostenta 
 tious, sincere Christians," as they were described years afterwards. 
 Uniting with their white brethren these kept the life of the old 
 church unbroken. 
 
 Whether or not the "memorial" proposed in the Convention of 
 1854 was ever presented, I do not know. It was too late for the 
 tribe to recover its lands on Lake Winnebago. Indeed, if any In 
 dian tribe has ever recovered from the United States government 
 lands once alienated I have never heard of the fact. 1856, February 
 5th, a treaty was made assigning to the tribe the present Stock- 
 ridge reservation in Shawano county, and this treaty all were allowed 
 to sign, whether citizens or members of the tribe. Removal to 
 the new home began in that year. Some came in October. I have 
 been told that most of the tribe made the change in 1857. The 
 
 used, not only for religious service but for other public gatherings*. This oM 
 building, after serving sis a Congregational church until 1*569, December 
 19th, became successively a school, a printing office and a blacksmith shop. 
 It has had in it, probably, more silver money than has been at one time in any 
 other house of worship in Wisconsin, making no exception for Sundays when 
 special collections haA e been taken for missions either home or foreign! At 
 one government .payment the Indians received therein eighty thousand or more 
 silver half dollars. The use of the same building for purposes both of church 
 and state, merely different aspects of the same Christian commonwealth, 
 was judged right by the Puritan, and did not imply any unbecoming use of the 
 house wherein he worshiped God. He had little use for the term "secular . 
 in its present meaning. It is probable that the tribal meetings of the Stock- 
 bridges, like the town meetings of the olden time and some of the present, in 
 New England, were opened with prayer. 
 
 Two tithing men or "beadles," to use Mr. Colton s term, were chost-n at 
 the annual church meeting to keep good order during service. We may sup 
 pose that this included the prevention of "gazing about, sleeping, smiling and 
 all other indecent behavior," the words on this subject of the Presbyterian 
 Directory for Public Worship. The switch of the time f Mr. Colton s visit 
 was, according to Rev. L. P. Norcross, succeeded later by a whip. "This mean* 
 of grace was elegantly mounted," he says, and the lash was "festooned in cur 
 ious style." 
 
44 AT STOCKBRIDGEAND AWAY! 
 
 journey was across Lake Wiunebago and up the Fox and Wolf rivers. 
 A tributary of the latter, called the Red river, flows through the 
 reservation then occupied and still held. I have been told that 
 some Indians from New York, Senecas, Onondagoes and Cayugas. 
 about eighty in all, joined the Muh-he-ka-ne-ok at the time of this 
 last removal. 
 
 What wonder that the Indians left Stockbridge unwillingly? 
 We are glad that the leaders in the Wisconsin-ward migration 
 were not called upon to abandon the home to which they had led 
 their people. John W. Quinney died 1855, July 21st. tpon a 
 marble slab, now grown mossy, in the old Indian cemetery by the 
 lakeside, is the legend, "John Metoxen, died April 8th, 1858, aged 
 87 years." We have a right to claim as our own this son of Massa 
 chusetts. Let his name stand first in the list of Wisconsin s hon 
 ored laymen. Aside from Dr. Morse, he was probably the first to 
 hold public worship on Wisconsin soil according to the simple rites 
 of the Puritan. And he was the first, after the departure of the 
 early French Jesuits (who are so much overpraised and whose work 
 is so much overvalued by sentimentalists and sectarians) to main 
 tain here regularly the public worship of Almighty God. 
 
 During our late war, not less than thirty-eight men, more than 
 one-tenth of the entire tribe, enlisted in the Union army. Heavy 
 were their losses by disease. But not one deserted. This tak 
 ing of men from the infant settlement must have greatly retarded 
 its development. 
 
 Deprived of their leaders and neglected by our ministers and 
 missionary societies, the Indians suffered their old church organ 
 ization to lapse. A Methodist church took its place and Mr. Sling- 
 erland, who was teaching the government school, became a local 
 preacher of that denomination. "But the old faithful ones," writes 
 his widow, "could not feel at home." Mr. Slingerland s preferences 
 were for a Presbyterian church, and one was organized in Septem 
 ber, 1867, to which he ministered until his death in 1884. Christian 
 work was steadily maintained though the church was pastorless 
 until October, 1887, when Rev. A. W. Williams began a year s ser 
 vice. In April, 1889, Rev. Thomas Knox Fisher bagan his labors. 
 "The work," he wrote, "is certainly very encouraging." But he re 
 mained only two years. He was succeeded, probably in July, 1891, 
 
AT STOCKBRIDGE.--AND AWAY! 45 
 
 by Thomas H, Haug. He was ill-adapted to his field and left in 
 or about February, 1892. Rev. Jacob Van Kensslaer Hughes, Pres 
 byterian pastor of Shawano, now shepherds these people as he can 
 amid other duties of a faithful pastorate. 
 
 In 1871 some of the families renounced the tribal condition 
 and became citizens, A movement is now on foot to break up the 
 reservation system and allot land in severalty. It would seem that 
 this might better have been done half a century ago. 
 
 Doubtless these people are somewhat broken in spirit. But 
 their history is an inspiration. And if this story of their past shall 
 help to make better the present and the future, he who has written 
 this imperfect sketch will be glad. 
 
 In closing the story of these people we remember that they 
 have been served in the pastorate by men of as eminent piety and 
 as great ability as America, or perhaps the world, has yet pro 
 duced, that repeatedly they have carried the light of Christian civ 
 ilization into the wilderness, that theirs was the first evangelical 
 church in what is now Wisconsin, and that from their humble mis 
 sion went light to the region round about and to tribes in the dark 
 ness of heathenism. When the Romanists had here no resident 
 priest, when no Methodist itinerant had yet penetrated this wilder 
 ness, and in it the Episcopalians had neither church nor minister, 
 these Christian Indians came hither as an organized church, and 
 this church before any other was organized here, God blessed with 
 a revival. The first free school in Wisconsin was theirs, and the 
 first of the great company of women who here publish the divine 
 word of education was of Stockbridge blood. As years went on 
 they aided, through their pastor, in establishing churches among 
 the whites. Fugitives from slavery found shelter in their settle 
 ment. Better than their service in six wars for our country, is the 
 fact that wherever they lived there are now churches and schools 
 which they helped to found and homes which they helped to make. 
 Surely these Muh-he-ka-ne-ok, "the people of the waters that are 
 never still," have a claim upon the grateful remembrance of all who 
 love our Lord Christ. 
 
APPENDIX. 
 
CONSTITUTION 
 
 OF THE 
 
 STOCKBRIDGE AND MUNSEE TRIBE 
 
 OF INDIANS. 
 
 A council was called and held by the males of the Moh-he-con- 
 news (commonly called the Stockbridge and Munsee tribe) r at Aaron 
 Konkaput s house at our new homes near the southern boundary 
 of the Menomonee Reservation, in the State of Wisconsin, this 30th 
 day of December, A, D., 1856. 
 
 Resolved, That John N. Chicks, Timothy Jourdan and Ziba 
 T. Peters be a committee to form a Constitution similar to that 
 heretofore adopted by the tribe and to present the same week from 
 to-day for adoption. 
 
 Resolved, That the tract of land granted to the united nation 
 of the Stockbridge and Munsee Indians and is located in the State 
 of Wisconsin, near on the north side of the southern boundary line 
 of the Menomonee Reservation and west from Wolf Eiver, shall 
 hereafter be called or named, Moh-he-con-nuck, and by this name 
 the place aforesaid shall ever hereafter be designated in all public 
 acts and documents whereinsoever it may be named. 
 
 Resolved, That the council now adjourn until one week from 
 to-day, when there shall be an election of national officers, and that 
 Ziba T. Peters, the Sachem , be authorized to provide victuals for 
 the people on the expense of the nation. 
 
 Entered of record by Pou-poon-hout, alias 
 
 JOHN N. CHICKS. 
 
 Pursuant to adjournment, the males of said tribe held a 
 general council at the dwelling house of John Yoccum, this 
 6th day of January, A. D. 1857. The committee reported the fol- 
 
THE CONSTITUTION. 49 
 
 lowing articles of Constitution, which were read and adopted and 
 are in the following words, to-wit: 
 
 Cor\stiti_itiot\. 
 
 Whereas, The Great Spirit has made His mighty arm bare in 
 the preservation and establishment of a part of the Moh- he-con - 
 neew (known as the Stockbridge and Munsee tribe), on the western 
 part of the Wolf River, on the north side of the southern boundary 
 line of the Menomonee Reservation, in the State of Wisconsin. 
 
 Therefore, We, the Chiefs, Braves and Warriors of the Stock- 
 bridge and Munsee tribe, being assembled at one new fire place at 
 Moh-he-con-nuk, in the State of Wisconsin, this 6th day of Janu 
 ary, A. D. 1857, having considered t^at our peculiar situation high 
 ly demands combined efforts in order the more efficiently to exe 
 cute our best intentions and purposes hereinafter enumerated, do 
 hereby voluntarily make, ordain and declare, that the following ar 
 ticles shall be considered as articles of our union and confedera 
 tions, which shall remain unalterable unless by common consent. 
 
 Article I. 
 
 There shall be no distinction made of the united tribe of Stock- 
 bridge and Munsee Indians on account of descent or birth (saving 
 where character and qualification shall render any person ineligible 
 for any post of trust or honor), but all shall alike be entitled to en 
 joy the rights, privileges and advantages of the nation. 
 
 Article II. 
 
 That all such of the Stock bridges and Munsees, whether they 
 are now residing in the State of New York or Wisconsin, or any 
 where in the United States, who were not provided for either in 
 land or money, shall at least have the privilege of coming and tak 
 ing up lots of land on the tract given to the Stockbridges and Mun 
 sees, by the treaty of February 5th, 1856. 
 
 Article III. 
 
 Every male of the age of twenty-one years or upwards (or un 
 der twenty-one years if legally married, in which case he shall be 
 admitted on an equal footing with those of the age aforesaid), shall 
 be entitled to vote for national officers herein elective. 
 
50 THE CONSTITUTION. 
 
 Article IV. 
 
 Schools and the means of education shall ever be encouraged. 
 Article V. 
 
 No person or any assembly of people, met for the worship of 
 God on the Lord s day or at any other time, shall be disturbed. 
 
 Article VI. 
 
 There shall be a Sachem elected for the term of three years, 
 and five Counsellors for the term of one year. One of the Counsel 
 lors shall be chosen by the Sachem and Counsellors a Secretary, 
 whose duty it shall be to keep all the acts and proceedings of the 
 Councils, and generally do such writing of a public nature as be 
 required by the Sachem and Counsellors; and in consequence of 
 the death, resignation or necessary absence of the Sachem, one of 
 the Counsellors who received the highest number of votes, shall ex 
 ecute all the power and perform all the duties of the Sachem, dur 
 ing the vacancy occasioned by the resignation , death or necessary 
 absence of the said Sachem. "And in case of the death or resigna 
 tion of a Counsellor, the Sachem shall by notice, either in writing" 
 or otherwise, appoint a time and place to elect another in his stead 
 to serve for the residue of the term. The Sachem and the two 
 others who had received the highest number of votes for Counsel 
 lors, shall constitute the high court of the nation. 
 
 Article VII. 
 
 A Treasurer, two Peace makers, two Path Masters and one 
 Sheriff, shall be elected annually on the day of election, and their 
 powers and duties shall be prescribed by law. 
 
 Article VIII. 
 
 The general election shall be held on the first Tuesday of Jan 
 uary annually, and it shall be the duty of the Secretary to give no 
 tice of the day of election, by posting up notices in two or three of 
 the most public places of the town at least six days before the day 
 of election. 
 
 Article IX. 
 
 The election shall be by ballot. 
 
 Article X. 
 
 The election shall be opened between the hours of nine and 
 ten o clock in the forenoon and shall be kept open until four 
 o clock in the afternoon. 
 
THE CONSTITUTION. 51 
 
 Article XI. 
 
 The Legislative Council and High Court of the Nation shall 
 be held at such time as shall be provided by law. 
 
 Article XII. 
 
 The Sachem and the five Counsellors or a majority of them, shall 
 adopt such of their original laws, criminal and civil, as may be 
 necessary and best suited to the circumstances of the tribe. They 
 also shall have the authority to make other laws in all cases for the 
 good government of the tribe, not repugnant to any of the articles 
 herein enumerated. 
 
 Article XIII- 
 
 Bill of Righite, 
 
 SECTION 1. All men are born equally free and independent". 
 All power is inherent in, and all government of right originates 
 with the people, is founded in their authority and instituted for 
 their peace, safety and happiness. 
 
 SECTION 2. The people shall at all times have the right in a 
 peaceable manner to assemble together to consult for the common 
 good. 
 
 SECTION 3. Excessive bail shall not be required. Excessive 
 fines shall not be imposed and cruel and unjust punishment shall 
 not be inflicted. 
 
 SECTION 4.- No person shall be deprived of his liberty or prop 
 erty, but by the judgment of his part or the law of the Nation; 
 should the public exigencies make it necessary for the common 
 preservation, to take any person s property or to demand his par 
 ticular services, full compensation shall be made for the same. 
 
 Article XIV. 
 
 The Sachem, Counsellors, Treasurer, Peace Makers, Path Mas 
 ters and Sheriff shall, before they enter upon the duties of their re 
 spective offices, take and subscribe the following affirmation : I do 
 solemnly affirm that I will support the constitution and laws of this 
 nation and that I will faithfully discharge the duties of the office 
 of - according to the best of my ability. 
 Article XV. 
 
 Immediately after the signing of the articles herein enumerat 
 ed, the Council will proceed to elect two or three inspectors for the 
 election of such officers as are required in the foregoing articles by 
 
52 
 
 THE CONSTITUTION. 
 
 ballot, and who shall act in that capacity to all intents and pur 
 poses therein, during the term in which they are elected. 
 
 As witness our names and marks, the day and year above 
 written. 
 
 JEREMIAH SLINGERLAND. 
 
 JOHN W. QUINNEY, JR. 
 
 ZIBA T. PETERS. 
 JOHN (X) YOCCUM. 
 HUMBLE JOURDEN. 
 CORNELIUS M. ANTHONY. 
 DANIEL (X) GARDNER. 
 JACOB (X) KONKAPOT. 
 TIMOTHY (X) JOURDEN. 
 ELI WILLIAMS. 
 HARVEY (X) JOHNSON. 
 JOHN P. HENDRICKS. 
 JACOB JACOBS. 
 JEREMIAH SLINGERLAND 
 CORNELIUS LITTLEMAN. 
 CORNELIUS (X) YOCCUM. 
 AARON KONKAPOT. 
 GEORGE T. BENNETT. 
 ALEXANDER (X) \VILBER. 
 DANIEL TOUCEY. 
 JOHN W. QUINNEY, JR. 
 MOSES (X) SMITH. 
 JASPER (X) BENNETT. 
 STEPHEN GARDNER. 
 
 BENJAMIN (X) PYE, THIRD. 
 PAUL W. QUINNEY. 
 LEVI S. (X) KONKAPOT. 
 LEVI (X) HALF TOWN. 
 JEFFERSON (X) HALF TOWN. 
 DOC. X) BIG DEER. 
 JESSE M. JOURDON. 
 JOSEPH L. CHICKS. 
 JOHN N. CHICKS. 
 ADAM DAVIDS. 
 CORNELIUS AARON. 
 WILLIAM GARDNER. 
 JEDEDIAH WILBER. 
 EDWARD (X| BOWMAN. 
 ISAAC DURKEE. 
 JONATHAN (X) WATERMAN 
 P. D. LITTLEMAN. 
 DENNIS T. TURKEY. 
 JOHN (X) LEWIS. 
 WILLIAM (X) HIGH FLY. 
 
 [Of course the attempt has been made to reproduce faithfully 
 the transcript of the constitution given me. This accounts for the 
 two spellings of the name declared to be that of the reservation,- - 
 a name seldom used but worthy of practical adoption. The "s" in 
 "confederations" in the preamble may be a mis-reading. 
 
 The government established by this constitution has lapsed. 
 In reality "Mohheconnuk" is governed by the United States Indian 
 agent. The practical socialism of the system which he administers 
 seems to be a failure.] 
 
ADDENDA. 
 
 The Bible of which mention is made oa page seven contains 
 the following inscription: 
 
 This with another volume, containing the Holy Bible, is the 
 pious gift of the Reverend Doct. Francis Ayscouth, [Clerk of the 
 Closet to His Royal Highness Frederick, Prince of Wales ), 
 
 To the use of the Congregation of Indians, at or near Housa- 
 tonic, in a vast wilderness, part of New England 5 who are, at pres 
 ent, the voluntary Care, and Instruction, of the Learned and Relig 
 ious Mr. John Sergeant, and is to remain to the use of the Success 
 ors of those Indians from generation to generation; as a testimony 
 of the said Doctor s Great Regard for the Salvation of their souls 
 and is over and above other Benefits, which he most cheerfully ob 
 tained for the encouragement of said Mr. Sergeant, and in favor of 
 the said Indians, 
 
 At the Request of their hearty Friend and Weil Wisher, 
 
 THOMAS CORAM. 
 London, the 31st day of December, 1745. 
 
 It is my impression that Captain Coram was in England as so 
 liciting agent for the Stockbridge "charity school." Accordingly I 
 cherish his memory with feelings of mournful and sympathetic in 
 terest. Then as now the greater part of the money needed to es 
 tablish institutions of higher education must needs be provided by 
 the lobbyist or the solicitor. 
 
 Gideon Hawley, whose name occurs on page thirteen deserves 
 somewhat more of mention than is there given him. He graduated 
 at Yale in 1749. He dated his service at Stockbridge from the 5th 
 of February, 1752. His work there seems for the most part to have 
 been among Mohawks, Oneidas and Tuscaroras from Kanajohar- 
 ry and Onohoghwage." He preached to them and taught their 
 
54 ADDENDA. 
 
 children. In September, 1752, he visited the Iroquois in New 
 York. Apparently he determined to establish a mission among 
 them. Of his second departure from Stockbridge to New York he 
 writes: "It was on Tuesday, May 22nd, 1753, when Mr. Wood- 
 bridge, myself and company set out from Stockbridge for the In 
 dian country. Our departure upon so great an errand as the plant 
 ing of Christianity in the wilderness about an hundred miles be 
 yond any settlement of Christian people drew the attention of the 
 whole town. And the Rev. Mr. Edwards, his wife and others ac 
 companied us a considerable distance into the words toward Kin- 
 derhook." The end of their journey seems to have been Onoh- 
 quaga f on the Susquehannna. 
 
 These men found among the Indians a wish for a prohibitory 
 liquor-law. Mr. Woodbridge represents J Indians as desiring to 
 say to the governor, "My brother, I would have you tell the great 
 men at Albany, Skenectetee and Skohary not to bring us any 
 more rum." 
 
 Mr. Hawley s stay in New York could not have been a long 
 one. "I was ordained in the Old South meeting-house (Boston) 
 81st Juty, 1754." Immediately thereafter he removed again to 
 Stockbridge. After he was driven from this place by Colonel Wil- 
 liams s machinations he labored, according to E. W. B. Canning, 
 among the Indians in New York until the outbreak of the Revolu 
 tionary War. Then he served as chaplain in the colonial army. 
 Died at the age of eighty years, 1807, October 3d. 
 
 As Jonathan Edwards has been again mentioned, we may here 
 give the date of the dismissing council at Northampton : 1750, 
 JUmuiy "Qtti.f TTi. was installed at Stockbridge 8th of August, 
 1751. The council by which he was advised to go to Princeton 
 met 1758, January 4th. 
 
 Under date of 1890, July 3d, Miss Sarah E. Marsh expressly 
 states, doubtless from information derived through her father, that 
 Metoxen and his party from Indiana came to Green Bay in 1822. 
 
 f NOTE. Doubtless the "Onohoghwage" named above. 
 | NOTE. In a letter to Governor Sir William Johnson, dated at Albany, 
 1753, June 26th. 
 
 NOTE. Schenectady and Skoharie. 
 
ADDENDA. 55 
 
 She mentions also a Mimsee pagan family who- came from New 
 York that same year. It is not likely that they came alone. We 
 may conclude then that, as M r. Ellis says, a party of emigrants did 
 come from New York that autumn, f The family that Miss Marsh 
 mentions became Christians. They took the name of Scott. After 
 the early death of their son Cosen, who was converted in 1837, Mr. 
 Marsh, deeply moved by the young man s religious experience, 
 made it the subject of a published narrative. 
 
 It may have been noticed that the Indian church and mission of 
 early years in Wisconsin are sometimes spoken of as Congregation 
 al and sometimes as Presbyterian. Doubtless the church was orig 
 inally Congregational. In New York it may have become con 
 nected, according to the "plan of union" with some presbytery. We 
 have seen what was its relationship here. It was successively con 
 nected with the Madison and Winnebago local conventions. At 
 the organization of the former, 1846, November 17th, it was repre 
 sented by Austin E. Quinney as delegate. Rev. Jesse Miner is 
 spoken of as a Presbyterian by his daughter, and such was Mr. 
 Marsh s denominational preference also. For he was one of those 
 who in the autumn of 1851 helped organize the (new school) pres 
 bytery of Columbus. 
 
 Of the removal to the present Stockbridge reservation Mrs, 
 Slingerland wrote (1891, January 6th): "My husband and I came 
 here in 1857, in February. We were on the road with sleighs two 
 days, the 14th and 15th. The rest of the tribe came as they could. 
 The last came two years after the treaty was made. From dates 
 which I have we had been here some six or seven years before the 
 Methodist church was organized, in 1863-4. But from the time we 
 came we met together for Sabbath services every Sabbath and for 
 Thursday prayer meetings. * * * * The Methodist 
 church continued until th* present Presbyterian church was organ 
 ized." 
 
 Mr. Slingerland was ordained by the presbytery of Winnebago 
 probably about the time the church was reorganized under the 
 present form. "For thirty years," his wife wrote, "we enjoyed the 
 
 t See page twenty-two. , 
 
56 ADDENDA. 
 
 training of the children, not only in the sciences but in moral and 
 religious principles. Mr. Slingerland would teach the school from 
 New Year s day to the last of April, Then I would take the school 
 until Christmas." Thus Mrs. Slingerland wrote under date of 1890 r 
 September 19th. 
 
 Mr. Slingerland was born, 181 8 T February 6th. His father was 
 a white man, his mother a Muh-he-ka-ne-ew. The son was educat 
 ed at Dartmouth, Owing to the fact that he was an Indian he pro 
 bably received, both there and at Bangor, more attention than was 
 good for him. It is said that he was somewhat of a- ladies pet. 
 At the time of his marriage in 1852, himself and wife were members 
 of the church of Neenah. f Whether or not he ever made that 
 place his home 1 do not know. Were his good wife living, she 
 died last year in Minnesota, it would perhaps grieve her to have 
 me leave unsaid some of the things she so sincerely believed con 
 cerning him. And 1 dare not say that she did not have good rea 
 sons for her belief. Mr. Slingerland died 1884, June 5th, 
 
 Miss Quinney, Wisconsin s first school mistress, J was ed 
 ucated at Clinton, New York, and at Cornwall, Connecticut. At 
 the latter place she spent six years. It was in 1828 that she began 
 to teach the mission school at Statesburg, probably, as I have 
 said, the first free school in Wisconsin. 
 
 "The Hon. E. S. Miner of Necedah, one of her pupils, says 
 that she was a better teacher than the average of teachers to-day. 
 Her methods, many of them, were similar to those of the present 
 day. The pupils were mostly Indian children, but the language 
 used was English. Daboll and Smith s arithmetic, Webster s 
 spelling book, the old English reader, Columbian orator and Wood- 
 bridge s geography were her text books. There was no Wisconsin 
 then, all Michigan on both sides of the lake. The Indians were 
 poor in mathematics, but excelled in penmanship. She rarely 
 
 t NOTE. Congregational at first, now Presbyterian. 
 
 t NOTE. In this same year, according to Secretary R. G. Thwaites, a Miss 
 Caroline Russell taught at Shanty town, an early settlement whose site is near 
 the present city of Green Bay. 
 
 NOTE. Son ef Rev. Jesse Miner and member (1871-2) of the Wisconsin 
 senate. 
 
ADDENDA. 57 
 
 whipped; opened her school with prayer. It was modeled after 
 the best public schools of New England at that time. The school 
 was in connection with a Presbyterian mission. She refused to 
 marry the sheriff of Brown county; too proud to marry a w*hite man, 
 she married an Indian minister, and lived to a good old age in Wis 
 consin. Sixty-three years finds great improvements in the school 
 system of Wisconsin, but whether a child at present gets any bet 
 ter knowledge of the elementary branches during the first ten years 
 of his life than he did then is doubted." 
 
 To the above, from the <; Door county Advocate," may be add 
 ed paragraphs from an article f by Superintendent Henry 
 Severin of New Ho] stein, Calumet county: 
 
 "Miss Quinney was highly respected by the whites, and moved 
 in their best society at Fort Howard. She married Daniel 
 Adams, a Methodist clergyman. Mr. Adams was a Mohawk In 
 dian, and at that time a missionary to the Oneidas, and is spoken 
 of as a pious and intelligent man. With him she removed to Mis 
 souri, where he became pastor to a band of Senecas. After his 
 death she became the wife of a Cherokee editor, with whom, after 
 some years, she returned to her farm in Stockbridge, which her son J 
 has lately sacrificed in order to push a claim that his kinsmen be 
 lieve they have against the United States. Here she died about 
 eight years ago. 
 
 "About one mile north of the little village of Stockbridge on the 
 east shore of Lake Winnebago, is a small graveyard. In the midst 
 of monuments telling of sachems and other notables of the Stock- 
 bridges, is a little mound of turf with a few scanty flower bushes 
 upon it: it covers the remains of Electa Quinney, Wisconsin s First 
 Teacher." 
 
 In connection with this subject of early schools the second note 
 on page twenty-seven contains certain errors. Thomas S. Johnson 
 of Onondago, New York, was probably the first man who taught 
 school at Green Bay and so the first to teach within the present 
 
 t NOTE. Wisconsin Journal of Education, December, 189h 
 
 t NOTE. John Clark Adams. 
 
 NOTE. "She was born," Mr. Severin says, "about eighty-seven years 
 ago. * * * * First taught school among the Indians in New 
 York." 
 
58 ADDENDA. 
 
 limits of Wisconsin. His agreement with those who became his 
 patrons was "to teach reading, writing, arithmetic and the English 
 language, during the space of nine months from this date" (the 
 10th of November, 1817 ).f 
 
 The slaves whom the writer had in mind were brought by a 
 Mr. Goodell to Green Bay and hidden there in the belfry of the 
 church by Pastor and Mrs. Porter. That was probably in 1855. 
 See page forty-five. 
 
 The "six wars" were Queen Anne s, King George s, the French 
 and Indian, the Revolution, the second war with Britain and the 
 pro-slavery rebellion. See page forty-five. 
 
 The use of the Gregorian calendar was legally established in 
 Great Britain and her colonies by enacting that the day following 
 the 2nd of September, 1752, should be accounted the 14th of that 
 month. In speaking of Dr. Bellamy s letter I should have said 
 that the date thereof is probably new style, not old. J 
 
 A story told by Mrs. Benson needs no comment : An Indian, 
 having been refused credit for whisky, filled his jug with water 
 and rowed past where Mr. Marsh was standing on the lake shore. 
 The good missionary entreated the Indian to pour out the (suppos 
 ed) whisky, and finally offered him a dollar if he would do so. 
 This the Indian did and, as the water had not taken the smell of 
 whisky from the jug, Mr. Marsh was deceived and paid the dollar. 
 With the money the Indian returned to the saloon keeper and got 
 for cash what he could not get on credit. 
 
 t NOTE. Of Jacobs or, rather, "J. Bte. S. Jacobs," as he wrote his name, 
 the "S." being for Ste., or St., I feel certain of little save that morally and oth 
 erwise he was totally unfitted to be a teacher. 
 
 J NOTE. Other errata should be mentioned : "These" for "those," intro 
 duction, page xiv, twelfth line ;"Thackeray" for the mis spelling on page seven; 
 "whoever" for "wherever," page sixteen, second note; and the corrected 
 possessive "Chicks s" on page forty. "York money," says Professor A. L. 
 Perry, "was issued at an avowed discount of twenty-five per cent." Seepage 
 eight. 
 
INDEX. 
 
 Page. 
 
 Abraham (a Mimsee), 19 
 
 Adams, Daniel 57 
 
 Adams, John Clark 57 
 
 Adams, Sabra Howes 41 
 
 Albany, 3, 8, 54 
 
 Albany county, 26 
 
 Algonkin, 2 
 
 Alps, 29 
 
 Ambler, Augustas T. 26 
 
 America, 45 
 American Board, 
 
 xiv, 30, 34, 35 ? 42 
 
 ] 
 
 Bangor seminary, 40, 56 
 
 Barber, Abel Lester 34 
 
 Basel, 29 
 
 Bellamy, Joseph 13, 58 
 
 Belcher, Governor Jonathan 2, 4 
 Beloit college, xiii 
 
 Bennett, George Thomas 26 
 Benson, Rev. H. H. 41 
 
 Benson, Mrs. H. H. 42, 58 
 
 Berkshire county, 2 
 
 Bethlem, 13 
 
 Black Hawk, 36 
 
 Blaisdell, Prof. J. J. xiii, xiv 
 Board of Commissioners for 
 Indian Affairs, 1 
 
 ( 
 
 Cades, 23 
 
 Cadle, Rev. Richard Fish 29 
 Calhoun, John Caldwell 22 
 Camp, Rev. C. W. xiv 
 
 Canada, 15, 19, 27, 39 
 
 Canning, E. W. B. 
 
 9,10,13,16,54 
 
 Page. 
 American Board, Mission 
 
 house of the 27 
 
 American Missionary Asso 
 ciation, 18 
 Appenoose, 37 
 Andover seminary, xiv 
 Ark of the Covenant, 28 
 Army, Union 44 
 Arnold, Benedict 15 
 Aupaumut, Hendrick 19, 20, 27 
 Ayscouth, Rev. Dr. Francis 
 
 xiii, 7, 27, 53 
 t 
 
 Boston, 2, 13 
 
 Boyd, James Madison 26, 31 
 Bradley, Isaac S. xiii 
 
 Brainerd, David 8, 9, 11 
 
 Brothertown settlement, 17 
 
 Brothertowns, 16, 27 
 
 Brown county, 57 
 
 Brunson, Rev. Alfred 30 
 
 Bull, Rev. Nehemiah 3 
 
 Burgoyne, 15 
 
 Burgoyne s surrender, 19 
 
 Bushnell, Horace ^ xi 
 
 Buttes de Morte, 35 
 
 Carlisle, 7 
 
 Cayugas, 44 
 
 Cedar Hill, 26 
 
 Chalemuc, 2 
 
 Charles, Cornelius S. 30 
 "Charles, Landgrave of 
 
 Hesse, Denmark/ 28 
 
INDEX. 
 
 Puge. 
 
 Champlain, Lake ix 
 
 Cheekthaukon, Jacob 30 
 
 Chequamegon Bay, xii 
 
 Cherokee editor, 57 
 
 Chicago, 23 
 
 Chicks, J. N. 40, 48, 58 
 
 Childs, "Colonel" Ebenezer 26 
 Choctaws, 26 
 
 Christianity, obstacles to 26 
 Clapp, Rev. Luther xiv 
 
 Clay, 39 
 
 Clinton, 19, 56 
 
 Clinton, Governor De Witt 24 
 Clinton, Rev. O. P. 42 
 
 Cohahatatea, 2 
 
 Congregation alists, 21 
 
 Congregational mission , 40 
 Cook s Corners, Baptist 
 
 church of 20 
 
 Constitution of Stockbvidge 
 
 and Munsee tribe 48, 49 
 
 Page. 
 
 Colloden, 7 
 
 Colton, Rev. Calvin 
 
 7, 27, 28, 29, 43 
 
 Columbus, presbytery of 22 
 Commissioners, Board of, for 
 
 Indian Affairs 1 
 
 Comnmck, Thomas 16 
 
 Congress, vii, 40 
 
 Congress, Continental 15 
 
 Conkepot, 1 
 
 Connecticut, 6, 10, 13, 22, 27 
 Convention, Presbyterian and 
 
 Congregational 
 
 vii, xiii, 39, 42. 43. 
 Coram, Thomas, xiii, 53 
 
 Cornwall, 56 
 
 Crete, Nebraska, xiii 
 
 Cumberland, Duke of 7 
 
 Cumberland Presbyterians 35 
 Cutler, Colonel (Captain 
 
 Enos?) 35 
 
 Dakotahs, 29 
 
 Dartmouth college, 17, 56 
 
 Davidson, J. N. xiii 
 
 Davenport, Mr. 36 
 
 Deerfield. 4 
 Delaware Indians, 
 
 viii, 2, 9, 18, 19, 20, 21, 31 
 
 Delaware river, viii, 9 
 
 Denton, Rev. Samuel 30 
 Des Moines river, 
 
 Detroit, 31 
 
 Dickinson, "General" Wil 
 liam 26 
 Doane college, xiii 
 "Door County Advocate" 58 
 Downer college, xiii 
 Durrie, Daniel Steele xiii 
 Dutch traders, 2 
 Dutch settlers, 5, 10 
 D wight, President Timothy 
 (the elder) of Yale, 1, 18 
 
 Education, Wisconsin Jour 
 nal of 57 
 
 Edwards, Jerusha 9 
 
 Edwards, Jonathan (the el 
 der) xii, 2, 9, 12, 13, 14, 15,23, 54 
 
 Edwards, Jonathan (the 
 younger) xii, 1 
 
 Edwards, Timothy 15 
 
 Ellis, A. G. 22, 55 
 
 EJskwatawa, 19 
 
 Ely, Edward F. 31 
 
 England, 17 
 
 English (and colonists) 12 
 
 Episcopal mission, 26, 29 
 
 Episcopalians 45 
 
INDEX. 
 
 61 
 
 Farmingtons, 
 
 Field, Cyrus VV. 
 
 Field, David Dudley, D. D. 
 
 Field, Justice Stephen J. 
 
 Fisher, Rev. Thomas Knox 
 
 Fond du Lac, 
 
 Fort Howard, 
 
 Fox river, 
 
 Fox tribe, 
 
 Page. 
 
 16 
 6 
 2 
 6 
 
 44 
 xiii 
 22, 58 
 
 22, 24, 27, 44 
 31 
 
 Page. 
 
 Foxes 36 
 
 Freedom of the Human Will, 
 
 treatise on 14 
 
 Frederick, Prince of Wales 7, 53 
 French and Indian war, 12, 58 
 French, the 2, 35 
 
 Fugitive slaves, 45. 58 
 
 Fur company, American 36, 38 
 
 Galena, 37 
 
 Gavin. Rev. Daniel 29, 30 
 
 George II., 58 
 
 George III., 7, 17 
 
 Goodell, Mr. 58 
 
 Grand Cakalin, 31 
 
 Grand Crossing, 25 
 
 Grand Kaukaulin, 22, 23 
 
 Grand Kakalin, 22 
 
 Grande Kawkawlin, 27 
 
 Great Barrington, 2, 3, 10, 12 
 Great Britain, 17, 58 
 
 Green Bay, 2, 22, 23, 25, 27, 29, 
 31,34,38,39,54,56,57,58 
 Green Bay church, 39 
 
 Greene. Secretary David 31 
 Gregorian calendar, 58 
 
 Gresham, x 
 
 Hall, Chauncey 31, 34, 39 
 
 Hampton, 7 
 
 Harding, Rev. John W. 6 
 
 Harrison, General W. H. 20 
 
 Hartford, 27 
 
 Harvard college, 7 
 
 Hatfield, 4 
 
 Haug, Thomas H. 45 
 
 Hawley, Rev. Gideon 13, 53 
 
 Hendrick, (Aupaumut) 20 
 
 Hendrick, Solomon U. 19, 20 
 
 Hendrick, Thomas T. 30 
 
 Hesse Darmstadt 28 
 
 Hoard, William Dempster 17 
 Hollis, Rev. Isaac 7, 8, 10, 13 
 Hollis, Thomas 7 
 
 Hopkins, Rev. Samuel 
 
 1,2,3,4,11 
 Hopkins, Rev. Samuel (the 
 
 younger) 12 
 
 Housatonic, 7, 53 
 
 Housatonic riyer, 1 
 
 Housatonics, 1 
 
 Hudson Bay, 10 
 
 Hudson river, 2 
 
 Hughes, J. V. xi, 45 
 
 Illinois, 25 
 
 Indiana; 19,20,21,22,54 
 
 Indians, New York act for 
 bidding sale of liquor to 18 
 Indians (Boston) society for 
 propagating the Gospel 
 among 18 
 
 Indian church, 
 "Indian Town," 
 "Indian ring," 
 Iroquois, 
 
 1 
 4 
 
 13,15 
 2, 10, 39, 54 
 
62 
 
 INDEX. 
 
 Page. 
 
 Jacobs, Jean Baptiste 27, 58 
 
 Jefferson, President 19, 20 
 
 Jersey campaigns, 15 
 
 Jesuits, French 44 
 
 Johnson, Thomas S. 57 
 
 Johnson, Sir William 
 Jones, J. P. 
 Jones, Miss Electa 
 Jourdan, Timothy T. 
 
 K 
 
 Kananjohary, 53 
 
 Kansas, 39 
 
 Kaukauna, 25, 26 
 Kaunaumeek, 8, 9, 11 
 Kellogg, Captain Martin 10 
 
 Kent, 6 
 
 Kent, Chancellor James 24 
 
 Ke-o : kuck (Ke-o-kuk) 36 
 
 Page. 
 
 54 
 
 42 
 
 2, 17 21 
 
 30,48 
 
 Keshena, xi 
 
 Kinderhook, 54 
 
 King Ben, vii 
 
 Konkapot, 1, 2, 3, 4, 5, 6 
 
 Konkapot , Catherine 5 
 
 Konkapot, Mary 5 
 
 Konkaput, Aaron 48 
 
 La Pointe, xii 
 Ladwig, Nicolaus 6 
 Lake Harriet, 29 
 Lake Superior Congregation 
 al Club, xii 
 Land company (Ogden), 39 
 Leavitt, Orpha E. xiii 
 
 Lebanon, 8 
 Leni-Lennappes, 
 
 Livingstone manor, 10 
 
 London, 7, 27, 28 
 
 Longmeadow, 2, 6, 11 
 
 Louis II., 28 
 
 1VE 
 
 Mackinaw, 30, 31, 34 
 
 Madison convention, 55 
 
 Madison county, 16, 20 
 
 Madeline Island, xii 
 
 Mahal we, 4 
 
 Mahecanittuck, 2 
 
 Manhattan, ix 
 
 Manhattas, ix 
 
 Marquette, 29 
 
 Marsh, Miss S. E. 27, 54, 55 
 Marsh, Mrs. 41 
 
 Marsh, Rev. Cutting xi, xiv, 17, 
 20, 27, 31. 32, 33, 35, 38, 40, 42, 
 55,58 
 
 Massachusetts, 1, 2, 6, 9, 10, 12, 
 15, 17, 18, 44 
 
 Menomonee reservation, 48, 49 
 Menomonees, xi, 22, 35 
 
 Methodist church, 44, 55 
 
 Methodist services, 40 
 
 Metoxen, John 19, 20, 21, 22, 23, 
 
 25, 30, 33, 35, 36, 37, 39, 44, 54 
 Miamis, 19 
 
 Michigan, 31, 56 
 
 Michigan, Lake 22 
 
 Miller, Andrew 30 
 
 Miller, Josiah W. 30 
 
 Miller, Samuel A. 30, 42 
 
 Miller, W. G. 40 
 
 Milwaukee, 34 
 
 Milwaukee Lake Shore and 
 
 Western railway, 26 
 
 "Milwaukee Sentinel," xii 
 
 Miner, E. S. 56 
 
 Miner, Rev. Jesse 
 
 24, 25, 26, 27, 55, 56 
 Minneapolis, 
 Minnesota, 30, 31, 56 
 
"Missionary Herald," 
 
 21, 24, 32, 39, 40 
 Missionary Society, United 
 
 Domestic 24 
 
 Missionary Society, Ameri 
 can Home xi, 24, 34 
 Missionary Society, Congre 
 gational Home 24 
 "Missions on Cnequamegon 
 
 Bay," xii 
 
 Mississippi, 31, 33, 35, 38, 39 
 Mississippi, Upper 29 
 
 Missouri, 29, 39 
 
 Mohawks, 3, 13, 53, 57 
 
 Moheakunnuk, 19, 24 
 
 Mohegans, viii, ix, 16 
 
 Mohegan or Mohican, 2 
 
 Mohigans or Mohicans, 6 
 
 Moh-he-con-neew, 49 
 
 INDEX. 
 
 Page. 
 
 Moh-he-con-news, 
 
 63 
 
 rage. 
 
 48 
 2 
 
 16 
 6 
 
 17 
 
 Mohicannettuck, 
 
 Montauks, 
 
 Moravians, 
 
 More s charity school, 
 
 Morse, Jedidiah, D. D. 
 
 18, 20, 22, 44 
 
 Moshuebee, 15 
 
 Muh-he-con-new, ix 
 
 Muh-he-con-nuk, 1,2,9, 16,48,49 
 Muh- he-k a- ne-ew, 
 
 vii, xii, 1, 25, 56 
 
 Muh-he-ka-ne-ok, x, 1,2, 11, 14, 
 17, 22, 41, 44, 45 
 (Different forms of the 
 
 above name) 1 
 
 Muh-he-ka-ne-uw, 1 
 
 Mimsee, 19, 49, 55 
 
 Munsees, viii, 22, 24, 39, 49 
 
 N 
 
 Nanticokes (Nahanticks) 16 
 
 Narragansetts, viii, 16 
 
 Nau-nau-neek-nuk, David vii 
 Nebraska, xiii, 29 
 
 Necedah, 56 
 
 Neenah, 56 
 
 "Negro Slavery in Wisconsin" xii 
 Nehaiwe, 4 
 
 Newbury, Oliver 31 
 
 New England, 7, 9, 12, 29, 57 
 New Haven, 4, 22 
 
 New Holstein, 57 
 
 New Jersey, 4, 9, 14 
 
 New Stockbridge, 16, 17, 18 
 New Stockbridgo church, 24 
 
 New York, 2, 6, 8, 10, 13, 15, 16, 
 
 17, 18, 19, 20, 22, 24, 26, 39, 44, 
 
 49, 54, 55, 57 
 
 New York city, 24 
 
 "New York Indians," 22 
 
 Newington, 10 
 
 Niagara, 12 
 
 Ninham, Daniel (or Abra 
 
 ham) 15 
 
 Norcross, Rev. L. P. 39, 41, 43 
 Northampton, 9, 12, 14 
 
 Northern Missionary Society, 22 
 "Northwestern Congrega- 
 
 tionalist," xii 
 
 Norwegian mother, x 
 
 O 
 
 Occum Rev. Samson 17 
 
 Ogden Land company. 39 
 
 Ohio, 37 
 
 Ohio, presbytery of 21 
 Old South meeting-house, 54 
 
 Oliver Newbury (boat) 31 
 
 Ojibway mission, 21 
 
 Oneida, 21 
 
 Oneidas, 13, 16, 26, 53, 57 
 
 Oueida county, 16 
 
 Onohoghwage, 53, 54 
 
 Onondago, 57 
 
 Onondagoes, 44 
 
 Oshkosh, x 
 
 "Our Church Work," xii 
 
64 
 
 INDEX. 
 
 "Panoplist," The 
 
 Patchgatcock, 
 
 Pennsylvania, 
 
 Penobscot, 
 
 Penobscots, 
 
 Pequots, 
 
 Perrot, Nicholas 
 
 Page. 
 
 21 
 
 6 
 6 
 
 viii 
 viii 
 viii 
 29 
 
 Perry, Professor Arthur La 
 tham 13, 58 
 Peters, Ziba T. 48 
 Phelps, William . 37 
 Philadelphia, 17 
 Pine Bend, 36 
 Piqua, 21 
 Pooh-poo-ntic (Poo-poo-nah) 3, 5 
 Pon-poon-haut, 48 
 
 Page. 
 
 Portage. 36 
 
 Porter, Rev. Jeremiah, I). D. 
 
 xiv, 39 
 Prairie du Chien, 
 
 26, 27, 29, 30, 35, 36 
 Preacher, The 14 
 
 Presbyterians, 21 
 
 Presbyterian church, 44, 55 
 
 Presbyterian mission, 57 
 
 Protestant sermon, first in 
 
 Wisconsin 22 
 
 Protestant church-building ; 
 
 first in Wisconsin, 25 
 
 Princeton, 14, 54 
 
 Puritan church, 26 
 
 Puritan, 44 
 
 Queen Anne, 59 
 
 Quinney, Austin E. 19, 30, 55 
 Quinney, Miss Electa W. 
 
 27, 56, 57 
 
 Quinney, John W. 
 
 vii, ix, 24, 30, 39, 44 
 
 Red River, x, 44 
 
 Red Wing, 30 
 
 Reidsville, vii 
 
 Revolution, American 15, 16, 19 
 Revolutionary war, 13 
 
 Rhine, 29 
 
 River Indians, xi, 1, 2 
 
 Rock Island, 36 
 
 Romanists, 25 
 
 Rome, church of xii 
 
 Royce, Miss Nancy 19 
 
 Russell, Caroline 56 
 
 Sac village, 35 
 
 Sacs, 31, 36, 37 
 
 Sandy Lake, 31 
 
 Schenectady, 54 
 
 Schoolmistress, first in Wis 
 consin, 27 
 Scott s commentary, 21 
 Scott, Cosen 55 
 Scharfs History, J. Thomas 6 
 Scotland, honorable society 2, 17 
 Senecas, 44, 57 
 Sergeant, John (elder) viii, xii, 3, 
 4,5,6,8,9,10,11,1213,28,53 
 
 Sergeant, John (younger) 15, 17. 
 18, 19, 20, 21, 23, 24 
 Severin, H. 57 
 
 Shantytown, 26, 56 
 
 Shawano, x, xi, xii 
 
 Shawano county, 43 
 
 JShawnees, 9 
 
 Sheffield, 1 
 
 Shekomeko, 6 
 
 Shirley, Governor William, 
 
 of Massachusetts 12 
 
 Signers of constitution, 52 
 
 Sincoe, Lieut.-Col. 15 
 
INDEX. 
 
 65 
 
 J age. 
 
 Six Nations, 10, 17, 39 
 
 Sioux, 29 
 
 Skatekook, 1 
 
 Skoharie, 54 
 
 Slaves, fugitive 45, 58 
 
 Sliugerland, Rev. Jeremiah 
 
 28, 40, 41, 42, 44, 55, 56 
 Slingerland, Mrs. Sarah J. 
 
 28, 55, 56 
 
 Smith, John Y. 25, 26 
 
 Society in Scotland, for the 
 propagation of Christian 
 knowledge, 2 
 
 South Kaukauna, 20, 22, 24 
 "Southern Congregational- 
 
 ist," xii 
 
 Springfield, 2 
 
 "Stabber," The 36, 37 
 
 Statesburg, 
 
 20, 24, 26. 29, 30, 31. 56 
 St. Chrishona, 29 
 
 St. Jacobs, J. B. 58 
 
 Page. 
 
 Straum, Louis 29 
 
 Stevens, Rev. Jedidiah Dvvight 
 
 27, 28, 29, 30, 31 
 
 Stevens, Miss Lucy C. 30 
 
 Stockbridges, vii, xi, 2, 15, 17, 
 
 19, 20, 22, 24, 25, 26, 27, 28, 32, 
 37, 38, 39, 40, 42, 45, 48, 49 
 Stockbridge, church of vii, 17 
 Stockbridge Indian church, 
 
 1, 12. 39, 54 
 
 Stockbridge, England, 6 
 
 Stockbridge, Massachusetts, 
 
 viii, ix, 2, 4, 6, 7, 8, 9, 10, 11, 
 12, 13, 14, 16, 43, 53, 54 
 Stockbridge, Wisconsin, 
 
 x, xi, 23, 34, 35, 40, 42, 44, 55, 57 
 Storm, Miss Helen C. 23 
 
 Stoughton, xiii 
 
 Susquehannah, 9, 54 
 
 Stowe, Mrs. Harriet Beecher 1 
 Switzerland, 29 
 
 T 
 
 Tanner, Dr. H. B. 24 
 Tatepahqsect, 19 
 Tau-taii-yah-com-iiK> wah, xiii 
 Tecurnseh, 19 
 Thackeray, William Make 
 peace, 7 
 Thanksgiving, institution of 19 
 Thor s hammer, 14 
 
 Thwaites, R. G. xiii, 56 
 
 Trempealeau, 29 
 
 Trempealeau county, 30 
 
 Trinity college, 27 
 
 Turkey, Dennis xiii 
 
 Tuscaroras, 13, 53 
 
 Two Rivers, xiv 
 
 Umpachene, 2, 4, 5 
 
 Union army, 44 
 
 Union college. 1 
 
 United States, xiii. 15, 26, 49, 57 
 
 United States government, 
 
 22, 30, 35 
 
 United States, Congress of vii 
 Utica, 16 
 
 W 
 
 Wah ntih-wah-iiKH t. 25 
 
 Wah-pa-sha, 30 
 
 Wah-weh-wee-nee-meew, 27 
 
 Wappecomrnehkoke, 19 
 
 Washington (city), vii 
 
 Washington, General 15, 16 
 Washington, I tvsidcnt IT. 18,20 
 
 Watts, Dr. Isaac 7 
 
 V\ aun-nau-con, vii, ix 
 
 Wauwatosa, 41 
 Wauvvaumpequunnant, John S 
 
 Webster, 39 
 
 Wesley, John 12 
 
 Westfield, 3 
 
INDEX. 
 
 Page. 
 
 West, Rev. Dr. Stephen 14, 15 
 West Springfield, 
 Westchester county. 6 
 
 Whitefield, Rev. Geo. 12 
 
 Whitney, Mrs. M. A. 25 
 
 Whittier, John Greenleaf 14 
 White Plains, 15 
 
 White River, 19, 20 ; 21, 22 
 
 Wilder, Rev. S. P. xiv 
 
 Wiffiams, A. W. 44 
 
 W T illiams college, 7, 13 
 
 Williams, Col. Ephraim, 
 
 (senior) 7,13,54 
 
 Williams, Eleazar 2, 29 
 
 Williams, Stephen D. D. 
 
 2, 3, 4, 5 
 
 Williamson, Thomas S. 36, 37 
 Winnebago convention, 55 
 
 do Fort 34 
 
 do Lake 
 
 xi, 22, 40, 43, 44, 57 
 
 Page. 
 
 Winnebago, presbytery of 55 
 
 Winnebago Reservation, 42 
 
 Winnebagoes, 22, 35 
 
 Winoua, 30 
 
 Wisconsin, vii, xi, xii, xiii, 1, 17, 
 
 19, 20, 21, 22, 23, 24, 25, 
 
 26, 27, 29, 34. 36, 39, 43, 
 
 48, 49, 55, 57, 58 
 
 do State Historical 
 
 Collections, Vol. II. 22 
 
 do do Vol. IV. 16 
 
 do do Vol. VII. (p. 453) 26 
 
 do do Vol. XII. xii 
 
 do State Historical 
 
 Society, xii, 15 
 
 do presbytery of vii 
 
 Wnahktukook, 1 
 
 Wood, James 6 
 
 Woodbridge, Timothy 
 
 4, 10, 12, 13, 54 
 Wolf River, x, 44, 48, 49 
 
 Yale college, 
 Yoccum, John 
 
 3, 4 I York money, 
 
 48 
 
 8,58 
 
 Zinzendorf, Count von 
 
 <TB R A R >- 
 
 v or THE 
 
 EB 
 
 01 
 
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