Pioneers and Founders. Yonge Charlotte Mary

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      He likewise sustained a great loss in his friend Mr. Shepard, who had worked with him with equal devotion and enthusiasm, but this loss really led to the fulfilment of his wishes, for Mr. Shepard’s papers were sent home, and aroused such an interest in Calamy and others of the devout ministers in London, that the needs of the Indians of New England were brought before Parliament, and an ordinance was passed on the 27th of July, 1649, for the advancement of civilization and Christianity among them.  Then a corporation was instituted, entitled the Society for the Propagation of the Gospel in New England, of which Judge Street was the first president, and Mr. Henry Ashurst the first treasurer, with powers to receive the collections that the ministers in every parish were exhorted to make by authority of Parliament, backed up by letters from the two Universities.

      There was a good deal of opposition; people fancied it a new plan of getting money for Government, and were not at all interested about the Indians, but money enough was collected to purchase lands worth about 500l. or 600l. a year, by way of foundation, at a time when the property of Cavaliers was going cheap, and the Society was able to undertake the cost of printing Eliot’s Bible, as well as of building him an Indian college, of paying his teachers, and of supplying the greatly needed tools and other necessaries for his much-desired station.

      Still there was a great deal of difficulty and opposition, from the English dislike and contempt for the Indians, who were judged en masse by the degraded ones who loitered about the settlements, begging and drinking; as well as from the Powaws or medicine men who found their dupes escaping, and tried to terrify them by every means by which it was possible to work upon their superstition.  The Sachems, likewise, were finding out that Christians were less under their tyranny since they had had a higher standard, and many opposed Eliot violently, trying to drive him from their villages with threats and menacing gestures, but he calmly answered, “I am engaged in the work of God, and God is with me.  I fear not all the Sachems in the country.  I shall go on with my work.  Touch me if you dare;” nor did he ever fail to keep the most angry in check while he was present, though they hated him greatly.  Uncas, the chief of the Mohicans, made a regular complaint to Government that Eliot and his colleagues prayed by name for the conversion of the Mohicans and Narragansets.  Even Cutshamakin, when he heard of the project of an Indian town, broke out against it with such fury, that all the men in favour of it cowered and slunk away from his furious howls and gesticulations.  Mr. Eliot was left alone to confront him, and looking steadily at him told him that, as this was God’s work, no fear of him should hinder it.  The savage quailed before him, but afterwards came to him and stated that his objection was that the praying Indians did not pay him their tribute.  Eliot kindly answered that this had been complained of before, and that he had preached a sermon enforcing this duty upon the tribe.

      The words were good, said Cutshamakin, but the Indians would not obey them.  So Mr. Eliot, after consultation with the ministers and elders in Boston, invited the Indians who understood English to hear a sermon there, and in it the duty of rendering to all their due was fully enforced.  Afterwards, however, the Indians came forward declaring themselves much surprised and mortified at being accused of not paying their just duty to their chief; and they specified the service and gifts: each had rendered twenty bushels of corn, six bushels of rye, fifteen deer, days spent in hunting, the building of a wigwam, reclaiming two acres of land; and the amount when added up amazed Mr. Eliot.  At his next lecture, then, he took for his text the rejection by the Saviour of all the kingdoms of the world, and personally applied it to Cutshamakin, reproaching him with lust of power and worldly ambition, and warning him that Satan was tempting him to give up the faith for the sake of recovering his arbitrary power.  The discourse and the conversation that followed again melted the Sachem, and he repented and retracted, although he continued an unsafe and unstable man.

      At length, in 1651, Mr. Eliot was able to convene his praying Indians and with them lay the foundation of a town on the banks of Charles River, about eighteen miles to the south-west of Boston.  The spot, as he believed, had been indicated to him in answer to prayer, and they named it Natick, or the place of hills.  The inhabitants of Nonantum removed thither, and the work was put in hand.  A bridge, eighty feet long and nine feet wide, had already been laid across the river, entirely by Indian workmen, under Mr. Eliot’s superintendence; and the town was laid out in three streets, two on one side of the river and one on the other; the grounds were measured and divided, apple-trees planted, and sowing begun.  The cellars of some of the houses, it is said, remain to the present day.  In the midst was a circular fort, palisaded with trees, and a large house built in the English style, though with only a day or two of help from an English carpenter, the lower part of which was to serve as a place of worship on Sunday, and for a school on other days, the upper part as a wardrobe and storehouse for valuables, and with a room partitioned off, and known as “the prophet’s chamber,” for the use of Mr. Eliot on his visits to the settlement.  Outside were canopies, formed by mats stretched on poles, one for Mr. Eliot and his attendants, another for the men, and a third for the women.  These were apparently to shelter a sort of forum, and likewise to supplement the school-chapel in warm weather.  A few English-built houses were raised; but the Indians found them expensive and troublesome, and preferred the bark wigwams on improved principles.

      The spot was secured to the Indians by the Council of Government, acting under the Commonwealth at home; but the right of local self-government was vested in each township; and Eliot, as the guide of his new settlers, could lead them to what he believed to be a truly scriptural code, such as he longed to see prevail in his native land.  “Oh!” he exclaimed, “the blessed day in England, when the Word of God shall be their Magna Carta and chief law book, and all lawyers must be divines to study the Scripture.”

      His commencement in carrying out this system was to preach Jethro’s advice to Moses, and thence deduce that the Indians should divide themselves into hundreds and into tens, and elect rulers for each division, each tithing man being responsible for the ten under him, each chief of a hundred for the ten tithings.  This was done on the 6th of August, 1651; and Eliot declared that it seemed to him as if he beheld the scattered bones he had spoken of in his first sermon to the Indians, come bone to bone, and a civil political life begin.  His hundreds and tithings were as much suggested by the traditional arrangements of King Alfred as by those of Moses in the wilderness; and his next step was, in like manner, partly founded on Scripture, partly on English history,—namely, the binding his Indians by a solemn covenant to serve the Lord, and ratifying it on a fast-day.  His converts had often asked him why he held none of the great fast-days with them that they saw the English hold, and he had always replied that there was not a sufficient occasion, but he regarded this as truly important enough.  Moreover, a ship containing some supplies, sent by the Society in England, had been wrecked, and the goods, though saved, were damaged.  This he regarded as a frown of Providence and a fruit of sin.  Poor Cutshamakin also was in trouble again, having been drawn into a great revel, where much spirits had been drunk; and his warm though unstable temper always made him ready to serve as a public example of confession and humiliation.  So when, on the 24th of September, 1651, Mr. Eliot had conducted the fast-day service, it began with Cutshamakin’s confession; then three Indians preached and prayed in turn, and Mr. Eliot finally preached on Ezra’s great fast.  There was a pause for rest; then the assembly came together again, and before them Mr. Eliot solemnly recited the terms of the Covenant, by which all were to bind themselves to the service of the Lord, and which included all their principal laws.  He asked them whether they stood to the Covenant.  All the chiefs first bound themselves, then the remainder of the people; a collection was made for the poor; and so ended that “blessed day,” as the happy apostle of the Indians called it.

      When Governor Endicot shortly after visited the place, he was greatly struck with the orderliness and civilization he found there.  “I account this one of the best journeys I have made for many years,” he says.  Many little manufactures were carried on, in particular one of drums, which were used for lack of bells in some of the American settlements, as a summons to come to church.

      There was a native schoolmaster, named Monequassum, СКАЧАТЬ