. — '
 /s£q.^ 

DEDICATION OF MONUMENTS

ERECTED BY THE

MOMVIAI HISTORICAL SOCIETY.

A MEMORIAL

DEDICATION OF MONUMENTS

ERECTED BY THE

MORAVIAN HISTOEICAL SOCIETY,

TO JSIARK THE SITES OP

ANCIENT MISSIONARY STATIONS

NEW YOEK AND CONNECTICUT.

NE-W YORK:
C. B. RICHARDSON,
OFFICE OF THE HISTORICAL MAGAZINE, 348 BROADAVAY.
PHILADELPHIA:
J. B. LIPPINCOTT & CO.
1860.

PHILADELPHIA
COLLINS, PBINTEE.

ILLUSTRATIONS.

I. SHEKOMEKO IN 1145, page 63.

II. WECHQUADNACH LAKE, ok INDIAN POND,
to face page 68.
III. STISSING MOUNTAIN AND HALCYON LAKE,
from Buettner's Monument, to face page 90.
IV. BUETTNER'S MONUMENT, to face page 123.
V. BRUCE AND POWELL'S MONUMENT,
near Wechquadnach Lake, to face page 150.

PEEFACE.

The foUo'sving pages contain an account of the dedi
cation of two monuments, lately erected by the Moravian
Historical Society, on the sites of once flourishing Moravian
mission stations, among the " Ne-w England Indians," in
New York and Connecticut.
The Committee to whom that body intrusted the execu
tion of its project, felt themselves called upon to secure a
record of a historical transaction, and at the same time to
gratify the inquiry and interest known to have been
awakened on the side of the public, as well as among many
individuals more directly concerned. With the preparation
of such a narrative the " Committee on Monuments" charged
the author of this volume. Naturally enough he did not
contemplate inserting the Moravian sacred music, and the
full detail of the ritual of the Moravian Church ; but by
others it was thought proper that the narrative should be a
faithful record of all that passed at scenes deeply interest
ing and impressive, for that thus might best be preserved
forever fresh the very words and tones that in those plea
sant scenes had bound in loving brotherhood the hearts of
those who had gathered together to honor the memory of
men of peace, of faithful soldiers of the cross.
For the historical sketch of the Moravian mission the
author is largely indebted to his esteemed uncle, the Kev.
L. T. Eeichel, of the Elders' Conference of the Brethren's

vm PREFACE.
Church, who made the subject the theme of a public discus
sion, while pastor of the congregation at Litiz, Pa. The
addresses were furnished by the respective speakers ; those
that relate to the Mohican and Wampanoag missions
present many facts not incorporated by Loskiel in his his
tory. To have exhausted all the material at his command
would have enlarged that admirable work to undue limits.
Thus a mine of historical interest was left for others to open,
and from this source, and from papers in the archives in
the Moravian Church at Bethlehem and elsewhere, much
that is new concerning the early condition of the Indian
stations was obtained by those who were, appointed to speak
at the dedication of the monuments.
The sketch of the village of Shekomeko is a fac-simile of
a drawing taken in 1745 ; it belongs to a number of papers
relating to this station, preserved at Bethlehem. The views
of the site of Shekomeko, of Indian Pond and Wechquad
nach, were taken by Mr. George F. Bensell, a meritorious
young artist of Philadelphia, who accompanied a party ot
exploration in June last, and who also was present at the
dedication. Messrs. Lossing Sc Barrett, of New York,
executed the engravings. Mr. Henry C. Wetmore, repre
sentative of Duchess County, in the State Senate of New
York, manifested a deep interest in the subject of this
volume, and was present at the interesting ceremonies on
the occasion of the dedication of the second monument.
W. C. REICHEL.

Bethlehem, Pa., December 15th, 1859.

MORAYIAl^S

NEW YOEK AND CONNECTICUT.

There is scarcely any history which enlists the sympa
thies of the reader more than that of the Moravian Mis
sion among the North American Indians.-^ It relates to
an unfortunate people ; to a scattered people whose de
plorable national calamities have, at last, excited the
commiseration of even their destroyers. There is, per
haps, no sadder history written ; for, it is a continuous
recital of hope and success resulting in disappointment and
disaster ; a quickly- changing scene, in which noon-day
clouds inevitably darken the sky that was serene and clear
in the morning's dawn, and storms sweep over fields white
for the harvest, rudely scattering the ripening grain to the
winds of heaven. And yet, the zeal, the devotion, the pa
tience and Christian love that mark the unobtrusive efforts
of those messengers of peace to the red man, could not have
been greater, had the narrative of their labors come down
to us an uninterrupted succession of triumphs.
It was under peculiar difiiculties that the Moravian mis
sionary commenced his labors among the nomads of this
western world ; and by these difficulties only can the mag
nitude of his work be fairly estimated.
• History of the Mission of the United Brethren among the Indians in
North America, by George Henry Loskiel, 1788. Translated from the
German by Christian Ignatius Latrobe. London, IT 94.
2

6 MORAVIANS IN NEW YORK
At a time when almost the last desperate struggle for
sovereignty was being maintained by the aboriginal pos
sessors of the soil against the aggressive Anglo-Saxon, his
sacred calling was unable to secure him against the op
probrium of the world. The sympathies of his fellow-men
were estranged from the cause of Christian philanthropy in
which he toiled. His designs were misapprehended, his
actions misconstrued, and he himself was reviled for casting
his lot with a hated race, around which romance had not
yet thrown a halo of glory, that might have shed a world-
renowned lustre on his own humble efforts. He stood de
fenceless between the white man and the Indian, an object
of twofold suspicion, and yet the friend of both. Though
striving to live in peace with all men for the sake of the
cause that was designed to promote the interests of human
ity, and the kingdom of the Redeemer, he was drawn from
his cherished seclusion, into the convulsions that changed
the political relations of the land in which he was a stranger
and a sojourner. If his position had before been personally
a dangerous one, it now became involved in most embar
rassing perplexities. Carried away by their first love for
freedom, and dazzled by the brilliant successes that promised
to secure independence to a tributary colony, its inhabitants
forgot the claims of the missionary while they magnified those
of the patriot. In the excitement of victory over a mighty
nation of the earth, the phenomenon of a fellow-being con
tending against spiritual powers for a heavenly kingdom,
appeared to them inexplicable ; and it was left for a more
dispassionate generation to justify the course of the Mora
vian missionary in the political disturbances that agitated
this country towards the close of the last century.
Apart from such baneful external influences, the mission
in which he engaged was one of more than ordinary diffi
culty. It was to a dangerous people — to a race, -svhose

AND CONNECTICUT. 7
angry passions had been rendered fierce above control in
the school of merciless oppression. None knew the failings
of the Indian better than he ; none made more melancholy
experience of his vindictiveness, of the instability of his
character, and of his proneness to gross transgression. He
saw his brethren and sisters, wife and children, fall victims
to the fatal tomahawk. It was here that his patience
needed divine support ; yet even here we see him inspired
with enthusiasm for the rude savage, an enthusiasm that
led him to return good for evil, and to throw the mantle
of charity over all his faults. AVe find him sheltering the
exile in his home; furnishing him with lands and farms,
with cattle and houses and mills, and working by his side
in the field. Time after time, with staff in hand, he shared
the sorrows of the wanderer. Turning his back on the
comforts and refinements of civilized life, he leads the way
into inhospitable wilds, in the vain hope of finding, far from
the habitations of men, peace and rest for his persecuted
brother. His life is one of continual uncertainty, and he
a pilgrim on the face of the earth. He becomes inured
to the vicissitudes of climate and seasons ; familiar with
the storm that roars through the primeval forest, with the
dangers of the swollen stream, with the fatigues of the port
age, with hunger and thirst, with the whoop of the lurking
savage, with the camps of hostile armies, with imprisonment,
and with the blood of innocently butchered brethren. Yet
he remains true to himself, and true to the cause of his
Master, unconsciously exhibiting to posterity an example
of intrepidity, of constancy, of Christian heroism, and faith
in the all- ruling providence of God, that well may claim the
astonishment and admiration of mankind. For more than
a century has the Moravian missionary thus hoped against
hope in his mission among the aborigines of this country,
and yet, at the present day, we find him clinging with a

8 MORAVIANS IN NEW YOEK
tenacity of purpose that is almost unprecedented to a lin
gering few that have outlived the destiny of their race, and
leading them to the waters of Life in the pasture lands of
the St. Lawrence, and along the western tributaries of the
Mississippi. The first efforts on the part of the Moravian Brethren to
bring the Gospel to the Indians of our country were made
in Georgia, whither a colony had immigrated from Saxony
in 1735. They were directed to the Creeks in the neigh
borhood of Savannah, but were of short continuance, ter
minating with the removal of the Brethren, on account of
political difficulties, from Georgia to Pennsylvania in 1740.
In this same year. Christian H. Eauch reached New
York from Marienborn, in Wetteravia, Germany. He was
by a remarkable providence shown a field of labor, and
opened the mission among the Mohicans and kindred tribes
of New York and Connecticut. Three converts from this
people, Shabash, Tabawanemen, and Kiak, the first fruits
from the North American Indians, were received into the
Church of Christ by baptism on the 22d of February, 1742,
and in September following the first congregation of believ
ing Indians was organized at the village of Shekomeko by
Count Zinzendorf, at that time on a visit to his brethren
in Bethlehem and elsewhere in Pennsylvania. From here
the rays of Gospel light penetrated the depths of the
forest eastward, illuminating valley, and lake, and mountain
within the borders of Wechquadnach, Pachgatgoch, and
Potatik. Men of like zeal with himself (Biittner, Mack,
Pyrlseus, Senseman, Bruce, Post, Shaw, Bishop, and others)
were sent to Ranch's assistance. The mission became one
of promise. Four years, however, had scarcely elapsed
when a cloud gathered along the horizon of their peaceful
seclusion, and bigotry and avarice exiled both convert and
missionary — the one from his ancestral home, the other

AND CONNECTICUT. 9
from scenes that were endeared to him as having witnessed
the wonderful displays of a most gracious Providence.
This first exodus of Moravian Indians from Shekomeko
occurred in the spring of 1746. Others gradually repaired
to Bethlehem from Wechquadnach and Pachgatgoch, all of
whom were received with open arms, and in turn rested in
the " huts of peace" (Friedenshiitten). The scattered flock
that preferred persecution to exile was visited in its beloved
haunts by the faithful missionary as late as 1764. Pach
gatgoch was the last Moravian station among the Wam-
panoags of Connecticut, and here was concluded the mission
among the Indians north of the province of Pennsylvania.
The exodus from Shekomeko and the adjacent villages
led to the commencement of an Indian settlement on lands
purchased by the Moravian Brethren for this special pur
pose, a short day's journey northwest of Bethlehem, at the
junction of the Mahony Creek with the Lehigh, or west
branch of the Delaware. This was late in 1746. Hither
were gathered into one fold Mohicans, Wampanoags, and
Delawares, which latter people had been a peculiar object
of the Brethren's Christian labors since their first arrival in
Pennsylvania. The prospect now again brightened. There
was respite from persecution, and a haven safe from the
storm. The temporal and spiritual condition of their foster-
children in the " huts of grace" called forth grateful ac
knowledgments on the part of the missionaries of the
Divine blessing, and Gnadenhiitten became the " crown of
the Indian mission."
But the night of the 24th of November, 1755, dispelled
the hopes and realizations of nine years of anxious toil. It
was on this evening that the mission-house on the Mahony
was beset by hostile Indians, and eleven of the Brethren
and Sisters were either butchered by the tomahawk or
burned in the conflagration of their common home.

10 MORAVIANS IN NEW YORK
Bethlehem again became the asylum of the Indian.
Here, safe from "wars" and the "rumor of wars," the
fugitives from the smoking ruins of Gnadenhiitten passed
the winter of 1756. In the following year, they were trans
ferred to a tract of land near by, and the settlement was
called Nain. Wechquetank, twenty-four miles to the north,
was begun in 1760, and thus there were at this period two
flourishing congregations of Christian Indians in connection
with the Moravian Church. But this prosperity was short
lived, for on the renewal of hostilities between the Indians
of the frontier and the English colonies in 1763, both
settlements became objects of unjust suspicion, and their
inhabitants threatened with extermination. It was at this
critical juncture that the government of Pennsylvania
afforded a place of safety to the persecuted Moravian
Indians in the barracks of Philadelphia.
The year 1765 is the first of twenty-seven years of wan
derings through the wildernesses of Northwestern Pennsyl
vania, Ohio, and the lake countries, which finally brought
the weary remnant to a resting-place and home on British
soil. David Zeisberger was the Moses of this toilsome
exodus. Henceforward, for years, the joys and sorrows
of the mission are identified with this hero, on whom had
descended the mantle of the fathers who were fallen asleep,
and a double portion of their spirit. In early manhood,
while Mack and others were preaching Christ to the Mohi
cans and Delawares, Zeisberger had already done eminent
service for hi's church in its renewed overtures with the Six
Nations, in view of opening a mission within their borders.
He had frequently preached in their dependencies on the
Susquehanna (Shamokin, Wyoming, etc.), where there
abode a mixed population of Delawares, Nanticokes, Sha-
wanose, Mohawks, and Senecas, and also had visited the
great council fire of the Iroquois at Onondaga to treat with

AND CONNECTICUT. 11
them on the ground of the covenant their fathers, in 1742,
had made with Zinzendorf In 1763 we find him on the
north branch of the Susquehanna at the Indian village of
Machwihilusing. Hither it Avas that Providence, in 1765,
directed the remains of the Nain and Wechquetank con
gregations. Here " huts of peace" (Friedenshiitten) were
a second time reared, and the wilderness was made to blos
som as the rose. Friedenshiitten became the mother con
gregation, and the centre of missionary operations in a
new field of labor. In 1767, Zeisberger left this frontier
post of Christianity, and penetrated to the sources of the
Ohio, where the white man was a stranger to the forest-
bound Indian, and at Gosligoshunk, a Delaware village, he
planted the standard of the cross. The result of his suc
cesses here was the establishment of Friedenstadt (town of
peace), on Beaver Creek, in 1770. Thus, there were again
two flourishing congregations of Moravian Indians in the
wilds of Northwestern Pennsylvania, in charge of the mis
sionaries Zeisberger, Heckewelder, Schmick, Rothe, and
others. But the lands on which they dwelt, and which the
labor of their hands had transformed into gardens, were
seized, and they themselves compelled to wander in quest
of new homes. Led on by their teachers, they settled, in
1772, on the banks of the Muskingum, successively at
Schoenbrunn, Gnadenhiitten, Lichtenau, and Salem. Re
mote from the haunts of men, and the strife and turmoil of
the world, they promised themselves a long season of repose
far away in the green forests of the virgin West. But Pro-
¦vidence mysteriously designed them to pass through new
and greater tribulations. The Moravian Indians were sus
pected of plotting against British interests in the struggle
of the colonies for independence. On the 10th of August,
1781, a body of three hundred Wyandot warriors in the
English service, were accordingly sent from Fort Detroit,

l2 MORAVIANS IN NEW YOEK
against the Muskingum mission. The missionaries were
taken prisoners, their houses pillaged, and their spiritual
children ordered to follow them in exile. "Never did
Indians leave a country with more regret, never did they
leave more beautiful settlements." On the llth of October,
they reached the Sandusky, where they were Avantonly left
to flnd a precarious subsistence in an inhospitable wilder
ness. Hence, the missionaries were summoned to Fort
Detroit, to answer the charges that had been preferred
against them. Their honorable acquittal was no equivalent
for the injuries entailed on the cause in which they were
engaged. On the 22d of November, they were again in
the midst of their flock on the Sandusky.
The year 1782 opened; a year ever memorable in the
annals of the Moravian mission, and stained with the blood
of innocents on the page of history. The winter was un
commonly severe, and famine stared the dwellers on the
Sandusky in the face. Three hundred acres of maize which
they had planted and hoed in the fields of the Muskingum,
stood untouched in the husks, save what had fallen to the
share of the famished squirrel, and the hungry turkey.
This they resolved to hai-vest. It was the lawful earnings
of their hands. But the white man thought otherwise. He
ignored the rights of the Indian, deeming him the Canaanite
of the land, and, like the Canaanite of old, ordained to utter
extermination. Early in the month of March, a party of
one hundred and sixty lawless characters, principally from
the banks of the Monongahela, in Western Pennsylvania,
marched to the Muskingum, and fell on the inoffensive
Christian Indians at Gnadenhiitten. Ninety-six of their
number magnified the name of the Lord by patient martyr
dom. " The record of this atrocious deed is on high, Marcii
Sth, 1782."
The Indian congregation saved itself from total annihila-

AND CONNECTICUT. 13
tion only by flight and dispersion. In July of the following
year, the fugitives were once more collected on the Chip-
peway land, and, on the south bank of the Huron River,
" huts of grace" were built for a fourth time. " Gnaden
hiitten" was maintained with difficulty for four years.
In April of 1786, a remnant of one hundred and seventeen
souls, the entire congregation of believing Indians, once
more set out in quest of a home, crossed Lake Erie, and
settled at Pilgerruh (pilgrim's rest) on the Cuyahoga. But
the weary pilgrim found no rest. Driven from place to
place, an exile from the land of his " great Father," he
found, in 1791, a resting-place for the sole of his foot on
British soil.
In 1792, a tract of land on the Thames River in Canada
West was assigned to the Moravian Indians by the British
government, and, in May of the same year, the settlement
of Fairfleld was commenced.
Five years later, a colony of thirty-three Indian brethren
and sisters, led by the venerable Zeisberger, set out from
Fairfield for the fertile valley of the Muskingum. Here
Goshen was founded in 1797. It was the thirteenth settle
ment commenced by this missionary hero in the Indian
country, and here, in 1808, he closed his earthly pilgrim
age of eighty-eight years, sixty-two of which had been
spent in the work of the Gospel among the aborigines of
this country. " As a shock of corn cometh in its season, so
he came to the grave in a full age, and entered into the
joy of his Lord." Goshen was maintained until 1821.
In the mean time, several attempts had been made to open
missions on the borders of civilization in the Indian country ;
on the Wabash, between 1801 and 1806 ; among the Chip
pe ways of Lake St. Clair between 1802 and 1806 ; and on
Lake Erie between 1804 and 1809. These undertakings
were unsuccessful.

14 MORAVIANS IN NEW YOEK
The congregation at Fairfield had enjoyed twenty years
of undisturbed quiet, when the war of 1812 involved it in
unexpected calamity. The Moravian settlement, mistaken
for an English military post, was pillaged and burned to
the ground by American troops. The fugitives collected
around their teacher near Lake Ontario, where they main
tained themselves until the conclusion of peace in 1815,
when they returned to the Thames, on the south bank of
which they built New Fairfield. This station is maintained
to the present day.
In July of 1837, two hundred brethren and sisters emi
grated from New Fairfield to the far West, and, in the
following year, Westfield was commenced on the river
Kansas, within the limits of what was then the Indian ter
ritory. In 1853, their right to the soil being disputed, our
Delaware brethren were compelled to commence a new
settlement, and at present a lingering remnant is still under
the care of a missionary on the eastern borders of the State
of Kansas.
But the Delaware mission is not the only one conducted
by the Moravian Church among the Indians of this country.
In 1801, a mission was opened among the Cherokees of
North Georgia by Abraham Steiner. Spring Place and
Ochgalogy became flourishing congregations. The names
of Byhari, Gambold, and Smith, are associated with the
prosperous days of this mission. In 1838, on the removal
of the Cherokee Nation beyond the Mississippi, the mis
sionary followed his little congregation to the wilds of
western Arkansas, and here at the present day the word of
life is preached to Moravian Cherokees at New Springfield,
Canaan, and Mount Zion. According to the latest accounts,
four hundred souls, under the care of nine missionaries, are
in church-fellowship with the Moravian Indian mission.
It is to the earlier years of this remarkable Christian

AND CONNECTICUT. 15
enterprise, to the mission among the " New England In
dians," the Mohicans of Eastern New York, and the Wam
panoags of Connecticut, that the following pages relate.
Second in point of incident to no succeeding period of the
history of which they form a part, these first attempts of
the Moravian missionaries to convert to the Gospel the
Indian of this country, are peculiarly interesting, in as far
as they are characterized by the display of venture, intre
pidity, and sacrifice, that justly immortalize the labors of
the sturdy pioneer.
Led by these considerations, and with the design of
perpetuating the remembrance of the brave and good, the
Moravian Historical Society engaged in the movement, of
which this volume purposes to give an account, namely, the
erection of monuments on the localities of the old stations
at Shekomeko, in the town of Pine Plains, Duchess County,
New York, and Wechquadnach, in the town of Sharon,
Litchfield County, Connecticut.
At a distance from the seat of the Moravian Church at
Bethlehem and elsewhere in Pennsylvania, and accessible
only by tedious journeying, before the days of the steamboat
and locomotive, on the abandonment of the mission in that
section of the country communication with these two places
gradually ceased; they were lost sight of, though not for
gotten, and the present generation deemed their re-discovery
almost hopeless.
In 1854 and 1855 there appeared a series of articles,
from unknown writers, in the columns of the New York
Observer, purporting to remove the veil of uncertainty
that rested on the precise localities of these landmarks of
the past. The fourth of the essays, which was published
in the Observer, of June 22d, 1855, as has recently been
ascertained, was from the pen of the Rev. William J.
McCord, a Presbyterian clergyman, who had resided for a

16 MORAVIANS IN NEW YOEK
number of years in the town adjacent to that in which once
lay the village of Shekorneko.
The writer well remembers with what welcome this news
from the lost was received by the members of the Church
to which it referred, and more especially by one of its cler
gymen, who, at that time, was in the midst of researches
which, since then, have been completed in the " History of
the American Branch of the United Brethren."
In the beginning of the present year, the Moravian pub
lic was again gratified by intelligence from the scenes of
Ranch's and Biittner's labors — from Shekomeko and Wech
quadnach. A copy of a pamphlet, bearing the name of
the -former Indian station, published at Poughkeepsie, in
the summer of 1858, fell into the hands of a member of the
recently established Moravian Historical Society. By this
gentleman it was circulated among the members of that
association, and soon appeared, in part, in the columns of
the weekly journal of the Moravian church.
The author of the able and interesting paper, entitled
" Shekomeko," is the Rev. Sheldon Davis, an Episcopalian
clergyman, resident at Pleasant Valley, seven miles north
east of Poughkeepsie. As early as 1850, his attention
was called to the existence of certain memorials of the
old Brethren's Mission in Duchess County, New York,
where, at that time, he was acting as missionary under
the direction of the Convocation, to whom he 'was wont
to submit quarterly reports. In one of these, read at St,
James's Church, Hyde Park, April 25th, 1850, occurs the
following: "It may be mentioned as an interesting fact in
connection with the missionary operations of the county,
that the missionary has been able to identify a point, about
two miles south of Pine Plains, as the location of one of
the earliest Moravian missionary establishments among the
Indians in this county. It is said to have been broken up

AND CONNECTICUT. 17
by military interference during the old "French War."
Some memorials, however, still remain, which may hereafter
afford matters of interest." And, again, in a report read
at Zion Church, Wappinger's Creek, July 25th, 1850, oc
curs the following: "In the course of his labors, during the
past six months, the missionary has been able to bring to
light many most interesting and valuable facts relative to
the Moravian missionary efforts among the Indians within
the limits of this county, and along the line of Connecticut
and Massachusetts — facts, that had been well-nigh for
gotten, the generation having passed away which was
familiar with them, or, when recorded in books, recorded
in connection with names which would not now at all be
recognized by any person not living upon the spot.
"At a place, then called Shekomeko, about two miles
south of Pine Plains, was the first Moravian missionary
establishment among the Indians in North America. Here
was a church and a burying-ground, in which was stand
ing, until a few years, the gravestone of the principal mis
sionary. Two other burying-grounds have been identified,
in each of which were standing, until recently, the grave
stones of Moravian missionaries — one in a perfect state of
preservation, and the other broken and nearly ruined."
With untiring diligence Mr. Davis prosecuted the
investigations into which he had entered, manifesting as
much interest in their success as if they related to the
history of his own church. The result of his praiseworthy
labors was made the subject of a lecture — "The Moravians
in Duchess County" — delivered before the " Pleasant Valley
Lyceum" on the 31st of January, 1854 — read in the village
of Sharon, Connecticut, on the 9th of March, of the same
year, and published in pamphlet form under the title of
" Shekomeko," at Poughkeepsie, in May of 1858. It would
thus appear that Mr. Davis was the first to call the atten-

18 M0EAVIAN3 IN NEW YORK AND CONNECTICUT.
tion of the public, and that of the members of the Moravian
Church, to the present condition of the old Mission stations
in New York and Connecticut, after having succeeded in
identifying their localities by judiciously reconciling the
voice of tradition with the page of written history.

PEEFACE,

The compilation of the following pages is a tribute of affectionate
regard and admiration for the singular Christian faithfulness and zeal, as
well as general soundness in Gospel doctrine, by which the Moravians have
been distinguished. Nor has the striking fact been without its special
interest, that from the beginning of their very extraordinary and most
successful missionary movements they have ever been regarded with favor
by the authorities of the Church of England as an ancient Protestant
Episcopal Church, deriving its Apostolic authority at all times entirely
independent of Rome, from the primitive times. The attention of the
writer was first called to these interesting memorials in the discharge of his
duties as missionary of Duchess County ; and the labor of collecting thera
has been more than rewarded in the contemplation of such noble examples
of Christian devotion and Christian faith, and the manifest evidence of the
Divine blessing.
The principal books consulted have been —
G. H. Loskiel's History of the United Brethren,
Holmes's " "
Crantz's " "
Life of Count Zinzendorf, by Spangenberg,
Heckewelder's Narrative,
Southey's Life of Wesley, and the
Documentary History of New York, volume III.
Pleasant 'Valley, May 20th, 1858.

SHEKOMEKO,

The memory of the wise and good, of the virtuous and
just, of those who, unrewarded in this life, have been willing
to labor and suffer for the benefit of their fellow-men, should
ever be held in veneration, and should ever be cherished as
the most valuable heritage to those who may afterwards
profit by their example, or reap the fruits of their toil.
All other worldly possessions are comparatively worthless.
They decay and vanish, and ultimately come to nought,
but The sweet remembrance of the just
Shall flourish when they sleep in dust.
It is with reference to such sentiments as these that we
propose to call attention to, and to gather together for
preservation, the scattered memorials of the ancient Mora
vian mission at Shekomeko, the first successful Moravian
mission to the heathen in North America, and among the
first efforts of a body of men, who, above all others, have
distinguished themselves for their missionary zeal, and for
the extraordinary success of their missionary labors.
We would not willingly forget — we would rather embalm
in our memories for perpetual preservation — the whole
record of this worthy and noble people. But we feel espe
cially bound, as far as we are able, to rescue from oblivion
such notices of their noble and self-denying deeds as form a
part of the history of our own immediate vicinity, and to
3

22 SHEKOMEKO.
appropriate as peculiarly our own, both as respects duty
and privilege, the memory of good examples, and generous
conduct, and self-denying devotion to the good of others,
on the part of those to whom we have succeeded, and with
whose names, in the order of time, on the ever-unfolding
scroll of history, whether written or unwritten — doubtless
written in the annals of Him who holds our times in his
hand, our names shall also be inscribed.
Before entering upon the more particular history of the
mission at Shekomeko, we will briefly glance at the pre
vious history of this very remarkable people.
The Moravians claim, and that claim has never, by
intelligent historians, been disputed, to have descended
from one of the earliest churches founded by the Apostle
St. Paul in Illyricum (Rom. xv. 19), and by the Apostle
Titus in Dalmatia (2 Tim. iv. 10), viz.: The Sclavonian
branch of the Greek or Eastern Church.
Christianity was introduced into Bohemia and Moravia
by two Greek ecclesiastics, Cyrillus and Methodius, in the
ninth century. About this time occurred the great schism
between the Eastern and Western Churches, which has
continued to the present day, and which is now represented,
on the one hand, by the Greek Church of Constantinople
and Russia and their dependencies, now numbering some
sixty or seventy millions of souls, and, on the other hand,
by the Church of Rome, the Church of England, the Mora
vian, and other Protestant Churches.
The Bohemian and Moravian Churches were thus unfor
tunately placed between two powerful antagonistic bodies,
both of whom, but especially the Church of Rome, never
scrupled to use the civil sword with all its power to enforce
submission to its decrees, and to compel obedience to the
doctrines and practices which it enjoined. The controversy
arose in the first place from the infamous attempt of the

SHEKOMEKO. 23
Church of Rome to impose upon the Eastern Church by its
own authority an alteration of the acknowledged symbol of
Christendom, the Nicene creed, and thus to pave the way
for those subsequent corruptions of primitive truth which
has indelibly stamped upon the forehead of the Papacy the
mark of anti-Christ.
The Bohemians and Moravians adhered to their ancient
faith ; and hence a long series of the most bitter persecutions
fell upon them in order to subject them, if possible, to the
Papal See. These persecutions they endured in common
with the Waldenses of France and Italy, with whom, for
the most part, they symbolized in doctrine, and for a con
siderable period were apparently identified. Indeed, Peter
Waldo, the reputed founder of the Waldensian Churches,
is said to have finally settled and found a grave in Bohemia.
From this period to the rise of John Wickliffe, at Oxford,
in England, in the early part of the 14th century, and of
John Huss and Jerome, of Prague, in the latter part of the
same century, the Bohemians, Moravians, and Waldenses,
continued to suffer similar persecutions until the beginning
of the Reformation, when, for the most part, they became
absorbed in that general movement ; and though the Mora
vians in particular retained their ancient regimen, still they
are little known in the history of subsequent times, except
under the general name of Protestants, a term which em
braces everything hostile, and often nothing but what is
hostile, to the Church of Rome. As will appear in the
sequel, the Moravian Church was founded not so much on
protest against Rome as on the basis of the original Chris
tian faith.
With reference to John Huss, who is particularly claimed
by the Moravians as a representative of their Church, but
who was cruelly martyred by the Papists in 1415, and who,
among his last words while burning at the stake, as if in

24 SHEKOMEKO,
prophetic foresight of the dawning Reformation, exclaimed
to his tormentors, " A hundred years hence, and you shall
answer for this before God and me." We cannot forbear
to present the testimony of the principal nobility of Bohe
mia to the Romish Council of Constance in that year.
" We know not for what purpose you have condemned
John Huss, Bachelor in Divinity, and preacher of the Gos
pel. You have put him to a cruel and ignominious death,
though convicted of no heresy. We protest with the heart,
as well as with the lips, that he was honest, just, and ortho
dox ; that for many years he had his conversation among
us with godly and blameless manners ; that during these
many years he explained to us the Gospel and the books
of the Old and New Testament according to the exposition
of the doctors approved by the Church ; and that he has
left behind him writings in which he denounces all heresy.
He taught us to detest everything heretical. He exhorted
us to the practice of peace and charity, and his life exhibited
a distinguished example of these virtues."
The name of Unitas Fratrum, or United Brethren, was
the result of a formal union, in 1457-60, between the
Moravians, Bohemians, and Waldenses, all of whom after
wards, so far as they were distinctly known, bore the title
of United Brethren, commonly called Moravians. About
this time lived Gregory, afterwards styled the Patriarch of
the Brethren, and synods were frequently held for the
promotion of their common interests. " A most important
subject of their deliberations," says one of their historians,
"both at their synods and at other times, was how to
maintain a regular succession of their ministers when those
who now exercised the ministry should be removed, by
death or other causes." Suitable measures were therefore
taken for this purpose, which have been constantly and
regularly sustained' up to the pl-esent day. The Moravians,

SHEKOMEKO. 25
like all the old Eastern Churches, claim to have practically,
as well as theoretically, maintained an uninterrupted suc
cession of bishops from the Apostolic times. And, notwith
standing all the fiery trials and persecutions through which
they have passed, they are well able to establish that claim
to the satisfaction of all reasonable and intelligent men. It
was made a special subject of investigation in the early part
of the last century by the very learned and celebrated Arch
bishop Potter, whose deliberate opinion is fully endorsed
by Dr. Bowden and the great mass of learned men in the
Church whose attention has been called to this subject.^
The Moravians were the first Christian society who
employed the newly-invented art of printing for the publi
cation of the Holy Scriptures in a living language, for
general distribution among the people. The first edition
was published at Venice about the year 1470, being the
oldest printed version of the Bible in any European lan
guage. Before the commencement of the Reformation by
Luther, in 1517, the Moravians had already issued three
editions of the Scriptures.
After this, however, they were subjected to a series of
most violent persecutions until they were apparently well-
nigh extinguished. In the midst of the greatest trials,
apprehensions, and fears, yet hoping against hope, their
extinction was prevented, and their restoration was again
commenced by John Amos Comenius, who was consecrated
a bishop of the Brethren's Church in 1632, and who made
earnest and repeated applications to all the Protestant
* Opinion of Archbishop Potter, regarding the Moravians in 11S1 :
" That the Moravian Brethren were an Apostolic and Episcopal Church,
not sustaining any doctrine repugnant to the thirty-nine Articles of the
Church of England ; that they, therefore, could not, with propriety, nor
ought to be hindered from preaching thciGospel to the heathen." — Crantz's
History of ihe United Brethren, p. 214.

26 SHEKOMEKO.
princes in Europe, and particularly to the English nation,
the most powerful support of Protestantism, to patronize
the suffering Church to which he belonged. Nor were
these applications unsuccessful. A strong sympathy was
created in England in their favor, and in 1715 an order
was issued from the Privy Council, " For the relief and for
preserving the Episcopal Churches in Great Poland and
Polish Russia."
This brings us down to nearly the period when, under
the direction of Christian David and Count Zinzendorf,
who had just established themselves in Herrnhut, in Ger
many, the Moravians commenced their very remarkable and
successful labors among the heathen, and found their way
for this purpose first to Greenland, in 1733, a mission
which has been singularly prosperous, and very noted up
to the present day; then to the Creek and Cherokee
Indians in Georgia, under the patronage and with the aid
of the distinguished George Whitefield and John Wesley,
in 1735; and then, after the establishment of their colony
at Bethlehem, their head-quarters in this country, to these
shores, and to the Mohican and Wampanoag Indians at
Shekomeko and its vicinity.
In the language of the late celebrated poet James Mont
gomery, who was himself a Moravian, brought up an
orphan among the Moravians, the son of Moravian parents,
who died on the missionary field in the West Indies, and
the largest and most liberal supporter of the Moravian
missions —
'Twas thus through centuries she rose and fell,
At length victorious seemed the gates of hell ;
But founded on a rock which cannot move —
Th' eternal rock of the Redeemer's love —
That Church which Satan's legions thought destroyed,
Her name extinct, her place forever void.

SHEKOMEKO. 27
Alive once more, respired her native air,
But found no freedom for the voice of prayer.
Then Christian David, strengthened from above,
Wise as the serpent, harmless as the dove.
Bold as a lion on his Master's part.
In zeal a seraph, and a child in heart,
Plucked from the gripe of antiquated laws
(Even as a mother from the felon jaws
Of a lean wolf that bears her babe away.
With courage beyond nature, rends the prey)
The little remnant of that ancient race.
Par in Lusatian wilds they found a place ;
There, where the sparrow builds her busy nest.
And the clime-changing swallow loves to rest.
Thine altar, God of Hosts ! there still appear
The tribes to worship unassailed by fear ;
Not like their fathers vexed from age to age
By blatant bigotry's insensate rage ;
Abroad in every place, in every hour
Awake, alert, and ramping to devour.
No, peaceful as the spot where Jacob slept.
And guard all night the journeying angels kept,
Herrnhut yet stands amidst her sheltered bowers ;
The lord hath set his watch upon her towers.
Greenland.
At Herrnhut, in the province of Upper Lusatia in Ger
many, was established upon the estate of Count Zinzendorf,
a German nobleman, by the emigrant Bohemians and Mo
ravians, the Church to which, through long ages of perse
cution and suffering, their ancestors in the faith, like
themselves, had most rigidly and faithfully adhered.
The point in their organization to which they attached
the utmost importance was strict adherence to the model
of the Primitive Church, both in doctrine and practice, as
it had been retained by them, for the most part, in con
formity to the Greek ritual, but ever in determined and
uncompromising hostility to the corruptions of Rome, from
their Sclavonian ancestors in the primitive times.

28 SHEKOMEKO.
The Moravians have always refused to be recognized as
a sect, and have in numerous instances protested against
the use of that term as descriptive of their history or cha
racter. And though several individuals have at different
times attained to great distinction among them, yet they
have steadily declined either to place themselves under the
direction of any individual leader or to be known or recog
nized as the followers or adherents of any one man.
The term by which they designate themselves, and by
which they prefer to be designated, is that of United
Brethren, as best descriptive of the actual composition of
the body, and as marking that great principle of Christian
unity on which they so strongly insist as essential to the
integrity of the Christian Church.
In doctrine they are thoroughly sound and orthodox.
Their system of faith would probably be regarded by the
great mass of the Christian world as less objectionable
than, perhaps, that of any other Christian body now in
existence, harmonizing very closely with that of the Church
of England, and avoiding with almost superhuman exact
ness, on either hand, the peculiar dogmas of the Lutheran,
the Calvinistic, and the Arminian systems, as well as the
gross pollution, tyranny, and idolatry of Rome. And its
practical working, as carried out in their extensive and
very extraordinary missionary operations, presents a pleas
ing and most interesting development of practical and
experimental piety, in close combination with strict sacra
mental observances ; a careful preparation, on the one hand,
for the reception of the appointed ordinances of the Gospel,
and the full recognition, on the other, of all those spiritual
graces and gifts which were uniformly held by all the early
Christian Churches to belong to the sacramental seals of
the covenant of God. " The zeal of the Moravian body,"
says William WUberforce, " is a zeal tempered with pru-

SHEKOMEKO. 29
dence, softened with meekness, soberly aiming at great
ends by the gradual operation of well-adapted means, sup
ported by a courage which no danger can intimidate, and a
quiet constancy which no hardships can exhaust."
It is a remarkable and very significant circumstance,
that the founder of Methodism, the Rev. John Wesley, was
a contemporary with Count Zinzendorf, the distinguished
Bishop of the Moravians ; and that, for a considerable
length of time, he was intimately associated with the Mo
ravians, and derived directly from them the most important
modifications and improvements of his religious character,
and the germs and principles of that great religious move
ment, in which he was so prominent an actor. The Method
ist Discipline was the wdrk of John Wesley, at a period
when he was in constant intercourse with the Moravians,
who, by his own confession, became his teachers in some of
the most important Christian principles, and especially in
those which have constituted the real strength of Methodism
up to the present time — the subjective influence of Christian
faith and hope.
The circumstance which first and most deeply affected
him, was the calmness and composure which the Moravians
were able to maintain in scenes of the greatest danger and
terror. For example — During their passage from England
to Georgia, they were overtaken by a furious storm, and,
while the missionaries were at prayers, a tremendous wave
struck the vessel, and poured a flood of water over them.
Wesley, thoroughly alarmed, cried out with consternation
and fear ; while the Moravians, women and children, as
well as men, quietly continued their devotions, with no ap
parent apprehension or fear, and as though that which they
taught were indeed felt to be a reality — that death was not
loss, but gain.
In many respects, also, Count Zinzendorf and the Rev.

30 SHEKOMEKO.
John Wesley were kindred spirits. Both were exceedingly
enthusiastic in their temperament. Both were greatly in
clined to depend on their feelings and mental impressions
in matters of religion. And both, from their youth, were
strongly inclined to dwell upon the supernatural in aU the
affairs of life.
The Moravians, from the beginning, have confined their
missionary labors to the conversion of the heathen. They
have always held it un-Christian to build upon other men's
foundations, or to proselyte from other religious bodies,
whose full Christian character they recognized. And hence
their establishments at Herrnhut in Germany, at Fulneck in
England, and at Bethlehem in Pennsylvania, are little else
than missionary colleges adapted to preparation for the
work which they regard as more peculiarly their own ; the
preaching of the Gospel to the heathen, and proclaiming the
glad tidings of Gospel grace to those who have never heard
of a Saviour, but are still sitting in the region and shadow
of death.
After their abandonment of the mission to the Indians
in Georgia, which was dispersed on account of political
troubles with the Spaniards, the Moravians sought the op
portunity to engage in some other field of labor, where they
might, if possible, without interference, proclaim the glad
tidings of salvation to the benighted savages of this, then
new and sparsely inhabited country. One of the Brethren,
therefore. Christian Henry Rauch, was dispatched for this
purpose to New York.
The instructions given to such missionaries were to this
effect : " That they should silently observe, whether any of
the heathen had been prepared by the grace of God to re
ceive and believe the Word of Life. If even only one were
to be found, then they should preach the Gospel to him; for
God must give to the heathen ears to hear the Gospel, and

SHEKOMEKO, 31
hearts to receive it, otherwise all their labors upon them
would be in vain. They were to preach chiefly to such as
had never heard of the Gospel — not to build upon founda
tions laid by others, nor to disturb their work, but to seek
the outcast and the forsaken."
Br. Rauch arrived at New York, July 16th, 1740, where
he unexpectedly met with the Missionary Frederick Martin,
from St. Thomas, West Indies, by whom he was introduced
to several influential persons, who, it was thought, would
take an interest in the work, and from whom he expected
to derive information with reference to the Indians, and
with regard to the best mode of gaining an influence with
them. But they, unanimously, discouraged the attempt,
telling him plainly, that every such attempt had been thus
far an utter failure, that the Indians were, universally, of
such a vicious and abandoned character, that all efforts at
their improvement or reformation would be dangerous as
well as utterly in vain. Not at all discouraged, however,
by this representation, in a manner characteristic of the
Moravians, he proceeded to seek out an embassy of Mohican
Indians, who had lately arrived, in New York, on business
with the Colonial Government, and sought an opportunity
of conversing with them, which he found he could do in the
Dutch language, with which, from their intercourse with
the Dutch settlements along the Hudson River, he found
that they were slightly acquainted. At his first visit, and,
indeed, for a considerable length of time, he found them in
a state of beastly intoxication and terribly ferocious in their
appearance and manners. Carefully watching, however, an
opportunity of finding them sober, he, at last, addressed
himself to two of the principal chiefs, Tschoop and Shabash,
and, without ceremony, asked them, whether they wished
for a teacher to instruct them in the way of salvation.
Tschoop answered in the affirmative, adding, that he fre-

32 SHEKOMEKO.
quently felt disposed to know better things than he did, but
knew not how nor where to find them; therefore, if any one
would come and instruct him and his acquaintance, he
should be thankful. Shabash, also, giving his assent, the
missionary rejoiced to hear the declaration, considered it as
a call from God, and promised at once to accompany them,
and to visit their people, upon which " they declared him
to be their teacher with true Indian solemnity."
The place to which the devoted missionary, led by these
wild savages, now directed his steps, was Shekomeko, the
beautiful Indian name of the region now known as Pine
Plains, Duchess County, New York. The site of the ancient
Indian village was about two miles south of the present vil
lage, near " the Bethel." It was located on the farm now
occupied by Mr. Edward Hunting, a most beautiful and
romantic spot — such a spot as those who appreciate the
nobler traits of the Indian character, would be prepared to
find a chosen Indian haunt, and where a passing traveller
might even now almost be disappointed not to be startled by
the native whoop of the wild and ferocious red man of the
forest, or at least to be charmed by the sweeter music of
the Christian hymns taught them by the faithful Moravians,
who, in their missionary huts, or in the woods and groves
by which they were surrounded, often called to mind the
favorite lines sung by the ancient Bohemian brethren : —
The rugged rocks, the dreary wilderness,
Mountains and woods, are our appointed place ;
'Midst storms and waves, on heathen shores unknown,
We have our temple, and serve our God alone.
The proper Indian name Shekomeko, or Chicomico, is
still, in good taste, retained ; for the stream, which rising
near the "Federal Square," runs in a northerly direction,
near the site of the ancient Indian village Shekomeko, and
unites with the Roelif Jansen's Creek, in Columbia County.

SHEKOMEKO. 33
Br. Rauch arrived at Shekomeko, August 16th, 1740,
and was received, in the Indian manner, with great kind
ness. He immediately spoke to them on the subject of
man's redemption, and they listened with marked attention.
But, on the next day, when he began to speak with them, he
perceived, with sorrow, that his words excited derision, and,
at last, they openly laughed him to scorn. Not discouraged,
however, by this conduct, he persisted in visiting the In
dians daily in their huts, representing to them the evil of
sin, and extolling the grace of God revealed in Jesus Christ,
and the full atonement made by him as the only way by
which they might be saved from perdition. In these labors
he encountered many hardships. Living after the Indian
manner, he had no means of transit from one place to an
other but on foot, through the wilderness ; and suffering
from heat and fatigue, he was often denied even the poor
shelter of an Indian hut for refreshment and rest.
His labors, however, did not long continue without their
reward. The Indians became gradually more attentive to
his instructions ; and, impressed with the devoted zeal with
which he evidently labored for their good, so different from
the ordinary conduct of the white man towards them, they
began to treat him with greater confidence and respect.
The first, who discovered any serious earnestness for salva
tion and desire to be instructed in the Gospel, was Tschoop,
one of the two Indians whom the missionary had met in
New York — the greatest drunkard and the most outrageous
villain among them. To the great delight of the missionary,
he asked: "What effect the blood of the Son of God, slain
on the cross, could produce in the heart of man'?" and he
thus opened the way to a full explanation of the scheme of
salvation through the blood and atonement of Jesus Christ.
Shabash, also, soon began to exhibit a similar interest.
And the work of the Holy Spirit, convincing them of sin,

34 SHEKOMEKO.
became remarkably evident in the hearts of these two
savages. Their eyes would overflow with tears, whenever
the faithful Moravian described to them the sufferings and
death of our Redeemer. This unusual effect of the preach
ing of the Gospel upon the poor and despised Indians,
who were commonly regarded by the whites as a horde of
abandoned and incorrigible wretches, soon awakened their
attention. And the missionary, who came to preach to the
heathen, was now invited to preach to the white settlers
also about Shekomeko, whose language, and especially whose
vices, the degraded heathen had but learned too well.
The change which took place in the character and con
duct of Tschoop was very striking. For he had been
notorious for his wildness and recklessness, and had even
made himself a cripple by his debauchery. Having become
a preacher and an interpreter among the Indians, he re
lated, after the following manner, the occasion and circum
stances of his conversion : —
" Brethren, I have been a heathen, and have grown old
among the heathen, therefore I know how the heathen think.
Once a preacher came and began to explain to us that there
was a God. We answered : ' Dost thou think we are so
ignorant as not to know that ¦? Go back to the place from
whence thou camest.' Then, again, another preacher came
and began to teach us and to say, 'You must not steal, nor
lie, nor get drunk, etc' We answered: 'Thou fool, dost
thou think that we don't know that 1 Learn first thyself,
and then teach the people to whom thou belongest, to leave
off these things ; for who steal and lie, or who are more
drunken than thine own people V And thus we dismissed
him. After some time, Brother Christian Henry Rauch
came into my hut and sat down by me. He spoke to me
nearly as follows : ' I come to you in the name of the Lord
of heaven and earth. He sends to let you know that he is

SHEKOMEKO. 35
willing to make you happy, and to deliver you from the
misery in which you are at present. To this end he be
came a man, gave his life as a ransom for man, and shed
his blood for him.' When he had finished, he lay down
upon a board, being fatigued with his journey, and fell into
a sound sleep. I then thought, what kind of a man is thisl
There he lies and sleeps ; I might kill him and throw him
into the woods, and who would regard if? But this gives
him no concern. However, I could not forget his words.
They constantly recurred to my mind. Even when I slept
I dreamed of that blood which Christ shed for us. This
was something different from what I had ever before heard.
And I interpreted Christian Henry's words to the other
Indians." But now many of the white settlers, who, while they cor
rupted and abused and vilified the Indians, lived upon their
vices, and made large gains especially by their drunkenness,
conceived that their interests would be injured by the suc
cess of the missionary. They therefore stirred up the more
vicious Indians, and raised a persecution against him, and
even instigated them to threaten his life if he did not leave
the place. And no pains were spared on their part, to
hinder the good work which he had begun among them,
and even to seduce, if possible, into their former wretched
way of life, the two chiefs whose remarkable conversion
had become so notorious throughout the country.
In this extremity, the name of John Rau should be men
tioned with honor, for his noble and disinterested protection
and defence of the persecuted Moravian. He became his
warm and steadfast friend, and, during all their subsequent
troubles, he was the faithful and untiring advocate of the
devoted missionaries ; and, until at last, by an unjust and
persecuting act of the colonial government, they were
driven from the province, he still adhered, and persuaded
others to adhere to their righteous cause.

36 SHEKOMEKO.
Br. Rauch, by his meek and peaceable deportment, his
prudent and cautious conduct, and his undaunted courage,
praying for his enemies, and sowing the word of God in
tears, for a time overcame, in great measure, all these ob
stacles. He regained the confldence of the Indians. He
repelled the envious slanders of his enemies. And his work
began again to flourish, and to gather new strength from
the manifold difficulties and dangers with which he had
been surrounded. Several new converts were made, and
the mission assumed a highly interesting and promising
character. In 1741, it was visited by Bishop David
Nitschman, the companion and fellow-laborer of Count
Zinzendorf. About this period was sent to Shekomeko from Beth
lehem, as a companion and aid of Rauch, the gentle and
laborious Gottleib Biittner, a martyr to the blessed work
upon which he then entered, and whose grave at Sheko
meko has called up, and preserved the memory of this noble
effort of the Moravians, and whose brief history is of the
greatest interest in connection with this mission. He
preached for the flrst time to the Indians at Shekomeko,
January 14, 1742, from Colossians i. 13: "Who hath de
livered us from the power of darkness, and hath translated
us into the kingdom of his dear Son."
February 11, 1742, were ordained deacons, at Oley in
Pennsylvania, by the Bishops David Nitschman and Count
Zinzendorf, the two missionaries from Shekomeko, Christian
Henry Rauch and Gottleib Biittner. And on the same day
Rauch, who, as well as Biittner, had heretofore acted as a
layman, baptized three of the Indian converts who had ac
companied them from Shekomeko ; the first fruits of perhaps
the most remarkable Indian mission on record.^ Tschoop
* These three Indians were, Shabosh, baptized Abraham ; Seim, Isaac ;
and Eaop, Jacob.

SHEKOMEKO. 37
'was not among them. From his lameness he had been
unable to take the long journey.
He was, however, baptized at Shekomeko on the 16th of
April following, receiving the Christian name of John.
The following is a portion of the letter dictated to the
brethren on the occasion above referred to when his com
panions were baptized : —
"I have been a poor, wild heathen, and for, forty years
as ignorant as a dog. I was the greatest drunkard, and
the most willing slave of the devil ; and, as I knew nothing
of our Saviour, I setved vain idols, which I now wish to
see destroyed with fire. Of this I have repented with
many tears. When I heard that Jesus was also the Saviour
of the heathen, and that I ought to give him my heart, I felt
a drawing within me towards him. But my wife and chil
dren were my enemies ; and my greatest enemy was my
wife's mother. She told me that I was worse than a dog, if
I no more believed in her idol. But, my eyes being opened,
I understood that what she said was altogether folly, for I
knew that she had received her idol from her grandmother.
It is made of leather, and decorated with wampum, and she,
being the oldest person in the house, made us worship it ;
which we have done till our teacher came, and told us of
the Lamb of God, who shed His blood, and died for us
poor, ignorant people.
" Now, I feel and believe that our Saviour alone can help
me, by the power of His blood, and no other. 1 believe
that he is my God and my Saviour, who died on the cross
for me a sinner. I wish to be baptized, and long for it
most ardently. I am lame, and cannot travel in winter,
but in April or May I will come to you.
" I am your poor, wild
"TSCHOOP."
4

3_8 SHEKOMEKO.
The wonderful change which had taken place in this
wild Indian, and in the others who had been baptized,
awakened the attention of the other Indians, and from
twenty and thirty miles round, they constantly flocked to
Shekomeko to hear the new preacher, who spoke, to use
their own language, " of a God who became a man, and had
loved the Indians so much that he gave up his life to rescue
them from the devil and from the service of sin."
In the summer of 1742, the mission at Shekomeko was
visited by the Bishop Count Zinzendorf, who was on this
occasion accompanied by his beautiful and interesting
daughter, Benigna. They crossed the country from Beth
lehem, in Pennsylvania, to Esopus (now Kingston), and
arrived at Shekomeko on the 27th of August, " after pass
ing through," to use his own expression, " dreadful wilder
nesses, woods, and swamps, in which he and his companions
suffered great hardships." Br. Rauch received them into
his hut with great joy, and, the day following, lodged them
in a cottage of bark. Count Zinzendorf afterwards declared
this cottage to have been the most agreeable dwelling he
had ever inhabited. On the occasion of this visit six In
dians were baptized by the missionary Rauch. A regular
congregation was then formed, the first congregation of
believing Indians established in North America, consisting
of ten persons.
September 4th, 1742, Count Zinzendorf took leave of
this interesting mission, and was accompanied to Bethlehem
by two Indians as guides, who were there baptized by Gott
leib Biittner, and called respectively David and Joshua.
Count Zinzendorf assisted in the administration. This
was the first baptism of Indians at Bethlehem.
October 1st, 1742, Gottleib Biittner and his wife rejoined
the missionary Rauch at Shekomeko, and devoted them
selves with great energy and success to the instruction of

SHEKOMEKO. 39
the Indians, constantly reading to them the Holy Scriptures,
and explaining to them the doctrines of the Word of God.
December 6th, 1742, was laid out a burying-ground for
the use of the baptized, the same in which the missionary
Biittner was afterwards buried. At the end of the year
1742, the number of baptized Indians in Shekomeko was
thirty-one. About this time arrived Martin Mack and his wife to as
sist in the mission. Br. Mack, however, soon took charge of
the station at Pachgatgoch (now Scaticook, at Kent, Conn.),
where the success of the Moravians was even greater than
at Shekomeko, and where, at intervals, they continued to
labor for more than twenty years. A portion of the tribe
is still remaining, and their history is full of melancholy
interest, and worthy of an imperishable record.
March 13th, 1743. The holy communion was, after due
preparation, for the first time, administered to the firstlings
of the Indian nations at Shekomeko. It was preceded by
a love feast, and followed by the pedilavium, or washing of
one another's feet ; both of which are established customs
among the Moravians. The missionary writes : " While I
live I shall never lose the impression this first communion
with the Indians in North America made upon me."
In July, 1743, the new chapel at Shekomeko was finished
and consecrated. The building was thirty feet long and
twenty broad. It was entirely covered with smooth bark.
It is represented to have been a very appropriate and com
modious building, quite striking in its appearance, and of
great convenience to the mission. It was constantly open
on Sundays and on festival occasions, and the greatest
interest was exhibited by the Indians in the religious
services which were regularly and constantly held in their
new chapel. But troubles now began again to thicken
upon the missionaries and their new converts. " The white

40 SHEKOMEKO.
people who had been accustomed to make the dissolute life
of the Indians, but chiefly their love of ardent spirits, sub
servient to their advantage, were greatly enraged when
they saw that the Indians began to turn from their evil
doings, and to avoid all those sinful practices which had
been so profitable to the traders. They therefore caught at
every false rumor and evil imputation which was put in
circulation against the missionaries. They were publicly
branded with the epithets of papists and traitors ; and the
public authorities both in New York and Connecticut were
called upon to interfere for the purpose of banishing them
from the country. Three of them were taken up at Pach
gatgoch, and after being dragged up and down the country
for three days, they were, upon a hearing, honorably dis
missed by the Governor of Connecticut ; yet their accusers
insisted upon their being bound over in a penalty of one
hundred pounds to keep the laws of the country, when they
immediately retired to Shekomeko, whither they were fol
lowed by many of the Indians whom they had instructed,
and where many others constantly resorted to them to
receive their instructions."
No charges could be more preposterous and utterly with
out foundation than those of papists and traitors against
the harmless Moravians, whose whole previous history as a
people consisted of little else than an account of their
good works and the persecutions and sufferings which, on
account of them, they had endured at the hand of the
Church of Rome, and who had always made it a fixed
principle of their policy never to interfere with the politics
of the countries where they sojourned, but to labor simply
for the spiritual benefit of their fellow-men, even offering,
though the sacrifice was not required, to sell themselves for
slaves in the West Indies, in order to gain an opportunity
of instructing the poor negroes, and who were rewarded for

SHEKOMEKO. 41
such self-devotion by almost unbounded success, in a short
period numbering their converts by thousands among that
neglected and degraded race.
Just previous to the departure of Count Zinzendorf to
Europe, in the beginning of the year 1743, he sent Br.
Shaw to Shekomeko as a schoolmaster to the Indian child
ren ; and not long after, the brethren Pyrleus, and Sense-
man, and Frederic Post (the last of whom had married
a baptized Indian woman), with their wives, joined the
mission. At the close of the year 1743, the congregation of
baptized Indians in Shekomeko consisted of sixty-three
persons, exclusive of those belonging to the neighboring
station at Pachgatgoch, and a much greater number of
constant and regular hearers.
About this time, however, commenced the difficulties
between the French and English Governments with refer
ence to the colonial boundaries, which, a few years after
wards, resulted in the bloody war in which our great and
good Washington first distinguished himself as a soldier.
In the intrigues connected with these troubles, the Romish
Jesuits, as usual, were incessantly employed on the part of
the French to alienate the various Indian tribes from the
English colonies, and to prepare them, in the event of war,
to act efficiently in their favor in the sanguinary contest.
The fears of the white settlers in all parts of the country
were thoroughly alarmed. The Indians were generally
looked upon as enemies, and any man who befriended them
was almost necessarily regarded as a confidant or spy of the
French, or of the treacherous and malignant Jesuits.
This state of the public mind afforded an excellent
opportunity for the enemies of the missionaries at Sheko
meko to give currency to false and injurious reports with
reference to them. They were charged with being Papists

42 SHEKOMEKO.
and Jesuits in disguise, who were only preparing the
Indians for a general massacre of the colonists ; and they
were accused of having arms secreted for that purpose.
These reports so terrified the inhabitants that many of them
forsook their farms, and the others placed themselves under
arms for their mutual defence.
March 1st, 1744, Mr. Justice Hagaman, of Filkentown
(now Mabbitsville, or Little Rest), visited Shekomeko, and
informed the missionaries that it was his duty to inquire
what sort of people the Brethren were, for that the most
dangerous tenets were ascribed to them ; that for himself,
however, he gave no credit to the lying reports which were
circulated concerning them, and he was fully convinced
that the mission at Shekomeko was indeed a work of God,
because, by the labors of the Brethren, the most savage
heathen had been so evidently changed that he and many
other Christians were put to shame by their godly walk
and conversation. Buettner, the principal missionary, was
at this time absent in Bethlehem. Immediately upon his
return, the missionaries were summoned to Pickipsi (Pough
keepsie) to exercise with the militia, which they refused on
the ground that, as ministers of the Gospel, they could not
legally be required to bear arms.
On June 24th, 1744, a justice of the peace arrived at
Shekomeko from Pickipsi to examine into the whole affair.
He admitted that the accusations made against the mission
aries were entirely groundless; but he required them to
take two oaths, as involving the matters concerning which
they had been accused, and which had been the occasion of
the interference of the Government : —
1st. That King George being the lawful sovereign of the
kingdom, they would not in any way encourage the Pre
tender.

SHEKOMEKO. 43
2d. That they rejected Transubstantiation, the worship
of the Virgin Mary, Purgatory, etc.
To every point contained in these oaths, Biittner
assured him that they could entirely agree. And though
they could not in good conscience take an oath, being
restrained by the religious principles which, as members of
the Brethren's Church, they had adopted, yet they were
willing to be bound to the last extremity, by their asseve
ration, yes or no. The justice expressed his satisfaction
for the present, but required them to be bound over in a
penalty of forty pounds to appear before the court in Pick
ipsi on the 16th of October following.
On June 22d they were summoned to Reinbeck, where
they were called upon in public court, before Justice Beek
man, to prove that they were privileged teachers. Biittner
produced his written vocation and his certificate of ordina
tion, duly signed by Bishop David Nitschman.
And again on the 14th of July, on account of the increas
ing public dissatisfaction, they were required by the magis
trates to appear at Filkentown ; and here, while no reliable
testimony appeared against them, their firm friend, John
Rau, appeared in their favor, and gave a decisive and
noble testimony, from his own intimate knowledge, in their
defence. In the mean time their adversaries had repeatedly ac
cused them before the Hon. George Clinton, then Governor
of the colony of New York, until he finally resolved to send
for them, and to examine into the truth of these startling
reports. Biittner and Senseman, from Shekomeko, and
Shaw, from Bethlehem, went accordingly to New York,
and found upon their arrival that the attention of the
whole town was aroused concerning them. Mr. Justice
Beekman, however, who had before examined them in
Reinbeck, publicly took their part in New York, and

44 SHEKOMEKO.
affirnied that " the good done by them among the Indians
was undeniable."
The commencement of these proceedings before the
Governor of New York was at a council, held at the coun
cil chamber in the city of New York on the fifth of July,
1744, at which his Excellency communicated to the Board
that he had sent letters to Col. Henry Beekman, one of his
Majesty's justices of the peace for Duchess County, and
colonel of the militia for that county, acquainting him with
the information which he had received concerning the
Moravians, and requiring him to make the necessary in
vestigation. His Excellency also communicated to the Board a letter
from Col. Beekman to the effect that there were four Mora
vian priests and many Indians at Schacomico, and that he
had made search for arms and ammunition, but could find
none, nor hear of any ; but that before the receipt of his
Excellency's order, the sheriff, justice of the peace, and
eight others, were at Schacomico, where they found all the
Indians at work on their plantations, who seemed in a
consternation at the approach of the sheriff and his com
pany, but received them civilly ; that they found no ammu
nition and as few arms as could be expected for such a
number of men ; that they denied that they were disaffected
to the crown, saying that they themselves were afraid of
the French and of their Indians, and that their only busi
ness at Schacomico was to gain souls among the heathen ;
that they had a commission from the Archbishop of Canter
bury, and were ready to show their credentials ; that the
justice demanded of them to take the oaths, but they
refused, as they alleged, through a scruple of conscience ;
and that the justice then bound them over to answer what
should be objected against them.
Upon the examination of the missionaries Biittner,

SHEKOMEKO. 45
Shaw, and Senseman, before the Governor and council,
these statements were again reiterated, and were made the
subject of careful and deliberate investigation. And at a
subsequent meeting of the council it was concluded : " As
to the Moravian priests: The General Assembly of this
province having ordered in a bill for the securing this, his
Majesty's Government, the council were of opinion to
advise his Excellency tp order the Moravian priests back
to their homes, and required them to live there peaceably,
and await the further orders of his Excellency."
The prosecution of the Moravians thus far was under the
Provincial law against the Jesuits, passed July 31st, 1700.
The bill, above referred to, passed the colonial Assembly,
September 21st, 1744. It expired by its own limitation,
September 21st, 1745. Only the title is published in any
copy of the colonial laws, to which the writer has been
able, as yet, to gain access. But that it was to the last de
gree unjust and persecuting, evidently appears from all the
documentary evidence connected with it. Indeed, the earn
est protest of Count Zinzendorf, and other leading Moravi
ans, together with the demand of the Board of Trade, for
an explanation, induced the governor and council to publish,
officially, the reasons which they supposed had influenced
the Assembly in the passage of the law — a document which,
for its misconceptions of the real character of the zealous
and good men, against whom it was aimed, and the odious
imputations which it casts upon them, is seldom equalled.''
It is some palliation, perhaps, of these persecuting measures,
that the public mind was exceedingly sensitive, and that
the whole country was flUed with rumors to the prejudice
of the harmless Moravians. But, on the other hand, it is
equally true, that they had fully proved themselves clear of
» Doc. Hist, of New York, vol. iii. p. 1022.

46 SHEKOMEKO.
every charge that had been preferred against them, and,
finally, secured a full vindication by the highest authority
of the British Government. For, by an act of the British
Parhament, passed May 12th, 1749 : —
"1. The Unitas Fratrum were acknowledged as an ancient
Protestant Episcopal Church.
" 2. Those of its members who scrupled to take an oath,
were exempted from it, on making a declaration in the
presence of Almighty God, as witness of the truth.
" 3. They were exempted from acting as jurymen.
"4. They were entirely exempted from military duty
under reasonable conditions."
Such was the ultimate result of the remonstrances of the
Moravians to the British and Colonial Governments. A
result, however, so tardy as that, though it aided their sub
sequent missionary efforts, it was yet of little or no service
to the poor Christian Indians and their self-denying teach
ers at Shekomeko.
September 9th, 1744, Biittner was again required to ap
pear at Pickipsi ; but was again honorably dismissed. So
that, notwithstanding all the trouble and vexation to which
they had been subjected, they were found to be entirely
innocent, and had established the conviction, in the minds
of the great mass of the people, of their entire sincerity,
and of the great good arising from their labors.
Their adversaries were therefore foiled in this direction.
But they had adopted other expedients which were more
successful; for, on the 15th of December, 1744, the sheriff
and three justices of the peace arrived at Shekomeko, and,
in the name of the governor and council of New York,
prohibited all meetings of the Brethren, and commanded
the missionaries to appear before the court, at Pickipsi, on
the seventeenth. Biittner being ill, the other missionaries
alone appeared, when the act before referred to, which had

SHEKOMEKO. 47
been passed with special reference to their case, was read
to them ; by which the ministers of the congregation of the
Brethren employed in teaching the Indians were expelled
the country, under pretence of being in league with the
French, and forbidden, under a, heavy penalty, ever more
to appear among the Indians, without having first taken the
oaths of allegiance.
Soon afterwards, the station at Shekomeko was visited
by the Moravian Bishop, A. G. Spangenberg, with the view
of devising some means by which the missionaries might
still carry on their work. But, all in vain. After a stay of
two weeks, he was obliged lo leave the converted Indians,
and their friends, still exposed to all the evil influences by
which they were surrounded.
"And not long after," says the Moravian historian, "the
white people came to a resolution to drive the believing
Indians from Shekomeko, by main force, on pretence that
the ground on which the town was built belonged to others.
The white people took possession of the land, and then ap
pointed a watch to prevent all visits from the Moravians at
Bethlehem." Thus, by such unworthy means, Avas summarily broken
up and dispersed the most promising and the most import
ant mission to the aborigines, in this country, which had as
yet been established — a mission which, if it had continued,
might have preserved a remnant of that unhappy people,
who were soon afterward dispersed and scattered abroad,
never again to be gathered, and never again to be blessed
with such noble and self-denying teachers as the faithful
Moravians, who labored with such devoted zeal at Sheko
meko. Gottleib Biittner soon ended his weary pilgrimage. He
gently and happily fell asleep in Christ on February 23d,
1745, in the twenty-ninth year of his age. Blessed be his

48 SHEKOMEKO.
memory. The Indians wept over him like children over a
beloved parent. They dressed his corpse in white, and
buried him with great solemnity in the burying-ground at
Shekomeko, watering his grave with their tears, and for a
long time afterwards they used to visit and weep over it.
The stone afterwards placed over his grave contained the
following inscription, in German : " Here lies the body of
Gottleib Biittner, who, according to the commandment of
his crucifled God and Saviour, brought the glad tidings to
the heathen, that the blood of Jesus had made an atonement
for their sins. As many as embraced this doctrine in faith
were baptized into the death of the Lord. His last prayer
was that they might be preserved until the day of our Lord
Jesus Christ. He was born Dec. 29th, 1716, and fell asleep
in the Lord February 23d, 1745."
Only a small portion of this stone, very much mutilated
and scarcely at all intelligible, is still preserved. The lo
cality is still shown by the proprietor, Mr. Edward Hunting,
as also the locality of the missionary buildings, some por
tions of the foundations of which are still recognized. The
orchard planted by the missionaries has, within a few years
past, with the exception of a single apple-tree, entirely dis
appeared: and the medicinal roots which they cultivated
have, until quite recently, refused to quit their home in the
soil, but, as if prompted by the instinct of Moravian zeal
and love to man, have remained a blessing to those who
have since continued to dwell about the spot.
The effect of the persecuting measures of their enemies,
and the death of their beloved teacher, was exceedingly
disheartening to the poor Indians. A portion of them re
moved to Pachgatgoch, where they attempted to make
themselves a home among the tribe which resided there.
Another portion formed a colony at Wechquatnach, on the
eastern border of Indian Pond (Indian, Wequagnok, or

SHEKOMEKO. 49
Wequodnoc), in the town of Sharon, Conn. And at this place
was formed an Indian congregation under the charge of the
Moravians. David Bruce, a Moravian missionary, a Scotch
man by birth, was appointed to the station, where he died
greatly lamented in 1749. When the soil came into the
possession of the present occupant, Mr. Andrew Lake, the
gravestone was missing ; but a portion of it containing the
inscription was afterwards found, laid as a common stone
into a stone wall. The inscription is as follows : " David
Bruce, from Edinburgh, in Scotland, Minister of the Breth
ren's Church among the Indians. Departed 1749."
After the dispersion of the Indians at Wechquatnach, a
Moravian congregation of white persons seems to have been
established on the western side of Indian Pond in the town
of Northeast, on the present farm of Mr. Douglass Clark.
Here was a meeting-house built, which was standing until
within a few years; and near the spot, in an adjoining
burying-ground, is the grave of the Rev. Joseph Powell — ^
doubtless the Moravian missionary of that name. As ap
pears from the stone which stood at his grave, he died in
1774, aged sixty-three years.^
Another portion ofthe Indian congregation at Shekomeko
emigrated with their teachers to Pennsylvania, where they
attempted to form a colony, which was fruitless. The name
given to this colony, as signiflcant of the condition and
hopes of the Indians, was Freidenshtitten (tents of peace).
^ 1153. In the province of New York and New England, where the
Brethren formerly suffered much, they were now invited to preach. In the
city of New York itself they built a church, and the evangelical testimony
and exemplary work of those brethren who, as missionaries, ministered in
the gospel to the Indians at Pachgatgoch and Wechquatnach in New
England, left a good impression in those parts. Their white neighbors in
Duchess Co., New York Government, begged for and obtained a minister
from Bethlehem.— Omwte's History ofthe United Brethren, page 401.

50 SHEKOMEKO.
These Indians finally settled at Gnadenhiitten (tents of
grace). Among the Christian Indians who settled there
was the noble Indian interpreter, John, formerly Tschoop.
John finally became a victim, at Bethlehem, of that terrible
scourge of the Indians, the smallpox. "As a heathen,"
says the Moravian historian, " John distinguished himself
by his sinful practices. And, as his vices became the more
seductive on account of his natural wit and humor, so as a
Christian he became a most powerful and persuasive witness
of our Saviour among his nation. His gifts were sanctified
by the grace of God, and employed in such a manner as to
be the means of blessing, both to Europeans and Indians.
Few of his countrymen could vie with him in point of
Indian oratory. His discourses were full of animation, and
his words penetrated like fire into the hearts of his country
men. In short, he appeared chosen by God to be a witness
to his people, and was four years active in this service.
Nor was he less respected as a chief among the Indians ; no
affairs of state being transacted without his advice and
consent. During his illness, the believing Indians went
often, and stood weeping around his bed. Even then he .
spoke, with power and energy, of the truth of the Gospel,
and in all things he approved himself, to his last breath, as
a minister of God."
John died at Bethlehem, August 27th, 1746, where his
remains now lie buried with those of many other Indians.
Driven from their ancestral home, and deprived of their
new-born Christian privileges and hopes, by the rapacious
and unprincipled hostility of the white man, the ultimate
dispersion and final annihilation of this interesting tribe of
Indians is only the more affecting, because they had ex
hibited so great a capacity for Christian instruction, and
because their whole history places in so strong a light the
fact that the vices of the white man, his rapacity, deceit, and

SHEKOMEKO. 51
cruelty, have exiled the red man from his country, from his
native soil and heritage, and, irrespective of good or evil
on his part, have nearly supplanted him from the face of
the earth.
From the execution of the act of the colonial Government
before referred to, it became impossible, of course, for the
Moravians to continue their labors among the heathen
within the province of New York. And its effects were
most disastrous upon the missions in Connecticut, and
caused their final abandonment, for fields where the devoted
missionaries might enjoy the freedom of religious liberty,
and the opportunity to carry on their self-denying labors,
without the restraint of penal laws, and without the petty
annoyance of a government nominally free, but in this case,
at least, practically tyrannical and unjust.
The hostility to Jesuit influence which so strongly ap
pears in this history of the Moravians at Shekomeko, was
in itself better founded, had its direction been intelligent,
and uninfluenced by those who cared less for the Jesuits
than to serve their own private purposes and ends. The
Jesuits were forever plotting against the Government, and
exciting the animosity of the Indians against the English
colonies. The old French war was itself the work of the
Jesuits. And the Indian hordes themselves, which gave so
terrible an aspect to that war, were generally led on by
Romish Jesuits disguised in the garb of Indians. And to
them was mainly due the terrible ferocity by which that
war was so strikingly characterized.
The colonial Government, as well as that of the mother
country, had for a long time been aware of this fact. And
hence, by the provincial laws, not only a known Jesuit, but
any man suspected of being a Jesuit, was put upon his trial,
and, if convicted, was banished from the colony of New

52 SHEKOMEKO.
York on pain of perpetual imprisonment, and, in case of
escape from prison, of death.
To such as are not familiar with the infamous political
intrigues and wholesale treachery of the minions of Rome,
and especially of the order of Jesuits, so stringent a law
may seem too severe, and may seem to partake of a perse
cuting character. But it must be observed that it was
aimed at them, not as members of a Christian society as
such, but as necessarily by the principles which they had
adopted and the oaths by which they 'were bound, traitors
and spies in the country, whose leading purpose was the
subversion of every Protestant government, and the bringing
in of the dominant power of Rome. And, as opportunity
offered, the vile spirit of these malignant principles and
oaths, have always been carried out in practice in every
treacherous and treasonable form, even to the extent of
overthrowing governments, and of deposing kings, and de
claring their subjects absolved from their allegiance, thereby
inculcating as a sacred duty, upon all members of the
Church of Rome, wholesale treason, murder, and rebellion.
Thus, in England, to say nothing of the other governments
of Europe, King John in 1210, King Henry VJII. in 1538,
Queen Elizabeth in 1569, Charles I. in 1643, and, finaUy,
George II. in 1729, about fifteen years previous to the ex
pulsion of the Moravians from Shekomeko, were anathe
matized and deposed, and their subjects declared absolved
from their aUegiance by the Popes of Rome.^
And it is matter of authentic history, that in the troublous
times of Charles I. and Queen Elizabeth, many of the most
turbulent and disorganizing of the Puritan preachers were
Jesuits in disguise, and in the pay of the Pope.
The law, then, against the Jesuits was at least justifiable,
* Church Review, vol. v., No. 1, Art. III.

SHEKOMEKO. 53
if not expedient, and demanded by the necessity of the case.
The great misfortune was that it should have been used for
a purpose for which it was not intended, or to gratify the
malice or allay the fears of those who would at all events
drive the harmless Moravians from the country, without
regard to the purity of their purpose, or the righteousness
of their cause ; and the greater misfortune still that it should
have led to the passage of another law against the Moravians
by name, of the most odious, unjust, and persecuting cha
racter.

MORAYIAliS IN NEW YOEK AND CONNECTICUT.

VISIT OF THE COMMITTEE.
The foregoing valuable contribution to the historical
recollections of the early Indian Mission of the Moravian
Church in this country, Avas received by its members with
peculiar welcome. It appeared at a time when a spirit of
inquiry in that direction was generally prevalent, when men
and incidents of the past were being made the subject of
research, and information sought for, that, at a later day,
might be inaccessible, or might have perished with those
who alone were its repositories.
The contents of the "Shekomeko" pamphlet were, fur
thermore, of so satisfactory a nature as to suggest the pro
priety of visiting the scenes to which they refer. The wish
to do so was entertained by a number of persons. It was
thought that, with the aid of records and documents known
to exist in the archives of the Church at Bethlehem, Mr.
Davis's discoveries might be confirmed, new clues obtained,
and the identity of the old stations established beyond a
doubt. No one was more interested in such a result than Mr.
John Jordan, Jr., of Philadelphia, who at once proposed to
conduct a party of exploration to the places in question,
at some early day — and the 13th of June was designated.
In the mean time, the necessary preliminary arrangements
Avere made, and the co-operation of Mr. Benson J. Lossing,
of Poughkeepsie, and that of the Rev. Sheldon Davis, of
Pleasant Valley, were promptly offered. With Mr. and

MORAVIANS IN NEW YORK AND CONNECTICUT. 55
Mrs. Jordan there were also associated Mr. Townsend
Ward, Librarian of the Historical Society of Pennsylvania,
Messrs. John A. McAUister and George F, Bensell, of
Philadelphia, and the writer of these pages — all members
of the Moravian Historical Society.
An account of the result of this visit appeared in The
Moravian of July 21st and 28th, from which the following
is an extract: —
"On Monday, the 13th of June," continues the writer,
"four of our party left Bethlehem in the early train for
New York. There we were joined by the remaining Phi-
ladelphians — one of them an artist, who had been engaged
to take sketches of the localities we designed visiting. At
3 P. M., we went on board the North River steamer ' Thomas
Powell,' and here made the acquaintance of Mr. Benson J.
Lossing, the well-known author of The Field Book of the
Revolution, and a contributor to several of the popular
journals of the day. Mr. Lossing had been apprised of our
project, and, it being congenial to his own tastes, had re
solved on joining the party, at the same time offering the
hospitalities of his home at Poughkeepsie.
" The weather was rather unfavorable to have us enjoy
the river scenery, for the sky was overcast, and threatened
rain ; yet, with such an admirable guide as Mr. Lossing, to
whom every point was familiar, the river was invested with
more than ordinary interest. Arrived at Poughkeepsie, we
were received by Mr. Lossing's household with a warm
welcome. The kindness we experienced at the hands of
this excellent family during our short sojourn in the city,
and the pleasure we subsequently derived from their com
pany on our excursion, I cannot refrain from adverting to."
Here we were greeted by the flrst tokens from the long
since dead. In Mr. Lossing's library we were shown the
remaining fragment of Gottlob Biittner's tombstone— a

56 MORAVIANS IN NEW YORK
heavy mass of gray carbonate of lime ; on one side of whicli
stands the following inscription, in the thin Latin characters,
that are met with in the print of the last century : —
OTTES AM
IDEN DIE B
3 IHRE SiJN
Blut Jesu ver
elches sie auch
und sich in d
Herrn Tauf
letztes f
It was a venerable object this time-worn memento of the
past ! Though silent, it spoke forcibly of the transitoriness
of human things — not only of the end of all honor and
glory, but also of the end of all tribulation and suffering.
Four years ago this relic came into the possession of the
Poughkeepsie Lyceum — having been purchased by one
who had been travelling in Duchess County, and collect
ing Indian curiosities with a view to form a museum.
Its history and the import of the inscription were generally
unknown — though Mr. Davis was almost confident that it
was the gravestone of the Moravian missionary. Some
deemed it a monument to an Indian chief No one could
interpret the fragmentary epitaph in an unknown language.
It was, therefore, extremely gratifying to those who had so
often read the mysterious characters, to have them com
pared with the following original draft, in the German,
designed at Bethlehem, in 1745, for the gravestone of the
departed Biittner: —

AND CONNECTICUT. 57
HiER RUHET
GOTTLOB BUTTNER,
DER NACH DEM BefEHL SEINES
GOTTES AM KrEUZ,
DEN Heiden die Botschaft BRACHTE,
das ihre sijnden durch das
Blut Jesu versohnt sind,
'welches sie auch angenommen
und sich in den tod des
Herrn haben Taupen lassen.
Sein leztes Flehen -war,
DAS SIE AlLE MOCHTEN BEHALTEN 'WERDEN,
BIS AUF DEN TaG JeSU ChrISTI.
Er 'WAR GEBOREN DEN XXIXStCU
December MDCCXVI, (v. s.)
UND ENTSCHLIEP, IM HeRRN,
AJI xxiiisten Februar MDCCXLV. (v. s.)
Mr. Lossing promised to exert his influence to have the
stone transferred to the Moravian Historical Society.
On Tuesday evening, we made the acquaintance of the
Rev. Sheldon Davis and his wife, who reside at Pleasant
Valley, seven miles northeast of Poughkeepsie. Mr. Davis
had been apprised of our arrival, and, as he had offered to
act as guide in our tour of exploration, had come to Mr.
Lossing's, to decide on the course of the route, and com
plete the necessary arrangements.
On Wednesday morning, we accordingly set out for the
site of old Shekomeko. Several conveyances had been pro
vided — as our party had been joined by Mr. and Mrs.
Lossing and Miss Fanny Sweet, his sister-in-law, and his
daughter. Miss Cora Lossing. The weather was fair over
head, but- promised a warm summer's day. Leaving the
eastern limits of the city by the Duchess turnpike and
crossing Wappinger's Creek, we soon reached Pleasant Val
ley, where we were joined by Mr. and Mrs. Davis in his
own carriage. Passing next through a rich agricultural

58 MORAVIANS IN NEW YORK
and grazing region, at this season of the year in thp full
freshness of verdure, along avenues of maples, and by clusters
of graceful elms in meadows blooming with buttercups and
daisies, we left the main road, to see the noble cattle at
Thorndale, the seat of Mr. Jonathan Thorne, of New York.
At noon, we drew up at Mabbettsville, a small collection
of houses, with tavern, store, and blacksmith-shop, the ordi
nary nucleus of an incipient village. This is the Filkintown
of the historian Loskiel, so called from the Filkins, early
settlers in the neighborhood. It lies in a pretty valley, sur
rounded by gently rising hills, eighteen miles from Pough
keepsie. The day had grown excessively warm, and there
were indications of a shower. We had twelve miles to
make before reaching the terminus of our journey, and that
through a hilly country over the highest cultivated lands in
Duchess County, which repeatedly afforded imposing views
of the Catskill, beyond the Hudson, and the Taghkanic
Mountain, in Massachusetts. Four miles from Shekomeko,
at Thompson's Pond (Huns Lake), one of our horses
dropped down dead from the intense heat, and although
this loss occasioned delay and inconvenience, it afforded
several of our party, who were compelled to proceed on
foot, an opportunity of enjoying the beauties of the Stissing
Valley, into which we were just entering. A sudden bend
in the road afforded a charming prospect. Before us, from
north to south for six miles, stretched the back of old Stiss
ing — an isolated granite mountain, with sides and rugged
ridge, covered with forest as thick as when the Mohegan,
one hundred years ago, roamed through its solitudes to
rouse the bear, or chase the bounding moose. Eastward,
along its foot to the farthest Hmits of the landscape, lay
luxuriant meadows with not a tree to vary the tapestry of
green that was sparkling Avith the recently faUen rain
drops; — and over this picture deep silence brooded — no

AND CONNECTICUT. 59
signs of Hfe, no cattle, no birds, not a moving cloud were
there ; the very school-boys, just freed from the restraint
of the school-house by the side of the road, were lying in
groups on a knoll, and quietly looking up that tranquil
valley, as though they had been imbued with the spirit of
its Sabbath stillness.
At four P. M. we aU met at Mr. Edward Hunting's, in
the township of .Pine Plains, on whose lands is the site of
Biittner's grave and of the Indian village of Shekomeko.
Here we were received most cordially, as well by the pro
prietor's family (consisting of Mr. and Mrs. Hunting, his
two daughters, and his brother, Mr. Samuel Hunting), as by
a number of neighbors and friends, who had been advised of
our intended visit. Among the latter were the Rev. Frede
rick Sill, an Episcopal clergyman from Lower Red Hook,
Mr. Samuel Deuel, and Mr. Theron Wilber. Mr. Hunting's
homestead is a good specimen of the New England style of
farm-house, a low white frame building set back from the
road, with door-yard planted with balsams and mountain-
ash, and a row of sugar maples along the fence. It lies on
the hiU-side which slopes down to the valley of the Sheko
meko Kill.
Having partaken of a well-served dinner, our party, which
had by this time increased to twenty, set out for Biittner's
grave. Passing through a lane in a southwesterly direction,
we entered a pasture on rising ground, and in a few minutes
were gathered around the spot where repose the remains
of the young and lamented missionary. A slight depression
in the soil, and tbe protruding edge of the remaining por
tion of the heavy limestone, are all that mark the place.
We read the account of his sufferings and death from Los
kiel, and wondered that one so fearless and devoted should
have lain here so long uncared for, the mound that was

60 MORAVIANS IN NEW YORK
raised ~over him levelled with the sod around, and his rest
ing-place forgotten.
The rediscovery of Biittner's grave is due to Mr.
Davis's indefatigable industry in foUowing up the traces of
early Moravian labor in Duchess County. In 1854 this
gentleman interested Mr. Hunting in the search for the
spot. There was but one person living from whom any
reliable information could be obtained in reference to it —
Mr. Josiah Winans, a descendant of a former proprietor of
the farm. He had worked on it near the close of the last
century, and it was said he could without doubt determine
the precise locality of the grave. On being brought to the
field, Mr. Winans drove a stake into the ground, declaring
that the remains of Biittner were buried within a rod of
the same, adding that the first large stone the plough would
strike, would prove a fragment of the old gravestone. His
assertion was soon verified ; for the plough had cut but a
few furrows, when the share caught in and turned up the
slab that lay a few inches below the surface. It was allowed
to remain on the spot, and is all that marks the site of the
grave. Since its rediscovery, Mr. Hunting has kept the
ground sacred; and, on the present occasion, expressed a
Avish that some memorial might be erected to secure it
inviolate for the future, and to keep in remembrance the
resting-place of a good man in a land of strangers.
Of the earlier condition and fortunes of the grave, we
ascertained the following facts : During the proprietorship
of James Winans, between 1762 and 1797, an attempt
was made to remove the stone, which, standing upright in
the middle of a field, proved an obstacle to its cultivation.
A yoke of oxen and three horses were, however, unable to
draw the large and heavy slab from the ground. It was
allowed to stand. About 1806 some thoughtless boys who
attended the district school-house, as they passed to and fro.

AND CONNECTICUT. 61
were wont to gather about the grave of the unknown man,
and succeeded in gradually demolishing the memorial. It is
said that one of the number, who protested against the sacri
legious act on the part of his comrades, is the sole survivor
of the party. Shortly after this, the grave was searched
for treasure ; tradition saying that an Indian warrior lay
buried there, with a rifle of costly workmanship. But there
was nothing found except a skull and bones, and portions
of pine boards — the remains of the missionary and of the
narrow house in which he had been consigned to the earth.
The fragments of the stone were replaced, but they gradu
ally were scattered, and the plough and harrow finished the
work of destruction. Soon after Mr. Hunting came into
possession of the farm, in 1829, he found part of the grave
stone built up in a stone wall. It was removed within
doors, became an object of curiosity to visitors, and eventu
ally passed into the possession of the Poughkeepsie Lyceum.
Our next object was to determine the site of the old
Indian village. We were shown, a quarter of a mile to
the southeast of the grave, what were deemed relics of the
settlement, an old apple-tree, a pile of stones, said to have
been the foundation of a " sweat-house," and a basin in the
brook that comes down the hiU-side, where the Moravian
preacher used to dip the Indian children iU with small
pox; but these traditions we found difficult to reconcile
with a sketch of Shekomeko as it was in 1745, which we
had brought along to aid us in our researches. There Avas
strong disagreement between tradition and history. To the
latter we resolved to keep, and accordingly set out on a
tour of reconnoissance, fully confident that the missionary's
pen-and-ink sketch would form an infallible guide to the
missionary's converts' homes. As we advanced, we com
pared the picture with the original. We ascended a hiU on
the east, but found ourselves mistaken in the position. To

62 MORAVIANS IN NEW YORK
our right there was but one point from which the drawing
could have been taken, and that was a well-wooded moun
tain, promising a difficult ascent. Four of our party, in
cluding Mr. Davis, set out to make it. Mrs. Lossing, too,
inspired with the excitement of the search, ventured to join
the number; nor was she second to any in resolution of
purpose to surmount all obstacles. Having passed through
the meadow Avhere the brethren, white and Indian, had their
separate planting-grounds, we began the ascent. Pushing
aside the brush, and treading under foot the flora of medi
cinal herbs that sprang in exuberance from the rich black
mould, we forced our way upward in the dark shade of
trees, through whose boughs solitary sunbeams struggled to
strike upon the humid ground below. The white birch we
found an inhabitant of these woods ; but the red man, who
had wrought its pliant bark into the light canoe, was gone,
and we found nought to call him to mind but a single moc
casin that bloomed in solitary beauty on the soil that had
often been pressed by the buckskinned foot of the Indian
hunter. Arrived at the summit, we found ourselves on
commanding ground, and soon determined the outline and
detail of the sketch, for we stood on the spot from which it
had been taken. Below us, at a mile's distance, was the
pasture with Biittner's grave; behind it rose the hills of
the middle ground, and along the margin of the horizon,
eastward, stretched the ethereal forms of the blue Tagh
kanic. It was with no little satisfaction that we returned to our
party, enabled as we now were to fix the site of the village.
A ploughed field, that slopes southward of Biittner's grave
to the meadow, embraces its limits. Perhaps eighteen feet
intervene between where the missionary lies, and where
the Indian huts were ranged in a crescent around the little
bark-covered church. Our artist took his first ske ^h from

The mission house.
The hakeoven.
The barrack (for hay and grain),
The cellar.
The stable.
Abraham's house.
John's house.'
John's workshop.
Jacob's bouse.
Boaz'a house.
, Petpr's house.

SHEKOMEKO IN 1745.
From an original drawing in the Moravian Archives at Bethlehem, Pa.
Philip's house.
Isaac's house.
Nathaniel's house.
The church.
The missionaries' large field.
The missionaries' small field.
Zaccheus' house.
An old garden.
Abraham's cellar.
The Indian brethren's field.

12.

David's house.

21.

13.

Joseph's house.

22.

11.

The graveyard (BUttner's grave

23.

in the corner helow).

24.

15.

Cornelius' house.

25.

16.

Kicodemus' house.

26.

17.

Solomon's house.

27.

18.

Jonas' house.

28.

19.

Susanna's house.

29.

20.

Jeplitha's house.

30.

31. Hendrysen's place.
32. Hendrysen's Mountain.
33. K'takanatschan.the "Big Mountain.'
34. Robert du Bois' place.
35. The bridge and fence.
36. The small lake.
37. The patli to the lake.
38. The fence.
39. The kill.
40. Kutlv's liousc.

bOO Mo 1 — I
Qa ?5

CO

6i MORAVIANS IN NEW YOEK
the meadow, looking westward. The setting sun had just
for the last time painted with purple and gold a cloud that
rested on Stissing; the lengthening shadows fast blend
ing into the shades of evening, had warned the plough-boy
in the adjoining field to unyoke his steers; and stillness
touched the rural landscape with inexpressible beauty as
we bade farewell to scenes that are consecrated to the me
mory of self-denying labors of Christian love. Here had
lived Rauch, Biittner, and Mack, perilling their lives for the
souls of degenerate heathen, and accomplishing triumphs,
which, though unknown to the world, are recorded in the
book of God's eternal remembrance.
"When we reached Mr. Hunting's, we found the rest of
the party about leaving for Mr. Theron Wilber's, by whom
arrangements had been kindly made to have us spend the
night. We were accompanied by Mr. Hunting, the Rev.
Mr. Sill, and several of the neighbors, whose interest in our
mission had evidently increased. A short ride brought us
to Mr. Wilber's seat, at the north end of a beautiful sheet
of water (Buttermilk Pond, now called Halcyon Lake) —
one of those numerous lakes which are a characteristic geo
logical formation of this section of New York. A party of
our host's friends (including Drs. Guernsey and Smith, Mr.
Peck, and several ladies) from the village of Pine Plains,
two miles above, had been invited to meet us, and their
agreeable society added largely to the pleasures of the even
ing. The gathering at "Halcyon HaU" has altogether left
a most pleasing impression. After a sumptuous tea, the
honors of which Mr. "Wilber did in person, the time was
diversified by strolling in the green lawn, boating, and
conversation on the broad piazza, that overlooks the lovely
picture. The brilliant lights within the hall, and the moon
overhead silvering the bosom of the placid lake, whose
repose was disturbed only by the distant stroke of the oar,

AND CONNECTICUT. 65
and the cry of the whippoorwill from the side of Stissing,
that lay in deep shadow in the west, was a scene altogether
of fairy characters. We were unconsciously carried back
to the days of Biittner, for hither he and his Indians were
wont to come to shoot the duck and spear the pickerel. It
was a late hour when the company separated, for all were
loath to shorten the delights of the lovely summer's night.
Having bid adieu to our courteous host on Thursday
morning, we returned past Mr. Hunting's, crossed the She
komeko Kill, and a mile beyond drew up according to
appointment at Mr. Samuel Deuel's for breakfast. On our
way we had a full view of the Shekomeko Mountain, which
lies parallel with Stissing (three miles intervening between
the two), and is its exact counterpart in miniature. From
this hill the creek receives its name, Shekomeko, according
to tradition signifying "the little mountain." Stissing has
the name borne by an Indian, who once lived in the gap
which forms a transit over the mountain, two miles from
its northern extremity.
At Mr. Deuel's we took leave of Mr. Sill and his wife.
After an excellent breakfast and many kind attentions, at
9 o'clock A. M. we set out for Indian Pond, ten miles
further to the east, the site of the Wechquadnach (properly
Pachquadnach) station, where lie the remains of the mis
sionary David Bruce. Our road lay over an extremely
rough country. From the summit of Winchell Mountain
we again had a commanding prospect. Extending along
the western line of the horizon were the Shawangunk and
Katskill Mountains, and on the eastern the Taghkanic.
At noon we arrived at the farm of Mr. Douglas Clarke,
in North East Centre, where we were hospitably entertained,
and where one of the party, who was indisposed, experi
enced much kindness. After dinner, Mr. Clarke, a venera
ble man of eighty-three, and his son. Col. Hiram Clarke,

66 MOEAVIANS IN NEW TOEK
led the way to the spot where the mission house stood, and
where lie the remains of Brother Joseph Powell. The site
of Powell's grave is marked by a ledge of slate rock on high
ground in a pasture, perhaps a quarter of a mile south of
the farm-house. The tombstone was removed by Mr.
Clarke some years ago to insure its preservation, and with
several others stands against the stone wall in an adjoining
orchard. It is a headstone of dark slate, and stood erect
in the ground, contrary to Moravian usage, which fact, as
well as the inscription, " The Rev. Joseph Powell, died 1744,
se. 63," would seem to intimate that it was a tribute at the
hands of the settlers to the memory of their home mis
sionary. The circumstances that brought Brother Powell into this
neighborhood, long after the abandonment of the Indian
mission, were as follows: On the death of Bruce in 1749,
the M'hites about Wechquadnach expressed a wish to
have a Moravian brother minister to them in spiritual
things. To this Brother Christian Froehlich alludes in a
report written from Pachgatgoch in 1752, in which he
says: "Our Br. Bruce was much beloved by both Avhites
and Indians, who deplore his early loss. The former desire
a brother to preach them the Gospel, and have permitted
me to put a stone on Br. David's grave, and then inclose it
with a fence." In May of the same year a letter was sent
to Bethlehem reiterating the request, and met with a
response; for in July of 1753, Brother Abraham Reinke
was despatched on a visitation. In his report he states
that during his sojourn of eight weeks he preached twenty
times, to large audiences, sometimes numbering three hun
dred souls. His appointments were at Salisbury and Sha
ron, Conn., and in the "Oblong," in "Nine Partners," and
at Livingston's Manor, in Duchess County, N. Y.
The Oblong (which name is still retained) he describes

AND CONNECTICUT. 67
as " a tract of land seventy to eighty miles in length, by
two in breadth, on the confines of Connecticut, by which it
had been transferred to New York in exchange for other
lands. The settlers had come over from Connecticut five
years ago, in expectation of bettering their fortunes by the
purchase of cheap farms, and for the enjoyment of religious
liberty." A second letter, subscribed by thirty-four of his
stated hearers, and addressed " to the United Brethren at
Bethlehem," was given to Brother Reinke on his return.^
He was succeeded by other brethren, and thus this vicinity
was recognized as a home mission field, in which Powell
was one of the last to labor.
Of the Wechquadnach mission house there is no trace ;
old Mr. Clarke, however, pointed to where it had stood
within his recollection. Tradition has preserved nothing
of the site of the Indian village. As our missionaries, in
* The following is a copy of the letter, preserved in the Bethlehem
archives : — ¦
" To the Church of the United Brethren at Bethlehem : —
" We cannot but return our hearty thanks, not only for your kind an
swer to our letter dated May, 1T52, but more especially for the favor of
sending us a minister to preach the Gospel of our Lord Jesus Christ, who
has been with us for two months ; and since he is now returning home, and
you desire to know our minds in this affair, this is to let you know that we
are exceedingly well satisfied, and think ourselves much benefited, as well
by the gospel sermons of Mr. Reinke, as also by the conversation we had
with him, being thereby confirmed in the choice we have made of one of
the United Brethren to be our minister. And now our sincere desire is to
have the Gospel of Jesus Christ continued among us, for we believe it is
the power of God to salvation to all them that believe. If we, therefore,
could have either Mr. Reinke again, if it could be, or, if not, some one else
'of the United Brethren to settle among us, we should look upon it as a
very great favor. We don't doubt it will prove a blessing not only to us
but also to many of our neighbors. We are in general in low circum
stances in the world, but, however, we hope to be able to support the min
ister that comes in a comfortable manner. And since we believe your aim

68 MOEAVIANS IN NEW TOEK
writing of Wechquadnach, never distinctly allude to one,
there is room for the presumption that the dwellings of the
Indians were scattered along the western shore of the lake,
inasmuch as the nature of the ground is such as would have
led them to select it for planting purposes.
Leaving these faint memorials, on descending the hill,
there lay at our feet " Indian Pond," a fine sheet of water
full a mile in length. Our missionaries call it " Gnaden-
See " (Lake of Grace). It lies partly in the Oblong, and
partly in Sharon Township, Litchfield County, Connecticut.
Across this beautiful lake the Indian brethren conveyed the
remains of their beloved teacher to the Connecticut side for
interment in their own burial place.
Bruce's labors among the Indians of Wechquadnach and
Pachgatgoch were short. In January, 1 749, he commenced
them, and as early as July he had entered into the joy of
his Lord.^
is to gain souls for Christ, we don't scruple but you will take our case into
consideration, we being destitute of a minister and school, and grant us
our request.
Signed : — AZAEIAH SMITH, CALEB ¦WOODWOETH,
STEPHEN HIGBEB, GERSHOM WOODWOETH,
DAVID PHELPS, WILLIAM BNOS,
JAMES PARKE, ANDREW MOREHOUSE,
ELISHA COLVER, JONATHAN PHELPS,
TIMOTHY EDWARDS, PHINBAS HOLCOMB,
JAMES ALLWORTH, JOHN HARRIS,
MARTIN WINCHELL, ZEPHANIAH HARVEY,
ROBERT WINCHELL, DERRICK JOHNSON,
BENJAMIN BRUCE, JOHN WOODCOCK,
DANIEL HIGBBE, JEDBDIAH MORE,
JONATHAN RONALS, EDMOND EDMONDS,
GIDEON MOORE, JOSEPH PARKE,
ASHBBL MOORE, EBENEZER HURLBUT,
GEORGE RICHMOND, JONATHAN MOORE,
PETER CASWELL, SIMON MOORE,
STEPHEN CASWELL, ZEBULON MOSES.
' The diary of the Bethlehem congregation for 1Y49 gives the following
in relation to his death: "July IW\. Toward evening the two Indian

AND CONNECTICUT. 69
We followed the same path on the north side of the
pond as the mourners had done when accompanying his
remains to their last home. Half an hour's walk along the
foot of Indian Mountain brought us to the farm of Mr.
Andrew Lake, in Sharon Township. Here we were met by
his son, Mr. Lake, Gen. Charles F. Sedgwick, and Mr.
Richard Smith, of Sharon village. Mr. Lake, who is now
eighty years of age, pointed out the site of Bruce's grave,
in the meadow where we met, a few rods from the edge of
brethren, Samuel and Gottlob, arrived from Pachgatgoch with the intelli
gence that Br. Bruce had been lying seriously indisposed in the mission
house at Wechquadnach already for a week. It was deemed advisable to
have a brother visit him, and accordingly Br. Post was despatched with
out delay.
" July 22d At noon Moses's son came from Wechquadnach with letters
from Br. Post, stating that on his arrival Br. Bruce was no more, having
departed on the 9th inst., a short time after Samuel and Gottlob had left
for Bethlehem. On the 6th inst., after his return from Westenhuc, or
Wannaquatiksk, writes Br. Post, our brother was taken ill, and although
he suffered much pain, was in a happy frame of mind. Shortly before his
release, a neighbor ealled to see him, and on asking him how he did, Bruce
replied, not well 1 'But you are prepared to go into the heavenly father
land,' added the other. ' Yes !' he answered, ' I shall soon see my Saviour.'
Our Indian brethren, Moses and Joshua, were his constant attendants
during his illness. A short time before his end, taking their hands into
his own, he pressed them to his heart, and entreated them to hold fast to
the Saviour. Some English neighbors assisted our Indians in making
preparations for interring his remains. The former, to whom he had
endeared himself, procured linen, and the body was laid out in white. The
funeral service was attended by many friends. Joshua, son of Gideon of
Pachgatgoch, delivered a discourse in Indian, reminding his hearers of all
that their teacher had told them of the Saviour's love, and many were the
tears that moistened the dark cheek of that mourning and bereft assembly.
The body was then put on two canoes, and carried over ' Gnaden See,' the
brethren and friends taking their way along the bank to the place of burial,
amidst the singing of hymn tunes. At the grave Br. Gideon offered a
prayer, and thus was buried the first of our number among the hills and
valleys of New England."
6

70 MORAVIANS IN NEW TOEK
the pond. As at Pachgatgoch (as we ascertained later), so
here the Indians buried their dead on low ground; whether
these were exceptional instances, or whether it was a custom,
is a question of interest yet to be decided. Mr. Lake stated
that he had been brought up at the outlet of the pond, that
when a boy he had gone to school in the old mission house
at the "Powell Place," and that he had a distinct recollec
tion of Bruce's grave, and the stone standing at its head.
When the farm was held by Mr. Moses Clark (from whom
it passed into the hands of Mr. Lyman Bradley, Mr. Lake's
predecessor), the grave, long neglected, had been ploughed
with the rest of the field. About fifteen years ago, Mr.
Lake found the fragment of the headstone built up in a
stone wall. It was shown to us at the house. It is of dark
slate, and contains the following parts of the original in
scription : — Br
nburgh in
D, Minister of the
ETHRENs' Church
G THE Indians
PARTED 1T49.
The epitaph, as given by Loskiel, reads thus: "David
Bruce, from Edinburgh, in Scotland, a Minister of the
Brethrens' Church among the Indians, departed 1749."
While cultivating the meadow, from time to time indi
cations of other graves, besides that of the missionary, have
been observed. Mr. Lake intimated the pleasure it would
afford him to co-operate with any that might wish to erect
a memorial on the spot. A few yards west of the grave is
a narrow slate ridge, twenty feet high, which has never
been cut by the share. This elevation he suggested as a
suitable point. It overlooks the pond, affords a view of the
mission lands on the northwest shore, and to the south dis-

AND CONNECTICUT. 71
closes the bold hills of Pachgatgoch. Hither Bruce's and
Powell's remains might be transferred, and what fitter rest
ing-place than this, which so beautifully looks down upon
the scenes of their former labors'?
At 5 P. M. we left Mr. Lake's farm-house, accompanied
by Messrs. Sedgewick and Smith as far as the village of
Sharon, three miles to the southeast. Sharon is a pretty
New England village, with white frame houses set back
from the wide grass-grown streets, almost buried in maples
and elms, the favorite shade trees of this country. On
making a turn in the road, we saw it high above us on a
hiU-top, the rays of the declining sun lighting up. spire and
churchyard, the marble tombstones glittering like mounds
of driven snow. We had yet fourteen miles to accomplish
to our journey's end, but the drive was exceedingly plea
sant, through a diversified country, and on a lovely sum
mer's evening.
It was dark when we reached the village of Kent, the
terminus of the day's varied scenes and incidents. It lies
on the Housatonic Railroad, fifty miles north of Bridge
port. At the " Railroad House " we had excellent accom
modations, and likewise a friendly disposition on the part of
our landlord and of the residents of the place to give us all
possible information relative to the old station at Pachgat
goch. Our thanks are especially due to Messrs. John
Spooner, John Raymond, Alden Swift, Rufus Fuller, and
Dr. Beardsley, most of whom are advanced in years, and
repositories of history and tradition that proved highly
interesting. On Friday morning our party set out for the last time in
company, to visit the Pachgatgoch place, two miles to the
southwest of Kent.
Pachgatgoch (properly Pishgachtigok), along with Wech
quadnach, were Indian settlements, visited by Rauch as

72 MOEAVIANS IN NEW TOEK
early as 1742. Intercourse between these places and She
komeko led to stated visitations on the part of the mission
aries, and finally to their occupation. In January of 1743,
Brother Martin Mack and his wife took up their abode at
Pishgachtigok. The Brethren Froehlich, Bueninger (Binin-
ger), and Senseman, likewise labored in this field. In 1764
Pishgachtigok had not yet been deserted. Wechquadnach
was abandoned in July of 1753. Other Indian settlements
in this neighborhood, where the Gospel was preached by
Moravian missionaries, were Westenhuc and Wehtak. The
former, in all probability, lay on the site of the present vil
lage of Housatonic, north of Great Barrington, in Massa
chusetts, the name, "Westenhuc," being merely a modifi
cation of Hoosatenuc, whence the modern Housatonic.
Wehtak, or Wyatiack, would seem to have been near
Salisbury, in Litchfield County, Conn. Potatik, according
to Mr. Davis, lay on the east side of the Housatonic,
opposite the mouth of the Poughtatuck Creek, and about
three miles northeast of Newtown, Conn. The locality
still bears the name, and the old Indian burying ground is
still pointed out. In heavy freshets bones are frequently
washed out by the river. The Indians who dwelt in these
villages were lingering remnants of several New England
tribes, such as Narragansets, Pequods, and Wampanoags;
the latter excelled in numbers.
Of the history of the Pishgachtigok Indians we are
indebted for the following account to several of the gentle
men we met at Kent village. After the treacherous death
of King Philip, the English colonists, bent on the extermi
nation of his faithful adherents, waged a relentless war.
A body of Connecticut troops drove a part of his men into
New York, and only desisted from the pursuit when the
Indians had buried themselves in the thickets of an island
in the morasses of Swamp River. Here the fugitives

AND CONNECTICUT. 73
resolved to build their new homes, although they sighed
for the liberty of the boundless forest. Cautiously at first
they would leave their retreat to hunt the deer on the
neighboring hills. One day, in pursuit of a buck, they were
carried by the excitement of the chase beyond their accus
tomed range, and when evening set in, they found them
selves on the summit of a well-wooded mountain, and look
ing down, they saw rich corn lands below, washed by the
waters of a lovely stream. Here were homes for them.
The river they called Hoosatenuc, for they had come " over
the mountain," and the corn lands "Pishgachtigok," for they
lay on "the confluence of two streams." This migration is
referred to the early part of the last century. The rights
of the new comers were henceforth recognized by the Eng
lish, and a superintendent appointed to administer their
affairs, Mr. Swift's grandfather, an emigrant from Cape
Cod, filled the oifice about the time our missionaries arrived.
The descendants of these " King Philip's men " are still
in possession of a tract of three or four hundred acres of
mountain woodland, and from the sales of a part of the ori
ginal tract have the benefit of an income arising from a
fund of five thousand dollars. They are called the Schagh-
ticoke Indians, the word an evident corruption of Pishgach
tigok. Of the fifty survivors, there are but three or four in
whose veins flows the uncontaminated blood of the Pequods.
An overseer is appointed by the Superior Court of the
County, to apply the proceeds of the fund towards their
subsistence, which would otherwise be but precarious, cul
tivating as they do only a few acres of corn and beans, and
depending largely on the fisheries in the river. Mr. Rufus
Fuller is the present Superintendent of the "Indian Re
serve" at Pachgatgoch.
Driving along the west bank of the Housatonic, we soon
reached the " Reserve." The valley here is very narrow,

74 MORAVIANS IN NEW TOEK
flanked on the right by the Pachgatgoch mountain. At in
tervals along the road, on the hiU-side, we passed the dweU-
ings of the Indians, small log or frame houses, surrounded
by little patches of cultivated ground. At the second of
these we drew up. It was the house of Eunice Mahwee
(Aunt Eunice is her famUiar name), the oldest relic of her
tribe, and a monument of bygone days ; for when the Revo
lutionary War broke out Eunice was an Indian maiden of
fifteen summers. To our party she was an object of pecu
liar interest, for in her we saw the grandchild of the good
Gideon Mahweesman, the first convert to the Gospel at
Pachgatgoch, who received baptism at the hands of Martin
Mack on the 13th of February, 1743. On entering the
yard we were accosted by her granddaughter, Lavina, an
intelligent looking woman of forty. Dressed in a faded
calico gown, with a man's straw hat on her head, poverty
could not disguise the race whence she had sprung; the
piercing almond eyes, the aquiline nose, and the nervous
play of the slender nostrils, all bespoke the Indian. By her
we were shown into the cottage. The furniture embraced
only what was indispensable : a few chairs and a table, on
which latter stood a dish of newly- taken lamprey eels. The
accounts of the missionaries came vividly to mind as we
saw these, for they often speak of the absence of their In
dians in quest of lamprey and silver eels at the New Millpond
dam, ten miles below. By the open fireplace, enjoying the
genial warmth of the blazing twigs, on a rush-bottomed
chair, sat old Eunice. Age had wrinkled and bleached the
venerable dame, but her short thick-set form indicated the
robust constitution that could endure the vicissitudes of a
century. In the doorway of the adjoining apartment, with
a babe in her arms, stood Laura, Lavina's daughter, a
young woman of scarcely twenty, whose raven tresses and
mild black eyes would have rivaUed the beauties of the

AND CONNECTICUT. 75
bravest warrior's bride. Here was a picture for the artist,
and a subject for the poet. Helpless old age and helpless
infancy side by side ; the limits of five generations of men
" that fade like forest leaves." Eunice is still in possession
of her faculties, although age has rendered their action
sluggish. On being questioned, she seldom failed to give
an answer, though she needed time for reflection. It was
interesting to watch the workings of her mind, as inter
preted by the expression of her countenance. When at a
loss she would fix her eyes on the ground, as though to
draw her attention from external objects, sit a few minutes
in deep thought, raise her head deliberately, and in mea
sured words, that rung with the music of a melodious voice,
give the response that was to satisfy our inquiries. Of the
Moravian preachers she had often heard. She told us how
it was their custom to come, first one, then another, singly,
stay for a short time, and next they would be accompanied
by their women. The Presbyterians were no friends of the
Moravians, she gravely observed. Gideon, her grandfather,
she had never seen, although she knew he had been an
exhorter among his people, nor had she ever visited She
komeko. Besides imparting other intelligence of this na
ture, rather general, it is true, yet satisfactory, she gave us
the pronunciation and meaning of Indian names of places,
which in the absence of other authority, we presume may
be regarded as correct. Shekomeko, as we usually pro
nounce the word, she ignored. Accentuated on the ante
penult sounded "more Indian" to her ear. The Pachgat
goch of our missionaries, as well as the modern Schaghticoke,
she recognizes as corruptions of Pishgachtigok, signifying
the "confluence of two streams." Housatonic she spoke
Hoosatenuc, " over the mountain," with the accent on the
first syllable. Wechquadnach she refused to accept; instead
she offered Pachquadnach, which orthography was the first

76 MOEAVIANS IN NEW TOEK
used by our missionaries, as reference to their diaries will
show. Eunice had known John Konkaput, " the Stock-
bridge," a pupil at Nazareth Hall some time in 1787, a
learned man and able physician in his tribe. He had taken
to drinking, ruined his worldly prospects, and finally fell a
victim to the vice that is proverbially the Indian's death.
To some of the party Laura's infant was also an object of
interest, no less than the great-great-grandmother. " It is
a sprightly papoose," observed a bachelor gentleman of the
party, taking it from its mother's arms, and dandling it on
his knees, while a smile of delight illumined the placid
countenance of the young mother. On ascertaining that
the infant was yet unbaptized, it was suggested that it
receive the name " Helen Lossing," in honor of Mrs. Los
sing, and that Mr. Davis, at some early day, perform the
baptism. Of the religious condition of the modern Schagh
ticoke Indians there is not much to say. Mr. Davis has
perhaps interested himself in their spiritual wants more
than any one else. Ten years ago Eunice connected her
self with the Congregational Chnrch.
The time was now come to close our interesting inter
view, and likewise to part with our traveUing companions,
as we intended taking the noon train for Bridgeport. Bid
ding adieu to the Indian household, we accompanied Mr.
Davis and his wife, and Mr. Lossing's family, to the lower end
of the settlement, beyond which lay their respective routes.
It was with unfeigned regret we took leave of these excel
lent people, who had generously given their time and valu
able services for the benefit of our undertaking, which,
owing to their labors, had resulted in success we had not
ventured to anticipate. Not only are they eminently worthy
of our regards in this respect, but also of our grateful re
membrance for the many tokens of friendship and hospi
tality received at their hands.

AND CONNECTICUT. 77
On our return to Kent village, Dr. Beardsly, who had
accompanied us to the " Reserve," pointed out the site of
the Pachgatgoch graveyard, lying in a meadow near the
bank of the river, on the farm of Mr. John Raymond. This
was the last memorial we saw of these deserted Indian sta
tions. Arrived at Kent we took the train for Bridgeport,
and reached New York late in the afternoon. On Saturday,
the 18th of June, the several members of our party left for
their respective homes, having thus safely and successfully
accomplished a tour of historical reconnoissance, which was
agreeably diversified by reminiscences and landmarks q{ the
past, and by the social delights of friendly intercourse.

78 MORAVIANS IN NEW TOEK

PROCEEDINGS OF THE SOCIETY, AND THE DEDICATION
OF THE MONUMENTS.
At a meeting of the Moravian Historical Society, held
on the llth of July last (1859), in its rooms at the White-
field House, Nazareth, Penn., the following preamble and
resolution were adopted, viz.: —
Whereas, The Society has been informed that several of
its members have recently visited the sites of Shekomeko,
in Duchess County, N. Y., and Wechquadnach, in Litch
field County, Conn., scenes of the labors of the Brethren
Biittner, Bruce, and Powell, among the Indians and whites
during the last century; and,
Whereas, All traces of the graves of these devoted men, no
longer marked by stones, will eventually be lost; therefore.
Resolved, That with a view to cherish the memory of
good men, and to mark for future generations the scenes
of their remarkablfe labors, monuments be erected over the
grave of Gottlob Biittner, at Shekomeko, and near the
graves of David Bruce and Joseph Powell, at Wechquad
nach ; and that the following members of the Society be
appointed a committee (with power to add to their number)
to collect the requisite funds and superintend the erection
thereof: —
Committee. — Rev. Sylvester Wolle, Bethlehem, Chairman.
Rt. Rev. Peter Wolle, "
Rev. Henry A. Shtjltz, "
William C. Reichel, "
Andrew G. Kern, Nazareth.
Granville Henry, "
John Beck, Litiz.
John Jordan, Jr., Philadelphia.
Townsend Ward,
John A. McAllister, "
Rev. Sheldon Davis, Pleasant Valley, Duchess Co., N. Y.
Benson J. Lossing, Poughkeepsie, :W'. Y.

AND CONNECTICUT. 79
The following gentlemen, having consented to serve on
the committee, were added to the number, viz.: —
Rev. Edwin T. Senseman, New York.
A. BiNiNGER Clark, "
Rev. Edmund A. de Schweinitz, Philadelphia.
Rev. Emile a. de Schweinitz, Salem, N. C.
Edward Hunting, Pine Plains, Duchess County, N. Y.
Theron Wilber, " ' "
Andrew Lake, Sr,, Sharon, Litchfield Co., Conn.
The committee intrusted with the development of this
interesting project met for the first time at the house of the
Chairman, on the evening of July 22d. Between this date
and the 23d of September, frequent sessions were held, in
the deliberations of which members from Philadelphia, also,
repeatedly participated. With those in Duchess County
there was necessarily a large exchange of letters, the cor
respondence on their part being mainly conducted by the
Rev. Sheldon Davis and Benson J. Lossing.
Messrs. Andrew Lake and Edward Hunting, proprietors
of the lands, respectively, at Wechquadnach and Shekomeko,
having consented to the erection of monuments, at the same
time kindly offering such assistance as they could render,
the committee saw nothing in the way of a successful accom
plishment of its work. In order to afford ample time for
the necessary preparatory arrangements, the dedication of
the proposed memorials was fixed as late as the season
would allow, and the 5th and 6th days of October desig
nated. As to the monuments themselves, they were to be plain
and substantial. Durability of material rather than orna
mental beauty was deemed desirable, and hence a sufficient
sum was appropriated to have them, when complete and in
place, landmarks for future times. To avoid the additional
expense of transportation from any distant point, the com-

80 MORAVIANS IN NEW TOEK
mission was given to the firm of Miller & Co., at Pough
keepsie. Messrs. Davis and Lossing cheerfully undertook
to select the designed material, to superintend the lettering
of the inscriptions, and to report the progress of the work.
Without such local co-operation numerous and irksome in
conveniences would inevitably have been incurred. Granite
was originally selected as the most appropriate material,
but, in consideration of its greater cost when wrought, it
was abandoned and marble substituted.
In a letter, under date of August 5th, Mr. Lossing (to
whose artistic taste and conception the committee was for
tunate to be able to intrust the designing of the monuments)
states that he had finally contracted for two obelisks, such
as he thought would meet with the approbation of all con
cerned; inclosing, at the same time, a draft of each with
the following explanation: —
Shekomeko Stone.
Pedestal, 29 inches square ; 12 inches high; of Connecticut sandstone.
Weighing "lOO lbs.
Base, 23 inches square; 12 inches high ; with moulding above 2| inches
high. Weighing 500 lbs.
Shaft, 18 inches by 15| below ; IT inches by 14| above ; 4 feet 5 inches
high. Weighing 1,400 lbs.
Entire height, 6 feet 6J inches. Entire weight 2,600 lbs.
Wechquadnach Stone.
Pedestal, 29 inches square; 12 inches high; of Connecticut sandstone.
Weighing tOO lbs.
Base, 23 inches square; 11 inches high; with moulding above 2 J inches
high. Weighing 500 lbs.
Shaft, 18 inches by 15^ below; 10 inches by 8 above; 6 feet high.
Weighing 1,400 lbs.
Entire height, 8 feet li inch. Entire weight 2,600 lbs.
" Monuments of such form and dimensions of the finest
Italian marble," continues Mr. Lossing, "the stonecutter

AND CONNECTICUT. 81
agrees to construct, for $260 00,^ which sum includes trans
portation thirty miles across the country, the desired
masonry at the Biittner grave, and their erection, and to
have all completed before the first of October next."
The following inscriptions were next prepared and for
warded to Davis, who, in Mr. Lossing's absence from home
on an artistic tour to the head waters of the Hudson, super
intended the lettering at Poughkeepsie: —
1. For the Shekomeko stone —
[North Side.]
Shekomeko Mission,
Commenced August 16, 1740,
BY
Christian Henry Rauch,
erected by the
Moravian Historical Society,
October 5, 1859.
[South Side.]
In memory op
the Mohican Indians,
Lazaba,
baptized Dec. 1, 1742. Died Dec. 5, 1742,
and
Daniel,
baptized Dec. 26, 1742. Died March 20, 1744. .
[West Side.]
German inscription that covered the original tombstone
of Biittner.
' A further charge of $16 41 cents was incurred for lettering, making
the entire cost $276 41.

82 MORAVIANS IN NEW TOEK
[East Side.] A translation of the foregoing.
Here lies the body
OE
Gottlob Biittner,
WHO, according to the COMMANDMENT
OE his crucified God and Saviour,
BROUGHT the GLAD TIDINGS
TO THE HEATHEN, THAT THE
BLOOD OF Jesus
HAD MADE AN ATONEMENT FOR THEIR SINS.
As many as EMBRACED
this doctrine in paith were baptized
into the death of the lord.
His last prayer was that they might
BE preserved until THE DAY OF OUR
Lord Jesus Christ.
He was born Deo. 29, 1716,
AND fell asleep IN THE LoRD, Feb. 23, 1745.
2 For the Wechquadnach stone —
[North Side.]
Joseph Powell,
A minister of the Gospel
IN THE
Church of the United Brethren,
BORN, 1710,
near Whitechurch, Shropshire, England,
DIED, Sept. 23, 1774,
AT Sichem in the Oblong,
Duchess Co., N. Y.
[South Side.]
David Bruce,
A minister of the Gospel
IN THE
Church op the United Brethren,
from
Edinburgh, Scotland,
died July 9, 1749,
AT THE
Wechquadnach Mission,
Duchess Co. , N. Y.

AND CONNECTICUT. 83
[East Side.]
"How beautiful upon the mountains
Abe the feet of him that bringeth
Good tidings, that publisheth peace ;
That bringeth good tidings of good ;
That publisheth salvation." Isaiah lii. 7.
[West Side.]
Erected by the
Moravian Historical Society,
October 6, 1859.
It yet remained for the Committee to determine with
what exercises to conduct the dedication of the monu
ments. The occasion demanded something of an historical
nature ; and the archives of the church at Bethlehem and
elsewhere it was known 'could furnish matter bearing on the
Mohican and Wampanoag mission that had never been
published. Addresses of such a nature were accordingly
determined upon. With the view of rendering the services
solemn and impressive, as well as instructive, those portions
of the Moravian ritual that relate to death and the resurrec
tion were selected, the use bf the litanies at burials being
deemed peculiarly appropriate, in as far as the remains of
the missionaries had been committed to the grave without
the performance of those cherished rites. For a like reason,
the Easter morning litany, which is prayed yearly on Mora
vian burial-grounds, and the choral music of trombonists, a
characteristic element of Moravian obsequies, were added
to the programme of religious exercises.
Finally, it was resolved to hold introductory services of a
more general nature on the evening before the first day of
dedication. An opportunity would thus be afforded of
gratifying the wishes of members of the Committee and
friends in Duchess County, who were desirous of witness-

84 MOEAVIANS IN NEW TOEK
ing Moravian worship, and hearing addresses on subjects
relating to the secular and religious history and constitution
of the Brethren. The use of the Bethel, a union church in
the vaUey of the Shekomeko, had been offered for these
services. The Rt. Rev. Peter Wolle, assisted by the Rev. Henry
A. Shultz, pastor of the Moravian congregation at Bethle
hem, and the Rev. Sylvester Wolle, principal of the Young
Ladies' Seminary at that place, were requested to conduct
the ceremonies of the dedication. The Rev. Edwin T. Sen
seman, pastor of the Moravian congregation in New York
City, and the Rev. Edmund De Schweinitz, pastor of the
Moravian congregation in Philadelphia, consented to de
liver historical addresses, and the Rev. Sheldon Davis and
the Rev. Frederick Sill, assistant minister of St. Thomas
Church, N. Y., were invited to make introductory remarks
respectively at Shekomeko and Wechquadnach.
While thus desirous of rendering the services solemnly
impressive by peculiar ceremonies, fears were entertained
lest occasion might be given for exciting idle curiosity, and
the dedication, lose the character and effect it was the
wish of all it should alone have and exercise. To prevent
any such result, and to have the public rightly understand
the nature and design of the occasion, the members of com
mittee in Duchess County deemed it advisable to publish
the programme of exercises in full in several of the leading
papers of the county. In a letter to the president of the
committee, dated September 19th, Mr. Davis thus ex
pressed the views of himself and "his associates in refer
ence to this point : " It has been with Mr. Lossing, as well
as with myself, a matter of no small difficlilty to determine
exactly what was the best course to pursue. Some pub-
Hcity was necessary in order to obtain the object of the
dedication; and we finaUy concluded that a fair state-

AND CONNECTICUT. 85
ment of what was to be done, of the peculiarities of the
celebration, and the names and position of the Moravian
speakers, was what was demanded by the existing state of
public opinion in the whole region of country round about,
and rightly due the same. We feel that the influence of
idle curiosity, and the notion of looking at a mere spectacle,
would to a much greater extent be avoided by that method
than by any other ; and that, furthermore, the purpose of a
sober and serious religious celebration of a matter of great
public and historical interest would thus be best promoted."
In the mean time, the work on the monuments had ad
vanced, and they were ready for the inscriptions early in
September. In a letter dated the 19th of the month, Mr.
Davis reports as follows: "The Shekomeko and Wech
quadnach monuments are completed, and are now standing
in the marble-yard at Poughkeepsie, where they are visited
daily by great numbers of people. There has been no mis
take or difficulty in the execution ; the lettering is neat,
clear, and conspicuous; the marble, especially that of the
Shekomeko monument, is very fine ; altogether, they fully
equal my expectations, and I have no doubt will be entirely
satisfactory to the committee." Again, in a letter dated
September 22d, Mr. Davis writes : " I see nothing now in
the way of the complete consummation of my hopes and
efforts in this undertaking ; and it would be inexcusable in
me not to express my gratitude to God for the providential
agency I have been favored with in regard to the same.
The foundation of the Shekomeko monument was laid on
the 15th inst. The ground was excavated six feet square
and three deep, to allow of ample masonry being laid as a
firm support for the heavy slab. The rough stone-work was
continued to the height of three and a half feet above
ground, thus forming an elevation which will materially aid
in rendering the landmark a conspicuous object. The
7

86 MORAVIANS IN NEW TOEK
mound is covered with sod. The labor of excavating and
drawing stone was performed gratuitously by Messrs. Hunt
ing, Wilber, and Deuel. In digging for the foundation, a
portion of a skull and a large bone were exhumed, also a
small piece of the coifin in a state of almost perfect preser
vation. These were replaced, and the, fragment of the
original gravestone inserted in the upper layer of masonry,
so as to be readily seen."
The Shekomeko monument was set up under the direc
tion of Mr. Miller, on Wednesday, the 28th of September.
In a letter, under date of Sept. 27th, Mr. Davis writes :
" The Wechquadnach monument was set up yesterday, as
the stone-cutter informs me, in perfect condition, and
without accident. Mr. Lake superintended the prepara
tory labor. The remains of Bruce were exhumed, cared
for by that gentleman with religious zeal and interest,
gathered into a box, and placed beneath the monument.
The skeleton was found entire, in a sitting posture, accord
ing to the Indian mode of burial, and the bones in an
almost perfectly sound condition."
Owing to the heavy rains in the third week of September,
the erection of the monuments was deferred, and hence Mr.
Davis was prevented from being present, as in the mean
time he had been called from home.
The removal of Powell's remains to the site of the Wech
quadnach stone, a measure which had been originally enter
tained by the committee, was abandoned. On reconsidera
tion, it appeared unnecessary, more especially as Mr.
Douglas Clarke and his son, on whose land the grave is,
proposed to replace the old tombstone, which is perfect,
and to exercise a care for its preservation and for the sanc
tity of the spot. There was furthermore force in their
argument, that the church and mission-house had stood on
that side of Indian Pond, and hence the association of the

and CONNECTICUT. 87
spot ought by no means to be forgotten or obliterated. In
view of this, it was deemed proper to hold service also at
this locality, and from there proceed across the lake in
boats, pursuing the same course towards the southeastern
shore as had been followed by the Indians when, one hun
dred and ten years ago, they conveyed the remains of their
teacher over " Gnaden-See" for interment in their national
burial-ground. All the necessary arrangements having been completed,
ten of the number that purposed participating in the dedi
cation set out from Bethlehem, on the afternoon of the 3d
of October, for New York. The party consisted of the Rt.
Rev. Peter Wolle, the Rev. Sylvester Wolle, Misses Mary
E. Shultz and Ellen Wolle, singers in the Moravian Church
choir; Messrs. Jedediah Weiss, Ambrose H. Rauch, and
James H. Wolle, trombonists ; Mr. Granville Henry and
Miss Sophia L. Henry, of Boulton, and Mr. W. C. Reichel.
The Rev. Henry A. Shultz was prevented by official duties
from leaving home. At New York, the delegation was
joined by the Rev. Edwin T. Senseman, of that city, the
Rev. Edmund de Schweinitz, Mr. and Mrs. John Jordan,
Jr., and Messrs. Townsend Ward, John A. McAllister, and
George F. Bensell, from Philadelphia, and Mr. and Mrs.
Bernard E. Lehman, from Bethlehem, also members of the
Moravian Church choir at that place.
On Tuesday morning, the party took the first train on
the Harlem road going north, and early in the afternoon
reached the Millerton station in Duchess Co., ninety-six
miles above New York. Here Messrs. Hunting and Wilber
were in waiting with carriages to convey the company to
Pine Plains, ten miles to the N. W. At Mr. Samuel
Deuel's, in the valley of the Shekomeko, they were cordially
received. Mr. Davis and his wife had just come from Plea
sant Valley. Mr, and Mrs. Lossing arrived later in the day ;

88 MORAVIANS IN NEW TOEK
also the Rev. George H. Walsh and Mr. Theophilus Gil-
lender from Rhinebeck. The gathering had all the charms
of a reunion, and of a meeting of parties mutually desirous
of forming new and long-anticipated friendships. It was
apparent, too, that the sympathies and good-wishes of the
community were enlisted in the project undertaken in its
midst by strangers. There were indications of the warmest
welcome, and of a prevailing wish to render the sojourn of
the Moravian visitors one of pleasant recollections.
Nothing was left for them to arrange. Means of convey
ance from place to place had been provided, and entertain
ment at the several localities secured, with the assurance
of hospitable receptions. From the " Shekomeko Literary
Association," of Pine Plains, the following expression of
interest was tendered to the Committee through its Presi
dent : —
At a meeting of the Shekomeko Literary Association,
convened Tuesday, Sept. 24th, 1859, for the purpose of
taking action in relation to the dedication of the Biittner
monument, present—
THERON WILBER, WM. TOMS,
RICHAED PECK, H. PARKER,
H. ¥. SMITH, C. PITCHER,
DE SAULT GUERNSEY, GILES H. DUXBURT,
It was unanimously
Resolved, That the association in a body attend the
dedicatory ceremonies; also,
Resolved, That we tender to the Moravian Historical
Society our high appreciation of their noble efforts to
rescue from decay and oblivion the grave and memory of
gifted and noble Biittner, whose zeal and uncompromising
efforts to Christianize " the wUd Mohicans," who inhabited
the valley of the Shekomeko, met with such wonderful
success.

AND CONNECTICUT. 89
Resolved, That we behold in this monument, in honor of
the memory of the beloved Biittner on the part of the
members of the Moravian Historical Society, an earnest
that the cause in which he sacrificed his life still excites
an interest, not only among their honorable body, but in
the whole Christian world; and we consider it a harbinger
of the ultimate realization of the hopes of aU Christians,
that there will yet be a remnant of this wonderful race
evangelized, and preserved as a token of the power and
goodness of the Christian religion to redeem all races and
every people.
Resolved, That we tender to the members of the above
society, and their friends in attendance in the ceremonies
of the dedication, the hospitalities of our association; and
that we will, as far as we are able, aid in the successful
accomplishment of their praiseworthy undertaking.
Resolved, That a copy of the above resolutions be drawn
up and signed by the President and Secretary of our Asso
ciation, and duly transmitted to the Secretary of the Mora
vian Historical Society. EDWARD HUNTING, President.
Silas G. Deuel, Secretary.
After dinner, spread with all the plenty that the treasures
of autumn bring only to the farmer's table, several of the
party repaired to the monument that marks the spot where
Biittner lies. The pathway shows the valley of the Sheko
meko. " Leaving the high-road," writes one of the number,
" we struck across the fertile flat that stretches out before
you for a mile, an unbroken expanse of luxuriant meadow.
On every side there were indications of agricultural thrift
and abundance. The husbandman here has everything
to gladden his heart, water to irrigate his lands, ample
pasture for his cattle, and a soil that rewards the labor of

90 MORAVIANS IN NEW TOEK
his hands a hundred fold. Passing over this picture of
rural tranquillity in a westerly direction, a gradual ascent
brought us to the pasture, on whose summit the white
marble soon rose in bold relief against the evening sky.
The site is preeminently commanding. It overlooks the
flats of the Shekomeko and the valley of the Stissing. It
was near the close of a lovely October day, as we viewed
these hallowed grounds, and the quiet of the landscape that
met our eyes was in consonance with the feeUngs awakened
by the associations of the interesting locality. The memo
ries of the silent past were reflected by mountain and forest
and sky, as they lay in softened outline in the magic haze
of the autumnal horizon. Nature appeared to us more than
ordinarily beautiful, and this, too, at a season when she
decks herself in her most brilliant garments. The eastern
slope of Stissing was one mosaic of crimson, and emerald
and gold, and at its foot, towards the north, like a sapphire
of the first water, set in the midst of this gorgeous splendor,
lay the placid expanse of Halcyon Lake. The lowlands to
the south were already checkered with lengthened shadows,
and, when -we left, the site of the old Indian village, in the
hollow below, lay buried in the dusk of twilight, as are the
records of what here transpired in the every-day life of
Abraham, and Isaac, and John, and the other worthies who
clustered around the bark-covered church of the Moravian
Missionary." The committee repaired to the Bethel, where the services
introductory to those of the dedication had been appointed.
On approaching the little white church a beautiful sight was
presented. The roadside was lined with vehicles, and the
green before the building thronged with human forms.
They stood in groups upon the lawn, in the shadow of the
trees, and in the softened moonlight that lit up the mild
and balmy evening. The church was also fuU. It was

h ,r !i.

II till!

ll

¦ i'

'ill

l^l^l«

'iii'iiiir

AND CONNECTICUT.

91

evidently more than usually iUuminated, and decked Avith
flowers as if for a festive occasion.
The Bishop and the Rev. Edmund de Schweinitz ascended
the pulpit, before which seats had been provided for the
Moravian delegation. The worship was opened by the
foUowing chorus, performed by the trombonists who stood
in the open doorway: — Tune 230.

$

^^T^^^

^

g:

WTfT^rr

It is the accompaniment to the following stanza in the
collection of Moravian hymns: —

92 MORAVIANS IN NEW TOEK
"From thy holy habitation,
0 God of grace and consolation,
Behold us met before thy throne;
Saviour, to believers precious.
With sanctified delights refresh us,
And us, as thine, in mercy own ;
We humbly cry to thee,
Send now prosperity;
Let thy beauty
On us appear — establish here
Our work, the work of praise and prayer."
The Bishop now prayed the Moravian Church Litany —
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Christ, hear us.
Lord, Lord God, merciful and gracious, long-suffering, and abundant in good
ness and truth, keeping mercy for thousands, forgiving iniquity and transgression
and sin, and that wUl by no means clear the guilty ; (Exod. xxxiv. 6, 7.)
Incline thine ear and hear ; for we do not present our supplications before
thee for our righteousness, but for thy great mercies. (Daniel ix. 18.)
Lord God, our Fathbk, which art in heaven.
Hallowed be thy name ; thy kingdom come ; thy will be done in earth, as it
is in heaven ; give us this day our daily bread ; and forgive us our trespasses,
as we forgive them that trespass against us ; and lead us not into temptation,
but deliver us from evil; for thine is the kingdom, and the power, and the glory,
forever and ever : Amen.
Lord God, Son, thou Saviour of the world.
Be gracious unto us.
Lord God, Holy Ghost,
Abide with' us forever.
T. 22. Most holy blessed Trinitt,
We praise thee to eterijity :l!: :1|:
T. 132 ; p. 2. Thou Lamb once slain, our God and Lord,
To needy prayers thine ear afford,
And on ns all hare merey.
From coldness to thy merits and death.
From error and misunderstanding.
From the loss of our glory in thee.
From the unhappy desire of becoming great.

AND CONNECTICUT. 93
From self-complacency.
From untimely projects.
From needless perplexity,
From the murdering spirit and devices of Satan,
From the influence of the spirit of this world.
From hypocrisy and fanaticism.
From the deceitfulness of sin,
From all sin.
Preserve us, gracious Lord and God.
By all the merits of thy life.
By thy human birth and circumcision,
By thy obedience, diligence, and faithfulness.
By thy humility, meekness, and patience.
By thy extreme poverty.
By thy holy baptism,
By thy watching, fasting, and temptations.
By thy griefs and sorrows.
By thy prayers and tears.
By thy having been despised and rejected.
Bless and comfort us, gracious Lord and God.
Bj thine agony and bloody sweat.
By thy bonds and scourgings.
By thy crown of thorns,
By thy cross and passion,
By thy sacred wounds and precious blood.
By thy dying words.
By thy atoning dea,th.
By thy rest in the grave,
By thy glorious resurrection and ascension.
By thy sitting at the right hand of God,
By thy sending the Holy Ghost,
By thy prevailing intercession.
By the holy sacraments.
By thy divine presence, (Matt, xxviii. 20.)
By thy coming again to thy Church on earth, or our being called home to thee.
Bless arid comfort us, gracious Lord and God.
T. 96. We humbly pray with one accord.
Remember us, most gracious Lord ;
Think on thy sufferings, wounds, and cross.
And how by death thou savedst us ;
For this is all our hope and plea.
In time and in eternity.
We poor sinners pray ;
Hear us, gracious Lord and God.

94 MORAVIANS IN NEW TOEK
Eule and lead thy holy Christian Church ;
Increase the knowledge of the mystery of Christ, and diminish misapprehensions ;
Make the word of the cross universal among those who are called by thy name ;
Unite all the children of God in one spirit ; (John xi. 52.)
Abide their only Shepherd, High-priest, and Saviour ;
Send faithful laborers into thy harvest ; (Matt. ix. 38.)
Give spirit and power to preach thy word ;
Preserve unto us the word of reconciUation till the end of days ;
And through the Holy Ghost, daily glorify the merits of thy life, sufferings, and
death ; Hear us, gracious Lord and God.
Prevent or destroy all designs and schemes of Satan, and defend us against his
accusation; (Eev. xii. 10.)
For the sake of that peace which we have with thee, may we, as much as lieth
in us, live peaceably with all men ; (Kom. xii. 18.)
Grant us to bless them that curse us, and to do good to them that hate us ;
(Matt. v. 44.)
Have mercy upon our slanderers and persecutors, and lay not this sin to their
charge ; (Acts vii. 60.)
Hinder all schisms and offences ;
Put far from thy people all deceivers and seducers ;
Bring back those who have erred, or have been seduced ;
Grant love and unity to all our congregations ;
Hear us, gracious Lord and God.
Thou Light and Desire of all nations ; (Matt. iv. 16 ; Hag. ii. 7.)
Watch over thy messengers both by land and sea ;
Prosper the endeavors of all thy servants, to spread thy gospel among heathen
nations ;
Accompany the word of their testimony concerning thy atonement, with demon
stration of the Spirit and of power; (1 Cor. ii. 4.)
Bless our, and all other Christian congregations gathered from among the
heathen ;
Keep them as the apple of thine eye ; (Deut. xxxii. 10.)
Have mercy on thy ancient covenant-people, the Jews ; deliver them from their
blindness ; (Eom. xi. 25, 26.)
And bring all nations to the saving knowledge of thee ;
Hear us, gracious Lord and God.
0 praise the Lord, all ye heathen :
Praise him, all ye nations.
Give to thy people open doors to preach the gospel, and set them to thy praise
on earth ; (Eev. iii. 8.)
Grant to all bishops and ministers ofthe church soundness of doctrine and holi
ness of life, and preserve them therein ; (Tit. i. 7, ii. 1.)

AND CONNECTICUT. 95
Help all elders to rule well, especially those who labor in the word and doc
trine ; that they may feed thy church, which thou hast purchased with thine
own blood ; (1 Tim. v. 17 ; Acts xx. 28.)
Hear us, gracious Lord and God.
Watch graciously over all governments, and hear our intercessions for them ;
(1 Tim. ii. 1, 2.)
Grant and preserve unto them thoughts of peace and concord ;
We beseech thee especially, to pour down thy blessings in a plentiful manner
upon the President of the United States, and the Governors of the individual
States of the Union ; upon both Houses of Congress, and the respective State
Legislatures, whenever assembled. Direct and prosper all their councils and
undertakings to the promotion of thy glory, the propagation of the gospel,
and the safety and welfare of this country.
Guide and protect the magistrates of the land wherein we dwell, and all that are
put in authority ; and grant us to lead under them a quiet and peaceable life,
in all godliness and honesty ; . (1 Tim. ii. 2.)
Hear us, gracious Lord and God.
Teach us to submit ourselves to every ordinance of man for thy sake ; and to
seek the peace of the places where we dwell; (1 Pet. ii. 13 ; Jer. xxix. 7.)
Grant them blessing and prosperity ;
Prevent war, and the effusion of human blood ;
Preserve the land from distress by fire and water, hail and tempest, plague, pes
tilence, and famine ;
Let the earth be like a field which the Lord blesseth ;
Give peace and salvation, 0 God, to this land, and to all that dwell therein ;
Hear us, gracious Lord and God.
T. Te Deum, p. 2. Promote, we pray, thy servants' good,
Redeem'd with thy most precious blood ;
Among thy saints make us ascend
To glory that shall never end ;
0 Lord, have mercy on us all,
Have mercy on us when we call ;
Lord, we have put our trust in thee,.
Confounded let us never be : Amen.
Supply, 0 Lord, we pray thee, all the wants of tlfy Church ;
Let all things be conducted among us in such a manner, that we provide things
honest, not only in the sight of the Lord, but also in the sight of men ;
(2 Cor. viii. 21.)
Bless the sweat of the brow, and faithfulness in business ;
Let none entangle himself with the affairs of this life ; (2 Tim. ii. 4.)
But may all our labor of body and mind be hallowed unto thee ;
Hear us, gracious Lord and God.
0 thou Preserver of men, (Job vii. 20.)
Send help to all that are m distress or danger ;

96 MORAVIANS IN NEW TOEK
Strengthen and uphold those who suffer bonds and persecution for the sake of
the gospel; (Heb. xiii. 3.)
Defend, and provide for fatherless children, and widows, and all who are desolate
and oppressed ; (Ps. Ixviii. 5.)
Be the support of the aged ; (Is. xlvi. 4.)
Make the bed of the sick, and, in the midst of suffering, let them feel that thou
lovest them ; (Ps. xli. 3.)
And when thou takest away men's breath, that they die, then remember that
thou hast died, not for our sins only, but also for the sins of the whole world ;
(1 John ii. 2 ; Eom. v. 18.)
Hear us, gracious Lord and God.
0 Lord, thou who art over all, God blessed for ever, (Eom. ix, 5.)
Be the Saviour of all men ; (1 Tim. iv. 10.)
Yea, have mercy on thy whole creation; (Eom. viii. 19, 22.)
For thou camest, by thyself to reconcile all things unto God, whether things
in earth, or things in heaven ; (Col. i. 20 ; Eph. ii. 16.)
Hear us, gracious Lord and God.
Thou Saviour of thy body, the church; (Eph. v. 23.)
Bless, sanctify, and preserve every member, through the truth; (John xvii. 17.)
Grant that each, in every age and station, may enjoy the powerful and sanctify
ing merits of thy holy humanity ; and make us chaste before thee in soul and
body;
Let our children be brought up in thy nurture and admonition ; (Eph. vi. 4.)
Pour out thy Holy Spirit on all thy servants and handmaids; (Acts ii. 18.)
Purify our souls, in obeying the truth, through the Spirit, unto unfeigned love
of the brethren ; (1 Pet. i. 22.)
Hear us, gracious Lord and God.
Keep us in everlasting fellowship with the church triumphant, and let us rest
together in thy presence from our labors ;
Hear us, gracious Lord and God.
0 Christ, Almighty God,
Have mercy upon us.
0 thou Lamb of God, which takest away the sin of the world, (John i. 29.)
Own us to be thine.
0 thou Lamb of God, which takest away the sin of the world,
•Se joyful over us.
0 thou Lamb of God, which takest away the sin of the world.
Leave thy peace with us.
0 Christ, hear us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us

AND CONNECTICUT.

97

The choir next performed the following anthem, accom
panied by the melodeon : —

Andante
L Maestoso. Solo.

ORGAN OR MBJLODBON.

M^

cit - y of tlie liv-iag, God, the heav-en -ly Je - ru-sa-lemi
^s^r ^, m  ^.  ¦ ^ J J

22Z

m

5^

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fl N-H^-^

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m^

and to an in nu - mer - a - ble com - pa - ny of an gels !

ana to an in nu - mer - a - Die

3;

J — Lj*^^?

a tempo.

i=H"»-»-H-3~j^^B

w^^m

To the gen - er - al as Bern - bly and church of the first born,
-S" 

3

e^

-TTT-

1 ,.^ Tenor Adagio.

I^E^f^^g^

r ^ U* I '_5, -5:"^:^  t~^e^ ^ * S-

which are writ - ten in heav'n ! And to God, the Jndge of all !

m

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l$=r

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J J, J
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98

MOEAVIANS IN NEW TOEK

^

.Tempo. I.

J-^^LJ'U-^^^

1

Affettuoso.

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And to the spir - its of just men made per - feet; And to

^

J 1 1 J'^&jnj 1 1 gh^^

¥

S

s

Je - sus, the Me - di - a - tor, the Me - di a - tor of the New
1 -J.J

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ftfcill

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r r ^^^^^ ' — ^

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Gov - e - nant, and to the blood of sprinkling; to Je sus! to
I

Coro Tutti

Je SUB !

m

FTre^

"We are come un - to Mount Zi - on,

^t

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f

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and to the cit - y of the Ilv - ing God, the heav-en-ly Je
•'-'^"3^ - - 

m

AND CONNECTICUT.

99

and to an in

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^-^^t^^^jyi^

To the, &e.

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gen - er al as sem - bly and church of the first - horn, which are

s

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Adagio.

^Adagio.

9

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writ -ten in heav'n! And to God! the Judge of all!

S

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Swell.

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Tempo. I.

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And to the spir its of just men made per - feet:
mf

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100

MOEAVIANS IN NEW TOEK

m

and to Je - ens, the Me - dl - a - tor,
-J-IS-

r r Ilr J'

the Me - di - » - tor

*^

^m

^s

of the New Cov - e - nant ;

^rrr— ^

>M:

..hi

Tenor Solo.

of tho New Cov - e - nant, to Je - sns, and to the Wood, and

^rf- Hr f^W^

¦ZSZlr

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g

"tf jB — g-

s

=#

to the blood of sprinkling ! to the blood of sprink

f-r-H-g-£jg^Fg

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Adagio.

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ling : to

Je - BUS ! to Je - sus !

SE

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T

AND CONNECTICUT.

101

The foUowing hymn having been sung by the congrega
tion : —

^sNE^EitE^EE^EF^

r^Zs r

r=s-

=g=

r

1. Je - sus' life of
Prove in life our

grief and
con ao

sor
la

rows, tion,

All his sufferings,
Aud in death our

^

^

E^3

n 1

^rv

1

1

1

1

^

^, ^ J 

a
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-i-
-izz-^-
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death and
joy re
t #
^-d — iJ —
— S* —
pain, j
main. \
/TV 1 •
Hal 6
1*
- le
lu •
jah, Hal
r\ ¦ 6
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Ie fl

Iu p
f
jah,
v:^ <^ *
:z^A
— ^ — ' —
al-
=£=^
^
J.
J3^=^=l
P^^
ffi
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Christ's our life, hence death
ga
^
22:
2. On his precious death and merit
AU our hopes are safely built ;
We rejoice in his salvation,
Ereed from sin's condemning guilt j
Sing hia triumphs,-: || :
' Twas for us his blood was spilt.
3. Jesns yieldeth up his spirit,
Lo, he bows his head and dies ;
Erom his death we life inherit,
Hence our happiness takes rise j
We now glory : II :
Only in his sacrifice.
4. Jesus' body once interred.
Sanctifies his brethren's rest ;
And the place which keeps their bodies.
Since earth lodg'd that heaTenly guest.
Now is hallowed : || :
We lie down in hope most blest.
102 MOEAVIANS IN NEW TOEK
The Bishop arose and addressed his auditory' in these
words : — BISHOP WOLLB'S ADDRESS.
Beloved Beethren and Friends: —
In the good providence of God, this congregation has
met in His courts on an extraordinary and exceedingly
interesting occasion. The majority of my hearers consists
of the worthy inhabitants of this beautiful valley; with these
a little band of Moravians and friends of theirs, chiefly from
Pennsylvania, have united in the religious services of the
evening, introductory to the solemnities in which, by Divine
permission, we all hope to engage on the morrow and the
following day. The community has already been apprised
of the object of our visit. We design to honor the me
mory of some of our brethren, who, more than a century
ago, finished their earthly pilgrimage, after having been
permitted to see very encouraging fruits of their labors in
the sacred calling of teaching the way of salvation opened
for sinners by the crucified Redeemer, to the aborigines of
this region. Services of such a nature are at all times
solemn. As often as we stand at the tombs of departed
friends — at the resting-places of such as have entered into
the joy of their Lord — how forcibly are we reminded of our
own swiftly approaching departure from time to eternity, and
led to examine the ground of our hope of happiness beyond
the grave. If, therefore, we engage in the holy services
before us with due reverence, and with hearts willing to
receive Divine impressions, we shall ever gratefully remem
ber this occasion as one of interest and of abiding blessings.
The attention of this community is at the present time
naturaUy directed to that branch of the Church of Christ
which bears the name of the Unitas Fratrum, or the Mo
ravian Church of the United Brethren. When our mis-

AND CONNECTICUT. 103
sionaries labored here, our Church may have been more
generally known than after the abandonment of the field ;
but yet it was regarded with prejudice, and its character
but imperfectly understood. Since then, more enlarged and
more correct views prevail, and it is with humble gratitude
before the Lord our Saviour, that we acknowledge the
favor which our Zion universally enjoys; at the same time
that we are compelled to confess that the estimate in which
we are held far exceeds our deserts.
I do not design to enter on the history of our former
mission labors in this neighborhood — another brother will
treat this subject to-morrow; neither do I propose to give
a sketch of the history of our Church in general — the
brother who is to succeed me having been requested to do
this. My object is, in the first place, to present to your consi
deration the Church of the Brethren, as a body of Chris
tians animated with the holy desire to fulfil the Saviour's
command to his disciples, " Go ye into all the world and
preach the Gospel to every creature." We humbly acknow
ledge that the Lord Jesus, the exalted Head of His Church,
has chosen us to be a ^^ witness congregation," that He has
undeservedly ordained us to carry the light of the Gospel
to the gentile world, lying in darkness, misery, and guilt.
One hundred and thirty-two years ago, soon after a rem
nant of the ancient Church of the Brethren had been trans
planted to Saxony, the church of Herrnhut was baptized
with a pentecostal outpouring of the Holy Spirit. A
blessed result of this season of refreshing from the pre
sence of the Lord, was the fervent wish which filled the
hearts of the Brethren to be " witnesses" unto Him to the
uttermost parts of the earth. (Acts i. 8.) BeUeving that
Jesus Christ was the Saviour of the world, loving Him in
sincerity, and longing to glorify His name, our fathers did

104 • MORAVIANS IN NEW TOEK
not remain idle spectators of the miserable state in which
the heathen lived, but were impelled, although few in num
ber and poor in means, to go to them in their dark regions,
as heralds of the Cross. In the year 1732, the first Mora
vian missionaries proceeded to the Island of St. Thomas ;
and in the following year the inhospitable coast of Green
land saw the feet of them that brought good tidings — that
published peace. Nor were the aborigines of this country
forgotten, and soon the wilds of North America became a
field of devoted missionary labor. It may prove interesting
to my respected hearers to be informed of the present
extent of the operations among the heathen, carried on by
our Church. Our missionary field is divided into fourteen
provinces, as follows : Greenland, Labrador, North America,
Central America, Danish West Indies, Jamaica, Antigua,
St. Kitts, Barbadoes, Tobago, Surinam in South America,
South Africa, Thibet in Asia, and Australia. In these pro
vinces we have 75 regular stations, 312 missionaries,^ male
and female, and nearly 74,000 converts.
Between two and three hundred thousand dollars are annu
ally required to meet the expenses of our mission work. This
amount is raised chiefly by missionary associations, of which
the following three stand foremost : " The Brethren's Society
for the furtherance of the Gospel among the Heathen,"
established in 1741 in the British Province, as it was called,
composed of Great Britain and Ireland; "The London
Association in aid of the Missions of the United Brethren,"
founded in 1817; and "The Society for Propagating the
Gospel among the Heathen," organized at Bethlehem, Pa.,
and incorporated in 1788. Other sources of revenue are
the contributions of our churches, legacies, donations from
> The native assistants are not included in this number, but only those
who have gone out from the home Church.

AND CONNECTICUT. 105
friends of the cause, both in America and Europe, and,
above all, the means supplied by some of the missions them
selves. We bless the Lord that laborers in the missionary
field have never been wanting, and that the funds necessary
for carrying on the work have always been provided.
In order to improve the present occasion for communi
cating correct information relative to our Church, I will now
proceed to exhibit, in a few brief propositions, the doc
trines which it holds. In all fundamental and essential
points, we agree with every other evangelical division of the
Christian church. We have no Confession of Faith as such.^
The Bible is the text-book to which we refer for our creed ;
and our catechisms for the instruction of youth, give a clear
aiid simple exposition of the doctrinal views which we
entertain. i
1. We believe in the divine inspiration of the Holy Scrip
tures, and prize the sacred volume as the precious source of
all truth, whence we obtain knowledge concerning the crea
tion, the Author of our being, the state of man, his redemp
tion through the Mediator, our path of duty, our blessed
privileges, and our everlasting destiny.
2. We believe in the doctrine of a Holy Trinity, three
persons in one Godhead — in God the Father, the Father of
our Lord Jesus Christ, and through Him, of all who embrace
the salvation which infinite wisdom and love devised from
eternity, and which was wrought out in the fulness of time
by the sacrifice of the Son — in God the Son, who con
descended to assume human nature, veiling His eternal glory
for a season to sufi'er an expiatory death, and to carry out
the gracious purposes of His Father — and in God the Holy
¦• The Moravian church on the Continent of Europe, where a Confession
is required by government, freely declares its adherence to the twenty-one
articles of the Augsburg Confession. The Baster Morning Litany, which
is used in all Moravian churches, contains a summary of doctrine.

106 MOEAVIANS IN NEW TOEK
Ghost, through whom sinful man is convicted, brought into
godly sorrow, enlightened, and, by faith in Christ, made to
rejoice in God his reconciled Father, in Jesus his Ee
deemer, and in the Spirit his Sanctifier.
3. We beUeve in the universal and total depravity of
man. "By one man sin entered into the world, and death
by sin ; and so death passed upon all men, for that all have
sinned." (Romans v. 12.) "There is none that doeth
good, no, not one." (Romans iii. 12.)
4. We believe in the total inability of man, by his own
wisdom and strength, to secure the favor of his offended
Maker, and to deliver his soul from justly deserved eternal
condemnation. 5. We believe that there is none other name under
heaven given among men, whereby we must be saved, but
the name of Jesus of Nazareth, the Lamb of God which
taketh away the sin of the world.
6. We believe that heartfelt repentance of sin, and true
faith in our Crucified Surety, are the Gospel terms on which
alone a happy deliverance from condemnation, and a glori
ous admission to heavenly felicity can be obtained.
7. We believe that faith in Christ must be a living prin
ciple, working by love — love to God and man ; and must
be manifested by a sober, righteous, and godly life in this
present world.
8. We believe that our brief life on earth is the time to
prepare for the eternal world which is to come, and that on
the relations which we shall sustain to God our Saviour,
who is the appointed Judge of the world, when we shall
pass from this present state of existence, will depend either
our everlasting condemnation, or our admission to the inef
fable bliss and glory of the mansions in heaven.
Among all the blessed truths of our holy religion, the
doctrine of salvation through the crucified Redeemer — or

AND CONNECTICUT. 107
of a perfect atonement by the blood of Jesus Christ,
which cleanseth from all sin — has always been regarded,
both in the ancient church of the Brethren previous to the
Reformation, and in the renewed church, to the present
day, as of paramount importance. We glory in the cross
of Christ. There was a time when this, cardinal doctrine
was nowhere proclaimed with such simplicity, earnestness,
and saving efiicacy as in the Church of the Brethren. But
we rejoice to know that, in the present day, Gospel preach
ers abound, in all the divisions of the church, who are deter
mined, like Paul, not to know anything save Jesus Christ
and Him crucified. And while we bless God that, through
His grace, our pulpits have never been desecrated by teach
ings contrary to sound doctrine, and to that truth which is
nearest and dearest to our hearts; we are, at the same time,
constrained to mourn that so many among us are still with
out the experimental knowledge of Christ, which consti
tutes a foretaste of heaven, inasmuch as poor, unworthy
sinners are permitted to enjoy daily communion with our
exalted, yet ever present Friend, that sticketh closer than a
brother. Let me here remark that our Church never was, nor at
this time is, sectarian in its views, or in its relations to
other Christians. We are ready to extend a fraternal hand
to all who love the Lord Jesus Christ in sincerity, and walk
in the way of his commandments. Hence we admit to our
pulpits approved and regularly ordained ministers of every
evangelical church, and do not hesitate to accept of invita
tions to preach in churches of any evangelical name.
The universal Church of Christ on earth may be regarded
as composed of a number of families, all occupying the same
edifice, which is suitably prepared for them, and provided
with every desirable comfort. These families are closely
united by a sacred bond of love, are intent on glorifying

108 MOEAVIANS IN NEW TOEK
God their Saviour, and seek to prepare for their common
abode in the house not made with hands, eternal in the
heavens. But in their external arrangements, perfect uni
formity cannot be expected. The occupants of each part
of the edifice will be distinguished from the rest by tastes,
customs, and furniture of their own. So it is in the case of
the Brethren's Church; it has its peculiar government, wor
ship, ritual, and discipline. Time does not permit me to
enter on an exposition of these. I will only remark, that
as the same Gospel is preached wherever we are found, so
we have the same litanies, the same hymns and tunes, the
same mode of administering the sacraments, all the world
over. In this connection I cannot forbear mentioning a
precious little manual of devotion, published annually, and
called The Text Book. It contains, for each day in the
year, two passages from the Scriptures, the one taken from
the Old, and the other from the New Testament; to these
texts are added suitable stanzas from our collection of
hymns. The work is designed to direct the attention of
our brethren and sisters throughout the whole church, daily
to the same words of Divine Truth as to watch-words from
the Lord, on which they are prayerfully to meditate while
fighting the good fight of faith. These texts also consti
tute, very frequently, the basis of discourses addressed by
the ministers to their congregations in the evening services
of the week.
My closing remarks bear on the solemn occasion which
has brought us together. I will briefly advert to the views
of death and the grave, entertained by the Brethren. We
know that as many as are true believers, living in fellow
ship with Jesus, who has the keys of hell and of death, are
deUvered from the fear of it, and, with the apostle, can
confidently say: "I desire to depart and to be with Christ,
which is far better; for to me to live is Christ and to die

AND CONNECTICUT. 109
is gain." (Phil. i. 23 and 21.) We welcome the hour in
the which, our work on earth being finished, we shall be
permitted to close our eyes and fall asleep in Jesus, assured
that our spirits will enter the mansions which He went to
prepare for us. The grave has lost its terrors since Jesus
made it his bed, and sanctified it as the resting-place for our
mortal remains until the glorious day of resurrection, when
"what is sown in corruption shall be raised in incorruption,
what is sown a natural body shall be raised a spiritual body"
(1 Cor. XV. 42 and 44); and the Lord Jesus Christ "shall
change our vile body, that it may be fashioned like unto
his glorious body" (Phil. iii. 21), and we shall be forever
with the Lord.
Our burying-grounds, which we love to call " God's acres,"
are somewhat peculiar in their arrangements. We recognize
no distinction between rich and poor, but the remains of
those that die are deposited ih regular succession, in rows,
according to certain rules. Over each grave there is a low
mound, and on this a small marble tablet, inscribed with
the name and age of the sleeper in death. Monuments,
properly so called, if found in our Moravian cemeteries, are
there only by way of exception. Our burying-grounds are
generally laid out in such a manner that simplicity and
regularity are combined with taste and beauty, and shady
walks invite to the consecrated spot, so well fitted for de
vout meditations.
In these days it will be our privilege to stand at the
tombs of brethren who, while faithfully laboring among the
Indians of this region, in the name of the Lord and His
Church, received the welcome summons to enter into their
rest and to enjoy their everlasting reward. As we shall look
on the monuments, the work of human hands, and remember
the precious dust deposited beneath them, let us also look,
first, to the graves that severally wait for each of us, and

110

MOEAVIANS IN NEW TOEK

then devoutly and gratefully lift up our eyes to see, by
faith, our Father's house on high, witk its many mansions.
And may we, one and all, through infinite mercy, having
washed our garments clean in the blood of sprinkling, be
found ready, when the Lord shall come, to meet Him with
holy rapture, and receive at His hands the crown of righte
ousness !
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2. Thrice happy who are gone before,
With hosts angelic to adore,
The God of our salvation ;
Eapt fancy hears the ceaseless song,
Of that unnumbered blessed throng,
From ev'ry age and nation.
May we join thee, ever glorious,
Eansom'd chorus,
Heav'n translated.
Never to be separated !
The Rev. Edmund de Schweinitz now rose, and gave the
following historical sketch of the Church of the United
Brethren : —
ADDRESS OF THE REY. MR. DE SCHWEINITZ.'
My friends, I rise in place of another clergyman of the
church represented here, who was appointed to give you, on
this occasion, a sketch of the history of the Moravians, but
who, unfortunately is detained at home by very important

* Mr. de Schweinitz's address, as delivered on the occasion, was altogether
extemporaneous. What is here given, is the substance of his remarks,
written out by him at a later time.

112 MOEAVIANS IN NEW TOEK
oflScial duties. My own time has been so much occupied
that I am not prepared to deliver a formal address, but can
promise you only a simple statement, from memory, of the
leading facts of Moravian history.
In the heart of Europe, surrounded by mountain chains,
except towards the south, lie two contiguous countries,
whose history, although comparatively little known to the
general reader, is full of interest, and often of a startling
character. These are Bohemia and Moravia, at present
provinces of the Austrian Empire. In the ninth century
of our era, two missionaries of the Greek Church, who
were originally from regions where the apostle Paul had
himself labored, came to the Bohemians and Moravians,
and taught them the great truths of Christianity. The
one was Cyrill, who invented a Slavonian alphabet, and
translated the Bible into the vernacular ; the other, Metho
dius, his brother, and faithful coadjutor in establishing a
national and not a Latin church. It appears that, from the
earliest times of their Christian history, the people of these
two countries protested against the usurpations of the
Romish Hierarchy, and for many years refused to submit
to its sway, although the popes steadfastly endeavored to
attach lands so rich and fertile to their see. And when, at
last, through the stress of political relations, Bohemia was
made a Romish bishopric, there arose in the nation, at
various times, men of God, who were animated by a far
more liberal spirit, and had a better and deeper conception
of the truth, as it is in Jesus, than the bigoted upholders of
the papacy. Distinguished above all the rest, enlightened
by the Spirit of God, the champion of an open Bible, the
great Reformer before the Reformation — was John Hus.
He was born in the year 1373. The writings and sermons
of this man opened the way for a new epoch in the ecclesi
astical history of his native country, and made him the

AND CONNECTICUT. 113
apostle of the Moravian Church. He took a bold and de
cided stand against the corruptions of the Hierarchy, and
especially against the infamous sale of indulgences, com
menced in 1412 by order of Pope John. Under these
circumstances, Rome became alarmed, as might well be
expected; and, in 1414, Hus was cited to appear before
the Church-Council which had convened at Constance, a
town lying on Lake Boden, in Switzerland. He obeyed
the summons, and was treacherously cast into prison.
Every exertion to induce him to recant proving fruitless,
he was condemned as a heretic, and burnt alive at the
stake on the 6th of July, 1415.
The consequences of this bloody act were fearful. A
most sanguinary contest, known as the Hussite War, broke
out in Bohemia, and raged for a number of years. The
Hussites forgot the spirit and teaching of him whose name
they bore. It was a bitter, relentless conflict of races,
marked by all the atrocities of civil commotions, and brought
to an end only through the disputes between the two fac
tions — Calixtines and Taborites — into which the Hussites
had themselves separated. Rome satisfied the Calixtines by
certain concessions, which the Taborites Avould not accept;
and then induced the former to turn their arms against the
latter, who were totally defeated and overthrown. The
Calixtines now became the national church of Bohemia.
But not all the followers of Hus had resorted to arms.
There were those in the city of Prague, and others scat
tered over the country, who adhered to the pure doctrines
of the Bible as expounded by their Master, and earnestly
prayed for a general reformation of the church. These men
of God, about the year 1450, were greatly encouraged by
the interest manifested, on the part of the Calixtine Bishop
Rokyzan, in the cause which they had at heart. He
preached with great power against the corruptions which

114 MORAVIANS IN NEW TOEK
polluted the church, and exhorted the Bohemians to return
to the doctrines and practice of Hus. Unfortunately,
however, this proved to be but a momentary burst of enthu
siasm. The awakened had frequent interviews with the
Bishop, and besought him to put himself at the head of
those who longed for a reformation of doctrine and life in
the church ; but he gave them always evasive answers. At
last, in order to put an end to their importunities, he secured
permission for them, from the Regent of Bohemia, to take
up their abode on an estate called Lititz, in the northeastern
part of the country ; there they might enjoy a quiet retreat,
and edify one another in the Lord. Little did the man
anticipate the far-reaching result that should grow out of
this step ! A number of the awakened in Prague at once
embraced the permission which the Regent had granted, and
established themselves on the barony of Lititz. They were
joined very soon by others of like mind, from different
parts of Bohemia and Moravia. A pious and liberal priest
of the Calixtines ministered to them in holy things ; and
before long the settlers of Lititz were ignited in bonds of
true fellowship and love, and constituted a religious society
that had for its purpose the furtherance of spirituality in
its own midst, and a general reformation of the church.
In the year 1457, this society assumed a more positive
form. A general meeting of the evangelical inhabitants of
the barony was called, on which occasion certain principles
of doctrine and practice were adopted, twenty-eight elders
chosen, and the name " Brethren and Sisters of the law of
Christ" was given to the Association. ' Such, my friends,
was the first organization of the Moravian United Brethren's
Church, four hundred and two years ago.
In the course of the next years, the Brethren were led to
realize more and more the importance and necessity of
separating entirely from the Calixtine estabUshment, and'

AND CONNECTICUT. 115
changing their society into a regular church. Several con
ventions were held to deliberate on this important subject,
and in the year 1467, it was brought to an issue. At Lhota,
a village of Bohemia, about seventy representatives of the
Brethren assembled, and, after very earnest and prayerful
consultations, resolved to submit to the Lord, by the lot,
the decision of the question whether an independent minis
try should be established or not. They were guided in this
resolution by the example of the Apostles.
The manner in which the Synod proceeded, on this occa
sion, is interesting. First, nine candidates were elected by
ballot, then twelve tickets, of which three were inscribed
with the word est, and nine left blank, were put into an
urn. Next, after a fervent prayer had been offered up, a
boy was . called into the assembly, who took nine tickets
singly from the urn, and handed one to each of the nine
candidates ; three tickets remaining in the urn. You will
readily perceive the object of this arrangement. The three
lots in the urn might have been those inscribed with est, and
the candidates might all have received blanks. Had this
been the case, the Synod would have regarded it as an inti
mation from the Lord, that the Brethren were not to insti
tute a ministry of their own. But such was not the result.
When the lots were opened, it was found that three of the
candidates had received the three tickets marked est. The
Synod rejoiced with humble gratitude, when this decision
was made known. But now the question arose — who shall
ordain these menl It was one of the utmost moment.
After having taken counsel together, the Synod determined
to secure the episcopal succession from a colony of Wal
denses, living on the confines of Bohemia and Austria.
This colony was said to have obtained the succession.
Three deputies were accordingly sent to the Waldenses,
who gave them a full and satisfactory account of their epis-

116 MOEAVIANS IN NEW TOEK
copate ; and then Bishop Stephen, with his assistants, con
secrated these deputies the first bishops-, of the Brethren's
Church. In this way, the ecclesiastical organization was
completed. The Brethren, in the course of the next half century,
increased very much, in spite of the many and bloody per
secutions to which they were subjected. In their case,
as in that of the primitive Christians, the blood of the
martyrs was the seed of the Church. When the general
reformation of the sixteenth century began, these earlier
reformers possessed more than two hundred churches in
Bohemia and Moravia, had published several Confessions
of Faith, a translation of the Bible, a Catechism, and
were preparing a collection of evangelical hymns. Nor
did their labors cease, or their zeal relax, when Luther
and his coadjutors appeared. On the contrary, they
drew new life from their intercourse with these men of
God, extended the Church to Poland, established insti
tutions of learning, issued the celebrated Bohemian Bible
of Cralitz (translated by their bishops from the origi
nal, after a labor of fifteen years, and printed in six folio
volumes), and developed their ecclesiastical and spiritual
resources in various other ways. In 1557, when the Church
had existed for one century, it was composed of three pro
vinces — the Bohemian, Moravian, and Polish — confederated
as one Unitas Fratrum, or Unity of the Brethren. About
half a century later, by the " Letters of Majesty" which the
Emperor Rudolph II. published, the Brethren, together
with the other Protestant denominations of Bohemia and
Moravia, were legally acknowledged as a church. But
this season of outward prosperity was of short duration.
Eleven years afterwards, the well-known "Anti-Reforma
tion," under Ferdinand IL, began. It was the purpose of
this bigoted monarch to rid his dominions entirely and

AND CONNECTICUT. 117
forever of all heretics. Capuchin monks, with the imperial
sentence on their lips: "Abjure your heretical faith, or
leave the country!" — and dragoons enforcing it by their
swords, together scoured the hills and valleys of Bohemia
and Moravia in search of Protestants. More than thirty
thousand of the inhabitants emigrated. The churches
of the Brethren were closed, their people scattered, their
bishops and ministers in exile. A similar fate befell the
Lutherans and Reformed. When the year 1627 opened,
the Moravian and Bohemian branches of the Unitas Fra
trum had ceased to exist. The Polish branch remained for
some time longer, but gradually was lost in the Reformed
Church of that country. For a century and nearly three
quarters of a century, did the Ancient Unity of the Breth
ren continue, and then, in the inscrutable providence of
God, it was overthrown. But God, who permitted this,
had glorious purposes in view. A new church was to rise
from the midst of the ruins of the old, and extend the doc
trines and zealous labors of the Reformers before the
Reformation, to the uttermost parts of the earth.
A " hidden seed" remained in Moravia and Bohemia, for
a period of ninety-four years. Of this seed, let me proceed
to speak. When one of the ministers of the Brethren,
with the broken remnant of his flock, was fleeing from
Moravia to Poland, in the time of the Anti-Reformation,
and had reached the top of the mountain ridge which
divides the former country from Silesia, he fell down on
his knees, and, looking with indescribable emotions towards
his native land, poured out his heart in fervent prayer
before God, beseeching Him that He would preserve a
seed of righteousness in that country, and not suffer the
truth as it is in Jesus altogether to pass away. This man
was Amos Comenius, the connecting link between the
Ancient and Renewed Church. Fifteen years later, at a
9

118 MOEAVIANS IN NEW TOEK
Synod, held at Lissa by a number of the dispersed Brethren,
he was consecrated a Bishop of the Moravian branch of the
Unity — a branch which the Brethren at that time hoped
would be speedily restored, through the power of the Pro
testant arms, in the Thirty Years' War. But their expec
tations were not fulfilled. The peace of Westphalia was
concluded, without the least provision having been made
for the evangelical churches which once flourished in
Bohemia and Moravia. Still the soul of Comenius was
filled with a prophetical anticipation of the renewal of the
Church of his fathers. To this end, he continually directed
his efforts, during his long exile, the greater part of which
was spent in Holland. I may sum up the chief results of
his labors in this respect as follows: He published the
discipline of the Brethren, and a history of their Church,
together with reflections of his own, and dedicated the
whole to the Church of England, to whose kind offices he
solemnly recommended the Brethren's Unity in the event
of its renewal ; he issued a catechism containing the doc
trines of the Brethren, and dedicated it to " the godly sheep
of Christ," as he called the members of the Ancient Church
and their descendants, living in a number of Moravian
villages, which he mentioned by name, and from each of
which immigrants afterwards came to establish the Renewed
Church ; and, above all, he cared for the preservation of the
episcopate, in hope against hope, so that the succession
might not be extinct, in case the Church should be resusci
tated. Having done these things, besides gaining for him
self a European reputation by his other literary labors, this
venerable man — the last Bishop of the Moravian-Bohemian
line — finished his course in the seventy-ninth year of his
age. Meanwhile the principles and traditions of" the fathers
had been preserved in a number of families, particularly in

AND CONNECTICUT. 119
Moravia. Outwardly these were under the sway of Rome,
but secretly they read the Bible and sang the hymns of the
Brethren. Exile pastors came, now and then, and privately
administered the sacraments to them. This state of things
continued for some time. It is true that towards the end
of the seventeenth century, evangelical truth had been for
gotten to a great extent among the descendants of the
Brethren ; still there were single families who held to it, and
enlightened patriarchs who were preachers of righteousness
among their people. Let me refer to one of these men of
God. His name was George Jaeschke. He loved the
Lord Jesus Christ in sincerity, and after a long pilgrimage
of fourscore years and three, extending from the beginning
almost to the end of the period of the " Hidden Seed," when
he was dying he called his grandsons around him, and with
an inspiration that was well-nigh prophetical, declared it
to be his firm conviction that the time for the renewal of
the church was close at hand, solemnly exhorting them not
to hesitate at any sacrifices, if the Lord should call them to
go out of their country and their father's house into a
strange land which He would show them. Having im
parted to them his blessing, the patriarch gave up the
ghost. This was in the year 1707; fifteen years afterwards
his anticipations were fulfilled. Let me proceed to the
history of the Renewed Church, although time will permit
me to draw only a few bare outlines.
God made use of a number of men as instruments in the
resuscitation of the Unitas Fratrum. I will mention only
two of them, and must pass by the rest. The one was a
nobleman of an ancient and distinguished family, the other
a humble mechanic — the one a count, the other a carpenter —
the one wealthy and influential, the other poor and without
friends. Zinzendorf, the son of one of the prime ministers
at the Court of Saxony; Christian David, a Moravian exile.

120 MOEAVIANS IN NEW TOEK
once a Romanist, afterwards converted to the truth as it is
in Jesus — these were the men. Both loved the Saviour
with all their hearts, and were full of zeal to promote his
glory. Christian David, during a period of five years, made
frequent visits to his native country, and came to the former
seats of the Brethren. Wherever he stayed he preached the
gospel. An awakening took place through his instrumen
tality in different parts of Moravia. After a time some of
the awakened began to long for a place where they might
worship the Lord in peace according to the dictates of their
conscience. Christian David promised to do for them, in
this respect, what he could ; but at first his exertions were
fruitless. In the year 1722, Count Zinzendorf, who had
meanwhile purchased an estate called Berthelsdorf, in Sax
ony, heard of David through a mutual friend, and sent for
him. The result of the interview was, that the Moravian
carpenter and missionary, for so he may be called, was
made the bearer of an invitation from the Count to the
awakened in Moravia to come and settle on his estate,
where they should find a secure retreat. On Whit-Monday
of that year, Christian David unexpectedly reappeared
among his friends in Moravia, who had given up the hope
of ever seeing him again, and delivered Zinzendorf's mes
sage. Now God's time for fulfilling, in his own way, the
prayer of Comenius, uttered on the mountain top, was come.
In the night of the 27(h of May, at ten o'clock, two of the
grandsons of the patriarch Jaeschke, with their families,
ten souls together, left house and home, and all they had,
for the Lord's sake, and under the guidance of Christian
David, reached Berthelsdorf in safety, after a journey of
twelve days. On the seventeenth of June, this Uttle com
pany of immigrants was assembled in a thick forest of the
estate, and Christian David, full of faith, struck his axe into
a tree, exclaiming : " Here the sparrow hath found a house,

AND CONNECTICUT. 121
and the swallow a nest for herself, where she may lay her
young, even thine altars, O Lord of hosts, my King and
my God." Psm. Ixxxiv. 3. That tree was the first cut down
for the building of the town of Herrnhut, and He;rrnhut,
now a flourishing Moravian settlement in Saxony, is the
mother congregation of the Renewed Unitas Fratrum.
Immigrants from Moravia continued to arrive on Zinzen
dorf's estate ; others from Germany joined them. In five
years' time Herrnhut numbered three hundred inhabitants.
In 1727 a church was regularly organized, by the introduc
tion, in a somewhat modified form, of the ancient Moravian
discipline, preserved in the work of Comenius, of which I
spoke before. Eight years later, the resuscitation of the
Unitas Fratrum was completed by the transfer, to the
Brethren at Herrnhut, of the episcopal succession which
had been kept up by the pious efforts of Comenius. On
March 13, 1735, David Nitschmann, a Moravian immi
grant, was consecrated the first Bishop of the Renewed
Church, by Daniel Jablonsky and Christian Sitkovius, the
survivors of the ancient line. Two years afterwards, Zin
zendorf himself received the episcopal consecration, having
resigned his post at the Saxon Court, and devoted himself
entirely to the service of the Lord and His church.
Such, my friends, was the renewal of the ancient Church
of confessors, respecting which I have been speaking to you
to-night. The spirit of the fathers descended upon it.
Moravian Brethren went forth from Herrnhut, ten years
after its founding, when the settlement numbered scarcely
six hundred souls, as missionaries to various degraded
heathen nations of the earth; others established colonies
in Great Britain and America. The first Moravian settle
ment on this continent was commenced in Georgia, in
1735. In 1741 the Brethren came to Pennsylvania, and
began to labor among the Indian tribes. To the present

122 MOEAVIANS IN NEW TOEK
day the work of foreign missions chiefly enlists the strength
and resources of the church.^
I have thus endeavored, my friends, by this simple state
ment, to tell you who we are, and what the Lord, the Lord
God, who established a covenant with our fathers, has done
for us ; and to Him alone I would most emphatically ascribe
* The Moravian home Church, at the present time, consists of three
Provinces — the American, Continental, and British — numbering together
about 20,000 souls. Of these, about 8300 constitute the church in the
United States. These Provinces carry on the following operations : The
American Province has 39 preaching stations and 14 missionaries among
the German immigrants of this country. The Continental Province is
engaged in a very extensive domestic mission among the state churches of
the continent of Europe, employing 120 male and female missionaries.
About 80,000 souls have been gathered as the result of this mission, but
not into full communion with the Moravian Church, since the purpose of
the work is not to proselyte, but to evangelize. In the three Provinces
together, there are 44 Boarding Schools belonging to the Church, as such,
and managed by it. At these schools about 2050 scholars are annually
instructed, by 357 teachers. Four of these institutions are in the TJ. S.,
having 615 pupils, and 92 teachers. The more particular statistics of
the foreign mission work, not given in the address of Bishop Wolle,
are as follows : Adults baptized and confirmed, 20,193; adults baptized,
11,413; total of adults in church fellowship, 31,610; children baptized,
21,196 ; total in church fellowship by the sacrament of baptism, 53,582 ;
new converts and candidates for baptism, 20,131 ; whole number of con
verts, 14,538; stations, 14; missionaries, 312. Since the first commence
ment of this work, the Church has sent out 2081 missionaries into heathen
lands. Besides the fields now occupied, unsuccessful attempts were made
at various times to establish missions in Lapland, among the Samoyedes,
in Algiers, Ceylon, China, Persia, East Indies, Caucasus, and Demarara.
In Guinea, Abyssinia, Tranquebar, and among the Calmucks, missions sub
sisted for a time, but had to be suspended. During the last 25 years, there
has been an increase in the foreign mission field of 32 stations, 104 mis
sionaries, and nearly 31,000 converts. The whole number of foreign and
home or domestic missionaries, at this time, is 446. The whole number
of souls connected with the Unitas Fratrum is about 115,000. For further
particulars respecting the Church, consult "The Moravian Manual," pub
lished at Philadelphia in 1859.

AND CONNECTICUT. 123
all the glory. May the facts of history mentioned here this
evening, tend to unite us, and all those among you who love
the Lord Jesus Christ in sincerity, in the strong bonds of
holy fellowship and love! The names and histories of
God's people are manifold ; but I rejoice to be able to say
that the great purpose of the Evangelical Church of this
country, at the present time, seems to be to effect a unity
of the spirit among all those who " name the name of
Christ," and to prepare the way for a fulfilment, more real
and manifest than has yet been witnessed, of the Saviour's
high-priestly petition : " That they may all be one."
The speaker next addressed the throne of Grace ; and
the congregation having joined in the following stanza
according to "Old Hundred" —
" As long as Jesus Lord remains.
Each day new rising glory gains ;
It was, it is, and will be so
With His church militant below" —
the Bishop pronounced the benediction, and thus closed
the services at the Bethel.
SHEKOMEKO MONUMENT.
Wednesday proved a beautiful but warm October day.
Agreeably to appointment, the members of the committee
met at Mr. Hunting's house, preparatory to engaging in the
services at the Biittner monument; and, at lOi A. M., the
procession formed as follows: —
1. Trombonists.
2. The Clergy (including, in addition to those of the
Moravian Church, ttte Rev. S. Davis, the Rev. G. H. Walsh,
and the Rev. S. K. MiUer, of the Episcopal Church).
3. Members of the Moravian Historical Society.

124

MOEAVIANS IN NEW TOEK

4. Shekomeko Literary Association.
5. Citizens on foot ; and
6. Citizens in carriages.
Amid the strains of funereal chorals performed by the
trombonists, the procession moved along the lane that leads
from the farm-house to the side of the Shekomeko Mission.
The chorals are part of the Moravian burial service;
some of those that are performed by the trombonists from
the balcony or steeple of the church building, in a Moravian
settlement, to announce the death of a member of the con
gregation, or while the procession is following the remains
of the deceased to the grave. Each choral is suggestive of
some well-known and appropriate stanza.

Tune 151.

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AND CONNECTICUT.

125

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The field presented an animated scene. Great numbers
had collected to witness the ceremonies, afoot or in vehicles,
upwards of eighty of which encircled the height that is
crowned by the monument. It was estimated that one
thousand spectators were present. In thick array they lis
tened with niarked attention to the solemn services, on
which nothing broke in but the hum of cricket and grass
hopper, that revelled for the last time in the flood of fervid
sunlight that poured down from an almost summer sky.
The Rev. Sheldon Davis first ascended the platform, and,
in an address warm with all the devotion that was to be
expected from one of his enthusiasm in the occasion, thus
introduced the services: —

126 MOEAVIANS IN NEW TOEK
ADDRESS OP THE REV. MR. DAVIS.
My friends, no one who knows the history of which this
beautiful block of marble is a record will wonder at the
concourse which we witness here to-day. This spot is the
scene of hallowed memories, worthy of all reverence in the
hearts of Christian men. There have been enacted upon
this ground deeds among the noblest and most worthy in
the history of mankind, deeds meet to stand on record while
the world stands as a habitation of our race, deeds that are
so recorded in the book of God's remembrance, that, until
the archangel's trump shall wake the dead, his ministering
spirits shall waft along their fame to the latest generations
of mankind.
Yes, doubtless, guardian angels hover round this spot !
Their bright wings seem even now joyfully to float over the
balmy vale of Shekomeko, in the radiant sunbeams of this
glorious day. In their sleepless watch and ward, this grave,
these memories, shall never be forgotten. A half century
of almost utter darkness has just been past ; and to a bat
tered fragment held in the watchful keeping of that angel
band we owe the revelation of the tomb where sleeps, where
rests in hope, the Christian hero, saint, and martyr, the
blessed Biittner.
^ But why this interest in Biittner'? He was but a man;
he was but an ordinary, unlearned man, and but a youth ;
his age, as marked upon this stone, is less than thirty years,
his labor here but three short years, and most of that in
bitter grief and sorrow. But he was faithful in the work
to which God called him ; and, when God called him hence,
his work was finished. A fit memorial this to Gottlob
Biittner ! And may the grateful fragrance of his venerated
name and of his holy work pervade the region where he
labored, and beneath whose soil he sleeps from age to age.

AND CONNECTICUT. 127
from generation to generation, to whom this stone shall be
a mute but eloquent witness of his deeds !
But Gottlob Biittner owes not this monument to any
thing he was or did. It was enough for Gottlob Biittner —
it was all he sought — to live and die as God appointed him.
Thousands of Christian men, thousands of Moravians have
lived and died as faithfully as he, and been forgotten. The
very name, indeed, Moravian, is redolent with Christian faith
and hope. The faithless man who bears that noble name
dishonors it. The name Moravian is the synonym of Chris
tian zeal, and faith, and hope, and love, such as scarce any
other name can boast. For faithful missionary labor, for
earnest missionary effort in the darkest corners of the earth,
for missionary success on the most hopeless ground, it has
no equal.
And the special interest about this spot is that the Mo
ravians first planted here, among the red men of this north
ern continent, the standard of the cross, first began that
high career of missionary zeal which has since filled the
world with their renown.
The church now called Moravian is an ancient heritage ;
it bears the marks of hoar antiquity; it was a church of
Protestants long before the name of Protestant was known;
its ancient history was written in blood, shed through suc
cessive ages by the cruel rage of Rome ; it bears the scars
of that long, bloody contest — honorable scars, indeed, such
as alone the victor bears when he escapes, half dead, the
clouds, and dust, and clangor of the battle.
But the rich treasure committed to its trust was still
preserved ; its apostolic faith and apostolic order were still
retained. Almost alone of all the Continental churches, at
the Reformation, it came forth in its full integrity and
strength — not strong in numbers, not strong in wealth, not
strong in any earthly gift, but in a greater strength, hold-

128 MOEAVIANS IN NEW TOEK
ing fast the blessed promise, Lo ! I am mth you alway. It
was the happy restoration of the hope based on this precious
promise which called forth the gratitude to God of which
this work at Shekomeko was a living witness, and of which
this stone is a memorial, I trust, to many generations. And
here, as ever, they who hold this promise fast in its integ
rity are also found to hold the faith which it embodies.
Think what you will about externals, the life of faith de
pends upon them. The apostolic doctrine is seldom severed
from the apostolic fellowship ; the kernel cannot grow with
out the shell ; the spirit cannot live, at least on earth, with
out the body. When this outward tabernacle shall be
dissolved, who shall identify the soul which animated it 1
To Biittner's honor, it is here recorded that he "brought
the glad tidings to the heathen that the blood of Jesus had
made an atonement for their sins." The preaching of this
doctrine the Moravians claim, and justly claim, as their
peculiar glory. They have preached it as few other men,
since apostolic times, have preached it. That was the
sword which pierced the savage heart ; that was the talis
man which awed the savage spirit. I can see the painted,
reckless desperado, Tschoop, in yonder birch-bark hut, list
ening with awe-struck reverence to that charming sound,
and mark the inspiring ray of heavenly hope beam over his
fierce and gloomy countenance as he hears the welcome
tidings, " The blood of Jesus has made atonement for thy
sins !" " Jesus Christ can save thee from the burden of thy
sins !"'
Such, my friends and brethren, is the real history, the
true origin of this noble monument. And what gave the
Moravians this peculiar power 1 That is the question here
proposed to-day. Let the Moravians solve it. But, solve
it how they may, they will not fail to claim their noble
heritage as an ancient apostolic church, tracing its origin
from apostolic times, noting its glowing line of living light

AND CONNECTICUT. 129
through all the hoary ages of the past, and bringing forth
the doctrine of Redemption through blood and fire, that, in
these later times, it might have a brighter course of glory
and a more expansive power.
This monument, my friends, is worthy of your study.
There are here still other indications of the richness, ful
ness, soundness of the Moravian teaching, and the just
claim of the Moravian church to the apostolic character.
Thus it reads : " As many as received this doctrine in faith
were baptized into the death of the Lord." " Go ye and
make disciples of all nations." This was the commission
under which they acted. Go ye and make disciples of all
nations, baptizing them. All nations ! Indian nations,
then, as well as others ! all orders, all degrees, both sexes
of all nations, called in the holy covenant of God ! children
as well as those grown old in sin ! little Indian children, in
the beautiful Moravian baptismal language, " made par
takers of this grace .'" Read again upon this stone, " La-
ZAEA," an Indian child, the first whose sacred form was
buried in this consecrated ground, " baptized," " born from
above," " born of water and of the spirit," " buried with
Christ by baptism into his death." The first birth is not
even mentioned; that, in this record, seems of little mo
ment, for it is a record not of temporal, but of spiritual
things. The infant Lazara and aged Daniel are here laid
side by side; and both are said to be baptized, and both to
enter into rest. The aged Daniel was, by conversion, made
as a little child ; and then he also shared the infant's bless
ing ; and to each alike was said : " Now, therefore, live, yet
not thou, but Christ live in thee ;" and for both alike was
sung the sweet baptismal stanza —
" The Saviour's blood and righteousness
Our beauty is, our glorious dress ;
Thus well arrayed, we will not fear
When in his presence we appear."

130 MOEAVIANS IN NEW TOEK
Such, my friends, are some of the points of interest which
we have felt in this old Moravian mission. We have thus
read, and thought we understood, at least in part, the secret
of the Moravian influence and power in heathen lands.
One of the darkest blots upon the page of our colonial his
tory was the legislative act by which this blessed work was
hindered, and finally overthrown. We owe the tear of
penitence to that false step ; and the best recompense which
we can . make is to revere the memory of men who thus
unjustly suffered at our fathers' hands.
Nor will we fail with heartfelt satisfaction to recall the
fact that the Moravians, while they owed much of their
ancient light to that great champion of the Church of Eng
land, and precursor of the blessed Reformation, Wickliffe,
have ever found their warmest friends and advocates within
the Church of England. The brave Comenius, worthy of
all praise, hoping against hope, rested his final hope, as next
to God, upon the Church of England. The missionary
bands who first came forth into these western wilds under
the Moravian banner were largely aided by the Church of
England. The learned Archbishop Potter, the patron of
Count Zinzendorf, was their counsellor and friend; and
the missionary zeal which now pervades the Church of Eng
land, and which has achieved, of late, such glorious victo
ries of grace in heathen lands, was of cotemporary birth
with the revived Moravian Church ; it owed its life to the
same spiritual impulse. The Moravians and the Church of
England are of kindred spirit ; they are of kindred origin ;
they come not from the western cloud-land, the realm of
spiritual darkness and corruption ; but they come, like the
star of Bethlehem, from the glorious East, where the bright
Sun of Righteousness arose, with healing in his wings, not
from Rome, but from Jerusalem, not from the Latins, but
from the Greeks.

AND CONNECTICUT. 131
The church of which I am a member and a minister, and,
if I felt worthy of the name in such a presence, I would
say missionary, the Protestant Episcopal Church, will rejoice
in the dedication of this memorial — will gladly recog
nize, in this good work, an auspicious omen — will behold
in it rich promise for the future, and will still extend a
friendly hand to the Moravians, as to those who have a
common origin, a common faith, a common hope, and are
as one in the same bonds of Christian charity and love.
The Rev. Sylvester Wolle now read from the Moravian
collection the SECOND LITANY AT BURIALS.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Christ, hear us.
Our Father which art in heaven, hallowed be thy name, thy kingdom come ;
thy will be done in earth as it is in heaven ; give us this day our daily bread;
and forgive us our trespasses as ive forgive them that trespass against us : and
lead us not into temptation, but deliver us from evil ; for thine is the king
dom, and the power, and the glory, for ever and ever. Amen.
Holy Father, accept us as thy children in thy beloved Son, Jesus Christ, who
came forth from thee, and came into the world, was made flesh, and dwelt among
us, took on him the form of a servant, and hath redeemed us, lost and undone
human creatures, from all sin and from death, with his holy and precious blood,
and with his innocent suffering and dying ; to the end that we should be his own,
and in his kingdom live under him and serve him, in eternal righteousness, inno
cence, and happiness ; forasmuch as he, being risen from the dead, liveth and
reigneth, world without end. Amen.
Therefore, blessed are the dead which die in the Lord, from henceforth ; yea,
saith the Spirit, that they may rest from their labors.
Whosoever liveth and believeth in Christ shall never die ; for He is the Eesur-
rection and the Life, and went to prepare a place for us, and will come again,
and receive us into himself, that where he is there we may be also.
Meanwhile, none of us liveth to himself, and no man dieth to himself; for
whether we live, we live unto the Lord, and whether we die, we die unto the
Lord ; whether we live, therefore, or die, we are the Lord's ; for to this end
Christ both died, and rose, and revived, that he might be Lord both of the dead
and living.

132

MOEAVIANS IN NEW TOEK

Blessed and holy is he that hath part in the first resurrection ; on such, the
second death hath no power ; but they shall be priests of God and of Christ.
0 death, where is thy sting ? 0 grave, where is thy victory ? Thanks be to
God, which giveth us the victory through our Lord Jesus Christ. Amen.
Tune 14. A.

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We poor sinners pray.
Hear us, gracious Lord and God.
And keep us in everlasting fellowship with the church triumphant, and let us
rest together in thy presence from our labors. Amen.
We desire to depart, and to be with Christ, which is far better; we shall never
taste death ; and we shall attain unto the resurrection of the dead ; for the body,
which we shall put off, this grain of corruptibility, shall put on incorruption ;
our flesh shall rest in hope.
The Father and the Son, who quicken whom they will, and the Spirit of Him
who raised up Jesus from the dead will also quicken these our mortal bodies, if
so be that the Spirit of God hath dwelt in them.
Glory be to Him who is the Resurrection and the Life. He was dead, and
behold he liveth for evermore. And he that believeth in Him, though he were
dead, yet shall he live.
Glory be to Him in the church that waiteth for Him, and in that which is
around Him, for ever and ever. Amen.

AND CONNECTICUT.

133

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The grace of our Lord Jesus Christ, the love of God, and the communion of
the Holy Ghost, be with us all. Amen.
The Rev. Edwin T. Senseman next addressed the assembly
in these words : —

10

134 MOEAVIANS IN NEW TOEK
ADDRESS OF REV. MR. SENSEMAN.
We have met at this consecrated spot for the purpose of
dedicating a monument to the memory of one of the most
devoted Christian missionaries to the aborigines of this
country. It is a duty which we believe we owe to him,
whose mortal remains lie mouldering in the tomb around
which we have met. We would celebrate his virtues, grate
fully remember his toils, and give evidence to those who
come after us that, though our generation may not boast of
a Christian heroism and self-denial equal to that which
was so gloriously illustrated in the lives and labors of our
forefathers a century ago, we still can and do appreciate
their virtues, and are anxious to point them out to our
children, for their encouragement in well-doing.
Gottlob Biittner, whose remains lie buried at this spot,
and in whose memory we have erected this appropriate
monument, was indeed a most devoted and successful
minister and missionary of Christ. A brief account of his
life will be appropriate here.
He was born in Silesia, now a province of Prussia, on
Dec. 29, 1716, O. S. He became acquainted with the
Brethren at their settlements of Marienborn, Herrnhaag,
and Herrnhut. ^fter having joined the church, and ex
pressed his desire to serve his Lord in the conversion of
the Indians of North America, he was despatched to the
New World. He came to America with the Brethren
Pyrlaeus and Zander, and arrived on our shores in October
of 1741. He was at first, for a short season, spiritual
adviser of, the single Brethren at Bethlehem, Penna., next
preached to the Lutherans, at Tulpehocken and the neigh
borhood, and finally was appointed to labor among the Mo
hican Indians, at Shekomeko.

AND CONNECTICUT. 135
In January of 1742, Biittner, by appointment of Count
Zinzendorf, who had meanwhile arrived in Pennsylvania,
visited Shekomeko, where the missionary Rauch had been
laboring for more than a year among the Indians, with very
great success. Biittner remained ten days, and was asto
nished at the effect of Divine grace upon the hearts of the
wild Indians. On January 14th, he preached his first ser
mon at this place, upon the text (Col. i. 13), "He hath
delivered us from the power of darkness."
The object of this, his first visit to Shekomeko was to
invite and accompany Rauch to the Synod of the Church,
which was held that year at Oley, Pennsylvania. They
took with them three Indian converts, who were baptized
at Oley, and received the names of Abraham, Isaac, and
Jacob. The interesting ceremony of the baptism of these
first fruits from among the Mohicans was performed by
Rauch, at the close of the sessions of the Synod, after he
and Biittner had been solemnly ordained to the Christian
ministry by Bishops Nitschman and Zinzendorf
Before finally leaving Bethlehem" for his next field of
labor, he was married by Count Zinzendorf, on Sept. 14,
1742, to Margaretta, third daughter of John Bechtel, of
Germantown. Soon after, he set out with his wife, on
horseback, for Shekomeko. On their route, they passed
through Dansbury (now Stroudsburgh), Monroe County,
Penna., thence along the west banks of the Delaware and
Hudson, and crossed the latter at Rhinebeck, which was
a rendezvous of the Brethren, and where several families
belonging to the faith resided. At Shekomeko, they were
received with great cordiality by Rauch and his Indian
converts. Both missionaries now preached with zeal, in
EngUsh and Dutch, while two of the converted Indians,
John and Jonathan, interpreted their discourses to the
assembled congregation, with great power and effect. The

136 MOEAVIANS IN NEW TOEK
Indians from the neighboring towns began to flock to
Shekomeko, and were so eager for the word of God that it
almost seemed as if they could not be satisfied.
But before we proceed in our narrative of Biittner's
labors, it seems requisite to give a brief account of the work
which had been accomplished by Christian Henry Rauch
at this place, previous to his arrival. Rauch had landed in
New York in July, 1740, and immediately made inquiries
concerning the neighboring Indian tribes. His intentions
of bringing the Gospel to the red men of the forest seemed
a fruitless and thankless enterprise to such Christian friends
in New York as he became acquainted with, and whom he
consulted. As, however, he was informed that a deputa
tion of Mohicans was at that time in the city, he at once
went in search of them. He found them so intoxicated,
and so wild and uncouth in appearance, that he must have
received but little encouragement for his enterprise. But
he remembered that it was for such, just such poor and
wretched sinners that he had left his home, and traversed
the ocean. He had several interviews with them, and on
one occasion, when not intoxicated, with great gravity, they
gave him a formal call to become their minister.
The Indians left New York before him, but he soon fol
lowed, and arrived safely at their village of Shekomeko,
near the Stissick Mountains, on t'he confines of the province
of Connecticut. He at once stated his object in coming to
reside among them, namely : That, " constrained by love,
he had come to tell them the God, their great Creator, had,
out of love for them, become man, lived some thirty years
on earth, had done much good, and had finally allowed him
self to be nailed to a cross, on which he had shed his blood
and died, that men might be saved from their sins through
his merits, and become the heirs of everlasting life ; that
soon after, he h-ad arisen from the dead and ascended to

AND CONNECTICUT. 137
heaven, where he sitteth upon the throne of his glory, yet
is with his children always, though they see him not, and .
seeks to do them good," etc. Though the Indians listened
with great attention, this message soon became ridiculous
in their eyes, and they only made sport of him. Among
them there was one named Tschoop, who was notorious for
his drunkenness and kindred vices. Him God's spirit first
arrested, and he was savingly converted unto Christ. Others
soon foUowed, who were all baptized and added to the
Christian church. A very extraordinary awakening was
the ifesult, in the midst of which Biittner arrived. He im
mediately, Avith his whole heart, entered into the work, and
the glorious fruit of God's Spirit became abundant.
We, of this generation, read with astonishment the
accounts of this and similar great awakenings among the
Indians a century ago. There never was a savage people
who could be more readily reached by the Gospel, and we
believe that, if this great work had been permitted to pro
gress without interruption, and had been carried further by
the missionaries with the same zeal and diligence with
which it was begun, the North American Indian tribes
might now constitute a great and powerful nation, adorned
with all the arts of civilized life, and forming an important
portion of the free and enlightened citizens of our great
American confederacy. The Indians are said to be unfit
for civilized life ; they may be, but their civilized neighbors
have made them so. Their present gloomy prospects are
not so much a result of their own stubborn vices as of the
supreme selfishness of the whites. The Indians have given
many examples of true greatness, even when misdirected ;
they have produced such warriors as Philip and Tecumseh,
whose daring deeds rival the military prowess of America's
most gifted generals, and such Christians as Tschoop, of
whom Bishop Spangenberg said, that in his mien was the

138 MOEAVIANS IN NEW TOEK
majesty of a Luther; a man whose mind grasped, as by
intuition, the glorious mysteries of the Gospel of Christ,
and whose strength of will, inspired and sanctified by Chris
tianity, at once triumphed over the vilest passions and most
hideous vices by which the human heart can be deformed.
But to return to Biittner. He and his wife both taught
the Indians, the language employed by them for this pur
pose being the Dutch. As soon as he had fully entered
upon his work, he became the leading spirit among the mis
sionaries. He seems to have been remarkably well qualified
for the arduous work to which the Lord had appointed him.
His superiority gave no offence, as he at once won all hearts
by his kindness and the warmth of his Christian affection.
He was greatly beloved by Zinzendorf, the missionaries
generally, and, perhaps, more than all by the Indians them
selves. But, though the Lord blessed his and his brethren's
labors, some of their white neighbors, nominally Christian,
opposed and thwarted them by every means within their
power. If we read with astonishment of the results of the
Gospel upon the Indians, we read with no less astonish
ment of the frantic and iniquitous opposition of the whites
to this great Gospel work. This portion of mission history
we can only account for by the known selfishness and de
pravity of human nature. The whites were accustomed to
turn the vices of the Indians to their own pecuniary profit.
AVhen the introduction of Christianity was bidding fair to
banish these vices, the occupation of many of the surround
ing white people was endangered. Such was principally
the case in reference to the use of intoxicating drinks by
the Indians, Though the moral reformation of the Indians
would eventually have vastly benefited both races, the ava
ricious and unprincipled whites were not able to. see this.
Their eyes were holden to their own true interests, as is

AND CONNECTICUT. 139
always the case when men give way to evil principles and
unrighteous practices for purposes of gain. The ears of the
people were filled, by their artful enemies, with erroneous
and absurd reports concerning the missionaries. They
were accused of being Jesuits in disguise, who were pre
paring, in case of a war with the French, to array their
Indian followers in hostility to the English. The people
became greatly alarmed ; many armed themselves ; and the
farmers in the country fled to the towns ; the civil authori
ties were urged to interfere ; and, although the officers of
the law were fully convinced of the innocence of the Breth
ren, still they deemed it prudent to institute a rigid exami
nation into their conduct. The various examinations in
Poughkeepsie and New York, and elsewhere, to which the
Brethren were subjected, annoyed them much, and greatly
hindered them in their work. Although the Christian
Indians remained faithful to their teachers, other Indians
became suspicious ; and the work of evangelization was
rendered more and more difficult. During these times of
trouble, Biittner seems to have been regarded by his Breth
ren as their leader and counsellor. The missionaries, whose
number had been increased by accessions from Europe, re
mained faithful to their principles, and diligent in their
work, braving the vengeance of their enemies with true
Christian fortitude. They returned not evil for evil, and
were willing to conform fully to the laws of the land so far
as these did not come in conflict with their duty to God and
his children. The conscientious scruples which the Mora
vian Brethren entertained against the performance of mili
tary duty and the taking of oaths was turned to an evil
account by their enemies. They were summoned to render
military service, and, when on examination, were called on
to give testimony on oath. They demurred ; and a fresh
occasion for false accusation against them was obtained.

140 MOEAVIANS IN NEW TOEK
Biittner seems to have been so much respected that, on an
occasion of a visit of the justice of the peace, the examina
tion .of the missionaries was postponed, because he was
absent at Bethlehem. After various attempts to implicate
the Brethren in unlawful designs had utterly failed, the
Governor was appealed to, and the Brethren Biittner and
Senseman from Shekomeko, and Shaw from Bethlehem,
were summoned to appear in New York. They had several
hearings ; and their depositions are still on record. The
final declaration of Biittner is remarkable for its frankness,
clearness, humility, and yet unalterable decision. We give
it, although in an imperfect translation from the German of
Loskiel : —
" We are subject to God and the powers that be, which
we will not oppose ; we would rather suffer. Besides, our
cause is the cause of God, who is Lord over all. For his
sake have we settled among the Indians, in order to make
them acquainted with the Gospel of Jesus Christ. Money,
land, and other property has not been our object, and will
never be. Our Lord has helped us hitherto, and will help
us in the future. We are in his hand, and certainly believe
that no harm will befall us, except by His permission. From
Him we have learned to be subject to the powers that have
the rule over us, not from policy, but for conscience sake.
Hitherto, we have led a quiet and peaceable life, in all god
liness and honesty, and desire to do so hereafter. But we
are fully determined rather to suffer affiiction than to act
against our conscience, and therefore beg your Excellency
not to oblige us to make oath, but to remember that we are
a poor people, who suffer whatever is imposed, but who are
at the same time cared for by God, who rules over all men's
consciences. Besides, we beg not to be hindered in the
blessed work of saving souls. We promise your Excellency

AND CONNECTICUT. 141
all due respect and obedience, which we are willing to ren
der for conscience sake."
After being detained for several days, the missionaries
were ordered to leave the country. The Governor, how
ever, commuted this sentence, and suffered them to return
to Shekomeko, charging them not to apply their religious
principle so as to arouse suspicion. He likewise gave them
a passport by which they might be able to avoid all annoy
ance on the way, or at home.
This persecution did not, however, end here. Biittner
and his brethren were subsequently summoned to Pough
keepsie. He was prevented by sickness from attending;
and Rauch and Mack went without him. Here, an act of
the Assembly of New York, which was directed against
them personally, and by which they were banished the
province if they were not willing to take an oath of alle
giance, was read to them. Allegiance they were willing to
promise at once, but refused the oath. They were there
fore obliged to prepare for their departure. About this
time. Bishop Spangenberg visited Shekomeko, which com
forted and encouraged the missionaries and their Indian
brethren greatly.
Jonathan and Jonas, two Indian converts, had meanwhile
departed from the Lord, and became separated from the
church. Biittner followed them with tender solicitude, and
actually succeeded in restoring them to the Lord and his
people. But this was the last service which he rendered
the cause of his divine Lord and Master. He had been
suffering for a long time of a pulmonary complaint, and
was subject to hemorrhage of the lungs, which became more
frequent in consequence of the arduous journeys he had been
obliged to make when attending the examination, instituted
by the Government, into the affairs of the mission. His
infirmities rapidly increased ; and he and his brethren soon

142 MOEAVIANS IN NEW TOEK
became convinced that he was fast sinking into the grave.
The Lord, whom he ardently loved and devotedly served,
did not tarry long, but soon came to his. relief. On Feb
ruary 23d, 1745, surrounded by his brethren, he departed in
peace and joy. Before his departure, he solemnly addressed
the Indians who stood weeping around his dying couch,
and besought them, with all the energy of a heart fully
realizing the great salvation, to remain faithful to the Sa
viour unto the end. Upon his request, they sang hymns
treating of the death of the righteous, until, during the sing
ing of one most suitable to the dying moments of the Chris
tian warrior, he sank peacefully to rest. That scene may
not be described. Those weather-beaten, bronzed faces
that looked upon his closing eyes and lovely countenance,
beaming with joy, as it settled into the repose of the last
long slumber, death, indicated unutterable tenderness and
true Christian affection. Those dark, piercing eyes, which,
in the former times of their savage resentment, flashed like
angry lightning, were now filled with tears, that rolled in
torrents adown their swarthy cheeks. Their uncontrollable,
emotions testified that they felt they had lost a friend sent
them by God, and, in the first burst of grief, they may well
have imagined that they had almost been left alone on earth.
They wept over th^ remains of their glorified teacher like
orphaned children over an affectionate mother. With holy
awe and reverence, they prepared his body for the tomb,
clothed it in white, and with tears bore it to this conse
crated spot, where they consigned it to the tomb. Here
they often met, recounted his self-denying labors, and re
peated his words of heavenly wisdom. On his tombstone
which his brethren placed over his grave, and which is still
extant, is the inscription printed on the 57th page of this
work. For more than a century have his remains here lain

AND CONNECTICUT. 143
mouldering in the tomb, awaiting the trumpet sound of the
angel who will announce the great resurrection. His
brethren have well-nigh forgotten his place of sepulture,
and we owe it principally to my excellent friend who pre
ceded me that his last resting-place on earth has been dis
covered. Were his glorified spirit now permitted to revisit
the consecrated scenes of his noble life and martyr-death,
his humility would scarcely permit him to approve of the
solemnities of this day, nor would he ask for any other
monument but that which was afforded by God's record on
high. Our gratitude and affection have, however, brought
us together for the purpose of dedicating this monument,
not because we believe we may add to his deserved fame,
but, rather, that the remembrance of his Christian faithful
ness and fortitude may animate us and our children to go
and do likewise.
These brief reminiscences of this heroic soldier of Jesus
Christ constitute the best eulogium that can be pronounced
over his grave. We will add but a few words. Biittner
was evidently a man in earnest. He had fully, for life, em
barked in the great Christian warfare. He could not be
drawn from his purpose. He possessed a clear mind and
strong spirit, which were never for a moment disarmed by
the pressure of hostility or the enervation of bodily infirmity.
Love for God and man was his most striking characteristic,
and this gave him his power to influence and subdue. He
was one of the humblest of men, but in his humUity there
were power and grandeur. In his speech before the Go
vernor, in New York, he appeared as an humble suppliant
for permission to remain among his dear Indians, but cou
pled with his humility, there was the commanding majesty
and authority of the ambassador of the King of kings. He
was brave, because he knew that He that was for him was
greater than he that was against him. He led in the coun-

144 MOEAVIANS IN NEW TOEK
sel of his brethren, because he enjoyed their full confidence.
He died as he lived, in the strength and love of God his
Saviour, and was mourned over by simple hearts, as few
great or even good men have been mourned for.
We stand on holy ground. We commemorate, on this
day, the virtues of a noble ancestry. We are carried back,
in spirit, to the scenes of their triumphs of which these
pleasant valleys were witness more than a century ago.
The hills which echoed back those venerable songs of Zion
which Indian voices then made resound, have again, on this
day, been moved, and their memories of ancient days recalled
by the old, familiar Moravian melodies, and though our
Christian brethren of other churches may now be called to
labor among a civilized race, where our fathers toiled for
the conversion of the wild Mohican, it still affords us and
them intense gratification here to meet to day, to perform
an holy act of reverence and affection, in memory of a noble
man, an eminent Christian, and a most successful ambas
sador of Christ to sinful men.
The following stanza was next sung, according to Old
Hundred : — "Amen, thou Sovereign God of Love,
Oh, grant that, when we hence remove.
Our souls, redeemed with thy blood.
May find in Thee their sure abode."
And the trombonists having performed, as follows, one of
the favorite chorals at burials, the assembly dispersed.

AND CONNECTICUT.

145

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On Thursday morning, at half-past eight, the Committee,
attended by numerous friends, set out from Pine Plains for
Northeast Centre. During the night, the wind had shifted
to the north, and it blew almost a gale as the carriages
defiled in procession under the stately buttonwood that
shelters the hospitable farm-house of Mr. Samuel Deuel.
The road led over a highly picturesque country, in part
the same that had been traveUed on the first day from the
MUlerton Station to Shekomeko. At ten o'clock, the party
reached Mr. Douglas Clarke's, on whose lands is the site
of the Wechquadnach Mission.
Having here partaken of a cold collation, the procession
formed in the same order as on the previous day, and led by

146

MOEAVIANS IN NEW TOEK

the trombonists, who performed the following choral, moved
to the grave of Joseph PoweU. Mr. Clarke, a venerable
man of eighty, with staff in hand, led the way. The grave
is marked by the original headstone, that has been firmly
set into a protruding ledge near by. Around this the com-
pany gathered, and joined in the service of the "First
Litany for Burials," from the Moravian collection, read by
the Rev. Sylvester Wolle.

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AND CONNECTICUT. 147

FIRST LITANY AT BURIALS.
LoKD, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Clirist, hear us.
Lord God, our Father, which art in heaven.
Hallowed be thy name; thy kingdom come; thy will be done in earth, as it is
in heaven; give us this day our daily bread; and forgive us our trespasses, as
we forgive them that trespass against us ; and lead us not into temptation, but
deliver us from evil ; for thine is the kingdom, and the power, and the glory,
for ever and ever. Amen.
Lord God, Son, thou Saviour of the world.
Be gracious unto us.
By thy human birth.
By thy prayers and tears.
By all the troubles of thy life.
By the grief and anguish of thy soul.
By thine agony and bloody sweat.
By thy bonds and scourgings.
By thy crown of thorns,
By thine ignominious cruciflxion.
By thy sacred wounds and precious blood.
By thy atoning death,
By thy rest in the grave.
By thy glorious resurrection and ascension.
By thy sitting at the right hand of God,
By thy divine presence.
By thy coming again to the church on earth, or our being called home to thee,
Bless and comfort us, gracious Lord and God.
Lord God, Holy Ghost,
Abide with us forever.
I am the Eesurrection and the Life, saith the Lord ; he that believeth in me,
though he were dead, yet shall he live. And whosoever liveth and believeth in
me shall never die.
Therefore, blessed are the dead which die in the Lord from henceforth ; yea,
saith the Spirit, that they may rest from their labors.
O death, where is thy sting ? 0 grave, where is thy victory ? The sting of
death is sm ; and the strength of sin is the law ; but thanks be to God, which
giveth us the victory through our Lord Jesus Christ. Amen.

148

MOEAVIANS IN NBW TOEK

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We poor sinners pray.
Hear us, gracious Lord and God;
And keep us in everlasting fellowship with the church triumphant, and let us
rest together in thy presence from our labors. Amen.
None of us liveth to himself, and no man dieth to himself; for whether we hve,
we live unto the Lord, and whether we die, we die unto the Lord : whether we
live, therefore, or die, we are the Lord's : for to this end Christ both died, and
rose, and revived, that he might be Lord both of the dead and living.
Blessed and holy is he that hath part in the first resurrection : on such the
second death hath no power, but they shall be priests of God and of Christ.
Glory be to Him who is the Eesurrection and the Life, who quickeneth us,
while in this dying state, and after we have obtained the true life, doth not suffer
us to die any more.
Glory be to Him in the church which waiteth for Him, and in that which is
around Him, for ever and ever. Amen.

AND CONNECTICUT.

149

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The grace of our Lord Jesus Christ, the Love of God, and the communion of
the Holy Ghost be with us all. Amen.
On the conclusion of the brief ceremony, the party set
out for the grave of David Bruce, on the east side of
"Indian Pond," in the town of Sharon, Conn. It was
deemed unsafe to cross the water in boats. Some of the
number foUowed the footpath along the base of the moun
tain ; others, driving, took the road that leads around the
right shore to the outlet, and to the farm-house of Mr.
Andrew Lake.' Here the procession formed as on the
previous occasions, and, amid the music of trombones,
moved to the Wechquadnach burial ground, and to the
monument that bears the name of those who, a century
11

150 MOEAVIANS IN NEW YOEK
ago, labored in this vicinity among Indians and whites. On
a rocky ledge overlooking the beautiful sheet of water called
by the early Brethren " Lake of Grace," stands the snow-
white memorial of two of their colleagues. The site is not
only commanding, but peculiarly appropriate, as the pro
spect it affords embraces the entire region of country in
which the Moravians carried on their missionary work, as
far south as the hills of Pachgatgoch to Kent.
On approaching the meadow in which the ceremonies
were to be held, there were indications of a numerous
gathering. Along the Sharon road, carriage was seen fol
lowing carriage, and already the lane and orchard near by
were full of vehicles. Hundreds of human beings were
collected about the monument, and hundreds seated along
the ledges and sunny slopes with which the r;ugged spot is
diversified. It was altogether a scene of varied forms, and
coloring, and life, that bespoke an extraordinary occasion,
and has left an indelible impression on the minds of all who
witnessed it. The wind blew fresh from the north, whirling
the withered leaves from the tree tops, and roughening the
bosom of the lake with white-crested waves ; and so bois
terous did it grow, that it was inexpedient to assemble
immediately about the monument. A southerly slope near
by afforded protection from the elements, and here the wor
shippers gathered to recall the labors of the dead, and to
meditate on the bliss which is the portion of those who
have died in the Lord. Tier on tier of anxious listeners
were seated to the very top of the little amphitheatre, and
among these were swarthy faces, a handful of survivors of
the doomed race that once was lord of the soil. They were
Sharon Indians, who had come to hear what had transpired
when their forefathers dwelt along the borders of " Indian
Pond." Half-way down the acclivity stood the speakers
and the trombonists, fronting the rest of the seventeen

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Bevoe's and PowkIl's Monument, neak VVeohqitadnaoh Lakf;.

AND CONNECTICUT. ' 151
hundred spectators, who, standing below in a compact
crowd, or seated in wagons, listened with deep attention
to the services that had called them together. The Rev.
Frederick Sill, of New York, opened the exercises in the
following words : — MR. SILL'S ADDRESS.
My Christian Brethren and friends : It is with no ordi
nary feelings that I now rise in my place to address you
on this most interesting occasion. It is an occasion both
rare and pleasing in itself considered, for distinguished
brethren from a distance have come into this historic locality,
not for the purpose of shedding bitter tears over the new-
made graves of those who had recently fallen ; not for the
purpose of lamenting the loss of beloved objects of an
affectionate iilterest, whose places could not be filled, and
who were considered, perhaps, the right men for the right
place ; but they have come for the purpose of reviving pre
cious memories — to call to recollection and to pass in review
the labors, the zeal, and the faith exhibited in the lives of
those who, like the Apostles of our blessed Lord, counted
not their lives dear unto themselves, so that they might
finish their course with joy, and the ministry which they
had received of the Lord Jesus, to testify the gospel of the
grace of God." I deem it a high privilege, my Christian
brethren and friends, to participate in the smallest degree
in these most interesting exercises ; and on my own behalf,
I desire to thank the Moravian Historical Society, and the
Shekomeko Literary Association, for the same, as well as
for the courtesy extended to the church in which I minister
by the grace of God.
My address, however, being of an introductory character,
it will not be expected that I present in detail the rise and
establishment of the venerable missionary society under
whose auspices we are here gathered; nor to recount the

152 MOEAVIANS IN NEW YOEK
many incidents in the lives of those who, having long since
finished their course in faith, do now rest from their labors.
And yet there may be embodied, in these remarks, some
of those views which may tend to impress our minds with
the general character of the missionary work ; but before
proceeding to its consideration, it may be well to observe,
by way of illustration, that, in its general features, it has
been the same in every age, viz : one of toil, exposure, and
privation, with alternate expressions of hope and despond
ency, cheerfulness and gravity, love and charity. Nor should
the missionary work in our country be viewed in some of
its features now, as it appeared rising of a century since ;
for, since then, the whole scene has changed. At that time,
instead of a Christian civilization, resulting from missionary
labor with the help of God, nought was perceived but a
moral desolation.
Instead of comparative safety on the bosom of the mighty
deep in a Geeat Eastern, with its immense proportions,
its magnificent saloons, its ample provision, and its stately
machinery, a great risk and exposure were consequent on a
voyage, costing upwards of a hundred pounds, while not a
few precious lives.^were lost to the world and the church in
the vain attempt to reach these shores. Now there is some
thing in the great work of Christ and the Church which
impels one onward in its accomplishment. It constrains
men to act for the good of souls, to consecrate themselves,
and to devote their time, talents, energies and means to the
service of Jesus. While in themselves considered, the
ministers of Christ are frail mortals, and subject, of course,
to the infirmities and vicissitudes of a common humanity ;
yet it not unfrequently happens that the means made use
of by them prove mighty, through God, to the pulling down
of the strongholds of sin, Satan, and death, and in restoring
man to the image and favor of his Maker. And oh, my

AND CONNECTICUT. 153
Christian brethren and friends, what pen can describe, or
what eloquence depict, the emotions of the heart of a faith
ful missionary, as he perceives the light moving in upon a
dark and illiterate mind, in process of renovation, and listens
to expressions of penitence for sin, and faith or belief in
Christ Jesus, as the Saviour of the world.
Oh, there is something, and I speak both from experience
and observation on this subject, which amply repays the
ardent and devoted missionary, as the mist and darkness
attendant upon sin gradually disappear, and the bright
beams of the Sun of Righteousness are brought to bear upon
the renovated mind, infusing joy and life divine. Well is
it, then, that we have gathered with fond and loving hearts
to commemorate the faith and the deeds of the faithful
departed, to recount their labors, and to excite in each other
a spirit of gratitude and praise, not only for the goodly
heritage we enjoy as the result of the labors and sufferings
of our fathers, but to separate with the firm resolve that,
" Neither death nor life, nor angels, nor principalities and
powers, nor things present nor things to come, nor height,
nor depth, nor any other creature, shall ever be able to
separate us from the love of God which is in Christ Jesus
our Lord."
Again thanking my respected brethren for the honor con
ferred upon me, and not wishing to detain you longer from
listening to a more special and particular detail of the
ministry and death of the eminent missionary whose sacred
ashes you now carefully protect in your midst, I hasten to
give way to my reverened brother, who will now address
you on these points, with the earnest hope that these inte
resting reminiscences will lead us in our turn to be active,
zealous, and self-denying in the cause of Jesus, and to do
all that Ues in our power for the advancement of His glory,
the good of His church, and the welfare of His people.

154 MOEAVIANS IN NEW YOEK
Bishop Wolle next read the
EASTER MORNING LITANY.
I believe in the One only God, Father, Son, and Holy Ghost, who created all
things by Jesus Christ, and was in Christ, reconciling the world unto himself.
I believe in God, the Father of our Lord Jesus Christ, who has chosen us in
him before the foundation of the world ;
"Who hath delivered us from the power of darkness, and hath translated us
into the kingdom of his dear Son ;
Who hath blessed us with all spiritual blessings in heavenly places in Christ ;
Who hath made us meet to be partakers of the inheritance of the saints in
light : having predestinated us unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will, to the praise of the glory of
his grace, wherein he hath made us accepted in the Belovedl
This I verily believe.
We thank thee, 0 Father, Lord of heaven and earth, because thou hast hid
these things from the wise and prudent, and hast revealed them unto babes :
even so. Father ; for so it seemed good in thy sight.
Father, glorify thy name.
Our Father which art in heaven, hallowed be thy name; thy kingdom, come;
thy will be done in earth, as it is in heaven; give us this day our daily bread;
and forgive us our trespasses, as we forgive them that trespass against us; and
lead us not into temptation, but deliver us from evil : for thine is the kingdom,
and the power, and the glory, for ever and ever: Amen.
I believe in the name of the only begotten Son of God, by whom are all things,
and we through him ;
I believe, that he was made flesh, and dwelled among us ; and took on him
the form of a servant ;
By the overshadowing of the Holy Ghost, was conceived of the Virgin Mary ;
as the children are partakers of flesh and blood, he also himself likewise took
part of the same ; was born of a woman ;
And being found in fashion as a man, was tempted in all points like as we are,
yet without sin :
For he is the Lord, the Messenger of the covenant, whom we delight in. The
Lord and his Spirit hath sent him to proclaim the acceptable year of the Lord :
He spoke that which he did know, and testified that which he had seen : as
many as received him, to them gave he power to become the sons of God.
Behold the Lamb of God, which taketh away the sin of the world.
Suflered under Pontius Pilate, was crucified, dead, and buried ;
The third day rose again from the dead, and with him many bodies of the
saints which slept ;
Ascended into heaven, and sitteth on the throne of the Father ; whence he
will come, in like manner as he was seen going into heaven.
T. 68. p. 2. Amen, oome. Lord Jesus ; oome we implore thee :
With longing hearts we now are waiting for thee ;
Come soon, 0 come.

AND CONNECTICUT. 155
The Lord will descend from heaven with a shout, with the voice of the arch
angel, and with the trump of God, to judge both the quick and the dead.
This is my Lord, who redeemed me, a lost and undone human creature, pur
chased and gained me from sin, from death, and from the power of the devil ;
Not with gold or silver, but with his holy precious blood, and with his inno
cent suffering and dying ;
To the end that I should be his own, and in his kingdom live under him and
serve him, in eternal righteousness, innocence, and happiness ;
So as he, being risen from the dead, liveth and reigneth, world without end.
This I most certainly believe.
I believe in the Holy Ghost, who proceedeth from the Father, and whom our
Lord Jesus Christ sent, after be went away, that he should abide with us for
ever; That he should comfort us, as a mother comforteth her children ;
That he should help our infirmities, and make intercession for us with groan-
ings which cannot be uttered ;
That he should bear witness with our spirit, that we are the children of God,
and teach us to cry, Abba, Father ;
That he should shed abroad in our hearts the love of God, and make our
bodies his ^loly temple ;
And that he should work all in all, dividing to every man severally as he will.
To him be glory in the church, which is in Christ Jesus, the holy universal
Christian church, in the communion of saints, at all times, and from eternity to
eternity. Amen.
I believe, that by my own reason and strength, I cannot believe in Jesus
Christ my Lord, or come to him ;
But that the Holy Ghost calleth me by the gospel, enlighteneth me with his
gifts, sanctifieth and preserveth me in the true faith ;
Even as he calleth, gathereth, enlighteneth, and sanctifieth the whole church
on earth, which he keepeth by Jesus Christ in the only true faith ;
In which Christian church, God forgiveth me and every believer all sin daily
and abundantly. This I assuredly believe.
I believe, that by holy baptism I am embodied as a member of the church of
Christ, which he hath loved, and for which he gave himself, that he might sanc
tify and cleanse it with the washing of water by the word. Amen.
In this communion of saints my faith is placed upon my Lord and Saviour
Jesus Christ, who died for us, and shed his blood on the cross for the remission
of sins, and who hath granted unto me his body and blood in the Lord's Supper,
as a pledge of grace ; as the Scripture saith. Our Lord Jesus Christ, the same
night in which he was betrayed, took bread : and when he had given thanks, he
brake it, and gave it to his disciples, and said. Take, eat : this is my body which
is given for you ; this do in remembrance of me. After the same manner also,
our Lord- Jesus Christ, when he had supped, took the cup, gave thanks, and

156

MOEAVIANS IN NEW YOEK

gave it to them, saying. Drink ye all of it; this is my blood, the blood of the
New Testament, which is shed for you, and for many, for the remission of sins.
This do ye, as oft as ye drink it, in remembrance of me. Amen.
I have a desire to depart, and to be with Christ, which is far better ; I shall
never taste death ; yea, I shall attain unto the resurrection of the dead : for the
body which I shall put off, this grain of corruptibility, shall put on incorruption :
my flesh shall rest in hope.
And the God of peace, that brought again from the dead our Lord Jesus, that
great Shepherd of the sheep, through the blood of the everlastmg covenant,
shall also quisken these our mortal bodies, if so be that the Spirit of God hath
dwelled in them. Amen.
We poor sinners pray.
Hear us, gracious Lord-and God ;
And keep us in everlasting fellowship with our brethren, and with our sisters,
who have entered into the joy of the Lord ;
Also with the servants and handmaids of our church, whom thou hast called
home in the past year, and with the whole church triumphant ; and let us rest
together in thy presence from our labors. Amen.

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AND CONNECTICUT. 157
Glory be to Him who is the Eesurrection and the Life ; He was dead, and
behold. He is alive for evermore ; And he that believeth in Him, though he were
dead, yet shall he live.
Glory be to Hun in the church which waiteth for Him, and in that which is
around Him ; for ever and ever. Amen.
T. 151. p. 2. Grant us to lean unshaken
Upon thy faithfulness,
Until we hence are talien
To see thee face to face.
The grace of our Lord Jesus Christ, and the love of God, and the communion
of the Holy Ghost, be with us all. Amen.
The Rev. Edmund de Schweinitz now addressed the
audience as follows : —
ADDRESS OF MR. DE SCHWEINITZ.
We stand on ground over which roamed, a century and
a quarter of a century ago, the Wampanoag and Mohican
Indians of Wechquadnach and Pachgatgoch, remnants of
once powerful tribes that had seen their day, and were fall
ing at the white man's approach, like the leaves of their
native forests before the autumnal wind ; on ground where
servants of the Most High God met this withered race,
called its warriors brothers, told them that the Great
Spirit above was man's common Father in heaven, and
pointed out the way leading thither, which way is Christ.
Pilgrims yesterday to the tomb of one of the most distin
guished of these heralds of the Gospel, we gather now around
this second monument, which commemorates the fact that
in this region another friend and teacher of the Indians
finished his course and work ; and that after him, when the
red man had passed away, an evangelist of the same house
hold of faith here told to the white settlers the story of
redeeming love, until he too was gathered to his fathers.
I think I may emphatically declare that we are come not
in order to honor men, and glorify meek Moravian mission
aries, whose habit of thought and humility of character

158 MOEAVIANS IN NEW YOEK
would have been startled at the bare idea of such a thing ;
but in order to exalt a principle which in its origin is God-
begotten, in its manifestation coeval with the glorious Gos
pel, and in its operations essential to the happiness of the
human family and the evangelization of the world. Not in
the spirit of the Scribes and Pharisees, therefore, when they
builded the tombs of the prophets, and garnished the sepul
chres of the righteous, have we set up this monumental
stone, and are we? assembled here about it ; but rather in
the spirit of the early Christians, who were wont to meet
at the places where the confessors and martyrs slept, and
magnify, in sacred song, and by narratives of what these
had endured and accomplished, the name of the Lord, be
cause He had given to the church such champions of faith,
and to the world such noble ensamples, of whom it was not
worthy. In this spirit, then, now that our songs and hymns are
risen to the praise of God, let me proceed to give you an
account of the faith and labors of the two missionaries who
are buried here, and on the other side of this lake. Having
done this, the principle which we wish to exalt will be
abundantly set forth, and recognized by us all.
And first, by way of introduction, a few remarks respect
ing the establishment of the former mission in this neigh
borhood. The Moravian Brethren began their labors at Wechquad
nach and Pachgatgoch in 1741, simultaneously with those
at Shekomeko, where we were yesterday. Two years later,
a regular station having been organized at this latter place,
the missionaries Mack, Senseman, Pyrlaeus, and Post
statedly visited the Indians of Wechquadnach and Pach
gatgoch, until the enterprise was intrusted to Mack, alone
or at least chiefly, who took up his abode in the wigwam of
the Captain of Pachgatgoch. In the same year (1743), the

AND CONNECTICUT. 159
first converts, six in number, were baptized in this village.
At their head was the Captain himself, who received the
name of Gideon. The others were Joshua (his son),
Samuel, Amos, Maria, and Rachel, who subsequently be
came the wife of the missionary Post. This baptism took
place on February 13th, and the converts were all of the
Wampanoag nation. Gideon grew in grace and in the know
ledge of God, was an active and faithful assistant of the mis
sionaries, and preached the Gospel with great power among
his people. It is related of him, by the historian Loskiel,
that he was one day attacked by a savage Indian, who pre
sented a gun to his head, and called out : " Now I will
shoot you, for you speak of nothing but Jesus !" Gideon
answered : " If Jesus does not permit you, you cannot
shoot me" — which answer so confounded the man that he
dropped his gun, and went home in silence. Mack con
tinued to reside at Pachgatgoch, in a bark hut which he
had meanwhile built for himself and wife. The same his
torian whom I mentioned a moment ago tells us that, while
dwelling in this habitation, surrounded as it was on all
sides by hills and rocks, Mack often called to mind the lines
which the fathers of the ancient Brethren's Church, in
Bohemia and Moravia, loved to sing when thrust from their
homes and sanctuaries by the ruthless hand of persecu
tion : — " The rugged rocks, the dreary wilderness,
Mountains, and woods are our appointed place ;
'Midst storms and waves, on heathen shores unknown,
We have our temple, and serve God alone."
While the work at Pachgatgoch prospered in this manner,
that at Wechquadnach did not remain without results.
The first convert of this village who received baptism (as I
find recorded in an old catalogue which once belonged to

160 MOEAVIANS IN NEW YOEK
the well-knoAvn missionary John Heckewelder) was Kau-
paas, named Timothy by the Brethren. This baptism took
place at Shekomeko, August 4th, 1742. The second con
vert was Moses, baptized in December of the same year.
Two years later, in 1744, on the 3d of June, the first bap
tism occurred in the village itself, Martha, Gideon's second
wife, being the recipient. It appears that Mack and the
missionaries from Shekomeko statedly visited Wechquad
nach. When the mission-hpuse which once stood on the
other side of the lake was built, I have not been able to
discover. It bore the same beautiful name which the
Brethren gave to that sheet of water, namely Gnadensee ;
that is, " lake of grace."
Such was the auspicious beginning of the mission among
the aborigines of this region. About twenty converts from
the two villages were baptized up to the spring of the year
1744. But then an unexpected change came over the
labors of the Brethren ; persecutions broke out against
them ; they were calumniated as Papists and secret friends
of the French. I will not give the details of this sad season
of trial. Suffice it to say that, in the year 1745, the resi
dent missionaries were obliged to leave the province of New
York ; and in the following year the Indian converts began
to disperse. Some removed to Bethlehem in Pennsylvania ;
others joined the army; while those who remained were
as sheep scattered abroad without a shepherd. It is true,
the Brethren at Bethlehem sent heralds of the Gospel to
them as often as possible ; and Gideon, Abraham and other
native assistants continued to proclaim the Word of Life
to their people ; but the records of those years plainly show
that the work of grace had been effectually hindered, and
that, among the baptized converts, more than one became
careless of his Christian character. In this lamentable state,
the Pachgatgoch and Wechquadnach mission continued

AND CONNECTICUT. 161
until 1748. In the autumn of that year. Bishop John de
Watteville and his wife — who was the oldest daughter of
Count Zinzendorf, and six years before, as a young girl, had
wandered with her father through the wildernesses of Penn
sylvania and New York to visit the Indians — arrived in
America, on an official tour to the churches of the Breth
ren. One of the first works which Watteville undertook
was to go in search of the lost sheep at the former mission
stations in this region. In the month of December, accom
panied by Bishop Cammerhof and Nathaniel Seidel, a cler
gyman of the church, he reached Wechquadnach and Pach
gatgoch, where most of the Indians were found either in the
villages, or in their forest hunting-huts. With apostolical
zeal, and demonstration of the Spirit and of power, these
men of God renewed the work of the Gospel here, entreat
ing, warning, counselling, and imparting comfort, as the
case might be, until a blessed revival of pure and undefiled
religion took place among the Indians. Before the Breth
ren left, they had the great satisfaction of baptizing several
new converts. This was the occasion for the recommence
ment of the Wechquadnach and Pachgatgoch mission ; and
here is the place to introduce into my narrative the first of
the two men to whose memory this monument has been
erected. David Bruce^ was born at Edinburgh, in Scotland, in
what year is not known. At the close of 1741, he came
to this country, in company of Count Zinzendorf He was
originally a Scotch Presbyterian. How or when he became
« For the biographical notices of Bruce and Powell, the speaker was
mainly indebted to the researches of his friend, Mr. William C. Reichel, of
Bethlehem. Other historical facts respecting the mission at Wechquad
nach and Pachgatgodh are derived from original documents in the archives
of the Moravian Churches at Philadelphia and Bethlehem. Yery little is
found in the publications of the church concerning this particular mission.

162 MORAVIANS IN NEW YOEK
acquainted with the Moravian Brethren does not appear ;
but that he had entered into the spirit of the Gospel work,
as carried on by them, is evident. From his first arrival
on these shores, he seems to have given himself up, soul
and body, to the service of the Lord, in any and every
capacity in which the Lord might see fit to use him. The
seven and a half years of his life in America were the years
of the life of an itinerant evangelist. He was ever ready
to say : " Here am I, send me !" In the interests of the
Gospel, like many other of the Brethren of that day, he
had no will of his own. God's will was always his. Bruce's
name stands enrolled among the eighty persons who formed
the first regular Brethren's church in America. This church
was organized by Count Zinzendorf, at Bethlehem, Penn
sylvania, and soon became the principal seat of the Mora
vians in this country. But Bruce did not belong to what
was called "The Home Congregation" there. He was one
of a band or class of four young men that had its place
among " the Pilgrims," as they were denominated ; that is,
such as itinerated in the country, and were expected, at any
moment, to go forth even to distant regions, if souls could
there be saved. In the same year in which the church at
Bethlehem was organized, the Brethren resolved to begin
an English church at Nazareth, ten miles to the north of
Bethlehem; and Bruce was appointed one of its elders.
Whether he ever exercised the duties of this office, I do
not know. Certain it is that, after six or seven weeks, the
plan was abandoned again, and that Bruce, together with
his wife (Stephen Benezet's daughter, of Philadelphia,
whom he had married a few months before), had meanwhile
accompanied Count Zinzendorf on his first visit to the
Indian country. Returned to Bethlehem, Bruce, in the
months of October and November, is found engaged in car
penter-work at a barn belonging to the church — so an old

AND CONNECTICUT. 163
record tells us — ^performing this labor also, amidst the ne
cessities of a new settlement, to the glory of God, in accord
ance with the simple faith of his brethren. Next, in the
beginning of 1743, we meet with him at Philadelphia. The
Brethren had established a church there ; and the former
parsonage, at the southeast corner of Race and Bread
Streets, constituted the head-quarters for four or five, some
times six, itinerant evangelists and their families. Bruce
took his turn regularly in preaching the Gospel in the city,
and at a number of stations in the surrounding country.
His name frequently occurs in the books of my church, at
Philadelphia, until the end of the year 1744; after that, it
disappears. In all probability, he now removed to Beth
lehem, and continued to itinerate from that place, some
times among the Indians, again among the English settlers
at Dansbury (now Stroudsburg), and in other parts of
eastern Pennsylvania. From a remark made by Bishop
Watteville when announcing his death to the congregation
at Bethlehem, I infer that Bruce, at this time, was par
ticularly active in sowing the good seed of the Word
among the Delaware Indians of Pennsylvania.
Such, then, was the nature of his labors, until the
return of WatteviUe and his company from the forsaken
stations of Wechquadnach and Pachgatgoch. Then a new
sphere of action opened to Bruce, in which, had it been
God's will to spare his life, he would no doubt have accom
plished great results.
A synod of the Moravian Church in America convened
at Bethlehem, under the presidency of Bishop de WattevUle,
on the 23d of January, 1749. This synod resolved to reor
ganize the missions in the provinces of New York and
Connecticut, and confirmed the appointment which Bruce
had previously received from the elders, to undertake the
work at Wechquadnach and Pachgatgoch. On the 3d of

164 MOEAVIANS IN NEW YOEK
February, in company of the missionary Post, he set out
for these stations. Post was to assist in the reorganization,
but Bruce to remain as resident missionary, and to live at
Wechquadnach, in the house on the lake. Such was the
purport of their commission. Post returned to Bethlehem
on the 28th of February, and reported that he and Bruce
had found most of the Indians in their huts, glad to receive
their new teacher, and anxious to hear from him the words
of eternal life, and that Bruce had commenced his labors
with great zeal. At the same time, he delivered to the
elders a number of letters written by Indian converts, in
Avhich they expressed their joy at the arrival of Bruce. I
have found copies of these letters in the archives of my
church, at Philadelphia, and have brought one of them
with me. ShaU I read it, my friends 1 or will it detain you
too longl
(Many voices : " Read it ! read it !")
THE LETTER.
"Wechquadnach, February 10, 1149.
"We, Abraham,' Moses,^ and Jacob, and all the brethren and sisters,
salute the whole Church, and are very glad and thankful that the Church
has cared for us again, visited us, forgiven us all that has hitherto passed,
and sent somebody to instruct and teach us. For we know that through
this forgiveness many of us have been helped to rights, and set upon our
' Abraham was one of the first three converts from the Indians, a Mohican, bap
tized by Christian Eauch, at Oley, Montgomery County, Pennsylvania, February
12th, 1742. Jacob was another of these three converts, baptized at the same place
and time. He belonged to the Wampanoag tribe, and died at Philadelphia, of the
smallpox, iu 1764, while the Christian Indians were confined there in the barracks
to protect them from the Paxton Boys. He was buried in Potter's Field, where
Washington Square now is.
' Moses was the second convert from. Wechquadnach, a Mohican, baptized De
cember 23d, 1742, by Martin Mack.
The notices in these foot-notes respecting the Indians mentioned in the letter, are
all derived from the Catalogue of Baptisms, referred to in the address, and kindly
lent the speaker by Miss Heckewelder, of Bethlehem, daughter of the celebrated
missionary. Miss Heckewelder was the first white child born in the State of Ohio.

AND CONNECTICUT. 165
feet again. Therefore are we glad, and salute the brethren and sisters at
Bethlehem ; therefore we brethren and sisters pray that our Saviour may
wash us in his blood, and make us obedient from the bottom of our hearts;
for we thought we should never more, in all our lives, have any one from
the Brethren's church among us. We therefore desire our brethren and
sisters at Bethlehem to pray for us. We will also pray to our Saviour
vrith our whole hearts, and do our utmost to remain steadfast in the faith
in his meritorious death.
"Joshua's* grandmother salutes him heartily, and is very glad that his
sister^ was baptized at Bethlehem. And P am very glad that the mission
aries show us the plain and straight way to our Saviour ; and I salute
Brother Joseph' and mother Spangenberg ; and we brethren and sisters
wish that where the Brethren live we may live also ; for, so long as we had
no teachers, we could not say that we loved the Brethren; but now we feel
that we love them. Sarah' salutes Brother Joseph and Mother Spangen
berg, Brother Cammerhoff and Sister Cammerhoff, and all the brethren and
sisters at Bethlehem, Gnadenhuetten, Nazareth, and in all the churches.
Our Sister RaclieF does the like ; our Sister Abigail' the like ; Bartholo
mew's' mother the like ; our Sister Miriam^ the like ; our Sister Esther'"
the like.
"Brother Jephthah" salutes the Brethren Joseph, Cammerhoff, John,"'
' Son of Gideon, Captain of Pachgatgoch, baptized February 13th, 1743, at Pach
gatgoch, by Biittner.
' This was Christina, baptized at Bethlehem, January 24th, 1749, by Bishop
Cammerhof. ^ Abraham. ' Bishop Spangenberg.
^ Sarah was the wife of Abraham, of the Wampanoag nation, baptized August
llth, 1742, at Shekomeko, by Christian Rauch.
^ Rachel was the wife of Jacob, one of the writers of the letter, of the Mohican
nation, baptized December 23d, 1742, at Shekomeko.
' Abigail, a Mohican, was the wife of Sangschoacha, and daughter of Abraham's
brother, baptized June 26th, 1743, at Shekomeko, by Biittner.
» Bartholomew was a Wampanoag. His father's name was Apowaohenaut.
^ Miriam was the wife of Moses, one of the writers of this letter, baptized De
cember 23d, 1742, at Shekomeko, by Biittner.
1° Esther was probably the daughter of Hannah, of the Mohican nation, baptized
May 14th, 1744, at Shekomeko, by Christian Rauch, and afterwards married to
Augustus, a Delaware, aud the Captain of Meniolagomekah. There was another
female convert of the same name.
u Jephthah was a widower, of the Sopus Indians, baptized July 31st, 1743, at
Shekomeko, by Buttner.
'2 Bishop John de Watteville and Nathaniel Seidel.
12

166 MORAVIANS IN NEW YOEK
Nathaniel, Father Nitschmann,* and the whole church, and recommends
himself to their prayers, for he is poor in body and soul.
"And we, the rest of the brethren, are indeed poor, and cannot say
much ; yet we will constantly tell Brother Bruce the state of our hearts ;
then our brethren and sisters at Bethlehem will know how we stand to
Jesus. " Jephthah salutes also Philippus'' and all his children. Brother Moses
salutes Brother Joseph and wife, Brother Cammerhof and wife. Brother
John and wife, and Nathaniel, and kisses them heartily, and the whole
church at Bethlehem and Gnadenhuetten.'
" I salute my son Jonathan,* and pray that he may see this letter, that
he may know what we have made out. Sarah' salutes Jonathan and Anna ;°
and we shall be glad if he comes back again ; and Sarah is very glad that
Jonathan again stands on a good ground.
"Moses salutes Jonathan, and rejoices much over him, and says : ' The
words of our Saviour shall always be a light to us.'
" And we salute the brethren and sisters from the Delaware nation, and
were very glad to hear of the grace our Saviour has bestowed upon them ;
and we say to them : Let us dwell together at the pierced feet of Jesus ; let
us abide there ; and, although we have never seen one another with our
eyes, we shall nevertheless feel that we are one ; and, when the Lord comes,
then shall we see and meet one another.
" Esther salutes Jonathan and Anna, and all the sisters, and is sorry that
she could not go with them, for her mother hindered her. But she hopes
a time may come when she can visit them. Brother Jephthah's daughter,
who is sick, salutes her sister in Gnadenhuetten, and thinks she will not
live ; prays, therefore, heartily to be baptized.
ABRAHAM, MOSES, and JACOB."
' David Nitschmann, the elder; bom in Moravia, where he was imprisoned for
the sake of his faith, but escaped to Saxony. He was one of the first missionaries
to St. Croix, and the founder of Bethlehem. He died in his 84th year. At the
time this letter was written he was 73 years old.
2 Philippus was the son-in-law of Jephthah, a Wampanoag, baptized Dec. 23d,
1742, at Shekomeko, by Biittner.
' A mission station on the Mahony, in Pennsylvania, near what is now Mauoh
Chunk. The massacre of the missionaries took place there iu 1755.
' Jonathan was Abraham's son, baptized October 10th, 1742, at Shekomeko, by
Biittner. ' Wife of Abraham.
^ Anna was Jonathan's wife, baptized July 31st, 1743, at Shekomeko, by Martin
Mack. She was the sister of Bartholomew, and daughter of Apowaohenaut.

AND CONNECTICUT. 167
Such the letter. The labors of Bruce were abundantly
crowned with success. An abiding impression had evi
dently been made upon the Indians on the occasion of
Watteville's visit; and it became Bruce's duty to deepen
this impression, especially among the unbaptized. The
result of his efforts in this respect is set forth most satisfac-
torUy by the circumstance that, after he had been at
Wechquadnach only a few weeks, Bishop Cammerhoff,
accompanied by another minister named Bezold, arrived
from Bethlehem, in order to baptize a number of Indians
who longed for the reception of this sacrament. I have
found, in the archives of my church at Philadelphia, the
journal of Cammerhoff, describing this visit ; but time per
mits me to communicate only a few items from the docu
ment. The two brethren arrived at Wechquadnach on
March 12th, about five o'clock in the evening, after a very
fatiguing and, at times, dangerous journey of six days,
having been obliged, among other perils, to cross the Hud
son, while obstructed by large fields of ice, in a small boat.
"We first came," says Cammerhoff in his journal, "to
Abraham's hut. Sarah, Abraham's wife, had spied us from
afar, through a crevice in the hut, and hurried out to meet
us, full of joy, receiving us right warmly, with many tears
of love. Very soon came John, who had lately visited
Bethlehem, Miriam, Abigail, Jephthah, Jacob, and several
others, also of the unbaptized ; and all rejoiced exceedingly
to see us. John ran directly to call Brother Bruce, who
was in the house on Gnadensee ; and, on his coming to us.
Brother Bruce rejoiced more than all, not having expected
us so soon." The visitors remained with the Indians four
days, conversing with them in their huts, and holding pub
lic services. A deep feeling pervaded Bruce's flock. Not
less than twenty new converts were baptized ; and, previ
ous to the departure of the brethren, a solemn and unusually

168 MOEAVIANS IN NEW YORK
blessed celebration of the sacrament of the Lord's Supper
took place in the house near the lake. Bruce was much
encouraged by this visit, and continued to labor faithfully
for the next three months. A hopeful future lay before
him. The beams of the sun, as he saw them reflected by
the lake, were to him daily an emblem of the light of grace
which was being shed abroad, more and more, by the Sun
of Righteousness, over this whole region — substantiating the
name which the piety of the brethren had given to those
waters. But God thought fit, just at this auspicious time,
to move in a mysterious way. Bruce was taken seriously
ill on the 6th of July, and, after only three days of suffer
ing, slept in death. I will not detail the closing scene of
his life and his funeral, for an account of both was pub
lished in the interesting narrative of the late visit paid to
this place by a number of the gentlemen before me ; and I
am, at all events, trespassing on your patience. Let me
merely remind you that the earthly remains of this faithful
servant of God were carried in two canoes over yonder lake,
and buried by his Indian brethren, in the absence of white
missionaries, in the,very field where we are now standing —
Gideon, the Wampano, Captain of Pachgatgoch, offering
up a fervent prayer at the open grave.
This ended the career of the first missionary, to whose
memory this monument is set. In what estimation he was
held by the church, becomes clear from the remarks, to
which I alluded before, made by Bishop de Watteville, when
announcing his death to the congregation at Bethlehem:
" In the last years of his life," said Watteville, " Brother
Bruce found his proper sphere among the Indians. His
heart burned with the desire to bring the offers of salvation
to this people, and the Saviour, of late, made him the prin
cipal instrument to carry the Gospel to the Delawares. He
labored among them near Nazareth, Bethlehem, and Meni-

AND CONNECTICUT. 169
olagomegah.^ Then he went to Wechquadnach and Pach
gatgoch, where he was very successful. Previous to this, in
1747, when thirty converts from these villages had arrived
at Bethlehem, Brother Bruce was their guide to Gnaden
huetten. In all respects he labored with apostolical unc
tion, and it is to be hoped that his spirit will fall abund
antly upon some other brother." Thus the Bishop, as I
find his remarks recorded in an old ministerial diary, pre
served in the archives of the Moravian Church at Beth
lehem. And now I pass over a period of twenty-five years in
the history of the operations of the Moravian Brethren in
this section of country; twenty-five years that saw the
final abandonment of the mission at Wechquadnach in
1753, and the one at Pachgatgoch in 1762, and intro
duce into my narrative the second missionary whose
memory that stone is to preserve. It is Joseph Powell,
a minister of the Gospel among the white settlers of
this neighborhood. So great a change had taken place
in the sentiments of these people, that after the death of
Bruce, they wished to have a Moravian to minister unto
them in holy things. Hence Abraham Reinke, an ordained
clergyman, was sent by the Church to commence this new
enterprise in 1753, immediately after the Wechquadnach
mission had been relinquished. He was followed by others,
one of the last of whom was Powell.
Powell was, therefore, not a missionary among the Indians
who once lived here, and yet his memory deserves to be
enshrined with that of Bruce. For, like him, he belonged
to the noble company of early evangelists in America, and
did the work of an itinerant for thirty-two years in different
parts of our country, and even beyond its borders, in the
* Smith's Gap, Blue Mountains, Pennsylvania.

170 MOEAVIANS IN NEW YOEK
West Indies. Born in 1710, in Shropshire, England, he
became acquainted with the Brethren when a young man
through the instrumentality of Wesley and Whitefield.
In 1741 he offered to go to America with a colony of Mo
ravian immigrants, who are known in Moravian history by
the name ofthe "First Sea Congregation." This offer was
accepted. Before leaving England, he married Martha
Pritchard, who, after having spent the years of her early
youth in worldly pleasures, was brought to reflection by a
severe illness, and subsequently found peace in believing
while attending a Love-Feast, celebrated by a company of
Moravian Brethren at Oxford. She was a woman just
fitted to be the wife of an evangelist. The "Sea Congre
gation," which was composed of thirty-flve married persons
and twenty-two unmarried men, sailed from Gravesend, in
the snow Catharine, on March 19th, 1742, and reached
Philadelphia on June 7th, while the seventh of the Union
Conferences, or Synods, organized by Count Zinzendorf at
Germantown, and composed of representatives from differ
ent denominations, was in session. Powell and his wife
spent the first weeks after their arrival at Philadelphia, and
then went to Bethlehem. In 1743, when the Moravian
Church in the city had been established, Powell was one of
the missionaries who occupied the Parsonage. I find his
name mentioned frequently in the church-books. He
preached in the city and at neighboring outposts. In 1747
he accompanied the missionary John Hagen to Shamokin
(now Sunbury, Pa.), where a new enterprise among the
Indians had been commenced, and helped to build the mis
sion-house. Nine years later, he was ordained a regular
minister of the Church. His labors for the spread of the
Gospel were now distinguished by redoubled zeal. He led
the life of an evangelist even more fully than Bruce ; at
least the regions which he traversed were more extended.

AND CONNECTICUT. 171
Sometimes we find him at Neshaminy, in Bucks County, in
Pennsylvania, then on Staten Island or Long Island ; again
he is at Dansbury, near the Delaware Watergap, and pre
sently at Gnadenhuetten on the Mahony, on Carroll's Manor,
in Maryland, or at some station in New England. Nor
were these the limits of his itinerant operations. Six years
of his life, as I intimated before, were spent in the Island
of Jamaica, preaching the Gospel to the negro slaves. On
all these journeys he was accompanied by his wife, until
the year 1772, when she was taken seriously ill while at
the station on Carroll's Manor. In consequence of this
illness, she and her husband returned to Bethlehem, where
she died two years afterwards, on May 6th, 1774. Three
weeks subsequent to this heavy aifiiction, the indefatigable
itinerant, now in his sixty-third year, set out for the former
Bruce-place in this neighborhood, and commenced to labor
among the friends of the Church, who were still anxious to
receive the ministrations of a Moravian brother. He soon
won their affections, and, as in the case of Bruce, a hopeful
future lay before him. But again God's ways were not
those of man. Here was to be the closing scene of Powell's
active life. Four months constituted the span allotted to
his ministry. On the 23d of September it was cut short
suddenly by a stroke of paralysis, and the good man went
to rejoin his partner in life, and to rest with her from all
his labors at the feet of Jesus. We visited his grave an
hour ago. Such is a brief sketch of the life and work of
the second missionary, whose name that monument is to
perpetuate. And now that I have finished my narrative, let me ask:
What is the principle which it sets forth, and which, as I said
in the opening of my address, we are here to exalt 1 I
answer without hesitation, and I think you will all agree
with me in the answer — love to our fellow-men, to our

172 MOEAVIANS IN NEW YOEK
neighbor, as the Scripture says, or love to the brethren, as
the Apostle John so beautifully expresses the idea. By this
I do not mean a natural and an unsanctified philanthropy;
but a love to man growing out of love to God, as He has
revealed himself in the person of His only begotten Son,
Jesus Christ. This was the grand principle that animated
Bruce and Powell in all their manifold works, and that lay
at the foundation of every missionary operation of the early
Moravians generally. All men were their brethren, whether
'degraded Esquimaux, in the frozen regions of the North, or
wild Hottentots in the sunny plains of the South ; whether
down-trodden slaves in the isles of the sea, or proud Indian
warriors on this western continent; Avhether polished Eu
ropeans, entangled in the formalism of State churches, or
hardy sons of America, deprived in their new settlements
of the means of grace. And being their brethren, they
loved their souls, nor thought any sacrifice too great, any
peril too imminent, any sea too broad, any land too wild and
sterile, if they could gain but one soul for the Lord. From
Count Zinzendorf, and Zinzendorf's daughter, wandering
together through pathless forests in search of the Indian's
wigwam, that they might tell of God made manifest in the
flesh, to the humblest mechanic, sitting in his workshop,
industrious at his trade, until he should be called to arise
and be about his Heavenly Father's business, the whole
brother and sisterhood of those heroic days of which I have
been speaking, considered themselves a band of laborers or
dained to be always ready to go and work in the vineyard
of the Lord; and few were the cases, when the call did
come, in which immediate and joyful obedience was not
rendered, out of love to the brethren. Let me give you
two illustrations of this wonderful state of constant pre
paredness. In Bishop Spangenberg's Avork on the Moravian
Missions, published in 1788, the following fact is mentioned:

ANB CONNECTICUT. 173
" Having once made known," he says, " on a prayer day, at
Bethlehem, in North America, that five missionaries had
died in a very short time in the island of St. Thomas,
where the difficulties of our brethren were then very great,
not less than eight persons voluntarily offered on that very
day, to go thither to replace those who had fallen." This
is the first illustration, and here the other ; when Zinzen
dorf was at Marienborn, a former Moravian settlement in
Germany, he sent, one day, for a certain brother, and ad
dressed him as follows: "Will you go to Greenland to-mor
row, as a missionary V It was the first intimation the man
had had of such a thing. He hesitated for a moment.
And why "? Let his quaint, but ever memorable answer tell :
" If the shoemaker can finish the boots which I have
ordered of him by to-morrow, I will go .'"
Such were the workings of the great principle which we
exalt this day, to the glory of God. What wonder, then,
that the missionary labors of the Church, in Christian and
heathen countries, were eminently blest ; whether in leading
whole tribes from darkness into light, or in bringing the
one lost sheep to the good Shepherd's fold. In Christian
lands, the great aim of the early Brethren was not to prose
lyte, but to evangelize. Hence others, in this field, accom
plished far more as to numbers, but none excelled them in
the faithfulness with which they sought out single, obscure
souls, for whom no man else cared. Among pagan nations
the grand theme of their preaching was Christ Jesus and
Him crucified, and the constant purpose of their pastoral
labors, the special care of individual souls. Hence tribes
whose moral renovation philosophers deemed impossible,
were elevated to the dignity of civilized and Christian
peoples; and a mighty impulse was given to the work,
in which the whole Protestant Church is now engaged, of

174 MOEAVIANS IN NEW YOEK
preaching in all the world the glorious _ Gospel of the
blessed God.
My friends, I fear I have taxed your patience almost
beyond endurance, and I will certainly not, preacher though
I am, now proceed to inflict upon you a sermon in addition
to what I have already said. Yet you will permit me, I
feel assured, to give utterance, in conclusion, to a single
heart-felt wish. May the divine principle set forth by
the works of the men whose names are graven in that
marble block, and by the labors of all their fellow mis
sionaries, become the grand principle of our future lives !
Let us return from this interesting celebration to our several
spheres of duty, whatever or wherever these may be, with
the manly resolution to do something for our fellow men
before we die — not merely in the way of a Christless phi
lanthropy, but in that of exalted. Godlike love to the
brethren. It seems to me that great whispers — the whis
pers of the dead — are even now rising from the borders of
this " lake of grace," and coming up from the foot of yon
der distant hills of Pachgatgoch, all blending into one deep,
solemn admonition: work while it is day, for the night
cometh in which no man can work.
The Reverend gentleman spoke with more than ordinary
fervor and eloquence : he was evidently carried away by the
excitement of the time and place — and who that was present
was not 1 A multitude gathered together to hear the word
of God in nature's majestic temple, with the sky for a dome
and the whistling forest wind the wild accompaniment to
the hymns of praise that were swayed in fitful gusts over
rock and dell, solemn rites over the remains of Christian
heroes — mournful strains that brought home to the soul the
memory of those who are gone before, and visions of the
resurrection such as are recorded in all the grandeur of in

AND CONNECTICUT. 175
spired language — could other than most pecuUar feelings
rise in the mind and heart, amid the strange picturesque-
ness of that day's scene at Gnadensee ¦?
The venerable Bishop made a few concluding remarks ;
and after many hundred voices had united in singing,
according to Mear, the touching stanza —
" How sweetly these our brethren sleep.
Enjoying endless peace ;
The grave, wherein their Saviour lay
Is now their resting-place."
All once more joined in the Doxology: —
" To Father, Son, and Holy Ghost,
One God, whom we adore.
Be glory, as it was, is now.
And shall be evermore,"
and the solemn services were closed.
It was two o'clock when the Committee reached Mr.
Andrew Lake's farm-house. Here a number of those who
had participated in the inauguration had assembled, and
new and interesting acquaintances were formed. Several
clergymen were of the party — the Rev. H. Eddy, of New
Canaan, and the Rev. L. W. Bacon, of Litchfield. All ex
pressed themselves gratified with the proceedings they had
witnessed, and the marked decorum observed by the con
course of spectators. It was here that the following
paper was put into the hands of the President of the Com
mittee : —
Dear Brethren in Christ : —
Called away from my parish by the meeting of an ecclesiastical body
with which I am connected, I shall be deprived of the pleasure of being
with you on Thursday next, at the inauguration of the monument to the
Rev. David Bruce.
In visiting the locality some months since, I was impressed with the con-

176 MOEAVI-iNS IN NEW YOEK
viction that something should be done to mark the spot, which had been
consecrated by the prayers and toils of this pioneer iii the missionary work.
I accordingly suggested to several of the members of my church the erec
tion of a monument to' Mr. Bruce, to which should be affixed the fragment
of the old grave-stone, now in the possession of Mr. Lake, the missing
portions being carefully restored. Other duties prevented me from pressing
the matter through at the time.
I rejoice that now a memorial is to be set up to the zeal of your own
body in extending the kingdom of our Lord and Saviour Jesus Christ
among the aborigines of this country, and that the name of one who in
the prosecution of this work here found a grave, is thus to be handed down
to coming generations.
May this stone long remain a memorial to David Bruce, and a witness
for Jesus. Yours, in the Gospel of Christ,
D. D. THOMPKINS McLAUGHLIN,
Pastor of the Congregational Church, Sharon, Conn.
October Uh, 1859.
Having for the last time shared the liberality of kind and
hospitable friends at Mr. Lake's, the time had now come for
the members of the Committee to bid adieu to the scenes
amid which two days of remarkable interest had been
passed. It was with regret that they parted from those
whose friendship had but just been made.
Their sojourn among an intelligent and warm-hearted
rural population, which manifested the liveliest concern for
the successful result of their mission, will ever be held in
most pleasing remembrance. To the Shekomeko Literary
Association, to Messrs. Hunting, Wilber, Deuel, Clarkes,
and Lake, the Committee would take this means of return
ing thanks, for their cheerful co-operation in the erection
of the monuments at Shekomeko and Wechquadnach; nor
is this a recognition of valuable services rendered only to
the members of the delegation. It is made in behalf of the
Moravian Historical Society, and of the church of which
this association is a part.

AND CONNECTICUT. 177
At a late meeting of this body, the expediency of in
trusting the newly-erected monuments to the care of local
committees was taken into consideration, ani the following
gentlemen appointed to constitute the same: Messrs. Ed
ward Hunting, Theron Wilber, Silas G. Deuel, of Pine
Plains, to report annually on the condition of the Sheko
meko monument ; and Mr. Andrew Lake, Sr., Col. Hiram
Clark, Gen'l Chas. F. Sedgwick, to report annually on
the condition of the Wechquadnach monument.

CONSTITUTION

MORAYIAN HISTORICAL SOCIETY.

ARTICLE I.

This Association shall be called " The Moravian Historical Society,"
and its object shall be the elucidation of the History of the Moravian
Church in America ; not, however, to the exclusion of the general History
of the Moravian Church. AETICLE II.
The Society shall be composed of snch persons as have been, or may be,
admitted, from time to time, according to its laws and regulations.
ARTICLE IIL
The Officers of the Society shall be annually chosen, by a majority of
ballots, at the stated meeting in October, and shall consist of a President,
a Yice-President from every congregation, a Corresponding Secretary, a
Recording Secretary, a Treasurer, and a Librarian.
ARTICLE IV.
It shall be the duty of the President, or in his absence, of the Vice-
Presidents, in rotation, to preside at the meetings of the Society, to pre
serve order, to regulate the debates, to state motions and questions, and to
announce the decisions thereupon. If neither the President nor any of
the Vice-Presidents be present at a meeting, the Society may choose a
member to act as President at that meeting.

180 CONSTITUTION OF THE

ARTICLE V.
The Corresponding Secretary shall conduct and have charge of the
correspondence of the Society, and shall assist the Recording Secretary in
the reading of all letters and other documents at the meetings.
ARTICLE VI.
The Recording Secretary shall keep full and correct minutes of the
proceedings of the Society, and transcribe the same into a book of record.
He shall give due notice of any special meeting that may be called.
ARTICLE VII.
The Treasurer shall have charge of the moneys and other funds belong
ing to the Society. He shall collect the contributions of the members, and
other income of the Society, and shall pay such claims against the Society
as shall have been duly examined and ordered to be paid. He shall pre
sent, at the annual meeting, a statement of his receipts and expenditures
during the preceding year, with a full report on the financial condition of
the Society. ARTICLE VIII.
The Librarian shall have charge of the books, manuscripts, and other
property in the rooms of the Society, and shall arrange and preserve the
same in proper and convenient order. He shall keep a Catalogue of the
books, manuscripts, and other donations, with the names of the donors.
At the annual meeting he shall present a report to the Society, embracing
an account of his administration of the Library, and of its condition during
the preceding year. ARTICLE IX.
Vacancies which may occur in any of the above-named offices shall be
filled by an election at the next stated meeting after such vacancy shall
have been announced to the Society ; but such election shall be only for
the unexpired term of the person vacating the office.
ARTICLE X.
The Society shall hold stated meetings on the second Monday evening
of every month. Special meetings may be called by the President, or, iu
his absence, by any of the Vice-Presidents, at the written request of at

MORAVIAN HISTORICAL SOCIETY. 181
least three members of the Society ; of which meetings due notice must be
given. The members present at any meeting shall constitute a quorum.
The annual meeting shall be held on the third Wednesday in October.
ARTICLE XI.
No alteration shall be made in this Constitution unless the proposed
amendments shall have been drawn up in writing and read to the Society
at three successive monthly stated meetings. Nor shall any such amend
ment be considered as adopted unless sanctioned by the votes of three-
fourths of the members present at the meeting when the question shall be
taken upon its adoption.

13

LAWS

MORAVIAN HISTORICAL SOCIETY.

ARTICLE I.

Any person belonging to the Moravian Church may become an active
member upon application to any officer of the Society.
ARTICLE n.
Any person not belonging to the Moravian Church may be elected an
honorary member at the next stated meeting after his name shall have
been proposed as a candidate to the Society.
ARTICLE IIL
Those active members shall be deemed qualified voters at the meetings
and elections, who have subscribed the Constitution, and who have paid
all their dues to the Society. ARTICLE IV.
All active members shall pay an annual contribution of not less than
half a dollar. The payment of ten dollars, at one time, by a member not
in arrears to the Society, shall constitute him a member for life, with an
exemption from all future annual payments. And any member liable to
an annual contribution, who shall neglect or refuse to pay the same for the
term of two years, shall be notified by the Treasurer, in writing, that his
rights as a member are suspended ; and, in case the said arrears are not
paid when the third annual contribution shall have become due, the mem-
bersoip of such defaulting member shall then be forfeited, his name stricken
from the roll, and reported to the Society by the Treasurer.

184 LAWS OF THE MORAVIAN HISTOEICAL SOCIETY.
ARTICLE V.
Honorary members may attend any meeting of the Society.
ARTICLE VL
At the stated meeting in October five Managers shall be chosen by the
Society, who, together with the officers of the Society, shall constitute an
Executive Committee, with full power to direct the business affairs of the
Society ; and they shall meet on the fourth Monday of every month.
Four members shall constitute a quorum.
ARTICLE VII.
All committees shall be chosen, unless the Society shall otherwise direct,
on nominations previously made and seconded, the question being taken
on the appointment of each member of the committee separately. The
member first elected of any committee shall be chairman, and considered
responsible for the discharge of the duties of the committee. A majority
of any special committee shall be a quorum.
ARTICLE VIII.
The Executive Committee shall present, at the annual meeting, a report
upon the transactions and general condition of the Society during the
preceding year.

OFFICERS

MORAYIAN HISTORICAL SOCIETY.

^rtsilrjnt.
JAMES HENRY.

Vitt-^viziiiints. ¦*
WILLIAM 0. eeichel, Bethlehem, Pa., R. PARMENIO LEINBACH, Eriedland,
EUGENE M. LEIBERT, Sharon, Ohio, N. C.
CHRISTIAN R. HOBBER, Nazareth, Pa., NATHANIEL S. WOLLE, Litiz, Pa.,
HBEMAN A. BRICKENSTBIN, OIney, GRANVILLE HENRY, Shoeneck, Pa.,
111., EDMUND DE SCHWEINITZ, Phila., Pa.
FRANCIS FRIES, Salem, N. Carolina, CLEMENT L. REINKE, Gnadenhutten, 0.,
EDWARD T. KLUGB, Brooklyn, N. York.
gtrtaautfr.
GRANVILLE HENRY.
ffiorrfBponlima Suietarj.
WILLIAM H. BIGLBE, Nazareth, Pa.
ALBERT L. OERTER, Nazareth, Pa.
liiiariait.
SAMUEL L. LICHTENTHALER.
JSlanastrs.
FRANCIS JORDAN, Philadelphia, MAURICE C. JONES, Bethlehem, Pa.,
JOHN C. BRICKENSTBIN, EDWARD H. REICHEL,
HENRY J. VAN VLECK.
^uiluatiDn Commiltit.
JAMES HENRY, WILLIAM C. REICHEL,
HENRY T. BACHMAN, SYLVESTER WOLLE.
JLiitars CBmmiltu.
ANDREW G. KERN, SAMUEL LICHTENTHALER,
HENRY J. VAN VLECK, EDWARD H. REICHEL.

YALE UNIVERSITY

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