USA > Connecticut > New London County > Montville > History of Montville, Connecticut, formerly the North parish of New London from 1640 to 1896 > Part 44
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At one time a number of evil-disposed persons among them succeeded in somewhat diminishing the little congrega- tion, gathered from Sabbath to Sabbath at the chapel, by circulating a report that the expenses of their religious meet- ings were defrayed out of the rents of their lands. But this
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notion was soon exploded and the confidence of the Indians restored. The older members of the congregation would often talk of "the good meetings and beautiful singing " which they had enjoyed many years before, referring, prob- ably to the time when, fifty years previous, Samson Ocem and Joseph Johnson had preached here among their own people. Many of the children showed acute and eager minds. Several of the Indian youths exhibited good talents for sing- ing, and their clear and fine voices were turned to good ac- count. During the first two or three years of Mr. Gleason's missionary work among them much religious interest was manifest, and several conversions occurred. Down to the year 1845, sums from four hundred to five hundred dollars were annually granted to the Mohegan church out of the civilization fund, established by the general government. It was at this time concluded either that a society numbering so large a proportion of whites should do more to support itself, or that four hundred dollars was too large an appro- priation for a community so small and so uninfluential as the Mohegans. It was, therefore, reduced to one hundred dol- lars. The effect of such action was such that Mr. Gleason, finding the means inadequate for his support, the white nien- bers contributing but a small amount in addition, was obliged to remove to another field of labor. During Mr. Gleason's labors among the Mohegans a temperance society was formed, and several, much given to dissipation, were reclaimed, and many others were induced to sign the pledge and forsake their cup, and some had even become members of the church and afterwards officers in the church and society. Sunday-school and the ordinary services on the Sabbath were regularly kept up: some of the native members of the church sustained a high Christian character and would have been ornaments to any church. Several of the Indian youth having fine musical talents, with trained voices, became highly distinguished as singers in the church choir. Miss Maria Morgan proved a very efficient teacher under the superintendence of Mr. Glea-
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son during a portion of his charge. Miss Susan Tracy was very frequently a visitor in Mr. Gleason's family, often render- ing valuable services in the Sunday-school. Rev. Anson Gleason was one of a family of eleven children of Moses and Tryphena Gleason, and was born at Manchester, Conn., May 2, 1797. He spent his early youth on a farm of his grand- father, and attended the common school until his fifteentli vear, when he went to learn the trade of carpenter of one Joseph Smith at Coventry, Conn. In the year 1819, while working at his trade at Hartford, he became interested in the subject of religion, and making a public profession of faith, joined the First Congregational Church in Hartford, Com. On January 19, 1823, Mr. Gleason mounted a horse in Hart- ford for the journey to the state of Mississippi as a mission- ary to the Indians on the Choctaw reservation in northern Mississippi. He reached his destination in April of the same year. He entered very heartily into the work of instructing the Indian children there. He won the confidence of the Indians by his singing, which was very effective. He soon learned their language and was able to sing with the natives. During the second year of his labors among the Choctaws he was granted a short furlough and returned to Connecticut, where he was united in marriage to Bethia W. Tracy, dangh- ter of Eleazar Tracy. In the summer of 1826 Mr. and Mrs. Gleason returned to the field of his former labors, reaching there in the following winter. After remaining among the Choctaws and Chickasaws about five years more, he was, by the American Board, transferred to the Mohegan Mission. He had eight children, of whom five are now living (1885), three daughters and two sons. Andrew W. Gleason is a well- known lawyer in New York, and Alfred W. Gleason is a resi- dent of Toledo, Ohio. Rev. Anson Gleason died at Brooklyn, New York, on the 14th day of , 1885, and his remains brought to Norwich and buried in the Yantic cemetery.
After Mr. Gleason's removal from Mohegan the services of Rev. De Witt Clinton Sterry were obtained through the
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influence of Mrs. William P. Green of Norwich. His labors there were greatly appreciated by the people, but after about a year's labor among the people, his health failing, he was obliged to abandon the field. In 1851, during a vacancy in the pastorate, General William Williams of Norwich became responsible for the maintenance of the usual Sabbath services, either by his own efforts or by whatever clergyman he could induce to assist him. For seventeen years General Williams continued his faithful labors to sustain and build up the church. By his personal efforts and generous contributions he provided for all the religious services that were held through that period. The people of Mohegan will remember the faithful devotion of General Williams to their spiritual interests, and often speak of him with much affection and venerate him as their much cherished and true friend. Mr. Thomas Kinne, at different periods, freely gave his services, both in the pulpit and in the Sunday-school in conference with General Williams.
Rev. William Palmer of Norwich, a Baptist clergyman, served the church about two years, often administering the sacrament of the Lord's Supper. He would sometimes make the pleasant remark that "he found the fellowship of the gospel too sweet, and loved all God's people too well, even to withhold an invitation from any of them when the Supper was set." Oliver Brown, a young Congregational minister, was also employed through General Williams, for the period of a year or more about 1854. In 1856 Rev. Hiram Haydn, then a young minister, and during his vacation in the semi- nary, was introduced by General Williams and supplied the pulpit. He was highly esteemed as a zealous and effective preacher. Rev. John W. Salter, after the close of his ser- vices as acting pastor of the First Congregational Church in Montville, in the summer of 1857, supplied the pulpit for six months. Rev. Robert McEwen of New London supplied for a short time, and also did Rev. Joseph Hurlburt of New London, laboring faithfully in all matters of moral reform.
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Rev. M. Tilden, a Baptist, deserves mention as being one who labored there with acceptance.
Rev. Mr. Saxton was employed some two years and was succeeded by Rev. Mr. Muzzy, who lived among them and whose labors were successful in uniting and building up the church. His labors closed in July, 1873. Soon after the close of his ministry the church building was repaired and improvements made both inside and outside at a cost of about two thousand dollars. After the repairs were completed the services of Rev. H. Tarbush, a resident of Norwich, were engaged. He was a local elder of the Methodist Episcopal Church, and continued the supply of the pulpit very accepta- bly until his death, about 1891. General William Williams, by his last will, bequeathed to Henry R. Bond, Esq., of New London, the sum of five hundred dollars in trust for the benefit of the Mohegan tribe of Indians, the income to be applied for the support of the gospel at Mohegan. Another gift was made by Miss Sarah L. Huntington in 1833, of one hundred and eighty-three dollars and twenty-four cents, which she deposited in the Norwich Savings Society in trust for the Mohegan Indians. This sum had remained on interest in the bank until Jannary 1, 1871, when the principal had risen to nine hundred and eight dollars and eighty-six cents. The income of both of these gifts are now applied to the support of the gospel at Mohegan. For more than a quarter of a century the members of the Mohegan church and congregation have held annual festivals in an enclosure made in front of their chapel, fenced with white birch saplings to a height of about ten feet, with a roof over the whole surface, covered with the same material woven ingeniously together, forming an unique and romantic structure. In this " Wigwam," as it is called, they have on sale various Indian trinkets, such as baskets, wooden spoons, bows and arrows, and various other articles of their own make. Fancy articles are also sold at such times. Bedquilts, patchwork, and embroidered linen, done with their own hands, make up the show. Various
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styles of eatables are also furnished the patrons, including that famous Indian dish, " succotash " and " yokeage." The avails of this annual festival amount to about one hundred and fifty dollars, which is applied to the support of the minis- try and necessary expenses of the church. This festival is annually held in the month of September, and lasts from two to three days. It is patronized by some of the best citizens of Norwich, New London, and adjacent congregations. Citi- zenship was conferred upon the members of the Mohegan tribe of Indians by an act of the General Assembly at its May session in 1872, which gave them a title to their lands with all the privileges possessed by the white citizen. The remnant of the once-famous tribe of Mohegan Indians, of whom Uncas was their great Sachem, have at last come to a period in their long history of nearly three hundred years, when they are no longer subjects of a sachem, or wards under an overseer, or guardianship of the state, but are the actual owners of the soil which they improve and upon which they build their houses.
Their advance in civilization and morals has been identi- cal with that of the growth and prosperity of the town. Civilization and Christianity has gradually shorn the un- tutored savage of his native habits and customs, and washed his soul from the foul and dingy stains of crime and debauchery.
The Methodists have three churches and societies within the boundary line of the township, one at the village of Uncasville, one at Gardnertown, and the other at Chesterfield, the one at Uncasville being the oldest; and the first fruits of Methodism in that vicinity was Miss Betsey Rogers, after- wards the wife of Rev. David N. Bentley. She was the daughter of James Rogers, and became a believer in Jesus Christ through the earnest labors of Rev. Nathan Emory in 1805 in this vicinity. It was not, however, until about the year 1817, that regular meetings were held in the vicinity of the present village of Uncasville. At that time the house of Mr. Charles McNeil was opened for occasional meetings.
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Mr. McNeil, having become converted about that time, be- came a faithful and devoted Christian. He died at Uncas- ville on the 26th day of January, 1862, at the ripe age of 92 years, having fought the fight and finished the race, received the crown of righteousness. In 1819 Rev. J. N. Moffitt preached at Mohegan and Trading Cove for a season, at which time a great religions awakening was prevalent in that vicinity and its influence extended throughout the town. John Tuttle, then residing in Mohegan, his mother and seven brothers and sisters, were brought to Christ in this revival, besides many others. During the year 1820 and 1821 Rev. Lewis Bates baptized five or six persons in the cove near Un- casville, and several more at Massapeag. Lucy Smith and Thomas Rogers were among the members that united with the church during the two years. Mr. Bates probably formed
the first class at Massapeag. In 1823 and 1824 there was a general work of grace along the west bank of the river Thames, extending from Uncasville to Trading Cove, and many united with the infant church. In 1825 the first class was formed at Uncasville. Elias Marble and Reuben Ransom were the preachers in the circuit during the last three years, and held stated meetings at Uncasville. In the year 1826 C. D. Rogers and Elias Marble were the appointed preachers. In 1827 Amasa Taylor and N. C. Spaulding were the preachers, alter- nating between Uncasville, Gales Ferry, and Gardnertown. Some time in the year 1829 Mr. Amos Comstock invited Mr. Ransom to preach in his shop. This shop had been used for spinning and weaving by hand power. It was located on the west side of the turnpike road near the toll-gate, and after- wards became the property of Mr. Robert Comstock. It is now used as a dwelling. For several years after meetings were regularly held in this shop, which had been fitted up for the convenience of worship.
It was about this time that the first Sunday-school was organized, and Asahel Otis was appointed its leader. Among the persons who joined the class that year was Peter S. Smith,
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METHODIST CHURCH, UNCASVILLE.
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who afterwards became a class-leader, an earnest, faithful, and devoted Christian; Harriet Comstock, Elisha Baker, and Bathsheba Baker, his wife, and Clarissa McNeil. In 1833 Nathaniel Bradford, an earnest Christian and thorough Metho- dist, died suddenly; his funeral sermon was preached by Rev. Ralph Hurlburt of Groton, who, a year or two before, had preached that of Mr. Bradford's wife. It is said of Mr. Brad- ford that "he kept a free hotel for Methodist preachers." The first watch-meeting ever held at Uncasville was in 1834. Previous to the meeting of the conference in 1835, arrange- ments were made to build a meeting-house at Uncasville, and some time in the month of October of that year the house was dedicated. Rev. S. B. Hascall of New London preached the dedication sermon. The building cost about one thousand dollars. Three hundred dollars of this amount remained a debt upon the church for eighteen years. In the year 1837 Rev. Walter Wilkie became the local preacher and resided at Uncasville; during the years 1838 and 1839 many were added to the church as the fruits of a general revival. In 1840 an ecclesiastical society was formed for the purpose of managing the financial affairs of the church. This society existed only about four years. During the year 1843 there was another revival, and about thirty persons were added to the church. After this revival and during the pastorate of several minis- ters, nothing of special interest occurred until about 1858, when the church edifice was repainted, carpeted, and furnished with new lamps and a new stove at an expense of one hundred and seventy-two dollars and fifty cents. During the year 1858 and 1859 there was another revival, Rev. Albert M. Allen being the stated preacher. In 1860 Rev. W. E. Shel- don was the stationed preacher here and continued only one year. He was followed by Rev. Theophilus B. Gurney, who stayed two years and was followed by Rev. L. W. Blood in 1863. During Mr. Blood's labors sixteen persons united with the church, and he was the first preacher whose term was ex- tended to three years. In 1866 Rev. H. W. Conant was the
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local preacher. The great event under his administration was the purchasing and paying for a new parsonage by the church, at a cost of thirty-three hundred dollars.
During the three years from 1868 to 1871 Rev. Elisha B. Bradford was the stated preacher, and there was an increase in the membership of sixteen. Within this term the debt of three hundred dollars was paid and the church was freed from debt. Rev. Robert Clark was the preacher in charge from 1871 to 1874, and during his administration the present new church edifice was erected and furnished at a cost of twelve thousand seven hundred and twelve dollars and eighty-five cents ($12,712.85). The funds were raised by voluntary subscriptions, and the house dedicated free from debt Feb. 7, 1872. The old church was converted into horse-sheds for the accommodation of the church attendants. During the winter of 1872-3 there was a precious revival, and several new members were added to the list. From the year 1875 to the year 1878 Rev. Frederick A. Crafts was the stationed preacher. During his administration very few new members were added, and those in the last months of his labors, through the effectual labors of Mrs. Clark, the female evangelist. At the close of Mr. Crafts' ministry here the church was very much divided on account of a disagreement of the stewards as to the salary Mr. Crafts was to receive. Rev. Warren A. Luce was stationed here in 1878, and continued his labors three years with but slight advance. On the 5th day of February, 1879, the church lost one of its most active and influential members, in the death of Daniel L. Browning, Esq. He, with his wife, were long members of this church. He was trustee, steward, and Sunday-school teacher, and by his cheerfulness of spirit and kindness of heart he endeared him- self to all his brethren. He was not a strict sectarian, but contributed largely of his means to other denominations than his own. By his last will he left a legacy of four thousand dollars " to the trustees of the M. E. Church at Uncasville in trust, to be put at interest and remain as a fund, the
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interest to be paid annually and used for the support of the preacher of the gospel at Uncasville in all coming time." This legacy to the church will be a great help to them while the donor is resting in his grave awaiting the resurrection and final reward. The following is a list of the preachers stationed at Uncasville by the General Conference from the organization of the M. E. Church then, in 1835, to the present time:
Ezra Withey, from 1835 to 1836; Freeman Nutting and Walter Wilkie, from 1837 to 1838; Lozine Pierce and Henry Tarbush, from 1838 to 1839; Henry Tarbush and John Whittlesee, from 1839 to 1840; Erastus Benton, from 1840 to 1842; Edmund A. Sheldon, from 1842 to 1843; Marvin Leffingwell, from 1843 to 1844; Lawton Cady, from 1844 to 1845; Lyman Leffingwell, from 1845 to 1846; George H. Winchester, from 1846 to 1848; Lathrop P. Weaver, from 1848 to 1850; John Cooper, from 1850 to 1851; Abel Gardner, from 1851 to 1853; George W. Rogers, from 1853 to 1854; Henry Mayo, from 1854 to 1856; Caleb B. Sanford, from 1856 to 1858; Albert A. Allen, from 1858 to 1860; William E. Shelden, from 1860 to 1861; Theophelns B. Gurney, from 1861 to 1863; L. W. Blood, from 1863 to 1866; Henry W. Conent, from 1866 to 1867; Albert F. Park, from 1867 to 1868; Elisha B. Bradford, from 1868 to 1871; Robert Clark, from 1871 to 1874; Josiah T. Benton, from 1874 to 1875; Frederick B. Crafts, from 1875 to 1878; Warren A. Luce, from 1878 to 1881; Charles S. Morse, from 1881 to 1884; Chas. A. Stenhouse, from 1884 to 1887; John C. Gowan, from 1887 to 1889; Robert D. Dyson, from 1889 to 1892; J. Tragaskis, from 1892 to 1894; Edward J. Ayer, from 1894 to 1896; W. F. Davis is the present Pastor, 1896.
CHAPTER VII.
STATISTICAL RECORD.
The beginning of the settlement of a township is an im- portant and interesting epoch in the history of a country, and its gradual progress is marked by events, a record of which is well worthy of being preserved in an available form for all those who would pause for a moment in this life's busy and bustling journey, and reflect upon those who have gone be- fore them and occupied the places and assumed the respon- sibilities that are now incumbent on themselves in the highly favored places of this earthly abode. What these characters were, the influence they acquired and exercised over the minds of their contemporaries, the amount of knowledge and moral culture they possessed, and the degree of intelligence that guided and characterized them in all their pursuits and relations in life, what their motives were by which they were actuated in forming a new settlement, or in organizing new civil compacts, and the objects in the near and distant future, that determined their courses and inspired their hopes, the many trials they experienced, the dangers they cheerfully braved, the obstacles that presented themselves in various forms, the opposition they had to encounter, the hardships and privations they nobly endured, the energy, perseverance, and courage with which they at length overcame all untoward circumstances, and the full measure of success that ultimately crowned their universal efforts. The vohintary associating together of a body of men of the highest respectability, and of the first families from different parts of the land, in the planting of a township, is a guaranty that something of great public benefit, something enduring and far reaching, some-
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thing of high national importance and permanent utility is contemplated.
There is something extremely narrow minded, unnatural, ยท and ungrateful in us of the present generation, who feel no interest in the shining lives and noble acts of our ancestors, through whose agency, amid danger and vicissitudes, all of our present high and invaluable rights and privileges as cit- izens of a free republic were composed and established on the broad base of freedom. Our ancestors were instrumen- tal in laying broad, and deep, and firm foundations of our cherished institutions, and the whole enviable fabric, reli- gious, social, political, and educational, which we, their de- scendants, to-day possess and enjoy and under the benign in- fluence of which institutions many others scattered through other towns and states, who are descendants of our ances- tors, also enjoy and highly esteem.
Shall the names, deeds, and memories of our forefathers, the noble and illustrious founders of this township, whose de- scendants we are, be forgotten, and suffered to be lost among the rubbish of the past. They were truly deserving of much at the hands of their descendants, for their lives were of as much importance as the lives of kings and presidents, their history is absorbed and marked with events of as much con- sequence, although it may not appear as significant, and the history of the township with which their history is identified is as interesting as the history of kingdoms and states.
In such a history as is contemplated in the succeeding pages, it is fitly a matter to consider how largely are we in- debted to our worthy progenitors for the inheritance which has been passed down from generation to generation until to-day we hold it in full and free possession.
This inheritance, rendered so attractive by the marks of cultivation, our schoolhouses, meeting-houses, public libra- ries, and academies, all of these inestimable privileges, rich blessings, that so highly exalt ns as'a people and community, are the results of the wisdom, courage, perseverance, and vir-
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tue of our fathers, who, in the dawn of learning and civiliza- tion in this new country, were the chosen agents for the es- tablishment and dissemination of those elements.
The town of Montville was incorporated into and consti- tuted a distinct and separate town by an Act of the General Assembly, held at New Haven October 12, 1786. The first town meeting was held in the meeting-house in the North Parish of New London on Monday, the 13th day of Novem- ber of the same year.
Joshua Raymond, Esq., was chosen moderator of the meeting, and John Raymond, clerk. At which meeting Nathaniel Comstock, Asa Worthington, Stephen Billings, Joseph Davis, and Peter Comstock were chosen selectmen, and John G. Hillhouse, treasurer.
Probably on account of some informality in the first meet- ing, a subsequent meeting was warned and held on the 19th day of December following. At which meeting Asa Worth- ington was chosen moderator, and John Raymond, Jr., clerk. James Haughton, Jason Allen, Jabez Rogers, Mathew Turner, and Joseph Bradford were chosen selectmen, and John G. Hillhouse, treasurer.
A tax of two pence on a pound was laid on the grand list of the town for 1786, to defray the expenses of the town for the ensuing year. The collector was required to procure bonds to the acceptance of the selectmen. The selectmen were not to receive any compensation either for their time or expense. It appears to have been the custom for many years after the organization of the town for the town officers not to receive any pay for their services while in office and doing business for the town. Our forefathers seem to have been trained to consider their services as belonging to their country, not only in its defence, but in its growth and progress. The honor of the office was not the chief end to be obtained; they appear to have vied with others, not for fame, but for the accomplishment of the greatest good in the community in which they lived in advancing the public inter- est.
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A very great change since those times has come over the people in the matter of compensation for ministerial and judi- cial services. Both the honor attached to the office and the emoluments connected with the same are the chief objects to be obtained and contended for. At the present time no official act in the administration of the affairs of this town in gratui- tous; every office within the gift of the citizens is compensated, no matter how large or how small its responsibility.
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