USA > Massachusetts > Dukes County > Marthas Vineyard > The history of Martha's Vineyard, Dukes County, Massachusetts, Volume I > Part 23
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To Peter Folger a Teacher and Scoolmaster to the Indians there, 20 00 00
To Hiacoomes an Indian Scoolmaster and Teacher of them on the Lords day, 10 00 00
To seaven other Indian Teachers comended to us by Mr. Mahew that are healpful in Teaching others,2 17 10 00
The advancement of the work along natural lines seemed to the new helmsman to be in the direction of making these many converts into one church organization, formed like the churches of the English, and he determined to try the experi- ment. Accordingly, he arranged for the regular ceremonies incident to such affairs, and sent invitations to Gov. Thomas Prence of Plymouth, "and several others, but they came not," the old missionary says, "but the English on the island and several strangers of divers places present did well approve of them."3 It is presumed that the formation of this "church" was not regarded as complete according to the rules of Con- gregational bodies. It is probable that Hiacoomes was pastor.
1Records, Commissioners of the United Colonies, II, 218.
2Ibid.
3Letter, Thomas Mayhew to Daniel Gookin, dated Sept. 1, 1674. Rev. John Cotton said this church was "gathered," but had no "officers."
236
The Missionary Mayhews
Among the other plans for the continuance of the work was the education of the eldest son of the deceased missionary, young Matthew, preparatory to his following in the footsteps of his father. Accordingly, he was sent to school in Cam- bridge, in order that he might be liberally educated, and pro- ceed further in a collegiate course when he grew older. We see his name in the accounts of the commissioners for 1659, for the first time. The "Indian boyes" also appear in the accounts for the year 1661, which are here given, showing many grants to the work on the island, aggregating £211, or an equivalent of about $5000 in the money of the present day. It is evident that the criticisms of the public as to dis- criminations against the island missions had been of some effect.
To Mr Thomas Mayhew of the Vineyards for his sallary 30 00 00 More for his extreordinary paines charge and trouble the time past among the Indians there 10 00 00
To 8 Indian scoolmasters and Teachers of the Indians there, viz: - To Sacomas, Memeekeen, Takanah, Kisquick, Samuel, Manaso, James and Annawanett
30 00 00
To Wheele Cards and Cotton woole to Imploy the Indian weemen att the Vinyards to bee kept as a comon stock for them
10 00 00
To Mistris Mayhew the Relicte of Mr. Thomas Mahew for her Incurragement and support
10 00 00
To Fisenden of Cambridge for the Diet of Mathew Mahew
08 00 00
To Peter Folger a Teacher att the Vineyard
20 00 00
To Mistris Bland for her paines care and Phisicke for the In- dians att the Vineyard for the yeare and to satisfy her for what was short of her expectation and expence the last yeare
05 00 00
To Mr. Danforth of Cambridge for the Diett and clothing of 4 Indian Scollors for one yeare ending att October nexte att 15 lb a piece
60 00 00
To the clothing of Mathew Mayhew for the yeare past
05 00 00
To wood for the scoole 00 18 00
To Mr Mahew that hee distributed to well deserving Indians 02 00 00 To severall books delivered to the Indian scollars and Matthew Mahew as by accounts appears 08 17 13
To clothing an Indian att his first coming 01 00 00
To Mr Corlett for teaching 4 Indians and Mathew Mahew 1 12 00 00
At this time the natives of Gay Head, who were nearer the influences of their chiefs on the main land, had "obsti- nately" refused to have aught to do with the religion of the English. For about twenty years they had resisted all ap-
1Records of the Commissioners of the United Colonies, II, 261.
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History of Martha's Vineyard
proaches on the subject, and now the old missionary turned his energies towards bringing them into the fold. His biog- rapher says that he did not "content himself with the Progress which his son had happily made before him, but indefatigably labours for a further Advancement." This was the only spot on the island where heathen rites were still carried on, and he wished to clean the board entirely. So he began with the Sachem Mittark about this time, and got him interested in the subject through his native teachers. Meanwhile the other work was going on as before. The missionary-magistrate "ordinarily preached to some of their Assemblies one Day every Week," and from the narration of the general character of his work heretofore quoted, we may conclude that he fully earned the pay allowed him by the society. The records of the commissioners for the two following years contain these items relating to the Vineyard: -
September 10, 1662.
To Mr Mahew of Martins Vinyard his sallary for a year past 30 00 00 To eight Indian Scoolmasters att Martins Vinyard, viz: - Iacoms, Mamnachesen, Tacanash, Kesquish, Samuel Nacasco, James and Annawamett. 30 00 00
September 3, 1663.
To Mr Thomas Mahew att the Vineyard his sallary 30 00 00 To eight Indian Teachers and Scoolmasters att the Vinyard 1 30 00 00
One of the Indian "boyes" sent from the Vineyard, upon the recommendation of the new missionary, was a son of the Sachem of Homes Hole, and he had by this time so far pro- gressed in his studies, that he was entered as a student at Harvard College, and was making excellent improvement, passing his examinations satisfactorily. Other students were now sent.2
In 1664, the accounts show that the salary of Mr. Mayhew was increased to forty pounds, and that the eight schoolmasters continued to be carried on the payroll of the society. It is apparent that the compensation paid to the principal persons in the employ of the society depended on the available funds
1Records, Commissioners of the United Colonies, II, 277, 296.
2 At this meeting of the Commissioners it was ordered "that the severall of those Indians scollars att Mr. Welds bee Removed to the gramer Scoole att Cambridge att the expiration of this yeare and hee is alowed to take another youth now sent from Martins Vineyard that came to him about the 9th of this Instant (September)." (Ibid., II, 280.)
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The Missionary Mayhews
from time to time, and not upon any stipulated rate.1 At this juncture, Rev. John Cotton had received and accepted a call to the English church society of Edgartown, and had become interested in the work of Christianizing the natives. En- couraged by Mr. Mayhew, he set about to learn the language spoken by the island tribes. "He hired an Indian after the rate of Twelve pence per day for Fifty days to teach him the Indian Tongue," says his nephew. Cotton Mather, "but his Knavish Tutor having received his Whole Pay too soon, ran away before Twenty Days were out; however in this time he had profited so far that he could quickly preach unto the Natives."2 Thus he became a welcome assistant to the old missionary, and gradually fitted himself for the special duties of such a position in case of need.
In 1666, Mittark, the Sachem of Gay Head, who had been attending the mission meetings at Nunpaug for the past three years, during a temporary residence there, embraced the new religion and, returning to his home, began preaching to his people, and they followed him into the church of the Puri- tans, thus completing the work of evangelization upon the island among all the sachemships. It was the final great result of the labors of the aged missionary.
The accounts of the commissioners for the year 1666 are not extant. In 1667, the name of John Cotton appears for the first time as recipient of a salary of thirty pounds for preaching to the Indians, and his wife was paid ten pounds "for Phisicke and Surgery" among them. At this same meet- ing, September, 1667, Mr. Mayhew was allowed thirty pounds, the same as Mr. Cotton; there were nine Indian "scool- masters" this year who received thirty-two pounds, and five pounds were voted to Matthew Mayhew, who was being edu- cated to take his grandfather's place.3 This year also wit- nessed the last appearance of the new assistant, Mr. Cotton, on the rolls of the society. He quarrelled with Mayhew and, having received urgent calls to go to Plymouth, he thought best to sever his connections with those who could not get along with him. The cause of the trouble is not known. The situation was a delicate one, considering all the circum- stances. Matthew was ostensibly preparing for the work,
1Records, Commissioners of the United Colonies, II, 317.
2He left some valuable notes on the Indian grammar which his son Josiah ex- tended, and they are now in existence.
3Records, Commissioners, etc., II, 330.
239
History of Martha's Vineyard
under the guidance of his grandfather, at the expense of the society, and it is probable that Mr. Cotton found that the old missionary was not the easiest master to serve. The young minister undoubtedly had "ideas" which were not approved by the elder man, and the future being uncertain, discords resulted. Both carried their grievances to the commissioners, and the following record of it appears in their proceedings: -
Mr. John Cotton appeered before the Commissioners and was seri- ously spoken too To Compose those allianations between him and Mr. Mahew: other wise it was signified to him that the Commissioners could not expect good by theire laboure whereas by their mutuall Contensions and Invictives one against the other they undid what they taught the Natives.
Mr. Cotton told them that he had received "sundry calles" to go to other places, and "he was left to his libertie to dispose of himselfe as the Lord should Guid him."1 He finally went to Plymouth, where he continued the work of preaching to the Indians of that locality.
"When I lived at the Vineyard, (1665-1667)," says Rev. John Cotton, "the praying towns were Chappaquidgick, Nash- amoiess, Sengekontaket, Taakiminy, Nashuakemmuck (and) Talhanio." This last name is an undoubted misreading for some locality not now known in that form. The word is not Algonquian, and without the original text before us it must pass as printed. As no mention is made of Christiantown, where a "praying town" had been granted several years before this, we may suppose that Onkokemmy may be intended. Thus matters went on with such satisfaction for the next few years that in 1670 the growth had been so steady, and the converts had proven so staunch in the new faith, that Mr. Mayhew made arrangements to perfect the tentative organization of 1659, and give the Indian church full powers under the Con- gregational orders. Prince the annalist says: -
The Day appointed being come, which was August 22, 1670, an Indian Church was compleatly formed and organized, to the Satisfaction of the English Church, and other religious People on the Island, who had Advantage of many Years Acquaintance, and sufficient Experience of their Qualifications. At this Solemnity it seems the famous Mr. Eliot was also present; for in a Letter of September 20, 1670, published the Year after at London, in a Tract entituled, A brief Narative of the Prog- ress of the Gospel among the Indians in New-England, in the Year 1670, he gives an Account of the State of the Natives under the Hands of this
240
The Missionary Mayhews
Mr. Mayhew, and tells us, "That passing over to the Vineyard,1 many were added to the Church of that Place, both Men and Women, and were all of them baptized, and their Children also with them; and that the Church was desirous to have chosen Mr. Mayhew for their Pastor, but he waved it, conceiving that in his present Capacity, he has greater Advantages to stand their Friend, and do them Good, to save them from the Hands of such as would bereave them of their Lands, &c. But they should always have his Counsel Instruction, and Management in all their Ecclesiastical Affairs, as they hitherto had; that he would die in this Service of CHRIST. " 2
The Apostle Eliot came, as the leading light in the mis- sionary firmament, together with Mr. Cotton, the former preacher here, and by them together with the aid of Mr. Mayhew the regular rites were administered. "We did at first receive them," says Mayhew, "they renouncing heathen- ism and confessing their sins: and those were generally pro- fessors." The three missionaries, Eliot, Mayhew, and Cotton, imposed hands in the ordination of Hiacoomes as Pastor, John Tackanash as teacher, and John Nahnoso and Joshua Momatchegin as ruling elders, the first regularly ordained church officers in the native church on the Vinevard. Hia- coomes continued in charge of his flock for many years after, surviving his colleague, Tackanash, who died in 1684. Hia- coomes delivered a funeral oration at the beloved teacher's funeral, which has been preserved to future generations by the diligence of Rev. John Mayhew, who "took in Writing the Heads of the said Speech." Hiacoomes joined in the ordi- nation of his successor, Japhet Hannit, giving the "charge" required by the rites of Congregational orders. "I saw him frequently when I was a Youth," says Experience Mayhew, "and still remember him, the Gravity of his Countenance, Speech and Deportment. He seemed always to speak with much Thought and Deliberation, and I think very rarely smiled. I was present when he laid hands on Mr. Japhet, prayed and gave the Charge to him: which Service he per- formed with great Solemnity." He survived until 1690, when in the fulness of a great age he "went into Eternal Rest." Tackanash was the virtual successor of Hiacoomes when the latter became superannuated, and was made the pastor of the united churches on the east end of the Vineyard before his
1Dr. Increase Mather says that both Mr. Eliot and Mr. Cotton went over, and assisted in the ordination, in his Latin letter to the famous Mr. Leusden of Utrecht, written in 1687, and published at London in 1688.
2Indian Converts, 300.
24I
History of Martha's Vineyard
death. "When there was no English Pastor upon the Island," says the author of "Indian Converts," "some of our godly English People very chearfully received the Lord's Supper administered by him; and I suppose none would have scrupled it, had they understood the Indian Language." That he was highly esteemed by both his own people and the whites is evident from the excellent character given to him by the author just quoted. He died Jan. 22, 1683-4, and was buried the next day in the presence of a great concourse of mourners, probably at Nunnepoag where he lived. The ruling elder, John Nahnoso, was an Indian of Sanchakantacket, and up- held the requirements and dignities of his sacred office worthily, according to the accounts which have come down to us. He was by virtue of his position in the church known by the Indians as an "Aiuskomuaeninuog," or Reprover, the Man of Reproofs, because they admonish sinners and offenders against discipline of the church. He died in 1678, "univers- ally esteemed a good Man." The other ruling elder, Joshua Momatchegin, lived on Chappaquiddick, and survived all his colleagues of the first church. When the church was divided later on, and those living at Chappaquiddick were set off as a separate body, he with Hiacoomes were the principal officers, but after the death of Hiacoomes, the membership fell off almost to the vanishing point, and the place was "unchurched," according to his biographer. Nevertheless he continued stead- fast, and "tho there was such a Flood of strong Drink, as drowned most of the People in the Place where he lived, yet he kept wholly free from any Excess in the Use of those Liquors by which his Neighbours were destroyed." He died about the year 1703.
It is to be understood that this church, then gathered, comprised in its membership the converted natives from all parts of the island. It is presumed that the meeting house was at Nunnepog in Edgartown, and may have been the structure for which the commissioners made an appropriation in 1654.1 This combination of all the praying Indians into one church proved not to be a practical arrangement, and within two years there was a division, "the pastor and one ruling elder for Chappaquidgick; the teacher and the other ruling elder for the other church, which hath some members, if I mistake not," says Mr. Cotton, "in all the other towns
1This meeting house was destroyed by fire. (Indian Converts, 116.)
242
The Missionary Mayhews
above mentioned." Meanwhile, as elsewhere related, the civil affairs of the Vineyard were undergoing a radical change, under the political connection established with the duke's new administration in New York, and Magistrate and Missionary Thomas Mayhew was acquiring greater powers both over the English and the Indians. The missionary-governor, in his hour of civil honors, did not forget his wards, and bespoke the interest of his suzerain, Governor Lovelace, in the develop- ment of his work. This was all unknown to the cavalier executive, Christianizing aborigines, but he gave the old mis- sionary a letter to the governor of New Plymouth, in which he says: "I doe Recommend it you that you'l please to graunt to him some enlargm't of Recompence for his Trouble and Paines amongst the Indians soe farr as conveniently it may be done for his Encouragement in his Ancient Dayes. He together with his deceased sonn haveing been Instruments of doeing much Good by their Instructions in bringing divers of them to the knowledge of the Christian Religion wch is worthy of great Commendacon. What Civility you shall doe him herein shall bee kindly acknowledged."1
The condition of the mission work here at this time is fully detailed in a letter of Thomas Mayhew to the commis- sioners, under date of August 23 of this year (1671), and it will be quoted in full : - 2
Right Worth: & Worsh'll
The Commissioners of the United Collonies
these are to Informe you touchinge the present state of the word of God amongst the Indians uppon thes Iles the Vynyard and Nan- tukkett as farr as I can Judge by such as I have spoken with from time to time till this present both such as are of the Churche and those that are praying Indians Doe in a Comfortable manner upphold the publique wor- shippe and service of God: I meete with nothing that doth Contradicte it. For the Vynyard the two Churches goe on verry well with whome myselfe & others have communicated: done by them in a Solemne Man- ner. My sellf the two pastoers & one of the elders doe usually spend most parte of the last day of the weeke together for the better progresse of this great designe: Those are many that have Cast of heathenisme and except those at the Gayhead of all the rest I know not of any but will say they approve of the way of God: many occasions I have to reason with those I most suspect. The Counsell wee heare they say is verry good though many practice litl yett in words they side with it. Uppon my
1New York Col. Mss. (Deeds), III, 74.
2I Mass. Hist. Soc. Coll., VI, 196. On the contrary, Simon Athearn and Jacob Perkins of Tisbury complained bitterly of Mayhew's lenience to the Indians in court. (N. Y. Col. Mss., XXIV, 159.)
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History of Martha's Vineyard
returne from York I called all the Sachims together with the Chieffest amongst the rest for to acquaint them that seeing they had acknowledged our king to be theirs & to fight for him and with his subjects against his & their enemies: that now the gentelman that orders government here had taken them into his highnes p'tecon and in all extremities would assist them expecting from them no other returne but that they lived quiettly & peaceably under the govment he had sett over them: being mysellfe the wch he had wholly for diverse reasons Refered unto me: of which every man accepted of thankfully: And not onely soe but after much discourse I made a vote as to the waie of God and there was not one but helld upp his hand to furthere it to the uttmost. Many of them not p'fessed praying men diverse allso spake verry well to the thing p'pounded. I remember not such an unyversall Consent till now: As to the meetings uppon this Iland there are two Churche meeteing and three other. In all which there are generall Church Members: this is besides what is Donne by Metark at his place & sometimes some other helpe: besid this there are 15 families at Elizabethes Iles 7 whereof are praying families: the teachers I shall sett downe underneath: Concerning theire Sallary Severall doe speake of it as small if it may be Inlardged I desire it and that 50 li may be added to Elizabeth's Ile wch Indians are under my care allso: for my part tis well knowne my time is either at home or abroade spent generally uppon this service, and soe it was about seven yeares ere I had any consideration wch some thought I should have being in oface: Seeing it pleaseth God for to Contynue me in my measure serviceable thus farr now hallfe my eightieth yeare. If a rule for bounty for me may be found use it I suppose when I am gonne it will cost double to doe what I doe now or have donne. As Mr Elliot writes I see but few that attend this Imployment. I had greate hopes till now to have seene you at Plymouth: a letter is litle to a man's presence: besides that this is hastyly, a vessel being in the harbor to goe uppon the first tourn of the wether being but a weeke before the tyme: I take it for granted by a letter I did receive from Boston yesterday you sitt not at Plymouth: I have sent to be more certeinely Informed: if I finde you doe soone ynough if God will I shall com: Thus Saluteing you with al due Respecte humbly Intreating you to take in good p'te this shorte Information: Committing you to the guydance & p'tecon of the almighty in your weightye affayres & desyring yo'r prayers I rest
The humble Servaunt of your much honoured Selves to serve In Xt Jesus
23 : 6 : 71 uppon the Vinyard.
THOMAS MAYHEW Over leafe
The Names of the Teachers
Iacombes
10 00 00
Toquenosh pastor allso
5 00 00
To Mumannequin
2 00 00
To Samuell & Nunaso
5 00 00
To John Amannett & famy
5 00 00
To Nanankommin & Eanawannett
5 00 00
To Nantukkett Sachim
3 00 00
To Metark
3 00 00
244
The Missionary Mayhews
To John Iacombes To John Gybbs To the Sachims from Nantukkett
2 00 00
2 10 00
.
2 10 00
Ive give 50 sh for some that have donne some service at Elizabeths Ile
2 10 00
48 00 00
To Nathaniel for schooling some time since 1
01 10 00
49 10 00
At a meeting of the commissioners of the United Colonies, held on the 6th of September, 1672, the following grants were made for carrying on the mission work on this island: -
To old Mr. Mahew of the Vineyard 40 00 00
To sundry Indian Teachers and Rulers on Martins Vine- yards and Nantuckett under the Government of Mr. Mayhew. 2 57 00 00
The advancement of the work of converting the Indians was greater on this island than elsewhere. It was the only place at this time which had two established churches. Even the church at Natick, under Eliot, was not organized with officers, as was the case here. It will not be necessary to follow from year to year any further the fortunes of this mis- sionary undertaking, lest it become too monotonous and occupy greater space than can be spared. The ten years succeeding this date represent the last decade of the life of their ancient teacher, and it is not to be expected that much active work would be done by him at his advanced age. In 1678 the two churches had over forty members who "walked inofen- sively," and the several bodies of praying Indians were now methodically divided into at least seven regular meetings holding weekly services with eleven teachers, over which he kept general supervision, preaching to one or the other of the meetings as his strength permitted.3 Prince says: "Nor did the Settlement of a Church with Pastors among them abate of his ministerial Care or Pains for these aboriginal Natives: but this honourable and antient Gentleman still proceeds in the laborious Work, even to the ninety third Year of his Age, and the twenty third of his ministry, which was in 1681, when he dies, to the great Lamentation both of the English and
1Records of the New England Company, pp. 39-43. Some references to Nan- tucket are omitted.
2Records, Commissioners of the United Colonies, II, 356.
3Conn. Col. Records, 1678-1689, pp. 504-506.
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History of Martha's Vineyard
Indians." Indeed, the duties devolving upon him by the change of government, in 1671, and the animosities which his "life" appointment aroused, kept him so fully occupied, as elsewhere told, that he must have been glad to leave the details of missionary work to others. In 1673, his grandson John had become pastor to the churches of Tisbury and Chil- mark united, and soon after began to preach to the natives as assistant to his grandfather. Matthew, who had received special training for the work, at the expense of the society, had completely turned his back on it, and was devoting himself to politics, an occupation more to his taste and for which he was pre-eminently fitted.
The last days of the aged governor are thus described by Rev. Thomas Prince, who obtained his facts from Experience Mayhew: -
Not long before his Death he had a very ill Turn, which his relatives thought would have carried him off; but he told them, The time was not yet come, and that he should not die with that Fit of Sickness: and as he said it accordingly proved, he recovering and preaching again several times. After this he told a Grandson of his, yet living, That the time of his Departure was near at hand; but he earnestly desired that God would give him one Opportunity more in publick to exhort the English of the Town where he lived, viz Edgartown, on the East End of the Island; which he had for some time been also obliged to teach, thro' the want of a regular Minister. GOD granting him his Desire, he taught them the following Sabbath and then took his affectionate Farewel of them: and falling ill that Evening, he assured his Friends, That his Sickness would now be to Death, and he was well contented therewith, being full of Days, and satisfied with Life, &c. He gave many excellent Counsels and Ex- hortations to all about him; his Reason and Memory not being at all impaired, as could be perceived. And he continued full of Faith and Comfort and holy Joy to the last.1 His great Grandson, now the Rever- end Mr. Experience Mayhew, tells me, that when his Father went to visit the Governor, in his last Sickness he took his young Son with him, being then about eight Years old; and he well remembers his great Grandfather's calling him to his Bedside, and laying his Hands on his Head, and blessing him in the Name of the LORD.2
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