USA > Maine > Piscataquis County > Historical collections of Piscataquis County, Maine, consisting of papers read at meetings of Piscataquis County Historical Society, also The north eastern boundary controversy and the Aroostook War, V. I > Part 5
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In the early winter of the same year John Capen was drowned while out skating. He was alone at the time, and his body was found by means of his mittens being frozen to the ice where he broke in.
In the year 1851 or 1852 Freeman Shaw of Greenville was drowned from off the steamer Moosehead, near Scammon's landing. He was leaning over the gang rail
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dipping a pail of water. When the pail dipped the water, the rail came out of its socket and he went over- board into the water. It was supposed that he was struck by the wheel, as he did not come to the surface. The water was very deep, and the bottom uneven and ledgy. After several days of searching, the body was found by a professional diver from Bangor.
MISCELLANEOUS.
In the early fifties Louis Annance, chief of the St. Francis tribe of Indians, came to Maine with his family and resided here during the remainder of his life. He gave as a reason for leaving his tribe that they had practi- cally lost their visibility as a race of North American Indians, the lineage of which he himself was truly proud. He said that they had so mixed with the Canadian French that it was impossible to tell where the Indian left off and the French began.
Louis Annance was a true type of the North Ameri- can Indian. He was tall, straight, broad-shouldered, copper-colored, high cheek-boned, athletic in his general make-up. He was educated and graduated at Dart- mouth College, according to a treaty once made between the English Government and the St. Francis tribe. He spoke pure English. He was a great reader and an easy speaker. Although he lived in the solitude of the wilderness, nearly all of the time he kept himself well up on current events of the times. He could sit down with an educated person and converse with him on almost any subject. He was gentlemanly in his appearance, a member of the Congregational church, and also of the Free and Accepted Masons.
In the summer of 1852 Dr. John Hubbard, then Governor of Maine, made a tour through northern Maine with his two sons, twelve and fourteen years of
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age. They went to Greenville, across the lake to North- east Carry, and down the West Branch of the Penobscot River to Katahdin Mountain. At the Northeast Carry he met his old college classmate, Louis Annance, for the first time since they left college. Contrary to former plans, Mr. Hubbard stopped over at the Carry one day to talk with Mr. Annance. It was a privilege of a life- time to listen to their conversation, not because two educated men were conversing, but because the chief executive of the State was conversing on a literary level with an Indian whose glory was in the hunt and the chase.
EDUCATIONAL.
Previous to the year 1855 the only institution of learning in Greenville was the "little red schoolhouse," situated about forty rods north of Hotel No. 1. This memorable, unpretentious little building served the town for many years as schoolhouse, town house, church and city hall. Here the scholars in town received their first school education, and all the education they ever received, (eight weeks in summer and ten weeks in the winter) except such as were able to go away from home to older and larger towns, and yet it is true that the literary attainments of the scholars of Greenville at that time were fully up to the average rural towns of the State. Many of them could pass an academic graduating exami- nation with honors, and in history and passing events and many other branches they could lead the scholarship of fifty years later date. The latter may know a little of more things, but the former were so thoroughly estab- lished in the essential principles of a complete education that each seemed to be led in the active duties of life, making them useful and successful more or less.
The municipal records of Greenville will show that
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the early settlers were self-supporting almost without exception, a state of things due largely to early instruc- tion. Their early education not only aided them in selecting the vocation for which they were best suited, but for the development of the resources found every- where in the vicinity of Moosehead Lake. It is a remarkable fact, and almost without parallel, that nearly all of the enterprises of northern Maine (railroads excepted) were instituted, improved and operated at the present time by home talent and home capital.
The few brief thoughts already presented can but inspire feelings of gratitude and sincere respect for the ancestral blood to which every institution of Greenville today is largely indebted. "It is easy to say how we love new friends and what we think of them, but words can never trace out all the fibres that bind us to the old."
ENTERTAINMENTS.
Entertainments even of small importance were few and far between, although family visits were highly enjoyed and of frequent occurrence; but many of the society entertainments as they are enjoyed at the present time, were then unknown. Cheap traveling shows were quite common and patronized to some extent, but the results of those entertainments were not very encouraging to the proprietors. Dancing-schools, balls and social dances were indulged in to some extent, and as a rule were with- out the damaging effects to society that are often realized in later times. It is sometimes said that persons with strong and healthy constitutions may come in contact with germs of contagious diseases without serious effects, and sometimes it is the case that persons of strong moral training are not seriously affected by that which is classed as moral evil. This thought is not offered as an
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apology for any moral wrong, but as a reason for the moral stamina that characterized the early settlers of Greenville and vicinity.
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Open air excursions were some of the entertainments that were highly enjoyed by the people of Greenville, and were held at different points of interest around and in the vicinity of Moosehead Lake. All who have ever enjoyed an occasion of that kind will bear witness that words cannot express the enjoyment of such. To sail on the silvery sea, the pride of Maine, with your face Mount Kineo-ward, with Mount Katahdin on the right hand and Mount Squaw on the left, fills one with feelings too sublime to be expressed in words. It is a sensation that can be appreciated only by actual experi- ence. To creep along the crest of grand old Mount Kineo, whose fame is the joy of the world, to drink from that crystal fountain whose pure waters are sent up by a power known only to the Eternal Creator, to stand on the very top of Mount Kineo, to breathe the pure air among the clouds nearly 1,000 feet above the lake, to look upon the surrounding scenery as God has created it, as far as the eye can reach, is to feel that one is standing in the presence of the Infinite.
MORAL AND RELIGIOUS.
Some things have already been mentioned about the morals of the early settlers of Greenville, and perhaps if more is said some may think that there is an attempt at flattery, but if such were the case it would only be saying some good things of those who have gone to that bourne from whence no traveler ever returns. Suffice it to say that the municipal and judicial records will show conclusively that the early settlers were not given to over much litigation or home disturbances, but as a rule were not only moral but religious, according to their most
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serious convictions of true orthodoxy. The recognized leader in religious things was the Rev. James Withee. Mr. Withee was a farmer by occupation. He received but very little by way of salary but he was a man who had the spiritual interest of the people at heart. It is not certain that he ever developed any angel's wings, and it is very doubtful whether or not religious sentiment at that time would have allowed the use of such appendages if he had been in possession of them. But he was a true and faithful pastor of the people. Preaching to them the word of life on the Sabbath, "giving to each his portion of meat in due season," whenever and wherever opportunity opened the way, attending the funerals of the departed loved ones and solemnizing the marriages in town. As a man and pastor he was loved and respected by all. Mr. Withee was of the Methodist persuasion, but the people were divided among the differ- ent denominations. Some were Free Baptists, some regular Baptists, some Methodists and some Congrega- tionalists, but in their religious work denominational lines were left in the background, and by common con- sent all were allowed to worship God according to the dictates of their own consciences.
History of the Baptist Churches in Piscataquis County
By Rev. F. H. Pratt
V ERY properly should the history of the churches become a part of the history of Piscataquis. This . is the more appreciated and the more necessary because of the almost entire lack of the history of the churches in the secular histories of the state and nation. Not that the churches are not mentioned in such histories, they are mentioned, but little more than that, and this despite the fact of the large place the Christian church has held in the lives of the people of the state and nation. The church historians have done something along the line above mentioned but very often this has been found to be incomplete.
The present treatise claims to be a history of but one branch of the church, and therefore is not a history of the church in the county.
If there is to be a history of the county written, of which various papers presented in the meetings of this historical society are to become a part, the other Christian bodies should be represented.
One hundred years ago the settlements in this part of the State of Maine were hardly beyond the experimental stage. People came into the forest and made their homes on sites that promised well for the work of their lives, which was largely farming. In many instances
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these places of settlement did not prove to be the centers of future populations, when the history of manufactur- ing was well under way. Of course this would affect the churches that might have been formed by the first settlers. Very often the financial resources of the settlers were very meager which prevented the support of pastors or the erection of places of worship, thus the church at its birth would be shorn of what would be called in this day the strong pillars under the structure of the church's existence. Besides this, the country was almost without roads and the means of transportation, and of course had no railroads and few mail routes. Hence traveling for the strengthening of the weak churches, and the sending of literature (of which there was very little at best) for their encouragement was difficult. Those were the days of sharp disputes and strong prejudices preventing the uniting of weak and struggling church interests, and besides these things many other elements of division, and these would hinder the organization of the churches and tend to their disso- lution after they were organized. Hence the weakness of some of the early attempts to give these frontier settlements permanent church homes.
According to Rev. Amasa Loring's History of Pis- cataquis County, the Baptists were the first to preach gospel truth in these parts. He says towards the close of 1807 Elder Thomas Macomber of Sumner and Elder Nathaniel Gould of Vassalborough were sent by the Baptist Society on an exploring tour into these frontier settlements. In Amestown, now Sangerville, they found only thirteen families. Here they preached the word, an interest sprang up and very soon twelve persons were ready to be organized into a Baptist church, and in January of the following year one was organized, the first Baptist church in the county ; in fact we are told by
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other authorities that it was the first church of any kind in this county. The number of members above named was increased to sixteen. Splendid help was given the church by Rev. H. Kendall. William Oakes, who had fallen away from the faith, was reclaimed about this time and was soon licensed to preach, and he also rendered valuable service. During the interest above mentioned several from Guilford were converted and united with the church.
Rev. Joshua Millett says further concerning the church : "In 1809 the church reported to Bowdoinham Associa- tion twenty-one members, but being small, and without a leader, and situated at so great a distance from the places where the association usually met, it withdrew its relation from that body, and remained isolated and alone until it lost its visibility. In 1823 it was again organ - ized with several members from Guilford, and Rev. Daniel Bartlett became the pastor. It united again with the Bowdoinham Association with thirty-four members. Rev. Mr. Bartlett officiated until 1828, when he resigned, leaving the church with its numbers increased to seventy-two-by a revival in 1827. This was the most prosperous period of the church. The year 1831 was a fruitful one for the church, their numbers being increased by fifty-four by baptism. It has since had one pastor, Rev. A. Clark, from 1836 two or three years. A train of trials now began, which for some years disturbed the peace of the church, and although aided by the semi- monthly labors of Rev. W. E. Cressy, in 1838 and 1839, and C. P. Sinclair, in 1841, yet constant internal com- motion and the separation of some of the members to form a new church, have operated to reduce the numbers to the small total of twenty-one. These brethren are in a low, discouraged state." It might be well to say in addition to what the gentleman has stated, that the
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Sangerville church has ceased to exist as a church. The writer above quoted speaks of a number of the members of the church withdrawing to form another church. This church, composed of eleven members, was formed in 1839, and was located in the south part of the town. It maintained worship a part of the time until 1847, when it was dropped from the association. This church was always small. This makes three Baptist churches that have had an existence in the town, but of course not all in the same part of the town. None of these churches survive to the present. None of them ever owned a church building. The second church that was organized in 1823 started to build a house of worship in 1830, but it was not completed until 1835, and then it was partly owned by other denominations.
Mr. Loring speaks of a church that was organized in "Atkinson and Milton," now Orneville, in 1825, in the south part of the town, but does not say in which of the towns. He speaks of Mr. Jonathan Page being instru- mental in the organization of the church, and this brother being set apart as an evangelist by this church. The church at one time had thirty-four members, but is now extinct.
Before the town of Blanchard was incorporated a Baptist church was organized there in 1828. It resulted from the labors of Rev. Zenas Hall and William Oakes. It was a hard field to cultivate, but the church at one time had thirty members. It ceased to exist in 1837.
The historian above named mentions a church that was organized in one of the towns of Greenville or Shir- ley, but does not mention which town, (perhaps organ- ized to accommodate both towns) in 1843, by O. B. Walker, he becoming this same year the pastor of the church in Dover. The church did not long survive.
A church was organized in Bowerbank in 1836 and at
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one time had thirty members, but its earthly career was short.
Another church of as short a life as some of the others was organized in Foxcroft. Many of the older settlers were Congregationalists, but as the population increased, quite a number of Baptists were sprinkled through it. A church was organized at what is now called "Foxcroft Four Corners," in March, 1832, composed of nineteen members. The following September they were increased to thirty-two by a revival; in 1838 nineteen more were added by baptism. The church received only occasional preaching and after the organization of the Dover village church, now known as the People's Baptist church, the church in Foxcroft was disbanded and the most of the members of the church united with the church in Dover.
Many of the churches of the present time feel that they have a hard struggle for life in the mad rage of worldliness that is coming in like a flood, but the strug- gles of the present time are not worthy to be compared with the trials and hardships of the brethren of the for- mer time. All that is true of the Baptist churches is also true of the other churches. Many of them lived only to be overcome with the hastening feet of time which takes away the worthiest and best, and the changing character of the population, and above all the great indifference to the things of the spirit, for the rank and file of the people are after the things that make for wealth rather than the things of the soul. Among the people, however, were some of the staunchest and the most saintly of the children of God anywhere, but they were unable to stem the tides of opposition that set against them ; yet many lived their lives and closed the full measure of their days in the faith of the Lord and the apostolic zeal of the early fathers.
The first permanent Baptist church that was formed
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in the county, of which we have any record, was organized in Guilford. Settlement began here in 1806. Among those who came in 1808 was Deacon Robert Herring, a member of the church in New Gloucester. As this was about the time of some of the special revivals in Sangerville, and as people were going from Guilford to Sangerville to attend services, special desire was exercised as to the beginning of work in Guilford. Deacon Herring began with a prayer service in his own home. It is said that while a number of believers were engaged in prayer at this place, and praying that a messenger of God would be sent to them, they were surprised by the coming of Rev. John Daggett, who came as a missionary among them. He is reported to have been of great strength to these believers in this far-away wilderness.
After others had moved to these parts, some coming from New Gloucester, Elder Robert Lowe, the pastor, organized a church in Guilford in 1813. This was what is now known as Guilford Center. The visits of the last named gentlemen were continued for several years, some of the visits being before the organization of the church. There were thirteen members when the church began its visible existence. There was considerable growth for several years, and in 1815 he visited the place and meas- ures were taken to make him the pastor of the church, and he received the minister's lot of land of 320 acres. The next year he moved to the place and remained pas- tor of the church for nineteen years. The pastorate was as profitable as it was prolonged, for soon after his set- tlement, and again in 1827, strong revivals were sent to them, and in a little while the church numbered one hundred members.
In the spring of 1831 the church raised a meeting- house, the first in the town, and dedicated the same July 4, 1833. Rev. R. C. Spaulding preached the dedica-
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tory sermon. This was a day of religious as well as of patriotic joy for this people. In 1835 Mr. Macomber resigned, but preached here and at other places, as he was able, his health being impaired. Without the edu- cation of the schools, this brother was a well-learned man in the things of God and the school of experience, and served his day and generation well, receiving one hundred and eighteen persons to the church during his pastorate. Aside from the lot of land, he had received no compen- sation for his services, that could in these days be called a salary. He remained the rest of his days in the town, and died December 18, 1852, aged seventy- eight, loved and honored by all for his loving service for the kingdom, and his stalwart Christian character.
After Mr. Macomber's retirement there was an effort to raise the church to the dignity of paying the pastor a salary, and to it they rallied grandly. This was prob- ably because an educated ministry was now sought. Elder D. E. Burbank was the first beneficiary of this new arrangement, a student of Waterville College, the present Colby College. His labors were much blessed but ill health soon terminated his days in the pulpit, after a two years' pastorate, and he died in Winthrop at an early age. Rev. Lucius Bradford came to the pastor- ate in 1838, and was followed by T. Goldthwaite, L. Kingman, O. B. Walker and others for short periods from 1837 to 1873, dividing their labors with some neighboring church or churches. Rev. Sewall Browne, who is well known in these parts, was for quite a long time pastor, and saw great prosperity of the church, many being gathered into the fold.
During all the years the church has had many trials, but has met them in the spirit of fairness and firm deal- ing ; liberal to the causes represented across the seas in heathen lands, a missionary, Rev. James F. Norris, being
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for some time pastor of the church. The church at one time had a parsonage, and still has a small fund of money in the bank and some real estate besides the church property. It has however been in a weakened condition for some years and receives only transient pastoral help. The pastor and people at Dover have given it considerable aid lately. Some splendid men have been reared in this church, among them being Revs. C. M. Herring, A. J. Nelson and E. B. Haskell,
The and Elders Zenas Hall and Daniel Bartlett. churches in Monson, Parkman, Sangerville and Abbot have received members from this church. While no church should rest on its laurels, the church in Guilford would have some excuse, if not reason, for doing so, for their gifts to the Christian world have been by no means small.
The next church by way of seniority is the church at South Dover, which came into existence in June, 1818, composed of six members. The forest here was first broken by the settlers in 1803, who at first were few and scattered, but some of them were members of distant churches and of course longed for the church privileges of their home surroundings. Besides this they saw their children and those of their neighbors' grow- ing up in ignorance and carelessness as to their moral and spiritual concerns. Without any help from out- side the place, so far as we can learn, they called the council that recognized the church on the above date. Before long there were a few additions, as the result of missionary work done among them, but the first three years were ones of trial, much of which was caused by Christians of other names who resided in the place, and church discipline, which they seemed to be obliged to administer. In 1821 Elder Nathaniel Robinson of Cherryfield visited them, and by their request became
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their pastor in 1822, and he received the one half lot of land and lived thereon and retained the pastorate till 1834. This church was the first religious society in town, and this brother was probably the first pastor in the town. This is interesting, since in the whole town there are now seven.
Mr. Robinson left the church to engage in the exten- sion of Bible work among all churches. Elder E. Hunting was then employed for several months, and in 1835 Elder J. F. Page became the pastor. In 1838 a house of worship was built, and dedicated Oct. 10, Rev. Adam Wilson preaching the sermon. In 1826 the Free Baptists were organized in the same neighborhood, and eventually they obtained an interest in the church on condition that they support preaching one half the time. This excellent arrangement still continues. During much of the time since, the church has received pastoral care from the village church, that was later organized. For several years Rev. George H. Hamilton (a Methodist clergyman who was reared here and who had come back to regain his health) has been engaged by the two churches to supply jointly the pulpit, he giving much of his time to labor on his farm.
The church in South Dover did not long antedate the church in Parkman for in two months and nine days from the organization of the South Dover church, the church in Parkman was organized, Aug. 29, 1818. Many of the early settlers in the town were Baptists, some coming from Greene, those who first came uniting with the church in Guilford in 1813, and although the roads hardly deserved the name and the distance was consider- able, attendance on the covenant and other meetings was well kept up. It was not long after this however that William Cole, Peter Cummings and Joshua Coburn began holding meetings in their own town. Elders Macomber
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