History of Duchess county, New York, with illustrations and biographical sketches of some of its prominent men and pioneers, Part 6

Author: Smith, James H. (James Hadden); Cale, Hume H; Roscoe, William E
Publication date: 1882
Publisher: Syracuse, N.Y. : D. Mason & Co.
Number of Pages: 868

USA > New York > Dutchess County > History of Duchess county, New York, with illustrations and biographical sketches of some of its prominent men and pioneers > Part 6

Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).

tract of land granted to Count Zinzendorf by the Trustees of that province, for cultivation by the brethren, who hoped that a way might thus be opened to preach the gospel to the Creek, Chicka- saw and Cherokee Indians. In London they were joined by Rev. Augustus Gottlieb Spangenberg. They arrived in Georgia in the spring of 1735, and were joined by others during the summer. The colo- ny had but just entered upon a career of prosperity, when they were involved in serious political com- plications. The Spaniards made an effort to expel the English fron Georgia, and the brethren were called upon to join the other colonists in arms to resist the attempt ; but this they refused to do. This dissatisfied the other colonists and the brethren were constrained to leave their flourish- ing plantations, which a portion of them did in 1738, and the remainder in 1740, retiring into Pennsylvania.

Under these discouraging circumstances was commenced the Moravian mission at Shekomeko, in the town of Pine Plains in this county-a place, which, says Mr. Isaac Hunting, was notorious for its wickedness, and had been for years before. Seeking another field of labor, one of these brethren, Christian Henry Rauch, was dispatched to New York, where he arrived July 16, 1740. There he unexpectedly met Frederick Martin, a missionary from St. Thomas, who introduced him to several influential persons, who, it was thought, would take an interest in the work, and give him information respecting the Indians and the best means of gain- ing an influence with them. But they unanimously discouraged the attempt, saying "that the Indians were, universally, of such a vicious and abandoned character, that all efforts for their improvement would be dangerous, as well as utterly in vain," as all hitherto made had been.

Not discouraged, however, he sought out an em- bassy of Mahicans, who had recently arrived in New York on business with the Colonial Govern- ment. At his first visit, and for some time after- ward, they were "in a state of beastly intoxication and terribly ferocious in appearance and manners." Patiently awaiting their return to sobriety, he opened a conversation with two of the principal chiefs- Tschoop and Shabash -- who, from their intercourse with the Dutch settlers along the Hudson, were slightly acquainted with the Dutch language. With- out ceremony he inquired if they desired "a teacher to instruct them in the way to salvation ?" "Tschoop answered in the affirmative, adding, that he frequently felt disposed to know better things

than he did, but knew not how, or where to find them; therefore, if any one would come and in- struct him and his acquaintance, he should be thankful; that they were all poor and wicked, yet he thought that it might answer a good purpose, if a teacher would come and dwell with them." Sha- bash gave his assent. Rejoiced at this disposition, Rauch promised to accompany them on their re- turn; "upon which they declared him to be their preacher, with true Indian solemnity." "Some days after he visited again, but found them so much intoxicated, that they could neither speak nor stand. Upon his third visit he found them sober, and having agreed to set out before them, they promised to call for him at Mr. Martin Hoffman's, on North River." Here for some days he awaited their arrival in vain, when, going in search of them to a neighboring Indian town, they missed him, and proceeded on their journey.

The devoted missionary soon followed them to their village of Shekomeko,* which was situated in " a most beautiful and romantic spot," on lot 12 of the Little Nine Partners, now the farm of Mr. Edward Hunting, about two miles south of the village of Pine Plains. He arrived August 16, 1740, "and was received in the Indian manner with much kindness." Tschoop and Shabash had previously "announced him as the man whom they had appointed to be their teacher ;" and he im- mediately addressed them on the subject of his mission, and of the means of redemption, to which they listened "with great attention," and, appar- ently, "not without impression." But the next day, when he repeated his exhortations, "he perceived with sorrow that his words excited derision, and at last they openly laughed him to scorn." Not dis- couraged, however, at this rebuff, he indefatigably visited the Indians in their huts and made them the subjects of personal exhortations. Amid mental suffering, while struggling with outward distress and famine, he persevered in his efforts, traveling on foot from one Indian town to another, as he had neither the means to keep a horse nor hire a boat, suffering from heat and fatigue, and often denied even the poor shelter of an Indian hut for refreshments and rest.

* Mr. Isaac Hunting, of Pine Plains, in a contribution to The Dutch- ess Farmer, under date of April 12, 1878, says, this word, which he spells Che-ko-me-ko, with the accent on the last syllable, means " Little Mountain"-" one of the range of high hills three miles south of the village of Pine Plains, the one whose high point terminates so abruptly to the west in the Sterrick Valley," which Loskiel calls "Stissik mountain." We have adopted the orthography in general use among authors. Mr. Lossing, the historian, says, on the authority of Aunt Eunice Maweehu, the word is more correctly pronounced with the accent on the second syllable.

HISTORY OF DUCHESS COUNTY.

At length his zeal and devotion, which gradually won the confidence and respect of the Indians, was rewarded by the conversion of Tschoop, " the greatest drunkard and the most outrageous villain among them," who asked the missionary, says Loskiel, "what effects the blood of the Son of God, slain on the cross, could produce in the heart of man." Shabash was soon after awakened, "and the labor of the Holy Spirit became remark- ably evident in the hearts of these two savages. Their eyes overflowed with tears, whenever Brother Rauch described to them the sufferings and death of our Redeemer. They often lamented their former blindness in worshiping idols." These conversions aroused the neighboring Christians, particularly the inhabitants of Rhinebeck, who became eager to hear the gospel, and desired the missionary to preach to them in a barn. Many, says Loskiel, received an abiding blessing. The change which took place in the heart and conduct of Tschoop was very striking; for he had been distinguished in all parties met for diversion as the most outrageous, and had even made himself a cripple by debauchery.

But now, says Rev. Sheldon Davis, in his She- komeko,* many of the white settlers, who, while they corrupted, abused and vilified the Indians, lived upon their vices, and made large gains, es- pecially by their drunkenness, conceived that their interests would be injured by the success 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. Even Tschoop and Shabash were filled with mistrust, and became disaffected towards him. The former even sought an opportunity to shoot him, says Loskiel; and the latter, though he did not seek his life, avoided him everywhere. Once, lie adds, an Indian ran after him with a hatchet, and would doubtless have killed him, had he not stumbled and fallen into the water. Thus not only contempt, mockery and insults were, as he expressed it, his daily bread, but several white people even sought an occasion to beat and abuse him, and some threatened to hang him in the woods.

In the midst of these bitter trials he writes : "Yet I will continue to preach the death of the

Lord Jesus, for my soul hungers and thirsts after the salvation of these heathen. To gather souls for Him, is the chief desire of my heart, and I proceed upon the word of my Lord in spite of the combined force of the enemy ; for no gate of Hell is so well secured as to resist the power of Christ to burst it open." Nevertheless, he thought it advisable to depart for a while ; and he sought and found refuge with a German settler named John Rau, (now spelled Rowe,) a farmer living two miles east of Shekomeko, and whose sons Matthias and Philip are the more immediate ancestors of the Rowes now living in and about Pine Plains.

Mr. Rau was friendly to the cause of Christiani- ty and to the missionary ; but endeavored to dis- suade him from the attempt to Christianize "a set of savages, more like incarnate devils than human beings," as he regarded the objects of Mr. Rauch's labors. However the missionary was not to be diverted from his purpose, which was to pursue his higher calling as opportunity offered, while supporting himself by the labor of his hands and by applying the little skill he possessed in the use of medicines. Admiring his zeal, Mr. Rau offered him a home, on condition that he instruct his chil- dren, for, added he, " we white people are as wicked and ignorant as the heathen." He was ever after the firm friend of the faithful missionary, and aided and defended him and those subsequently associated with him through all the persecutions which ultimately drove them from the colony and compelled them to abandon the mission.

During all these trials, the good missionary fol- lowed his converts "with patience and much love, praying for them, and sowing the word of God in tears." His courage, prudence, meekness and per- severance gradually restored the confidence of the Indians, with whom he spent much time in their huts, ate and drank with them, and even slept among them with the greatest composure. This latter circumstance particularly impressed them, es- pecially Tschoop, who remarked to himself : " This man cannot be a bad man, he fears no evil, not even from us, who are so savage, but sleeps comfortably, and places his life in our hands." Tschoop was the first reclaimed, and Shabash soon followed; and notwithstanding the base efforts made to seduce them, they persevered in the course of rectitude. Such was the success of the mission- ary's labors, that many Indians, not only in Sheko- meko, but also in Wechquadnach, Pachgatgoch and other neighboring towns, "were powerfully convinced of the truth of the gospel."

* This is the title of a pamphlet published at Poughkeepsie, in May, 1858, by Rev. Sheldon Davis, an Episcopal clergyman, then resident at Pleasant Valley. As early as 1850, Mr. Davis' attention was called to the existence of certain memorials of the Moravian missions in this county, and he first directed the attention of the public and the Moravian Church to the condition of these mission sites in this State and Connecti- cut.

COUNT ZINZENDORF VISITS SHEKOMEKO.

In June, 1741, Rauch visited the brethren in Bethlehem, and returned in company with Bishop David Nitschman, the companion and co-laborer of Count Zinzendorf, who, on his return, gave a favorable report of what he had seen in Shekomeko. In October, 1741, Gottlob Büttner, Christopher Pyrlæus and William Zander arrived from Europe to assist in the missions of the society, and in Jan- uary, 1742, Büttner, a native of Silesia, and a weaver by trade, by appointment of Count Zinzendorf, who arrived in Pennsylvania in the latter part of 1741, visited Shekomeko, to invite Rauch to a synod of of the brethren of Oley, Pennsylvania. "The gentle and laborious Büttner, "a martyr to the blessed work upon which he then entered," "whose grave at Shekomeko," says Davis, "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," spent ten days with Rauch, and first preached to the Indians of Shekomeko, January 14, 1742.

January 22, 1742, Rauch and Büttner left She- komeko to attend the synod at Oley. They were accompanied by three Indian converts, Shabash, Seim and Kiop. They traveled on foot, and, being in the company of Indians, "were refused admit- tance at some inns," while at others, they were " not only laughed at, but their bills were purposely overcharged." They reached Oley February 9th, and on the 11th, Rauch and Büttner were ordained deacons by Bishops Nitschman and Zinzendorf. After this ceremony, Rauch baptized the three In- dians who accompanied him, calling them respec- tively Abraham, Isaac and Jacob. These were the first fruits of the Moravian missions in North America. Tschoop was too lame to undertake so long a journey at that time.

Rauch and the three Indians soon after returned to Shekomeko, where, on the 16th of April follow- ing, the first sacramental ceremony was performed, and Tschoop was baptized, receiving the christian name of John. "This man," says Loskiel, "who formerly looked more like a wild bear than a hu- man creature, was now transformed into a lamb, and whoever beheld him, was amazed at so evident a proof of the powerful efficacy of the word and sacrament of the Lord." He, as well as Abraham and Isaac, and the wife of Abraham, with others to the number of eighteen, fell a victim to the small- pox, which prevailed among the Indians in 1746, first at Bethlehem and then at Gnadenhwetten. He died at Bethlehem, August 27, 1746, and lies buried there with his Indian brethren.

The wonderful change which had taken place in these four baptized Indians, whose countenances, says Loskiel, as compared with the unbelieving Indians, were so different, as to be remarked by all who saw them, awakened the attention of oth- ers, who flocked to Shekomeko, from a distance of twenty-five to thirty miles around.

In the summer of 1742, Rauch was visited at Shekomeko by the distinguished Count Zinzendorf, his daughter Benigna, said to be beautiful and in- teresting, and Anthony Seyffart. This was an event which adds no little interest to the associa- tions which cluster around Shekomeko. They left Bethlehem on the 2 1st of August, and crossed the country to Esopus, (Kingston,) where they were joined by another party of brethren from New York. They arrived at Shekomeko on the 27th, " after passing through dreadful wildernesses, woods and swainps, on which they suffered much hardship." The missionary received them into his hut with unexpressible joy, and the follow- ing day lodged them in a bark cottage, erected for them, which the Count afterwards declared was "the most agreeable dwelling he had ever inhabited."

During the Count's stay he baptized six Indians, named Kaupaas, Kermelok, Herries, and the wives of Shabash, Seim and Herries. To the men he gave the baptismal names of Timothy, Jonah and Thomas; and to the women, Sarah, Rebecca and Esther. These six, together with the four previ- ously baptized, he formed the same day into a Christian congregation-the first congregation of Indians established by the Moravians in North America. The "four firstlings were appointed assistants, and blessed for their office with impo- sition of hands ;" because, says the eighth article drawn up for their guidance, "a peculiar power of grace and spirit evidently rests upon them." John ( Tschoop) was appointed Indian teacher and inter- preter ; Abraham, (Shabash,) elder ; Jacob, (Kiop,) exhorter; and Isaac, (Seim,) servant.

The Count took an affectionate leave of Rauch and the Indians at Shekomeko, Sept. 4, 1742, and set out for Bethlehem, accompanied by some un- baptized Indians ; two of whom, having answered satisfactorily several questions put to them in the presence of the whole congregation, were baptized by the Count and the missionary Büttner, and named David and Joshua. They were the first Indians baptized in Bethlehem. David, as well as Thomas, before referred to, were among the small-pox vic- tims of 1746.

HISTORY OF DUCHESS COUNTY.

Büttner, who has been called the Luther of the Shekomeko mission, spent some time after his ordination at Bethlehem and its vicinity, preaching and searching for a wife, whom he found in the person of Margaretta, third daughter of John Bechtel, of Germantown. With his wife, to whom he was married by Count Zinzendorf, Sept 14, 1742, he rejoined Rauch at Shekomeko, Oct. I, 1742 ; and the two preached with unanimity and zeal, either in English or Dutch ; while John, Jonathan and other baptized Indians interpreted and confirmed their words, both in public and in private, with great energy. The Indians from the neighboring towns made frequent visits to Sheko- meko, and many "who had formerly lived like wild beasts, worshiping idols, bloody-minded, and eagerly pursuing all manner of vices and abomina- tions," flocked to hear the gospel. Towards the close of the year, Martin Mack and his wife arrived at Shekomeko to engage in missionary labors ; and Rauch went on a visit to Bethlehem. Such was the success which rewarded their zeal, that at the close of the year 1742, the number of baptized In- dians in Shekomeko was thirty-one-all Mahicans.

December 6, 1742, a burying ground for the use of the baptized Indians was laid out, and in it the lamented Büttner was afterwards buried. The first interment in it was that of a child named Lazara.

The spiritual harvest at Shekomeko demanded more laborers. Count Zinzendorf returned to Europe in the beginning of the year 1743; but previous to his departure sent Joseph Shaw to Shekomneko, as schoolmaster to the Indian chil- dren. His stay, however, seems to have been of short duration. Rauch, who married in Bethlehem, Ann Elizabeth Robins, returned to Shekomeko in the early part of 1743, and continued his labors jointly with Büttner and Mack. Not long after Christopher Pyrlæus and Gottlob Senseman, with their wives, joined this mission ; also Christian Frederick Post, "the most adventurous of Mora- vian Missionaries sent among the Indians, who afterwards married a Wampanoag named Rachel, one of the first converts at Pachgatgoch, (near Kent,) Connecticut. Büttner and his wife re- mained the greater part of the year 1743 at Sheko- meko ; while the other missionaries spent most of that period in visiting other places, especially Wechquadnach* and Pachgatgoch,f the latter

about twenty miles from Shekomeko. Rauch visited the country about Albany, Schoharie and " Canatschochary ;" and Pyrlæus, the Mohawks at Tulpehokin, remaining three months with the dis- tinguished interpreter, Conrad Weiser, to learn their language.

Most of the Indians who visited Shekomeko, "and who were truly awakened," lived at Pachgat- goch. Having applied in vain to the magistrates of Connecticut for a Christian minister, they be- sought the Moravians to send one to preach "the sweet words of Jesus." Accordingly Mack and his wife went thither on the 28th of January. They also visited Potatik, a village about seventy miles further inland. They returned to Shekomeko at the expiration of two weeks, but later in the year he and his wife took up their abode at Pachgat- goch. The success of the mission at Pachgatgoch was even greater than at Shekomeko, and it was continued there at intervals for more than twenty years.

"The Indian congregation at Shekomeko con- tinued to increase in number and grace," and March 13, 1743, the holy communion was for the first time administered to them. It was preceded by a love feast, and followed by the pedilavium. " During the subsequent meeting for adoration and thanksgiving," writes the missionary, "we were overcome with weeping, and whilst I live, I shall never lose the impression this first com- munion with the Indians in North America made upon me."

In July, 1743, the new chapel at Shekomeko was finished and consecrated, some of the elders of the congregation at Bethlehem being present. It was thirty feet long and twenty broad, and entirely covered with smooth bark. The daily meetings were now regulated in a better manner. A dis- course was usually delivered every forenoon, and a hymn sung in the evening. A monthly "prayer- day " was established, at which accounts were read concerning the progress of the gospel in different parts of the world. On these days, as well as all Sundays and festival days, "Shekomeko seemed alive," says Loskiel, "and it may be said with truth, that the believers showed forth the death of the Lord, both early and late. One day above one hundred savages came thither on a visit, and one of the missionaries observed, that wherever two were standing and conversing together, our Lord Jesus, and his love to sinners, as the cause of his bitter sufferings, was the subject of conversation. The zeal of the baptized Indians in testifying of our

* This village was located on the west side of Indian Pond, in the town of North East. Aunt Eunice Maweehu said the correct name was Pach- quadnach, which orthography was first used by the Moravian Mission- aries, as reference to their diaries shows.

1This name, as used by the Missionaries, as well as the modern Schagh- ticoke, are, according to Aunt Eunice Maweehu, corruptions of Pish- gachtigok, signifying the confluence of two streams.

- -

PERSECUTIONS OF THE MORAVIAN MISSIONARIES.

Saviour was such, that they were thus employed even till after midnight." At the close of the year 1743, the congregation of baptized Indians consist- ed of sixty-three persons, exclusive of those at Pach- gatgoch, from whence Mack had been driven to Shekomeko, followed by many of the Indians whom he had instructed, by persecutions instigated by malevolent white settlers, who had been accustomed to make the dissolute life of the Indians, especially their love of liquor, subservient to their advantage. Mack, Shaw and Pyrlæus, (the two latter being on a visit to Pachgatgoch,) were branded as papists and traitors, and were arrested, "and dragged up and down the country for three days, till the Gov- ernor of Connecticut, hearing their case, honorably dismissed them."

The first months of the year 1744 were spent in peace by the mission at Shekomeko, which was then under the care of the missionaries Mack, Shaw and Senseman ; Post having been recalled, and Büttner being on a visit to Bethlehem from January till May of that year. But grave difficul- ties soon disturbed this grateful quiet. The war which was commenced this year between the · French and English, known as the French and Indian War, by which the entire English frontier, from Nova Scotia to the mouth of the Mononga- hela, was laid waste by fire and sword, and at least a thousand people were killed and carried into captivity, exclusive of the losses of soldiers, was made the pretext by disaffected white settlers in the neighborhood for fomenting jealousy and hatred against the Moravian missionaries. They were accused of being in the French interest, and, like the Jesuits, on whose heads a price was set, with laboring to alienate the Indians from, and array them against, the English colonists. The Indians, who were generally in alliance or in sympathy with the French, through the great in- fluence exerted over them by the Jesuit mission- aries, were commonly looked upon as enemies by the English colonists, and those who befriended them naturally became objects of suspicion. These falsehoods were assiduously circulated, and the white settlers became thoroughly alarmed. Many forsook their farms; others placed themselves under arms for mutual defense ; and the civil authorities were urged to interfere.

March 1, 1744, says Loskiel, Justice Hegeman, of Filkentown, (now Mabbettsville,) "arrived in Shekomeko, and informed Brother Mack, that it was his duty to inquire what sort of people the Brethren were, for that the most dangerous tenets

and views were ascribed to them. He added, that as to himself he disbelieved all those lying reports concerning them, and acknowledged the mission in Shekomeko to be a work of God, because, by the labor 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; but that, notwithstanding his own persuasion, it would be of service to the Brethren themselves, if he was suffered minutely to examine into their affairs, with a view to silence their adversaries." In the absence of Büttner, who, during these troubles was regarded as their leader and counselor-a position awarded him no less from his superiority than his' amiability-he only desired to be informed of his return. Upon notification of the return of Büttner in May fol- lowing, the missionaries Rauch, Büttner and Shaw were summoned to Pickipsi (Poughkeepsie) "to exercise with the militia ;" but they claimed ex- emption, as ministers of the gospel, from military service, and did not go. On the 18th of June another summons was issued, pursuant to an order from Governor Clinton to Col. Henry Beekman, dated the 8th,* requiring their attendance on the 23d. The following day a Justice, with the Sheriff and eight men, arrived from Pickipsi, and in- formed the missionaries that two companies had been ready to march to arrest them, but that he had prevented it, with a view to examining the whole affair himself. After receiving answers to his inquiries as to the nature of their business and who sent them, he observed that, though he con- sidered the accusations brought against them re- specting the Indians to be groundless, yet, if they were papists, as a clergyman in Dover had positively asserted in a letter then but recently written, they could not be suffered to remain in the country. He added, every inhabitant was re- quired to take two oaths, one of which was, " That King George being the lawful sovereign of the kingdom, he would not in any way encourage the Pretender;" the other, "That he rejected tran- substantiation, the worship of the Virgin Mary, purgatory, etc." Büttner assured him that they could assent to every point contained in the oaths ; yet, though he did not condemn those who took a lawful oath, he hoped that, for conscience sake, he would not insist upon their swearing ; but that he would submit to every punishment for perjury if found acting contrary to the asseveration yes or no. The Justice expressed satisfaction for the present,

Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.

History of Duchess county, New York, with illustrations and biographical sketches of some of its prominent men and pioneers, Part 6

Author: Smith, James H. (James Hadden); Cale, Hume H; Roscoe, William E Publication date: 1882 Publisher: Syracuse, N.Y. : D. Mason & Co. Number of Pages: 868

Author: Smith, James H. (James Hadden); Cale, Hume H; Roscoe, William E
Publication date: 1882
Publisher: Syracuse, N.Y. : D. Mason & Co.
Number of Pages: 868