PROPER New England village is a thing the wide plain which had been made by

A unique, the product of a new and pecul- Housatonic in its almost vain effort to pass

iar type of civilization. As such, the history the mountain barriers that seem here to hem of hardly any one can be sketched without it in, and say, "Hitherto shalt thou come, and unfolding much that is of general interest. Some of these villages, however, stand out by themselves, and eminent above the rest, on account of certain marked peculiarities which have characterized their origin or their subsequent development. Among such, and yielding to none in features calculated to interest general readers, is one near the centre of Berkshire County, Massachusetts. The tide of summer tourists sets strongly every year through this westernmost portion of the State, and many a denizen of the crowded and sultry city has learned that there is new life to be found in an abode of even a few weeks among its picturesque hills and valleys. But as the traveler, threading his way among them, comes upon

no farther," obliging it to turn and double upon itself for a distance of nearly six miles without gaining as many rods in its general course toward the south; and as he passes along the noble street, level as the meadow whose course it follows, and of proportionate width, bordered on either side by stately elms, such as are found only in the valleys of New England, and from beneath their emerald arches looks out upon the gleaming river and the graceful slopes which stretch away in every direction, save where their gentle beauty is contrasted and heightened by the bare and rugged cliffs of Monument Mountain on the south, whose touching legend Bryant has sung in his own sweet verse; and as all around him, on every house,

and in every field and door-yard, and even | of the present county of Berkshire, with the in the nicely graveled foot-paths by the road-reservation of a small portion on the southside, he sees the marks of care and culture- ern border, and another larger portion (inhe seems to have found the most admirable cluding nearly all of the present town of blending of nature with art and taste, and Stockbridge), which were then occupied by altering only a little the verse of Goldsmith, Indians. These Indians, the sole inhabitis disposed to exclaim, ants of this whole region, were a small band of the Mu-he-ka-ne-ok, or River Indians, as

“Sweet Stockbridge! loveliest village of the plain!" But how few of those who from year to year are surprised by this scene of loveliness are aware that this most beautifully set jewel of Berkshire was only a little while ago the wild hunting-ground of the Indian, kept as such long after the surrounding region had come under the ownership of the whites! It is but a step from this bright scene of civilization back to the midst of heathen barbarism. There are those alive to-day in Stockbridge who were living there when the Indian tribe who owned its whole territory had not yet parted with it nor removed to their new home nearer the setting sun. Such is the change wrought within a human lifetime. The later settlements of the West, aided by our modern appliances of railroads and telegraphs, may show greater changes in a briefer period of time, but for New England the change here wrought | is little less than a marvel. The growth of our country during the first century and a half, if we may not say two centuries, was comparatively slow. The day of railroads and steamships had not come. It was a hundred years after the settlement at Plymouth before Massachusetts had any white inhabitants west of the Connecticut River valley, or the region properly included in it. Westfield, as its name tells us, was then the westernmost settlement, the very outpost of civilization. All beyond to the Mississippi, and to the Canadian line on the north, was a wilderness. But in the year 1722 the wave of migration, which had rested for sixty years in the fertile meadows of the Connecticut, rolled forward to the valley of the Housatonic. Upon the petition of Joseph Parsons and nearly two hundred other inhabitants of Hampshire County-which then embraced almost all the western half of Massachusetts -for the grant of two townships of land upon the Housatonic River, a committee was appointed for the purpose of purchasing the Indian title to the designated tract, and dividing the same properly among the settlers. The committee was instructed also to reserve a suitable portion of the lands for the first minister, for the subsequent maintenance of the ordinance of the Gospel, and for the support of schools. Thus the new settlements were begun in the true Puritan style, with scrupulous regard to the rights of the aborigines, and with a zealous interest in behalf of education and religion.

The townships thus granted and opened to settlement embraced all the lower part

they were called, from their residence being

on and near the Hudson River. Their name signifies "the people of the continually flowing water." That portion of the tribe who resided in Berkshire came to be known as the Housatonic Indians, from the name they gave to the river on whose borders they lived. They had a tradition that their tribe came originally from a country northwest of their present home, having, as they said, "crossed the great water at a place where this and the other country are nearly connected." They said, also, that in coming from the west "they found many great waters, but none of them flowing and ebbing like Muhekaneok until they came to Hudson River." Then they said, one to another, "This is like Muhekaneok, our nativity." Here, then, we have a tradition which, if to be relied upon, indicates that one tribe of Indians at least found its way hither from Eastern Asia by way of Behring Strait-an origin which agrees, it is well known, with the theory of some of the best ethnologists.

The committee charged with the duty of laying out the new townships set about their work at once. In a few months they had received the names of fifty-five proposed settlers; and in April, 1724, the Indians gave a deed of the land, signed by Koukapot, their king, or chief, and twenty others. The consideration in the case is somewhat peculiar, but indicates strongly the change, in some respects, which has taken place in the usages of society. The land was given, as the deed says, "in consideration of £450, three barrels of cider, and thirty quarts of rum."

As the settlers occupied their newly granted lands, and thus came into contact with the Indians, they were surprised to find them well disposed and of good moral character, and that Koukapot, their chief, was even favorably inclined toward the Christian religion. This coming to the knowledge of Rev. Samuel Hopkins, of Springfield, he became very desirous that the Indians should have the Gospel preached to them. After conferring with some others, he made his wishes known to the Commissioners of Indian Affairs at Boston. This board, embracing among others the Governor of the colony, was an agency of the London Society for Propagating the Gospel in Foreign Parts. The Commissioners approved the plan of Hopkins, and requested him, in conjunction with Rev. Stephen Williams, who in his youth had been carried away as a captive from Deerfield by the Indians in their fa

mous attack upon that place, and who, by residence among them, knew their character and habits, to procure a suitable person to act as missionary to the Housatonic tribe, or, as they were afterward called, the Stock-year 1765 a constable's return reads thus: bridge Indians, and authorized the pledge of £100 a year for his support.

at Stockbridge from the beginning. Men and women of Puritan descent laid its foundations. Begun thus with families of the highest respectability and the best character, rather than by any company of adventurers or speculators, and pains being taken at the same time to remove the few of doubtful character who had previously gained a

mission by Hopkins, published soon after Ser- | lature. The result of this arrangement was geant's death, he not only describes the proc- that a choice society of whites was formed ess of making maple sugar, but the article itself, and gives its name, as though something previously unknown. He speaks thus, also, of the sirup: "The molasses that is made of this sap is exceeding good, and considerably resembles honey. Three, or at most four, barrels of this sap, reduced to one by boiling, will ferment and make a very pleasant drink, which is sufficiently spirit-foot-hold, such as may always be found in or uous, and, I suppose, by being distilled, would make excellent rum, though the experiment has not, that I know of, been yet made." He suggests also that if the business were to be properly taken up, maple-trees are so abundant that the whole country might be supplied with sugar from this source.

near new settlements, it was only a natural consequence that, in subsequent years, the spot which came into notice as the seat of a mission to heathen savages should be distinguished for the high-toned character of its people and the many persons of eminence who have had their abode there.

The formal ordination of Sergeant to his missionary work was a peculiar scene, and is eminently a fit subject for the canvas of the artist. It shows the remoteness and difficulty of access of the Housatonic region that this installation took place at Deerfield, fifty miles from Stockbridge. It shows, too, the connection of the colonial government at that time with the religious affairs of the people, and especially with this mission to the Indians, that it took place by direction of the Governor and Council, and with their personal presence and participation. scene is thus described by our historian: "August 25, the Governor and a large committee from the Council and House of Representatives arrived, and the week was spent in forming a treaty, ratifying the peace and friendship which existed, and exchanging pledges. On the evening of Friday, the 29th, Mr. Sergeant reached Deerfield, and the morning of the Sabbath, August 31, was

The

As the Indians would go to the woods to make sugar, the faithful missionary resolved to go with them. Night and morning he led their devotions, and, when the daily work was done, taught them to sing. When the sugar-making season was ended the Indians returned to their central camp for a little while, but soon went to their separate settlements, as the planting season came on, that they might engage in their rude agriculture and follow the chase. This scattered and unsettled condition of the natives was so unfavorable to the work of instruction that, after the experiment of a year or two, an effort was made to induce them to settle permanently in one place. This was favored by the General Court, as the government of Massachusetts was called, and a tract of land six miles square was set apart and given to the Indians. This tract included the upper and larger settlement of the Indians and a considerable portion besides, and embraced the present township of Stock-set apart for the services of the ordination. bridge, with that of West Stockbridge, and some land in addition. There were already a few Dutch and English settlers on this land, but their titles were purchased by the colony. The Indians were pleased with this action on their behalf, and almost immediately gave up their lower village, and settled together on the Great Meadow, or W-nahkta-kook, which afterward was incorporated as a town by the name of Stockbridge. The work of preaching and teaching was now prosecuted with increasing interest and success by Sergeant and his worthy assistant, Mr. Timothy Woodbridge.

It was part of the plan, in gathering the Indians together in one place, to introduce into the settlement a few white families of the best character for the sake of their influence both in civilizing and Christianizing the natives. By consent of the Indians onesixtieth part of the land assigned them was reserved for each of four such families, as well as for Sergeant and Woodbridge. These families were carefully selected by a committee appointed for the purpose by the Legis

The neighboring ministers attended, the usual congregation worshiping in the church assembled, many of the Indian delegates were grave spectators of the scene, the Governor and Council were in their places, and the Housatonic Indians, seated by themselves, completed the motley and interesting group. As an introduction to the ordination, the Rev. William Williams, of Hatfield, addressed the Governor, and humbly asked if it were his Excellency's pleasure that the pastors there convened should proceed to set apart Mr. Sergeant for the work to which he had been appointed. The Governor manifested his approbation. Mr. Williams then asked Mr. Sergeant if he were willing to devote himself to that work; Mr. Sergeant gave his assent, and the ordination services were performed. After the fellowship of the elders had been given, Rev. Dr. Williams, of Longmeadow, asked the Indians, through an interpreter, if they were willing to receive Mr. Sergeant, thus solemnly set apart to the work of teacher, among them. The Indians signified their assent by rising."

A NEW ENGLAND VILLAGE.

When Sergeant came to his missionary he proposed, in addition to the common field he found a greater obstacle to his success in the lawless and immoral conduct of some whites from the Dutch plantations on the Hudson than from the paganism of the Indians. As one has said, "the trials incident to other missionaries were to be encountered-perils among the heathen, perils in the wilderness-and one peril which the apostle does not mention-peril among the Dutch." It is the old story which runs through all our Indian history. Even in those early times there were to be found those who, for their selfish purposes, were ready to make victims of the aborigines. Rum was then, as it has been ever since, the Happigrand instrument of their success. ly the influence of the missionary was so great, and such the good sense and moral principle of a portion of the red men, that they were led early to take strong measures It was not a against the threatening evil. year after Sergeant came among them when they passed a resolution "to have no trading in rum." The General Court also came to their assistance with its law, antedating the "Maine Law" by more than a century, making it a criminal offense for any private person to sell strong drink to an Indian. The Dutch traders, fearing, like those of old who made silver images of Diana, that the hope of their gains would disappear in proportion as the Gospel should produce its effect upon the Indians, endeavored to excite their opposition to the missionary and to the colonial government, telling them that the latter was unfriendly to them, and seeking to deprive them of their liberty in not allowing liquor to be freely sold them. But their confidence in their pastor enabled him to convince them that the law was enacted for their welfare, and that the traffickers in rum were their real enemies.

In 1734, when the mission was begun,
the number of Housatonic Indians within
In two
its reach was not more than fifty.
years this number had increased to ninety,
and it was not long before the faithful la-
bors of Sergeant and those associated with
him had made such an impression upon the
Indians of the vicinity that the settlement
at Stockbridge embraced more than four
hundred of the children of the forest. Ser-
geant was not content, however, with the en-
deavor to enlighten and Christianize the few
families he found residing upon the Housa-
tonic. He designed, rather, the mission
here to be a focal point of influence which
should make itself felt through a wide re-
gion. Early in the history of his labors
here he formed the plan of a manual-labor
school. In this school he hoped to gather
not only the children of the Indians living
in the vicinity of Stockbridge, but those of
more distant tribes, who might be induced
to avail themselves of its benefits.

Here

education of the school and the instructions
of religion, that the boys should be taught
the arts of agriculture, and the girls those
of domestic economy. It was an intelligent
and far-sighted plan, worthy of the apostol-
ic zeal and love of such a man as Sergeant.
It enlisted much interest, also, not only
among the ministers and churches of New
England, but among the people of Great
Britain. The mission to the Housatonic In-
dians had, indeed, derived the main portion
The
of its pecuniary as well as moral support
from abroad ever since its beginning.
Commissioners of Indian Affairs at Boston
were the agents of the Society in London for
Publishing the Gospel in Foreign Parts, and
Sergeant, as well as Edwards and West, his
The plan of the boarding-
successors, received their salary largely from
that source.
school was formed in consultation with
gentlemen of piety and distinction abroad,
and had their encouragement from the first.
Rev. Isaac Hollis, of London, a nephew of
Hollis, the distinguished benefactor of Har-
vard College, had been interested in the
mission from its start, and had offered to
When the
support twenty of the Stockbridge Indians
at an annual charge of £500.
larger scheme was proposed he was quite
ready to second the plan. Rev. Dr. Watts
also took up a collection among his friends
in its behalf, and sent Sergeant £70, togeth-
er with a copy of his treatise on the "Im-
provement of the Mind," a little volume
which is cherished as a memorial among
the descendants of Sergeant to this day.
Other English clergymen took hold of the
matter with interest. The Prince of Wales,
also, and the Dukes of Cumberland and
Dorset, and Lord Gower, with others, became
liberal subscribers to the mission and to
the school. Dr. Francis Ayscough, of Lon-
don, clerk of the closet and first chaplain
to the Prince of Wales, also made a dona-
tion of a copy of the Scriptures in two large
folio volumes, gilt and embellished with en-
gravings. Upon the fly-leaf was written,
"Presented by Dr. Ayscough to Rev. John
Sergeant, missionary to the Stockbridge In-
dians, in that vast wilderness called New
England." It is creditable to the catholici-
ty of Dr. A. that, when he was informed
that Mr. Sergeant was a Dissenter, he re-
plied, "What if he be a Dissenter? It is
time those distinctions were laid aside......
I love all good men alike, let them be
Churchmen or Dissenters."

The Indians cherished these volumes of the Scriptures with great regard, and took them with them in their several migrations after they removed from their old Stockbridge home.

But the plan of the boarding-school, though in itself so generous and so generously helped, was not altogether successful.