3 9002 06126 7531

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¦^ "An AD.DRESS BY
REV. EDWARD I^ VoON JOHNSO^ ^D. D.
DELIVI'RED BEFORE
,^::M- i.-- THE NEW YORK SOCIETY
'wjv';..-. '• OF THE
MdER of the founders and PATRIOTS
'¦* OF AMERICA
AT THE HOTEL MANHATTAN, NEW YORK

FEBRUARY 16, 1914
PUBLISHED BY THE SOCIETY

THE LEAGUE OF THE IROQUOIS

A PAPER READ AT A STATED MEETING OF
THE NEW YORK SOCIETY OF THE ORDER
OF THE FOUNDERS AND PATRIOTS OF
AMERICA, HELD AT THE HOTEL MANHAT
TAN, FEBRUARY 16, A. D., 1914. : : : : : :

BY
REV. EDWARD PAYSON JOHNSON, D. D.

OFFICERS AND COUNCILLORS OF THE
NEW YORK SOCIETY
1914-1915

OFFICERS governor.
George Clinton Batcheller, LL.D., 130 Fifth Avenue, New York City
deputy-governor.
Wilxjam E. Fitch, M. D. 3SS West i4Sth Street, New York City
chaplain.
Rev. Frederick W. Cutler 43 South Broadway, Yonkers, N. Y.
Secretary. 189 Montague Street, Brooklyn, N. Y.
treasurer. 17 Battery Place, New York City
STATE ATTORNEY. 32 Nassau Street, New York City
registrar. 76 William Street, New York City
genealogist. 470 2nd Street, Brookljrn, N. Y.
historian.
Capt. Ulysses S. Grant, 3rd War Department, Washington, D. C.

Eugene J. Grant
Edward Selden Hyde
Gordon Ireland
Edgar Abel Turrell
Frederick Eli Whipple

COUNCILLORS 1912-IS

Louis Annin Ames
Howard King Cooudge
Thomas Redfield Proctor
Col. George Eugene Dewey
John Capen Eames
Henry Snyder Kissam

99 Fulton Street, New York City
I West 72nd Street, New York City
yz Genesee Street, Utica, New York
1913-16 138 Fulton Street, New York City
224 Church Street, New York City
2S Madison Avenue, New York City

1914-17
Theodore Fitch 456 N. Broadway, Yonkers, New York
William H. Appleton Holmes, 9 Greystone Terrace, Yonkers, N. Y.
Clarence Ettienne Leonard Caryl, Yonkers, New York

THE LEAGUE OF THE IROQUOIS

WHEN the Dutch Colonists first settled on the Hudson
River in 1615 the greater part of the present state of
New York was in the possession of a powerful In
dian confederacy called "Konoshioni", the "Cabin-Makers",
or "People of the Long House", — ^but more commonly known
as the "League of the Iroquois". These Indians have been
well called "the Romans of the Western World", not more
for their haughty supremacy over other aboriginal tribes of
North America, than for their genius for national organiza
tion and government.
Since tradition is the only history known to the red man,
the origin, or first home, of the constituent nations of the
Iroquois League is not easily determined. It is claimed that
centuries ago the ancestors of the Iroquoian family of nations
wandered eastward from the Columbia River Valley and
Puget Sound, finding a home at length in the Mississippi Val
ley, where they learned to build permanent villages and till
the soil. On these fertile plains they remained together for
long time; but at length the Cherokees separated from the
main body, and made a home for themselves in the southern
region including eastern Tennessee, northern Georgia and
western North Carolina. Some time afterward the Oneidas,
Onondagas and Mohawks, in association with the Hurons,
moved eastward through the country north of Lakes Erie and
Ontario, while the Cayugas and Senecas, with their near kin
dred, the Eries, established themselves in the country lying
south of these lakes. Later the Oneidas seem to have settled
in central New York, perhaps preceded by the Onondagas;
but the Mohawks and Hurons still journeyed east, till they
reached and took possession of the St. Lawrence Valley,
where for long time these two tribal nations lived together in
peace, followed fishing, hunting and farming, and both pros
pered and increased. Quebec was for a time the chief Mo-
3

hawk town; and it was probably these people that Jacques
Cartier found here in 1535. The chief Huron town was
Hochelaga on the island of Montreal. Although Hurons and
Mohawks up to this time seem to have been good friends and
neighbors, as well as kinsmen, finally there came jealousy and
war between them; and the Mohawks drove the Hurons out
of Hochelaga, and made it their own capital city. Apparently
they held the whole country at one time from the mouth of
the St. Lawrence River to the head-waters of the Mohawk
River. Beginning in a hunters' quarrel, not far from the mid
dle of the sixteenth century, the widely extended Mohawk
people were suddenly and violently attacked by the whole
family of Algonquin tribes, as well as by the Hurons. Sev
eral of the Mohawk settlements were entirely destroyed;
many of their people were slain or incorporated with the
Hurons or Algonquins ; and the remnant of the Mohawks re
treated southward to their Oneida kindred in central New
York.i With the coming of the Mohawks the five kindred nations
are near neighbors again ; sometimes they are on the best of
terms, sometimes they are disputing and quarreling with each
other, and at other times they are unitedly making war upon
surrounding tribes. Probably not far from the year 1570, a
wise old chieftain of the Onondaga nation, foreseeing the cer
tain result of frequent suspicions, rivalries and bloody quar
rels, urged upon various leading men of the different nations
the formation of a league, or confederation, that should bind
together all five nations in one perfect and indissoluble union.
Certain of the conflicting Iroquois traditions represent the
famous "Hiawatha" of Longfellow's familiar poem as the
author and inspirer of this wise policy. "The words at
tributed to Hiawatha, 'the very wise man', mingled with
much romantic story, are so descriptive of the family pe
culiarities of the different nations that they are worthy of no
tice in the briefest of the two forms preserved among the
people. The scene of the conference was on a hill-slope north
^Morgan's League of the Iroquois, II, pp. 188, 189.
4

of Onondaga Lake. And these were the wise words of Hia
watha: "We have met, members of many nations, many of
you a great distance from your homes, to provide for our
common safety. To oppose these foes from the north by
tribes, and alone, would prove our destruction. We must
unite as a common band of brothers, and shall be safe. You
Mohawks, sitting under the shadows of the great trees, whose
roots sink deep into the earth, and whose branches spread over
a vast country, shall be the first nation, because you are war
like and mighty. You Oneidas, a people who recline your
bodies against the everlasting stone that cannot be moved,
shall be the second nation, because you give good counsel.
You Onondagas, who have your habitation at the great moun
tain and are overshadowed by its crags, shall be the third
nation, because you are greatly gifted in speech and are mighty
in war. And you Cayugas, whose habitation is in the dark
forest and whose home is everywhere, shall be the fourth
nation, because of your superior cunning in hunting. And you
Senecas, a people who live in the open country, and possess
much wisdom, shall be the fifth nation, because you under
stand th& art of raising corn and beans, and making cabins.
You five great and powerful nations must unite and have but
one common interest, and no foe shall be able to subdue you.
If we unite, the 'Great Spirit' will smile upon us. Brothers,
these are the words of Hiawatha. Let them sink deep into
your hearts."^
His counsel was received with favor. The Conference
continued during many days ; leading principles and lesser de
tails were patiently wrought out; and when this notable first
"Constitutional Convention" of Red Men ended its labors,
they had solemnly and unanimously adopted a "Plan of
Union" in many respects better adapted to fuse the constitu
ent parts into one great, harmonious, happy and ideal Family
than anything ever devised before by the mind of man.
We learn from Morgan's great work, "The League of the
Iroquois", that "The founders of the Iroquois Confederacy

^General Henry B. Carrington; U. S. Report on the Six Nations;
20.

did not seek to suspend the tribal divisions of the people to in
troduce a different social organization; but, on the contrary,
they rested the League itself upon the tribes, and thru them
sought to interweave the race into one political family. In
each nation there were eight tribes, which were arranged in
two divisions, and named as follows:
Wolf, Bear, Beaver, Turtle,
Deer, Snipe, Heron, Hawk,
In effect, the Wolf tribe — and as well each of the re
maining seven tribes — was divided into five parts, one-fifth
being placed in each of the five nations. Between those of the
same name — ^the separated parts of each tribe — ^there existed
a tie of brotherhood which linked the nations together with
indissoluble bonds. In the eyes of an Iroquois every member
of his own tribe, in whatever nation, was as much his brother,
or his sister, as if children of the same mother. This cross
relationship between the tribes of the same name, and which
was stronger, if possible, than the chain of brotherhood be
tween the several tribes of the same nation, is still preserved
in all its original strength. Had the nations fallen into col
lision, it would have turned Hawk tribe against Hawk tribe.
Heron against Heron, brother against brother. Without these
close inner relations, resting, as many of them do, upon the
strong impulses of nature, a mere alliance between the nations
of the Iroquois would have been feeble and transitory.
"Originally, with reference to marriage, the Wolf, Bear,
Beaver and Turtle tribes of the first division, being brothers
to each other, were not allowed to intermarry. The four tribes
of the second divison, being also brothers to each other. Deer,
Snipe, Heron, Hawk, were likewise prohibited from inter
marriage. Either of the first four tribes, however, could inter
marry with either of the last four, the relation being that of
cousins. Thus Hawk could intermarry with Bear or Beaver,
or Heron with Turtle; but not Beaver and Turtle, nor Deer
and Deer. Whoever violated these laws incurred the deepest
detestation and disgrace. In process of time, however, the
rigor of the system was relaxed, until finally the prohibition
was confined to the tribe of the individual, — which prohibition
6

among the Iroquois of to-day is still religiously observed.
They can now marry into any tribe but their own. The chil
dren always followed the tribe of the mother. As two tribes
were necessarily joined in each family there was a perfect
diffusion of tribes throughout the nations, and throughout the
League. In this manner these Iroquoian peoples, although
constituted of different nations, were fused into one Family.
The League was, in effect, established, and rested for its sta
bility, upon the natural faith of kindred."^
So much for the consolidation of the five nations; now,
let us briefly examine the government of the League. "At its
institution fifty permanent and hereditary sachemships were
created, with appropriate names, in whom were vested the
supreme powers of the confederacy. The sachems were equal
in rank and authority; united, they formed the 'Council of the
League', the ruling body, in which resided the executive, leg
islative and judicial authority. These fifty titles, excepting
two, have been held by as many sachems, in succession, since
the formation of the League. The nine Mohawk sachems
administered the affairs of that nation with joint authority,
precisely as they did in connection with their colleagues in
the affairs of the League at large.^
"Military service was not conscriptive, but voluntary, al
though every man was subject to military duty, and to shirk
it brought disgrace. Most extraordinary of all, the matrons
sat in council with a substantial veto as to peace or war. With
these barbarians, says one historian, woman was man's co
worker in legislation, a thing yet unknown among civilized
people. And Colden sagely suggests that 'here we may with
more certainty see the original forms of government than in
the most curious speculations of the learned.' "^
It was the boast of the Iroquois that the great object of
their confederacy was peace, — to break up the spirit of per
petual warfare which had wasted the red man from age to
age. This is the highest and noblest aspect in which human

^League of the Iroquois ; I, pp. 75, 77, 78, 79, 86.
2L. of I., I, pp. 59, 62, 65.
^Carrington, p. 21.

institutions can be viewed; and the thought itself — ^universal
peace among Indian races possible of attainment — ^proves the
work of an extraordinary intellect.^
The territory occupied by the League, their "Long
House", reached from the banks of the Hudson to the shores
of Lake Erie. The western door was guarded by the Senecas,
while the Mohawks kept the eastern door. The Albany lo
cality was known among the Iroquois as "Scheneghtadea'',
"beyond the opening", or "the door" ; and the near-by noble
river was called "Cahohatatea", "the river which cuts the
mountains", or, as some say, "the river of the mountains";
while the Mohegans of the eastern bank frequently spoke of
it as the "Shatemuck". In 1643 the Iroquois nearly destroyed
the Eries, and extended their successes to northern Ohio. In
1670 they controlled the whole country between Lakes Huron,
Erie and Ontario, and the north bank of the St. Lawrence to
the mouth of the Ottawa River near Montreal. In 1680 the
Senecas invaded Illinois, even to the Mississippi, at the time
that La Salle was preparing to descend that great river to the
sea. As early as 1607 John Smith met a band of them in
canoes upon the upper waters of Chesapeake Bay on their
way to the territory of the Powhatan confederacy. Only when
the protracted wars with the French demanded their constant
attention and all their resources did they give up the exten
sion of their growing empire.^
"The Mohawks", says Brodhead, "of all the confederated
nations were the bravest and the fiercest. No hunter war
riors of the North American continent ever filled a higher
measure of heroism and military renown. Standing at the
eastern door of 'the Long House,' the Mohawk warriors
were the chief agents in carrying to the sea the conquests of
the Iroquois. Far across the hills of Massachusetts, and
through the valley of the Connecticut, the dreaded name of
Mohawk enforced an absolute submission; and their annual
envoys collected tribute with all the arbitrary authority of
Roman pro-consuls. In his metrical romance, 'Frontenac',
^League of the Iroquois, I, p. 87.
^Carrington, Report of i8go, p. 22.

Mr. Alfred Street has vividly pictured the Mohawk su
premacy :
"The fierce Adirondacks had fled from their wrath,
"The Hurons been swept from their merciless path;
'¦Around, the Ottawas, like leaves, had been strown,
"And the lake of the Eries made silent and lone.
"The Lennape, lords once of valley and hill,
"Made women, bent low at their conquerors' will.
"By the far Mississippi the lUini shrank
"When the trail of the Tortoise was seen on the bank ;
"On the hills of New England the Pequod turned pale
"When the howl of the Wolf swelled at night on the gale ;
"And the Cherokee shook in his green smiling bowers
"When the foot of the Bear stamped his carpet of
flowers."^
In 1663, when the Mohegans wished to build a fort they
first obtained consent of the Mohawks. In 175 1, when the
Susquehannahs wished to receive a missionary, they first ask
ed permission from the Mohawks ; and as Cadwallader Colden
tells us in his history, for years the sight of a Mohawk in
New England was greeted by native Indians with a shout of
terror, "A Mohawk! A Mohawk!" as they fled at once for
shelter. They were for years the terror and the scourge of
the French settlements in Canada; and had their anger been
roused against the Dutch or English, they might have destroy
ed utterly the weak and struggling colonies. And so the near
est white neighbors of the Iroquois, the Dutch settlers of the
Upper Hudson, found it absolutely necessary, and not merely
a prudent policy, if they would prosper and endure, to es
tablish the most friendly relations with the Iroquois family
of nations. It is well-known that the French have been far more suc
cessful on this continent than other white nations in winning
the friendship and confidence of Indians; but strangely
enough they never could conciliate the Iroquois. And it was
surely providential for the Dutch and English colonists that

iBrodhead's History of the State of New York, I, pp. 86, 87.
9

this powerful confederacy, from first to last, during an hun
dred and fifty years, remained inveterately hostile and re
sentful toward the French. And, why was this ? we naturally
ask. When the French colonists first established themselves
on the shores of the St. Lawrence River, they wisely endeav
ored to win the confidence of the Indian tribes of the vicinity,
the Hurons and the Algonquins, that they might make a
friendly alliance with them. But brothers in peace must also
be brothers in war time. And so it was to help his red broth
ers, as well as in the spirit of adventure and discovery, that
Champlain and his two French comrades joined a party of
the Canadian Indians on the war-path southward into the
Iroquois country. But Champlain could not foresee the costly,
if remote result of that expedition, when he brought aston
ishment and defeat to a large war-band of the Iroquois by the
thunderous discharge of his arquebuses, and the death of two
of their chiefs, on that notable 30th of July, 1609, near the
northern end of Lake George. From that day forward the
pale-faced Frenchmen were included with Algonquins and
Hurons in perpetual hatred, because of the irresistible defeat
and deep disgrace, which never could be forgotten. The tiger-
heart of the Iroquois was maddened, not merely by the death
of chiefs whom he could not soon avenge, but by the knowl
edge that henceforth his hated northern enemy, aided by pale
face firearms, would have clear advantage to deal him fre
quent defeat. France paid dearly for that easily-won victory
at Ticonderoga, and her alliance with the foes of the Iroquois,
during all the weary, anxious years until the end of her regime
in Canada. Not merely individual warriors, but the Mohawk
nation, and the whole confederacy of nations, hated the
French with an unrelenting and inextinguishable fury, so
fiercely unique that it became in time a marvel and a proverb.
Six years later, in 161 5, we learn from Champlain's own
account that he, with a number of his Frenchmen, joined an
expedition against the Onondaga villages, on the northern
shore of Onondaga Lake, near the site of the present town
of Liverpool. This battle was indecisive, since the Iroquois
finally succeeded in discouraging and driving off the besieg-
10

ers; nevertheless Champlain, who was practically in com
mand of the attacking party, by his device of a moving tower
filled with French marksmen who shot numbers of the pali
sade-defenders, would surely have won a second victory had
he been able to enforce any discipline among his savage allies,
or encourage them to renew the attack. As it was the French
man gained nothing save an increase of burning passion and
deadly revenge in the Iroquois heart.
The Jesuit missionaries, Fathers Bressani, Breboeuf,
Goupil, Garnier, Isaac Jogues, and others, saints as well as
heroes, nothwithstanding all their gentleness, patience and
fearless consecration, during their persistent attempts of
many years, made very little impression upon these sullen and
suspicious people. Thrilling is the story of the truly apos
tolic efforts and sufferings of these self-denying Jesuits, who
received as the only earthly recompense of their labors and
sacrifices, persecution, abuse, torture and martyr-death
because they were Frenchmen. And finally something hap
pened which not only destroyed the one feebly successful mis
sion among the New York Iroquois, but it terminated all
Jesuit missionary work in the province. A thoroughly or
ganized campaign was undertaken against the Iroquois, with
the approval of Louis XIV, and his direction that prisoners
taken from the Five Nations should be sent over to labor in
his galleys. Denonville, the French governor, in his zeal to
carry out his Majesty's orders, anticipated the verdict of war,
and treacherously seized a number of the chiefs of the Five
Nations, who had been induced to attend what they supposed
to be a friendly interview at Fort Frontenac, near the present
city of Kingston, Ontario. Parkman tells us, on the authority
of Denonville himself and four other French writers, that
"the men were sent to Quebec, where some of them were giv
en up to their Christian relatives in the Canadian missions
who claimed them, and whom it was not expedient to offend ;
and the rest, after being baptised, were sent to France, to
share with convicts and Huguenots the horrible slavery of the
royal galleys."^

^Frontenac, p. 142. U

Promptly the cruel scheme of the French governor was
discovered, and the Iroquois flamed into war. LamberviUe, a
Jesuit father, had lived and labored among the Onondagas
for twenty years. He had won their confidence, and they
were unwilling to believe that he was implicated in the
treachery of his countrymen. So, instead of dispatching him
with the tomahawk, as belonging to a faithless and hated race,
he was conducted by trusty guides through the forest, and
sent back to Canada in safety. Thus the French missions
among the Iroquois were closed by an act of the Canadian
governor, the insanity of which was hardly relieved by the
self-denying virtues of those faithful devotees who had la
bored so long to spread Christianity through Central New
York.^ We cannot wonder that these haughty Indians, who
never forgave injustice and treachery, should have taken a
few months later a frightful revenge upon the French in the
massacre of La Chine, the worst atrocity in Canadian history.
Now mark the disposition and conduct of the pale-face
Allies of the Iroquois ! First the Dutch settlers, and later the
English, kept unbroken treaty-faith with them from the year
1618 during a century and a half ; but quite naturally and con
stantly they fostered Iroquois suspicion and hostility toward
the French, the common foe.
It is claimed by certain well-known historians of Colonial
America that the Dutch kept faith with the Iroquois for noth
ing but selfish reasons ; partly for the sake of securing their
own safety, and partly with the view of monopolizing the
valuable fur trade of the Indians. In the interest of truth,
however, I must urge another motive, and a thoroughly un
selfish motive, an earnest and persistent desire in the pastors
and leading men of the Dutch in Albany and Schenectady, —
sincere as the desire of John Eliot or Roger Williams, — to
improve and Christianize the Red Man. An examination of
the original sources of early New York Colonial history will
compel the historical student to credit the Dutch with unsel
fish Christian zeal for the highest welfare of the Iroquois, and
^See Prof. A. G. Hopkins' Early Protestant Missions among the
Iroquois, in Transactions of the Oneida Historical Society, 1885-6.
12

especially the Mohawks, their nearest neighbors. Early
Church records show that the pioneer pastors of Rensselaer-
wyck — the first Dutch name of Albany — were directly com
missioned and enjoined by their highest ecclesiastical author
ity, the Classis of Amsterdam, to preach the gospel to the
"heathen" redmen, as well as to the whites. In the case of
Megapolensis, Albany's first pastor, this fact is evident from
an examination of his "call", dated March 22, 1642. Exactly
one month later the Classis of Amsterdam wrote to Domine
Bogardus and his consistory of the New Amsterdam Church,
(organized on Manhattan Island in 1628 by Domine Michael-
ius), exhorting them "to hold correspondence and communion
with Megapolensis, so far at least as the circumstances and
the place permit ; and thus, with united hands, to proclaim the
Word of the Lord, not only among our own nationality, but
also among the blind heathen in America." Reaching Albany
late in the summer of 1642, Megapolensis very soon exerted
a visible influence in restraining the immoralities of frontier
life. He succeeded in saving the life of Father Isaac Jogues,
a Jesuit missionary, from torture and probable death at the
hands of the Mohawks soon after his arrival. In 1644 Father
Bressani was rescued from them, and similar kindness was
also shown to Father Poncet.
Megapolensis at once set himself to learn the Mohawk
language, so as to be able to preach to them directly. A num
ber of these Indians were received to membership in his
Church. He was the first Protestant missionary to the In
dians, preceding by several years John Eliot in New Eng
land. The second year of his seven year pastorate in Albany
he prepared and published a volume describing fully the Mo
hawk people, — ^the first careful and accurate book on Indian
life and character given to the world.^
Godefriedus Dellius should also be mentioned as helpful
in securing Iroquois friendship, for he was for sixteen years
minister of the Albany Church, and for all that time a mis
sionary to the Mohawks. On the ancient records of the old
First Reformed Church of Albany may still be seen in Del-

^Corwin's Manual R. C. A., pp. 26, 233, 612, 613.
13

lius' own handwriting the names of Indian babies he bap
tized, and the names of Indian men and women he received
into full communion of the Church.
For a time he was allowed sixty pounds a year by pro
vincial authority for teaching the Indians. In 1693 he had
three Indian boys boarding in his house. He also greatly
restrained the Mohawks in their treatment of French prison
ers. Father Milet, a Jesuit priest, was saved much suffering
from the Oneidas through the influence of Dellius. He was
often employed as a civil agent to the Indians, and had re
markable influence over them. Within the last twenty years
historical students have made unkindly reference to the close
of Dellius' ministry in Albany, — hinting at dishonorable rea
sons as the occasion of his return to Holland. Governor Bello-
mont was responsible for cruel slanders and criminal charges
against Domine Dellius ; and people who are swift to believe
anything rumored against a minister doubtless believed firmly
that Dellius' purchase of lands from the Indians, which was
confirmed by grant of Gov. Fletcher, was for his own personal
profit, rather than for them, as he claimed: — ^but the trust-
deeds of these lands easily seen by anyone to-day at the Al
bany Capitol, with the testimony of Dellius in his own de
fense, with the statement of Gov. Fletcher, and the findings of
the ecclesiastical court, fully vindicate the slandered preacher
as an honorable and upright man.^ Robert Livingston, the
provincial Indian agent, promised the Mohawks in 1700 that
he would engage Johannes Lydius, (an intimate personal
friend of Dellius), to learn their language, and preach the
gospel to them. He hoped soon to have the Bible translated
into their language, "and then their children should learn to
read it, and it would be interesting and consolatory to them."
In 1702 the praying Indians represented to their agent that
Lydius had exhorted them "to live as Christians, not in envy
and malice, which are the works of Satan, but in concord and
peace; that then God would bless them. These teachings,
they say, had so wrought on their spirits, that they were now

iSee Corwin's Manual, R. C. A., go, 408; also Schuyler's Colonial
New York, II, 145-149. 14

all united and friends." They returned hearty thanks for the
pains taken with them, which, according to Indian custom,
they acknowledged with a belt of wampum. When Lydius
died seven years later, the Indians presented four beaver-
skins to the agent as an expression of their condolence at his
death. Bernardus Freeman was the pastor of the Dutch Church
at Schenectady, and also missionary to the Mohawks, 1700-
1705. Gov. Bellomont appointed him teacher to the Five
Nations, Aug. 21, 1700, at a salary of sixty pounds. Next
year the salary was raised to seventy-five pounds ; but two
years later it appears that the salary was paid irregularly. It
is claimed that he acquired more skill in the language of the
Mohawks than any Dutch minister that had been in the coun
try, not even excepting Dellius.^
Petrus Van Driessen during his twenty-six years of pas
torate in Albany gave much attention to missionary work
among the Mohawks, and later among the Oneidas also, —
although giving up the work partially, it is said, after the
Church of England missionary, the Rev. William Andrews,
settled at Fort Hunter in the Mohawk country; but he fully
resumed the work after Mr. Andrews left in 1719. Although
refusing to appeal for help to the Governor again and again
for services rendered, he at length found the burden so great
in travel to and from the Mohawk country at his own ex
pense for twenty years, that we find him appealing to the
Classis of Amsterdam first, and later to the Governor, for
indorsement and assistance.^
The encouragement and compensation given Dutch pas
tors of Albany and Schenectady because of their missionary
work among the Iroquois by the Colonial Governors, (who
naturally were in the interest of the Church of England), were
due to political prudence rather than evangelical concern ; and
Dutch pastors were used as useful political agents because
they were available, living "next door to the Indians", so to

^Corwin's Manual, 587, 468.
^Ecclesiastical Records of New York, iii, 2191, iv, 2549, 2595.
15

speak; while Church of England missionaries of any kind
could not be had for many years.
A half -century of appeal, however, with argument and
entreaty by New York pastors, and Colonial Governors, and
Indian Agents, urging in the strongest terms upon the Chris
tians and the Government of England, in behalf of Iroquois
evangelization, the plea of political necessity, as well as ex
pediency and prudence, humanity and justice, and the com
mand of Christ Himself, at last resulted in the sending of the
Rev. Thoroughgood Moor in 1704 as English missionary to
the Mohawks. Great preparations were made for him, and
great things were expected of him; but at the very beginning
he was detained for many weeks in Albany by "a great fall
of snow" ; and later, owing to the influence of the fur-traders
and rum-sellers, his efforts to convert the heathen were en
tirely without fruit; and the next year he returned to New
York. In 1708 the Rev. Thomas Barclay was chaplain to the
English fort in Albany; and often read service and preached
in Dutch to the Albany people. He officiated also at Sche
nectady, and worked among the Indians from time to time,
until November, 17 12, when Rev. William Andrews came
from England as the successor to Mr. Moor.
Mr. Andrews seems to have been disappointed and pes
simistic from the first of his work at Fort Hunter; he saw
nothing good in the Indians, old or young; "heathens they
are", he writes, "and heathens they will still be". Having
this mind he was fore-doomed to be a failure; and after sev
eral requests for leave to resign were denied, he was finally
permitted, in 1709, to abandon his mission by the "Society
for the Propagation of the Gospel in Foreign Parts."^ Not
far from 1730 the Rev. John Miln is serving the Albany sta
tion as missionary. The commanding officer of the garrison
wrote the Society in 173 1, commending Mr. Miln's "inde
fatigable pains in instructing the Indians in the principles of
the Christian religion"; — Mr. Miln's plan being to visit the
^Compare Ecclesiastical Records, iii, 1556, 1866, Hawkins' Missions
of the Church of England, 265, 282 B, 266 S.
16

Mohawks four times a year, and to remain with them five
days each visit. In 1735 the same British officer repeated and
confirmed his favorable testimony, stating that, "the Indians
were very much civilized of late", which he imputed to the
industry and pains of the Rev. Mr. Miln; reporting that he
was very diligent in baptizing both children and adults; and
that the number of the communicants was daily increasing.
In 1736, in Lieut. Gov. Clark's report to the Lords of
Trade, he mentions payment of sixty pounds to Mr. Barclay.
This was the Rev. Henry Barclay, the son of Rev. Thomas
Barclay, for some time catechist among the Mohawks ; who,
after taking orders in England, in 1738 was appointed by the
Society as missionary to Albany and Fort Hunter, (the fort
having been built in 1718), and continued his labors till 1746.
His life was frequently in danger because of French Jesuit
intriguing with, the Mohawks ; yet, at his departure after eight
years of work, he had a congregation of 500 Indians, of whom
more than eighty were regular communicants.
For a time the Mohawk Indian mission was vacant, but
was filled in 1748 by the appointment of the Rev. John Ogilvie,
who was specially qualified for service at Albany, being able
to preach in the Dutch language. From his first letter it ap
pears that the Mohawks, among whom he had spent the win
ter, were attentive to all the observances of religion; but they
fell to excessive drinking at his departure. In successive let
ters Mr. Ogilvie complains of the serious havoc wrought
among the Indians by their indulgence in strong drink. In
1756 he writes that when the Mohawks are home from their
hunting expeditions they regularly attended divine worship ;
and even while out upon the hunt several of them came sixty
miles to communicate on Christmas Day. The number of his
Indian communicants was fifty. He says that in less than
six months fifty-five persons had died, chiefly from the ef
fects of drinking; but he persevered steadily in his duty, and
daily catechised the children. Early in 1760 he went with the
expedition to Niagara as chaplain; and his letters prove his
truly apostolic spirit. During the campaign he had been par
ticularly careful to perform all the offices of religion among
17

the Indians allied with the Colonial army, "great numbers of
whom attended divine service constantly, regularly, and de
cently."^ In 1770 the Rev. John Stuart, by the recommendation of
Sir William Johnson to the Society, was appointed mission
ary to the Mohawks at Fort Hunter. This good man won the
confidence and respect of all who knew him. Mrs. Schuyler
felt for him "the utmost veneration". Mrs. Grant says of him
in her Memoirs, "he labored among the Indians with apostolic
zeal, and with the same disregard for the things of this world".
He prepared with the assistance of the celebrated Joseph
Brant, the famous Indian chief, a Mohawk translation of the
Gospel of St. Mark, with a compendious History of the Bible,
and an Exposition of the Church Cathechism. In 1774 the
death of Sir William Johnson brought great sorrow and loss
to Mr. Stuart. On the breaking out of the War of the Revo
lution, he naturally remained loyal to the British King, and
naturally exerted an influence upon his Indians which soon
made him obnoxious to the yeomanry of the Mohawk Valley.
He was beloved by the Indians, and protected by them for a
time; but upon the approach of Burgoyne, the Mohawks
hastened to join his army, and shared his downfall. Having
been put upon "parole", and forbidden to leave the place,
Mr. Stuart lived in Schenectady for some time; but in 1781
he was permitted with his family to remove to Canada. The
honorable title of the "Father of the Upper Canada Church"
was worthily given him after years of faithful service in "the
Dominion", — given not more for his age and the length of his
service, than for the kind, paternal advice and encouragement
he was ever ready to give. Known among his New York
friends as "The Little Gentleman", because six feet, four
inches in height, his gentle and conciliatory spirit led him
to win men by kindness and persuasion, and his sermons were
recommended by the affectionate manner of his delivery.^
The Sir William Johnson mentioned above was an earnest
supporter of the Church of England. Living for many years

^Hawkins' Missions of the Church of England, 283, 284, ff, 286 ff.
^Compare Doc. Hist. N. Y. iii, 645, iv, 313, Hawkins' Missions
of the Church of England, 320 ff. IS

among the Indians of the Mohawk Valley, and until his death,
he zealously exerted himself for the education and conversion
of the Indian tribes. He also was most zealous in promoting
the permanent establishment of the Church of England in
America by the endowment of an episcopate. For this pur
pose he conveyed to the Society for the Propagation of the
Gospel 20,000 acres of land in the neighborhood of Schenec
tady; and on the loth of December, 1768, he wrote as follows
on the subject: "We cannot have a clergy here without an
Episcopate; and this want, as it has occasioned many to em
brace other persuasions, will oblige greater numbers to follow
their example."^
In the year 1748 the people of New England were roused
to an interest in missions to the Iroquois. Messrs. Spencer,
Woodbridge and Hawley visited the Mohawks that same year.
Spencer remained but a short time, and it is recorded of him
that he could not surmount the difficulties he encountered.
Four years later, in the "Old South Meeting House",
Boston, the Rev. Gideon Hawley was publicly set apart to the
work of an evangelist among the Western Indians. He had a
preliminary course in training for Indian work at Stock-
bridge under Jonathan Edwards. A few Iroquois families
from the Mohawk, Oneida and Tuscarora tribes were in the
habit of coming to Stockbridge for the sake of Christian
knowledge and the schooling of their children. Hawley was
their teacher, and preached to them on Sundays. The same
year, 1752, he made a short visit to the Mohawk country to
look over the work. On his return, in view of the strong
desire of the Mohawks for Christian instruction, it was agreed
that Hawley and Timothy Woodbridge should set out for the
Indian country. They visited Sir William Johnson at his resi
dence on the Mohawk River, in May, 1753, and secured his
patronage, which on account of his great influence with the
Indians was considered very important; but afterwards, for
some reason, probably at Johnson's suggestion, they turned
southward into the country of the Tuscaroras. At Oughquauga
on the Susquehanna River, a little distance north of the pres-
^Hawkins' Missions of the Church of England, 293, 320, 327.
19

ent city of Binghamton, N. Y., a mission was established.
Hawley journeyed east the next year; and in Boston, July 31,
1754, he was solemnly set apart as a missionary to the In
dians, and forthwith he returned to his Tuscarora mission sta
tion. However he continued the work there in person only
for about two years, for in 1756 he was driven out by the
French War. Afterward he sought to return; but the "en
terprise was found too hazardous to be prosecuted". In 1758,
at the earnest solicitation of the Commissioners of the Society
for Propagating the Gospel, he succeeded the Rev. Mr. Briant,
as missionary to the Mashpee Indians, in south-eastern Massa
chusetts ; and there he passed the rest of his life, nearly fifty
years, seeking the highest welfare of his Indian brethren. At
his former Tuscarora mission, in 1762 a church was estab
lished, with a school for adults, and a school for children, by
the Rev. EU Forbes of Brookfield, Mass., who was spending
some months in that region on a missionary tour.
In many respects the greatest of all the missionaries to
the Iroquois Indians was the Rev. Samuel Kirkland, who pre
pared himself for his life work by studying at Princeton, and
later at Wheelock's school at Lebanon, Conn., (Dartmouth
College was the outgrowth of this school), — where he studied
the Indian language. Later Kirkland made a visit to Sir Wil
liam Johnson, and entered upon a preliminary service of pro
bation for some months among the Senecas of Western New
York, among whom more than once he barely escaped the
fate of the Jesuit fathers Jogues and Garnier. In 1764 he was
sent out as missionary to the Oneidas, and established his mis
sion near the site of the present college town of Clinton, New
York. Nearly forty years Kirkland labored here, among the
Oneidas, as their pastor, teacher, guardian and friend. To
him it was due, under the Divine Spirit, more than to any
other man, or company of men, that when the Revolutionary
War began, the Oneida and the' Tuscarora nations could not
be turned against the Patriot cause, even by their Iroquois
brothers of the other nations. It has been well said that Kirk-
land's name is worthy to be grouped with the names of John
Eliot and David Brainard; as one of the brightest exponents
20

of the missionary spirit which the history of the Church can
furnish. Considering his varied labors and services during
the Revolution, "he seems deserving of no less honor from
his countrymen than many a military hero crowned with blood-
bought laurels". From a tract of land given him by his Oneida
friends, and confirmed to him by the Government, he granted
by deed in 1793, about three hundred acres of land in trust
for the building of Hamilton-Oneida Academy. His design
was — "laying the foundation, and supporting an academy con
tiguous to the Oneida nation, for the mutual benefit of the
early settlers of the country, and the various tribes of con
federate Indians". The deed was made out to Alexander
Hamilton and fifteen others. The corner-stone of the build
ing was laid by Baron Steuben. 1812 the institution was re
moved to Qinton, N. Y., and was incorporated as Hamilton
College.^ There are writers, like a late historian of "The Indian
Wars of New England", who charge continual craft, cruelty
and greed in dealing with the Indians upon all white settlers
in New York and New England, Dutch and English alike. I
protest however, that this indictment is unjust and unsus-
tained, as to many faithful missionaries, Dutch, and Church
of England and Puritan, as clearly set forth thus far: dis
proved also is the charge by the purpose and persevering la
bors of Sir William Johnson, with an honorable record for his
just, humane and statesmanUke deaUngs as Indian Agent dur
ing many years. The charge is false to the facts in the life
also of such Dutchmen as Arendt Van Curler and Peter
Schuyler. The first of these men to the rude, lion-like savage
of his day was his highest ideal of honor, truth and justice ;
for when after the death of Van Curler, the Iroquois gravely
addressed Governor Lovelace or Fletcher as "Corlear", — his
name for Van Curler, — he could not pay that official greater
honor, or give him greater assurance of good faith. It is
also to the perpetual honor of Colonel Peter Schuyler, (for
years an officer of the Dutch Church at Albany, and the first
^Compare Sprague's Annals, I, 493, 497, 623 ff, Gillett's History
of the Presbyterian Church, I, 267. 21

Mayor of the city), that the Iroquois honored him always
as a man "of one face" ; and "Quidor's" word to him was the
"end of all controversy", and of all doubt.
But some one says, "Did not the Dutch ministers combine
missionary work among the Indians with pastoral work in the
Churches they served?" They did this surely; and so did the
English Eliot and Williams in New England ; and the English
clergy of Albany followed the same method, with the excep
tion of Andrews and Stuart in the eighteenth century. It is
easy enough to criticise the Christian zeal of the early settlers
who sought to evangelize the Indians, and it is easy enough to
argue the more effective method of charging the missionary
to devote himself wholly to work among the Indians; but,
meantime, what shall be done for the White Settlers? Keep
it constantly in mind that to Christians in the Old World,
whether England or Holland, all gospel work in the New
World, among Whites as well as Red Men, was Missionary
Work; — ^work difficult enough at any time to support with
needed funds, and still more difficult to supply with needed
men. Colonial Churches, English as well as Dutch, were pro
vided with ministers only with great difficulty and expense;
and at times almost all these churches were vacant. To most
Christians in the Mother-Lands missionary work across the
sea was not attractive; it seemed costly, and dangerous, and
full of privation.
I have already said that the bonds of friendship, as well
as trade relations, first established by the Dutch and Iroquois
in 1618, and later ratified by the English and the Iroquois, were
preserved inviolate for over 150 years. Until the Revolu
tionary War the Iroquois Nations remained friendly to their
white neighbors ; and they would have continued friendly long
after that time had it not been for the persuasions and bribes
of the emissaries of the English King, — the only White Ruler
they had ever acknowledged, — as well as the influence of the
missionaries of the Church of England. Because the Oneidas
and Tuscaroras remained loyal to the Colonial cause, the
Iroquois League was compelled to abandon its immemorial
custom of the "unit rule"; and it was decided that each na-
22

tion of the six, Mohawk, Oneida, Onondaga, Cayuga, Seneca
and Tuscarora, should be free, as it chose, to help the patriot
cause, or the royal cause, or remain neutral. British guile and
gold triumphed where French craft and Jesuit priest had
steadily failed; four nations of the Iroquois were turned into
cruel and deadly foes; and for seven years the Indian joined
with Tory, and Hessian, and British regular to spoil and
slaughter the patriot Americans.
When Independence was finally won, the Treaty of Paris
in 1783 gave formal notice to all its Iroquois allies that the
British Government had abandoned them utterly; so that all
they could now do was to yield themselves up frankly to the
generosity and prudence of the victorious patriots. Fortu
nately the Indians had a just and generous advocate in Wash
ington; and seldom has the wise and Christian statesmanship
of "the Father of our Country" been more manifest than in
his enlightened policy concerning the defeated Iroquois. In
harmony with his suggestions a treaty was made at Fort Stan-
wix, October 22, 1784, by which the United States gave peace
to the Senecas, Mohawks, Onondagas, and Cayugas, (the
Oneidas and Tuscaroras not having been hostile), and the Six
Nations surrendered all their lands west of New York State.
By successive treaties a large part of their lands within the
State were also given up, until in 1797 nearly all western and
central New York passed to white control. The Mohawks,
however, knowing well that they would be regarded with great
aversion and suspicion by New York citizens because of their
past cruel record, and foreseeing probably that they could not
long hold any reservation within the State, — decided to make
their homes in Canada, with the exception of a few hundreds
who had some time before settled in the extreme north of the
State. Since that final adjustment of relations the United
States has had no more trouble with the Iroquois within its
borders. On the contrary, the Senecas in the War of 1812
fought under the American flag against British soldiers, and
even against Canada Mohawks allied with the British. Again
in the Civil War the New York Iroquois furnished 160 soldiers
for the Union Army. 23

But another question may occur to the mind of some one :
—If such faithful and patient efforts were made for the con
version of the Iroquois by Dutch and English missionaries,
why was so little apparent good accomplished? For one thing:
— ^these Indians were not only warriors by nature, and training
and choice, but also by frequent necessity ; for the long strug
gle of the English and French for supremacy here during one
hundred years ended only in 1763, — just thirteen years be
fore the outbreak of the War for American Independence. It
did not seem clear that the time had come for establishing mis
sionaries in residence among these warrior Indians so long as
they were at war. And further : it was a wildly sanguine hope
to anticipate the making of deep and abiding impressions for
good upon such a people at such a time by means of mission
ary visits of a few days each from the pastors of Albany and
Schenectady, Dutch or English, no matter how earnest and
faithful their efforts might be. These were adequate rea
sons for the meager results of missionary labor among the
Iroquois before the Revolution; and surely during the Revo
lution even less could be expected. It is not true that by
nature the Iroquois Indian is incapable of being Christian
ized and civilized; it is not true that the best and most per
sistent efforts were foredoomed to failure necessarily. Care
ful examination of the conditions among the Iroquois tribes
for the last twenty-five years in New York reservations, as
well as in Canadian reservations, abundantly proves that the
Iroquois can be changed, improved, educated, christianized
and civiHzed. Here is but one interesting example : Ely Samuel Parker
was born in 1828, a full-blood Seneca, and the grand-
nephew of the famous chief Red Jacket. He had a common-
school education, and later studied civil engineering. At the
outbreak of the Civil War he was employed as an engineer
on the U. S. Government building at Galena, Wisconsin.
There he knew Ulysses S. Grant, and enlisted in the army
with him; soon he was on Grant's staff, and later in the
Adjutant General's department, and remained with Grant till
the close of the war. Because of his excellent handwriting
24

he became Grant's chief secretary; at Lee's surrender Parker
made the formal draft of the Articles of Capitulation; he
delivered the document to Lee, and received his acceptance.
Under Grant as President he was Commissioner of Indian
Affairs, and through his wise administration there were no
Indian troubles during his term of service. He died in 1895.^
The schools and churches in the six New York reserva
tions among nearly 5,500 Iroquois Indians, are steadily grow
ing and prosperous. During the long years of war they
steadily lost in numbers; but do not believe for a moment
that the Iroquois race is dying out I With one hundred and
thirty years of peace, with different manner of life and dif
ferent surroundings, with general friendship of white neigh
bors for them and general interest in them, although they
have changed in nature, and habits of life, and aspirations,
they have also steadily increased in numbers. An elaborate
census of the New York reservation Iroquois was made in
1890, under Government authority by General Henry B.
Carrington, which gives many interesting facts concerning the
Iroquois of to-day. "How civilized ways and methods affect
a savage nation the League of the Iroquois best illustrates.
The vitality of this people, and the tenacity with which they
hold to their traditions, even while adopting or accepting
changes, have no parallel in aboriginal life. The U. S. Census,
and the official report of Canada, show that the League
twenty-three years ago probably numbered more than at any
period for more than a hundred years preceding, — more also
than it ever has since first known by Europeans, — and show
further that the Iroquois people are steadily increasing. In
1890 there were in the United States 7,387 Iroquois, and in
Canada, 8,483, a total of 15,870. Of the U. S. Iroquois 5,239
were located on New York State reservations, while 1,716
Oneidas were living on Wisconsin reservations. Last year
the Iroquois in both the United States and Canada were
estimated at nearly 18,000.^ We further learn from this
Report that the six New York reservations aggregate over

^League of the Iroquois, 11, p. 179.
^Carrington's Report on the State of the Six Nations, p. 5.
25

87,000 acres of land, conservatively valued at more than
$1,800,000. The only Mohawk community in New York is
that of the St. Regis reservation in the northern part of the
State, and bordering a Canadian reservation, also occupied by
Mohawks. This double reservation sustains a population of
which three-fourths are Roman Catholics in religion, with
their one great parish church on Canadian soil ; the remaining
one-fourth of the people belonging to a prosperous Methodist
parish. The Iroquois on the northern part numbering 1,190,
and those of the southern part, 1,157. The Onondagas are
located on a small reservation, four miles long by two and
three-tenths miles wide, some five miles south of the City of
Syracuse, number nearly 500, and are under the care of
Episcopal and Methodist missionaries. The Tuscaroras occupy
a reservation of 6,249 acres, five miles east of the Suspension
Bridge, number 459, and seem to be the most intelligent and
prosperous of all New York reservation Indians.
A few miles northwest of Batavia we find the Tonawanda
reservation, about one-quarter larger than the Tuscarora
reservation, with a population one-fourth larger, mainly
Senecas, with a few Cajmgas and Oneidas. In the extreme
west of the State is the large Cattaraugus reservation of 1,598
persons, mostly Senecas, and occupying over 21,000 acres;
while the Alleghany reservation, with the largest acreage, has
about 900 Indian population, chiefly Senecas. The principal
town of this reservation is Salamanca, for many years past
the residence of my good friend and Seminary classmate, the
Rev. Dr. Morton F. Trippe. Dear old Trippe ! as I knew him
well for three years, modest, faithful, lovable, light-hearted
and fun-loving as a boy, worthiest of us all was he to be
called of God to be the gentle-spirited, fearless and consecrated
"Apostle of the Senecas" for over a third of a century! He
had charge for a long time of the Presbyterian missionary
work in all four of the western New York reservations, in
which also we find flourishing missionary work supported by
the Baptist and Methodist Churches.
General Carrington's report as to moral and religious
conditions among the various New York Iroquois tribes is
26

most gratifying. "During seven months of enumeration of
these peoples" — when the General himself visited every Indian
home — "neither vulgarity nor profanity was noticed, — while
it was repeatedly forced upon the attention when resuming
contact with the White Man's world outside." The Iroquois
who are still pagan "do not worship nature, or the works of
nature, but the God of nature; and all physical objects which
minister to their comfort and happiness they believe are His
gifts to His children." "They are neither idolaters nor athe
ists. It is through the simple Gospel revelation of their "Un
known God" that these Indians can be, and must be, approach
ed." "By earnest, fraternal, unsectarian and evangelical
work these red men can be reached. They have many strong
and willing men ready for their emancipation from pagan
control ; and if the struggle be to save them on their lands, and
not merely to possess their lands, their future will be safe."^
According to Indian tradition no white man enters the
Indian heaven. As the Hebrews regarded Jehovah as exclu
sively their God, so the Indians regard the "Great Spirit".
As before intimated, the Iroquois were practically abandoned
by the British when peace was made with the United States
in 1783. In the dark days of that critical time Washington
was their true friend, and his wise and generous treatment
they have never forgotten. To their simple and grateful
natures it seemed specially fitting that the great and good
Washington should be admitted to the Indian Paradise. Ac
cording to their traditions, as stated by Morgan, "Just by the
entrance of heaven is a walled enclosure, the ample grounds
within which are laid out with avenues and shaded walks. In
the center stands a spacious mansion, constructed in the
fashion of a fort. Every object in nature which could please
a cultivated taste has been gathered into this blooming Eden,
to render it a delightful dwelling-place for the immortal Wash
ington. The faithful Indian, as he enters heaven, passes this
enclosure. He sees and recognizes the illustrious inmate, as
he walks to and fro in quiet meditation. But no word ever
passes his lips. Dressed in his uniform, and in a state of per-

iCarrington's Report of 1890, p. 48.
27

feet felicity, he is destined to remain throughout eternity in the
(solitary) enjoyment of the celestial residence prepared for
him by the "Great Spirit."^
What a perfect tribute to the character of our Washing
ton! What a convincing proof of the simplicity and nobility of
our Iroquois brother in times of noble uplift when he is at his
best !

^League of the Iroquois, I, 172. 28

PUBLICATIONS OF NEW YORK SOCIETY

1. THE SETTLEMENT OF NEW YORK," by George Rogers Howell,
March 18. 1897.
2- "THE BATTLE OF LEXINGTON," by Hon. John Wlnslow, May 13,
?• ".S?i9,^^^ CLINTON," by Col. Ralph E. Prime, December 15, 1902.
4. WASHINGTON, i.,INCOLN AND G..iANT," by Brig.-Gen. James
Grant Wilson, April 9, 1903.
5. "EARLY NEW YORK," by Hon. Robert B. Roosevelt, January 15, 1904.
6. "THOMAS HOOKER, THE FIRST AMERICAN DEMOCRAT," by
Walter Seth Logan, February 19, 1904.
7. "EARLY LONG ISLAND," by Hon. Wm. Winton Goodrich, March 16,
19(W.
8. "BANQUET ADDRESSES," May 13, 1904.
9. "THE PHILIPPINES AND THE FILIPINOS," by Maj. Gen. Frederick
D. G, ml, December 10, 1904.
10. "SOME i^OOfAL THEORIES OF THE REVOLUTION," by Theodore
Gllman, January 31, 1905.
11. "BANQUET ADDRESSES," May 13, 1005.
12. "THE STORY OF THE PEQUOT WAR," by Thos. Bgleston, LL.D.,
Ph. D., December 15, 1905.
1.3. "DISTIXCTIVE TRAITS OP A DUTCHMAN," by Col. John W. Vroo-
man, February 23, 1906.
14. ".iN INCIDENT OF THE ALABAMA CLAIMS ARBITRATION," by
Col. Ralph E. Prime, March 23, 1B06.
1.- 'T..\>.QrBT ADDRESSES AND MEMOIR OF HON. ROBERT B.
kdOSEVELT," May 14, 1906.
16. "CONSTITUTION, BY-LAWS AND REGULATIONS OF THE ORDER,
.AND LIST OF MEMB.ERS OF THE GENERAL COURT, WITH
BY-LAWS, AND LIST OF MEMBERS OF THE NEW YORK SO
CIETY." November 1, 1906.
17. "SOME MUNICIPAL PROBLEMS THAT VEXED THE FOUNDERS,"
l>y Rev. Wm. Reed Eastman. December 14. 1906.
18. A VANISHED RACE OF ABORIGINAL FOUNDERS," by Brig. Gen.
Henry Stuart Turrlll, U. S. A.. February 14, 1907.
19. "LIST OP OFFICERS AND MEMBERS OF THE NEW YORK SO
CIETY," November 15, 1907.
20. "THE HUDSON VALLEY IN THE REVOLUTION," by Francis Whit-
lug Halsey, December 13, 19
21. 'AMERICAN TERRITORY IN TURKEY; OR ADMIRAL FARRA-
GUT'S VISIT TO CONSTANTINOPLE AND THE BXTRA-TERRI-
TORIALITY OF ROBERT COLLEGE," by Ralph E. Prime, LL.D.,
D. C. L.. Februarv 14, 1908.
22. "B\NOrrr addresses." Mav 13, 1908.
'.'a. "SO?,tE TilJNGS THE COLONY OF NORTH CAROLINA DID AND
DID FIRST IN THE FOUNDING OF ENGLISH-SPEAKING
AJIKRlCA," by William Edvi'ard Fitch, M. D., December 11, 1908.
24. "COLONIAL LEGENDS AND FOLK LORE," by Hon. John C. Cole
man, January 20, 1910.
25. "THE ORIGIN, RISE AND DOWNFALL OP THE. STATE OF
FRANKLIN, UNDER HER FIRST AND ONLY GOVERNOR, JOHN
SEVIER," hv William Edw.ird Fitch, M. D., M.arch 11. 1910.
26. "PROCEEDINGS ON THE DEDICATION OF THE TABLET ERECT
ED TO THE NEW YORK SOCIETY OF THE ORDER OF THE
FOUNDERS AND PATRIOTS OF AMERICA, ON THE SITE UF
FOriT AMSTERDAM AT THE UNITED STATES CUSTOM
HinsB. NEW YORK CITY." September 29, 1909.
27. "BAXQUET ADDRESSES," May 13. 1910.
28. "COM^M'iPORE ISAAC HULL AND THE FRIGATE CONSTITU-
TIOX. ' by Brig.-Gen. James Grant Wilson, D. C. L., October 28,
v.ni\
29. "SOME A.-T'ECTS OF THE CONSTITUTION," by Joseph Culbertson
Olavton, December 14. 1910.
:-!(). "EARLY COLONIAL EFFORTS FOR THE IMPROVEMENT OF THE
INDIANS." by Rev. Edward Payson Johnson, D. D., February 14,
1911.
.31. "REV. JONAS CLARK, PASTOR OF THE CHURCH AT LEXING
TON DURING THE REVOLUTION, LEADER OF REVOLUTION-
ARV THOUGHT," bv Theodore Oilman, October 19, 1911.
32. "TlIK POI-XDERS OP AMERICA," by Winchester Fitch, B. L., Jan
uary Ml, 1.912.
33. "THE mUIIUENOTS AS FOUNDERS OF PATRIOTS," by Theodore
34 "THB'FIRST^FOUNbBRS'lN AMERICA, WITI-I FACTS TO PROVE
THVT SIR WALTER RALEIGH'S LOST COLONY WAS NOT
LOST " bv William Edward Fitch, M. D., October 29, 1913.
35 "TriE LEAGUE OP THE IROQUOIS," by Rev. Edward Payson
John.s«n, D. D., February 16, 1914.

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