ing a bridle road; and one of them demanding large damages, many offers were made him in townmeeting, and refused; "which the town thought very unreasonable." The matters there debated are such as to invite very small considerations. The ill-spelled pages of the town records contain the result. I shall be excused for confessing that I have set a value upon any symptom of meanness and private pique which I have met with in these antique books, as proof that justice was done; that if the results of our history are approved as wise and good, it was yet a free strife; if the good counsel prevailed, the sneaking counscl did not fail to be suggested; freedom and virtue, if they triumphed, triumphed in a fair field. And so be it an everlasting testimony for them, and so much ground of assurance of man's capacity for self-government.

It is the consequence of this institution that not a school-house, a public pew, a bridge, a pound, a mill-dam, hath been set up, or pulled down, or altered, or bought, or sold, without the whole population of this town having a voice in the affair. A general contentment is the result. And the people truly feel that they are lords of the soil. In every winding road, in every stone fence, in the smokes of the poor-house chimney, in the clock on the church, they read their own power, and consider, at leisure, the wisdom and error of their judgments.

The British government has recently presented to the several public libraries of this country, copies of the splendid edition of the Domesday Book, and other ancient public Records of England. I cannot but think that it would be a suitable acknowledgment of this national munificence, if the records of one of our towns, of this town, for example, should be printed, and presented to the governments of Europe; to the English nation, as a thank-offering, and as a certificate of the progress of the Saxon race; to the continental nations as a lesson of humanity and love. Tell them, the Union has twenty-four States, and Massachusetts is one. Tell them, Massachusetts has three hundred towns, and Concord is one; that in Concord are five hundred rateable polls, and every one has an equal vote.

About ten years after the planting of Concord, efforts began to be made to civilize the Indians, and "to win them to the knowledge of the true God." This indeed, in so many words, is expressed in the charter of the Colony as one of its ends; and this design is named first in the printed "Considerations," that inclined Hampden, and determined Winthrop and his friends, to come hither. The interest of the Puritans in the natives was heightened by a suspicion at that time prevailing, 1 Hutchinson's Collection, p. 27.

that these were the lost ten tribes of Israel. The man of the woods might well draw on himself the compassion of the planters. His erect and perfect form, though disclosing some irregular virtues, was found joined to a dwindled soul. Master of all sorts of wood-craft, he seemed a part of the forest and the lake, and the secret of his amazing skill seemed to be that he partook of the nature and fierce instincts of the beasts he slew. Those who dwelled by ponds and rivers had some tincture of civility, but the hunters of the tribe were found intractable at catechism. Thomas Hooker anticipated the opinion of Humboldt, and called them "the ruins of mankind."

Early efforts were made to instruct them, in which Mr. Bulkeley, Mr. Flint, and Capt. Willard, took an active part. In 1644, Squaw Sachem, the widow of Nanepashemet, the great Sachem of Concord and Mistic, with two sachems of Wachusett, made a formal submission to the English government, and intimated their desire, "as opportunity served, and the English lived among them, to learn to read God's word, and know God aright;" and the General Court acted on their request.1 John Eliot, in October, 1646, preached his first sermon in the Indian language at Noonantum; Waban, Tahattawan, and their sannaps, going thither from Con 1 Shattuck, p. 20.

cord to hear him. There under the rubbish and ruins of barbarous life, the human heart heard the voice of love, and awoke as from a sleep. The questions which the Indians put betray their reason and their ignorance. "Can Jesus Christ understand prayers in the Indian language?" "If a man be wise, and his sachem weak, must he obey him?" At a meeting which Eliot gave to the squaws apart, the wife of Wampooas propounded the question, "Whether do I pray when my husband prays, if I speak nothing as he doth, yet if I like what he saith?"-"which questions were accounted of by some, as part of the whitenings of the harvest toward."1 Tahattawan, our Concord sachem, called his Indians together, and bid them not oppose the courses which the English were taking for their good; for, said he, all the time you have lived after the Indian fashion, under the power of the higher sachems, what did they care for you? They took away your skins, your kettles and your wampum, at their own pleasure, and this was all they regarded. But you may see the English mind no such things, but only seek your welfare, and instead of taking away, are ready to give to you. Tahattawan and his son-in-law Waban, besought Eliot to come and preach to them at Concord, and here they entered, by his assistance, into an agree

1 Shepard's Clear Sunshine of the Gospel, London, 1648.

ment to twenty-nine rules, all breathing a desire to conform themselves to English customs.1 They requested to have a town given them within the bounds of Concord, near unto the English. When this question was propounded by Tahattawan, he was asked, why he desired a town so near, when there was more room for them up in the country? The Sachem replied, that he knew if the Indians dwelt far from the English, they would not so much care to pray, nor could they be so ready to hear the word of God, but would be, all one, Indians still; but dwelling near the English, he hoped it might be otherwise with them then. We, who see in the squalid remnants of the twenty tribes of Massachusetts, the final failure of this benevolent enterprise, can hardly learn without emotion, the earnestness with which the most sensible individuals of the copper race held on to the new hope they had conceived, of being elevated to equality with their civilized brother. It is piteous to see their self-distrust in their request to remain near the English, and their unanimous entreaty to Capt. Willard, to be their Recorder, being very solicitous that what they did agree upon might be faithfully kept without alteration. It was remarkable that the preaching was not wholly new to them. "Their forefathers," the Indians told Eliot, "did know God, but

1 See them in Shattuck, p. 22.