Green Lake Mission.--Waupun.--First Class.--Meetings held at Dr.
Bowmans.--Revival.--Two Local Preachers.--Short Cut to Cereseo.--Boxing
the Compass.--Wisconsin Phalanx.--First Society.--Dining Hall Chapel.
Discussions.--Antiquated Views.--Green Lake.--Shadrach Burdicks.--Visit
to Dartford.--Little Green Lake.--The New Chorister.--Markasan. Lake
Maria.--Revival.
The Rock River Conference, for the year 1845, held its session at Peoria
on the 20th day of August. At this Conference I was received on trial
and appointed to Green Lake Mission. The class admitted this year
numbered twenty-three, and among them were Wesley Lattin, Seth W. Ford
and Joseph M. Walker.
Green Lake Mission, somewhat undefined in its geographical boundaries,
was intended to include the large tract of beautiful prairie and opening
country lying west and southwest of Fond du Lac. It took its name from a
lake on what was believed to be its northern boundary, five miles west
of Ripon. As I did not attend the Conference, I awaited the return of
the Presiding Elder at Waupun. Being informed of my appointment, I
enquired after its boundaries. The Elder facetiously replied, "Fix a
point in the centre of Winnebago Marsh," since called Lake Horicon, "and
draw a line to the north pole, and another due west to the Rocky
Mountains, and you will have your eastern and southern boundaries. As to
the other lines you need not be particular, as you will find no Dr.
Marsh in your way to circumscribe your ambition." At the date of which
we write, a few small settlements only had been formed within the
limits of the Mission, but emigration was moving rapidly in that
direction, and it was believed that an ample field would soon be found.
At Waupun a class had been formed during the preceding year, as above
stated, consisting of my father's family, six persons in all, as
follows: Rev. Silas Miller, Eunice Miller, Henry L. Hilyar, Malvina F.
Hilyar, Ezekiel T. Miller and myself. This band consisted of three
officers and three privates. My father was the Local Preacher, my
brother the Class Leader, and I the Exhorter. My mother, sister and
sister's husband were the members.
Rev. Samuel Smith, an aged Local Preacher, and father of Rev. Charles
Smith, a worthy member of the Wisconsin Conference, had settled, with
his family, in Waupun during the preceding year, and had held religious
services in private dwellings, whenever convenient.
Soon after the class was formed, Father Smith, as he was called, and his
family identified themselves with the infant society and became
efficient laborers in the Lord's vinyard. At the same time the class was
strengthened by the addition of Dr. Brooks Bowman and his good lady.
Others were added during the year, including S.J. Mattoon, Mr. and Mrs.
S.A.L. Davis, Mr. and Mrs. G.W. Sexmith and Mrs. F.F. Davis. The class
now numbered twenty-two members.
A building had been erected by the contributions of the people in the
village and country adjacent, for the purpose of a chapel and a school
house. Regular services had been held in the new edifice for several
months, both morning and evening. But during the absence of the Pastor
at Conference, two ministers of sister denominations came to the village
and established appointments, occupying the house on alternate
Sabbaths, thereby displacing the former occupants altogether.
On taking charge of the work, I called on the new comers and expressed a
desire to occupy the house for the regular appointment once in two
weeks, but found they were not disposed to meet my wishes. I suggested
that such had been the previous custom and that our appointments were so
arranged, we could not work to any other than a two weeks' plan. But
finding them still indisposed to accommodate me, I merely stated to them
that the house, having been built mostly by my people, and in part by
myself, I could claim as a right what I had begged as a favor, but,
since I saw they were indisposed to give me the only hour that would
accommodate the balance of my work, I should seek a place elsewhere. At
this juncture Dr. Brooks Bowman, the physician of the village,
generously offered his residence as a temporary chapel, and it was
gratefully accepted. The wisdom of the movement was soon shown by the
result. The people came to the private house, and, when they could find
no room within, they uncomplainingly stood without. The Lord poured out
his spirit upon the people abundantly.
The eldest daughter of our generous host, as the first trophy of grace,
was converted. Other conversions followed, and in a short time the
number increased to twenty. Among them were William McElroy and wife and
several others, who became leading and influential members of the church
in Waupun.
The opposition soon came to naught, and the house was left to our
peaceable occupancy. The Local Preachers rendered valuable services in
the protracted meeting, and also alternated in filling the appointment
during my absence in caring for other portions of the charge. Father
Smith was not able to visit other neighborhoods, but my father was
abundant in labors, extending his visits to every part of the charge and
preaching usually twice, and sometimes three times on the Sabbath.
Having spent my first Sabbath at Waupun I next visited Ceresco, where a
settlement had been made by the Wisconsin Phalanx, a Fourierite
Association. There was no direct route, as all previous travel had taken
a circuit to the west, thereby striking the trail from Watertown. But I
deemed it best to open a track at the outset across the country to the
point of destination. Obtaining a horse and saddle, and substituting a
pocket compass for the saddlebags, as that evidence of civilization had
not yet reached the village, I started out on my trip. Unfortunately the
day was cloudy, and in the absence of the sun recourse at an early stage
of the journey was had to the faithful compass, but unhappily not soon
enough to avoid perplexity. After having traveled some distance, as I
believed in the right direction, I fell into a questioning, whether I
should go to the right or left of a marsh lying directly before me. The
compass was brought to aid in deciding the question. It was poised on
the knob of the saddle, when, to my surprise, it seemed to point several
degrees too far to the left. I boxed the truant thing again and again,
but could not bring the needle to point in any other direction. So I
concluded, if the mountain would not come to Mahomet, Mahomet must go to
the mountain. Out upon the trackless wilds, absolutely without any other
guide, it would not do to ignore the compass. But now a new question
arose. If the needle tells the truth, I must have been going in the
wrong direction for, perhaps, some considerable distance. In such case,
it is impossible to conjecture how far I may be out of the direct line
of travel or how far I may be astray. The needle may point to the north
pole, but I cannot be sure that, if I follow its guidance now, I will
find Ceresco in the line of travel. But there was no time to be lost.
So, deciding that I must follow the compass, I reined my horse into line
and started on, I had not gone far, however, before I found myself
confronted by another large marsh. This must be avoided, and hence I
made a circuit to the west and passed it, but in doing so, much precious
time was lost, and speedily the night drew on. I was now without sun,
stars or even compass. The stillness of the prairie was painful. And the
scattered trees of the openings in the deepening shades of the evening
looked more like muffled ghosts with huge umbrellas, than the beautiful
groves they had appeared when seen by the light of day. Pushing on
through the darkness, I soon found I was nearer my destination than I
supposed. Leaving the groves on the right and passing over the prairie
to the left, I had not gone far when a light was visible in the
distance. On approaching, I found that I had reached Ceresco, where I
was most hospitably entertained by Rev. Uriel Farmin, a Local Preacher
and a member of the Association.
The Wisconsin Phalanx came from the southeastern portion of the
Territory and settled at this point in May, 1844.
Soon after their settlement, Rev. Wm. H. Sampson, Presiding Elder of
Green Bay District, visited the place and held the first religious
service of which I can obtain information. Not long after the minister
in charge of the Winnebago Lake Mission at Oshkosh visited Ceresco, and
formed a class of seven members. The names, as far as ascertained, were
Rev. Uriel Farmin and wife, Mrs. Morris Farmin, Mrs. Beckwith and
George Limbert. The first named was appointed Leader.
The Association had erected two long buildings, one for a tenement house
and the other for a dining hall. The first was built with a wide hall
running from one end to the other. On either side of this hall suits of
rooms had been provided for the accommodation of the several families,
giving to each family at least a parlor and one or more sleeping
apartments, according to its needs. Here families were as exclusive in
their relations as good neighborhood could well require. The dining hall
was a long, narrow building, giving in its width, barely room enough for
the table, a row of persons on each side, and the free movement of the
waiters behind them. The tables would accommodate one hundred and fifty
at a fitting. In the rear of the dining hall, there was a large kitchen
in which the cooking was done for the entire Association. The service of
the kitchen, as well as every other department, was performed by persons
who either volunteered or were assigned to their positions by lot, and
were paid by the hour from the common fund. Divided into squads, each
section had a foreman or directress, elected at reasonable intervals. It
was expected that all the members would take their meals at the common
table, yet exceptions were allowed in certain cases. It was affirmed
that with this division of labor and a common table, the cost of board
for a single individual per week did not exceed fifty cents.
The Association had under cultivation several hundred acres of land and
were now putting flour mills in operation. Goods were purchased at
wholesale by the Association and re-sold to individuals at the same
rate. A school had been established and was under the care of a very
competent teacher. Thus, externally, everything appeared to promise well
and the people seemed orderly and happy. But, like all other enterprises
of the same character, selfishness and corruption finally crept in, and
the institution fell into decay, and ultimately disappeared.
The people of Ceresco were always gratified to receive the attention of
the outside world, and their hospitalities were proverbial. And, though
not a few of the leading men were professed Infidels, they always
received ministers gladly and treated them with consideration. They were
specially gratified to have religious services held among them, and the
ringing of the bell would generally insure a good audience. The dining
hall was used as a Chapel until a more convenient place was provided in
the erection of a large school house.
Here in the low, long hall I held forth on the following Sabbath. The
position was an awkward one. The table stood in the middle of the hall,
reaching from one end to the other. The congregation was seated on each
side in long rows. The preacher stood at the head of the table and threw
his message along the narrow defile, greatly to his own annoyance, if
not the discomfort of the people. To me the task was exceedingly
disagreeable. My thin, feminine voice seemed to spend its volume before
it had reached the middle of the line. Then, my rapid manner of speaking
seemed to send the words in wild confusion into the distant part of the
hall. But I soon learned to gauge my voice to the place, and,
thereafter, I enjoyed unusual freedom of speech.
At the close of the services, the table was spread for dinner. I was
assigned the head of the table, with the President of the Association at
my right, and the Vice President at my left. Both of these gentlemen
were decidedly Infidel in their views, and have since become somewhat
distinguished as champions of Unbelief. They always treated me with
courtesy, however, and sought to make my visits agreeable.
It was their custom to bring up some item in the sermon as the subject
of discussion at the table. These discussions often became animated.
But, having been somewhat schooled in that line of things, I always
required a definite statement of position on both sides before any
discussion could be had on the point assailed. This precaution kept the
coast clear, and made these table conversations profitable. The
President repeatedly expressed his gratification with the conversations,
and also with the religious services of the day. And on one occasion he
took the freedom to say, "Though I am not a believer in Christianity,
yet I think there is nothing in the world that can so effectually
harmonize the views and blend the sympathies of the community as these
religious services." I took the occasion to suggest to him that his
admission carried with it a complete vindication of the claims of
religion and a proof of its Divine origin.
On another occasion, as I was mounting my horse to leave, the President
expressed a wish that I would visit Fox Lake and establish an
appointment in that village, assuring me that he had friends there, very
intelligent people, who would receive me cordially and appreciate my
labors. I enquired whether there were not religious services established
already in Fox Lake. "Oh! yes," he replied, "but they are not up to the
times. They are conducted by a Local Preacher from Waupun, a gentleman
whom I greatly respect, but he is quite antiquated in some of his
views." I enquired if he was free to state what these views were. He
replied: "Why, sir, he retains the old notion that the world was made
in six days." "Well, was it not, Judge?" "Why, certainly not," he
answered, "any man at all abreast with the times knows better than
that." Willing to put the Judge on the defensive whenever I could, I
said; "Well, Judge, if it required more than six days, will you have the
goodness to tell me just how long it did take to make it?" The Judge
felt the awkward position he was in, and before he could recover I had
bidden him good bye and was on my way. Nor was he less embarrassed when
he came to learn that the old gentleman to whom he referred was
my father.
Having spent the Sabbath at Ceresco, I now started in a southwesterly
direction to explore the country along the south side of Green Lake,
with the purpose to establish an appointment should a suitable location
be found. After traveling about three miles, I came to a large log
house, which with its surroundings seemed to say, "We have come to
stay." Hitching my horse to the limb of a tree near the gate, I
approached the house. I was met at the door by a lady of fine presence
and intelligent bearing, who invited me to enter and be seated.
I began the conversation with the usual compliments to the weather and
the beautiful country about Green Lake. Receiving frank responses to
these common places, I next enquired if there were still good locations
untaken in the neighborhood. Her intelligent face radiated a smile as
her sharp eyes gave me a searching glance, which seemed to say, "You
can't come any land-seeking dodge on me, you are a Minister." Changing
the conversation, I soon found that the proprietor of the house was a
Mr. Dakin, she, his sister, Mrs. White, and that she was a Methodist. At
a subsequent visit to Ceresco I had the pleasure to enter her name upon
the list of members.
Passing on I came to the residence of Mr. Satterlee Clark, since widely
known in the State, but he being absent I stopped only a few moments and
continued my exploration. The next house I visited was located near a
beautiful spring in a grove of timber. The building was small, but the
surroundings indicated thrift. I rode up to the door and saw a lady at
her wash-tub. She threw the suds from her hands and came to the door. In
a moment I recognized her as a lady whom I had known in the State of New
York. She did not recognize me, however, as I had doubtless changed very
much since she had seen me. But she was not mistaken in thinking I was a
Minister. She invited me to tarry for dinner, saying her husband would
soon be in.
When Shadrach Burdick, for that was the name of the husband, came to
dinner he found his house invaded by the irrepressible Itinerancy. He
gave me a cordial welcome, expressed his satisfaction that his new
location did not lie beyond the limits of Gospel agencies, and urged me
to make his house my home whenever I might come that way. I saw that he
did not recognize me, and concluded not to make myself known until the
surprise could be made more complete. Conversation turned on the
character of the settlement, the number of families and the prospect of
opening an appointment. It was known that a few families had settled in
the vicinity, but mine host was not informed as to their religious
proclivities. I decided at once to visit every family in the
neighborhood.
Passing down along the shore of Green Lake and thence up through the
openings to the margin of the prairie, I found a half dozen families. I
found also that, without exception, they were desirous to have religious
meetings established in the neighborhood. Receiving unexpected
encouragement, I decided to hold a meeting before I left. Fixing on the
most central residence as our first chapel, we held service on Wednesday
evening. After preaching, I proceeded to form a class, and received
eleven names. Brother Burdick was appointed the Leader. He demurred, but
I was not disposed to excuse him. I then quietly stated to the class
that I had known their Leader on the Crumhorn, in the State of New York,
where he held the same position, and I was fully persuaded there had
been no mistake in the selection. The Leader was not a little surprised
at this turn of things, and concluded that he had nothing further to
say, yet doubtless thought, "How strange it is that lads in so short a
time will grow to be men?"
At a subsequent visit I crossed the Lake in a small boat to explore the
neighborhood where Dartford is now located, but found no settlement. An
appointment, however, was opened at this point the following year with
Wm. C. Sherwood as the leading spirit. At the present writing, Dartford
has become a fine village, has a good Church, an energetic society, and
has enjoyed the services of several of the strong men of the Conference.
At Green Lake the congregations and class grew rapidly, and before the
expiration of the year the appointment had gained considerable
prominence. As soon as a school house was built, the meetings were
removed to it and continued there until 1870, when a fine Church
was erected.
Leaving Green Lake and resuming my journey of exploration, I came to
Little Green Lake. Here I found a four corners with a store on one side
and a residence on the other. The residence was occupied by a Mr.
Jewell, whose wife was a relative of Rev. D. P. Kidder, then in charge
of our Sunday School literature. My acquaintance with him soon made me
acquainted with this most excellent family. On their kind invitation I
established an appointment in their house, which was continued until
their removal from the place. It was then removed to the residence of
Mr. Roby, who, with his wife, was a member of the church. A small class
was now formed. Before the expiration of the year the appointment was
moved a mile south to the school house in Mackford. And after a time it
was taken down to Markesan, a mile west of Mackford.
If was at this place that I assumed the role of Chorister, the
occurrence transpiring in this wise. I announced my opening hymn,
supposing that some one present would be able to lead the singing, but
to my surprise not one was disposed to serve us. I had never attempted
such a thing in my life as to "raise a tune" in public, and the only
claim I had ever set up as a qualification was that I could put more
tunes to each line of a hymn than any one that I had ever known. But
something must be done, so I concluded to lead off. Hunting through the
garret of my memory, I brought out old Balerma for the occasion. To my
surprise, I went through the performance very much to my own
satisfaction and comfort. And more, when I got along to the third verse,
several persons in the congregation began to follow, with a manifest
purpose to learn my tune. I dispensed with further singing, and at the
close of the service a good brother came forward and remarked: "There
were several ladies in the congregation who are excellent singers, and
if you had sung a tune with which they were acquainted, they could have
helped you very much." Whereupon I concluded that if I were unable to
sing the most familiar tune in the book, so that a bevy of good singers
could discern what I was trying to render, I certainly could never
succeed as a chorister. I never became the owner of a tuning fork.
In the changes which followed in the boundaries of the charges, Markesan
was assigned first to one and then to another, but several years ago it
came to the surface as the head of a circuit. And it now has a
respectable standing as a charge with a good Church and Parsonage.
Resuming my search for new settlement, I next visited Lake Maria. Here I
first called at the house of Mr. Langdon. I was kindly received, and
when my errand was made known I was pressingly invited to remain for the
night, and hold a meeting before leaving the neighborhood. I consented,
and on the following evening we held service in Mr. Langdon's house.
Lake Maria was now taken into the list of appointments and was visited
regularly during the year. At my third visit, which occurred on the 30th
day of November, 1845, I formed a class, consisting of Lyman L. Austin,
Amanda M. Austin, Mrs. L. Martin, Mrs. Maria Langdon, David C. Jones and
Maryette Jones. A protracted meeting was held soon after and thirty
persons were converted. The fruit of this meeting carried the membership
during the year up to twenty-five. Among the additions were Lansing
Martin, Wm. Hare, Mrs. Susan Woodworth, and others, who have been
pillars in the church.