Title: Eleazer Williams Papers
Inclusive Dates: 1634-1964

Creator:

• Williams, Eleazer, 1787-1858

Call Number: Green Bay Mss 76; Green Bay Micro 19; Micro 844

Quantity: 4.4 cubic feet (11 archives boxes) and 7 reels of microfilm (35 mm)

Repository:

Housed at the University of Wisconsin-Green Bay Archives and Area Research Center; owned by the Wisconsin Historical Society, Division of Library, Archives, and Museum Collections

Archival Locations:

UW-Green Bay Cofrin Library / Green Bay Area Research Ctr. (Map)

Wisconsin Historical Society (Map)

COLLECTION MAY BE STORED OFF-SITE: see catalog entry to request materials and for additional information.

Abstract:

Papers of Eleazer Williams, an Episcopal missionary to the Oneida Indians in New York and Green Bay, Wisconsin, who was of mixed English, French, and Indian lineage and claimed to be the “lost dauphin” of France. Williams, who lived in or near Green Bay from 1822 until 1850, was instrumental in encouraging some members of the Oneida and Stockbridge Indian tribes to immigrate to Wisconsin during the 1820s. The papers consist of materials by Williams including correspondence, 1801-1856, which pertains to his efforts to secure land for the New York Indians; his connections with land companies and French fur traders; his relationship with church and government officials; his repudiation by the Oneida Indians in 1832; and the “lost dauphin” controversy. Other materials written by Williams include autobiographies covering his life to about 1833; notes about Great Lakes geography and early exploration, fur trade, and missionary activities among the Indians, especially the Six Iroquois Nations; journals and journal fragments; sermons and notes; and a few speeches.
Materials about Williams include a scrapbook, clippings, pamphlets, a small amount of correspondence to Lyman Draper from acquaintances of Williams, and an article about Williams by Albert G. Ellis. Materials in the collection collected by Williams include journals, narratives, and sermons of several of Williams' ancestors; two diaries of Mrs. Williams, 1834-1839 and 1858-1878; journals of two acquaintances, Albert G. Ellis and John Sargeant; dictionaries and documents in an Indian language, presumably Mohawk or Iroquois; fur trade accounts of Grignon, Lawe, and Porlier, 1818-1832; and almanacs, pamphlets, and books from Williams' library.

Language: English, Mohawk, Oneida, Ottawa

URL to cite for this finding aid: http://digital.library.wisc.edu/1711.dl/wiarchives.uw-whs-gb0076

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Eleazer Williams, an Episcopalian missionary to the Oneida Indians in New York and Green Bay, was of mixed English, Indian, and French ancestry. He was born about 1788 in Caughnawaga, also known as St. Regis or Sault St. Louis, on the Canadian border near Montreal. His great-grandmother, Eunice Williams, was among the captives of a French and Indian raid on Deerfield, Massachusetts, in 1704. Her father was the Reverend John Williams (1664-1729) and her mother was the daughter of the Reverend Eleazer Mather. When the St. Regis Indians released the captives of the Deerfield massacre in 1714, Eunice decided to remain with the Indians and later married a young Indian chief who took her name. Their grandson, Chief Thomas Williams and his wife, Mary Ann Kenewatsenri, were the parents of Eleazer.

Eleazer spent his early boyhood in what is now Montgomery County, New York. Although born a Roman Catholic, in 1800 he was sent to live and be educated with the Congregationalist Deacon Nathaniel Ely and his wife, a descendant of the Williams family, in Longmeadow, Massachusetts. Later Williams attended Dartmouth College for a brief period. He served in the War of 1812 as a scout for the United States along the northern New York border. During the war, he became imbued with the desire to serve as missionary to the Oneida Indians. Shortly after the war's conclusion, Bishop John Henry Hobart of the Episcopal Church appointed him lay reader and catechist, and in 1817, he became a missionary to the Oneida Indians at Oneida Castle, New York. He was ordained an Episcopal deacon in 1826.

William's native language was Mohawk and, as the first missionary who could preach to the Oneidas without a translator, he had rapid success in converting a large portion of the tribe to Christianity. His formal education and ability to read and write in the English language were somewhat deficient. According to Albert G. Ellis, who joined Williams in 1820, Williams could not write his own sermons and he translated or read from the many sermons he had collected from his Puritan ancestors.

Contemporaries of Williams characterized him as a vain and eccentric man with elaborate and unrealistic fantasies. In October 1820, the Reverend Jedediah Morse visited Williams and revealed to him a plan to resettle the Stockbridge Indians in the Michigan Territory between Lake Michigan and the Mississippi River. Williams expanded this plan into a grandiose scheme to resettle the Six Iroquois Nations and to build an Indian empire in the area that is now Wisconsin. Williams led delegations from the Oneida, Onondaga, St. Regis, Seneca, Stockbridge, and Tuscarora tribes to Green Bay in 1821 and 1822 where treaties were negotiated with the Menominees and Winnebago (Ho-Chunk), securing two small tracts of land for the New York tribes in the Fox River Valley at Little Chute and along Duck Creek near Green Bay. Between 1823 and 1825 about 300 Stockbridge and Oneida Indians joined Williams and moved into the area, while the majority of the New York Indians opposed relocation and remained in New York.

Shortly after the move to Green Bay, Williams became negligent in his duties as teacher and missionary, and he lost the confidence of the Indians, half-breeds, and the French. He established a school in the area, but its pupils were the children of new white settlers and the few remaining French traders. In 1823, he married one of his students, Madeline Jourdaine, a Menominee of mixed Indian and French ancestry, who took the name Mary Hobart. By 1832, a council of the Oneida Indians formally repudiated Williams and, upon their request, the church withdrew from him all confidence and support. Williams continued to pursue his plan for an Indian empire in Wisconsin until 1836 when the conclusion of the Schermerhorn Treaty stipulated that the land in the area would be opened to white settlement. Most of the Menominee lands were ceded to the government and the New York Indians were restricted to two small tracts of land. In 1842, Bishop Jackson Kemper censured Williams and requested him to leave the Oneida Indians to their own devices. Following the final demise of his scheme, Williams moved to a small cabin at Kaukauna and spent most of his time traveling on the Great Lakes and along the Eastern Seaboard.

Shortly after formal ties between the Oneidas and Williams were severed, Williams developed a second fantasy that was to dominate the remainder of his life. As early as 1839, he mentioned that he was the “lost dauphin,” son of Louis XVI and heir to the throne of France. Williams became convinced of his royal origin in October 1841 when Prince de Joinville, son of Louis Phillippe, allegedly approached him and assured him of this identity. His notion was corroborated further when Putnam's Magazine in February 1852 published an article entitled “Have We a Bourbon Among Us?” Subsequently, numerous acquaintances and authorities have established that Williams clearly was of mixed blood, could not pronounce French properly, and was too young to make such a claim. Williams left Wisconsin in 1850 and accepted a small salary to preach among the St. Regis Indians near the Canadian border in northern New York. He died on August 28, 1858, in Hogansburg, New York.

The Eleazer Williams papers document some aspects of Williams' early life and education; his missionary activities among the Oneida Indians in New York; his efforts to secure land for the Oneida Indians in Wisconsin; his relationship with land companies, French fur traders, government and church officials, and official councils of the Oneida Tribe; his repudiation by the Oneida Indians in 1832; and the “lost dauphin” controversy. They also include some clippings about Williams, materials collected by him primarily concerning his New England Puritan ancestors, and some printed materials from his library. The papers are arranged in three series: Materials by Williams, 1800-1856; Papers about Williams, 1819-1964; and Materials Collected by Williams, 1634-1880.

The MATERIALS BY WILLIAMS include his correspondence, most of which is arranged in two parallel chronological files. The first file of correspondence is from the State Historical Society of Wisconsin's original collection while the second is from the Neville Public Museum. The two files are similar in all other respects. The correspondence concerns some aspects of Williams' education, his attempts to secure land in Wisconsin for the New York Indians, his connections with the Ogden Land Company and several French fur traders, his relationship with the Protestant Episcopal Domestic and Foreign Missionary Society and with government officials, his contact with relatives, and his repudiation by the Oneida Indians. Much of the later correspondence pertains to the “lost dauphin” controversy. Among the correspondence are letters to John C. Calhoun, Bishop Henry Onderdonk, Bishop Jackson Kemper, and Eleazer Root concerning missionary activities and Indian affairs; correspondence with Deacon Nathaniel Ely and Albert G. Ellis; and several letters to the chiefs and warriors of some of the New York Indian tribes. Some of the letters are handwritten copies; many are rough drafts which lack date and name of correspondent in many cases. The correspondence on microfilm consists of a letter to Williams from Aaron Burt, 1802; several letters pertaining to relocation of the Oneida Indians in 1822; a letter to Mary Williams, 1838, pertaining to Williams' travels and to their son, John L. Williams; and a letter to General William Dickinson, 1848, exposing Williams' opinion of the Masonic Lodge. The correspondence also includes the photocopies of 28 letters by Williams, 1822, 1838-47, relating to his work to secure better treatment for the Indians, copied from originals in the Burton Historical Collection of the Detroit Public Library. Correspondents include P.R. Fendall, Morgan L. Martin, W. Medill, John Schermerhorn, and William Woodbridge.

The Materials by Williams also include his writings and speeches. Included are undated autobiographies in rough draft for covering Williams' life to about 1833; manuscript copies of biographies of Eunice Williams and the Reverend John Williams; notes pertaining to the geography of the Great Lakes region; and undated historical notes covering the eleventh, seventeenth, and eighteenth centuries, and 1811. The historical notes pertain primarily to exploration, trading, and missionary activities among the North American Indians, especially the Six Iroquois Nations, and to the French monarchy. Among the journals are two fragments from Williams' diary, which discuss his meeting with Prince de Joinville in 1841 and the possibility of his being the “lost dauphin” in 1848. Sermons and notes comprise the bulk of Williams' writings and speeches. Most of the sermons and notes are in English and written in Williams' hand, but many probably are copies of sermons delivered by his clerical ancestors and some are translations from French. There are occasional sermons in an Indian language, presumably Mohawk or Iroquois, as well as some in other handwritings. The miscellaneous documents consist of indexes of sermons and catalogs of personal libraries in English and French, several manuscript song books, and a few notes. The undated speeches appear to have been addressed to the Oneida Indians concerning preparations for their removal to Wisconsin, the threat of white settlers to the Indians, and the “grounds and reasons which moved the Right Rev. Jackson Kemper to censure and forbid the speaker to perform his ministerial functions in Wisconsin in 1842.” The speech on microfilm is a patriotic address to “friends and fellow citizens,” July 4, 1823.

Copies of some of Williams' published works are filed among the printed materials with the Materials Collected by Williams. These include a spelling book in Iroquois, 1820; a Mohawk or Iroquois translation of The Book of Common Prayer, 1875; and copies of two pamphlets by Eleazer Williams, one entitled Prayers for Families and for Particular Persons translated into the language of the Six Iroquois Nations from the Episcopal Book of Common Prayer in 1816 and the other entitled The Salvation of Sinners through the Riches of Divine Grace consisting of two homilies delivered to an audience of Oneida Indians in 1841.

In the PAPERS ABOUT WILLIAMS, the correspondence consists of a letter to Lyman Draper from Henry Baird, December 17, 1869, in which Baird discussed his acquaintance with Williams and enclosed a petition by Williams for membership in the Menominee Lodge dated October 7, 1824, in which Williams stated that his birth place was Sault St. Louis; a letter to Draper from C.C. Trowbridge, September 24, 1872, in which Trowbridge discussed his trip to Green Bay with the Williams party in 1821; a letter to Draper from Morgan L. Martin concerning the disposition of the Williams papers following Mrs. Williams' death in 1886; and letters from a few other acquaintances of Williams, including Albert G. Ellis. The most notable item among the materials about Williams is a manuscript by Ellis entitled “Recollections of Many Years of Acquaintance with the Rev. Eleazer Williams,” 1879, in which Ellis detailed Williams' dream of building an Indian empire in Wisconsin and the peculiarities of his personality. A version of this manuscript was published in Wisconsin Historical Collections,nce consists of a letter to Lyman Draper from Henry Baird, December 17, 1869, in which Baird discussed his acquaintance with Williams and enclosed a petition by Williams for membership in the Menominee Lodge dated October 7, 1824, in which Williams stated that his birth place was Sault St. Louis; a letter to Draper from C.C. Trowbridge, September 24, 1872, in which Trowbridge discussed his trip to Green Bay with the Williams party in 1821; a letter to Draper from Morgan L. Martin concerning the disposition of the Williams papers following Mrs. Williams' death in 1886; and letters from a few other acquaintances of Williams, including Albert G. Ellis. The most notable item among the materials about Williams is a manuscript by Ellis entitled “Recollections of Many Years of Acquaintance with the Rev. Eleazer Williams,” 1879, in which Ellis detailed Williams' dream of building an Indian empire in Wisconsin and the peculiarities of his personality. A version of this manuscript was published in Wisconsin Historical Collections, Vol. VIII, 1879. The scrapbook, compiled in 1853 and 1854 by Williams, contains articles about the “lost dauphin” controversy.

The MATERIALS COLLECTED BY WILLIAMS are arranged in four subseries: papers of relatives and acquaintances, American Indian materials, miscellaneous materials, and printed materials. Among the papers of relatives and acquaintances are a journal fragment of Albert G. Ellis, in which he described his travels to Green Bay and negotiation of a treaty with the Menominee and Winnebago (Ho-Chunk) Indians in 1822, and a journal, 1820-1822, of John Sargeant, a missionary and Indian agent among the Stockbridge Indians. Also included are papers from several of William's relatives. Most notable among these papers are a journal fragment, 1689, from the Reverend John Williams and an annotated copy of his diary, 1704, describing his capture and captivity following the Deerfield massacre; deeds and petitions pertaining to property and inheritance of Eleazer Williams' son, John L. Williams, and a manuscript entitled “Patrum Monumenta” containing the drawings and notices of some of the “most ancient and curious monuments in the old burying ground” in Deerfield, Massachusetts, 1837; diaries and a book of penmanship exercises of Mrs. Mary Williams; and journals, letter books, sermons, and notes from other ancestors in the Williams family, all of whom were New England ministers. Among these materials is a biography of Miss Eunice Williams by Solomon Williams, 1741.

The American Indian materials include a small amount of correspondence in Mohawk addressed to Lazar Onsarenhialei, Williams' Indian name. The two bound bilingual dictionaries in English and an Indian language may have been compiled by the Reverend Louis D. Schweinitz of Bethlehem, Pennsylvania, whose name appears in both volumes. The Indian language documents, dictionaries, and bound manuscript are presumed to be in Mohawk or Iroquois. Among the treaties and land descriptions are copies of treaties with the Six Iroquois Nations, the Menominees, and Winnebago (Ho-Chunk) in Williams' handwriting. The American Indian materials on microfilm include an attendance record book for the St. Regis Indian School, July 1835, and a declaration of the Oneida chiefs and warriors refuting allegations that Williams had been supporting the Roman Catholic Church while working among the Oneida Indians in New York.

Most notable among the miscellaneous materials are the fur trade accounts and business papers, many of which are in French, pertaining to the activities of fur traders Louis Grignon, George W. Lawe, and Jacques Porlier, all acquaintances of Williams. The sermon book, sermons, and theological notes are similar to materials from Williams' clerical ancestors. They are arranged with the miscellaneous materials because their origin could not be identified.

In addition to the printed materials by Williams, described above, the most outstanding books are Williams' Bible (1800) presented to him by Deacon Nathaniel Ely on November 29, 1809, and a 1634 edition of John Preston's The Breast Plate of Faith and Love. The contents list below includes a complete list of the books and pamphlets in the collection. Also among the printed materials are 17 almanacs spanning the years 1706 to 1839. The printed materials were kept with the manuscript collection because they were included in the deposit by the Neville Public Museum.

The Henry and Elizabeth Baird Papers (Wis Mss V); Christ Episcopal Church, Green Bay Records (Micro 627); Beth S. Elpern Recordings (Audio 469A); Jackson Kemper Papers (Wis Mss G); U.S. W.P.A. Wisconsin: Wisconsin biographies (Wis Mss MM); William Ward Wight Papers (Wis Mss KF); Green Bay-Prairie du Chien Papers (Wis Mss C); and Grignon, Lawe and Porlier Papers(Wis Mss B) contain related records.

Provenance

The Eleazer Williams Papers consist of three formerly separate collections previously located at the State Historical Society in Madison, at the Neville Public Museum in Green Bay (indicated in the container list by a single asterisk - *), and at the De Pere Historical Society in De Pere (indicated in the container list by a double asterisk - **). The papers from the De Pere Historical Society were microfilmed in February 1979 and the originals were returned to the De Pere Historical Society. The papers from the State Historical Society of Wisconsin and the Neville Public Museum, and a microfilm of the materials from the De Pere Historical Society are now located at the Society's Area Research Center at Green Bay.

The State Historical Society of Wisconsin received the first installment of Eleazer Williams Papers in 1879 when Albert G. Ellis donated the manuscript copy of his “Recollections of Many Years of Acquaintance with Reverend Eleazer Williams,” to which Lyman C. Draper added some notes on Williams' background. In 1882 Bishop C.F. Robertson donated two journal fragments and a sermon. In his correspondence with Draper, Robertson stated that he had received a large number of boxes of Williams' papers after his death. The disposition of the remainder of these materials is unknown. Morgan L. Martin collected the bulk of this collection of papers during a field trip to the Green Bay and the Fox River Valley area in May and June 1887. These papers were donated by Mrs. Martin following her husband's death in December 1887. Other donors to the Society's collection include Mrs. Frank B. Phelps, 1898; Howard Greene, 1939; and Mrs. Harrison Button, 1957. In 1947, the Society also added photocopies of twenty-eight letters whose originals are in the Burton Historical Collection of the Detroit Public Library.

In December 1978, the State Historical Society of Wisconsin received additional Eleazer Williams papers in the form of a permanent deposit from the Neville Public Museum. Although these papers were interfiled with the Society's original collection, they have been kept in separate folders, which are stamped “Property of Neville Public Museum--On Deposit.” The principal donor to the Neville Public Museum was B.L. Parker, who donated many of the pamphlets and sermons as well as some correspondence and Indian language documents in 1928. These materials came into the possession of Parker's father, an attorney and executor of the Williams' estate, following Mrs. Williams' death. Other donors to the Neville Public Museum include Mr. and Mrs. John Bender, Claude F. Gallagher, W.G. Grohndorff, Margaret Parent Lefebvre, Morgan L. Martin, Margaret Peak Mason (bequest), Elizabeth Norris Seward, and Anna L. Tenney.

In January 1979, the De Pere Historical Society loaned a small number of additional materials to the State Historical Society to be microfilmed. These papers were donated to the De Pere Historical Society in 1978 by Travis Goodell. The De Pere additions filled some gaps and generally complemented the papers already in possession of the State Historical Society of Wisconsin. Consequently, these materials are listed in the container list according to the order in which they would fall if they were interfiled. A separate reel list accompanies the microfilm. The microfilm reel also contains copies of clippings from the Neville Public Museum segment, which were filmed for preservation; the originals are located with the manuscript collection.

Researchers are advised to note carefully the portion of the collection from which any citations are to be made. The State Historical Society of Wisconsin owns only a part of the original papers, but is the custodian of the Neville Public Museum materials and the microfilm edition of the De Pere Historical Society papers. Some papers within the collection may be under copyright. The researcher is advised that it is the responsibility of the author or his publisher to secure from the copyright owners permission to publish any such material.

Acquisition Information

Presented by Albert G. Ellis, 1879; C.F. Robertson, 1882; Elizabeth (Mrs. Morgan L.) Martin, 1887; Mrs. Frank B. Phelps, 1898; Howard Greene, 1939; and Mrs. Harrison Button, 1957. Portions were placed on permanent deposit by the Neville Public Museum, Green Bay, Wisconsin. Other portions were loaned for microfilming by the De Pere Historical Society, De Pere, Wisconsin. Accession Number: M78-610; M79-25

Green Bay Mss 76/Green By Micro 19/Micro 844	Series: Material by Williams
	Subseries: Correspondence
Box/folder   1/1-3 Reel-frame   2-001	1801-1856, undated
Box/folder   1/4-7 Reel-frame   2-355	* 1803-1856, undated
Reel-frame   1-001	** 1802, 1822, 1838, 1848
Box/folder   11/1	1822, 1838-1847, (photocopies)
	Subseries: Writings and Speeches	⇧
	Autobiographies
Box/folder   1/8-10 Reel-frame   2-810	*Autobiography, undated Scope and Content Note: Covers early life through 1821 (pp. 1-33, 77-216).
Reel-frame   1-027	**Autobiography, undated Scope and Content Note: Covers circa 1821-1822 (pp. 217-233).
Box/folder   2/1-2 Reel-frame   3-163	*Autobiography, undated Scope and Content Note: Covers circa 1812-1826, 1831-1833.
Reel-frame   1-055	**Autobiography, undated Scope and Content Note: Covers 1822, 1826-1831.
Box/folder   2/3 Reel-frame   3-560	*Autobiographical notes, undated
	Biographies
Reel-frame   1-112	**Eunice Williams, undated
Box/folder   2/4 Reel-frame   3-732	*Rev. John Williams, 1847
Box/folder   2/5 Reel-frame   3-826	*Geographical notes, undated
	Historical notes, undated
Reel-frame   1-149	**11th century
Box/folder   2/6 Reel-frame   4-001	*17th century
Box/folder   2/7 Reel-frame   4-063	*18th century
Reel-frame   1-154	**1811
Box/folder   2/8 Reel-frame   4-155	*, undated
Box/folder   2/9 Reel-frame   4-251	*Notes concerning the “lost dauphin”
	Journals
Box/folder   3/1 Reel-frame   4-265	*Journals and journal fragments, 1800-1813, 1820, 1824
Reel-frame   1-155	**Journal, circa 1822
Box/folder   3/2 Reel-frame   4-351	Diary fragments, 1841, 1848
Reel-frame   1-167	**Lessons in Religion, undated
	Sermons and Notes
Box/folder   3/3 Reel-frame   4-383	Sermons, undated
Box/folder   3/4-7 Reel-frame   4-526	Sermons and notes, undated
Box/folder   4/1-4 Reel-frame   5-826	Sermons and notes, undated
Box/folder   4/5 Reel-frame   6-710	*Sermons and notes, undated
Reel-frame   1-189	**Sermons and prayers, undated
Box/folder   4/6 Reel-frame   6-780	Miscellaneous documents, undated
	Speeches
Box/folder   4/7 Reel-frame   7-001	*Speeches, undated
Reel-frame   1-214	**Speech, 1823 July 4?
	Series: Papers about Williams	⇧
Box/folder   4/8 Reel-frame   7-040	Correspondence and Biography, 1869-1886
Box/folder   4/9 Reel-frame   7-086	*Legal documents, 1819-1858
Box/folder   4/10 Reel-frame   7-099	*Pamphlets Scope and Content Note: Includes “A Bourbon Marriage in Wisconsin,” 1903; “La Medaille a Fleur de Lys de Louis XVII,” 1905; and “Eleazer Williams Day at the Oneida Mission,” 1947
Box/folder   4/11 Reel-frame   7-114	* “Recollections of Many Years of Acquaintance with Rev. Eleazer Williams,” by A.G. Ellis, 1879
Box/folder   11/2 Reel-frame   1-239	*Clippings, 1803-(1900-1929)-1964
Reel-frame   1-306	**Clippings, 1924
Box/folder   5/1 Reel-frame   7-178	*Scrapbook, 1853-1854
	Series: Materials Collected by Williams	⇧
	Subseries: Papers of Relatives and Acquaintances
Box/folder   5/2 Reel-frame   7-229	*Albert G. Ellis, journal fragment, 1822
Box/folder   5/3 Reel-frame   7-246	*John Sargeant, journal, 1820-1821
	Rev. John Williams
Box/folder   5/4 Reel-frame   7-271	*Journal fragment, 1689
Reel-frame   1-308	**Diary fragment, 1704 (annotated copy)
	John L. Williams
Box/folder   5/5 Reel-frame   7-295	*Deeds and petition, 1852-1877
Reel-frame   1-385	**“Patrum Monumenta,” 1837
	Mary (Mrs. Eleazer) Williams
Box/folder   5/6 Reel-frame   7-321	*Diaries, 1834-1839, 1858-1878
Reel-frame   1-394	**Penmanship exercises, circa 1822
Box/folder   5/7 Reel-frame   7-445	*Nathanael Williams (1675-1738), funeral sermon by the Rev. Thomas Prince, 1738
	Nathanael Williams Jr.
Box/folder   5/8 Reel-frame   7-452	*Letter books, 1781-1783
Box/folder   5/9 Reel-frame   7-487	*Letter and legal documents, 1776, 1783-1784
	Solomon Williams
Box/folder   5/10 Reel-frame   7-496	*“A Brief Narrative of What Befell Stephan Williams,” 1741
Box/folder   5/11 Reel-frame   7-544	*“The Life and Captivity of Miss Eunice Williams,” 1741?, (pp. 1-114)
Reel-frame   1-432	**“The Life and Captivity of Miss Eunice Williams,” 1741? (pp. 115-360)
Box/folder   5/12 Reel-frame   7-634	*Sermons, 1707-1708, 1723-1776
Box/folder   5/13 Reel-frame   7-1116	*“Discourse on the Theology of Jonathan Edwards,” undated
Box/folder   5/14 Reel-frame   7-1155	*Stephan Williams, journal fragments, 1720, 1742-1744
	Subseries: American Indian Materials Language: Includes Oneida, Mohawk, and Ottawa language materials.	⇧
Box/folder   6/1	Correspondence, 1815-1830
Box/folder   6/2	English-Iroquois? language dictionaries, undated
Box/folder   6/3-6	Indian language documents, undated
Box/folder   7/1-5	Indian language documents, undated
Reel-frame   1-578	**Indian language documents, undated
Box/folder   7/6	Indian language manuscript, undated
Reel-frame   1-632	**St. Regis Indian school, attendance record, 1835 July
Box/folder   8/1	*Treaties and land descriptions, undated
Reel-frame   1-634	**Treaty, undated (copy)
Reel-frame   1-635	**Declaration of the Oneida chiefs and warriors, 1824 February
Box/folder   8/2	*Miscellaneous Indian language documents, undated
	Subseries: Miscellaneous Materials	⇧
Box/folder   11/3	Fur trade accounts, Grignon, Lawe, and Porlier, 1818-1832
Box/folder   8/3	*Journal, 1772-1773
Box/folder   8/4	*Maps, 1845, undated
Box/folder   8/5	*Narrative concerning Thomas Huntley, undated
Box/folder   8/6	*New England church councils, proceedings, 1727, 1735, 1807, undated
Box/folder   8/7	*Sermon book, 1791-1792
Box/folder   8/8	*Sermons, 1785-1797
Reel-frame   1-654	**Sermons, undated
Box/folder   8/9	*Theological notes, 1794, undated
Box/folder   8/10	*Miscellaneous notes, undated
	Subseries: Printed Materials	⇧
Box/folder   8/11	*Almanacs, 1706-1839
	Pamphlets
	Pamphlets by Eleazer Williams
Box/folder   8/12	*Prayers for Families and for Particular Persons. Albany, New York: G.J. Loomis and Company, 1816
Box/folder   8/12	*The Salvation of Sinners through the Riches of Divine Grace. Green Bay: Republican Office, 1842
	Other Pamphlets
Box/folder   8/13	*Bingham, Caleb. An Astronomical and Geographical Catechism for the Use of Children
Box/folder   8/13	*The Child's Catechism. Montreal: Nahum Mower, 1809
Box/folder   8/13	*Dr. Watts' First and Second Catechism for Children. Newark, New Jersey: William Tuttle, 1822
Box/folder   8/13	*The Gamut, or Scale of Music: To Which Is Added, a Number of Easy Tunes. Albany, New York: Daniel Steele, undated
Box/folder   8/13	*Hobart, John Henry. To the Friends of Religion. New York: May 23, 1815 (2 copies)
Box/folder   8/13	*The Juvenile Repository. Vol. 1, No. 1 (July 1811), Boston: Samuel T. Armstrong, 1811 (2 copies)
Box/folder   8/13	*Lyne, Richard. The Latin Primer. Burlington, Vermont: Samuel Mills, 1813
Box/folder   8/13	Mather, Cotton. A Zeal for the House of God. Boston: F. Allen for Nicholas Boone, 1717
Box/folder   8/13	*Original Hymns for Sabbath Schools. Hartford: S.G. Goodrich, 1820
Box/folder   8/13	*Poor Sarah; or Religion Exemplified in the Life and Death of an Indian Woman. Philadelphia: Sunday and Adult School Union, undated
Box/folder   8/13	*The Vagabond or the Consequences of Disobedience to Parents. Watertown, New York: Harvey and Cory, 1830
Box/folder   8/13	*Wilbur, Harvey. The Assembly's Shorter Catechism. Newburyport, Massachusetts: William B. Allen and Company, 1816
	Books
Box/folder   9/1	*Bible. King James Version, Worcester, Massachusetts: Isaiah Thomas, 1800
Box/folder   9/1	Bible. (New Testament), New York: Henry C. Slight, 1830
Box/folder   9/2	*Boyer, M.A. The Complete French Master. Edinburgh: Bell and Bradfute, 1742
Box/folder   9/3	*The Christian Monitor, No. III. Boston: Munroe and Francis, 1806
Box/folder   9/3	*The Christian Monitor, No. XVIII. Boston: Munroe and Francis, 1811
Box/folder   9/4	*Emerson, Joseph. The Evangelical Primer. Boston: Samuel T. Armstrong, 1816
Box/folder   9/5	*The Friendly Instructor. Boston: Lincoln and Edmands, 1818
Box/folder   9/6	*Janeway, James. A Token for Children. Worcester, Massachusetts: James R. Hutchins, 1795
Box/folder   9/7	*Medley, S. Hymns. Boston: Manning and Lorring, 1801
Box/folder   9/8	*Moreland, Eleanor. The Life of Eleanor Moreland. Cambridge, Massachusetts: Hilliard and Metcalf, 1822
Box/folder   9/9	*Paley, William. A View of the Evidence of Christianity. New York: Griffin and Rudd, 1814
Box/folder   10/1	*Preston, John. The Breast-Plate of Faith and Love, Fifth edition, Richard Sibbs and John Davenport, editors. London: Robert Young for Nicholas Bourne, 1634
Box/folder   10/2	*Watts, the Rev. Dr. New England Primer, undated
Box/folder   10/3	*Weeks, William R. The Missionary Arithmetic. Utica: Merrill and Hastings, 1822
Box/folder   10/4	*Williams, Eleazer, translator. The Book of Common Prayer. Second edition, New York: T. Whittaker, 1875 (In Mohawk or Iroquois)
Box/folder   10/5	*Williams, Eleazer. A Spelling Book in the Language of the Seven Iroquois Nations. Utica: William Williams, 1820
Box/folder   10/6	*Williams, Thomas. The Hymns of the Native Christians in the Mohawk and Oneida Languages. St. Thomas: Times Steam Printing House, 1880
Box/folder   10/7	*Unidentified fragment, undated