Stockbridge, past and present, or, Records of an old mission station

Preface

It must be a source of satisfaction to the people of Stockbridge, that the labor of writing the history of their town fell into the hands of so faithful a chronicler as the author of these pages. The writer of this preface felt greatly interested in the execution of the enterprise, and bears his cheerful testimony to the untiring spirit with which she prosecuted it. For two years she was almost constantly occupied in laborious research and correspondence connected with the work, and our community owes her no small debt of gratitude for the discovery and publication of documents of great local interest, which, but for her dihgence, would, in all probability, never have known the light. This is particularly true of that portion of the book which treats of the Stockbridge Indians — in many respects the most interesting of all our Aboriginal tribes.

The author laid no claims to profound erudition. She was a plain, sensible woman, and wrote for the preservation and exhibition of truth, not from any desire to attract

PTIEFACE.

notice, or prurient love of autliorsliip ; and her book is not presented as a specimen of rhetorical or syntactical exactitude. Its chief merit is its truthfulness^ and on this, it is believed, the reader may safely rely.

The author lived just long enough to put a finishing hand to the work, and left a written request that the subscriber should superintend its publication. This office he has essayed to do, with no important change from the condition in which it left her pen ; and now commits it to the public, bespeaking for its lamented author the spirit of candor and charity with which, it was written.

Stockbridge, Mass., > February, 1854, |

Contents

PAGE.

SEC.

STOCKBRIDGE INDIANS I WHO ARE THEY ?

Introduction

In the year 1829, the clergymen and a few laymen of Berkshire, prepared and published a valuable History of the County, and of each particular town. This was a great work, but for which, the present collection would require a far greater outlay of time and of money, while much valuable information would have been irrecoverably lost ; and for the prompt offer of its use in the present instance, as well as for the numerous other aids received from various sources, the heartfelt acknowledgments of the author are respectfully tendered.

But, valuable as is the " History of Berkshire," copies of it are now scarce among us. Nearly another generation, too, has passed away, and removals have brought changes ; and while Stockbridge is becoming noted as a place of resort, and is made every year the theme of the poet, the painter, or the traveler, and the shrine even of the pilgrim, so poorly is the office of cicerone performed, that we are mortified to observe printed errors about localities, and are scarcely able, one of us, to direct visitors aright. Besides this, the genealogical mania, as it is called, but better termed the fulfilment of that prophecy — ''the righteous shall be had in everlasting remembrance,'^ is giving the public mind an interest in families, individuals, and places, not before felt. The descendants of Puritans and Huguenots are calling upon steam and upon

INTRODUCTION.

lightning to aid in the commennoration of their ancestors; and they who at first bade this wilderness blossom as the rose,'^ and others who have continued its culture, should not be forgotten, even though the sand has for a time been blown over their foot prints, and the flowery sods of their own beloved valley have covered them. No, let their tablet find a niche in every dwelling, and their memory a warm corner in every heart.

And the Red Man too ] — oh, how little do we think of him ! How little do we know of him ! How seldom, how very seldom, does the public prayer ascend for the children of those who once lived in these valleys, hunted in these groves, angled in these streams, worshiped where we bow, and were the Stockeridge Church! They have ^'melted away'' indeed, but not like many of their race. They still have a national existence, still hold the religion which they learned upon this spot, and still love, with true Indian fervor, the homes and the graves of their fathers here. Spiritually, they were once cold and cheerless as the drifts which covered their hill sides ; but they welcomed the beams of the Sun of E-ighteoasness, and opened their hearts to his holy influence. No hardening process, of melting to tears and then freezing again to adamant, had sealed their doom ; and drop after drop trickled down, until the icy avalanche became a fertilizingstream ; and now, as it retraces its ancient channel, w^e hear the God speed thee,'' from those who have stood upon its borders, and the hearty welcome comes from the far off land, verifying continually the words of inspiration, Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come."

In arranging the materials for this work, the aim has been, not merely to make it interesting as a book to be read^ but convenient as a book of reference in after years. If the aim has been too high for one of humble capacities to attain, the instrument proving too weak for its noble office, the excuse must be that it was not undertaken, or even projected, but at the earnest request of one whose judgment we are habituated to respect; and it has been done with unfeigned self-distrust

INTKODUCTION. 11

prompting the fervent prayer — Oh God, thou knowest my foolishness, and my sins are not hid from thee. Let not them that wait on thee be ashamed for my sake ] let not those that seek thee be confounded for my sake, Oh God of Israel.'^ Puerile though the performance may be, it is, after careful investigation, believed to be a record of truths; and for truth's sake, let it be accepted.

" Sweet is the virgin honey, though the wild bee hath stored it in a reed ; And bright the jeweled band that circleth an Ethiop's arm.

I magnify mine office.

Albeit, in much feebleness 1 hold it thus unworthily ; For it addeth immortality to dying facts, Shedding upon stocks and stones the tender light of interest, Making past things present, and availing for the present in the future. If thou lovest, help me with thy blessing : if otherwise, then mine shall be

for thee ; — I work for God and good."

The Author.

Stockbridge, December, 1852.

STOCKBIUDGE,

PAST AND PRESENT.

Section 1

THE STOCKBRIDGE INDIANS. WHO ARE THEY?

Many believe the Stockbridge Indians, and their kindred tribes, to be remnants of the Jewish Nation ; and that they have, at some period of their national existence, possessed a part of the Jewish Scriptures, seems very evident. But it seems equally evident that they are of Scythian origin, descendents, like ourselves, from Japhet, though they of the second, and we of the eldest, son. The ancient Scythians strikingly resembled our Indians, both in their good, and in their evil qualities. A Scythian speech might be borrowed by an Indian, and be pronounced in a manner perfectly characteristic of his race ; and if it is asked why the Indians have no cattle, when the Scythians depended upon them both for food and for clothing ? the answer may, perhaps, be suggested by the Stockbridges, when they tell of the famine which obliged them to disperse themselves over the country.

The Stockbridge Indians seem to be of the Chippeway division ; and Dr. Dwight remarks that their language was more widely spoken than any other Indian tongue, different dialects of it being used throughout New England, in Canada, and far to the west and south. When found by the whites, they were settled along the eastern part of New York, and in those parts of Massachusetts and Connecticut, 2

8T0CKBRIDGE, PAST AND PRESENT ;

which border upon that state. By the English tliey were called River Indians ; but those who lived in Berkshire County came afterwards to be called Housatonic Indians. Their proper name is Muh-he-ka-neew in the singular, and Muh-he-ka-ne-ok in tlue plural, signifying " the people of the continually flowing waters." The orthography of the word does not however seem certain, as besides the above method from the Berkshire History, it is spelled Muh-heka-nuk by Mr. Sergeant in 1818, and by the Indians themselves at different times — Muh-he-con-nuk which, strictly, denotes their place of residence, Muh-hea-ken-nuk, Muh-hea-kenn-nuk, Muh-hea-kun-nuk, and Muh-he-cun-nuk.

— # — SECTION II.

INDIAN HISTORY.

The History, and perhaps we may say the entire literature of the Muh-he-ka-ne-ok, was treasured in the minds of a succession of " historians," each of whom trained one or more to fill the office after his death. When a mission had been established among them, and youth had been sufficiently instructed, a portion of this literature was written down for preservation, as more safe in a civilized community than tradition. Dr. Dwight seems to have had access to a perfect copy ; but the one here given has lost its first and its last leaf, and no traces of their contents have yet been discovered except what can be gathered from his " Travels." The History, as we have it, was sent from New York, and is said to have been written, " doubtless, by Capt. Hendrick Aupaumut." Its false syntax is valuable, rather than objectionable, as it furnishes illustrations for the treatise upon their language, and renders that section more perspicuous.

According to the extracts made by Dr. Dwight, they came from a country northwest of Stockbridge, having "crossed the great water at the place where this and the other country are nearly connected." In this their traditions resemble those of the Shawanoes, who say that their ancestors resolved to emigrate, and having gathered upon the shore, walked over to this Continent.

" A famine compelled them,^* says the Muh-hea-ken-neev7 History, to disperse themselves throughout the regions of the wilderness after sustenance-— and at length lost their ways of former living, and apostatized. As they were coming from the West, they found many great waters, but none of them flowing and ebbing like Muh-he ku-nuk, until they came to Hudson River. Then they said one to another — this is like Muh-he-con-nuk, our nativity. And when they saw that game was very plenty in that country, they agreed to kindle fire there, and hang a kettle whereof they and their children after them may dip out their daily refreshment. (The name of the Hudson was Mahecanittuck.)

As our fathers had no art of manufacturing any sort of metal, they had no implements of husbandry, therefore were not able to cultivate their lands but little — that of planting shammonon, or Indian corn, beans, and little squashes, which was chiefly left under the management of women, and old men who are incapable of hunting, and little boys. They made use of bone, either moose, bear's, deer's shoulder plate instead of hoe, to hoe their corn with — tie it fast to one end of a stick or helve made for that purpose.

" Their way of clearing lands was not so difficult as we should imagine, and that without using an axe. When they find that their fields will fail, they are to prepare another piece of land. In the first place they do make fire around the foot of every tree, as many trees standing on the ground which they intended to clear, until the barks of the trees burnt through ] for trees are killed very easy in this manner. They planted while trees are standing, after they are killed. And as soon as trees is fell, they burnt it off" such length that they might roll the logs together, and burnt them up to ashes. Thus they do till they get it quite clear. An industrious woman, when great many. dry trees are fallen, could burnt off as many logs in one day as a smart man could chop in two or three days time with an axe. They make use of only a Hthon-ne tmuh-he-con, or a stone axe, something like the shape of an axe — helve to it, as of the hoe already mentioned, with which they rub the coals of the burning logs. But the employment of men was consisted in hunting and fishing. They used bow and arrows to kill game, with which they were very expert. They also used to catch deer by insnaring them with strings. By hunting they supplied themselves with both cloathing and diet. They seldoni feel much want, and they were very well contented in their condition ] having food and raiment was their only aim. They were not to

16 STOCKBRIDCE, PAST AND PRESENT;

kill more than necessary, for there was none to barter with them that would have tcjmpted them to waste their animals, as they did after the Chuh-ko-thuk came on this Island; consequently, game was never diminished.

" They hunted occasionally whole year; but hunting seasons are properly divided into two parts of a year. In fall they hunt for deer, bear, beaver, otter, raccoon, fisher, martin, for their clothing, and drying meat for the ensuing season ; and in the beginning of March they used to go out to hunt for moose on the Green Mountains, where these animals keep for winter quarters. From thence they go again for beaver hunting soon as the rivers, ponds, and creeks are opened, but they used to take good care not to stay over two months.

And as our ancestors were not subject to so many disorders, or sicknesses, as they were after Chuh-ko-lhuk, or white people settled amongst them, they flourished in some measure— that before they began to decay. Our fathers informed us that Muh-he-con-nuk Nation could then raised about one thousand warriors who could turn out at any emergency. Their weapons of war, besides bow and arrows, already described, Puh-wy, made of wooden knot, helve to it, and Quen-neh-tuh he-con, or long-cut, and Thut-te-con, or spear, made of bone or horn, and some of flinty stone, with long helve to it. They also wear quiver, commonly made of otter skin, which contain forty or fifty arrows ] and in battle they use shields made of green hide, doubled two or three times ; and when it's dry so hard that sharpest arrow cannot penetrated. They also w^ear Hpe-thoon, made of green hide, or breastplate.

"Muh he-con-nuk Nation formerly deemed to be the best warriors in the field, truly formidable to any nation, which still acknowledged by the western tribes ] for number of our nation have lived among almost every nation in westward to this day, and they used to go with these nations in all their wars; and they ever proved the characteristicalness of their ancestors — Muh-he-con ne-yuk.

*^ And our forefathers also distinguished in peaceableness, w^hereby they had allies, even the remotest nations; and according to the ancient custom many of these nations made renewal the covenants with us which their forefathers and ours had made, with belts and strings of wampum. Some of the belts and strings are now in our possession. The friendships which our forefathers had between different nations were denominated after the manner of common relations.

''And according to the ancient covenant of our ancestors^ the Delaware nation are our Grandfathers, And the Shawanoe nation, when they were ready to be devoured by their

OR, RECORDS OF AN OLD MISSION STATION.

enemies, the different nations, they sent runners to Muh-}mcon-nuk for help. Then our forefathers went to stand between the Shawanoe and the different tribes, to act as mediators, and to defend them They rescued them from under the jaws of their enemies. The Shawanoe nation then called the Muh-hu-con-nuk nation to be their Elder Brothers, and prom^ise obedience to them, which they still acknowledged to this day ; and they are our Younger Brothers, or Nkheeth-mon nauk. Our forefathers then removed the Shawanoe nation from their native country, and brought them as far as Mkhau-wau-muk. There they left them under the care of the Delaware nation, their Grandfather. [See Appendix A.]

Wmau-weew, or Miami nation, formerly had war with our nation, and when they were conquered they obliged to sue peace; and when peace was established, they enter into covenant of friendship with our nation, and kindle fire for them at Kekioke, near the head of JVIiami Eiver, which empties into Lake Erie, and voluntarily given them a large tract of land, wherein they desired them to live, and to be their head ] they offered obedience to them as grandchildren ordinarily obey their grandfathers. But as our forefathers loved not superiority over their fellow Indians, or using authority as tyrants over any nation, they only accepted the present given to them out of friendship, remembering that it may in time to come, our children some occasion or other would come and live there. From that time the tract of land has been reserved for our nation to this day, and that covenant had been renewed at different times, and a number of our nation live on that land these several years past to this day. Therefore the Miami nation are our Grandchildren to this day ; and also their allies, to wit, Wtuw-wav/, or Uttawa Nation, Wchippow-waw, or Chipiwa Nation, Mi-si-sau-ky, Pot-au-waut-ommeew, Wnau-to-wuh-theh, Wthau-keew, Ke-kep poow, Pa-sake-yah, Wauw-yuh-ton-noow, and Mk-huth-ko-tau-weew. — All these nations ever acknowledged this friendship ] and w^henever they met any of our people they call them Muh-somis, or Grandfathers. These nations inhabit northwest of Ohio.

" Kut-tooh-waw, or Cherokees, are our younger brothers, who has invited us to move our fire-place and kindled by the side of their fire place ; they offered to give us a large tract of land by belt of beads which w^e had in our bag to this day.

Mush-oow, or Creek Nation,— the head of their confederacy also manifested their friendship with us with belt of wampum, and gave us invitation in like manner as Cherokees did.

Wmin-theew, Wnuh-thoow, Kuh-nau-wau-thuw — these three nations are our brothers according to the ancient covenant of our forefathers.

And the Seven Nations of Canada are our brothers also, who has renew^ed that covenant v^^ith us last Summer. And part of the Six Nations are our Uncles, to wit, Mohawks, OnondagaSj Cayogas^ and Senecas. But the Oneidas, and Tuscaroras are our brothers. (The Oneidas were younger brethren.)

" Our ancestors, before they ever enjoyed Gospel revelation acknowledged one Supreme Being who dwells above, whom they styled Waun-theet Mon-nit-toow, or the Great, Good Spirit, the author of all things in heaven and on earth, and governs all events ; and he is good to all his creatures. They also believed that there is an evil one, called Mton-toow or Wicked Spirit that loves altogether to do mischief; that he excites person or persons to tell a lie^ — angry, fight, hate, steal, to commit murder, and to be envious, malicious, and eviltalking; also excites nations to war with one another, to violated their friendship which the Great, Good Spirit given them to maintain for their mutual good, and their children after them.

In order to please the Great, Good Spirit which they acknowledged to be their dependence, and on the other hand to withstand the evil one — therefore, the following custom was observed, which handed down to them by their forefathers, and considered as communicated to them by Good Spirit.

'*The Head of each family — manor woman — would began with all tenderness, as soon as daylight, to waken up their children and teach them, as follows : —

" ^ My Children — you must remember that it is by the goodness of the Great, Good Spirit we are preserved through the night. My Children, you must listen to my words. If you wish to see many good days and evenings you must love to all men, and be kind to all people.

" ^ If you see any that are in distress, you must try to help theni. Hemember that you will also be in distress some time or other. If you see any one hungry you must give him something to eat; though you should have but little cake, give him half of it, for you also liable to hunger. If you see one naked, you must cover him with your own raiment. For you must consider that some future time you will also stand in need of such help ; but if you will not assist, or have compassion for the poor, you will displease the Good Spirit ; you will be called Uh-wu-theet, or hard-hearted, and nobody will pity on you the time of your distress, but will mock at you.

" ' My little Children, if. you see aged man or woman on your way doing something, you must pity on them, and help

OR, RECORDS OF AN OLD MISSION STATION.

them instantly. In so doing, you will make their hearts glad, and they will speak well of you And further, if you see your neighbors quarreling, you must try to make them to be good friends again. And you must always listen to the instruction of old folks : thereby you will be wise. And you must not be hasty to speak^ when you hear people talking, nor allow yourself too much laughing. And if you find any that will speak evil against you, you must not speak evil words back, but shut your ears and mouth as though you hear nothing, and shun such people. And you must never quarrel to any person, for quarreling is belongs to evil spirit, and beast. But live in peace with all people; thereby you will please the Great, Good Spirit, and you will be happy.

My little Children — you must be very kind to strangers. If you see stranger or strangers come by the side of your fire-place, you must salute them, and take them by the hand, and be friendly to them ; because you will be a stranger some time or other. You must never speak any harsh word to strangers, but use them well as you can ; thereby they will love you and will speak well of you wherever they be ; and if you ever come into a strange country you will meet with such kindness. But if you will not be friendly to such, you will be in danger wherever you go.

^ My Children— again listen. You must be honest in all your ways. \"ou must always speak nothing but the truth wherever you are. But if you should love to tell lie, everybody will take notice of it; thereby you will bring a bad name to yourself. For instance — whenever people shall see you walking, they will say one to another with scorn, and point at you, ^ look at that liar !^ and even when you should bring tidings of importance with the truth, they shall not regard what you say.

^ My Children — You must never steal anything from your fellow men, for remember this — you will not be pleased if some of your neighbors should take away your things by way of stealing ; and you must also remember that the Great, Good Spirit see you. But if you will allow yourself to steal, you will hurt your name, and disgrace your parents and all relations ; and you will be despised by all good people.

^ My Children — you must always avoid bad company. And above all, you must never commit murder, because you wish to see long life. But if you commit murder, the Great Good Spirit will be angry with you, and your life will be in great danger; also the lives of your dear relations.

" '■ My Children — you must be very industrious. You must always get up early morning to put on your clothes, muk-sens, and tie your belt about you, that you may be ready to do something; by so doing you will always have something- to eat and to put on. 13ut if you will be lazy, you will be always poor. Your eyes shall be on those who are industrious, and perhaps you will be shamefully beg or steal; and none will give you anything to eat without grudging.

"^And further, my Children — when you grown up, you must not take wife or husband without the consent of your parents and all relations. But if you will do contrary to this^ perhaps you will be joined to one who will bring great darkness to you, and thereby you will be very unhappy.

" ' My Children — at all times you must obey your Sachem and Chiefs, in all good counsels they give ; never to speak evil against them, for they have taken much pains in promoting your happiness. And if you do not observe this, you will be looked upon worse than the beasts are.^

Thus they inculcate instruction to their children day after day until they are grown up ; and after they are grown, yet they would teach them occasionally. And when young people have children they also teach theirs in like manner. — This custom is handed down from generation to another; at the same time it may be observed that there were some that did not take no pains to instruct their children, but would set bad examples before them, as w^ell as there are such among civilized nations. But such men were roving about, and could not be contented to stay at one place.

" Our ancestors^ Government was a Democratical. They had VVi-gow-wauw, or Chief Sachem, successively, as w^ell as other nations had, chosen by the nation, w^hom they looked upon as conductor and promoter of their general welfare, and rendered him obedience as long as he behaved himself agreeably to the office of a Sachem. And this office was hereditary by the lineage of a female's offspring, but not on man's line, but on woman's part. That is — when Wi-gowwauw is fallen by death, one of his Nephews, (if he has any) will be appointed to succeed his Uncle as a Sachem, and not any of his sons.

The Sachem always have Woh-weet-quan-pe-chee, or Counselors, and one Mo-quau-pauw, or Hero, and one Mkhooh-que-thoth, or Owl, and one Un-nuh-kau-kun, or Messenger, or Runner; and the rest of the men are called young men. (But the Six Nations call young men Warriors.) The Sachem is looked upon as a great tree under whose shade the whole nation is sit. His business is to contemplate the welfare of his people day and night— how to promote their peace and happiness. He also ever take pains to maintain and brighten the belt of friendship with all their allies. When ^ he find any business of public nature, he is to call his coun-

OR, RECORDS OF AN OLD MISSION STATION.

selors together to consult with them; and then they will determine what is good for the Nation. The Sachem must be a peaceable man— has nothing to do with wars — but he is at times go from house to house to exhort his people to live in unity and peace.

" The Sachem has no stated salary for his services ; for it was a disgrace or reproach any man to ask reward for any of his public services ; but whatever he does for his nation must be done out of friendship and good will. Eut it was the custom to help their Sachem voluntarily in building a long We-ko-w^ohm, or wigwam, all "complete ; and the hunters, when they returned from hunting each man give him a skin. The women also at times, some give him Mkith-non, or Muk-sens. some belts for the body, others garters, and some other ornaments- — as wampum to be for his own use. They are also to bring victuals to Sachem's to enable him to feed strangers; — for whenever strangers arrived at their fire-place they are directed to go to Sachem's house. There they stay until their business is ^.ompleted.

"The Sachem is allowed to keep Mno-ti, or peaceable bag, or bag of peace, containing about one bushel, some less. — This bag is made of Weeth-kuhn-pauk. or bitter sort of hemp ; growls on intervals, about three or four feet long ; and sometimes made of Wau-pon-nep-pauk, or white hemp, which grows by the side of rivers, or edge of mxarshes.— ■ amazing strong and lasting — of which they make strings, and die part of the strings of different colors ; then worked and made into bag of different marks. In this bag they keep various Squau-tho-won, or belts of wampum; also strings ; which belts and strings they used to establish peace and friendship with different nations, and to use them on many occasions, and passed as coin. In this bag they keep all belts and strings which they received of their allies of difTerent nations. This bag is, as it were, unmoveable ; but it is alw^ays remain at Sachem's house, as hereditary with the office of a Sachem; and he is to keep the Pipe of Peace, made of red, hard stone— a long stem to it. Besides this bag, they keep other smaller bags which they called Ne-mau-w^onneh Mno-ti, or Scrip, which contains nourishment on journey, w^hich they carry with them w^hen they go out to hold treaties with other fire-places. In such scrips they occasionally put belts and strings for transacting business abroad. When they find the wampum will be fall short, besides what is kept in the bag, the Sachem and his counselors w^ould sent their runner to gather, or collect wampum from their women, which business they called mauw-peen, or sitting into one place.