History of ancient Woodbury, Connecticut : from the first Indian dead in 1659 to 1854, Part 10

Author: Cothren, William, 1819-1898
Publication date: 1854
Publisher: Waterbury, Conn., Bronson brothers
Number of Pages: 870


USA > Connecticut > Litchfield County > Woodbury > History of ancient Woodbury, Connecticut : from the first Indian dead in 1659 to 1854 > Part 10


Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).


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1 The height of these falls, in a former chapter was stated to be forty or fifty feet. On a visit to them since that was written, it is found that the whole descent is more than one hundred feet.


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HISTORY OF ANCIENT WOODBURY.


The story is brief. Womoqui, an aged sagamore, residing at the wigwams located at these falls, was averse to the sale, and did not sign the conveyance of the North Purchase. This sale included the Non- newaug village ; and the old sagamore, having roamed these forests, in entire freedom, before the whites appeared in the territory, could not now in the evening of his days, bear the thought of living in his former pleasant abode at the sufferance of the " pale face." Accord- ingly, one day he crawled forth from his cabin, and seated himself on the " table rock," at the head of the upper cascade of the falls, sung, in feeble tones, his own requiem, and cast himself into the flood be- low. While musing of the legend, a few years ago, the author imagined that lament to be :


From my well-beloved cabin the sunlight is gone ; The day long since closed in the far distant west; And Womoqui now, in this wide world alone, Composes himself for his deep, silent rest.


His braves are all scattered like leaves in the wind ; Departed the valor that inspired them of yore ; While he still is left, in his sadness behind, And earnestly looks for the spirit-land's shore.


The graves of my people encompass me round ; My brothers, long gone, lie slumbering near. Searce a trace of the red man is now to be found, And few of my race are still lingering here.


Farewell ! my tired spirit now pants to be free ! Farewell ! ye who stay on the earth's sullen shore ! Farewell ! for your faces no longer I see ! Farewell ! faithful friends, I'm with you no more !


The chief had ceased, and his spirit fled, The chief of the hoary hair; A. grave near the falls his people mnade, And buried the chieftain there.


In regard to the numbers of the Pootatucks and other western tribes, authors have differed largely in their estimates. Dr. Trum- bull thinks their numbers were very considerable, while De Forest thinks these tribes contained a mere handful each. It is believed that the mean between these two extremes is nearer the correct esti- mate. They were doubtless greatly reduced in numbers before the coming of the English settlers, by the incursions of the Mohawks, but while Dr. Trumbull's estimate is probably too large, De Forest's is evidently too small. President Stiles estimates the number of war-


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riors in the Pootatuck tribe in 1710, at fifty. This estimate is cer- tainly not too large, as the author of this volume has in his posses- sion, a list of more than fifty names, who were interested in the lands of the tribe, just before this time. A few years earlier, they were considerably more numerous, as at this time, the tribe having parted with most of its lands, many of the younger Indians had joined the Wyantenuck clan. The author has also a list of more than a hun- dred names of sachems, sagamores and chief men of the tribe, who resided here during the first fifty years after the settling of the town. Eleazer Mitchell, who bought four acres of land of the Indians about 1740, within a fourth of a mile of their village, related that there were many wigwams standing in the surrounding forests, all the way from his house, which is still standing, to Elizur Mitchell's house on the Pootatuck. From this it would seem that their numbers must have been very respectable, and they doubtless numbered two hundred warriors in 1672. By a petition to the General Assembly from the Pootatuck and Wyantenuck Indians, as late as 1742, we learn that the Pootatucks numbered forty individuals ; but whether this means adult males, or the whole number of men, women and children, is not known.


As there is but little left of the former race except the names of some of its chiefs and braves, a list of such of the sachems, sagamores and principal men of the Pootatucks, as with great labor it has been possible to rescue from oblivion, has been deemed of sufficient im- portance to be inserted here. The antiquarian, who has delved in such matters, will look with a kindly interest on the list, and the general reader, who passes it now, will read it with avidity fifty years hence.


LIST OF PRINCIPAL POOTATUCKS.


Aquiomp,


Cush,


Avomockomge,


Chesqueneag,


Aecommy,


Conkararum,


Appacoco,


Chob,


Awashkenum,


John Chob,


Aunumetae,


Calouskese,


Atchetoset,


Coshnsheougemy,


John Banks,


Comcuekeson,


Cheabrooke,


Chyonde,


Chuhabaux,


Cockshure,


Chevoramauge,


Coksuer,


Chohees,


Samuel Coksuer,


Cacapatanees,


Thomas Coksuer,


Cacapatanees Sonn,


John Cockshure,


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HISTORY OF ANCIENT WOODBURY.


Jeremialı Cokshure,


Nokopurrs,


Corkskrew,


Nuceaddamo,


Cheery,


Noegoshemy,


Sam Cheery,


Naucuttora,


Cony,


Nucquelozomaug,


Cockenon,


Pomperaug,


Jacob Curkey,


Papenau,


Ceapy,


Punnahun,


Cuttouckes,


Passacoran,


Docames,


Punnantawannomo,


Gumehampiska,


Peeney,


Hatchet Tousey,


Papetoppe,


Benajah Hatchet Tousey,


Quiump,


David Hatchet Tousey,


Quepy,


Hatchet,


Ocess,


John Harry,


Poquannow,


John Hatchet,


Punhone,


Hawwasues,


Poni,


Jarrey,


Poeonaus,


Jamphney,


Pukin,


Joman,


Papiream,


Job,


Paramethe,


James,


Raumang,


Kenonge,


Rapiscotoo,


Kehore,


Sepunkum,


Kesooshamaug,


Sukanunque,


Kehow,


Shepaug,


Mashagasse,


Sukanaux,


Mauquash,


Simon,


Muttanumaee,


Siecuss,


Momaueheway,


Shamenunekgus,


Munmenepoosqua,


Souwenys,


Magnash,


Seauweag,


Mattehack,


Suckqunnokqucen,


Mansumpaush,


Suffenso,


Mastunek,


Sasaw,


Munapusk,


John Sherman,


Merammue,


Tom Sherman,


Gideon Mauwehu (by adoption,) Mowehu, Massumpus,


Shoran,


Shoopaek,


Tantamahok,


Mattousksqua, Mesunckseo,


Toweeeume, Towcomis,


Maucheere,


Tummasseete,


Montooe,


Tawask,


Nanhootoo,


Umbouge,


Nonnewaug,


Nemoumbam,


Norkgnotonckquy,


Wecuppeme, Weraumaug, Waramaukeag,.


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HISTORY OF ANCIENT WOODBURY.


Womoqui,


Wirasquaneot,


Wonokequambom,


Wognacug,


Wunnunteone,


Watehunaman,


Wussebueome,


Womperowask,


Wussoekanunekqueen,


Wompomod,


Wonposet,


Wonowak,


Waewatux,


Wewinapuck,


Wussuttanunekquet,


Wanuppe,


Wewinaponek,


Youngamousk,


Wompotoo,


Yoncomis,


Whemut,


Yoheomge,


Wesuncks,


Youngstoekum,


Wombummang,


Yongan.


Wapumbom,


The Pootatucks, both individually and collectively, maintained a peaceable character. One of their number, however, " lives in histo- ry" with a bad fame. The particulars are thus related :


" In 1646, Sequassen came into general notice through one of the most sin- gular eireumstances in the aboriginal history of Connecticut. This sachem, while he hated Uneas as his own successful rival, disliked the English as the friends and supporters of Uneas. He therefore formed a plan which, if success- ful in its operation, would enable him to be revenged upon both. He resolved to effeet the murder of some of the principal colonists, and, by eausing the name of the deed to fall upon the Mohegan saehem, embroil him with his powerful allies. The person he selected as his instrument was Watehibrok, a rascally Potatuck, whom he was said to have once before employed, in a similar way, to get rid of a hated sagamore. During the spring of 1646, Watchibrok and Se- quassen were both visiting at Waranoak, now Westfield, in the southern part of Massachusetts, and while there lodged in the same wigwam. After some time Watehibrok proposed to go, but Seqnassen persuaded him to stay longer, and went with him to a fishing place on the river. There they remained four days, when Watchibrok again proposed to leave, saying that he wished to visit some of his friends in other places. Sequassen told him, that traveling in that way, alone, he ran a risk of being killed, and walked on with him to a spring, where they both stopped. Here the saehem opened the design, over which he was brooding, to his companion. He told him that ' if he ever wished to do Sequassen a kindness, now was the time.' He was almost ruined, and the English of Conneetient were the eanse of it. He wanted his friend Watchibrok to go to Hartford and kill Governor Haynes, Governor Hopkins, and Mr. Whi- ting. The two would then fly to the Mohawks with store of wampum, and on the way would give out that it was Uncas who murdered the white saehems. Thus the English would be set against Uneas, and Sequassen would have a chance to rise again.


" The saehem drew out of his pouch three pieces of wampum and part of a girdle of the same material ; these he gave to Watehibrok, and promised him a great deal more. The Potatuck did not show himself averse to the bargain, and left Sequassen with the understanding that the assassination should be per-


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formed. On reflection, however, he began to consider that it would be a dan - gerons business to kill so many of the leading men among the English. He called to mind how Busheag, of Stamford, had been put to death at New Ha- ven, for only attempting to murder an English squaw. He therefore concluded that it would not be safe to execute his part of the plot, and finally that it would be safer still, and perhaps more profitable, to reveal the whole to the white men. He came to Hartford and toll the story to the magistrates. Sequassen soon heard of this, and sent a sixpence to Watchibrok, with a message to con- ceal as much as he could of the plot, and not lay it all open. The conscientious and excellent man, in great wrath, 'bade the said sixpence hold his peace ; he had discovered it and would hide nothing.' Governor Haynes summoned the sachem to Hartford, to answer to this charge ; but he refused to appear, and continued to remain at Waranoak. The affair was laid before the commis- sioners, then sitting at New Haven, and they dispatched one Jonathan Gilbert to Waranoak, with a message for Sequassen, and all who might be concerned in the plot with him. He was to encourage the sachem to come to New Ia- ven and make his own defense, and was authorized to promise him a safe and unrestricted passage to and fro, Gilbert went to Waranoak, but Sequassen could not be found, having either gone away, or secreted himself for fear of an arrest A few days after, and while the court was still in session, two saga- mores, named Nepinsoit and Naimataique, came into New Haven, and stated before the commissioners that they were friends of Sequassen, and had just been with him to Massachusetts Bay. They had carried a present, they said, to the governor there, who, although he would not then accept it, consented to give it house room. The governor advised them to attend the meeting of the commissioners, and told them that if Sequassen cleared himself, he would then decide what should be done with the present. They then came, with their friend, to New Haven, and had almost reached the town fence, when his heart failed him and he wished to go back. Each of them laid hold of one of his arms to urge him forward, but such was his fear, that he broke away from them and escaped. They added that their friend, having been a great sachem once, and now being poor, was ashamed to come in, because he had no present for the commissioners. Some other Indians stated that Sequassen was still within a mile of the town, and that he would be glad to obtain peace in some other way than by an examination. The homeless sachem at last sought shel- ter among the Pocomtocks, a considerable tribe which held the country about Deerfield, in Massachusetts. The colonists requested the assistance of Uncas to secure him, and this chieftain readily undertook an enterprise which would at once gratify the English, and revenge himself on an ancient enemy. Some of his bold and dexterous warriors surprised Sequassen by night in his place of refuge, and brought him to Hurtford, where he lay several weeks in prison. Nothing, however, was finally considered proved against him, and he was set at liberty. He seems to have remained an exile, through fear of the colonists, or of Uncas, until 1650, when the Mohawks requested the government of Con - nectient that, for the sake of their ancient and steady friendship toward the English, their friend Sequassen might be permitted to return home. The court of commissioners answered the message, stating that it had never forbidden Sequassen to return provided he behaved inoffensively ; but, nevertheless, for- mally granting the request. Such is the curious story of Sequassen's conspira -


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HISTORY OF ANCIENT WOODBURY.


cy. I have given it a place because the particulars which it relates are in ac- cordance with the customs of the Indians, and thus give it an air of probability. On the other hand, it must be remembered, that these particulars rest almost wholly upon the evidence of Watchibrok, and that Watchibrok was unques- tionably a liar and a villain."]


Although the Indians were always friendly toward the settlers, yet the latter were occasionally alarmed by circumstances happening among them. In 1720, the settlers in western Connecticut were somewhat startled by a circumstance that occurred. It became known that a belt of wampum had been brought from an Indian place at the south called Towattowau, to Ammonaugs on the Hudson River, after which it was received by an Indian at Horse Neck in Greenwich. It was taken from him to Chickens, or Sam Mohawk, in Redding; thence it was carried successively to the Pootatucks and Wyantenucks, where it remained. The matter was deemed of sufficient importance to be inquired into by the General Assembly ; when an Indian named Tapauranawko testified to that honorable body, that the belt was a token, that captive Indians would be re- ceived and sold at every place where it was accepted. He informed them that it would be sent back by the same route whence it came to Towattowau, which was far away to the south, and was inhabited by a large tribe of Indians. No farther notice was taken of the matter by the Assembly, except to direct the Indians to send it back whence it came, and to order them to receive no more such presents in future without notifying the magistrates.2


The occasional attacks which the settlers received during the vari- ous Indian wars, were made by parties of straggling Indians from other and probably distant places. During the war with the Maine Indians in 1723 and 1724, the inhabitants were forced to keep gar- risons against such attacks, which several times occurred. One of these garrisons was on the Shepang River, where six men were sta- tioned. The General Court passed regulations, Oct., 1723, that the Pootatuck and other Indians might hunt "without frighten- ing the English, or being mistaken for enemies, it being a time of war with the eastern Indians." Capt. Joseph Minor was directed to inform the Indians that they could hunt, and be considered as friendly, by reporting a list of the Pootatuck Indians to said Minor,


1 De Forest's Hist. of the Indians of Conn., p. 218 to 222.


2 Indian Papers, vol. 1, docs. 92 and 94.


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HISTORY OF ANCIENT WOODBURY.


and being able to produce any Indian said Minor might wish to see, within forty-eight hours after notice.1


In Oct., 1724, these restrictions were removed, and they were allowed to hunt in the western counties as usual, provided they wore something white on their heads, and had some English with them du- ring the first fortnight. As late, however, as Oet., 1726, the General Court resolved to station five men under Lt. Ebenezer Warner, for "the defense of the village of Shepaug." As proof of the foregoing, we find in May, 1725, that Caleb Martin, of Woodbury, petitioned the General Assembly for a reward for being the "instrument of death to an Indian in August, 1724." It seems that in one of the night attacks, when the citizens were aroused to defend themselves, Martin had "killed his man." Col. Joseph Minor testified to his " wounding the Indian in a night-fight in a corn-field," and of his tracing him by the blood on the ground, on the fence, and in the tracks of the retreating foc." As a reward for his services, the As- sembly granted him £10.2


In 1724, during the same war, Lt. Ebenezer Warner was appoint- ed to raise a scout for the defense of the frontiers of the town. This service he accomplished, as appears by a memorial from him, pre- ferred at the May session of the General Assembly in 1725. IIe paid the men he enlisted for service on Sundays as well as on week days, which was not allowed by the accounting officers. IIe says:


" Whereas the Committee of Warr did in the year 1724, order and appoint yor memorialist to take the care of the grand Scout, ordered for the security of our Northern Frontiers; and by Order of His Hont the Gov' I was to signify to those that I Listed for that service, that they should have allowed for the Eng- lish 4s Per Diem, and for the Indians that Listed 3s Per Diem, &c. and when I made up my accos with the Commitee of Warr, they did not allow any thing for Sabbath days, During the time of our service, wherefore I am brought under difficulty to answer those persons that Listed in sd service according to the Declaration I made to them from the Commtee of Warr."


He accordingly prays the Assembly to grant him relief in the premises. It is not known what action the Assembly took in regard to the matter, but it was probably favorable to the petitioner.


A treaty was made with these Indians by the council of war, Sept. 23d, 1675, during Philip's war, by which they agreed to continue in


1 Indians, vol. 1, p. 113.


2 War, vol. 3, p. 225.


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HISTORY OF ANCIENT WOODBURY.


" friendship with the white settlers, and be enemies to their enemies, and discouer them timely or destroy them." A deputation of Indians from the tribe were present before the council, who gave them each a " payre of brecelies " for their attendance. In this instrument they were styled the " Wyantineck Indians;" showing that the Indians at that locality were Pootatucks; for it could hardly be supposed that the council would make treaties with New Haven and Milford In- dians, and passing over the Pootatucks proper, make a treaty with a small clan beyond them.


After the sale of most of their lands, partly from necessity, and partly in imitation of their white neighbors, the Indians cultivated their reservation with considerable industry and fidelity, constructed wigwams of respectable size, neatness and comfort, and in various ways adopted the arts of civilization. They planted orchards, built corn-stalls, and some of them owned, individually, parcels of land. Accordingly, we find mentioned in a deed executed by them in 1733, " Cockshure's Island" near Pootatuck village, " Maucheere's corn- stall," and "Tummaseete's old orchard." Thirteen of the trees in this orchard are still existing, and in quite a thriving condition, there being apples now, (July 18th, 1853,) growing on some of them. Several of them are more than three feet in diameter, and are dis- posed around the area or plaza of the Pootatuck village of wigwams. This orchard, a hundred and twenty years ago, in the deed we have mentioned, and other old instruments, was called the "old orchard." In one of them of this date, the Indians say, "we reserve to ourselves ye use of ye Apple Trees, all of them, within ye Land above men- tioned." From this we infer that it must have been planted about the time of the first settling of the town, and consequently must be from a hundred and sixty to a hundred and eighty years old. The enormous size, and other circumstances, of these trees, furnish satis- factory evidence that this estimate must be correct. Within the inclosure of the trees was their cour.cil-fire. Here they engaged in their athletic sports, and here their powwows performed their orgies. Outside of this amphitheater, which contained some two or three acres, their wigwams were arranged in all directions. This village was located on a nearly level piece of ground, on a hill rising some three or four hundred feet above the Housatonic, on Elizur Mitchell's land, a short distance north of Cockshure's Island, now known as Hubbell's Island. From this spot is obtained one of the most de- lightful views toward the south and west, that can be found in the


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HISTORY OF ANCIENT WOODBURY.


State. A series of gentle hills, still covered for the most part with dense forests, as in the early days, rise one above another in all directions. Beautiful cultivated fields lie beneath the feet, while the noble Housatonic takes its quiet course away to the south-east ; the whole forming a picture on which the beholder may gaze for hours withont wearying. If the red man had an eye or a soul to appreciate the loveliness of nature, his heart must have expanded with admira- tion when contemplating such a scene as this. " A thing of beauty is a joy forever." None should wonder that the poor native left this enchanting spot with sad, lingering steps. Truly this is classic ground, and well worthy a visit from the antiquarian, or the lover of nature.


Many efforts were at various times put forth to Christianize the Indians. They had the privilege of attending the schools and other instructions. Some of them embraced the Christian faith, and joined the churches ; but the major portion lived on, and died in the blind faith of their farefathers. An instance of the former oceurred in 1741, as will appear in the following petition of Hatchet-Tousey, or Atchetoset, one of this tribe :


" The prayer of Hachet Touscy, an Indian now Living in the West part of Woodbury called Shepang.


" To the Honourable Governour and general assembly of the Colony of Con- nectieut now setting at hartford. I your honours' memorolist humbly sheweth that I a poor Indian native, Hachet Tousey by name, who beeing born and bronght up in heathenism and darkness and with shame now confess that I have been worshipping the devil and the unknown gods, and have not known the god that made me by darkness and want of instruction, but now the great god that has made all things out of nothing has moved me to seek him, he has been afflicting me, (but I hope for my good,) by taking away one of my chil- dren by death, a girl about sixteen years old who in the time of her sickness often and often would call upon me to be a christian, and to beleeve in the great god that made me, She would cry with tears and groans to me and hier mother and all her brethren to forsake the wicked way of the Indians, and she would often have me go to get the English minister to pray with her tho she understood but little what they said in English, yet she declared that she be- lieved the Christian religion to be true. She has made me promise to bring up the rest of hier brethren in the knowledge of the christian religion and learn them to read & always to think of her dying words and prayers and shall never forget them. Wherefore I am very desiriovs to be taught the christian religion, and that my children might learn to read and understand god's word, the holy Bible, and that I and my family might go to meeting and keep the sabbath, and that I might know and understand. I have eight in the family though two are at work abroad and are not with me. ye oldest is about 12 years old and


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ye youngest at three, which I would keep at school this summer : the honoura- ble govenour Josephi tallcot esqr. has written I hear to Cornell Minor of Wood- bury to take care that my family should be schoold but sd Cornell Minor has taken no care about it, I hear that mr. graham was desired in the letter by his honor to take care of me: but yesterday mr graham told me that Croronell Minor had never Lett him see the govenour's Letter and therefore he did not know what to do: Said Coronel Minor has had said Letter this month and has done nothing ; but a certain person has hired a school for me for a while, and has promised to pay if the honourable goverment would not. Therefore your me- morialist prayeth this honourable assembly would hear the poor prayers and petitions of one of these poor Indians ; that you have ordered the ministers of this government so often to pray for in all your proclamations for public fasts and thanksgivings, Therefore I a poor Indian, who desire to be christianized humbly prayeth this honourable assembly would assist me in these perticulars yt I might not lose their prayers : first I humbly prayeth this Honourable as- sembly would alow and give something towards the schooling and supporting of my children this summer, that I might have some help under my difficult circumstances, for I have expend allmost all my substance this Last winter and spring by reason of sickness in my family. And furthermore I would assure this honourable assembly if my children should go to school, then I cannot sup- port them with victuals, for my Lands are at potitouch, and if I go there the other Indians, will Qurrell with me and my family, for they are much offended with me because I have a mind to be christianized. Therefore I pray this honourable assembly would order something for my relief and help, although it be but a small matter 2ly your humble memoralist prayeth this assembly would help me to a division of the Indian Lands at potitouch, that I might have my right and just part set out to me, so that they might not quarrel with me, for they say if I am a christian then I shall not have my land. Thus your hum- ble petitioner Hatchet Tousey prayeth for relief and help, wherefore I put my hand and name to this prayer in the presence of these my neighbors who can testify to the truth of my Cencerity what I profess and say, and that I am reso- lute to embrace the christian faith, and I desire your prayer for me and my family, and in duty bound I shall ollways pray.




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