USA > Massachusetts > Barnstable County > History of Plymouth, Norfolk and Barnstable counties, Massachusetts, Vol. I > Part 9
USA > Massachusetts > Norfolk County > History of Plymouth, Norfolk and Barnstable counties, Massachusetts, Vol. I > Part 9
USA > Massachusetts > Plymouth County > History of Plymouth, Norfolk and Barnstable counties, Massachusetts, Vol. I > Part 9
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There could be but one result of this conference, resentment and suspicion on the part of the Indians and a conviction that submission to the white men meant starvation and death.
There was a squaw-sachem in charge of Sogkonate, a point of land below Pocasset, now Compton, Rhode Island, commonly known as Seconet, whose name was Awashonks. She was commanded to ap- pear in court at Plymouth, surrender all the arms in the possession of her men and acknowledge submission to the Plymouth government. She did not appear as promptly as the men of Plymouth desired and they went to her domains, led by Major Josiah Winslow, to seize the muskets but found they had been secreted. Amnesty was promised to
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such of the Indians as would bring in their arms and the promise carried with it a covert threat greatly disturbing to Awashonks and her braves. The Plymouth court also passed an order, inasmuch as King Philip's men had not brought in all their muskets "that all the guns that had belonged to Philip now in our Hands, are justly for- feited." This was followed by an order that the muskets were to be distributed among the English in the several towns as weapons of defense.
The Massachusetts government informed the Plymouth governor that, in their opinion, the Plymouth authorities had gone too far. Ac- cording to Drake in "Indian Chronicles," they said: "We do not under- stand how far he hath subjected himself to you, but the treatment you have given 'him and your proceedings toward him do not render him such a subject as that if there be not a present answering to summons there should be presently proceedings to hostilities. The sword once drawn and dipped in blood may make him (Philip) as in- dependent on you as you are on him."
Instead of heeding this advice, a council of war was held at Plymouth and there was talk of "Reducement by Force," to be at once prose- cuted. Barry says: "Mr. Morton, secretary of the Colony, wrote the governments of Massachusetts and Rhode Island, informing them of the conduct of Philip, and a new Summons for his appearance on the 13th of September, 1671, which, if refused, they were resolved to enforce at the point of the sword." Another writer says that Morton intima- ted that the government regarded it as "a common cause, and would be glad to accept assistance, although if aid were denied, they would engage alone." The Massachusetts government in its reply urged that the differences between the Plymouth people and Philip be re- ferred to the commissioners to be appointed by the Connecticut and Massachusetts governments, jointly. This suggestion Plymouth de- clined, insisting upon the appearance of Philip as demanded. The final reply of the Massachusetts government was that "There does not appear sufficient ground for commencing hostilities." The reply of Rhode Island was more favorable, as they shared with Plymouth the belief that Philip was preparing for war.
The time was extended to six days, but the conference was held September 24. Commissioners from Massachusetts and Rhode Island were present by invitation. Philip was on hand and there was a five days' session, which resulted in articles of peace and friendship agreed upon, approved by the commissioners. The first article was: "We, Philip and my Council and my subjects, do acknowledge ourselves subjects to his majesty the King of England, and to the government
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of New Plymouth, and to their laws." He also promised to pay to the government of Plymouth as soon as he was able one hundred pounds in such things as he had, also five wolf heads, make no war nor dispose of any lands without the approval of Plymouth. How much of it he understood no one knows but, to the document written by the English, were the marks of Philip, Uncompan, Wolokom and Samkana, when the court was over. Even Awashonks had become reconciled to the Plymouth government, if the fact that she signed a letter written by Samuel Baker, can be taken as submission. She promised to send in all her arms, "being six in number."
Murder, a Dance and a Fire-The murder of Sassamon, referred to by many writers as precipitating the war, took place in January, 1674. It was he who informed the Plymouth government that King Philip in- tended to make war. His father and mother had been "praying Indians," under the teachings of John Eliot. He could read and write English and had acted as an interpreter to Alexander and, in turn, to Philip. A few days after he betrayed Philip to the men at Plymouth, his musket and hat were found on the ice of Assawampsett Pond in Middleborough, which led to an investigation. His body, on which were a number of wounds, was found under the ice. Three Indians were indicted for the murder, tried before a jury, made up in part of Indians, two of those accused hanged and the other shot.
Some days following the execution of the murderers of Sassamon Colonel Benjamin Church, who had settled upon the Sogkonate penin- sula, not far from the residence of the squaw-sachem Awashonks, was invited by her to a great dance. Colonel Church took along with him Charles Hazelton, the son of one of Church's tenants, who was versed in the language of the Indians. They found hundreds of In- dians gathered from all parts of the domain of Awashonks. She in- formed Colonel Church that Philip had sent six of his men to her, to induce her to enter into a plot for the destruction of the English. He advised Awashonks to knock the messengers on the head and shelter herself under the protection of the English. Colonel Church started for Plymouth and was on his way, June 7, 1675, when he met the husband of Alexander's widow, who confirmed Awashonks' story. Before Church had completed his affairs at Plymouth the massacres had taken place at Swanzey. Church was destined to become the most famous leader against Philip.
There is a very interesting piece of furniture still in existence and owned by Duncan A. Hazard of Providence, Rhode Island, which has come down from King Philip's War at this period. It is called "King Philip's Chair" and is among the rarest of early American pieces of
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furniture. It is a Carver chair dating about 1625, and was originally the property of Preserved Abell of Seekonk, Rhode Island. It re- mained in the family for succeeding generations until purchased by Dr. Mason of Providence. At his death it was sold at auction to Rev. L. S. Woodworth, whose family held it until 1920, when it was sold to Mr. Hazard. The present owner found papers concealed in the seat of the chair, which told the story that on March 28, 1676, a party of Indians, with King Philip at their head, crossed the river and laid the town of Seekonk in ashes, burning forty houses and thirty barns. One of these houses was that of Preserved Abell on "Seekonk Com- mon." As the flames mounted, the Indians seated themselves on the ground and enjoyed the warmth of the conflagration in the frosty spring air. One of the warriors brought out of the burning house a large, heavy arm chair, for their chieftain, King Philip, and the king sat on a throne viewing, with his braves, the destruction of the prop- erty of the pale faces.
The chair itself became ignited, after the royal presence had quitted it, the rush seat being consumed and the huge frame being charred. In some places the wood is burned to the depth of half an inch.
While on good terms with the colonists, Philip was often entertained at the Abell house and, on such occasions, was given the big arm chair of the family as a mark of courtesy to a distinguished guest. It is possible it was at his solicitation that he sat on the same chair to derive savage satisfaction in the fact that he was witnessing what he evidently believed was a scene in the extermination of the English.
Philip's Death Ends War-It was a little later in the spring that the Indians again made their appearance at the Plymouth settlement, where several houses and barns were burned. Other attacks took place in Halifax and Middleborough. In July an attack was made on Bridgewater. Scituate had been attacked some time before, the In- dians approaching from the direction of Hingham, burning the saw- mill of Cornet Stetson, located on Third Herring Brook, the houses of Captain Joseph Sylvester, William Blackmore and a man named Nicholas.
Cornet Stetson was an aged man but fought valiantly in defense of Hingham. Twenty-two dwellings and barns were destroyed in that town, while the heads of six families and several others were killed.
Many of Philip's braves were ill and had fallen upon hard times. Philip was practically deserted by his allies. Church was commis- sioned by a captain of Governor Winslow and was given a roving commission. The savage scouts were everywhere in the woods. He was so successful that whenever he returned to Plymouth he had a
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string of slaves in his train. He captured a number of savages at Monponsett ponds, in Halifax and from one of his captives learned that Tispaquin was at Assawampsett Neck. He went in quest and captured 136 of the force without the loss of a man of his own.
Philip laid an ambush for Church but it was unsuccessful. In August, 1676, Church came to a huge tree, felled across a brook near Bridgewater. At the further end sat a savage. Church raised his musket but his Indian scout, thinking the savage to be one of his own men, shouted to him not to fire. The Indian on the stump turned his face and Church at once recognized Philip. He fired but Philip slipped down the river bank and the bullet went wild. Church crossed on the fallen tree and, with his usual success, captured many of Philip's people, among them his wife and nine-year old son. Philip's wife was Wootonekanuske, sister of one of the three wives of Quinnapin, one of his allies.
Church crossed the river on the trail of the Indians but they eluded him. He determined, if possible, to find Philip and next time not to let him escape. A little later his party came upon the Wam- panoag women and children but Philip was somewhere in advance, not accommodating his advance to their slower pace. At nightfall they located the camp of Philip and, without building fires, sat down to watch his movements, until early dawn presented a better oppor- tunity for an attack. Two of Philip's sentries discovering two of Church's scouts, made an outcry which alarmed Philip, who fled to a nearby swamp on Mattapoisett Neck in Swanzey.
An attempt was made to surround the camp, Church taking one side with half the men and Isaac Howland the other. Just before they came together, the enemy emerged, greatly surprised. Church hailed them : "If a single gun was fired they were dead men, for he would have them know he had them hemmed in with a force sufficient to com- mand them; but if they peaceably surrendered, they should have good quarter."
They submitted to the inevitable, gave up their arms, but Philip was not of the number. The elusive savage had escaped with the loss of one hundred and fifty-three men, according to Hubbard. Church drove the Indians before him and confined them in the pound on the north bank of Town River in West Bridgewater for the night. The next morning, August 4, 1676, they were taken to Plymouth.
Philip was now in a desperate situation in the country in which he was born, every inch of which was familiar to him but with the knowl- edge that the fact would merely, perhaps, prolong his life as a hunted wild beast. His family had been captured, his people turned
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against him-such as had not perished. Church was informed he was at Mount Hope Neck and, guided by a renegade Wampanoag, halted at the end of a swamp about midnight and Captain Golding was or- dered to take some men with him and creep into the swamp as silently as possible, the rest of the party to watch the edge of the swamp, with muskets in readiness. A prowling Wampanoag made his appearance and was shot but the noise served to arouse the sleeping followers of the desperate sachem. The savages made for the open side of the swamp, with Philip at their head. He ran, half dressed, to fall face downward into the mire of the swamp, killed by a bullet fired by one of the subjects of the squaw-sachem Awashonks, at that time an ally of the English. This was August 12, 1676. The Indian who shot Philip was given his head and hand, after being allowed to mutilate the body, and the latter was displayed at Plymouth.
Shortly after Annawan, one of Massasoit's chiefs, one of the oldest warriors under Philip, who was with his sachem in the swamp, was captured by Church near the Squannakonk Swamp in Rehoboth. He was taken to Plymouth and executed. All his men were captured with him.
Tispaquin, sachem of Assawampsett, who led the attack on Scituate, later surrendered to Church. He was taken to Plymouth and beheaded. He was the last of the war chiefs of King Philip. Tyask who Church says, was "next to Philip" died alone in his wigwam on Mount Hope Neck shortly after the death of Philip. The English had taken his wife and son.
Queen and Prince Sold as Slaves-When Wootonekanuske, wife of Philip, and their little son were captured and taken to Plymouth, the court consulted with the elders of churches in the vicinity concerning what should be done with the nine-year old boy. Their replies show the "quality of mercy" which animated Rev. Samuel Arnold, pastor of the church in Marshfield; and Rev. John Cotton of Plymouth, as under date of September 7, 1676, they replied: "Upon serious consideration, we humbly conceive that the children of notorious traitors, rebells and mur- therers, especially of such as have bin principal leaders and actors in such horrid villanies, and that against a whole nation, yea the whole Israel of God, may be involved in the guilt of their parents, and may, Salva republica, be adjudged to death, as to us evident by the Scripture in- stances of Saul, Acan, Haman, the children of whom were cut off by the sword of Justice for the transgressions of their parents, although, concerning some of these children, it is manifast that they were not capable of being coactors therein."
Reverend Increase Mather of Boston wrote to Mr. Cotton, October 30, 1676: "It is necessary that some effectual course should be taken
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about him. (The son of King Philip.) He makes me think of Hadad, who was a little child when his father, the chief sachem of the Edom- ites, was killed by Joab; and, had not others fled away with him, I am apt to think, that David would have taken a course, that Hadad should never have proved a scourge to the next generation."
Reverend James Keith, the first minister of Bridgewater, of whom Joshua E. Crane has written "a man of marked ability and to the colony an example of rare Christian traits and sound learning," how- ever, took an opposite attitude to that of his fellow-clergymen. He wrote to Mr. Cotton: "I long to hear what becomes of Philip's wife and son. I know there is some difficulty in that Psalm CXXXVII: 8, 9, though I think it may be considered whether there be not some specialty and somewhat extraordinary in it. That law, Deut. XXIV : 16, compared with the commended example of Amaziah, 2 Chron .: 4, doth sway much with me in the case under consideration. I hope God will direct those whom it doth concern to a good issue, &c, &c."
The answer is contained in a letter from Mr. Cotton to Dr. Mather dated March 20, 1677, which includes this passing remark: "Philip's boy goes now to be sold."
Concerning the unhappy Indian woman and child, Rev. Dr. Edward Everett Hale wrote for "The Memorial History of Boston":
What was the fate of Philip's wife and child? She is a woman; he is a lad. They surely did not hang them? No. That would have been mercy. They were sold into slavery: West Indian slavery. An Indian princess and her child sold from the cool breezes of Mount Hope, from the wild freedom of a New England forest, to gasp under the lash beneath the blazing sun of the tropics! Bitter as death! Ay, bitter as hell! These are Mr. Everett's indignant words in his Bloody Brook address. Dear old John Eliot of Roxbury made his protest against this barbarity at the moment. A thousand pities that it was unheeded.
The protest of John Eliot is in the archives of the Commonwealth of Massachusetts, in the original manuscript. It was addressed "To the Honorable Council sitting at Boston this 13th 6th 1675." In it appear these words:
The design of Christ in these last days is not to extirpate nations but to gos)- pelize them . . . To send into a place a slave away from spiritual direction, to the eternal ruin of their souls, is as I apprehend to act contrary to the mind of Christ .... To sell souls for money seemeth to me a dangerous merchandise. If they deserve to die, it is far better to be put to death under godly persons who will take religious care that means may be used that they may die penitently Leave to reason and religion their liberty in this great case of conscience.
It would be intensely interesting to know what would be the opin- ion of a descendant of King Philip concerning the merits of Philip's war, after the lapse of 250 years, with the softening influences of the long term, should there be such a person of intelligence and
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given to thoughtful consideration of the affairs of the original red men. To Philip, no opportunity had been given to understand the white race, save a few years of observations in which the men of Plymouth had taken measures which the aborigines could hardly be expected to comprehend, much less endorse. We are able, how- ever, to present a witness-a lineal descendant-who has lived three- score years and ten among the white men, taken advantage of the opportunities of education and whose testimony and opinion is well worthy of consideration.
Statement of Royal Disfavor-This living witness-this is written in 1927-is Princess Wontonskanuske whose grandfather, eight times removed, was Massoit. Her English name is Charlotte L. Mitch- ell and she is a respected resident of Lakeville, occupying some of the ancestral acres over which roamed the Wampanoags, of which she is the last of the tribe, as a full-caste member. Her own story ex- plains what is meant by that last remark.
On Labor Day in 1921, there was unveiled on Cole's Hill in Plymouth a memorial to Massasoit, presented by the Improved Order of Red Men to the Pilgrim Society of Plymouth. It was one of the events in the Tercentenary observances of the landing of the Pilgrims and among those present on that occasion, when Plymouth was crowded with people from all over this country and many home from abroad, was the late President Warren G. Harding. President Calvin Cool- idge was there in his capacity, at that time, as vice-president of the United States. Princess Wontonskanuske unveiled the memorial, which is a monument designed by Cyrus Dallin, the noted sculptor, of Arlington.
The monument is a figure of an Indian and, with the rock pedestal, a nine-ton boulder of the glacial drift found on the Manomet Hills, five miles south of Cole's Hill, stands fifteen feet from the ground to the tip of the eagle feather, which is a part of the headdress of the heroic figure. The statue is cast of bronze, weighs 1,500 pounds, and is secured to the boulder by bronze bolts. The rock pedestal has on one side a bronze tablet, on which is a representation of the sacred calumet, or pipe of peace, such as Massasoit smoked with the fore- fathers when he signed his peace compact. The statue represents Massasoit, the great sachem of the Wampanoags, at the moment when he descried the "Mayflower" entering Plymouth Harbor in 1620. The strong Indian face is looking out to sea and bears an expression of alert interest, inquisitiveness, kindly firmness, perhaps, "watchful waiting."
The inscription on the bronze tablet reads : "Massasoit, Great Sachem of the Wampanoags, Protector and Preserver of the Pilgrims, 1621.
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Erected by Improved Order of Red Men as a Grateful Tribute 1921."
On September 5, 1921, Labor Day, it was unveiled by Princess Won- tonskanuske, following a grand parade of the Improved Order of Red Men. Past Great Sachem Alvin G. Weeks, president of the Massasoit Memorial Association, was in charge of the unveiling program, the central figure of which was the princess. She, garbed in full cere- monial dress, gave a vigorous tug which released the American flag which, up to that time, had concealed the statue. The memorial was formally presented by Past Great Sachem Alexander Gilmore and accepted, in behalf of the Pilgrim Society, by Hon. Arthur Lord of Plymouth. There were appropriate speeches, singing of "The Star Spangled Banner," and it was all most impressive. This is the white man's version of the affair. After the celebration had passed into history, Miss Charlotte L. Mitchell (Princess Wontonskanuske) made the following statement to a correspondent of the Boston "Globe."
The fandangoes at Plymouth this summer were a farce. It was a celebra- tion of the anniversary of the killing of owners of the New England hills and plains,-the Indians.
Why should I have been dragged to Plymouth to celebrate such an event? Massasoit, my grandfather, eight times removed, should have killed the so-called Pilgrims instead of helping them. Then my people would not have been killed and have died out, so that now there is but me, the princess of the Wampanoags, to live out my life alone, on the ground hallowed as the living place of my an- cestors.
I took part in the parade at Plymouth and also the unveiling of the monu- ment to Massasoit, only because some of my loyal friends persuaded me to. Why should I have any joy in helping to celebrate the landing of the men who wiped out my people?
The way Germany went through Belgium was nothing compared to what the Pilgrims did to the Indians in New England. The Germans were simply trying to get through-the Pilgrims were attempting to stamp out all of the Indian blood, so they could have our lands for their own.
An Indian is always loyal to a friend and so, when Mrs. Holmes of Middle- boro, vice-regent of the Daughters of the American Revolution, pleaded with me to go to Plymouth, I went. They rode me up the street in a monkey cart and then left me. I met a friend who took me to see the president, but I didn't feel right toward the white men and was glad to get home again.
I told the president I came to meet him and not to celebrate the wiping out of the Indians by the white men. Why, the Pilgrims burned the squaws, the old men and papooses, right in the wigwams. Why should I celebrate such a thing?
King Philip was a real man. He did his best to stamp out the white men from these shores, and I honor him for it. He was my uncle, seven times re- moved, and a real prince of royal blood. He, as well as Massasoit, hunted and fished in these lands, just as I have done all my life, until lately.
I do not know of a person with Pilgrim blood in his veins who has to this day any respect for an Indian. The people who have come from countries other than England respect us and treat us right, but the original Mayflower blood still cries for our extinction.
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Why, my ancestors, my uncle seven times removed, King Philip, a son of Massasoit, was drawn and quartered by these very people at Mount Hope, in what is now Rhode Island, and up to not over fifty years ago, his hand was' preserved in Pilgrim Hall in Plymouth for palefaces to gloat over. Massasoit made a great mistake when he signed a treaty with white men. He signed the doom of his people right there, and although King Philip tried to right our wrongs, by that time the white men were too strong for us and, as a result, I am the only full caste representative of our tribe now alive.
I am the only titled descendant of Massasoit. I have never married. When a woman of our tribe marries other than an Indian, she loses caste and no longer belongs to the tribe.
Princess Wontonskanuske was born in North Abington, November 2, 1848, the daughter of Thomas and Zervia (Gould) Mitchell, and was one of a family of eleven children. Her father, a full-blooded Cherokee Indian, died in Fall River in 1859. During the later years of his life he followed the sea on a Boston merchantman in the Chinese trade. Through her mother, the princess, Charlotte L. Mitchell, traces her ancestry to Amie, daughter of Massasoit. Her maternal grandmother was Phoebe Tuspaquin, daughter of Tuspaquin, the Black Sachem, who held all the lands about the lakes in Lakeville, which she claims were unjustly taken from her by white men. She was educated in the public schools of Abington and in the Harvard Street Grammar School in Cambridge. Some half century ago she returned to the original lands of the Wampanoags, with her mother and sister, Princess Teeweeleema, who died a few years ago.
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