USA > Massachusetts > Dukes County > The Wampanoag Indian tribute tribes of Martha's Vineyard : the story of the Capowacks of Nope, the Takemmy-Wampanoags, the Nunpaug-Wampanoags, the Aquinnah-Wampanoags of Catachukutcho (Gay Head tribe), the Chappaquiddick-Wampanoags > Part 3
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If they received any good in hunting, fishing, harvest, or any other beneficial aid, they recognized it as god-sent.
Manit, or Manitoo, was the name of their lesser gods. For each thing or act that was beneficial or evil, they had a special Manitoo. Any man who excelled others in wisdom, valor, strength or other activity would also be called Manitoo since they believed his superiority was god-given.
Sowwanishen-Manitoo was probably the most beloved god of the Island Wampanoags. He ruled the southwest wind which gave them their best weather.
Hobomocko-Manitoo was their most feared god. He was comparable to the Christian's concept of the devil.
The name of their Eastern god was Wompanand; Cheksuwand, the Western; Mannanameanit, the Northern; Wetuomanit, the house god; Squauanit, the woman's god; Muckquachuck, the children's god; Keesuckquand, the Sun god; Nanepaushat, the Moon god; Paumpagussit, the Sea god; and Potanit, the Fire god. These are only a few of the thirty- odd gods that were accounted for by an early white settler.
They believed that their gods were the authors of all things. If
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Courtesy New Bedford Standard-Times
A group of Wampanoag Indian Descendants gather at annual "Pow Wow" (Nic- kommo) at the site of "The Devil's Den" in the Gay Head Cliffs.
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they should lose a child, or should any other misfortune befall them, it was felt that a god was angry with them.
They believed that the brain was the seat of the soul, for the temper of the brain in quick apprehensions and acute judgments was a gift of the most high and sovereign god and creator.
"The word PowWow was the name given to their Priest, " says an early observer. "These doe begin and order their service, and Invocation of their Gods, and all the people follow, and joyne inter- changeable in a laborious bodily service, unto sweatings, especially of the Priest, who sends himselfe in strange Antick Gestures, and Actions even unto fainting. In sicknesse the Priest comes close to the sick person, and performes many strange Actions about him, and threaten and conjure out the sickness. They conceive that there are many Gods or Divine Powers within the body of a man; in his pulse, his heart, his lungs, etc., etc.
"Their Priests, performe and manage their worship. Their wise men and old men of which number their Priest are also, whom they call Taupowauog they make solemne speeches and Orations, or Lectures to them, concerning Religion, Peace or Warre and all things. They believe that the soules of Men and Women goe to the Sou-west, their great and good Men and Women to Kautantouwit, (His House) where they all have hopes to go."
What we now call the Pow Wow was then called by them either Nickommo or Miawene. The Nickommo was specifically their name for the Feast or Dance. The Miawene was the name applied to the Court Council or meeting. "Of this feast they have publike, and private and that of two sorts. First in sicknesse, or Drouth, or Warre or Famine. Secondly, after harvest, after hunting, when they enjoy a caulme of Peace, Health, Plenty, Prosperity, then Nickommo a Feast, especially in Winter, for then they run mad once a year in their kind of Christmas feasting." (This time of year they called Hawkswawney. )
The Green Corn Dance was the most active and happy occasion when they sacrificed the first roasting or kettle to their most revered god, Kautantowwit. The corn was roasted and burned to cinders in a special sacrificial fire. The fire was then put out and a new fire started on which the corn for their own feast was cooked. The whole tribe danced around the fire with ears of corn in hand and would shout and sing songs of praise to the great god who had been so kind to them. This feast and dance (Nickommo) went on for days and was solemnized by the burial of the sacrificial burned corn cinders.
They had similar dances and feasts with appropriate variations to the god of the fire, the god of the rain, the gods of the winds, and the Sun, Moon and Stars.
They seemed to appreciate what little they had and were always ready to share good fortune.
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They held the band of brotherhood to the precious extreme. When one had committed a murder and fled, they executed his brother. The family was a closely knit unit, and there were no beggars among them, nor fatherless children unprovided.
Mr. Mayhew gives us this record of a healing ceremony. "After the disorder (yellow fever or consumption) had raged and swept off a number, those who were well met to 'lay it' (as they called it). The rich, that is such as had a canoe, skins, axes, etc., brought them. They took their seats in a circle, and all the poor sat around without. The richest then proposed to begin to lay the sickness, and having in his hand something in shape resembling his canoe, skin or whatever his riches were, he threw it up into the air, and whoever of the poor with- out could take it, the property it was intended to resemble became for- ever transferred to him." This part of the ceremony or dance was called Cowe quetummous, ("I beseech you"; or more specifically, "I beg in behalf of the soul.")
"The second part of the ceremony would commence with the construc- tion of an entire new wetu (wigwam) made from material that had never been used. One of their finest young warriors (Panseis) was then shut into this wetu which was immediately set afire. While the flames were consuming the hut, the Indian would leap out of the burning wetu and fall prostrate upon the ground. When he was restored from his trance, which was sometimes in six, sometimes not before fourty-eight hours, he would relate an awe inspiring story of having been carried in a con- veyance high up in the sky, where he came into an assembly of people, with whom he had interceded hard to have the distemper laid; and generally, after much persuasion, would obtain a promise or answer for a cure or peace, which never failed to be fulfilled. "
LORE AND LEGEND
Like most people the Wampanoags of the Island had a considerable amount of lore and legend. One observer tells us, "They had an old belief among them that was told by their fathers; Kautantowwit made a man and woman of a stone, which disliking, he broke into many pieces. He then made another man and woman of a tree much to his liking and from them sprung their race."
Others of their approximately thirty-seven dieties include Washuanks, Waukshos and Wee-wank. Moshup was the god who warned the Indians of the coming of the Whites. It was this giant god who was fond of making them presents of stranded whales (potop). Moshup's home was within the Devil's Den in the Gay Head Cliffs. Legend also has it that he required so much wood to keep the fire going within his den that he used up all the wood within his reach on the Gay Head end of the Island. This explains why, even to this day, nothing grows much higher than a shrub in that section. When there was no more wood to be had, he froze to death.
With Moshup dead, his subjects found no reason to continue gifts and offerings of tobacco as they expected no more presents of stranded whales.
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Moshup's two sons immediately transformed themselves into killer whales; but his wife, Squant, seems to have found refuge and delight in remaining on the Island. It is said that she hid herself under the sand dunes at the Southwest Head where on certain days smoke from her campfire and pipe can be seen.
Of the many Indian folk stories, one of the best-known tales of the Gay Head Indians is the love story of Katamas. This ugly Indian maid fell in love with an eel, which later proved to be a handsome bewitched Indian Prince.
In the years of transition, from the arrival of the white man to the time when the Indians were Christianized, the names of new legend- ary gods appeared. Moshup apparently remained the favorite. Legend also says that it was the ashes from his pipe that formed the Island of Nantucket.
It is interesting to note here that the Wampanoags believed they were specially favored by their great god to be the first people to see the sun or light of the new born day as it came up out of the sea in the east close by the island. Their name, Wampanoag, is said to mean, "The coastal or eastern people" (nearly the same meaning as that of Abenake). Hence, "Wamb-naghi" or "Wompe" or "Namb" meaning white, when used in association with "naghi", takes the meaning of "The white, or brightness that comes with the breaking of daylight." "Naghi," in a variant is said to mean, also, "ancestors"; and, making allowance for dialect differ- ences and modern pronunciation corruptions, "Wampanoag" takes on the meaning of "The people with the eastland ancestors who are the first to see the light of day."
Indian children of the Island were told that they could receive and send messages to their gods via the wind that blew through the cracks of the stone walls. This, they termed "goofin"; and many an Indian child amused himself by "goofin" around the walls and anyone doing this was a "goof." Consequently, this is said to be the derivation of the word "goof " as we use it today.
Photo by author, courtesy of The Dukes County Historical Society
Mr. Charles E. Banks' impression of Thomas Mayhew, Jr. preaching to the Indians.
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THE LORD'S PRAYER
TTH
Courtesy of Howell's Photo Studio
Mrs. Napoleon Madison, wife of the present Pow-Wow (medicine man) of the Gay Head-Wampanoags admires the two old pewter communion cups that have been used by many generations of Gay Headers. The Lord's prayer above the display is on permanent loan to the Gay Head Museum through the courtesy of Milton A. Travers.
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CHAPTER TWO
THE TRANSITIONAL PERIOD (Christianity and Conversion)
A. The Arrival of the Settlers
B. Hiacoomes, the First Indian Convert
C. The Indian Pastors
D. The Struggle to Maintain Tribal Entity
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1
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.... .
THE ARRIVAL OF THE SETTLERS
The man who was mostly responsible for bringing the Christian religion to the Island Indians was Mr. Thomas Mayhew of Watertown. In 1641, he obtained a grant to the Island of Martha's Vineyard and was appointed Governor of the tiny colony.
James Freeman and several other English families established residence on the Island. Mayhew's son, Thomas Jr., a minister, lost no time in learning the Wampanaog Indian dialect and began to preach among the natives.
Freeman tells us of the character of this man of missionary zeal. "In prudence and bencvelence he (Thomas Mayhew Jr. ) stands prominent. While on his part he abstained from all acts of violence and fraud against the Indians, he gained such an ascendency over their minds, that they on their part never did him or his people the least injury, or joined in any of the wars, which their countrymen on the mainland waged against the English. He seemed to come among them, not like a robber to dispossess them of their lands, not like a conquerer to reduce them to slavery, but like a father, to impart to them the comforts of civilized life, and the blessings of the gospel of peace."
It would seem that the inhabitants of Nope were already endowed with a "gospel of peace" if the testimony of Roger Williams is of any value. He said, "I could never discerne that excesse of scandalous sins amongst them, which Europe aboundeth with, Drunkennesse and gluttony, generally they know not what sinnes they be; and although they have not so much to restraine them (both in respect of knowledge of God and Lawes of men) as the English have, yet a man shall never heare of such crimes amongst them of robberies murthers, adulteries, etc. as amongst the English ...
"The most usuall Custome amongst them in executing punishments, is for Sachim either to beat, or whip, or put to death with his owne hand, to which the common sort most quietly submit; though sometimes the sachim sends a secret Executioner, one of his chiefest warriors to fetch off a head, by some sudden unexpected blow of a hatchet, when they have feared Mutiny by publike execution. "
We are in no position to judge whether they needed the Christian Gospel or not. The fact is that Mr. Mayhew carried the message of Christ to the Indians and eventually won many converts.
In the year 1643, many of the inhabitants were stricken with a strange sickness. "They ran up and down till they could run no longer, made their faces black as coal, snatched up weapons, spoke great words, etc., but did no hurt." All the arts and remedies of their Pow Wows had failed. Some of the Indians then turned to Mr. Mayhew, Jr., and listened faithfully to his sermons of the weakness and wickedness of the Pow Wows. He told them that health must come only from the Lord
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and Giver of life. The Indians were comforted by his words, and under his care many of them recovered.
HIACOOMES, THE FIRST INDIAN CONVERT
Mr. Mayhew wrote, "The work among the indians had its rise in 1643, when the Lord stirred up the heart of Hiacoomes, a man of sober spirit living near the English plantation."
Hiacoomes was his first convert. He was a Sannop (low born) of the tribes. He lived near the English at Great Harbor, now Edgartown. He went to the prayer meetings constantly and showed above average interest in the sermons despite the fact that he could understand very little of them. He was invited to the Mayhew home on Sundays and received personal instruction.
On one occasion one of the local Indian leaders by the name of Pakeponesso reproached him for his fellowship and conversion to the English ways, and Hiacoomes was brutally beaten. The convert had this to say, "I had one hand for injuries, and the other for God; and while I did receive wrong with the one, the other laid the greater hold on God. "
Through these incidents a deep impression was made upon the Indians. Some of them began to question their own culture toward that ot the white man.
Hiacoomes continued to be the stalwart in the Mayhews' course of conversion. On one occasion he was summoned by Myoxeo, a sub-sachem of one of the tribes, and by Towanquatick, the father of Sacochanimo, to tell them all that he knew of the ways of the white man's God. They had all heard the story of Pakeponesso, the chief of the Chappaquiddicks, who had been felled by a bolt of lightening that killed his companion as they put out a mat over the smoke hole in their wetu. They marvelled in the knowledge that Pakeponesso had been brought back to the land of the living through the tender care and words of the white man's god. Due to his recovery, Pakeponesso became a Christian, and Mr. Mayhew wrote, "He was indeed a brand plucked out of the fire. "
Myoxeo and Towanquatick querried Hiacoomes on many aspects of "showing his heart" to them. Myoxeo inquired how many gods the English worshipped. He was surprised to learn that the white man expected him to trade his thirty-seven gods for one. Hiacoomes said that he had, "thrown away all these, and more, and am preserved as you see this day."
As a result of this first inquiry, Hiacoomes continued to instruct his friends in private, then preached, continuing for three years.
Towancuatick was converted by the aid of Hiacoomes. By 1646, his conversion was so complete, that he had the following comment on his former way of life. "A long time ago, we had wise men, who in a grave manner taught the people knowledge; but they are dead, and their wisdom is buried with them; and now men live a giddy life in ignorance, till they are white-headed; and, though ripe in years, they go without wisdom to their graves."
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Courtesy New Bedford Standard -Times
These boulders mark the site of Indian burials at Christiantown. The building in the center is the old Mayhew Chapel and School which was erected in 1829 to replace a similar one that was destroyed by fire.
Courtesy New Bedford Standard-Times
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Towanquatick also expressed his wonder that the English should now be nearly thirty years in the country and the Indians were fools still. He also expressed a hope that the time had now come for them to listen to the wisdom of Mr. Mayhew. Thus Mr. Thomas Mayhew, Jr., was invited to give a public meeting. "You will be to us, " said Towanquatick, "as one that stands by a running river, filling many vessels. Even so you may fill us with everlasting knowledge." Mr. Mayhew finally accepted this invitation and promised them a meeting once a month. When his first sermon ended, they urged that meetings should be more frequent than once a month. Once a fortnight became the settled course.
The way was not smooth, however, for many obstacles impeded the progress of the mission. The Pow Wows became openly belligerent and instilled fear into the tribes, and there was bloodshed amongst them.
"We had not continued the meeting," said Mayhew, "but the Sagamore Towanquatick met with a sad tryal, for he being at a Weare where some Indians were a fishing, where also was an English man, as he lay upon a matt on the ground asleep, by a little light fire, the night being very dark, an Indian came down, as being ready fitted for the purpose, and being about six or eight paces from him, let flie a broad headed arrow, purposing by all probability to drench the deadly arrow in his heart blood, but the Lord prevented it; for notwhith- standing all the advantages he had, instead of the heart he hit the eye-brow, which like a brow of steele turned the point of the arrow, A which, glancing away, slit the top of his nose to the bottome. great stirre there was presently, the Sagamore sate up, and bled much, but was not much hurt through the mercy of god; the darknesse of the night hid the murtherer, and he is not discovered to this day. The next morning I went to see the Sagamore, and found him praising god for his great deliverance, both himself and all the Indians, wondering that he was yet alive. The cause of his being shot, as the Indians said, was for his walking with the English; and it is also conceived, both by them and us that his forwardnesse for the meeting was one thing, which (with the experience I had had of him since) gives me matter of strong perswasion that he beares in his brow the markes of the Lord Jesus. "
In 1648 a meeting was called of a "Mixed Multitude both of Infidel and Christian Indians, and those who were in doubt of Christianity. "
"In this assembly the dreadful Power of the Pawawas was publickly debated, many asserting their power to hurt and kill, and alledging numerous instance that were evident and undoubted among them; and then Some asking aloud, 'who is there that does not fear them.' Others replyed, 'There is not a man that does not. '"
Immediately Hiacoomes rose to his feet and defiantly challenged the Indian Gods: "Tho the Pawawas might hurt those that feared them, yet he believed and trusted in the Great God of Heaven and Earth, and therefore all the Pawawas could do him no harm, and he feared them not. "
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This is the gravestone of Silas Paul, one of the original and best remembered Wampanoag Indian Pastors. His grave was located just to the right of the road near the Gay Head Light. The stone was the only Indian grave marker engraved with words spelled in the Wampanoag Indian dialect and read as follows:
YEUUH WOHHOK SIPSIN SIL PAUL NOHTOBEYONT OK, AGED 49 YEARS NUP POOP TAH AUGUST 24th, 1787
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MARY C. wife of John A. Speuce
Boulders and engraved stone mark these Indian graves at Tisbury.
A. D. 1910
THE SEA COAST DEFENCE CHAPTER DAUGHTERS OF THE AMERICAN REVOLUTION VINEYARD HAVEN, MASS ERECTED THIS TABLET
WITHIN THE BOUNDARIES OF MANITOUWAT TOOTAN THE ANCIENT TOWNSHIP OF THE PRAYING INDIANS" SET APART IN 1660 BY JOSIAS, THE SACHEM OF TAKEMMY AND LATER CALLED CHRISTIANTOWN. TO COMMEMORATE
THE SERVICES OF COV THOMAS MAYHEW AND HIS DESCENDANT MISSIONARIES WHO HERE LABORED AMONG THE NATIVE INDIANS. THE MEETING HOUSE OPPOSITE ERECTED IN 1829 REPLACED THEIR ORIGINAL HOUSE OF WORSHIP AND THIS BOULDER HEADS THE PATH TO THEIR BURYING CROUND
Photos Courtesy New Bedford Standard-Times
Indian graves at Martha's Vineyard.
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The power of the Pow Wows soon dwindled and Hiacoomes continued converting many of his fellows to Christianity. Momonequen, the son of a sub-sachem, was also one of Hiacoomes' converts. He later became a devout preacher. In 1651, he accompanied the Rev. Mayhew on a trip to Boston, where he was interviewed by the famous Rev. John Wilson, pastor of the First Church of Boston.
By 1650, thirty-nine Indian men, besides women and children, were members of Christian meetings of which Hiacoomes was the teacher. In 1651, one hundred ninety-nine Indians were listed as converts to Christianity. Two congregations met on the Island every Sunday. One group, about three miles distant from the Reverend Mayhew's residence, was taught by Hiacoomes. The other group, about eight miles distant, was under the care of Momone quem.
In 1657, Mr. Mayhew sailed for England and took Myoxeo with him. The ship was lost, and they were never seen again. His death was a serious blow to the Islanders. The Indians loved him deeply and mourned for him a long time. As a token of their love, they placed a stone cairn at the spot where he left the Island. A bronze plaque located on the Old West Tisbury Road at Edgartown now bears this inscription:
"THIS ROCK MARKS THE 'PLACE ON THE WAYSIDE
WHERE THE
REV. THOMAS MAYHEW JR.,
SON OF GOV. MAYHEW
FIRST PASTOR OF THE CHURCH OF CHRIST OF MARTHA'S VINEYARD AND THE FIRST MISSIONARY TO THE INDIANS OF NEW ENGLAND SOLEMNLY AND AFFECTIONATELY TOOK LEAVE OF THE INDIANS WHO, IN LARGE NUMBERS HAD FOLLOWED HIM DOWN FROM THE WESTERN FART OF THE ISLAND BEING HIS LAST WORSHIP AND INTERVIEW WITH THEM BEFORE EMBARKING FOR ENGLAND IN 1657 FROM WHENCE HE NEVER RETURNED NO TID INGS EVER COMING FROM THE SHIP OR ITS PASSENGERS.
IN LOVING REMEMBERANCE OF HIM
THOSE IND LANS. RAISED THIS PILE OF STONE, 1657-1901. "
(Text continues on page 50)
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Photo Courtesy of Vineyard Gazette
Mrs. Granville Belain, a lineal descendant of the colorful Indian preacher Zachary Howwoswee, posed recently for this picture taken beside her husband's ox cart. With her are two of the newer members of the Gay Head Generation.
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THE LORD'S PRAYER IN WAMPANOAG INDIAN DIALECT
"N&shun Keesukqut quttiannatanmunach k&wesunonk. Peyaum utch kukketaff &tamonk, kuttenantamoonk ne&n&nach okheit neane kesukqut. Nummeetsuongash askesutkokish assamainnean yeuyey keesukok. Kah ahquoan tamaiinnean nummatcheseongash, neane matchenenukqueagig nutaquon- tamoun nong. Ahque sakompagunnaiinnnan en en gutchhaoug- anit, webe phoquokwussinnean wuth matchitut. Newutche kntahtaunn keetass &tamonk, kah menuhkesuonk, kah soh sumoonk mickene, Amen . . . "
(The ampers and (&) represents an Indian vowel sound not reproducible by any english letter.)
A LITERAL TRANSLATION:
"Father ours above in heaven. Admired in highest man- ner by thy name. Like done thy will on earth as like in heaven. Let us be forgiven evil doings of ours, as we would forgive wrong-doers to us. Not guide us into snares, but help us to escape from evil. Thine thy powerful kingdom, thine the strength thine the greatest glory, Always, always wish me so. Amen."
The above is the Wampanoag Dialect version Of the Lord's prayer as used in the early 17'th Century by the Rever- ends Richard Bourne, Thomas Mayhew, Jr., John Eliot and Roger Williams in their teachings to the Wampanoag Indians of Southeastern Massachusetts, including Martha's Vineyard, Nantucket and Rhode Island.
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His seventy-year-old father, Governor Thomas Mayhew, assumed the responsibility of preaching to the Indians.
THE INDIAN PASTORS
Hiacoomes continued to have great influence over the Island Indians. Within a few years, there were 282 Christian converts with only .eight Pow Wows remaining.
Hiacoomes was ordained by the Reverend John Eliot in 1670, and continued to preach till 1690. He assumed the Pastorship of the first Indian Church at Edgartown August 22, 1670. John Tackanash was his assistant with John Nahnoso and Joshua Momatchegin as the ruling Indian Elders. Tackanash was ordained in 1670. Hiacoomes survived him and preached at his funeral. When the sermon was completed and the men proceeded to fill up the grave, Hiacoomes raised up his voice and said, "This is the last work men can do for him; the next work God himself will do." In 1690, Hiacoomes, himself, did his last work for men. He left sons and daughters who were reputed to be good Christians. One of his sons became a teacher.
There were others who made a "mark" for themselves in the service of Christianity. Japaheth Hannit was one of these. He became the third pastor of the Indian Church. He was described as a person of, " ... genteel and obliging conversation, everywhere courteously received and entertained, and invited to sit at the tables of the best gentlemen on the Island. He spoke English well, and strangers liked to converse with him. On one occasion, the master of a vessel asked him in jest if he had prayed for him. Japaheth answered, "Sir, I prayed for all God's people, and if you be one of them, I consequently prayed for you."
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