USA > New Hampshire > Hillsborough County > Manchester > History of Manchester, formerly Derryfield, in New-Hampshire : including that of ancient Amoskeag, or the middle Merrimack Valley, together with the address, poem, and other proceedings of the centennial celebration of the incorporation of Derryfield at Manchester, October 22, 1851 > Part 12
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Another "War Dance" was performed in like manner around
50
THE HISTORY OF MANCHESTER.
a sapling in the grove, or one standing near the wigwam of the Sagamon. After relating their adventures, as they danced about the ring, each warrior closed his dance by striking his tomahawk into the sapling ; and every one who struck the sap- ling, was universally claimed as a volunteer upon the war path.
The Chief then appointed his rendezvous, and the warriors repaired to their wigwams to make their slight preparations for their departure.
The "Fire Brand Dance," was usually performed in the night after a feast for the occasion, while the "Sapling Dance," was performed in the day time.
At the appointed time, each warrior was at the place of ren- dezvous. To be tardy, was a blot upon a warrior's character. His bow and quiver of arrows, tomahawk, scalping-knife, pipe, tobacco, paint, and a pouch of parched corn meal completed his outfit for the longest war path. Their faces were besmear- ed with red and black paints, without reference to any other ef- fect than that of producing terror. Upon the breast was usual- ly painted the totem of the tribe, that is, the particular animal or bird held in veneration by the tribe, and in connection with this, the individual totem of the Sagamon or Chief. The to- tem or family arms of the Pennacooks, and Passaconaway their Chief, was a Bear. The quiver was worn upon the back, and suspended by a belt passing over the right shoulder. The
knife was hung upon the girdle, worn invariably about the loins by all the Indians; and to this also was attached the tobacco, meal, and medicine pouches. A mantle or coat of fur was drawn about the shoulders and loins, and flowing or fastened by the girdle which fastened the covering of the legs, reached to the knees, and was ornamented with the pendent tail of the animal, of whose skin it was made. As a substitute for fur, the mantle was often made of feathers of the turkey and wild duck, which sewed upon skin or cloth, made a fine ap- pearance. Oftentimes, the mantle was made of the neck skins of aquatic birds, with the bills attached to them, and pendent in rows about the mantle. Mantles of the skins of the necks of grey geese, with the bills hanging in this manner, are spoken of by Jocelyn, as being very striking, and beautiful.
The feet were covered with moccasins, and to complete the out-fit of the Indian war costume. a feather of the hawk or eagle, was fastened very curiously in the scalp lock. The Peunacook and other New England Chiefs, wore a kind of cap or coronet upon State occasions, but upon the war path, the feather in the scalp lock was the usual ornament of the head.
1 S 0
51
WAR, ITS WEAPONS AND CUSTOMS.
When about making war upon a weaker tribe or one their equal, a herald was sometimes sent to make known the fact. A snake skin with a bundle of arrows, or a snake skin filled with powder and balls, were the usual symbols of war-like in- tentions upon such occasions. The recipients then had their choice, of peace or war. If they were inclined to negotiation or peace, the pipe was usually returned by the messenger. But if determined for war, an answer of defiance was returned, and the tribe prepared for attack or defence.
But their attacks were more often made in secret. They would hover around the village or residence of their enemy, waiting for a fitting opportunity for ambush or open attack, and when the favorable time arrived, would rush upon the foe, shouting the war whoop and filling the air with their savage yells. The 'war whoop' was a yell made loud and long ; and consisted of two notes, the last much higher than the former ; and both were uttered distinctly, but rapidly, and with the full force of the lungs. It was given only when rushing to the at- tack. It was a yell of terror, and followed with the savage at- tack was one that struck dismay and horror into the stoutest hearts.
When an attack was made, the killing the foe was not the only object to be attained by the warrior. He must show proof of his prowess. Hence the custom of scalping. When an Indian saw an enemy fall by his arrow or bullet, if oppor- tunity offered, he immediately rushed up, finished him with his tomahawk, if not already dead, and took his scalp. If the battle raged, and there was no opportunity to approach without risk of being hit or taken, he waited till the end of the conflict. Scalping was performed in this manner :
The Indian placed his foot upon the neck of his prostrate en- emy, twisted the fingers of his left hand into his scalp lock, with the knife in his right, dexterously made a circular gash around the lock, and tearing the scalp from the head with the left hand, fastened it to his girdle with a yell of triumph, which gave notice to his comrades of his success.
The scalps of their enemies, were treasured trophies, display- ed upon the pole of the wigwam, and attached to the person of the warrior on state occasions. When the village of St. Francis was destroyed by Major Rogers and his party in 1759, six hundred scalps, it is said, were found attached to the poles of the wigwams of the Indians inhabiting that village .*
* Roger's Reminiscences of the French War.
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THE HISTORY OF MANCHESTER.
Returning from an expedition unsuccessful, the warriors came into their village without ceremony ; and if any of their num- bers had been killed, the squaws filled the air with their wails and howlings.
But if successful in their expedition, great ceremony attended their return to their village. Arriving within a short distance of their village, a herald was sent forward to announce the approach of the party. If captives and scalps had been taken, great was the rejoicing, and peculiar the parade. The Penna- cooks, and probably other New England Indians, performed the ceremony of making their captives run the "Gantlet," as it was called. This ceremony consisted in compelling their pris- oners as they entered their village, to pass through two contin- uous lines of Indians, composed of all at home, who were able to wield a club or raise their feet, and these struck and kicked the prisoners as they passed through the lines. A striking ex- ample of this ceremony is given as performed upon two of our New Hampshire men, John Stark of Derryfield, (now Man- chester,) and Amos Eastman of Pennacook, (now Concord,) who were taken prisoners in 1752, and carried to St. Francis. If one of the warriors fell in the attack, the mother or wife, had the choice of the death of a captive or the adoption of one to take the place of the deceased. Among the Pennacooks, adoption of the captive was usually chosen. The "Scalp Dance" was sometimes performed on the return of a war party. This differed little from the other Indian dances, save that each Indian hung to his girdle, the scalp locks he had taken in his other wars if he had taken any, while the fresh scalps were held by the hair between his teeth. The Indians thus gar- nished with these horrid trophies, took a stooping posture, so that the scalps, suspended from their teeth might not touch their bodies, and in such positions, commenced the most hideous cries, and furious stamping, jumping and dancing about like mad men ; ever and anon, taking the scalps from their teeth, to recite the incidents connected with the killing of the enemy, and then replacing them, to continue the frantic dance, with re- doubled fury. These dances were truly horrible, and led Na- thaniel Segar, who witnessed one in 1781 on the sources of the Amariscoggin, as performed by Tom Hegon and his party, to this quaint and laconic description. "Such scenes are be- yond description. Their actions are inconceivable. It would seem that bedlam had broken loose, and that h-ll was in an uproar !"
B.W. Thayer & C.5 Lith Bestow.
PAPISSECONEWA, SAGAMON. OF PENNACOOK
53
PASSACONNAWAY.
On great occasions, and in their villages, the dancers often kept time to the music of a drum, and the chanting of singers, the drum consisting of the section of a hollow log, on one end of which was stretched the prepared skin of an animal. This was struck with a single stick, and in connection with the sing- ers, made no very bad music. The running the gantlet, as before stated, was the usual ceremony, when the war party returned with captives ; and the 'Scalp Dance' was performed when scalps were obtained by the returning war party.
CHAPTER V.
Passaconnaway and Conway identical .- Wood's account of him .- His sale of land to Rev. John Wheelwright .- His signature, and those of Runnawit, Wahangnonawit, and Rowls .- Passaconnaway seeks the protection of the whites .- They attempt to seize him .- Take his son and misuse him .- Passa- connaway refuses to hear Mr. Eliot preach, and leaves Pawtucket .- Hears him and publicly acknowledges his belief in the God of the English .- Desires Mr. Eliot to reside at Namaoskeag .- Eliot has a bridle path cut and beat from Nash- ua to Namaoskeag .- Is sick and preaches at Pawtucket .- Passaconnaway's argument to Eliot .- His farewell speech to his people .- Grant to him by Mas- sachusetts .- Nanamocommuck fand other children of Passaconnaway .- Passa- connaway's death .- His character .- Wonnalancet succeeds to the Sagamonship. -Liberates his e der brother from prison .- Publicly embraces christianity .- Withdraws into the wilderness .- The English send for him .- Indian killed in Woburn .- Outrage upon Indians at Chelmsford .- Betogkom preaches in the wilderness .- Wonnalancet forms a treaty at Cocheco .- Syll and Hathorne seize four hundred Indians at Cocheco .- Most of them sold into slavery :- Won- nalancet retires to Canada. - Visits his friends, sells his land and returns to Canada .- His character .- Kancamagus becomes Sagamon .- Writes Gov. Cran- field and asks protection of the English .- Treated with neglect .- Removes in- to the wilderness .- Comes into Piscataquack and makes a treaty .- Collects forces at Pennacook .- Makes an attack upon, and destroys Cocheco. Is out- lawed .- Returns to Worombo's fort .- Is attacked by Capt. Church, escapes, but his wife and children are taken .- He attacks Church at Casco .- Makes a truce at "Sackatehock."-His death and character .- Christo resides at Nama- oskeag .- Suspected of being in the battle of Pequauquauke .- His wigwam de- stroyed .- A soldier in the pay of New Hampshire .-- Retires to St. Francis and becomes hostile to the English .-- Assists in capturing Mrs. McCoy of Epsom. -- Comes to Canterbury in company with Sabatis, and captures two negroes .-- The site of his wigwam.
The Sagamons of most note among the Pennnacooks, were Passaconnaway, Wonnalancet his son, and Kancamagus, usu- ally called John Hogkins, his grandson. These Chiefs were successively at the head of the Pennacoks, and each in his
54
THE HISTORY OF MANCHESTER.
way, was a man of mark in his time. Passaconnaway was one of the most noted Indian Chiefs in New England.
His name is indicative of his war-like character-Papisse- conewa, as written by himself, meaning "The Child of the Bear," being derived from Papoeis (a child), and Kunnaway (a bear.) This name he doubtless received at mature age, ac- cording to the custom of the Indians, from his supposed resem- blance in courage and bravery in war, to that ferocious and powerful animal.
We first hear of him in 1627 or 8, unless indeed, the Saga- mon whom Christopher Levett saw in the neighborhood of the Piscataqua in 1623, and whose name he writes Conway, may have been Passaconnaway .* And it is very probable that such was the fact, for that Passaconnaway often had his residence in that neighborhood is evident from the fact, that when in 1642, the government of Massachusetts, wished to seize him, they sent a company of armed men for that purpose, with a warrant to Ipswich, Rowley, and Newbury, plainly showing that Passaconnaway, at that time, had a temporary residence at least, in the neighborhood of the mouth of the Merrimack.t And that he should have been at "Piscataquack" in 1623 to visit the strangers of Thompson's plantation, just settling upon his territory, is equally probable. Thomas Morton, "mine host of Maremount," as he writes himself in is "New English Canaan," thus speaks of him, being in this country at that time. "Pa- pasiquineo, the Sachem or Sagamore of the territories neare Merrimack River, a man of the best note and estimation in all those parts (and as my countryman, Mr. Wood, declares in his prospect ), a great nigromancer" * * "That Sachem or Sagamore is a Powah of greate estimation amongst all kinde of Salvages, then hee is at their Revels, (which is the time when a greate company of Salvages meete from severall partes of the Countre, in amity with their neigh- bours), hath advanced his honour in his feats or jugling tricks, (as I may right terme them), to the admiration of the specta- tors, whome hee endeavoured to persuade that hee would goe under water to the further side of a river to broade for any man to undertake with a breath, which thing hee performed by swimming over and deluding the company with casting a mist before their eies that see him enter in and come out ; but no part of the way hee has bin seene : likewise by our English in
* See Mass. His. Coll. third series, Vol VIII, page 173.
t See Winthrop's Journal.
55
PASSACONNAWAY,
the heat of all summer, to make Ice appeare in a bowle of faire water, first having the water set before him hee hath begunne his incantation according to their usual accustom, and before the same hath been ended a thicke cloude has darkened the aire and on a sudane a thunder clap hath bin heard that has amazed the natives, in an instant hee hath shoued a firme peace of Ice to floate in the midst of the bowle in the presence of the vulgar people, which doubtless was done by the agility of Satan his consort."*
From which marvelous story we are to infer that Passacon- naway, to the character of a brave warrior, added that of a clev- er juggler. In fact, he held his people in great awe of him, the Indians supposing him to have supernatural powers ; to have control over their destinies ; that he could make a dry leaf turn green ; water burn and then turn to ice; and could take the rattlesnake in his hand with impunity.
With such reputed powers, his acknowledged ability as a warrior, and wisdom asa Sagamon, Passaconnaway was the acknowledged head of the most powerful Indian confederacy east of the Mohawks, and as such received the title of Bashaba, a title much of the same import as that of Emperor.
On the 17th day of May 1629, Passaconnaway with three subordinate Chiefs. sold the tract of land extending from the Piscataqua to the Merrimack, and from the line of Massachu- setts thirty miles into the country, to the Rev. John Wheel- wright and his associates, for certain stipulated and valuable considerations. This deed was signed by Passaconnaway the Sagamon of Pennacook, Runnawit the chief of Pawtuckett, Wahangnonawit the chief of Squamscot, and Rowls the chief of Newichewannock, and was witnessed by two Indians and some of the most respectable men of the Plantations at Pis- cataqua and Saco.
This transaction was one of importance. It shows that Pas- saconnaway, as early as 1629, was not only the chief of the Pennacooks, but that he was a Sagamon at the head of a pow- erful confederacy, and that thus early he had the sagacity to see the superiority of the English, and to wish them as a barri- er betwixt his people and their eastern enemies.
The deed expressly acknowledges on the part of the chiefs of the Pawtucket, Squamscot and Newichewannock, their being tributary to the Sagamon of Pennacook ; the 7th and last arti-
" See Force's His. Tracts, Vol. II. New Eng. Canaan, Pages 25 and 26.
56
THE HISTORY OF MANCHESTER.
cle stipulating that "every township within the aforesaid lim- its or tract of land that hereafter shall be settled, shall pay to Passaconnaway our chief sagamore that now is and to his suc- cessors forever, if lawfully demanded, one coat of trucking cloth a year. This deed was signed and witnessed as follows :
PASSACONNAWAY
mark
Signed Sealed & Delivered In Pressents off us
RUNAWIT
mark
Wadargascom : :
: mark
WAHANGNONAWIT
« mark
Misstonobite
Q mark RowLs
mark
John Oldham Samll Sharpe*
In the planting season, Passaconnaway had a residence at Pennacook Island in the Merrimack at Pennacook, (now Sew- all's in Concord) and another upon one of the Islands in the same river about a mile north of the mouth of the Souhegan, in Merri- mark ; while his principal residence was at Namaoskeag. Here, without a doubt, he sat in royal state, held his council fires, de- termined upon his war paths, gave his royal feasts, and performed those feats, that held his wondering followers as with the spell of enchantment.
Passaconnaway early saw the superiority of the English, and with his usual sagacity, he saw the entire hopelessness of the attempts of his people to subdue them. His policy was to make terms of peace with them, and it was in pursuance of this policy that he disposed of his lands to Wheelwright, reserving alone his right to fishing and hunting. It was that he might have the English as a protection against his enemies, who, since the plague had thinned his people, were becoming a source of terror to them.
The Tarratines of the east and the Mohawks of the west, were making continual inroads upon the New England Indians, and the Pennacooks, like the Mohegans, were quite willing to se- cure the friendship and protection of the colonists.
* See Records of Rockingham County.
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PASSACONNAWAY.
În 1642, upon suspicion that a conspiracy was forming among the Indians to crush the English, men were sent out to arrest some of the principal Indian Chiefs. Forty men were sent out at this time to arrest Passaconnaway, but he escaped them by reason of a storm. Wannalancet, his son, was not so fortunate. He was taken by the party, while his squaw escap- ed into the woods. But while they barbarously and most in- sultingly led Wannalancet with a rope, he loosened the rope and attempted to escape, his captors firing at him, and coming near hitting him with their shot. He did not effect his escape, but was retaken .*
For this outrage, the government of Massachusetts feared the just resentment of Passaconnaway, and they sent Cutsha- mekin, whom they had arrested upon the same occasion and had discharged, to excuse the matter to the old Chief, and in- vite him to go to Boston and hold a conference with them. The answer of the old Sagamon savors a good deal of an inde- pendent spirit, and had he been younger by a half century, his answer might have been still more proud and haughty. "Tell the English," was his reply, "when they restore my son and his squaw, then will I talk with them." The answer was that of a man who felt he had been most deeply wronged. His haughty spirit must have chafed under such wrongs, and it is possible under the sting such outrages could not fail to inflict, he might have regretted the policy he had marked out for him- self.
It is probable that this outrage upon the family of Passacon- naway made a deep impression upon his mind, and led him to doubt the sincerity of the professions of the English toward him. And in 1647 he exhibited this distrust in a most sum- mary manner. At this time, the Rev. Mr. Eliot visited Paw- tucket for the purpose of preaching to the natives. It was the fishing season, and a vast multitude of Indians were present. Among them was Passaconnaway with two of his sons. The Old Chief, doubtless smarting under his wrongs, and thinking that a religion that tolerated such wrongs, was not worthy his attention, refused to see Mr. Eliot and retired immediately from the neighborhood, taking with him his son, saying, 'he was afraid the English would kill him.'t
In 1648, however, Mr. Eliot visited Pawtucket with better success, for it being the fishing season, he found Passaconna-
* See Winthrop's Journal.
t See Mass. His. Coll. Third Series, Vol. IV. page 82.
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THE HISTORY OF MANCHESTER.
way there and in a mood to hear his preaching. Mr. Eliot preached to the assembled Indians from Malachi, I: xi. This verse he paraphrased thus-"From the rising of the sun to the going down of the same, Thy name shall be great among the Indians ; and in every place prayers shall be made to Thy name, pure prayers, for thy name shall be great among the In- dians."*
The Indians paid the most respectful attention, and after the discourse was closed, proposed many appropriate and amusing questions. After others had proposed questions and made re- marks, Passaconnaway arose, we need not add, amid the most profound attention, and announced his belief in the God of the English. He remarked, says Mr. Eliot in a letter of date Nov. 12, 1648, "That indeed he had never heard of God before as now he doth. And he said further, that he did believe what I taught them to be true. And for his own part he was pur- posed in his heart from thenceforth to pray unto God, and that hee would persuade all his sonnes to doe the same, pointing to two of them who were there present, and naming such as were absent."+
The Old Sagamon was doubtless sincere in his change of religion, and continued in the christian belief till his death. 'A good while after,' says Eliot, he said to Capt. Willard, "that he would be glad if I would come and live in some place there- abouts, to teach them * * And that if any good ground or place that hee had would be acceptable to me, he would willingly let me have it." In this same letter, Mr. Eliot intimates his intention of visiting Amoskeag the follow- ing spring, as thus : "There is another great fishing place about three score miles from us, whether I intend (God willing) to go next spring, which belongeth to the beforenamed Papassaconna- way-which journey, though it be like to be both difficult and chargable for horse and men, in fitting provisions, yet I have sundry reasons which bow and draw my heart therto."
Mr. Eliot, in a letter bearing date Oct. 29, 1649, thus speaks : "I had and still have a great desire to go to a great fishing place, Namaske, upon the Merrimack river, and because the Indian's way lieth beyond the great river, which we cannot pass with our horses, nor can we well go to it on this side of the river un- less we go by Nashaway, which is about and a bad way unbeat-
* See Mass. His. Coll. Third Series, Vol. IV. page 82.
+ See same work, volume and page.
Į See same work, volume and page.
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PASSACONNAWAY.
en, the Indians not using the way ; I therefore hired a hardy man of Nashaway to beat out a way, and to mark trees so that he may pilot me thither in the spring. And he hired Indians with him and did it, and in the way he passed through a great people called Sowahagen Indians, some of which had heard me at Pawtucket and Nashua, and had carried home such tidings that they were generally stirred with a desire that I would come and teach them ; and when they saw a man come to cut out the way for me, they were very glad ; and when he told that I intended to come that way next spring, they seemed to him to be full of joy, and made him very welcome.
"But in the spring when I should have gone, I was not well, it being a very sickly time, so that I saw the Lord prevented me of that journey. Yet when I went to Pawtucket, another fishing place, where from all parts they met together, thither came divers of these Sowahagen Indians and heard me teach .* 27
And in this same letter Mr. Eliot goes on to say that Passa- connaway, the "Great Sachem" of all the tribes that dwelt in the valley of the Merrimack, "did exceeding earnestly and im- portunately invite me to come and live at his place and teach them. He used many arguments * *; this was one that my coming but once a year did them but little good be- cause they soon forgot what I had taught."
He enforced his meaning thus : "You do as if one should come and throw a fine thing among us, and we should catch at it earnestly, because it appeared so beautiful, but cannot look at it to see what is within ; there may be in it something or nothing, a stock, a stone, or precious treasure; but if it be opened and we see what is valuable therein, then we think much of it. So you tell us of religion, and we like it very well at first sight, but we know not what is within ; it may be excellent, or it may be nothing-we cannot tell ; but if you will stay with us, and open it to us, and show us all within, we shall believe it to be as good as you say it is."
This comparison seems more like one from civilized life, than from a Savage Chief just embracing christianity, and is one of those unmistakeable marks in the life of Passaconna- way that show him a man of eloquence and wisdom.
We hear nothing more of Passaconnaway or his people, till 1660. At that time, being of very great age, he was seen by an Englishman at Pawtucket, who was much conversant with the Indians upon the Merrimack. It is possible that this Eng- lishman was Gen. Gookin.
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