USA > Pennsylvania > Lancaster County > Lancaster county Indians: annals of the Susquehannocks and other Indian tribes of the Susquehanna territory from about the year 1500 to 1763, the date of their extinction > Part 9
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"The warlike equipage they put themselves in when they prepare for Belona's march is with their faces, arms and breasts confusedly paint- ed, their hair greased with bear's oyl, and stuck thick with swan fea- thers, with a wreath or diadem of black and white beads a small hat- chet instead of a scimiter stuck in their girt behind them, and either with a gun or bow and arrows. In this posture and dress they march out from their fort or dwelling to the number of forty in a troop, sing- ing or rather howling out the decades or warlike exploits of their ances- tors ranging the wide woods, until their fury has met with an enemy worthy of their revenge. What pris- oners fall into their hands by the des- tiny of war they treat very civilly while they remain with them abroad; but when the once return homewards they then begin to dress them in the habit of death, putting on their heads and arms wreaths of beads, grasp- ing their hair with fat-some going before and the rest behind, at equal distance from the prisoner, bellowing in a strange and confused manner, al which is a true presage of destruc-
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tion to their then conquered enemy. "In this manner they continued until they have brought them to their Ber- ken city where they deliver them to their tormentors, who in cruelty will execute them without judgment of law or benefit of clergy. The com- mon and usual death of their pris- oners is to bind them to stakes, mak- ing a fire some distance from them- then one with a sharp knife or flint cuts the cutus or outside skin of the brow so deep until their nails or tal- ons can fasten themselves firm and secure, and then with a rigid jerk disrobe the head of skin and hair at one pull, leaving the skull bare, and immediately apply hot embers on the skull.
"While they are at this several others are preparing pieces of iron and barrels of old guns which they make red hot to sear each part and lineament of their bodies which they perform and act in a most cruel manner. And others will cut off flesh of the victim and eat it raw be- fore his eyes. And yet this never makes them bring the victim to re- pent.
"Now after this cruelty has brought the life to an end they immediately fall to butchering them into many parts and distribute it among the sons of war to entomb their de- ceased victims in no other sepulchre than their bodies.
When any depart this life they set him upright upon his breech, in a hole dug 5 feet long and 31/2 feet deep and cover it with the bark of trees archwise, his face due west, leaving a hole a half foot square open. They dress him as a warrior, and give him some bows and arrows and tar- gets, a kettle of broth and corn be- fore him. His relations follow him to the grave clad in bear skins with the tail on the ground. They bury all within the wall or pallisado. Their
houses are low and long, built with bark.
They are situated at and above the head of Chesapeak on a river called by their own name Susquehannock. where they remain most of the sum- mer. About November they go to remote places in the woods to kill deer, bear and elk. There they build cottages they call wigwams and stay three months to get food.
"The women are the butchers, the cooks and the tillers of soil. The men think this below their honor. The men kill the beasts and the women are the pack horses to fetch it on their backs; and they dress the kids and get them ready for market.
"I have never observed the women to taunt or boss the men. The wives and men both are constant to their marriage. Their marriages are short and authentic. When resolved upon the women send the intended husband a kettle of boiled venison or bear meat; and he returns in lieu beaver or otter skins and the nuptial is con- cluded without other ceremony."
"They paint upon their faces one stroke of red, another of green, an- other of white and another of black so that when they have accomplished the equippage of their countenance in this trim, they are the only hiero- glyphics and representatives of fur- ies. Their skins are naturally white but altered from their original by the several dyeings of roots and barks they prepare to metamorphise their hides into a dark cinnamon brown. Their hair is long black and harsh, but they pull it up by the root. Several of them wear divers impressions on their breasts and arms, as the picture of the devil, bears, tigers and panthers which are imprinted on their several lineaments with much difficulty and pain, with an irrevocable purpose of its abiding there. And this they count a badge
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of heroic valor and the only orna- ment due to their heroes.
"All that I could ever observe in them as to their government is that he that is most cruelly valorous is accounted the most noble. There is very seldom any creeping into court- ly gallantry. He that fights best car- ries it here.
"As for their religion, together with their rights and ceremonies, they are so absurd and ridiculous, that it is almost a sin to name them. They own not other Deity than the Devil (solid or profound) but with a kind of wild imagery and imaginary con- jecture, they suppose from their groundless conceits that the world had a Maker, but where he is that made it, or whether he be living to this day they know not. The Devil, is all the God they own or worship; and that more out of a slavish fear than any real reverence to his in- fernal or diabolical greatness, he forcing them to their obedience by his rough and rigid dealing with them often appearng visibly among them to their terror, bastinadoeing them, with cruel menaces even unto death and burning their fields of corn and houses that the relation there- of makes them tremble themselves when they tell of it.
"Once in four years they sacrifice a child to him in an acknowledgment of their firm obedience to all his de- vilish powers and his hellish com- mands. The priests to whom they apply themselves in matters of im- portance and greatest distress are like those that attend upon the Or- acle at Delphos who by their magic spells could command a pro or con from the Devil when they pleased. These Indians oftimes raise great tempests when they have any weighty matter or design in hand and by blustering storms inquire of their infernal God-the Devil-how
matters shall go with them either in public or private.
"They are situated a hundred miles and odd from the Christian planta- tions of Maryland, at the head of the river that runs into the Bay of. Chesapeake called by their own name (Susquehannock) where they inhabit most of the summer time, and seldom remove far from it un- less it be to subdue any foreign re- bellion. The skins they catch are brought down to the English (in Maryland) several times in the year, to truck and dispose of them for coarse blankets, guns, powder, and lead, beads, small looking glasses, knives and razors. The women never by look or action predominate over the men. Did they not alter their bodies by their dyeings, paintings and cutting theselves, marring those excellencies that nature bestowed up- on them, there would be as amiable beauties amongst them as any Alex- andria could afford when Mark An- tony and Cleopatra dwelt there to- gether.
"Their bodies are clothed with no armor to defend them from the nip- ping frost of a benumbing winter or the penetrating and scorching in- fluence of the sun in a hot summer than what nature gave them, when they were born. They go, men, wo- men and children all naked, except occasionally." This is the history given by Alsop.
In Dr. Shea's notes to the treatise p. 117 to p. 124 inclusive he gives much valuable history (aside from the text) relative to the Susquehan- nocks.
In note 46 he speaks of the names by which the Susquehannocks are known and says, "The French in Canada-Champlain and the Jesuit Relations, Gendron's Particularites du Pays des Hurons p. 7 makes fre- quent allusions to the Gandastogues
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(more briefly Andastes) a tribe friendly to their allies, the Hurons, and sturdy enemies to the Iroquois. My researches led me to identify the Susquehannocks, Minquas, Andastes or Gandastogues and Conestogoes as being all the same tribe-the first name being given them by Virginia- the second by the Algonquins on De- laware; while Gandastogues as the French or Conestoga as the English wrote it meaning it was their own tribal name meaning cabin-pole (na- tio perticarum) from Andaste, a cabin-pole."
Dr. Shea also says in note 53, page 123 that Alsop's view of the religion of the Susquehannocks is wrong- that they believed in a good Deity.
The above is a new derivation of "Conestoga" to me, and the method of tracing it makes it a very early one. It seems a very probable one. We all know, however, of a quite different meaning being attached to our River Conestoga. Which is the parent de- rivation others must decide.
Alsop was in Maryland from about 1659 to 1655, and he wrote the his- tory as soon as he went back to Eng- land.
1666-Susquehannocks Make Over- tures-Peace with Susquehannocks.
In Vol. 3, Maryland Archives, p. 549, we find the following: "At a Council held at St. John's on the 29th June, 1666, came Wastahanda, Hari- gnera and Gosweing-Werackqua, the warre captains of the Susquehannock Indians and desired continuance of their league with the right honorable proprietor and protesting that they were always ready to have delivered Wanahodena up to the justice of his lordship for murdering the men at the mill in Baltimore county and de- siring that the villiany of one man may not be imputed to the whole nation and requesting assistance of
the government, now at this time having lost considerable number of men in ranging at the head of Pat- apsco and the other rivers so to secure the English plantations from the Senecas; and remonstrating that the Senecas are resolved to storm the Susquehannocks' Fort in August next; and that afterwards the Sene- cas intend to fall upon the English in the province.
Whereupon was begun a further treaty of peace with the Susquehan- nocks, which was concluded as fol- loweth:
Articles of peace and amity con- cluded upon by the Hon. Charles Calvert, Esq., governor of the pro- vince of Maryland, on behalf of the honorable proprietor of said province on one part, and Wastahanda, Hari- gnera and Gosweing - Werakqua, war Captains of the Susquehan- nock nations, this 29th day of June, 1666, of the other party:
That the Susquehanna Indians shall deliver Wanahodena, that kill- ed the Englishman at the mill if ever he return out of captivity from the Senecas, and for the future that they shall apprehend, secure and de- liver up to the governor of this pro- vince for the time being any Indian whatsoever that shall kill any Englishman, and that as soon as they shall come to know of it, and be it within their power to appre- hend and that without demand made by the English.
Secondly: That every Indian that shall hereafter kill any hogg and cattle of the English, and shall there- of be convicted shall pay for every hog 50 fathoms of peake and for every head of any other cattle 100 fathoms of peake for satisfaction to the owners of every such beast.
Thirdly: That all former crimes committed by any Indians of the Su-
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quehannock nation shall be forgot | 15th of September next to wit, with and buried in oblivion, except mur- der of any English not yet discov- ered.
Fourthly : That the King of Poto- mac and his two sons be by some of the Susquehannock Indians deliver- ed up prisoners to Major Samuel Goldsmith with all convenient speed.
In witness whereof the hands and seals are set 29th June, 1666."
No comment need be offered upon this except to say that the Senecas are now pressing so hard upon the Susquehannocks that they turn to Maryland for help. They report to the government the impending fate to the old Susquehannock Fort. The treaty is the result.
1667-The Susquehannocks Beg Fur- ther Help from Maryland.
At a council at St. Mary's August 24, 1667, of Baltimore County, being sent by the Susquehannocks to the governor and council was called in, who declared that the said Indians did request assistance and ammuni- tion from the council sufficient to go against any Indian enemies and likewise declared enemies of the in- habitants of this province according to one of the Articles of Agreement made between the Susquehannock Indians and the English of Mary- land :-
It was ordered that so many men be pressed as the Susquehannocks shall require to their aide and assist- ance and that they be sent up forth with. Also that a quantity of powder be delivered unto .Mr. Francis Wright and the said Indians to be supplied out of the same as the said Wright shall see requisite and convenient.
The governor and council both fur- ther determined to go up into Balti- more County and there to give the Susquehannocks a meeting about the
the said Indians about the peace and safety of this province how to pro- ceed with the Susquehannock assist- ance against any Indians now held and declared enemies to this pro- vince.
Commission issued to captain Lieu- tenant Smith dated Sept. 7, 1667 and to Daniel Jenifer. See Vol. 5, Mary- land Archives, p. 13.
1667-Method of Raising Men to Help Susquehannocks.
In Vol. 5, Maryland Archives, p. 21, we find, "At a council February 6, at Matapenny, was taken into con- sideration the speedy rising of a certain and considerable number of men to make a march against the Indian enemies with all expedition possible, for which end it is order- ed, that every tenth person in every respective county be raised to go on the present march namely, in all 410 men out of which number of men particular warrants issue to Col. William Evans to raise out of his company twenty-three men; Col.John Zarboe to raise out of his company twenty-three men; Daniel Jenifer to raise out of his company twenty- three men; Major Thomas Brook to raise out of Patuxent River province forty-nine men and from the Cliffs forty men; Capt. Wm. Boreman to raise out of his company fifty-three men; Wm. Burges to raise 62 men; Maj. Thomas Ingram out of Kent
287 men specially 14 men; in all
raised. Evans & Ellis History, p. 12, tells about this same project and concludes by saying, "When Mary- land agreed to send some troops up to assist the Susquehannocks as usual they did not go but left the Susquehannocks to carry on the war single handed. Matters grew worse and worse until the Marylanders be- came greatly alarmed for their own safety and they renewed the effort
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to raise troops and go and help the | 197, Susquehannocks."
1667-The Susquehannocks Keep the French and Iroquois in Alarm.
In Vol. 52, Jesuit Relations, p. 155, under date of 1667, we read from the writings of the Jesuit Fathers of Canada: "We are in the midst of continual alarm that the Loups and the Andaste (Susquehannocks) cause." This again attests the fact that the Susquehannocks carried with them an unusual amount of fear-producing quality.
1667-The Onondagoes Also Fear the Mighty Susquehannocks.
In Vol. 52, Jesuit Relations, p. 155, it is said: "In the country of Onon- dago, or nation of mainland, one day there was held a notable council on the dream of a sick old man. He had seen in his sleep in dream a man only one cubit in height and that this being showed him some drops of blood, falling fom the sky and some fell from men who had fingers and noses cut. Finally he said the little man told him that the people were treated that way in heaven and that all those who should go there would fall into the hands of the Andastae (Susquehannocks). In this they evi- dently unintentionally pay one com- pliment to the Susquehannocks they did not intend to-that is, they seem- ed to think they were all in heaven, which is a much better opinion than we usually have of our dead enemies. The main thing about the strange superstition that the Onondagoes seem to think the Susquehannocks will be as warlike and predominat- ing in the next world as in the pre- sent one.
1667-The Iroquois Pray to Their Gods to Help Them in War Against the Susquehannocks.
From Vol. 52 of Jesuit Relations p.
I quote the following: “A branch of the Iroquois nation most remote from the French, called the Upper Iroquois, live here. They pray to their Gods and also to the real God on the subject of war, but the French missionaries are preach- ing peace to them; and peace will be strengthened betwen the Iroquois and Outaoucs; the more so at this time, when the Iroquois have the na- tion of the Loups and that of the Susquehannocks on their hands and fear more than ever the arms of France. These Loups are the Wolf tribe of the Algonquins." So it seems by this that these savages counted prayers to their gods all- sufficient, except on the great Iro- quois-Susquehannock war. for which they prayed for help from the Great Spirit alone.
1667 - The Iroquois-Susquehannock War Makes an Opening to Bring the Gospel to the Iroquois.
In Vol. 52, Jesuit Relations, p. 203, is stated: "Never did the Gospel have a more auspicious opening in this country, and the only thing lacking is workers. The Iroquois will be de- lighted to continue peace with the Outaoucs, having on their hands the war with the Loups and that with the Susquehannocks."
1668-Some Susquehannocks Go to the Jesuit Fathers for Religious Instruction.
The Jesuit Fathers say in Vol. 63 of Jesuit Fathers, p. 153, under date of 1668: The wars of the French and Iroquois having passed we now see fulfilled the prophecies of Isaiah. The savages are becoming Christians. A mission was erected-a shed of boards. They come every year to worship, like what happened at Jeru- salem when the church was formed. In the companies of savages there were men of different languages-one
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of the Chat nation, one of the Hu- rons, some were Iroquois, and some of the Andastogoe (Susquehannocks) even from their far country." There were likely not many of the Susque- hannocks, however, as that nation was still at war with the Iroquois. 1669-Cruel Torture of Two Susque- hannocks by Onondagoes and and Others.
The following cruelty is set forth as having been committed the year 1669: "Nov. 27th two elders from Onnontago bring news of the return of the warriors with nine Andasto- gue (Susquehannock) captives that were surprised while hunting. Two of them were given to Onnierout (the Indian Governor)-a young man of 20 and a woman. This woman was bap- tized at Onnondague by Father Millet. The 30th they began to burn her over a slow fire and prolonged her torture for the space of two days and two nights because he for whom she was given in exchange was burned
at Andastogue (Susquehanna) for that length of time. Feb. 1st the priest instructed the young man who was taken prisoner, and he listen- ed willingly as he was condemned to be burned. He baptized him. On the following morning says the priest, I went back and found him very well prepared for God. They finished burning him and I saw him render up his soul to God. I was told that he called for me the pre- vious evening in the midst of the flames; but he was refused the con- solation I might have given him." See Vol. 53, Jesuit Relations, pp. 253 and 255. These tales of cruelty seem incredible at this time. Another striking thing is that the civilized people-the Jesuits who were among the Iroquois and Onondagoes- should have allowed this torture to be inflicted.
1669-The Susquehannocks Still the Terror of the Iroquois Tribes.
To show what a specter the Sus- quehannocks were to other tribes and how the supersition of the other tribes was centered upon real and imaginary horrors connected with the Susquehannocks I cite the follow- ing under date of 1669: "A girl of sixteen (Indian girl of the northern tribes, Iroquois, etc.) having gone in- to the woods and spent two nights there, her relations were in anxiety. The jugglers were called to learn from them what had become of her. They put sorcery into operation to learn news of her. The first thing they did was to leap and dance and shake their limbs and get full of perspiration. Then they beat with sticks a tortoise drum, they sing and shout and consult and question their demon who never answers. Then they boldly declare that she had been killed by three Susquehannocks who had scalped her, cutting the scalp the size of a small circle, which they traced with their fingers on a piece of bark, and that she had died pre- cisely at sunrise. Her relations and all the village became filled with weeping. But scarcely had the jug- glers left the cabin when the girl came in well and alive." This is taken from Vol. 53, of the Jesuit Re- lations, pp. 291 and 293, and shows well how the Susquehannocks were regarded by the savages of the north. 1669-Susquehannocks Borrow Eng- lish Boats.
In Vol. 2, Maryland Archives, pp. 196, and 197, it is stated that "The Kings of the Eastern shore ask per- mission and a boat to go up to the Susquehannocks, because canoes are so dangerous and the same is allow- ed by council."
1670-Piscataway Emperor Visits the Susquehannocks.
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In Vol. 5, Maryland Archives, p. 65, it is stated, "The Piscataways by petition desire to revive the peace between the Piscataways and the Eng- lish and they state that their emperor is now with the Susquehannocks making advancements toward peace also."
1670-More Sorcery Involving the Susquehannocks.
From the Mission at St. Francis Xavier at Onnierout, which is the second nation of Iroquois as you go toward their great lake, Ontario. Jan. 10, 1670, the Fathers write: ' "The Devil, seeing the fruits of our ins- tructions and spiritual teachings, has incited a woman of this village (Iro- quois) to interrupt them. It ap- pears that she has seen the great god of the Iroquois, who has reveal- ed to her, she says, that the Susque- hannocks will come to beseige this village in the spring and that one of their most powerful enemies, Hoch- itagete (The Susquehannock Great Chief), will be captured and burned by the Oniedas (allied with the Iro- quois). She asserts that the voice of that Susquehannock was heard; that from the bottom of a kettle he uttered wailing cries, like the cries of those who are being burned. This woman, mad or possessed, is believ- ed in all she says. Every day there is a gathering at her house, where there is nothing but dancing, singing and feasting." See this in Vol. 53, Jesuit Relations, p. 253.
1670-Susquehannocks Go to the Jes- uits for Religious Instruction.
tions for the sacraments. I notice an admirable respect for the pas- tors; and among these savages a charity and union exceeding all for- mer conception, especially in view of the fact that they are all people gath- ered from different countries-Hu- rons, members from the neutral na- tion, Iroquois, people from the Andas- togue (Susquehannocks), from New Sweden, etc., and all of the different Iroquois nations, either natives of that country or dwellers there as prisoners of war." The activity of the Jesuits thus is amply attested, and their influence widespread, since it was able to reach our Indians on the Susquehanna river.
1670-Susquehanna Fort and Its
Locality at This Date-Mary- land Map.
A map dated 1670 in the Maryland Building at the Jamestown Exposi- tion gives the following: "The great Susquehanna runs up northerly 200 miles to the Senecas with divers branches on both sides-to the east and to the west-full of falls and isles until about ten or twelve miles above the Susquehanna Fort, and then it runs clear. Downwards it is not navigable but with great danger. But it is navigable with Indian canoes. The present Indian Fort is on the west side opposite the mouth of a creek called Oustego, (which is now the Conestoga); the next creek below that on the east is named Oquandry (Pequea), the next Ork- tara, and the next Northeast creek. 1671-Treaty Between the English and Indians of Southeastern Pennsylvania.
In Vol. 55, of the Jesuit Relations, p. 33, may be found the following: "Xavier des Praiz had a residence Pages 390 to 392 of Hazard's An- nals of Pennsylvania, will be found a treaty between Deputy Governor Lovelace and the southeastern In- dians of Pennsylvania in which it is sixty leagues from Quebec, and near Montreal. This is a resting place for missionaries both from the Iroquois and the Upper Algonquins. The savages resort hither from all sec- Iset out concerning the Susquehan-
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nocks at p. 392 as follows: "That the officers and magistrates at Delaware be hereby empowered and authorized to treat with the neighbor Indians of the Susquehanna or others to join together against the murderers of this section and such as shall harbor them or take their part if occasion shall require and to promise such reward as they shall think fit pro- vided it be done with great privacy and caution so that no sudden jea- lousies be given to the persons in- tended to be presented to their con- federates."
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