When here King Philip stood, Or rested in the niche we call his throne, He looked o'er hill and dale and swelling flood, Which once were all his own. Before the white man's footsteps, day by day, As the sea tide encroaches upon the sand, He saw his proud possessions melt away, He found himself a king without a land! Constrained by unknown laws! Judged guilty without cause! Maddened by treachery! What wonder that his tortured spirit rose And turned upon his foes, And told his wrongs in words that still we see Recorded on the pages of history.
The poet who wrote the above had a most perfect idea of the emotions confined in the breast of the most abused monarch of history truly a king without a land; a patriot, fighting to save his country, a defeated hero.
John Sassamon, or Wassasamond, was a Ponkapoag of the Massachusett nation, a branch (indirectly) of the Wampanoag. He preached the white man's religion to Uncas, of the Mohegans and to Sassacus, the Chief Sachem of the Pequots and 'tis said, he married Sassacus' daughter. He was educated in Cambridge in 1674 and returned to the Wampanoags to become Philip's secretary. As personal secretary of the Chief Sachem, he knew all of Philip's secrets.
Was it because of the white man's breaking the treaty of 1621? Was it because of frequent accusations of the pale face? Was it because of the death of his beloved brother Alexander, poisoned by the settlers, that Philip's heart turned against those who were encroaching upon his country?
Frequently the governors of the colonies, or some lesser individual, ordered Philip to appear before them. Always he replied, "If your king of your country across the big water will come and sit with me, I will treat with him."
Their orders to shoot wolves or Indians, but no other animals, and their law to prevent Indians from having firearms, even for self-protection stirred the blood of Metacomet and many of his secrets were told to Sassamon.
What is the penalty for treason? What is the fine which any country today imposes upon a traitor? Death, in peace; death, in war.
And John Sassamon, personal secretary of King Philip journeyed to the Plymouth settlement, where he told the white officials all of Philip's secrets, his plans, his ambitions. Wasn't that treachery? Treason to his own! Secrets of his country, which he told to strangers! And the penalty?
So Philip ordered three braves to seize Sassamon and kill him, which they did. As the traitor was returning to his Chief Sachem, he took a short cut across the icy surface of Assawompsett Pond. The three braves seized him, killed him, cut a hole in the ice in which they put his body and reported to Philip.
The white settlers, hearing of the death of the traitor, Sassamon, accused three Indians, namely Tobias, Waupapaum and Mattashamama of murder. They ordered Wequam and his son, Chief Pompwono (great-great-grandfather of Chief Red Shell); also Hope, George, Maskippague, Wampye and Acanootus to appear as an Indian jury and summoned William Sabins, Andrew Pirge, John Dorr, Jonathan Bangs, Jonathan Shaw, William Crocker, Edward Sturgis, John Wadsworth, William Brooks, Benjamin Higgins and Nathaniel Winslow to appear as the white jury. The verdict of the white jury was guilty. The Indian jury gave no verdict. How could they who did not understand such a method of procedure? When the unwritten law is death for a traitor, how can those who execute that law be accused of murder? What right had the white man to interfere with the business of Philip. What right had they to accuse or punish an Indian for killing an Indian? The white man punished a white man for killing a white man or a white man for killing an Indian, which was only legal and right. But they also punished an Indian for killing a white man or an Indian for killing an Indian! Wasn't it the place for Indian to punish Indian? Why should they interfere with Philip's business?
But Tobias and Mattashamama were hanged June 8, 1675, by the white men, for carrying out the order of their king, to kill the Indian traitor! And Wampapaum was shot within a month.
Then we ask - what started King Philip's war? Was it without cause? No war ever fought had more reasons for origination. No soldiers ever fought more bravely to protect their country, its ideals, its leader and to subdue an encroaching race, who, if they were not checked, might destroy them from the earth. The Indians fought against injustice, encroachment, degradation, abuse and to protect their leader, their women, and their country, and lost! What did the white man fight for?
So the great Indian king sent messengers to every Wampanoag village to come to his council at Mount Hope. The Cape Cod village remained neutral during the war, although some of the braves, tiring of constant injustices, did go. Yet the Cape settlers surrounded the Indian villages and kept watch of their every move. And since the Cape Indians did not fight for their Chief Sachem, they refused to fight for the white man, whose ways they had taken and spoiled themselves by so doing. The island Wampanoags also remained neutral. So only the main body of the Wampanoag gathered at the council called by Philip.
When all had come, the Chief Sachem took his seat. His face was painted red and black. Upon his head was his headdress of wampum and feathers, while around him was a bright red blanket.
The Chief Sachem began to speak, he told of the days of long ago - the plague, the coming of the white man. "The Great Spirit," he said, "placed the red man on this land and placed water between them and the white man, that neither should bother the other. He scattered fowls through the air, fishes through the water and animals on the land, and taught us how to use them for food and clothing. All this he had done for his red children because he loved them. But an evil day came upon us. From across the Techi-gahmi came a people in a giant canoe. They landed here in our country and asked to tie their canoe at our shore. We said, 'Yes'. Their numbers were small. They found friends, not enemies and my own father, your great king Yellow Feather, signed a treaty with them which has been kept for over fifty years, until they broke it themselves.
"They told us they had fled from their country because of wicked men, and came here to enjoy their religion. And then they try to force their religion upon us. We never quarrel about religion, as they do, we do not wish to destroy their religion, but to enjoy our own.
"They asked for a small seat. We took pity on them, granted their request and they sat down amongst us. We gave them corn and meat. They gave us poison in return! They had now found our country! More came. They wanted a larger seat, which we gave them as friends. Their numbers increased and now they want our whole country! Already some of our Wampanoags on Cape Cod and elsewhere are their subjects. The white man says, 'come hither!' and they come. The white man says, 'go yonder!' and they go. They have even ordered me - the king of the country in which they reside - to do their will. But no, they interfere with my business. They encroach upon my people. The way and the only way, my beloved Wampanoags, to check this evil is by force!"
The Indians declared war. The greatest Wampanoag Indian war-dance ever was held and then - war broke out in Swansey, thence the Indians laid waste to a part of Taunton, Middleboro and Dartmouth; thence to Pocasset. Philip found his troops hemmed in, and at night they fled to Connecticut. His next position was taken up in western Massachusetts. On August 1, 1675, Chief Nimrod was killed in battle. The Mohegans, under Oneko, son of Uncas, now joined in with the English against the Wampanoag. Tuspaquin, brother-in-law of King Philip, broke into Mr. Clark's house in Plymouth, killing eleven people.
Where Little Compton, Rhode Island is today, was formerly Seconet or Seaconnett, or Sognatis, a Wampanoag village and division of the once great Wampanoag Nation. Its chief was Tolony, who held his office in partnership with his wife, Awashonks. They had two sons, William Mammynewit and Peter. Awashonks and Tolony signed a treaty with the English at Plymouth, July 24, 1671. In August, 1671, forty-two of her men signed a paper approving the treaty which she had signed. Two of them were Totatomet and Tunnokum. When King Philip ordered the Seconets to join him against the English, the squa-mugwomp Awashonks refused to do so, but told Captain Church of the English. Later, however, the Seconets did join their Chief Sachem.
Captain Church was wounded in the great swamp fight December 19, 1675 and remained in Rhode Island until May, 1676. He now resolved to engage again in the war and took passage on board a sloop bound for Barnstable. He arrived at Plymouth the first Tuesday in June and took command at once of a company. As he came by Sogkonate Point, now Woods Hole, some of the Indians were fishing on the rocks. Church went ashore and spoke to their Chief George, who informed him that Awasunks had separated from the main body of Wampanoags. Captain Church had a bottle of rum and roll of tobacco.
Later, Captain Church met Chief George, Awasunks and the Seconet warriors. Church passed the rum around until they were all feeling fine. Then up rose George. "Sir," he said, "if you will please accept of me and my men, and will head us, we will fight for you and will help you to Philip's head."
Captain Church was trying to get a vessel to take him to Sogkonate Point. At length, Mr. Anthony Low put into the harbor and agreed to take him. They arrived at Suconeset Point, but none of the Soghatis but Peter Awasunks could get aboard, because of wind and rough sea. They were obliged to bear away towards Newport.
Two days later, Awasunks and George, with the Sognatis, met the white army at Punkateese. Major Bradford then asked the Indians to repair to Sandwich for six days. This they did, under the leadership of Jack Havens.
Captain Church started a day or so later for Sandwich by way of Plymouth, to meet the Sogkonatis. He stopped at Plymouth, where the governor was highly pleased with the accounts of Church and his dealings with the Indians. Church left for Sandwich with six attendants, among whom were Jabez Howland and Nathaniel Southworth. They slept that night at Sandwich and journeyed next day to Agawam. When they came to Sippican, a river emptying into Buzzards Bay, Mr. Howland was so fatigued, being old and feeble that they were obliged to leave him.
At last they came to Buzzards Bay, where they saw "a vast company of Indians, all ages and sexes, some on horses, running races, some at football, some catching eels and flatfish in the water, some clamming, etc." In the meantime, the other English arrived from Sippican. Another treaty was signed that time between them.
So the united forces of the Plymouth, Massachusetts, and Connecticut Colonies, combined with the Mohegans under Oneko and the Sognatis-Wampanoag under George, drove the Wampanoag and Nipmuc, under King Philip, into a swamp in South Kingston, Rhode Island. Here Philip erected 500 wigwams and lined them inside with baskets of corn. Their most severe battle was on December 19, 1675. The white men had to abandon the fight because of a severe snow storm. Only 700 Wampanoag and Nipmucs survived.
On July 11, 1676, Philip endeavored to surprise Taunton. His camp was at Mattapoisett. The English drove him from there to Pocasset. Their next battle was on the Taunton River, where Philip lost ten warriors, including his uncle, Akkompoin. Philip's sister was taken prisoner, but Philip, under disguise, escaped.
On August 1, 1676 Captain Church surprised, killed, and took prisoners of about 130 Wampanoags. Philip escaped, leaving all his possessions behind. His wife and son fell prisoners into the hands of the English.
Philip's last stand was at Mount Hope, his old home. On Saturday, August 12, 1676, he was killed by Alderman, a Wampanoag. Alderman's brother had been killed by Philip because of disobedience and Alderman had sworn vengeance on Philip. Upon Philip's death, the English cut off his head and one of his hands. His body was cut in four pieces and left on the ground to rot. His hand was given to Alderman to exhibit. Then the English placed his head on a pole and carried it to Plymouth, leaving it there in full view of all until long after it became a glistening bony skull.
Annawon, or Chief White Shell, was the chief sagamore of the Wampanoags under Philip. He escaped to Squannoconk swamp, which is about 8 miles from Taunton Green, in the southeasterly corner of Rehoboth. In this swamp is an island, separated from the mainland by a brook. This island is nearly covered by an enormous rock, which to this day is called Annawon's Rock. He was captured there by Captain Church. Knowing his life would not be spared, Annawon gave Church King Philip's personal belongings, which he had.
Tuspaquin, Massasoit's son-in-law, hearing of Annawon's capture, surrendered to the English who put him to death.
Tatapanum, Nanumpum or Weetamoo, was married to Chief Sachem Wamsutta, or Alexander, Philip's brother on or before 1653. Her sister, Wootonekanuske was wife of King Philip. After the death of her husband Wamsutta, the Squa-Sachem Weetamoo, married Pentonowowett or Peter Nunuit, whom she later separated from and married Quinapin, a Narragansett.
After the death of Philip, Weetamoo fled from the English, having several narrow escapes from them. Coming to the Taunton River, she made a make-shift raft and started across. However, she was drowned, and when the English found her naked body, they cut off her head and put it on a pole at Taunton, with savage triumph. Such were the "tender mercies" of the "Christian whites".
Massasoit bid you welcome!
Kept a treaty fifty years,
And kept Pilgrims from starvation!
Towards him, they had no fears.
And the great King Yellow Feather died and was buried, respected by Indians
and whites alike.
Alexander or Wamsutta,
Massasoit's oldest son,
Took his father's high position
But he could not hold it long.
Chief Sachem Wamsutta held office from 1661 to 1662, when he was succeeded
by his brother.
Oh! King Philip! Our Chief Sachem.
Wampanoag patriot
They cut our hero's body in quarters!
Put his head on pole to rot!
Never has it been recorded in history of an Indian cutting a white man's body in quarters. True, the Indian was noted for scalping. Scalping was a religious ceremony. It was the belief that by removing the scalp from the head the dead could never enter heaven. What did the so-called "savage" Indian do so savage? Compare his acts of cruelty with the placing of King Philip's head on a pole to rot. Was Philip a savage? No! Philip was king of the Pokanoket country, upon which country was the enemy coming to take away home, food, and loved ones. Philip was a hero, who fought to the last as few kings fight, to save his country, his tribe and his race. Only to lose his uncles, his brother and sister and have his beloved wife and son taken captive. And when did an Indian scalp or slaughter white women and children? What about the death of Weetamoo? Womanhood we all should honor.
And the question of savagery arose then and still arises today, due partially to the school books and teachings of the people of the older generation, who think only of the Indian by his occasional revolt against extermination, which he foresaw and struggled against.
A reprinting of history, giving the Indian's story. The truth of him who for freedom fought. And the knowledge that the eastern Indians still exist, especially our old Wampanoags, our Indians of Cape Cod and southeastern Massachusetts. And a knowledge of their present conditions and their advancement towards betterment in all ways.
All the Wampanoag were scattered!
Pokanoket was no more
And you had no pity for them -
Turned them away from your door.
And so with the death of Philip the Wampanoag became scattered, Pokanoket was no more. Instead, there grew to be in its place a portion of the future state of Rhode Island, and Bristol, Plymouth, Dukes, Nantucket and Barnstable Counties in Massachusetts.
In 1700, all that was left of the Seconet Wampanoags, who were once ruled by Awasunks, were 100 Indians, under Numpaus, who died in 1748. John Simons was their Indian preacher. In 1750 a large part of the village was swept away by fever.
Scattered, seemingly forever, were the Wampanoags. And for 252 years we read of them, but know them not. But the scattered groups now bore new names, and we heard of them never in connection with each other, but as if each had been forever separated. The Wampanoags who had been "praying Indians" were known either by where they lived or their ancient village name. Individuals became scattered through intermarriage, and as far as historians know, the Wampanoags were no more. But they lived.
And again they went to war. Never again did the Wampanoags fight individually, but in 1689 several volunteers took the warpath. From three scattered Wampanoag settlements came these leaders: Captain Amos from Massapee, Captain Daniel from Tawahquatuk and Lightfoot from Seconet.
The English were at war with the Tarratines or Maine Indians, under their chief, Squando and these three Wampanoag tribe leaders saw their last chance to fight their hereditary foes. When the Wampanoag and Colonial forces were short of ammunition, the brave Lightfoot, by a feat of dexterity, brought the powder on his head and a kettle of bullets in each hand, being the means of his side being victorious and the Maine Indians being put to flight.
Manitou Wottosoon was set apart in 1660 from the rest of Martha's Vineyard Island by Josias, mugwomp of the Takemony-Wampanoag. This place was later named Christiantown, and Governor Thomas Mayhew and his descendants were among the missionaries there. The old Indian meetinghouse there is only 100 years old, being built in 1829. Compare this date with the Old Indian Church at Mashpee, built in 1684, which is 245 years old.
The first Wampanoag church was built in Bournedale, near the Manomet River and the present day Cape Cod Canal. A tablet now marks the spot. The oldest standing Wampanoag church today however, is the 245 year old meetinghouse at Mashpee.
Shearjashub Bourne, a white man, purchased from Chief Quachatisset of the Mashpee village in 1684, a tract of land which is now Mashpee Centre. In payment, he agreed to construct a house of worship in the fashion of the white man for the Wampanoags of Mashpee. He built the church at Bryant's Neck; near Santuit Pond. The Wampanoags of the upper Cape offered prayer there to the Great Spirit until 1717, when it was moved to Indian Hill, where it has remained ever since. There is an open register within the church where tourists from all parts of the world have inscribed their names and the dates of their visits. In front of the church is a tablet on which is the following inscription:
"Old Indian Church
Built in 1684
Remodeled in 1717
Rededicated 1923
In memory of the friends who labored
Among the Indians.
To the ones who gave more
Grounded Hopes of Adoration
To the things of God.
In 1711 Daniel Williams left a Trust Fund
In charge of Harvard College
For The
Perpetuation of Preaching to the Indians.
Indian Preachers:
Simon Popmonet
Solomon Briant
William Apes
Joseph Amos, the Blind Preacher.
That it may stand in all the Future Years.
The Indestructible Record of a Rugged Race.
Now to their Gentle Memory
Be Naught but Kind Regards
And to their Quiet Ashes........Peace."
Eliot and Bourne were the most famous missionaries of all time. Eliot who composed his "Eliot's Indian Grammar" of the Indian language, that he and Bourne might be instrumental in preaching the Gospel for the Indians, and to strengthen the treaties and ties of friendship between the two races; and Bourne, instrumental in the erection of the first Wampanoag church in the establishment of the first reservation.
Bourne was ordained on August 17, 1670 and he was assisted by Simon Popmonet, son of Chief Poppononett, the first Indian minister at Mashpee. He was a preacher for fourteen years. Popmonet was assisted by two Indians, one being Hamond Cogniture. He was succeeded by Joseph Bourne, son of Richard. The next preacher was the Indian, Solomon Briant for sixteen years, succeeded by another Indian, Joseph Bryant, who died April 26, 1759. The next Indian preacher was John Freeman, who preached at the old Indian Church to the Indians. At the same time a white missionary, Reverend Gideon Hawley was ordained pastor at the Mashpee Congregational Church, preaching to a white and colored congregation, while the Indians attended Freeman's Baptist sermons.
In 1811, Reverend Phineas Fish became missionary, ordained in 1812. William Apes, a Pequot, was adopted by the Wampanoags in 1830 and ordained pastor of the Mashpee Indian Church in 1833.
Blind Joseph Amos, a Wampanoag native of Mashpee was ordained pastor and on January 4, 1838, he organized the Mashpee Baptist Society.
In 1850 the Reverend Thomas Wakefield was elected for one year, succeeded by Reverend Mr. Chapman in 1851.
In 1859 Stephen Coombs was elected minister and was succeeded that same year by Reverend D.S. Hawley.
The next minister was E.A. Edwards in 1864, succeeded by John Wood in 1865. In 1886 Reverend William Hurst was elected and was followed in 1887 by Reverend Lemuel G. Waldron.
The present minister is Reverend Warren H. Keith. Among the ministers of late years were Rev. Lawrence D. Hinckley and Rev. George R. LaFlash, also the Rev. Joseph D. Matthews, now of the Brewster Baptist Church.
One of the most prominent families connected with the history of the Wampanoag of Mashpee and especially the Old Indian Church is the Poppononett or Pocknett family.
Poppononett or Poh-peh-mah-suk means "Chief Great Partridge". We find Great Partridge as Chief Sagamore, under the great Massasoit of the Mattakeese Wampanoag in 1648. This famous sagamore had three sons, two of whom were Simon and Caleb.
2. Simon Popmonet was the first Indian preacher at the Mashpee Old Indian Church. He had two sons, Isaac and Josiah and one daughter, Experience. 2. Caleb Popomonet succeeded his father as Chief Sagamore of the seven Mattakeeset villages. Quachatisset or "Deers Coat" was the chief (or mugwomp) of the Mashpee village under Chief Sagamore Poppononett, Caleb's father. 3. Isaac Popmonet, son of Simon, succeeded his uncle Caleb as Chief Sagamore. He died in 1758 at the age of 80. 3. Josiah, son of Simon, was also known as Jacsheus. He was schoolmaster at Mashpee. He died in 1770, at the age of 85, sleeping for a year or two before his death. Jacsheus was chief (or mugwomp) of the Mashpee village. The two Cape divisions, having ceased to have chief sagamores and gradually changing their mode of living, became gradually separated into distinct settlements, no longer having connection with each other. So Jacsheus was elected as chief and governor of the Mashpee Reservation and remained so until his death. 3. Zephaniah Popmonet, son of Caleb, was born one year after King Philip's War (1677). He died January 1767, at the age of 90 years and was popularly known as "Old Zephaniah". 3. Jacsheus Popmonet had two sons. One was the father of five. Moses Poppononett, or Pocknett. 4. These two sons of Jacsheus were Joshua and Hosea Poquet, Indian scouts in the Revolutionary War. The Poppononet family name has undergone many changes. First, Poppononett, their chief sagamore ancestor. Their sons changed the name from Poppononett to Popmonet. The next change was made by the sons of Jacsheus, who changed their names from Popmonet to Poquet. The next and last change was made by Moses, who changed the name from Poquet to Pocknett. Hence, Poppononett, Popmonet, Poquet and Pocknett. 5. Moses Pocknett was chief of the Mashpee in 1830, and was the officiating chief at the adoption of William Apes, a Pequot preacher, into the Wampanoag.
Descendants of the Chief Poppononett and Popmonet are: Alexander Pocknett, LeRoy Pocknett, Mrs. Frank Barbour and Mrs. Amenia Grounds and others of Mashpee; also, Mrs. Eleanor P. Harding of the Herring Pond reservation.
One family which is sometimes confused with the Poppononett descendants are the Pocknett descendants of the Taumpum family. Among the Indian soldiers of the American Revolution was Gideon Tumpum of whom Willard Pocknett of Mashpee is a direct descendant.
Many Wampanoag participated in the Revolutionary War and War of 1812. Among them were:
Francis Webquish Job Wicket Demps Squibs Samuel Moses Mark Negroe Tom Caesar Joseph Asher Chief Joshua Poquet, great-grandson of Chief Poppononett Solomon Wixam, grandson of Chief Wono Hosea Poquet, grandson of Chief Popmonet James Keeter Joseph Keeter Job Rimmon Jacob Keeter Castel Barnet George Shawn James Rimmon David Hatch James Nocake Abel Hoswitt Elisha Keeter John Pearce Amos Babcock John Mapix Gideon Tumpun Church Asher Sailors from Mashpee in the Revolution were: Coombs, Keeter, Dennison, Godfrey, Attaquin, Coet, Cowett, Hicks, Robins, Colvis, Spencer and Thompson. In 1698 the Wampanoag nation, scattered in settlements in Bristol, Plymouth and Barnstable Counties, had the following settlements and chiefs: Chief Sagamore Caleb Popmonet, Mattakeese division Chief William Stockman, Sagamore of Nauset division Chief Sagamore Charles Aham, Assawampsett division At Acushnet and Dartmouth: William Simon was the Pastor, assisted by John Bryant. At Mashpee, under Chiefs Caleb Poquet, Sancohsin and James Ketah, there were 263 persons. Simon Popmonet, Indian preacher. At Dartmouth there was a population of 40. At Manomet Ponds, Plymouth, Chief William Nummuck was the minister. Population, 10 families, one of which was Joseph Wauno and his brother John. Esther Wauno, wife of John, was school-mistress. At Chatham, the chief was John Quasen, joint sagamore of the Nausets with Stockman. The village chief was Menekisk. John Cosen was the schoolmaster and preacher. There were 14 houses of Wampanoags. At Eastham and Harwich was the tribe of Chief Sagamore Stockman and Chief Lawrence Jeffries. Thomas Coshamaug was the schoolmaster and preacher. The most prominent families were the Coshamaug and Jeffries. The population was 500 Wampanoag. At Brewster, Joshua Shantom was the chief. He and Wequam were Indian land sellers. The Indian preacher was Mamasek. Their settlement contained 14 families. At Assawampsett and Quittaub, John Hiacoomes was schoolmaster and Jocelyn the preacher. At Kehutecut were 40 adults and at Duxbury 3 families. Daniel Samuel was chief of the Wampanoag at Wellfleet and Truro. Daniel Numshee was their preacher.
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This ends this set of articles written by "Red Shell, Cape Cod Indian Historian"
Many thanks go to Jane Mercier, bobret@gwi.net for sharing this with the Barnstable County MA mailing list, and for allowing me to include this valuable information about our New England Indians on this website.