Part 3

Wanackmamack, Head Sachem of Nantucket in 1659. Wauwinet, aged Head Sachem of Northeastern section. Nicornoose, successor to Wauwinet. Autopscot (Attapechat or Attaychat), Sachem of Southwestern section. Potconet (or Pottacohannet), Sachem of Tuckernuck, etc. Nanahuma, probably a petty Sachem. Harry, a witness, son of Wapakowet. Wauwinnesit, or Amos, second son of Nicornoose. Saucoauso, alias Jeptha, son of Wanackmamack. Joshua Jethro, eldest son of Nicornoose. Wat Noose, bastard son of Nicornoose. Paul Noose, bastard son of Nicornoose. Masauquet, son of Autopscot. Harry Poritain, alias Beretan, son of Masauquet. Isaac Masauquet, son of Harry Poritain. Askommopoo, daughter of Nicornoose and wife of Spotso or Spoospotswa. Felix Kuttashamaquah, an interpreter. Cain, son of Saucoauso or Jeptha. Abel, son of Saucoauso or Jeptha. Ben Abel, son of Abel. Eben Abel, son of Abel. Jemima, daughter of Cain, and wife of James Shea. Pakapanessa, Indian associated with Nanahuma. Jonas Kimmo, Indian associated with Nanahuma. Tequamomany, sold lands to English in 1604. Mekowakim, sold lands to English in 1604. Peteson, a complainer, 1667. Larry Akkeramo, a complainer, 1667. Obadiah, a complainer, 1667. Wequakesuk, a sachem, 1673. Isaac Wauwinet, son of Nicornoose, successor of father. Heattohanen, another name for one of Nicornoose’s sons. Wohwaninwot, another name for one of Nicornoose’s sons. Cowpohanet, another name of Nanahuma. Spotso, son-in-law of Nicornoose, signed also as Spoospotswa. Sasapana Will, sold land to the English, 1687. Henry Britten, Sachem, 1701. Eastor, wife of Saucoauso, 1709. Joshiah or Josiah, son of Spotso. James Shay, Shea, or Shaa, husband of Jemima. Esau Cook, an Indian who sold land, 1742. Isaac Woosco, an Indian who sold land, 1745. Samuel Chegin, an Indian who sold land, 1747. Titus Zekey, an Indian who sold land, 1762. John Jethro, a descendant of Nicornoose. Abigail Jethro, a descendant of Joshua Jethro, son of Nicornoose. Jacob, son of Potconet, 1672. Ahkeiman, son of Potconet, 1676. Desire, or Desiah, a partner of Washaman, in whales, 1676. Waquaheso, related to Nicornoose. Wakeikman, Sessanuquis, Wienakisoo, three associated Indians, 1678. Nautakagin, a companion of Nanahuma, 1678. Quench, an Indian who divorced his wife, 1677. Mequash, an Indian with whaling rights, 1678. Machoogen, an Indian burglar, 1677. Debdekcoat, a fraudulent creditor, 1677. Shaakerune, an anti-prohibitionist, 1677. Seikinow, a complainer, 1699–1700. Titus Mamack, Joshua Mamack, John Mamack, descendants of Wanackmamack. Jouab, descendant of Wanackmamack. John Jouab, a disgruntled complainer. Jonathan, a disgruntled complainer. James Asab, a disgruntled complainer. John Tashime (Tashama), a descendant of Autopscot. John Jethro, a petitioner. Paul Jouab, a petitioner. Richard Napanah, a petitioner. Solomon Zachariah, a petitioner. Naubgrachas, a petitioner. Abel Nanahoo, a petitioner. John Asab, a petitioner. Barnabas Spotso, Sachem. James Papamoo, son of Barnabas Spotso. John Quass, the choice of Lakedon Indians for Sachem, when they repudiated Ben Abel, the legitimate chief. Sanchimaish, a witness to Isaac Wauwinett’s will. Abram Tashama, son of John Tashama, 1741. Old Hannah, a witness. Ben Jouab, grandson of Pampason, 1752. Memfopooh, a messenger, 1752. Oowamassen, a witness to Isaac Wauwinnett’s will, 1670. Joshua of Chappoquiddick, same as Joshua Jethro, eldest son of Nicornoose, 1706. Talagamomos, Keostahhan, Wumoanohquin, Quaquahchoonit, witnesses to Nicornoose’s will, 1668. Ben Joab Pampushom, a claimant to Sachemdom of Occawa, 1745. Peter Tuphouse, witness to Pampushom’s petition. Peleg Tuphouse, witness to Pampushom’s petition. David Pompasson, said to have been a grandson of Nicornoose. Samuel Humbrey, a witness to John Jouab’s petition, 1752.

* * * * *

Petty crimes and misdemeanors on the part of the Indians—too often caused by “fire-water”—frequently resulted in producing considerable trouble and annoyance to the proprietors, and when they found that the imposition of fines and the infliction of whipping in graver cases were inadequate to permanently restrain them, they at length appointed a superior Indian to undertake the office of superintendent and local magistrate, and with considerable success. The officer appointed was James Shouel, better known as Korduda and he soon became a terror to evil-doers, his usual procedure being, when one Indian complained of another, to order both the complainant and the defendant to be well whipped. This subsequently became known as “Korduda’s law,” and in many, if not in most cases, it was found very effective. He was also in the habit of having delinquents whipped for neglecting the cultivation of their corn, for drunkenness, etc.

A few other special Indians are referred to in Zaccheus Macy’s well-known letter, viz.: “Old Aesop,” the weaver, who was also a schoolmaster; “Old Saul,” “a stern-looking old man;” Richard Nominash and his brother Sampson and little Jethro, who are described as “very substantial and very trusty men;” Zacchary Hoite, a minister who told his hearers “they must do as he said, but not as he did!” There were also some members of the old Hoight and Jafet families, and Benjamin Tashama, an Indian of strong individuality, to whom I shall now refer in detail.

Benjamin Tashama, or Tashima, was, perhaps, the most noted Indian within the bounds of Autopscot. He was a grandson of Sachem Autopscot, and was distinguished as a good and worthy man, an esteemed preacher, and a successful schoolmaster. “A portion of the industrious life of Tashima,” says the author of “Miriam Coffin,” “had been devoted to study; and he had succeeded, with infinite labour, in adapting his literary acquirements to the language and capacity of his tribe. He had nourished the vain hope of preserving the nation without a cross in its blood, and the language of his people in its pristine purity. It was a magnificent conception! The design was worthy of the last, as he was the greatest, chief of his tribe. He was the last, because none succeeded him; he was the greatest, for he was the most benevolent.” While few details of his life are known it is attested that he latterly lived on the eastern boundary of Gibbs’ swamp, about forty rods northeast of the fifth milestone on the ’Sconset road. Here, some years ago, the cellar of his dwelling still remained, and the large stone which formed the entrance may now be seen in the rooms of the Nantucket Historical Association.

Here Tashama, often called “the last Sachem of Nantucket,” dwelt with his son Isaac and his daughter Sarah. Benjamin Tashama died in 1770. His brother, John Tashama, was alive in 1754, when he signed a petition to the court. John had one son, Abram, mentioned by John Coffin and Abishai Folger in a report dated May 25th, 1743.

Sarah Tashama married Isaac Earop, and on April 27th, 1776, a daughter was born to them. She was named Dorcas Honorable. When this child grew up she became a domestic in the family of Mr. John Cartwright, where she lived for many years, and she died in 1822.[19]

[19] For these facts I am indebted to a statement made by Mr. Franklin Folger in May, 1743. =Vide= “Inquirer and Mirror”, October 29, 1910.

=She was a full-blooded Indian, and the very last of her race on Nantucket=; and thus, little more than two centuries from the discovery of the island, passed away the only remaining one of the aboriginal people who had dominated it from time immemorial.

Abram Api Quady or Quary, a half-breed, who lived in a hut at Shimmo for many years, died in 1855 at the age of 83, respected by all who knew him. He was the son of the notorious Quibby, already referred to, and of Judith Quary—a half-breed fortune-teller well-known on the island at one time. Abram, for obvious reasons, chose to assume his mother’s name. A fine portrait in oil of this dignified old man may be seen in the Nantucket Atheneum.

It may seem strange that no burial place of the Indians has been discovered on the island of Nantucket, so far as I am aware. Skeletal remains and a few bones have been discovered at one time and another, and in various places, but I believe no regular place of Indian burial has ever been found. This may be thus accounted for, viz.:

Island Indians usually buried their dead contiguous to the coast-line, and the progressive erosion of the coast during two centuries may have possibly washed such remains into the ocean. This is merely a suggestion, and as I have but few proofs to offer, I am subject to correction. It is probable, however, that the Indians buried their dead in the neighborhood of Shawkemo, Pocomo, Folger’s Hill on the Polpis road, at Quaise, beyond the present water-works, and at or near Miacomet. It is recorded that there was a circular burying-ground for one of the tribes near the head-waters of Lake Miacomet, and that Benjamin Tashama was buried there.

An opinion too generally shared, which regards the American Indian race as consisting of mere savages, almost inhuman in their ferocity and cruelty, and without a redeeming feature of any kind, is as untrue as it is unjust. They naturally possessed those characteristics shared by all unenlightened races of men who have been deprived of the elevating influences of civilization and a high code of ethics, but a careful study of their lives and history shows that, according to their enlightenment, they were actuated by many virtues which, in superior races, count for dignified manhood and nobility of mind. In personal bravery and courage they had few equals and yet they accepted conquest or punishment with a sublime fortitude and stoicism which scorned to ask for either life or pardon. Equality, freedom, and independence constituted the very atmosphere of their being and, in their dealings with their own race, the rights of each individual, and his personal freedom, were universally acknowledged. Judged from our modern standard the principles of morality which governed their lives, if of a lower order, were yet in keeping with their instincts and their environment, and they believed that “the crimes of the vicious were punished by the disgrace, contempt and danger they ensured for transgressors.”

When all that can be said against the Indians has been spoken it must be conceded that they embodied a pure and lofty patriotism, for which they fought and died like men and true patriots, and although they had to gradually yield up their possessions and their homes in the land they loved, and to recede and disappear before the advancing wave of civilization, yet, as De Forest says: “We may drop a tear over the grave of the race which has perished, and regret that civilization and Christianity have ever accomplished so little for its amelioration.”

In the somewhat severe words of Obed Macy, “Their only misfortune was their connection with Christians, and their only crime the imitation of their manners.”

In conclusion, I venture to make two suggestions, one a minor and the other a major one. Would it not be expedient and appropriate on the part of the Nantucketers to erect a tablet over the grave of “Dorcas,” the last of the aborigines? The residents of “the little purple island,” I think, owe so much to the memories associated with her vanished race.

Or, now that Nantucket is becoming, increasingly, year by year, a fashionable ocean-bound sea-resort, would it not be possible to carry out the suggestion made by an off-islander, as far back as 1881 at the Commemoration of the 200th anniversary of the death of Tristram Coffin, to erect by public subscription “a towering statue in dusky bronze, representing the venerable Indian Sachem, Wanackmamack, the tried and true friend of the original purchasers of the island?” The island certainly owes this illustrious Chief a debt of gratitude, for it was almost entirely due to his benign influences that the “silent people of the forest” and the strangers lived in peace and amity together, and thus expedited the dawn of civilization without an obstacle within its boundaries. I have spoken, and I leave these suggestions to the islanders for reflection, with every fond wish for their prosperity and success.

Transcriber’s Notes:

- Text enclosed by underscores is in italics (_italics_). - Text enclosed by equals is in bold font (=bold=). - Blank pages have been removed. - Obvious typographical errors have been silently corrected.