Account of the Pawtucket confederacy in New Hampshire—Passaconaway, their Chief Sachem—He is disarmed by order of the Massachusetts Government. His residence, age and authority—He maintains a good understanding with the English—Visits Boston—The Apostle Elliot's acquaintance with, and notice of him—His views of Christianity—Festival, and Farewell speech to his tribe in 1660—Death and character—His son and successor, Wonolanset.—Anecdotes of the family—Legend of Passaconaway's feats as a Powah.

Turning our attention to a part of the country and to a people which have not yet been the subject of special notice, we shall now introduce, with the following passage from Winthrop's Journal, an individual of far too much distinction to be wholly over-looked. The date is of July, 1642:—

"There came letters from the court at Connecticut, and from two of the magistrates there, and from Mr. Ludlow near the dutch, certifying us that the Indians all over the country had combined themselves to cut off all the English—that the time was appointed after harvest—the manner also they should go, by small companies to the chief men's houses by way of trading &c. and should kill them in the house and seize their weapons, and then others should be at hand to prosecute the massacre. . . . Upon these letters the Governor called so many of the magistrates as were near, and being met they sent out summons for a general court to be kept six days after, and in the meantime it was thought fit, for our safety, and to strike some terror into the Indians, to disarm such as were within our jurisdiction. Accordingly we sent men to Cutshamkin at Brantree to fetch him and his guns, bows &c. which was done, and he came willingly, and being late in the night when they came to Boston, he was put in the prison, but the next morning, finding upon examination of him and divers of his men, no ground of suspicion of his partaking in any such conspiracy, he was dismissed. Upon the warrant which went to Ipswich, Rowlye and Newberry to disarm Passaconamy, who lived by Merrimack, they sent forth forty men armed the next day, being the Lord's-day, but it rained all the day, as it had done divers days before and also after, so as they could not go to his wigwam, but they came to his son's and took him, which they had warrant for, and a squa and her child, which they had no warrant for, and therefore order was given so soon as he heard of it, to send them home again. They fearing his son's escape, led him in a line, but he taking an opportunity, slipped his line and escaped from them, but one very indiscreetly made a shot at him, and missed him narrowly."

The Sachem here mentioned, and commonly, called Passaconaway, [FN] was generally known among the Indians as the Great Sagamore of Pannuhog, or Penacook—that being the name of a tribe who inhabited Concord, (New Hampshire) and the country for many miles above and below, on Merrimac river. The Penacooks were among the most warlike of the northern Indians; and they, almost alone, seem to have resisted the occasional ancient inroads of the Mohawks, and sometimes even to have carried the war into their territories. One of their forts, built purposely for defence against these invasions, was upon Sugar-Ball Hill, in Concord; and tradition indistinctly preserves to this time the recollection of an obstinate engagement between the two tribes, which occurred on the banks of the Merrimac in that vicinity.

[FN] Hubbard writes Passaconnawa; Mr. Elliot, Papassaconaway; Wood, in that most singular curiosity, New England's Prospect, has pointed out Pissaconawa's location on his map, by a cluster of marks representing wigwams.

The Penacooks were one member of a large confederacy, more or less under Passaconaway's control, which, beside comprising several small tribes in Massachusetts, extended nearly or quite as far in the opposite direction as the northern extremity of Lake Winepissiogee. Among those who acknowledged subjection to him were the Agawams (at Ipswich,) the Naamkeeks (at Salem,) the Pascataquas, the Accomintas, and the Sachems of Squamscot, Newichwannock and Pawtucket,—the latter being also the National name of all the confederates. Passaconaway is supposed to have resided, occasionally, at what is now Haverhill (Mass.) but he afterwards lived among the Penacooks.

He must have been quite advanced in life at the date of the earliest English settlements on the coast, for he is said to have died, about 1665, at the great age of one hundred and twenty years, though that statement indeed has an air of exaggeration. The first mention of him is in the celebrated Wheelwright deed of 1629—the authenticity of which it is not necessary to discuss in this connexion. In 1642, Passaquo and Saggahew, the Sachems of Haverhill (Mass.) conveyed that township to the original settlers, by deed sealed and signed,—the consideration being three pounds ten shillings, and the negotiation expressly "w^th y^e consent of Passaconaway." [FN]

[FN] The original is still in the possession of a gentleman in Haverhill. See Mirick's History of that town.

It was about the time of this conveyance that the measures already mentioned were taken for "disarming" the old chieftain. That was clearly a most unexampled stretch of prerogative, especially as Passaconaway had hitherto maintained his independence equally with his apparent good will for the English. There is some apology for the outrage in the excitement of the period, which was so powerful, it appears, even with the well-informed and well-meaning citizens of Boston, that they hesitated not to entertain the Braintree Sachem, their most obedient servant on all occasions, in the town-jail. Even the report of a gun, in the night-time, in the neighborhood of the town, was now sufficient to rouse the good citizens far and wide; and the shouts of a poor fellow at Watertown, who, having lost himself in the woods, cried out somewhat lustily for help!—help!—against an apprehended assault of the wild-cats round about him, produced an alarm hardly less serious than would probably have followed an actual foray of the Mohawks.

This excitement, we say, furnishes an apology for the harsh treatment of the Grand-Sachem. The government, upon cool reflection, appears to have been sensible of having gone too far, and what is creditable to them, they were not ashamed to make such explanations of the matter, promptly and politely, to the injured party, as were fitting their own true dignity as well as his. Governor Winthrop, speaking of the treatment of the Squaw and the Son as "an unwarranted proceeding," and conceiving "that Passaconamy would look at it as a manifest injury," called the court together, and proposed measures of reparation. Cutchamequin was accordingly sent to the old Sachem, to disclaim any order for kidnapping the woman and child, and discharging a musket at the boy, and to explain to him the real purpose and principle of the warrant. Passaconaway listened with composure, and returned answer that whenever the two absent members of his family should be returned, he would of his own accord render in the required artillery,—(and this, it would seem, the war-party which went out from Boston on the Sabbath, had not after all been able to effect.) One of them was still in custody, and the other had taken refuge in the woods. "Accordingly," adds our authority, "about a fortnight after, he sent his eldest son, who delivered up his guns," &c. The fair inference is, that the conditions made by the Sachem were performed to his satisfaction.

At all events, he considered it a good policy to maintain peaceable relations with his much excited neighbors; he was too old, as most of his near relatives—children or grand-children—seem to have been too young. On the other hand, the English movements in this case, taken together, certainly indicate a respectful estimate of his character; and in fact the policy by which he was gained over, was so much valued, that either Mr. Winthrop alludes to his one act of submission repeatedly, or else the Government troubled itself to have the scene actually rehearsed as many times:—

"At this Court," says the Journal, for the spring of 1644, "Passaconamy, the Merrimack Sachem, came in and submitted to our Government, as Pumham &c. had done before."

And again, in 1645—"At this Court, in the third month, Passaconamy, the Chief Sachem of Merrimack, and his sons, came and submitted themselves and their people and lands under our Jurisdiction, as Pumham and others had done before."

One of the most distinct notices of the old Sagamore occurs in that ancient tract, "The Light Appearing &c." most of which was written by the apostle Elliot, in 1649. He preached about that time at Pawtucket, that being "a fishing place where from all parts they met together."

"The Chief Sachem at this place," says Mr. Elliot, "and of all Mermak, is Papassaconaway, whom I mentioned unto you the last yeere, who gave up himself and his sonnes to pray unto God; this man did this yeere show very great affection to me, and to the Word of God." The writer adds, that the Sagamore even urged his solicitations importunately, using withal many "elegant arguments, with much gravity, wisdome and affection." He observed, among other things, that the preacher's coming there once a year did them but little good, "because they soone had forgotten what he taught, it being so seldome, and so long betwixt the times." Another sound suggestion was, that the Sagamore had many subjects who "would not beleeve him that praying to God was so good," whereas as no doubt they might be convinced by the preaching itself. Nor did Mr. Elliot, he thought, allow himself leisure enough to explain and prove what he asserted. It was "as if one should come and throw a fine thing among them, and they earnestly catch at it, and like it well, because it looks finely, but could not look into it, to see what is within,—whether something or nothing,—stock, stone or precious jewel." So it was with praying; it might be excellent, as it seemed,—but on the other hand it might be hollow and empty,—he wished to see it opened.

Whether this sensible advice was followed as far as it could be, is uncertain; but there can be little doubt that the Sagamore himself became, if not almost a Christian, yet strongly prepossessed in favor of the English. In 1660, an English gentleman, who had been much conversant among the Indians, was invited to a great dance and feast, at which among other ceremonies, Passaconaway, now very old, made a farewell speech to his people. He cautioned them especially, as a dying man, to take heed how they quarrelled with the English. He said, that though they might do the whites some damage, it would prove the sure means of their own destruction; and that, as for himself, he had formerly tried his utmost by the arts of sorcery to hinder their settlement and increase, but all to no purpose.

It is remarkable, that when Philip's War broke out, fifteen years after this transaction, Wonolanset, the Sagamore's son and successor, withdrew both himself and his people into some remote place, where he wholly escaped the disasters and excitement of the times. Probably there was no other instance of the kind among all the tribes.

The allusion made by Passaconaway to the arts of sorcery should be explained, by observing that he had formerly been, for a long term of years, one of the most noted Powahs, or Conjurors, ever heard of among the Indians of New England. Perhaps his dominion itself, and certainly the greater part of his influence, was acquired by his talents exercised in that capacity. He indeed excelled his contemporaries, as all historians allow, in general sagacity and duplicity, as well as in moderation and self-command; [FN] but these were the very qualities proper for playing off that game on the extreme superstition of the Indians, which has so frequently been tried among them, and yet so rarely with a very prevalent or very permanent success.

[FN] See Hubbard, Hutchinson, Belknap, &c.

But Passaconaway's attempt was no failure. He induced the savages to believe it in his power to make water burn, and trees dance; to metamorphose himself into a flame; and to raise, in winter, a green leaf from the ashes of a dry one, and a living serpent from the skin of one which was dead. Few modern practitioners, we presume, have surpassed the old Sagamore in the arts of legerdemain. These, however, were not his substantive profession, or at least not long. The politician soon emerged from the slough of the juggler. The Priest became a Sachem; the Sachem, the Grand Sagamore of Penacook; and the Sagamore preserved not only his own power, but his son's after him, by a series of diplomatic demonstrations, and a few words of "elegant" civility, which, without disparaging his importance with his countrymen, made him the most agreeable neighbor to the English.

That Passaconaway was living as late as 1662, appears from the following anecdote of that date. Manataqua, Sachem of Saugus, made known to the chief of Panacook, that he desired to marry his daughter, which being agreeable to all parties, the wedding was soon consummated, at the residence of Passaconaway, and the hilarity was closed with a great feast. According to the usages of chiefs, Passaconaway ordered a select number of his men to accompany the new married couple to the dwelling of the husband. When they had arrived there, several days of feasting followed, for the entertainment of his friends, who could not be present at the ceremony in the first instance, as well as for the escort; who, when this was ended, returned to Pennakook.

Some time after, the wife of Manataqua expressing a desire to visit her father's house and friends, was permitted to go, and a choice company conducted her. When she wished to return to her husband, her father, instead of conveying her as before, sent to the young Sachem to come and take her away. He took this in high dudgeon, and sent his father-in-law this answer: "When she departed from me, I caused my men to escort her to your dwelling, as became a chief. She now having an intention to return to me, I did expect the same." The elder Sachem was in his turn angry, and returned an answer which only increased the difference; and it is believed that thus terminated the connexion of the new husband and wife. [FN]

[FN] Manuscript documents, cited in Drake's Indian Biography.

In the Third Volume of Farmer and Moore's Historical Collections, may be seen an account of the death of an Indian, called Saint Aspinquid, May 1st, 1682, at Mount Agamenticus on the coast of Maine, where his tombstone is said to be still visible. It is also stated, that he was born in 1598, and of course died aged about ninety-four; that he was over forty years old when he was converted to Christianity; that from that time he employed himself in preaching the gospel among the Indians; and that his funeral obsequies were attended by many Sachems of various tribes, and celebrated by a grand hunt of the warriors. [FN]

[FN] At which were slain "ninety-nine bears, thirty-six moose, eighty-two wild-cats, thirty-eight porcupines," and a long list of other animals of various names.

We are inclined to hazard the hypothesis, that this Saint was no other than our Sagamore; that Agamenticus was the retreat of Wonolanset, or at least of his father, during and subsequent to Philip's war; and that the latter obtained his new name from his new friends, and the title attached to it from an English source. It certainly would be remarkable, that so many and such particulars should appear of the death of a man never before heard of. And on the other hand, the reputation and the age attributed to Aspinquid, agree strikingly with those of Passaconaway. By his "preaching" must be meant his sacred character and the great exertions he made to keep peace with the English; and the date of the alleged "conversion," we suppose to have been the same with that of his first acquaintance with the whites in 1629.

Our sketch may be fitly concluded with one of those popular traditions concerning the old Chief, which happens still to be in such preservation as to form now and then, in some sections of the country, the burden of a fireside tale. It is probably a fair illustration of the opinion entertained of his abilities by the credulous of his own era.

He said, that Sachem once to Dover came, From Penacook, when eve was setting in. With plumes his locks were dressed, his eyes shot flame; He struck his massy club with dreadful din, That oft had made the ranks of battle thin; Around his copper neck terrific hung A tied-together, bear and catamount skin; The curious fishbones o'er his bosom swung, And thrice the Sachem danced, and thrice the Sachem sung. Strange man was he! 'T was said, he oft pursued The sable bear, and slew him in his den; That oft he howled through many a pathless wood, And many a tangled wild, and poisonous fen, That ne'er was trod by other mortal men. The craggy ledge for rattlesnakes he sought, And choked them one by one, and then O'ertook the tall gray moose, as quick as thought And then the mountain cat he chased, and chasing caught. A wondrous wight! For o'er 'Siogee's ice, With brindled wolves, all harnessed three and three, seated on a sledge, made in a trice, On mount Agiocochook, [FN-1] of hickory, He lashed and reeled, and sung right jollily; And once upon a car of flaming fire, The dreadful Indian shook with fear, to see The king of Penacook, his chief, his sire, Ride flaming up towards heaven, than any mountain higher. [FN-2]

[FN-1] The Indian name applied to the White Mountains. There is a curious tradition, preserved in Josselyn's New England, of the veneration of the Indians for the summits of these mountains. They considered them the dwelling places of invisible beings, and never ventured to ascend them. They had also a tradition, that the whole country was once drowned, with all its inhabitants except one Indian with his wife, who, foreseeing the flood, fled to these mountains, were preserved, and afterwards re-peopled the country.—Ed.

[FN-2] See F. and M. His. Coll.