* * * * *
The writer hopes that the public will give him credit for an intention
to adhere rigidly to the truth, in presenting his views of the late
difficulties of the Marshpee Tribe, as it is as much his wish as his
intention to do justice to all his brethren, without distinction of
colour. Yet he is sensible that he cannot write truly on this subject
without attracting the worst wishes of those who are enemies to
liberty, or would reserve it exclusively to themselves. Could he speak
without incurring such enmity, he would be most happy to do so; but he
is fully aware that he cannot even touch this matter without exposing
himself to certain calumny. This has been his portion whenever he has
attempted to plead the cause of his ignorant and ever-oppressed red
brethren. Nevertheless, he will endeavour to speak independently, as
if all men were his friends, and ready to greet him with thundering
applause; and he would do so if their voices were to pronounce on him
a sentence of everlasting disgrace. He writes not in the expectation
of gathering wealth, or augmenting the number of his friends. But
he has not the least doubt that all men who have regard to truth
and integrity, will do justice to the uprightness of his intentions.
(Heaven be praised! there are some such men in the world.) He is
equally sure that the evidence contained in this little work will be
satisfactory, as to all the points he wishes to establish, to all who
are open to conviction.
It is true that the author of this book is a member of the Marshpee
Tribe, not by birth, but by adoption. How he has become one of that
unfortunate people, and why he concerns himself about their affairs,
will now be explained to the satisfaction of the reader. He wishes
to say in the first place, that the causes of the prevalent prejudice
against his race have been his study from his childhood upwards. That
their colour should be a reason to treat one portion of the human race
with insult and abuse has always seemed to him strange; believing
that God has given to all men an equal right to possess and occupy the
earth, and to enjoy the fruits thereof, without any such distinction.
He has seen the beasts of the field drive each other out of their
pastures, because they had the power to do so; and he knew that the
white man had that power over the Indian which knowledge and superior
strength give; but it has also occurred to him that Indians are men,
not brutes, as the treatment they usually receive would lead us to
think. Nevertheless, being bred to look upon Indians with dislike and
detestation, it is not to be wondered that the whites regard them as
on a footing with the brutes that perish. Doubtless there are many who
think it granting us poor natives a great privilege to treat us with
equal humanity. The author has often been told seriously, by sober
persons, that his fellows were a link between the whites and the brute
creation, an inferior race of men to whom the Almighty had less
regard than to their neighbours, and whom he had driven from their
possessions to make room for a race more favoured. Some have gone so
far as to bid him remove and give place to that pure and excellent
people who have ever despised his brethren and evil entreated them,
both by precept and example.
Assumption of this kind never convinced WILLIAM APES of its own
justice. He is still the same unbelieving Indian that he ever was.
Nay, more, he is not satisfied that the learned and professedly
religious men who have thus addressed him, were more exclusively the
favourites of his Creator than himself, though two of them at least
have been hailed as among the first orators of the day, and spoke
with an eloquence that might have moved stocks and stones. One of
them dwells in New York and the other in Boston. As it would avail him
little to bespeak the favour of the world in behalf of their opinions
by mentioning their names, he will proceed with the matter in hand,
viz. the troubles of the Marshpee people, and his own trial.
INDIAN NULLIFICATION, &c.
It being my desire, as well as my duty as a preacher of the gospel, to
do as much good as in me lay to my red brethren, I occasionally paid
them a visit, announcing and explaining to them the word of life,
when opportunity offered. I knew that no people on earth were more
neglected; yet whenever I attempted to supply their spiritual wants,
I was opposed and obstructed by the whites around them, as was the
practice of those who dwelt about my native tribe, (the Pequods,) in
Groton, Conn. of which more will be said in another place.
Being on a tour among my brethren in May, 1833, I was often asked why
I did not visit my brethren of Marshpee, of whom I had often heard.
Some said that they were well provided, and had a missionary, named
FISH, who took care of their lands and protected them against the
fraud of such of their neighbours as were devoid of principle. Others
asserted that they were much abused. These things I heard in and about
Scituate and Kingston, where I had preached. Some of those who spoke
thus, were connected with the missionary. The light thus obtained
upon the subject being uncertain, I resolved to visit the people of
Marshpee, and judge for myself. Accordingly I repaired to Plymouth,
where I held forth on the civil and religious rights of the Indians,
in Dr. KENDALL'S church, and was treated with Christian kindness by
the worthy pastor and his people. Dr. KENDALL gave me a letter of
introduction to Mr. FISH, at Marshpee. Being unacquainted with
the way, I strayed a little from it, and found a number of good
Congregationalists of the old school, who invited me to tarry and
preach to them in the evening, which I did, to their acceptance; for
they and their pastor desired me to remain and preach on the Sabbath,
which, however, I could not consistently do. I proceeded thence to
Sandwich, where I made my mission known to Mr. COBB, the Orthodox
preacher, who appeared to be pleased.
Mr. COBB said that he had agreed to exchange with Mr. FISH, on the
Sabbath following, but as it was inconvenient for him to do so, he
would give me a line to him. With this furtherance I set forward, and
arrived at Mr. FISH's house before sunset, informing those I met on
the way that I intended to preach on the next day, and desiring them
to advise others accordingly. When I made my business known to Mr.
FISH, he treated me with proper kindness, and invited me to preach for
him. When I awoke in the morning, I did not forget to return thanks to
God for his fatherly protection during the night, and for preserving
me in health and strength, to go through the duties of the day. I
expected to meet some hundreds of the tribe, and to hear from their
lips the sweet song of salvation which should prepare their minds for
the words of life, to be delivered by one of the humblest servants of
God. I hoped that grace might be given to me to say something to my
poor brethren that might be for their advantage in time and eternity;
after which I thought I should see their faces no more. I looked to
see them thronging around their missionary in crowds, and waited for
this agreeable sight with great anxiety.
The time appointed for the service was half past ten. When it arrived,
we got into our carriages and proceeded to the Meeting-house, which
was about two miles and a half distant. The sacred edifice stood in
the midst of a noble forest, and seemed to be about a hundred
years old; circumstances which did not render its appearance less
interesting. Hard by was an Indian burial ground, overgrown with
pines, in which the graves were all ranged North and South.
A delightful brook, fed by some of the sweetest springs in
Massachusetts, murmured beside it. After pleasing my eyes with this
charming landscape, I turned to meet my Indian brethren and give
them the hand of friendship; but I was greatly disappointed in the
appearance of those who advanced. All the Indians I had ever seen were
of a reddish color, sometimes approaching a yellow; but now, look to
what quarter I would, most of those who were coming were pale faces,
and, in my disappointment, it seemed to me that the hue of death sat
upon their countenances. It seemed very strange to me that my brethren
should have changed their natural color, and become in every respect
like white men. Recovering a little from my astonishment, I entered
the house with the missionary. It had the appearance of some ancient
monument set upon a hill-top, for a landmark to generations yet
unborn. Could Solomon's temple have been set beside it, I think no one
would have drawn an architectural comparison. Beautiful as this place
was, we had little time to admire it; something more solemn demanded
our attention. We were to prepare ourselves for a temple more splendid
than ever was built by hands. When the congregation were seated, I
arose and gave out the psalm. I now cast my eyes at the gallery, that
I might see how the songsters who were tuning their harps appeared;
but, with one exception, paleness was upon all their faces. I must
do these _Indians_ the justice to say that they performed their parts
very well. Looking below, something new caught my attention. Upon
two seats, reserved along the sides of the temple for some of the
privileged, were seated a few of those to whom the words of the
Saviour, as well as his scourge of small cords, might be properly
applied, "It is written that my house shall be called the house of
prayer, but ye have made it a den of thieves;" for these pale men were
certainly stealing from the Indians their portion in the gospel, by
leaving their own houses of worship and crowding them out of theirs.
The law, perhaps, allowed them to do so. After singing and prayer, I
preached one of my humble sermons, after which I attended a Sabbath
School, in which a solitary red child might be seen here and there.
By what I saw, I judged that the whites were much favored, while the
little red children were virtually bidden to stand aside. I understood
that the books that were sent to them had been given to the white
scholars.
After a slight refreshment, the duty of worship was resumed; and I
discovered that plain dealing was disagreeable to my white auditory.
I inquired where _the Indians_ were; to which Mr. Fish replied, that
they were at a place called Marshpee, and that there was a person
called _Blind Joe_, who tried to preach to them, which was the cause
of their absence. Though the said Joe was one of them, he had done
them more harm than good. I asked why he did not invite Blind Joe, and
get him to preach for him a part of the time. He answered, that that
could not be; that Joe was not qualified to preach and instruct. I
replied that he could not, perhaps, be sure of that, and that if he
had followed the course I had mentioned, it would at least have been
the means of uniting the people, which would of itself have been great
good. It was then concluded to have a meeting at Marshpee; and, in the
afternoon of the next day, I paid the people of that place a visit in
their Meeting-house. I addressed them upon temperance and education,
subjects which I thought very needful to be discussed, and plainly
told them what I had heard from their missionary, viz: That it was
their general disposition to be idle, not to hoe the corn-fields they
had planted, to take no care of their hay after mowing it, and to lie
drunken under their fences. I admonished them of the evil of these
their ways, and advised them to consider any white man who sold them
rum their enemy, and to place no confidence in him. I told them that
such a person deserved to have his own rum thrown into his face.
I endeavored to show them how much more useful they might be to
themselves and the world if they would but try to educate themselves,
and of the respect they would gain by it. Then, addressing the throne
of grace, I besought the Lord to have mercy on them and relieve
them from the oppressions under which they laboured. Here Mr. Fish
cautioned me not to say any thing about oppression, that being,
he said, the very thing that made them discontented. They thought
themselves oppressed, he observed, but such was not the case. They
had already quite liberty enough. I suggested to him the propriety of
granting them the privileges enjoyed by the whites about them; but he
said that that would never do, as they would immediately part with
all their lands. I told him that, if their improvement was his aim,
he ought to go among them and inquire into their affairs; to which he
replied that he did go at times, but did not say much to them about
their worldly concerns. He asked me if I thought it proper to preach
about such things. I answered that I thought it proper to do good in
any way; that a variety was not amiss, and that such a course would
convince his flock that he had their welfare at heart.
I had now appointed to meet my brethren on Wednesday evening
following, when I expected to bid them farewell forever; and in the
mean while I had obtained a letter of introduction to Mr. Pratt, of
Great Marshes. There I gave the audience a word in season, upon the
subject of Indian degradation, which did not appear to please them
much. I then visited Barnstable, and finding no resting place there
for the sole of my foot, I journeyed as far as Hyannis, where I was
entertained with hospitality and kindness. On the evening of the
fourteenth day, I again preached on the soul-harrowing theme of Indian
degradation; and my discourse was generally well received; though it
gave much offence to some illiberal minds, as truth always will, when
it speaks in condemnation. I now turned my face toward Marshpee, to
preach the word there.
I had made up my mind to depart early on the morrow, and therefore,
that I might hear of their concerns, and how they fared from their own
mouths, I intended to commence my labours early in the day. I had not
the least intention of staying with my brethren, because I saw that
they had been taught to be sectarians, rather than Christians, to
love their own sect and to hate others, which was contrary to the
convictions of my own experience as well as to the doctrine of Jesus
Christ. What ensued led me to look farther into their case. The
lecture I had delivered in the Meeting-house, had wrought well, and a
small pamphlet that contained a sketch of the history of the Indians
of New England had had a good effect. As I was reading from it, an
individual among the assembly took occasion to clap his hands, and
with a loud shout, to cry, "Truth, truth!" This gave rise to a general
conversation, and it was truly heart-rending to me to hear what my
kindred people had suffered at the hands of the whites.
Having partook of some refreshment, we again met to worship God in the
School-house; where I believe that the Spirit of the Lord was revealed
to us. Then, wishing to know more of their grievances, real or
supposed, and upon their invitation, I appointed several meetings;
for I was requested to hear their whole story, and to help them. I
therefore appointed the twenty-first of May, 1833, to attend a council
to be called by my brethren. In the mean while I went to Falmouth,
nine miles distant, where I held forth upon the civil and religious
rights of the Indians. Some, who apparently thought that charity
was due to themselves, but not to the red men, did not relish the
discourse; but such as knew that all men have rights and feelings,
and wished those of others to be respected as well as their own, spoke
favourably of it. Of this number was Mr. Woodbury, the minister, who
thought it would do good. I then returned to Marshpee, to attend the
council.
The meeting was held in the school-room. Business commenced at about
nine in the morning, and continued through the day. The first that
arose to speak was an Indian, Ebenezer Attaquin by name. Tears flowed
freely down his time-furrowed cheeks, while he addressed us in a
manner alike candid and affectionate. The house was well filled.
After listening patiently to the tale of their distresses, I
counselled them to apply for redress to the Governor and Council. They
answered, that they had done so; but _had never been able to obtain a
hearing_. The white agents had always thrown every obstacle in their
way. I then addressed them in a speech which they all listened to with
profound attention.
I began by saying that, though I was a stranger among them, I did
not doubt but that I might do them some good, and be instrumental in
procuring the discharge of the overseers, and an alteration of the
existing laws. As, however, I was not a son of their particular tribe,
if they wished me to assist them, it would be necessary for them to
give me a right to act in their behalf, by adopting me; as then our
rights and interests would become identical. They must be aware that
all the evil reports calumny could invent, would be put in circulation
against me by the whites interested, and that no means to set them
against me would be neglected. (Had the inspiration of Isaiah spoken
these words, they could not have been more fully accomplished, as is
known to the whites of Barnstable County, as well as the Indians.)
Mr. Ebenezer Attaquin, being one of the prayer leaders, replied first,
and said, "If we get this man to stand by us, we must stand by him,
and if we forsake him after he undertakes for us, God will forsake us
also."
Mr. Ezra Attaquin wished to know if I could not come and dwell with
them, as so I could do them more good than if abiding at a distance.
Mr. Ebenezer Attaquin said in reply, that if such a chance should be
offered to a white man, he would be very glad to accept it.
I now inquired what provision could be made for me, if I should
consent to their wishes. They answered that their means were small,
but that they would provide a house for me to live in, and do what
they could for my support. I said that, knowing their poverty, I did
not expect much, and gave them to understand that I could dig, and
fish, and chop wood, and was willing to do what I could for myself.
The subject of religious instruction was then discussed, and the
inquiry was made, what should be done with their poor, blind brother,
(who was then absent among another sect.) I answered that I was very
willing, to unite my labours with his, as there was plenty of work for
both of us; and that had I but half a loaf of bread, I would gladly
divide it with him. It was then agreed that we should unite, and
journey together on the road toward heaven.
The case Of Mr. Fish was next laid before the council, and Complaints
were made, that he had neglected his duty; that he did not appear to
care for the welfare of the tribe, temporal or spiritual; that he had
never visited some of the brethren at all, and others only once in
five or seven years; that but eight or ten attended his preaching;
that his congregation was composed of white people, to whom his visits
were mostly confined, and that it seemed that all he appeared to
care for was to get a living, and make as much as he could out of the
Indians, who could not see any reason to think him their friend.
It was, therefore, agreed to discharge him, and three papers were
draughted accordingly. One was a petition to the Governor and Council,
a second to the Corporation of Harvard College; the first complaining
against the Overseers, and the laws relating to the tribe; and the
second against the missionary set over them by Harvard College and the
Overseers. The third document was a statement of my adoption into the
tribe, and was signed by all present, and subsequently by others, who
were not present, but were equally desirious of securing their rights.
It was as follows,
_To all whom it may concern, from the beginning of the world
up to this time, and forever more_.
Be it known, that we, the Marshpees, now assembled in the
presence of God, do hereby agree to adopt the Rev. William
Apes, of the Pequod tribe, as one of ours. He, and his wife,
and his two children, and those of his descendants, forever,
are to be considered as belonging to the Marshpee tribe of
Indians. And we solemly avow this, in the presence of God, and
of one another, and do hereby attach our names to the same,
that he may take his seat with us and aid us in our affairs.
Done at the Council House in Marshpee, and by the authority of
the same, May 21st, 1833.
EBENEZER ATTAQUIN, _President_.
ISRAEL AMOS, _Secretary_.
To this instrument there are about a hundred signatures, which were
affixed to the other papers above mentioned also. The resolutions
which were sent to the two bodies were these:
_Resolved_, That we, as a tribe, will rule ourselves, and have
the Constitutionso; for all men are born free and equal, says
the Constitutien of the country.
_Resolved_, That we will not permit any white man to come upon
our plantation, to cut or carry off wood or hay, or any other
article, without our permission, after the 1st of July next.
_Resolved_, That we will put said resolutions in force after
that date, (July next,) with the penalty of binding and
throwing them from the plantation, if they will not stay away
without.
These resolutions were adopted by the tribe, and put in force, as will
be seen hereafter. It was hoped that, though the whites had done all
they could to extinguish all sense of right among the Indians, they
would now see that they had feelings as well as other men.
The petition to the corporation of Harvard set forth the general
dissatisfaction of the tribe with the missionary sent them by that
honorable body, according to the intended application of the Williams
Fund. The money was no more intended for Mr. Fish than for any other
clergyman; neither had the Indians given him a call. They thought it
right to let his employers know that he had not done his duty, because
he not only received between five and six hundred dollars from the
college, but had possession of five or six hundred acres of the
tribe's best woodland, without their consent or approbation, and
converted them to his own exclusive use, pretending that his claim and
right to the same was better than that of the owners themselves. Not
liking this, the Indians solicited his discharge. The document runs
thus:
To our white brethren at Harvard College and trustees of the
Williams fund, that is under the care of that body, for the
important use of converting the poor heathen in New England,
and who, we understand, by means of that fund, have placed
among us the Rev. Phineas Fish.
We thought it very likely that you would like to know if we,
as a people, respected his person and labors, and whether the
money was benefiting the Indians or not. We think it our duty
to let you know all about it, and we do say, as the voice of
one, with but few exceptions, that we as a tribe, for a long
time, have had no desire to hear Mr. Fish preach, (which is
about ten years) and do say sincerely that we, as a body, wish
to have him discharged, not because we have anything against
his moral character, but we believe his labors would be more
useful somewhere else, and for these reasons,
1st. We, as a people, have not been benefited by his
preaching; for our moral character has not been built up, and
there has been no improvement in our intellectual powers, and
we know of no Indian that has been converted by his preaching.
2d. We seldom see him upon our plantation to visit us, as a
people. His visits are as follows--To one house, one visit in
one year--to another, two visits in five years--to another one
in seven--and to many, none at all. (We would here remark that
Mr. Fish has not improved, but rather lost ground; for history
informs us that such was the anxiety of the whites, that it
was thought best to visit the Indians twice in one year, and
preach to them, so as to save them.)
3d. We think that twenty years are long enough for one trial.
Another reason is that you and the people think that we are
benefited by that fund, or money paid to him for preaching to
the Indians--and we are not. White people are his visitors
and hearers. We would remark here that we have no objection to
worship with our white neighbors, provided they come as they
ought to come, and not as thieves and robbers, and we would
ask all the world if the Marshpee Indians have not been robbed
of their rights. We wonder how the good citizens of Boston, or
any town would like to have the Indians send them a preacher
and force him into the pulpit and then send other Indians to
crowd the whites out of their own meeting house and not pay
one cent for it. Do you think the white men would like it? We
trow, not; and we hope others will consider, while they read
our distressing tale. It will be perceived that we have no
objection if hundreds of other nations visit our meeting
house. We only want fair play; for we have had foul play
enough.
4th. We do not believe but that we have as good a right to
the table of the Lord as others. We are kept back to the last,
merely because our skins are not so white as the whites', and
we know of no scriptures that justify him in so doing. (The
writer would here observe, that he wonders any person
guilty of a dark skin will submit to such unchristian usage,
especially as the minister is as willing to shear his black
sheep as his white ones. This being the case, ought he not to
pay as much regard to them? Should he turn them loose to shift
for themselves, at the risk of losing them?)
5th. We never were consulted as to his settlement over us, as
a people. We never gave our vote or voice, as a tribe, and we
fully believe that we are capable of choosing for ourselves
and have the right to do so, and we would now say to you, that
we have made choice of the Rev. Wm. Apes, of the Pequod
tribe, and have adopted him as one of ours, and shall hear him
preach, in preference to the missionary, and we should like
to have him aided, if you can do it. If not, we cannot help
it--he is ours--he is ours.
Perhaps you have heard of the oppression of the Cherokees and
lamented over them much, and thought the Georgians were
hard and cruel creatures; but did you ever hear of the poor,
oppressed and degraded Marshpee Indians in Massachusetts,
and lament over them? If not, you hear now, and we have made
choice of the Rev. Wm. Apes to relieve us, and we hope that
you will assist him. And if the above complaints and reasons,
and the following resolutions, will be satisfactory, we shall
be glad, and rejoice that you comply with our request.
_Resolved_, That we will rule our own tribe and make choice of
whom we please for our preacher.
_Resolved_, That we will have our own meeting house, and place
in the pulpit whom we please to preach to us.
_Resolved_, That we will publish this to the world; if the
above reasons and resolutions are not adhered to, and the Rev.
Mr. Fish discharged.
The foregoing addresses and resolutions were adopted by a vote
of the tribe, almost unanimous. Done at the Council House at
Marshpee, May the 21st, 1833.
EBENEZER ATTAQUIN, _President_.
ISRAEL AMOS, _Secretary_.
The Hon. Josiah Quincy, President of the College, promised to attend
to this matter, said that he had long been satisfied that the money
from the Williams fund had not been applied to the object for which it
was intended, and hinted at an intention to send no more to Mr.
Fish till he should be better informed concerning the matter. (We
understood that he actually did retain the money, though he never
found leisure to make the inquiry alluded to.) He said that, had it
been in the summer, he would have gone himself to the place. Summer
has passed away, and we have seen no Mr. Quincy yet. We have heard
that he was requested by several gentlemen to come and investigate our
affairs, but we suppose he thinks that the poor Marshpees cannot have
been wronged. However, as nothing has been done, we think it is time
that the public should be made aware of our views and intentions.
Leaving Marshpee for New Bedford, I preached at several places on my
way, and delivered lectures on Indian affairs. Many of the advocates
of oppression became clamorous, on hearing the truth from a simple
Indian's lips, and a strong excitement took place in that quarter.
Some feared that an insurrection might break out among the colored
people, in which blood might be shed. Some called me an imposter, and
others approved of my proceedings, especially the Quakers, whom I ever
found benevolent and ready to help us. Their generous good will toward
colored people of all races is well known. I feel bound to say, too,
that there were others of the highest respectability in those parts
who were anxious that their red brethren should obtain their rights
and redress of their grievances.
When the time I had fixed for my return to my friends at Marshpee
arrived, I turned thitherward, and reached the place on the sixth of
June. Here I met the blind preacher, whom I had never before seen. He
bade me welcome, and cordially agreed to join me in my labors, saying
that God had listened to his prayers. He had for several years prayed
for an assistant, and now consented to labor in conjunction with me
for the spiritual and temporal advantage of our brethren. We went
through the plantation together. On the Sabbath there was a large
meeting, and the assistance of God enabled me to preach to them, after
which we set forth, as a delegation to the Governor and Council in
Boston. We stopped at several towns by the way, to discharge our
duties, as Christian ministers, and were kindly and hospitably
received by the teachers.
When we arrived in Boston, we communicated our business to a certain
doctor, who lived in Roxbury. He did not think so favorably of it as
we had expected; but, nevertheless, agreed to lay it before the board
of trustees, which we presume he did, as he is a man of truth. We told
him that we asked for justice, not money, and said that we wished the
Marshpee Indians to avoid the meeting-house, if it did not belong to
them. With this we left him, and have never heard from him from that
day to this. He is gone where his deeds done in the flesh will receive
their just reward; which I hope is a crown of blessedness and glory.
We did not find the Governor in Boston; but were advised to wait on
Mr. Armstrong, the Lieut. Governor. We showed him our petition and
resolutions, which he said, would avail us nothing, unless enforced.
We answered that they would be enforced, at the appointed time. He
then suggested that we might have been instigated to the measures
in question by some of our enemies; probably meaning some of our
unprincipled white neighbors. We replied that ill usage had been our
only instigation, and that no one had interfered in the matter. He
advised us to deliver our petition to the Secretary of State, to be
submitted to the Council at their next session; which we did.
This done, we called on one of the tribe who was engaged in the
coasting business, and had done much to teach the Indians, and to
bring them to a right knowledge of their degraded condition. He said
that he would willingly relinquish his business, and join in the
efforts of his brethren to shake off the yoke which galled them; and
thereupon it was resolved to hold a convention on the twenty-fifth of
June, for the purpose of organizing a new government. He desired to be
there, and his name is Daniel Amos.
I now set out for Essex, where my family was living, accompanied by
the blind preacher. I put my wife and little ones on board a small
vessel, bound for Boston, while I and my blind brother returned
thither by land. We all arrived safely, and soon after embarked for
Barnstable, where we arrived on the eighteenth of June, and landed at
a spot about twelve miles distant from the hospitable Indians. Here
we found ourselves breathing a new atmosphere. The people were very
little prepossessed in our favor, and we certainly owe them small
thanks on the score of hospitality. We succeeded in obtaining the
shelter of an old stable for two nights, by paying two dollars. We
applied to one individual for accommodations during that time, for one
of our party who was sick, but were refused. He said he had no room.
If any white man should come to Marshpee and ask hospitality for a
night or two, I do not believe that one of the whole tribe would turn
him from his door, savages though they be. Does not he better deserve
the name who took from us two dollars for sleeping in his stable? This
usage made me think that in this part of New England prejudice was
strong against the poor children of the woods, and that any aid we
might receive must come from the more hospitable Indians, among whom
we arrived on the twenty-first, and rested till the twenty-fifth. We
regarded ourselves, in some sort, as a tribe of Israelites suffering
under the rod of despotic Pharaohs; for thus far, our cries and
remonstrances had been of no avail. We were compelled to make our
bricks without straw.
We now, in our synagogue, for the first time, concerted the form of a
government, suited to the spirit and capacity of free born sons of the
forest; after the pattern set us by our white brethren. There was but
one exception, viz. that _all_ who dwelt in our precincts were to
be held free and equal, _in truth_, as well as in letter. Several
officers, twelve in all, were elected to give effect to this novelty
of a government; the chief of whom were Daniel Amos, President, and
Israel Amos, Secretary. Having thus organized ourselves, we gave
notice to the former board of overseers, and the public at large, of
our intentions. This was the form of our proclamation: