KING PHILIP'S WAR.
For eight-and-thirty years after the destruction of the Pequots, the
intercourse between the English and the Indians was to all outward
appearance friendly. The policy pursued by the settlers was in the
main well considered. While they had shown that they could strike with
terrible force when blows were needed, their treatment of the natives in
time of peace seems to have been generally just and kind. Except in the
single case of the conquered Pequot territory, they scrupulously paid
for every rood of ground on which they settled, and so far as possible
they extended to the Indians the protection of the law. On these points
we have the explicit testimony of Josiah Winslow, governor of Plymouth,
in his report to the Federal Commissioners in May, 1676; and what
he says about Plymouth seems to have been equally true of the other
colonies. Says Winslow, "I think I can clearly say that before these
present troubles broke out, the English did not possess one foot of land
in this colony but what was fairly obtained by honest purchase of the
Indian proprietors. Nay, because some of our people are of a covetous
disposition, and the Indians are in their straits easily prevailed with
to part with their lands, we first made a law that none should purchase
or receive of gift any land of the Indians without the knowledge and
allowance of our Court .... And if at any time they have brought
complaints before us, they have had justice impartial and speedy, so
that our own people have frequently complained that we erred on the
other hand in showing them overmuch favour." The general laws of
Massachusetts and Connecticut as well as of Plymouth bear out what
Winslow says, and show us that as a matter of policy the colonial
governments were fully sensible of the importance of avoiding all
occasions for quarrel with their savage neighbours. [Sidenote: Puritans
and Indians]
There can, moreover, be little doubt that the material comfort of the
Indians was for a time considerably improved by their dealings with the
white men. Hitherto their want of foresight and thrift had been wont to
involve them during the long winters in a dreadful struggle with famine.
Now the settlers were ready to pay liberally for the skin of every
fur-covered animal the red men could catch; and where the trade thus
arising did not suffice to keep off famine, instances of generous
charity were frequent. The Algonquin tribes of New England lived chiefly
by hunting, but partly by agriculture. They raised beans and corn, and
succotash was a dish which they contributed to the white man's table.
They could now raise or buy English vegetables, while from dogs and
horses, pigs and poultry, oxen and sheep, little as they could avail
themselves of such useful animals, they nevertheless derived some
benefit. [29] Better blankets and better knives were brought within
their reach; and in spite of all the colonial governments could do to
prevent it, they were to some extent enabled to supply themselves with
muskets and rum. [Sidenote: Trade with the Indians]
Besides all this trade, which, except in the article of liquor, tended
to improve the condition of the native tribes, there was on the part of
the earlier settlers an earnest and diligent effort to convert them
to Christianity and give them the rudiments of a civilized education.
Missionary work was begun in 1643 by Thomas Mayhew on the islands of
Nantucket and Martha's Vineyard. The savages at first declared they were
not so silly as to barter thirty-seven tutelar deities for one, but
after much preaching and many pow-wows Mayhew succeeded in persuading
them that the Deity of the white man was mightier than all their
_manitous._ Whether they ever got much farther than this toward a
comprehension of the white man's religion may be doubted; but they were
prevailed upon to let their children learn to read and write, and even
to set up little courts, in which justice was administered according to
some of the simplest rules of English law, and from which there lay an
appeal to the court of Plymouth. In 1646 Massachusetts enacted that the
elders of the churches should choose two persons each year to go and
spread the gospel among the Indians. In 1649 Parliament established the
Society for propagating the Gospel in New England, and presently from
voluntary contributions the society was able to dispose of an annual
income of £2000. Schools were set up in which agriculture was taught as
well as religion. It was even intended that Indians should go to Harvard
College, and a building was erected for their accommodation, but as none
came to occupy it, the college printing-press was presently set to work
there. One solitary Indian student afterward succeeded in climbing to
the bachelor's degree,--Caleb Cheeshahteaumuck of the class of 1665. It
was this one success that was marvellous, not the failure of the scheme,
which vividly shows how difficult it was for the white man of that day
to understand the limitations of the red man. [Sidenote: Missionary
work: Thomas Mayhew]
The greatest measure of success in converting the Indians was attained
by that famous linguist and preacher, the apostle John Eliot. This
remarkable man was a graduate of Jesus College, Cambridge. He had come
to Massachusetts in 1631, and in the following year had been settled as
teacher in the church at Roxbury of which Thomas Welde was pastor. He
had been distinguished at the university for philological scholarship
and for linguistic talent--two things not always found in
connection--and now during fourteen years he devoted such time as he
could to acquiring a complete mastery of the Algonquin dialect spoken by
the Indians of Massachusetts bay. To the modern comparative philologist
his work is of great value. He published not only an excellent Indian
grammar, but a complete translation of the Bible into the Massachusetts
language,--a monument of prodigious labour. It is one of the most
instructive documents in existence for the student of Algonquin speech,
though the Massachusetts tribe and its language have long been extinct,
and there are very few scholars living who can read the book. It has
become one of the curiosities of literature and at auction sales of
private libraries commands an extremely high price. Yet out of this rare
book the American public has somehow or other within the last five
or six years contrived to pick up a word which we shall very likely
continue to hear for some time to come. In Eliot's Bible, the word which
means a great chief--such as Joshua, or Gideon, or Joab--is "mugwump."
It was in 1646 that Eliot began his missionary preaching at a small
Indian village near Watertown. President Dunster, of Harvard College,
and Mr. Shepard, the minister at Cambridge, felt a warm interest in the
undertaking. These worthy men seriously believed that the aborigines
of America were the degenerate descendants of the ten lost tribes of
Israel, and from this strange backsliding it was hoped that they might
now be reclaimed. With rare eloquence and skill did Eliot devote himself
to the difficult work of reaching the Indian's scanty intelligence and
still scantier moral sense. His ministrations reached from the sands of
Cape Cod to the rocky hillsides of Brookfield. But he soon found that
single-handed he could achieve but little over so wide an area, and
accordingly he adopted the policy of colonizing his converts in village
communities near the English towns, where they might be sequestered from
their heathen brethren and subjected to none but Christian influences.
In these communities he hoped to train up native missionaries who might
thence go and labour among the wild tribes until the whole lump of
barbarism should be leavened. In pursuance of this scheme a stockaded
village was built at Natick in 1651 Under the direction of an English
carpenter the Indians built log-houses for themselves, and most of them
adopted the English dress. Their simple government was administered by
tithing-men, or "rulers of tens," chosen after methods prescribed in the
book of Exodus. Other such communities were formed in the neighbourhoods
of Concord and Grafton. By 1674 the number of these "praying Indians,"
as they were called, was estimated at 4000, of whom about 1500 were in
Eliot's villages, as many more in Martha's Vineyard, 300 in Nantucket,
and 700 in the Plymouth colony. There seems to be no doubt that these
Indians were really benefited both materially and morally by the change
in their life. In theology it is not likely that they reached any higher
view than that expressed by the Connecticut sachem Wequash who "seeing
and beholding the mighty power of God in the English forces, how they
fell upon the Pequots, ... from that time was convinced and persuaded
that our God was a most dreadful God;" accordingly, says the author of
"New England's First Fruits," "he became thoroughly reformed according
to his light." Matters of outward observance, too, the Indians could
understand; for we read of one of them rebuking an Englishman "for
profaning the Lord's Day by felling of a tree." The Indian's notions of
religion were probably confined within this narrow compass; the notions
of some people that call themselves civilized perhaps do not extend much
further. [Sidenote: Villages of Christian Indians]
From such facts as those above cited we may infer that the early
relations of the Puritan settlers to the Algonquin tribes of New England
were by no means like the relations between white men and red men in
recent times on our western plains. During Philip's War, as we shall
see, the Puritan theory of the situation was entirely changed and our
forefathers began to act in accordance with the frontiersman's doctrine
that the good Indians are dead Indians. But down to that time it is
clear that his intention was to deal honourably and gently with his
tawny neighbour. We sometimes hear the justice and kindness of the
Quakers in Pennsylvania alleged as an adequate reason for the success
with which they kept clear of an Indian war. This explanation, however,
does not seem to be adequate; it does not appear that, on the whole, the
Puritans were less just and kind than the Quakers in their treatment of
the red men. The true explanation is rather to be found in the relations
between the Indian tribes toward the close of the seventeenth century.
Early in that century the Pennsylvania region had been in the hands
of the ferocious and powerful Susquehannocks, but in 1672, after a
frightful struggle of twenty years, this great tribe was swept from the
face of the earth by the resistless league of the Five Nations. When
the Quakers came to Pennsylvania in 1682, the only Indians in that
neighbourhood were the Delawares, who had just been terribly beaten by
the Five Nations and forced into a treaty by which they submitted to be
called "women," and to surrender their tomahawks. Penn's famous treaty
was made with the Delawares as occupants of the land and also with the
Iroquois league as overlords. [30] Now the great central fact of early
American history, so far as the relations between white men and red
men are concerned, is the unshaken friendship of the Iroquois for the
English. This was the natural consequence of the deadly hostility
between the Iroquois and the French which began with Champlain's defeat
of the Mohawks in 1609. During the seventy-three years which intervened
between the founding of Pennsylvania and the defeat of Braddock there
was never a moment when the Delawares could have attacked the Quakers
without incurring the wrath and vengeance of their overlords the Five
Nations. This was the reason why Pennsylvania was left so long in quiet.
No better proof could be desired than the fact that in Pontiac's war,
after the overthrow of the French and when Indian politics had changed,
no state suffered so much as Pennsylvania from the horrors of Indian
warfare. [Sidenote: Why Pennsylvania was so long unmolested by the
Indians]
In New England at the time of Philip's War, the situation was very
different from what it was between the Hudson and the Susquehanna. The
settlers were thrown into immediate relations with several tribes whose
mutual hostility and rivalry was such that it was simply impossible to
keep on good terms with all at once. Such complicated questions as that
which involved the English in responsibility for the fate of Miantonomo
did not arise in Pennsylvania. Since the destruction of the Pequots we
have observed the Narragansetts and Mohegans contending for the foremost
place among New England tribes. Of the two rivals the Mohegans were
the weaker, and therefore courted the friendship of the formidable
palefaces. The English had no desire to take part in these barbarous
feuds, but they could not treat the Mohegans well without incurring the
hostility of the Narragansetts. For thirty years the feeling of the
latter tribe toward the English had been very unfriendly and would
doubtless have vented itself in murder but for their recollection of
the fate of the Pequots. After the loss of their chief Miantonomo their
attitude became so sullen and defiant that the Federal Commissioners, in
order to be in readiness for an outbreak, collected a force of 300 men.
At the first news of these preparations the Narragansetts, overcome with
terror, sent a liberal tribute of wampum to Boston, and were fain to
conclude a treaty in which they promised to behave themselves well in
the future.
It was impossible that this sort of English protectorate over the native
tribes, which was an inevitable result of the situation, should be other
than irksome and irritating to the Indians. They could not but see that
the white man stood there as master, and even in the utter absence
of provocation, this fact alone must have made them hate him. It is
difficult, moreover, for the civilized man and the savage to understand
each other. As a rule the one does not know what the other is thinking
about. When Mr. Hamilton Gushing a few years ago took some of his Zuni
friends into a hotel in Chicago, they marvelled at his entering such a
mighty palace with so little ceremony, and their wonder was heightened
at the promptness with which "slaves" came running at his beck and call;
but all at once, on seeing an American eagle over one of the doorways,
they felt that the mystery was solved. Evidently this palace was the
communal dwelling of the Eagle Clan of palefaces, and evidently Mr.
Gushing was a great sachem of this clan, and as such entitled to lordly
sway there! The Zunis are not savages, but representatives of a remote
and primitive phase of what Mr. Morgan calls the middle status of
barbarism. The gulf between their thinking and that of white men is
wide because there is a wide gulf between the experience of the two.
[Sidenote: Difficulty of the situation in New England] [Sidenote: It is
hard for the savage and the civilized man to understand one another]
This illustration may help us to understand an instance in which the
Indians of New England must inevitably have misinterpreted the actions
of the white settlers and read them in the light of their uneasy fears
and prejudices. I refer to the work of the apostle Eliot. His design in
founding his villages of Christian Indians was in the highest degree
benevolent and noble; but the heathen Indians could hardly be expected
to see anything in it but a cunning scheme for destroying them.
Eliot's converts were for the most part from the Massachusetts tribe,
the smallest and weakest of all. The Plymouth converts came chiefly
from the tribe next in weakness, the Pokanokets or Wampanoags. The more
powerful tribes--Narragansetts, Nipmucks, and Mohegans--furnished very
few converts. When they saw the white intruders gathering members of the
weakest tribes into villages of English type, and teaching them strange
gods while clothing them in strange garments, they probably supposed
that the pale-faces were simply adopting these Indians into their white
tribe as a means of increasing their military strength. At any rate,
such a proceeding would be perfectly intelligible to the savage mind,
whereas the nature of Eliot's design lay quite beyond its ken. As the
Indians recovered from their supernatural dread of the English, and
began to regard them as using human means to accomplish their ends,
they must of course interpret their conduct in such light as savage
experience could afford. It is one of the commonest things in the world
for a savage tribe to absorb weak neighbours by adoption, and thus
increase its force preparatory to a deadly assault upon other
neighbours. When Eliot in 1657 preached to the little tribe of Podunks
near Hartford, and asked them if they were willing to accept of Jesus
Christ as their saviour, their old men scornfully answered No! they had
parted with most of their land, but they were not going to become the
white man's servants. A rebuke administered to Eliot by Uncas in 1674
has a similar implication. When the apostle was preaching one evening in
a village over which that sachem claimed jurisdiction, an Indian arose
and announced himself as a deputy of Uncas. Then he said, "Uncas is not
well pleased that the English should pass over Mohegan river to call
_his_ Indians to pray to God." [31]
Thus, no matter how benevolent the white man's intentions, he could not
fail to be dreaded by the Indians as a powerful and ever encroaching
enemy.
Even in his efforts to keep the peace and prevent tribes from taking the
warpath without his permission, he was interfering with the red man's
cherished pastime of murder and pillage. The appeals to the court at
Plymouth, the frequent summoning of sachems to Boston, to explain
their affairs and justify themselves against accusers, must have been
maddening in their effects upon the Indian; for there is one sound
instinct which the savage has in common with the most progressive
races, and that is the love of self-government that resents all outside
interference. All things considered, it is remarkable that peace should
have been maintained in New England from 1637 to 1675; and probably
nothing short of the consuming vengeance wrought upon the Pequots could
have done it. But with the lapse of time the wholesome feeling of dread
began to fade away, and as the Indians came to use musket instead of bow
and arrow, their fear of the English grew less, until at length their
ferocious temper broke forth in an epidemic of fire and slaughter that
laid waste the land. [Sidenote: It is remarkable that peace should have
been so long preserved]
Massasoit, chief sachem of the Wampanoags and steadfast ally of the
Plymouth colonists, died in 1660, leaving two sons, Wamsutta and
Metacom, or as the English nicknamed them, Alexander and Philip.
Alexander succeeded to his father's position of savage dignity and
influence, but his reign was brief. Rumours came to Plymouth that he was
plotting mischief, and he was accordingly summoned to appear before the
General Court of that colony and explain himself. He seems to have gone
reluctantly, but he succeeded in satisfying the magistrates of his
innocence of any evil designs. Whether he caught cold at Plymouth or
drank rum as only Indians can, we do not know. At any rate, on starting
homeward, before he had got clear of English territory, he was seized by
a violent fever and died. The savage mind knows nothing of pneumonia or
delirium tremens. It knows nothing of what we call natural death. To
the savage all death means murder, for like other men he judges of the
unknown by the known. In the Indian's experience normal death was by
tomahawk or firebrand; abnormal death (such as we call natural)
must come either from poison or from witchcraft. So when the honest
chronicler Hubbard tells us that Philip suspected the Plymouth people of
poisoning his brother, we can easily believe him. It was long, however,
before he was ready to taste the sweets of revenge. He schemed and
plotted in the dark. In one respect the Indian diplomatist is unlike his
white brethren; he does not leave state-papers behind him to reward
the diligence and gratify the curiosity of later generations; and
accordingly it is hard to tell how far Philip was personally responsible
for the storm which was presently to burst upon New England. [Sidenote:
Deaths of Massasoit and Alexander] [Sidenote: Philip's designs]
Whether his scheme was as comprehensive as that of Pontiac in 1763,
whether or not it amounted to a deliberate combination of all red men
within reach to exterminate the white men, one can hardly say with
confidence. The figure of Philip, in the war which bears his name, does
not stand out so prominently as the figure of Pontiac in the later
struggle. This may be partly because Pontiac's story has been told by
such a magician as Mr. Francis Parkman. But it is partly because the
data are too meagre. In all probability, however, the schemes of
Sassacus the Pequot, of Philip the Wampanoag, and of Pontiac the Ottawa,
were substantially the same. That Philip plotted with the Narragansetts
seems certain, and the early events of the war point clearly to a
previous understanding with the Nipmucks. The Mohegans, on the other
hand, gave him no assistance, but remained faithful to their white
allies.
For thirteen years had Philip been chief sachem of his tribe before the
crisis came. Rumours of his unfriendly disposition had at intervals
found their way to the ears of the magistrates at Plymouth, but Philip
had succeeded in setting himself right before them. In 1670 the rumours
were renewed, and the Plymouth men felt that it was time to strike, but
the other colonies held them back, and a meeting was arranged between
Philip and three Boston men at Taunton in April, 1671. There the crafty
savage expressed humility and contrition for all past offences, and
even consented to a treaty in which he promised that his tribe should
surrender all their fire-arms. On the part of the English this was an
extremely unwise measure, for while it could not possibly be enforced,
and while it must have greatly increased the irritation of the Indians,
it was at the same time interpretable as a symptom of fear. With ominous
scowls and grunts some seventy muskets were given up, but this was all.
Through the summer there was much uneasiness, and in September Philip
was summoned to Plymouth with five of his under-sachems, and solemnly
warned to keep the peace. The savages again behaved with humility and
agreed to pay a yearly tribute of five wolves' heads and to do no act of
war without express permission.
For three years things seemed quiet, until late in 1674 the alarm was
again sounded. Sausamon, a convert from the Massachusetts tribe, had
studied a little at Harvard College, and could speak and write English
with facility. He had at one time been employed by Philip as a sort of
private secretary or messenger, and at other times had preached and
taught school among the Indian converts at Natick. Sausamon now came to
Plymouth and informed Governor Winslow that Philip was certainly engaged
in a conspiracy that boded no good to the English. Somehow or other
Philip contrived to find out what Sausamon had said, and presently
coming to Plymouth loudly asseverated his innocence; but the magistrates
warned him that if they heard any more of this sort of thing his
arms would surely be seized. A few days after Philip had gone home,
Sausamon's hat and gun were seen lying on the frozen surface of
Assowamsett Pond, near Middleborough, and on cutting through the ice his
body was found with unmistakable marks of beating and strangling. After
some months the crime was traced to three Wampanoags, who were forthwith
arrested, tried by a mixed jury of Indians and white men, found guilty,
and put to death. On the way to the gallows one of them confessed
that he had stood by while his two friends had pounded and choked the
unfortunate Sausamon. [Sidenote: Murder of Sausamon]
More alarming reports now came from Swanzey, a pretty village of some
forty houses not far from Philip's headquarters at Mount Hope. On Sunday
June 20, while everybody was at church, a party of Indians had stolen
into the town and set fire to two houses. Messengers were hurried from
Plymouth and from Boston, to demand the culprits under penalty of
instant war. As they approached Swanzey the men from Boston saw a sight
that filled them with horror. The road was strewn with corpses of men,
women, and children, scorched, dismembered, and mangled with that
devilish art of which the American Indian is the most finished master.
The savages had sacked the village the day before, burning the houses
and slaying the people. Within three days a small force of colonial
troops had driven Philip from his position at Mount Hope; but while
they were doing this a party of savages swooped upon Dartmouth, burning
thirty houses and committing fearful atrocities. Some of their victims
were flayed alive, or impaled on sharp stakes, or roasted over slow
fires. Similar horrors were wrought at Middleborough and Taunton; and
now the misery spread to Massachusetts, where on the 14th of July the
town of Mendon was attacked by a party of Nipmucks. [Sidenote: Massacres
at Swanzey and Dartmouth, June, 1675]
At that time the beautiful highlands between Lancaster and the
Connecticut river were still an untrodden wilderness. On their southern
slope Worcester and Brookfield were tiny hamlets of a dozen houses each.
Up the Connecticut valley a line of little villages, from Springfield
to Northfield, formed the remotest frontier of the English, and their
exposed position offered tempting opportunities to the Indians. Governor
Leverett saw how great the danger would be if the other tribes should
follow the example set by Philip, and Captain Edward Hutchinson was
accordingly sent to Brookfield to negotiate with the Nipmucks. This
officer was eldest son of the unfortunate lady whose preaching in Boston
nearly forty years before had been the occasion of so much strife. Not
only his mother, but all save one or two of his brothers and sisters
--and there were not less than twelve of them--had been murdered by
Indians on the New Netherland border in 1643; now the same cruel fate
overtook the gallant captain. The savages agreed to hold a parley and
appointed a time and place for the purpose, but instead of keeping tryst
they lay in ambush and slew Hutchinson with eight of his men on their
way to the conference. [Sidenote: Murder of Captain Hutchinson]
Three days afterward Philip, who had found home too hot for him, arrived
in the Nipmuck country, and on the night of August 2, took part in a
fierce assault on Brookfield. Thirty or forty men, with some fifty women
and children--all the inhabitants of the hamlet--took refuge in a large
house, where they were besieged by 300 savages whose bullets pierced the
wooden walls again and again. Arrows tipped with burning rags were
shot into the air in such wise as to fall upon the roof, but they who
crouched in the garret were watchful and well supplied with water, while
from the overhanging windows the volleys of musketry were so brisk and
steady that the screaming savages below could not get near enough to the
house to set it on fire. For three days the fight was kept up, while
every other house in the village was destroyed. By this time the Indians
had contrived to mount some planks on barrels so as to make a kind of
rude cart which they loaded with tow and chips. They were just about
setting it on fire and preparing to push it against the house with long
poles, when they were suddenly foiled by a heavy shower. That noon the
gallant Simon Willard, ancestor of two presidents of Harvard College, a
man who had done so much toward building up Concord and Lancaster that
he was known as the "founder of towns," was on his way from Lancaster to
Groton at the head of forty-seven horsemen, when he was overtaken by a
courier with the news from Brookfield. The distance was thirty miles,
the road scarcely fit to be called a bridle-path, and Willard's years
were more than threescore-and-ten; but by an hour after sunset he had
gallopped into Brookfield and routed the Indians who fled to a swamp ten
miles distant. [Sidenote: Attack on Brookfield]
The scene is now shifted to the Connecticut valley, where on the 25th of
August Captain Lothrop defeated the savages at Hatfield. On the 1st of
September simultaneous attacks were made upon Deerfield and Hadley, and
among the traditions of the latter place is one of the most interesting
of the stories of that early time. The inhabitants were all in church
keeping a fast, when the yells of the Indians resounded. Seizing their
guns, the men rushed out to meet the foe; but seeing the village green
swarming on every side with the horrid savages, for a moment their
courage gave way and a panic was imminent; when all at once a stranger
of reverend aspect and stately form, with white beard flowing on his
bosom, appeared among them and took command with an air of authority
which none could gainsay. He bade them charge on the screeching rabble,
and after a short sharp skirmish the tawny foe was put to flight. When
the pursuers came together again, after the excitement of the rout,
their deliverer was not to be found. In their wonder, as they knew not
whence he came or whither he had gone, many were heard to say that
an angel had been sent from heaven for their deliverance. It was the
regicide William Goffe, who from his hiding-place had seen the savages
stealing down the hillside, and sallied forth to win yet one more
victory over the hosts of Midian ere death should come to claim him in
his woodland retreat. Sir Walter Scott has put this pretty story into
the mouth of Major Bridgenorth in "Peveril of the Peak," and Cooper has
made use of it in "The Wept of Wish-ton-wish." Like many other romantic
stories, it rests upon insufficient authority and its truth has been
called in question. [32] But there seems to be nothing intrinsically
improbable in the tradition; and a paramount regard for Goffe's personal
safety would quite account for the studied silence of contemporary
writers like Hubbard and Increase Mather. [Sidenote: The mysterious
stranger of Hadley]
This repulse did not check for a moment the activity of the Indians,
though for a long time we hear nothing more of Philip. On the 2d
of September they slew eight men at Northfield and on the 4th they
surrounded and butchered Captain Beers and most of his company of
thirty-six marching to the relief of that village. The next day but
one, as Major Robert Treat came up the road with his 100 Connecticut
soldiers, they found long poles planted by the wayside bearing the heads
of their unfortunate comrades. They in turn were assaulted, but beat off
the enemy, and brought away the people of Northfield. That village was
abandoned, and presently Deerfield shared its fate and the people were
crowded into Hadley. Yet worse remained to be seen. A large quantity of
wheat had been left partly threshed at Deerfield, and on the 11th of
September eighteen wagons were sent up with teamsters and farmers to
finish the threshing and bring in the grain. They were escorted by
Captain Lothrop, with his train-band of ninety picked men, known as the
"Flower of Essex," perhaps the best drilled company in the colony. The
threshing was done, the wagons were loaded, and the party made a night
march southward. At seven in the morning, as they were fording a shallow
stream in the shade of overarching woods, they were suddenly overwhelmed
by the deadly fire of 700 ambushed Nipmucks, and only eight of them
escaped to tell the tale. A "black and fatal" day was this, says the
chronicler, "the saddest that ever befell New England." To this day the
memory of the slaughter at Bloody Brook survives, and the visitor to
South Deerfield may read the inscription over the grave in which Major
Treat's men next day buried all the victims together. The Indians now
began to feel their power, and on the 5th of October they attacked
Springfield and burned thirty houses there. [Sidenote: Ambuscade at
Bloody Brook, September 12]
Things were becoming desperate. For ten weeks, from September 9 to
November 19, the Federal Commissioners were in session daily in Boston.
The most eminent of their number, for ability and character, was the
younger John Winthrop, who was still governor of Connecticut. Plymouth
was represented by its governor, Josiah Winslow, with the younger
William Bradford; Massachusetts by William Stoughton, Simon Bradstreet,
and Thomas Danforth. These strong men were confronted with a difficult
problem. From Batten's journal, kept during that disastrous summer, we
learn the state of feeling of excitement in Boston. The Puritans had
by no means got rid of that sense of corporate responsibility which
civilized man has inherited from prehistoric ages, and which has been
one of the principal causes of religious persecution. This sombre
feeling has prompted men to believe that to spare the heretic is to
bring down the wrath of God upon the whole community; and now in Boston
many people stoutly maintained that God had let loose the savages, with
firebrand and tomahawk, to punish the people of New England for ceasing
to persecute "false worshippers and especially idolatrous Quakers."
Quaker meetings were accordingly forbidden under penalty of fine and
imprisonment. Some harmless Indians were murdered. At Marblehead two
were assaulted and killed by a crowd of women. There was a bitter
feeling toward the Christian Indians, many of whom had joined their
heathen kinsmen in burning and slaying. Daniel Gookin, superintendent of
the "praying Indians," a gentleman of the highest character, was told
that it would not be safe to show himself in the streets of Boston.
Mrs. Mary Pray, of Providence, wrote a letter recommending the total
extermination of the red men.
The measures adopted by the Commissioners certainly went far toward
carrying out Mrs. Pray's suggestion. The demeanour of the Narragansetts
had become very threatening, and their capacity for mischief exceeded
that of all the other tribes together. In July the Commissioners had
made a treaty with them, but in October it became known in Boston
that they were harbouring some of Philip's hostile Indians. When the
Commissioners sharply called them to account for this, their sachem
Canonchet, son of Miantonomo, promised to surrender the fugitives
within ten days. But the ten days passed and nothing was heard from the
Narragansetts. The victory of their brethren at Bloody Brook had worked
upon their minds, so that they no longer thought it worth while to keep
faith with the white men. They had overcome their timidity and were now
ready to take part in the work of massacre. [33] The Commissioners soon
learned of their warlike preparations and lost no time in forestalling
them. The Narragansetts were fairly warned that if they did not at once
fulfil their promises they must expect the utmost severities of war. A
thousand men were enlisted for this service and put under command of
Governor Winslow, and in December they marched against the enemy. The
redoubtable fighter and lively chronicler Benjamin Church accompanied
the expedition.
The Indians had fortified themselves on a piece of rising ground, six
acres in extent, in the middle of a hideous swamp impassable at most
seasons but now in some places frozen hard enough to afford a precarious
footing. They were surrounded by rows of tall palisades which formed a
wall twelve feet in thickness; and the only approach to the single door
of this stronghold was over the trunk of a felled tree some two feet in
diameter and slippery with snow and ice. A stout block-house filled with
sharpshooters guarded this rude bridge, which was raised some five feet
from the ground. Within the palisaded fortress perhaps not less than
2000 warriors, with many women and children, awaited the onset of the
white men, for here had Canonchet gathered together nearly the whole of
his available force. This was a military mistake. It was cooping up his
men for slaughter. They would have been much safer if scattered about in
the wilderness, and could have given the English much more trouble. But
readily as they acknowledged the power of the white man, they did not
yet understand it. One man's courage is not another's, and the Indian
knew little or nothing of that Gothic fury of self-abandonment which
rushes straight ahead and snatches victory from the jaws of death. His
fortress was a strong one, and it was no longer, as in the time of the
Pequots, a strife in which firearms were pitted against bow and arrow.
Many of the Narragansetts were equipped with muskets and skilled in
their use, and under such circumstances victory for the English was not
to be lightly won. [Sidenote: Expedition against the Narragansetts]
On the night of December 18 their little army slept in an open field
at Pettyquamscott without other blanket than a "moist fleece of snow."
Thence to the Indian fortress, situated in what is now South Kingston,
the march was eighteen miles. The morrow was a Sunday, but Winslow
deemed it imprudent to wait, as food had wellnigh given out. Getting up
at five o'clock, they toiled through deep snow till they came within
sight of the Narragansett stronghold early in the afternoon. First came
the 527 men from Massachusetts, led by Major Appleton, of Ipswich, and
next the 158 from Plymouth, under Major Bradford; while Major Robert
Treat, with the 300 from Connecticut, brought up the rear. There were
985 men in all. As the Massachusetts men rushed upon the slippery bridge
a deadly volley from the blockhouse slew six of their captains, while
of the rank and file there were many killed or wounded. Nothing daunted
they pressed on with great spirit till they forced their way into the
enclosure, but then the head of their column, overcome by sheer weight
of numbers in the hand-to-hand fight, was pushed and tumbled out into
the swamp. Meanwhile some of the Connecticut men had discovered a path
across the partly frozen swamp leading to a weak spot in the rear, where
the palisades were thin and few, as undue reliance had been placed upon
the steep bank crowned with a thick rampart of bushes that had been
reinforced with clods of turf. In this direction Treat swept along with
his men in a spirited charge. Before they had reached the spot a heavy
fire began mowing them down, but with a furious rush they came up, and
climbing on each other's shoulders, some fought their way over the
rampart, while others hacked sturdily with axes till such a breach was
made that all might enter. This was effected just as the Massachusetts
men had recovered themselves and crossed the treacherous log in a second
charge that was successful and soon brought the entire English force
within the enclosure. In the slaughter which filled the rest of that
Sunday afternoon till the sun went down behind a dull gray cloud, the
grim and wrathful Puritan, as he swung his heavy cutlass, thought of
Saul and Agag, and spared not. The Lord had delivered up to him the
heathen as stubble to his sword. As usual the number of the slain
is variously estimated. Of the Indians probably not less than 1000
perished. Some hundreds, however, with Canonchet their leader, saved
themselves in flight, well screened by the blinding snow-flakes that
began to fall just after sunset. Within the fortified area had been
stored the greater part of the Indians' winter supply of corn, and the
loss of this food was a further deadly blow. Captain Church advised
sparing the wigwams and using them for shelter, but Winslow seems to
have doubted the ability of his men to maintain themselves in a position
so remote from all support. The wigwams with their tubs of corn were
burned, and a retreat was ordered. Through snowdrifts that deepened
every moment the weary soldiers dragged themselves along until two hours
after midnight, when they reached the tiny village of Wickford. Nearly
one-fourth of their number had been killed or wounded, and many of the
latter perished before shelter was reached. Forty of these were buried
at Wickford in the course of the next three days. Of the Connecticut men
eighty were left upon the swamp and in the breach at the rear of the
stronghold. Among the spoils which the victors brought away were a
number of good muskets that had been captured by the Nipmucks in their
assault upon Deerfield. [Sidenote: Storming of the great swamp fortress,
December 19]
This headlong overthrow of the Narragansett power completely changed the
face of things. The question was no longer whether the red men could
possibly succeed in making New England too hot for the white men, but
simply how long it would take for the white men to exterminate the red
men. The shiftless Indian was abandoning his squalid agriculture and
subsisting on the pillage of English farms; but the resources of the
colonies, though severely taxed, were by no means exhausted. The dusky
warriors slaughtered in the great swamp fight could not be replaced;
but, as Roger Williams told the Indians, there were still ten thousand
white men who could carry muskets, and should all these be slain, he
added, with a touch of hyperbole, the Great Father in England could send
ten thousand more. For the moment Williams seems to have cherished a
hope that his great influence with the savages might induce them to
submit to terms of peace while there was yet a remnant to be saved; but
they were now as little inclined to parley as tigers brought to bay, nor
was the temper of the colonists a whit less deadly, though it did not
vent itself in inflicting torture or in merely wanton orgies of cruelty.
[Sidenote: Effect of the blow]
To the modern these scenes of carnage are painful to contemplate. In the
wholesale destruction of the Pequots, and to a less degree in that of
the Narragansetts, the death-dealing power of the white man stands forth
so terrible and relentless that our sympathy is for a moment called
out for his victim. The feeling of tenderness toward the weak, almost
unknown among savages, is one of the finest products of civilization.
Where murderous emotions are frequently excited, it cannot thrive. Such
advance in humanity as we have made within recent times is chiefly
due to the fact that the horrors of war are seldom brought home to
everybody's door. Either war is conducted on some remote frontier, or if
armies march through a densely peopled country the conditions of
modern warfare have made it essential to their efficiency as military
instruments that depredation and riot should be as far as possible
checked. Murder and pillage are comparatively infrequent, massacre
is seldom heard of, and torture is almost or quite as extinct as
cannibalism. The mass of citizens escape physical suffering, the angry
emotions are so directed upon impersonal objects as to acquire a strong
ethical value, and the intervals of strife may find individual soldiers
of hostile armies exchanging kindly services. Members of a complex
industrial society, without direct experience of warfare save in this
mitigated form, have their characters wrought upon in a way that is
distinctively modern, as they become more and more disinclined to
violence and cruelty. European historians have noticed, with words
of praise, the freedom from bloodthirstiness which characterizes the
American people. Mr. Lecky has more than once remarked upon this humane
temperament which is so characteristic of our peaceful civilization, and
which sometimes, indeed, shows the defects of its excellence and tends
to weaken society by making it difficult to inflict due punishment upon
the vilest criminals. In respect of this humanity the American of the
nineteenth century has without doubt improved very considerably upon his
forefathers of the seventeenth. The England of Cromwell and Milton
was not, indeed, a land of hard-hearted people as compared with their
contemporaries. The long experience of internal peace since the War
of the Roses had not been without its effect; and while the Tudor and
Stuart periods had atrocities enough, we need only remember what was
going on at the same time in France and Germany in order to realize how
much worse it might have been. In England, as elsewhere, however, it
was, when looked at with our eyes, a rough and brutal time. It was a day
of dungeons, whipping-posts, and thumbscrews, when slight offenders were
maimed and bruised and great offenders cut into pieces by sentence of
court. The pioneers of New England had grown up familiar with such
things; and among the townspeople of Boston and Hartford in 1675 were
still many who in youth had listened to the awful news from Magdeburg or
turned pale over the horrors in Piedmont upon which Milton invoked the
wrath of Heaven. [Sidenote: Growth of humane sentiment in recent times]
When civilized men are removed from the safeguards of civilization and
placed in the wilderness amid the hideous dangers that beset human
existence in a savage state of society, whatever barbarism lies latent
in them is likely to find many opportunities for showing itself.
The feelings that stir the meekest of men, as he stands among the
smouldering embers of his homestead and gazes upon the mangled bodies
of wife and children, are feelings that he shares with the most
bloodthirsty savage, and the primary effect of his higher intelligence
and greater sensitiveness is only to increase their bitterness. The
neighbour who hears the dreadful story is quick to feel likewise, for
the same thing may happen to him, and there is nothing so pitiless as
fear. With the Puritan such gloomy and savage passions seemed to find
justification in the sacred text from which he drew his rules of life.
To suppose that one part of the Bible could be less authoritative than
another would have been to him an incomprehensible heresy; and bound
between the same covers that included the Sermon on the Mount were tales
of wholesale massacre perpetrated by God's command. Evidently the
red men were not stray children of Israel, after all, but rather
Philistines, Canaanites, heathen, sons of Belial, firebrands of hell,
demons whom it was no more than right to sweep from the face of the
earth. Writing in this spirit, the chroniclers of the time were
completely callous in their accounts of suffering and ruin inflicted
upon Indians, and, as has elsewhere been known to happen, those who
did not risk their own persons were more truculent in tone than the
professional fighters. Of the narrators of the war, perhaps the fairest
toward the Indian is the doughty Captain Church, while none is more
bitter and cynical than the Ipswich pastor William Hubbard. [Sidenote:
Warfare with savages likely to be truculent in character]
While the overthrow of the Narragansetts changed the face of things, it
was far from putting an end to the war. It showed that when the white
man could find his enemy he could deal crushing blows, but the Indian
was not always so easy to find. Before the end of January Winslow's
little army was partially disbanded for want of food, and its three
contingents fell back upon Stonington, Boston, and Plymouth. Early in
February the Federal Commissioners called for a new levy of 600 men to
assemble at Brookfield, for the Nipmucks were beginning to renew their
incursions, and after an interval of six months the figure of Philip
again appears for a moment upon the scene. What he had been doing, or
where he had been, since the Brookfield fight in August, was never
known. When in February, 1676, he re-appeared it was still in company
with his allies the Nipmucks, in their bloody assault upon Lancaster.
On the 10th of that month at sunrise the Indians came swarming into the
lovely village. Danger had already been apprehended, the pastor, Joseph
Rowlandson, the only Harvard graduate of 1652, had gone to Boston to
solicit aid, and Captain Wadsworth's company was slowly making its
way over the difficult roads from Marlborough, but the Indians were
beforehand. Several houses were at once surrounded and set on fire,
and men, women, and children began falling under the tomahawk. The
minister's house was large and strongly built, and more than forty
people found shelter there until at length it took fire and they were
driven out by the flames. Only one escaped, a dozen or more were slain,
and the rest, chiefly women and children, taken captive. The Indians
aimed at plunder as well as destruction; for they were in sore need of
food and blankets, as well as of powder and ball. Presently, as they saw
Wadsworth's armed men approaching, they took to flight and got away,
with many prisoners and a goodly store of provisions. [Sidenote: Attack
upon Lancaster, February 10, 1676]
Among the captives was Mary Rowlandson, the minister's wife, who
afterward wrote the story of her sad experiences. The treatment of the
prisoners varied with the caprice or the cupidity of the captors. Those
for whom a substantial ransom might be expected fared comparatively
well; to others death came as a welcome relief. One poor woman with a
child in her arms was too weak to endure the arduous tramp over the icy
hillsides, and begged to be left behind, till presently the savages
lost their patience. They built a fire, and after a kind of demon dance
killed mother and child with a club and threw the bodies into the
flames. Such treatment may seem exceptionally merciful, but those modern
observers who best know the Indian's habits say that he seldom indulges
in torture except when he has abundance of leisure and a mind quite
undisturbed. He is an epicure in human agony and likes to enjoy it in
long slow sips. It is for the end of the march that the accumulation
of horrors is reserved; the victims by the way are usually despatched
quickly; and in the case of Mrs. Rowlandson's captors their irregular
and circuitous march indicates that they were on the alert. Their
movements seem to have covered much of the ground between Wachusett
mountain and the Connecticut river. They knew that the white squaw of
the great medicine man of an English village was worth a heavy ransom,
and so they treated Mrs. Rowlandson unusually well. She had been
captured when escaping from the burning house, carrying in her arms her
little six-year-old daughter. She was stopped by a bullet that grazed
her side and struck the child. The Indian who seized them placed the
little girl upon a horse, and as the dreary march began she kept moaning
"I shall die, mamma." "I went on foot after it," says the mother, "with
sorrow that cannot be expressed. At length I took it off the horse, and
carried it in my arms till my strength failed me, and I fell down with
it .... After this it quickly began to snow, and when night came on they
stopped. And now down I must sit in the snow, by a little fire, and a
few boughs behind me, with my sick child in my lap, and calling much for
water, being now, through the wound, fallen into a violent fever ....
Oh, may I see the wonderful power of God that my spirit did not utterly
sink under my affliction; still the Lord upheld me with his gracious and
merciful spirit." The little girl soon died. For three months the weary
and heartbroken mother was led about the country by these loathsome
savages, of whose habits and manners she gives a vivid description. At
first their omnivorousness astonished her. "Skunks and rattlesnakes, yea
the very bark of trees" they esteemed as delicacies. "They would pick up
old bones and cut them in pieces at the joints, ... then boil them and
drink up the liquor, and then beat the great ends of them in a mortar
and so eat them." After some weeks of starvation Mrs. Rowlandson herself
was fain to partake of such viands. One day, having made a cap for one
of Philip's boys, she was invited to dine with the great sachem. "I
went," she says, "and he gave me a pancake about as big as two fingers.
It was made of parched wheat, beaten, and fried in bear's grease; but I
thought I never tasted pleasanter meat in my life." Early in May she was
redeemed for 20 pounds, and went to find her husband in Boston, where
the Old South Church society hired a house for them. [Sidenote: Mrs.
Rowlandson's narrative]
Such was the experience of a captive whose treatment was, according to
Indian notions, hospitable. There were few who came off so well. Almost
every week while she was led hither and thither by the savages. Mrs.
Rowlandson heard ghastly tales of fire and slaughter. It was a busy
winter and spring for these Nipmucks. Before February was over, their
exploit at Lancaster was followed by a shocking massacre at Medfield.
They sacked and destroyed the towns of Worcester, Marlborough, Mendon,
and Groton, and even burned some houses in Weymouth, within a dozen
miles of Boston. Murderous attacks were made upon Sudbury, Chelmsford,
Springfield, Hatfield, Hadley, Northampton, Wrentham, Andover,
Bridgewater, Scituate, and Middleborough. On the 18th of April Captain
Wadsworth, with 70 men, was drawn into an ambush near Sudbury,
surrounded by 500 Nipmucks, and killed with 50 of his men; six
unfortunate captives were burned alive over slow fires. But Wadsworth's
party made the enemy pay dearly for his victory; that afternoon 120
Nipmucks bit the dust. In such wise, by killing two or three for one,
did the English wear out and annihilate their adversaries. Just one
month from that day Captain Turner surprised and slaughtered 300 of
these warriors near the falls of the Connecticut river which have
since borne his name, and this blow at last broke the strength of
the Nipmucks. [Sidenote: Virtual exterminations of the Indians,
February--August, 1676]
Meanwhile the Narragansetts and Wampanoags had burned the towns of
Warwick and Providence. After the wholesale ruin of the great "swamp
fight," Canonchet had still some 600 or 700 warriors left, and with
these, on the 26th of March, in the neighbourhood of Pawtuxet, he
surprised a company of 50 Plymouth men under Captain Pierce and slew
them all, but not until he had lost 140 of his best warriors. Ten days
later Captain Denison, with his Connecticut company, defeated and
captured Canonchet, and the proud son of Miantonomo met the same fate
as his father. He was handed over to the Mohegans and tomahawked. The
Narragansett sachem had shown such bravery that it seemed, says the
chronicler Hubbard, as if "some old Roman ghost had possessed the body
of this western pagan." But next moment this pious clergyman, as if
ashamed of the classical eulogy just bestowed upon the hated redskin,
alludes to him as a "damned wretch." [Sidenote: Death of Canonchet]
The fall of Canonchet marked the beginning of the end. In four sharp
fights in the last week of June, Major Talcott, of Hartford, slew
from 300 to 400 warriors, being nearly all that were left of the
Narragansetts; and during the month of July Captain Church patrolled the
country about Taunton, making prisoners of the Wampanoags. Once more
King Philip, shorn of his prestige, comes upon the scene. We have seen
that his agency in these cruel events had been at the outset a potent
one. Whatever else it may have been, it was at least the agency of the
match that explodes the powder-cask. Under the conditions of that savage
society, organized leadership was not to be looked for. In the irregular
and disorderly series of murdering raids Philip may have been often
present, but except for Mrs. Rowlandson's narrative we should have known
nothing of him since the Brookfield fight.
At length in July, 1676, having seen the last of his Nipmuck friends
overwhelmed, the tattered chieftain showed himself near Bridgewater,
with a handful of followers. In these his own hunting-grounds some of
his former friends had become disaffected. The daring and diplomatic
Church had made his way into the wigwam of Ashawonks, the squaw sachem
of Saconet, near Little Compton, and having first convinced her that a
flask of brandy might be tasted without fatal results, followed up his
advantage and persuaded her to make an alliance with the English. Many
Indians came in and voluntarily surrendered themselves, in order to
obtain favourable terms, and some lent their aid in destroying their old
sachem. Defeated at Taunton, the son of Massasoit was hunted by Church
to his ancient lair at Bristol Neck and there besieged. His only escape
was over the narrow isthmus of which the pursuers now took possession,
and in this dire extremity one of Philip's men presumed to advise his
chief that the hour for surrender had come. For his unwelcome counsel
the sachem forthwith lifted his tomahawk and struck him dead at his
feet. Then the brother of the slain man crept away through the bushes to
Church's little camp, and offered to guide the white men to the morass
where Philip lay concealed. At daybreak of August 12 the English
stealthily advancing beat up their prey. The savages in sudden panic
rushed from under cover, and as the sachem showed himself running at the
top of his speed, a ball from an Indian musket pierced his heart, and
"he fell upon his face in the mud and water, with his gun under him."
His severed head was sent to Plymouth, where it was mounted on a pole
and exposed aloft upon the village green, while the meeting-house
bell summoned the townspeople to a special service of thanksgiving.
[Sidenote: Death of Philip, August 12]
It may be supposed that in such services at this time a Christian
feeling of charity and forgiveness was not uppermost. Among the captives
was a son of Philip, the little swarthy lad of nine years for whom Mrs.
Rowlandson had made a cap, and the question as to what was to be done
with him occasioned as much debate as if he had been a Jesse Pomeroy
[34] or a Chicago anarchist. The opinions of the clergy were, of course,
eagerly sought and freely vouchsafed. One minister somewhat doubtfully
urged that "although a precept in Deuteronomy explicitly forbids killing
the child for the father's sin," yet after all "the children of Saul and
Achan perished with their parents, though too young to have shared their
guilt." Thus curiously did this English reverence for precedent, with a
sort of grim conscientiousness colouring its gloomy wrath, search for
guidance among the ancient records of the children of Israel. Commenting
upon the truculent suggestion, Increase Mather, soon to be president of
Harvard, observed that, "though David had spared the infant Hadad, yet
it might have been better for his people if he had been less merciful."
These bloodthirsty counsels did not prevail, but the course that was
adopted did not lack in harshness. Among the sachems a dozen leading
spirits were hanged or shot, and hundreds of captives were shipped off
to the West Indies to be sold into slavery; among these was Philip's
little son. The rough soldier Church and the apostle Eliot were among
the few who disapproved of this policy. Church feared it might goad such
Indians as were still at large to acts of desperation. Eliot, in an
earnest letter to the Federal Commissioners, observed: "To sell souls
for money seemeth to me dangerous merchandise." But the plan of
exporting the captives was adhered to. As slaves they were understood to
be of little or no value, and sometimes for want of purchasers they were
set ashore on strange coasts and abandoned. A few were even carried to
one of the foulest of mediaeval slave-marts, Morocco, where their fate
was doubtless wretched enough. [Sidenote: Indians sold into slavery]
In spite of Church's doubts as to the wisdom of this harsh treatment,
it did not prevent the beaten and starving savages from surrendering
themselves in considerable numbers. To some the Federal Commissioners
offered amnesty, and the promise was faithfully fulfilled. Among those
who laid down arms in reliance upon it were 140 Christian Indians, with
their leader known as James the Printer, because he had been employed at
Cambridge in setting up the type for Eliot's Bible. Quite early in the
war it had been discovered that these converted savages still felt the
ties of blood to be stronger than those of creed. At the attack on
Mendon, only three weeks after the horrors at Swanzey that ushered in
the war, it was known that Christian Indians had behaved themselves
quite as cruelly as their unregenerate brethren. Afterwards they made
such a record that the jokers and punsters of the day--for such there
were, even among those sombre Puritans--in writing about the "Praying
Indians," spelled _praying_ with an _e_. The moral scruples of these
savages, under the influence of their evangelical training, betrayed
queer freaks. One of them, says Mrs. Rowlandson, would rather die than
eat horseflesh, so narrow and scrupulous was his conscience, although it
was as wide as the whole infernal abyss, when it came to torturing
white Christians. The student of history may have observed similar
inconsistencies in the theories and conduct of people more enlightened
than these poor red men. "There was another Praying Indian," continues
Mrs. Rowlandson, "who, when he had done all the mischief he could,
betrayed his own father into the English's hands, thereby to purchase
his own life; ... and there was another ... so wicked ... as to wear
a string about his neck, strung with Christian fingers." [Sidenote:
Conduct of the Christian Indians]
Such incidents help us to comprehend the exasperation of our forefathers
in the days of King Philip. The month which witnessed his death saw also
the end of the war in the southern parts of New England; but, almost
before people had time to offer thanks for the victory, there came news
of bloodshed on the northeastern frontier. The Tarratines in Maine had
for some time been infected with the war fever. How far they may have
been comprehended in the schemes of Philip and Canonchet, it would be
hard to say. They had attacked settlers on the site of Brunswick as
early as September, 1675. About the time of Philip's death, Major
Waldron of Dover had entrapped a party of them by an unworthy stratagem,
and after satisfying himself that they were accomplices in that
chieftain's scheme, sent them to Boston to be sold into slavery. A
terrible retribution was in store for Major Waldron thirteen years
later. For the present the hideous strife, just ended in southern New
England, was continued on the northeastern frontier, and there was
scarcely a village between the Kennebec and the Piscataqua but was laid
in ashes. [Sidenote: War with the Tarratines, 1676-78]
By midsummer of 1678 the Indians had been everywhere suppressed, and
there was peace in the land. For three years, since Philip's massacre
at Swanzey, there had been a reign of terror in New England. Within
the boundaries of Connecticut, indeed, little or no damage had been
inflicted, and the troops of that colony, not needed on their own soil,
did noble service in the common cause.
In Massachusetts and Plymouth, on the other hand, the destruction of
life and property had been simply frightful. Of ninety towns, twelve had
been utterly destroyed, while more than forty others had been the scene
of fire and slaughter. Out of this little society nearly a thousand
staunch men, including not few of broad culture and strong promise, had
lost their lives, while of the scores of fair women and poor little
children that had perished under the ruthless tomahawk, one can hardly
give an accurate account. Hardly a family throughout the land but was
in mourning. The war-debt of Plymouth was reckoned to exceed the total
amount of personal property in the colony; yet although it pinched every
household for many a year, it was paid to the uttermost farthing; nor
in this respect were Massachusetts and Connecticut at all behind-hand.
[Sidenote: Destructiveness of the war]
But while King Philip's War wrought such fearful damage to the English,
it was for the Indians themselves utter destruction. Most of the
warriors were slain, and to the survivors, as we have seen, the
conquerors showed but scant mercy. The Puritan, who conned his Bible so
earnestly, had taken his hint from the wars of the Jews, and swept
his New English Canaan with a broom that was pitiless and searching.
Henceforth the red man figures no more in the history of New England,
except as an ally of the French in bloody raids upon the frontier. In
that capacity he does mischief enough for yet a half-century more, but
from central and southern New England, as an element of disturbance or a
power to be reckoned with, he disappears forever.