THIS WEBSITE ADDRESS FOR SALE
MMAILTO:MONTVILLE-CT@JUNO.COM $5,000.00 Five thousand.
I
ped by Seth Bendfeldt 2009 -- www.ctconnecticut.com --
This is not the beginning or
ending of a story.. It is history.. A part that I find interesting. Black Point
Niantic CT..
Could this be one of the first cases of eminent-domain ? 1886, or could this be
a story of --- fill in the blanks.
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So passed out of existence the Niantic Indian Reservation. The monument ordered
by the Superior Court of New London was erected in the center of the old Indian
burial-ground as directed; it is of unpolished mill stone granite, about three
and a half feet in height and two and a half feet in width; it bears on it's
face in sunken letter the inscription-
Niantic Indian
Burying Ground
Tribe Extinct.
1870.
This square plot of ground containing not more than half an acre had been
enclosed by a stone wall, rather better than an ordinary stone wall, built by
Deacon Benjamin Champlin about the year 1820, but as it had fallen in several
places encroachments were not uncommon. Only a few feet from the sea on the one
side and near their beloved plains on the opposite, here they would rest
undisturbed forever; but such was not the case, for in January, 1886, a petition
was presented to the General Assembly by Mr. James V. Luce and others stating
"that there is in the town of East Lime a lot or parcel of land which was some
years since reserved from lands belonging to the Niantic tribe of Indians, then
sold by order of the state authorities. As there were buried in said reservation
the remains of a few members of said tribe (probably not to exceed eight) said
reservation has always been wholly uncared for and will continue so to be, and
answers no public use, while at the same time it is detrimental to the interests
of private individuals who are adjoining owners. Said Niantic tribe of Indians
is extinct. Your petitioners would therefore ask for such legislation as may be
necessary to provide for the sale of said reservation and the removal of the
remains therein interred to some burial ground which is in use and is properly
care for. Your petitioner believe that said land can be disposed of upon such
terms and conditions that the State will not be called upon to sustain any
expense for the removal of the remains or purchase of new burial grounds.. Dated
a t Niantic, Dec. 24 1885." This petition was granted March 26, 1886. Mr. James
V Luce was the purchaser, all business being done through Mr. Norman Rogers,
representative from East Lyme, in behalf of the State, to whom all moneys were
paid by Mr.. Lucce, and as ordered by the State a suitable plot of irregular
shape some sixty by forty feet was purchased in the Niantic Cemetery to which
the bodies and bones were carefully removed. ect..
-------------- I am now the owner of this typed copy .. and
thought I would share a little of the story.
links MailTo:sethbendfeldt@gmail.com
This information, carrying the title "The Last Of The
Niantics" by Jane Smith was copied from a old typerwriten leather bound
manuscript found in the Lee House in the spring of 1947. Inside the front cover
was embossed in gold the following:
PRESENTED TO
THE EAST LYME HISTORICAL SOCIETY
IN MEMORY OF
CHARLES HENRY SMITH
A NATIVE OF EAST LYME
AND A DECENDANT OF
THOMAS LEE
BY
MRS. JANE T. (HILLS) SMITH
OF HARTFORD CONNECTICUT
JUNE THE SEVENTH 1916
This copy has been made in order to preserve for the future the stories herein
contained.
-1-
When the English settled Saybrook in 1635 and eleven years later when New London
was settled, the settlers found a divided tribe of Indians, whose name has come
down in our history as the Eastern and Western Niantics. For lack of authentic
record no positive reason can be given for this division: but tradition and
conjecture play such an important part in connection with the history of the
Indian, that in the absence of actual ffact they demand respectful and honest
thought. With the Western Niantics on both sides of theNiantic river, and the
Eastern east of the Pawcakut, withthe Pequots firmly established at Mystic,
subjugation was and easy task for the cunning, powerful and warlike Pequot,and
as in their triumphal march to the sea from their supposed native land near the
banks of the Delaware and the Hudson they easily subdued all the lesser tribes,
tribes as intrepid and valorous as themselves, but weaker in numbers. The wide
separation of these Niantics is an enduring witness of the same fierce and
terrible contest, a struggle not only for territory but existence and perhaps
for name: For we have the authority of the distinguished Capt. John Mason in May
1637, that when returning from his great victory over the Pequots, "about midway
between Pequot Harbor and Saybrook we fell upon a people called Nayanticks
belonging to the Pequots" and namand territory alike preservec, warriors
surviving such bloddy conflicts show that if many perished many lived. No
ownership of land is claimed for the early Western Niantics for when their story
opens they appear as suborninate and tributary to the more powerful Pequots, not
as vassals but for the sake of peace and seourity, as subjects. That the
Nianticshad been more peaceable than some of the other tribes is proven by the
fact that the name of no great sachem has comedown to the present time until
after their confederation with other tribes. The Eastern Niantics with their
friendly neighbors, the Narragansetts, occupied what is now Westerly, R.I., and
its vicinity, and after King Philip's war united with them and in course of
years the Niantics lost their identify and name, and were called Narragansetts,
of which tribe not one of pureblook remains. The proud Pequot conquered, nearly
annihilated, demoralized and broken inspirit, forbidden by their conquarors to
inhabit their own homes and deprived of their own name, the Western Niantics
must look elsewhere for protection. Located on what is now the Waterford shore
and the beautiful Niantic Bay, with one fort at the head of Niantic river and
another on Black Point, fishing and hunting grounds extending to the Connecticut
River, like the experienced and designing politician of our day, the wise and
friendly Uncas with his family of sons, his supreme motive self-aggrandizement,
mush have eagerly assumed control of his weaker neighbors. There is evidence
that such may have been the case for in 1666, in a treaty with Arramamet sole
sachem of the Podunks, "unkas, sachem of Moheag, in behalf of himslf and people
of Moheag and Nehantick, promises "that they will carry it peaceably and
neighborly towards them" etc., etc., which promises must have be faithfully
kept, or the politican was again uppermost, for not long after this treaty
Attawanhood, the third son of Uncas, and known to the English as Joshua, sachem
of the Niantics, was married to Sowgonosk, the daughter of Arramamet, who
brought him rank and lands, the lands so long disputed over, the entire Podunk
territory.
It is plainly seen that the Niantics have always been located on black point and
what for over two hundred years was know as the Niantic Indian Reservation was
set apart for their occupency in 1672 when New London and Lyme were disputing
over their boundery. Bly an order of the General Court he Black Point land was
included in New London and for several succeading years continued disputes and
lawsuit after lawsuit followed and not until 1685, after a prolonged contest
between Christopher and Christophers of New London and Thomas Lee of Lyme, which
resulted in legal promises not to disturb the Indians on Black Point, did the
matter end. The entire Reservation included three hundred acres, which they
could occupy or lease at the rate of three bushels of indian corn per acre. Not
all were located on black point, for a the same meeting of the General Court, it
was ordered "thatJoshue, the sachem of Niantic, shall have laid out to him a
sufficiency of upland for himself and men from time to time which land is
adjoining to the north side of Eight Mile river, they securing their land and
corn, so that cattell and swine may not damnify them, and when they have worn it
out that they leave it to Lyme and also do as an acknowledgement deliver a
wolf''s head annually." Firmly established in accordance with English law in
their own territory, the better side of their charactoer began to show itself
and from that day to the present their history unfolds n unbroken record of
interest in and friendship for the white man. As early as 1675 Joshua, with
thirty of his men, volunteered their services and were sent to Springfield or
Hadly, as a letter sent to Major John Pynchon testifies; and when Mr. Matthew
Griswold sent a letter to the council at hartford "certifying their fidelity and
good affection to the English and some services done by them, the Councill sent
a letter to them to assure them of our friendsh8ip and that we shew them all
suitable respect, when there is occasion". And scattered all through the
Colonial Wars end the Revolution familiar family names meet the eye, - William
and Reuban Tatson in 1757 and 1758, Jonathan and Joshua Nonesuch from 1757 to
1761, and Primus Quish, with John Nonesuch in the Revolution. That some names
are found on the Revolutionary Rolls is not surprising, as Moses Warren, Captian
of a company raised in that locality, was at that time their Overseer. Many must
be marked unknown, for th etestimony of Pres. Stiles of yale College
corroborates the statement and tells also of their humble mode of life. He found
eighty-five persons living in eleven houses and seven wigwams; there were nine
widows, ten married men with their wives and fifty-six children. "He accounts
for the large number of widows from the fact that from 1755 to 1761 eighteen of
the Nehentics had joined the colonial troops in the war against Canada and seven
out of this number had died or been killed." It is an interesting fact that the
name Joshus through these two hundred years has been a prominent family name,
the last being Joshua Wakeet, who died in 1849.
and will type more later...
seth
I have typed up some of the
beginning, middle and now the end.
I will skip the middle..
This last chapter pages 32 to 36 is interesting to me.. ...
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MERCY ANN (Nonsuch) MATHEWS. QUEEN ANN
Mercy Ann Nonesuch was born Feburary 13, 1922, in the
wigwam in the Indian woods. This little Indian girl in all her childish
instinctsk tastes and sports was by nature true to the traditiions of her
race, for she roamed over field and shore in the summer and she lived
with her mother, sister and brothers, in the wigwam in the woods in the
winter. When asked why they lived in the wigwam, "it was warmer, and
as mother was a widow the boys must work and bring the wood for her
and it was much easier and more convenient to do the work in the woods
then on the plains."
Her father Joshua nonesuch having died in December 1821,
her mother was left a widow with her three ch8ildren to provide for, so at
the early age of seven years Marcy Ann was bound out to Mrs. Ethelinda
(Caulkines) Griswold the widow of Mr. Thomas Griswold of Giant's Neck,
a woman of rare grace grace, culture and refinement and mrs. Griswold
being an accomplished housewife, little Mercy Ann was taught al the arts
and intricacies of housekeeping and though the days were full of work to
the little girl, her child life was not dwarfed, but she was cared for
faithfully and trained religiously, according to the requirements of the
times, and the woman, who now has passed her threescore and ten, speaks
with pleasures of the useful lessons and lastings benefits and the pleasant
home of those early years. In 1840, at the age of eighteen, after her term
of service had expired, she went to Lyme and worked out, first in the
family of Mrs. C. C. Griswold, the daughter of mrs. Ethelinda Griswold of
Giants Neck, and afterwards in the family of Mrs. Christopher Champlin
where she remained until her marriage with Henry Matthews of the
mohegan tribe, March 30th 1846, since which time she has resided in
Mohegan. Her husband, Henry Matthews is a most excellent man and
very much respected by the entire community; he is a fine workman at
his trade, that of a stone mason, and owner of his ample farm, and it was
with commendable pride she showed her comfortable home, and end
frame house of moderate size, comfortably furnished, scrupulously neeet,
New England thrift everywhere evident. She said, "here I have lived since
my marriage; my children were all born here and while I have always
worked hard my life and home have been pleasant." A parlor organ
burdened with singing books testified that she, too, like her brother
John, had an inharent love of music. The windows filled with palms,
coleas, cape jessamine, catus and other plants were silent witness of her
love for the beautiful in form and color. Two large Bibles and a likenese
of their almost canonized Occum occupied conspicuous places on the
parlor table, plainly indication her love for her church and her pride in
the history of the greatest of ther own preacher.
Her personal appearance is strikingly indian coupled with a
peaceful expression and manner, the outcome of the soft ening influence
of civilizaton, a quiet, calm demeanor, a gental disposition. She lives her
ordinary daily life, beloved by her family and commands the affection and
esteam of all her friends and neighbores. When nineteen years of age in
1841, she united with the Baptist church in East Lyme and was faithful
and consistent member as long as she lived in the place. She and her
husband are both members of the Mohegan church, and for years Mr.
Matthews has filled acceptably the office of deacon. Her four children,
three married daughters and one son, are filling well their positions in
life, a credit and honor to the home training of their Indian mother and
are no longer Niantics or Mohegans, but common citizens of our
commonwealth. She could have no share or part in the income from the
bank stock or the lands known as the Indian Reservation at Niantic, as
she had married out of the tribe, but if lefe a widow she could return with
her children and claim her portion, and when questioned with regard to
declaring the tribe extinct in 1871, she replied sadly and thoughfully,
"They may declare me extinct, that does not make me extinct. I am not
extinct, I am not buried."
It was with diffidence she talked of the past and only by careful
questionings could she be induced to tell her recollections. Still clinging
to the old indian custom of rank when asked fom which paent she claimed
her title of queetn - a prompt and almost haughty reply, "from my mother."
As the half civilized and uncivilized races trace their pedigree through
the mother instead of the father, consequently when the Niantic tribe was
converted to christianity the family pedigrees became confusing and
perplexing and though the numerous marriages of cousins, the father as
well as the mother bore royal names, so the question was not considered
a peculiar one but the flush of pride that accompanied the reply will not
soon be forgotten. When asked if she could remember or tell any early
Indian legends or traditions she replied with a slow and serious shake of
the head, "No I could have asked my mother many things, but whenever I
did she told me very little and said she cared othing about them, and it
would have been of no use for i am the last."
A request for her photograph was at first denied, but when it
was represanted to her that fifty or a hundred years from this time,
humble though she was, she would be considered a very important person
and that all the romance of hundreds of years would gather around her
name as the last f the once friendly tribe of Niantics, she reluctanly
consented, and when told that it would be deposited in the Connecticut
Historical Society at Hartford, that her tribe and name might never be
forgotten, a flush colored her cheeks, tears started to her eyes, a peculiar
far-away expression suddentaly suffused her whole face and with a
pathetic tone she exclaimed, "Oh! I am so glad if some one wants to
remember us."
As wigwam hut and camps with their dusky occupants have all
vanished from our sight, and though only one of the tribe is remaining, a
tribe whos only remarkable trait was its unswerving friendship and
fidelity to the neighboring pale faces, let the town and river which bears
their name be perpetual memorial to their race more enduring then
mounded grave or crumbling stone; and as the summer traveler seeking
pleasure wanders up and down old Indian Beach and quaffs the crystal
water from "Keet's Well" - as pure as any known - let him think of the royal
Wakeete who for hundreds of years likewise slacked their thirst at their
own well, and, as in retrospect we call them back, rejoice that though in
measure civilized they did not sink into indifference, but whose going out
does not suffer in comparision with any ten persons in like
circumstances. To rescue from oblivion those few unimportant lives,
important only as the lst of their tribe to strengthen local attachement as
well as to reserve every minor detail of our new England history, was a
duty that seemed to require present obedience.
Point to ponder.. retyped by Seth Bendfeldt January 4, 2009
http://homepage.ct.metrocast.net/~kamaba/NewLondonCo/Mohegan.htm
please visit http://www.mohegan.nsn.us/ for info on The Mohegan's of Connecticut
The Tantaquidgeon Museum on the grounds of the Tantaquidgeon
homestead on Mohegan Hill. Uncasville CT
The Museum is located at 1819 Norwich-New London Turnpike in
Uncasville. It is open from 10:00am to 4:00pm, Wednesday through Saturday from
May through November. Tours are available for groups by appointment. For more
information, please contact 860.848.0594, or visit the Tribe’s website at
www.mohegan.nsn.us.
The East Lyme Library has a fantastic painting by David R. Wagner, of MERCY ANN (Nonsuch) MATHEWS.
Seth's web pages