History of the Choctaw, Chickasaw and Natchez Indians (1899) Author: Cushman, H. B. (Horatio Bardwell)

(Pg 62) Their tradition, in regard to their origin as related by the aged Choctaws to the missionaries in 1820, was in substance as follows:

In a remote period of the past their ancestors dwelt in a country far distant toward the setting sun; and being conquered and greatly oppressed by a more powerful people (the Spaniards under Cortez) (Pg 63) resolved to seek a country far removed from the possibility of their oppression. A great national council was called, to which the entire nation in one vast concourse quickly responded.

After many days spent in grave deliberations upon the question in which so much was involved, a day was finally agreed upon and a place of rendezvous duly appointed whence they should bid a final adieu to their old homes and country and take up their line of march to seek others, they knew not where.

When the appointed day arrived it found them at the designated place fully prepared and ready for the exodus under the chosen leadership of two brothers, Chahtah and Chikasah,  both equally renowned for their bravery and skill in war and their wisdom and prudence in council ; who, as Moses and Aaron led the Jews in their exodus from Egypt, were to lead them from a land of oppression to one of peace, prosperity and happiness.

The evening before their departure a ” Fabussa” (pole, pro. as Fa-bus-sah) was firmly set up in the ground at the centre point of their encampment, by direction of their chief medicine man and prophet, whose wisdom in matters pertaining to things supernatural was unquestioned and to whom, after many days fasting and supplication, the Great Spirit had revealed that the Fabussa would indicate on the following morning, the direction they should march by its leaning; and, as the star led the Magi to where the world’s infant Redeemer and Savior sweetly reposed, so the leaning of the pole, on each returning morn, would indicate the direction they must travel day by day until they reached the sought and desired haven; when, on the following morn, it would there and then remain as erect as it had been placed the evening before.  At the early dawn of the following morn many solicitous eyes were turned to the silent but prophetic Fabussa, Lo! It leaned to the east.

Enough. Without hesitation or delay the mighty host began its line of march toward the rising sun, and  followed each day the morning directions given by the talismanic pole, which was borne by day at the head of the moving multitude, and set up at each returning evening in the centre of the encampment, alternately by the two renowned chiefs-aid brothers, Chahtah and Chikasah.

For weeks and months they journeyed toward the east as directed by the undeviating fabussa, passing over wide extended plains and through forests vast and abounding with game of many varieties seemingly undisturbed before by the presence of man, from which their skillful hunters bountifully supplied their daily wants. Gladly would they have  accepted, as their future (Pg 64) asylum, many parts of the country through which they traveled, but were forbidden, as each returning morn the unrelenting- pole still gave its silent but comprehended command:  “Eastward and onward” After many months of wearisome travel, suddenly a vast body of flowing water stretched its mighty arm athwart their path. With unfeigned astonishment they gathered in groups upon its banks and gazed upon its turbid waters. Never before had they even heard of, or in all their wanderings stumbled upon aught like this. Whence its origin? Where its terminus?

This is surely the Great Father the true source of all waters, whose age is wrapt in the silence of the unknown past, ages beyond all calculation, and as they then and there named it “Misha Sipokni” (Beyond Age, whose source and terminus are unknown).

Surely a more appropriate, beautiful and romantic name, than its usurper Mississippi, without any signification.

But who can tell when the waters of Misha Sipokni first found their way from the little Itasca lake hidden in its northern home, to the far away gulf amid the tropics of the south?

Who when those ancient Choctaws stood upon its banks and listened to its murmurings which alone disturbed the silence of the vast wilderness that stretched away on every side, could tell of its origin and over what mighty distances it rolled its muddy waters to their ultimate , destiny?

And who today would presume to know or even conjecture, through what mysterious depths its surging currents struggle ere they plunge into the southern gulf?

But what now says their dumb talisman? Is Misha Sipokni to be the terminus of their toils? Are the illimitable forests that so lovingly embraced in their wide extended arms its restless waters to be their future homes? Not so. Silent and motion less, still as ever before, it bows to the east and its mandate “Onward, beyond Misha Sipokn” is accepted without a murmur; and at once they proceed to construct canoes and rafts by which, in a few weeks, all were safely landed upon its eastern banks, whence again was resumed their eastward march, and so continued until they stood upon the western banks of the Yazoo river and once more encamped for the night; and, as had been done for many months before, ere evening began to unfold her curtains and twilight had spread o er all her mystic light, the Fabussa (now truly their Delphian oracle) was set up; but ere the morrow’s sun had plainly lit up the eastern horizon, many anxiously watching eyes that early rested upon its straight, slender, silent form, observed it stood erect as when set up the evening before. And then was borne upon that morning breeze (Pg 65) throughout the vast sleeping- encampment, the joyful acclamation, “Fohah hupishno Yak! Fohah hupishno Yak! (pro.as Fo-hah, Rest, hup-ish-noh, we, all of us, Yak, here.)

Download book here: Pasted from <http://archive.org/details/histchoctaw00cushrich>

1638 treaty:  The Pequot War of 1636 and 1637 saw the virtual elimination of the Pequot Indians. The victors met to decide on the division of the fruits of victory. While the treaty settled the Pequot War, the Pequots were not a party to it. The Massachusetts Bay Colony, the Connecticut River Colony, the Mohegan and Narragansett tribes were. Surviving prisoners were divided between the tribes; 40 percent each and the remaining 20 percent awarded to tribes on Long Island who had supported the Narragansett. The Pequot lands went to the Connecticut River towns. The other major feature of this treaty was to outlaw the Pequot language and name. Any survivors would be referred to in the future as Mohegans or Narragansett. No Pequot town or settlement would be allowed. This treaty was signed on September 21, 1638.
http://en.wikipedia.org/wiki/Treaty_of_Hartford

By Samuel Mason

Rhode Island Historical Society collections Vol 3
Pg 177-178: ARTICLES BETWEEN YE INGLISH IN CONNECTICUT AND THE INDIAN SACHEMS—
A Covenant and Agreement made between the English habiting the Jurisdiction of the River of Connecticut of the one part, and Miantinomy the chief Sachem of the Narragansetts in the behalf of himself and the other Sachems there; and Poquim or Uncas the chief Sachim of the Indians called the Mohegans in the behalf of himself and the Sachims under him, as Followeth, at Hartford the 21th of September, 1638.

Imp’r. There is a peace and a Familiarity made between the sd Miantinome and Narraganset Indians and the sd Poquim and Mohegan Indians, and all former Injuryes and wrongs offered each to other Remitted and Burryed and never to be renued any more from henceforth.
2. It is agreed if there fall out Injuryes and wrongs for fuetur to be done or committed Each to other or their men, they shall not presently Revenge it But they are to appeal to the English and they are to decide the same, and the determination of the English to stand And they are each to do as is by the English sett down and if the one or the other shall Refuse to do, it shall be lawfull for the English to Compel him and to side and take part if they see cause against the obstinate or Refusing party.
3. It is agreed and a conclusion of peace and friendship made between the sd Miantinome and the sd Narragansetts and the so Poquim and the sd Mohegans as long as they carry themselves orderly and give no just cause of offence and that they nor either of them do shelter any that may be Enemyes to ye English that shall or formerly have had hand in murdering or killing any English man or woman or consented thereunto, They or either of them shall as soon as they can either bring the chief Sachem of our late enemies the Peaquots that had the chief hand in killing the English, to the sd English, or take of their heads, As also for those murderers that are now agreed upon amongst us that are living they shall as soon as they can possibly take off their heads, if they may be in their custody or Else whensoever they or any of them shall come Amongst them or to their wigwams or any where if they can by any means come by them.
4. And whereas there be or is reported for to be by ye sd Narragansetts and Mohegans 200 Peaquots living that are men besides squawes and paposes. The English do give unto Miantinome and the Narragansetts to make up the number of Eighty with the Eleven they have already, and to Poquime his number, and that after they the Peaquots shall be divided as above sd, shall no more be called Peaquots but Narragansetts and Mohegans and as their men and either ofthem are to pay for every Sanop one fathom of wampome peage and for every youth half so much and for every Sanop papoose one hand tobe paid at Killing time of Corn at Connecticut yearly and shall not suffer them for to live in the country that was formerly theirs but is now the Englishes by conquest neither shall the Narragansets nor Mohegans possess any part of ye Peaquot country without leave from the English And it is always expected that the English Captives are forthwith to be delivered to the English, such as belong to Connecticut to the Sachems there, And such as belong to the Massachusetts; the sd agreements are to be kept invoylably by the parties abovesd and if anymake breach of them the other two may joyn and make warr upon such as shall break the same, unless satisfaction be made being Reasonably Required.
The Marke of : ) MIANTINOMMY,
The Marke of + POQUIAM alias UNKAS.
JOHN HAINES,
ROG’R LUDLOW,
EDW’RD HOPKINS.
The above written is a coppy of some Articles made with the Indians and English as attest, compared by
SAMUELL MASON, Assistant.
JOHN TRACY, Justice of peace.
The above written is a true copy of that on file. Compared and Examined p.
JA. MEINZIES, Cler. Cur. Commis.

The Indian place-names on Long island and islands adjacent, with their probable significations (1911) by William Wallace Tooker

Note from Coni: I believe West Hills is the spot where Quarapin/Checkachoggin had his village and planted – perfect location! Located in Huntington, New York on Round Swamp Rd. Also in this area is Asharoken, New York whom is named after Asharoken – Raseokan whom I’m also a descendant of – He is GGGrandfather to Great James

An Indian Romance – Origin of the “Lighthouse Tribe” of Connecticut – unknown author

An Indian Romance – Published by West Bay City Times-Press  (Office: 512 Midland St West Bay City, Mich.)
Dated: March 30, 1900 Friday Evening (Donated by Ken Feder)
An Indian Romance – Origin of the “Lighthouse Tribe” of Connecticut – unknown author
Disappointment in love of a pretty Wethersfield girl and the pique of a Narragansett Indian from Long Island were procuctive of a piece of Connecticut history which is sometimes put down to myth. The last man to prove that it was not a myth died a few days ago. He was Sol Webster, male descendant of the Wethersfield girl, last of of some three hundred others who lived strange lives in the woods and hills around Barkhamsted.
The pretty white maiden, in the old Colonial days, had fallen in love with a young man in Wethersfield, Conn., but her father forbade her marrying him. Thereupon she took a vow that she would wed the first man who offered himself. About that time the Narragansett Indian, a brave named Chaugham, had left his tribe because of some injury to his reputation, and had come to live in Northern Connecticut. When he heard of the Wethersfield maiden, he hurried to her and offer his hand, which, according to her vow she accepted. Together they went to what is now Burkhamsted, and became the progenitors of a people who during this century have been known as the “Lighthouse Tribe”
It was in trying to learn how any people so far from the coast could get such a name that the romance was unearthed. The couple established their home on what is called Ragged Mountain, on the upper waters of the Tunxis, and years afterward the lights from their hut served as a landmark for the stage coaches which passed that way. Hence, it is said, the name “Lighthouse Tribe”
Changham and his wife brought up eight children. The pretty but willful Molly lived to be 105 years old, dying in the 1820, at which time she was known as Granny Chaugham. The halfbreeds flourished at the Lighthouse, a rough and roystering colony, for generations Their doings were many and strange, but actual crimes, such as that of the murdered Mossock, the exploits of whose halfbreed band gave the name Satan’s Kingdom to their resort, below New Hartford, were never lais at their door.
Eventually the began to degenerate through marrying among themselves and from other causes, and in their latter days were ” a band of bleached out, basket making, root gathering vagabonds.” Their cabins became fewer and more miserable, and at last the remanant of the tribe dispersed. One hut alone remained near the villiage of Riverton, a mile from the original Lighthouse, it was occupied by Old Sol Webster and his wife, who were, as far as known, the sole survivors of the family. Their poverty was extreme. The man said he was about eighty years old, but he looked much older. The women is several years younger. Both were lineal descendants of Changham’s daughters, but never were able to untangle their genealogies.  The old settlement is situated in a wild spot of great natural beauty.