A History of the City of Brooklyn. Stephen M. Ostrander
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fowl there is a great store of, as Turkeys, Heath-hens, Quails, Partridges, Pigeons, Cranes, Geese of several sorts, Brants, Widgeons, Teal, and divers others. Upon the south side of Long Island in the winter lie store of Whales and Grampusses, which the inhabitants begin with small boats to make a trade, catching to their no small benefit. Also, an innumerable multitude of seals, which make an excellent oyle; they lie all the winter upon some broken Marshes and Beaches or bars of sand before mentioned, and might be easily got were there some skilful men would undertake it."
Prime (1845) mentions the "remarkable fact in the natural history of this small territory, that of all the land-birds belonging to the United States, either as resident or migratory, two thirds of them are to be found on Long Island; of the water-birds a still larger proportion."
It is estimated that at the time of its discovery representatives of thirteen different Indian tribes occupied Long Island. The region of Kings County was occupied by the Canarsie tribe, which included the Nyacks at New Utrecht, the Marechawicks at Brooklyn, and the Jamecos at Jamaica. The headquarters of the tribe was in the vicinity of modern Canarsie. From the names of the other tribes scattered over the Island—the Rockaways, Montauks, Merricks, Manhassets, Patchogues, Shinnecocks, etc.—many of the town and village names of the Island are drawn. The names Paumanacke and Seawanhacka have been applied both to the grand sachems elected by all the Indian tribes and to the Island itself, which has also been given the title of Wamponomon.
The last mentioned name was evidently suggested by the fact that the chief business of the tribes in this region was the making of wampum, the shell-money of the Indians, and an article of manufacture for ornamental purposes also. The Island was rich in shells, and these were ground, polished, pierced for stringing. In the earlier tradings for land the red men were eager to get runxes, a brad awl with which they pierced the shell. They made various forms of earthenware for domestic purposes; their war implements were often of admirable workmanship; and their canoes were of a size and strength demanded by the hazards of the journeys they undertook upon sea and Sound.
"In regard to their religion," says Prime, "the Long Island Indians were polytheists and idolaters. Besides the good and the evil spirit, to each of which they seemed to ascribe supreme power, they had a god for each of the four corners of the earth, the four seasons of the year, the others of the elements of nature, the productions of the earth, the vicissitudes of day and night, besides a number of domestic deities. The good deity they called Cauhlantoowut, and the evil spirit was named Mutcheshesumetook; to both of which they paid homage and offered sacrifices. They had small idols or images which, they supposed, were acquainted with the will of the gods, and made it known to the pawwaws, or priests. These possessed unbounded influence, from their supposed intercourse with the gods and knowledge of their will. Their religious festivals were attended with the most violent gesticulations and horrible yells, as well as other disorders. They firmly believed in a future state of existence, in a far distant country to the west, where the brave and good would enjoy themselves eternally in singing, feasting, hunting, and dancing; while the coward and traitor, the thief and liar, would be eternally condemned to servile labor—so much despised by the Indian—which in its results should be attended with endless disappointment. The dead were buried in all their personal attire, and, if warriors, in their arms. The body was placed in a sitting posture, and after being covered up, a bowl of scaump (pounded corn) was placed on the grave to support the occupant on his imagined journey. The period of mourning continued a full year, the close of which was celebrated with a feast, accompanied with dancing that continued from the setting to the rising of the sun. It was a peculiar custom of this singular people never to mention the names of their departed friends after their remains were deposited in tombs, and it was regarded as an insult if repeated by others. Every wigwam in which death occurred was immediately demolished, and a new one, if needed, erected in its stead."
The wigwams of the Indians were designed each to accommodate a number of families, the bark-covered frame being of eighteen to twenty feet in width, and a length of one hundred and fifty feet or more, as might be required by the number of the families that were to occupy it. An opening at the ridge gave escape to the smoke from the family fires.
The Long Island Indians, notwithstanding the strength which might be presumed to have resulted from their insular position, were under the rule of the masters on the continent. The tribes to the east yielded to the New England Pequods. The Canarsies bowed to the majestic despotism of the Iroquois.5
Under the species of "protection" enforced by the Iroquois, the Canarsies were obliged to pay regular tribute for the privilege of being unmolested, and much of this tax was doubtless paid in wampum. The collection of this tax seems at the time of the first white settlements to have been intrusted to the Mohawks, who were members of the confederacy. When the tax was due it had to be delivered, or the debtors were likely to hear from headquarters. Samuel Jones, writing in 1817, says6 that there is no evidence that the Indians on Long Island, eastward of about thirty miles from New York, were tributary to the Five Nations; and adds that "we have no reason to believe that the Five Nations had any war with the Indians on Long Island after it was settled by Europeans." Furman7 regards this statement as extraordinary, and offers evidence of the fact that farmers coming to New York city in the fall of the year from the east end of Long Island, during the early period of settlement, brought with them quantities of wampum to be forwarded as tribute to the Iroquois masters at Albany. It has frequently been claimed by historical writers that the consistory of the Dutch Church at Albany were for many years the agents for the receipt of tribute from the Montauks and other Indians on the eastern end of Long Island, which, if a fact, was, as we shall see, entirely consistent with the conservative attitude of the Dutch pioneers.
CHAPTER II
DISCOVERY AND FIRST SETTLEMENTS
Early Voyagers. Henry Hudson. Attitude of Holland and Spain. Motives of Holland. Hudson's Reports. West India Company. Dutch on Manhattan Island. The Walloons and the Wallabout. Derivation of the Name Wallabout. First authentically recorded Settlements on Long Island. The Van Corlaer Purchase. Bennett and Bentyn's Purchase. Joris Jansen de Rapalje. Van Twiller. West India Company's Purchases on Long Island. East River Lands.
It is possible that in the voyages of the Cabots, Long Island was sighted if not touched; and the voyage of Esteben Gomez in 1524, "to find a way to Cathay," may leave the same possibility. There is every probability that the Spaniard, Giovanni da Verrazano, who in 1524 made a voyage to this country in the interest of France—the first official French exploration in this direction—entered New York harbor. From the account of this mariner it appears likely that he skirted the coast of Long Island, saw Block Island, giving to it the name of Louisa, mother of Francis I., and anchored in the harbor of Newport. Those who care to speculate as to possible visitors early in the sixteenth century, may take account also of the voyage of Lucas Vasquez de Aillon and Matienzo, made in 1526.
That one at least of the early Spanish voyagers, all of whom were looking for a passage to India, had seen the region of the coast on which Long Island lies, is indicated by the presence in England of a map which was in existence before Henry Hudson made his first voyage. In this map the name Rio de San Antonio is given to the river afterward named after Hudson.
This being the case it is not to be considered as certain, if it is to be considered as likely, that Henry Hudson really sailed across the Atlantic with any idea of finding either a northwest passage to India, or in hope of finding somewhere under 40° north latitude any passage to the western ocean.
Why Henry Hudson should formally have pretended to seek such a passage will appear from a glance at the political situation at the time of his voyage.
When Hudson left Europe, Holland and Spain were at swords' points. Carlyle has pithily summed up the case: "Those Dutch are a stirring people. They raised their land out of a marsh, and went on for a long period of time herding cows and making cheese, and might have gone on with their cows and cheese till doomsday. But Spain comes and says, 'We want you to believe in St. Ignatius.' 'Very sorry,' replied the