Passamaquoddy Indian Papers,1775-1912, [(bulk 1830-1875).]
Collection Number: 9014
Division of Rare and Manuscript Collections
Cornell University
Library
Title:
Passamaquoddy Indian papers,
1775-1912,
(bulk
1830-1875).
Collection Number:
9014
Creator:
Quantity:
15 folders, .3 cubic
ft.
Forms of Material:
Correspondence, manuscripts
Repository:
Division of Rare and Manuscript Collections, Cornell
University Library
Abstract:
Collection of letters and documents pertaining to the
Passamaquoddy Indians of Pleasant Point, Maine and Campobello Island, New Brunswick.
Language:
Collection material in English
The Passamaquoddy are located in Maine and New Brunswick. Francis Joseph Neptune and
his successor John Francis Neptune were Governors or Chiefs of the Passamaquoddy. As
a result of the Passamaquoddy fighting for America in the Revolution they were
eventually given land that is now the Pleasant Point reservation.
Collection of letters and documents pertaining to the Passamaquoddy Indians of
Pleasant Point, Maine and Campobello Island, New Brunswick. Includes correspondence,
tribal lists, copies of petitions, provision lists. Some material in Passamaquoddy
dialect. Many of the documents include a typed transcript. Papers relating to
governorship of Francis Joseph Neptune 1778-1834. Papers of John Frances, 1830-1875.
Dealings with the Iroquois Grand Council of Chiefs at Caughnawagam 1847-1865.
Organizing Claims to Washington for services during the Revolution, 1849-1860.
Canadian Papers, 1849-1860. Pleasant Point tribal affairs, 1891-1913. Economic
documents, 1839-1866. Missionary correspondence, religious text, 1827-1833. Charity
letters. Penobscot papers, 1824-1832. Fragments of letters. Copies of documents and
newspaper clippings. Names found within the papers include, Thomas Carleton, Abigail
Frost, Pierre Jacque, and Joseph Saloman. Provenance information about the
papers.
Names:
Carleton, Thomas.
Frost, Abigail.
Jacque, Pierre.
Neptune, Francis Joseph
Neptune, Francis Joseph.
Neptune, John, 1767?-1865.
Neptune, John, 1767-1865
Saloman, Joseph.
Huntington Free Library.
Subjects:
Indians of North America.
Passamaquoddy Indians.
Penobscot Indians.
Passamaquoddy language.
Indians of North America -- Maine --
Finance.
Indians of North America -- Government
relations.
Indians of North America -- Canada --
History.
Indians of North America -- History --
Revolution, 1775-1783.
Indians of North America -- Claims.
Indians of North America
Indians of North America -- Finance
Indians of North America -- Government
relations
Passamaquoddy Indians
Passamaquoddy language
Penobscot Indians
Places:
Fort Sullivan (Me.)
Eastport (Me.)
Perry (Me. : Town)
Canada
Maine
Maine -- Eastport
Maine -- Perry (Town)
Form and Genre Terms:
Claims
History
Cite As:
Passamaquoddy Indian papers, #9014. Division of Rare and Manuscript Collections,
Cornell University Library.
The Passamaquoddy Papers, the Joseph Laurent Abenaki Language Collection, and the Micmac Manuscript comprise the Library's
Wabanaki Collection. Dated documents range from 1778 to 1913; much of the material is undated. The condition of all three
components of the collection is generally poor. The Passamaquoddy Papers, which document the political life for members of
that nation during the 19th century, contain many fragments and partial documents impossible to put into proper context in
this collection. Using information from other sources, scholars may be able to identify these materials in the future. The
Abenaki Language Collection consists of bound manuscripts (and one unbound document) in the Abenaki language which largely
pertain to Roman Catholic religious services. They were obtained from the Laurent family, prominent in Abenaki affairs in
Odanak, Quebec, after they had sustained a fire. Many of the hand-written volumes are partially charred, resulting in losses
of text which will never be retrieved. The Micmac Manuscript is written in the syllabary (sometimes called hieroglyphics)
developed by Father Chretian Le Clerq in the 17th century to aid in teaching prayers to Canadian Indians. The Reverend Christian
Kauder later used these same characters in his Micmac catechism published in the 1860s. This manuscript seems to be a handwritten
prayer book for use in Roman Catholic services. In poor condition, it remains a link to interpreting the styles and approaches
of Roman Catholic missionaries to Canadian Micmac converts.
The Wabanakis, by Nicholas N. Smith
Early Missionary Contacts: The Wabanaki include the St. Francis, Penboscot, Maliseet, Passamaquoddy, and Micmac Indians. They were among the first
Indians to have an affiliation with Europeans. By 1610 there were contacts with adventurers, traders, explorers, fishermen,
missionaries, and settlers. Missionaries began working among the Wabanaki early in the 17th century establishing missions
on the Atlantic coast, the St. John River, the Penobscot River, and at Norridgewolk. Capuchins, Recollects, Spiritans, and
Jesuits played significant roles in establishing and maintaining the Wabanaki missions. Good relationships developed with
the Roman Catholic missionaries. The Indians looked to the missionaries as European representatives who had come to help Indians
for the welfare of the band in their relationships with the Europeans. Some were made chiefs. From these early contacts the
Indians developed advantageous policies that permitted them to adapt slowly to European ways while retaining their basic Wabanaki
lifestyle and culture.
The Roman Catholic religion became a strong political influence on the Wabanaki. In the Wabanaki lands under English domination,
the Indians asked the English for Catholic missionaries, but were denied them for they were banned in those colonies. When
the French fleet arrived in Newport, during the Revolution, a Maine Indian delegation went to Newport in the hopes of persuading
a priest to accompany them back to their villages. For many years the Maine Indian Missions were denied priests. It was not
until the 19th century with the establishment of a Catholic Diocese in Massachusetts that the Maine missions were able to
obtain priests on a regular basis. For many years the Maine Indian Missions remained the largest Catholic congregations in
Maine.
Wabanaki Languages and Language Study: Contemporary linguistic scholars distinguish three major divisions of Proto Algonquian Wabanaki languages: Micmac, Eastern
Abnaki, and Western Abnaki. The early missionaries were not so perceptive and their religious renderings are a mixture of
the linguistic groupings. LeClerq began to develop a Micmac pictographic system of writing the religious order of service
as early as 1616. Rasles, the famous Abnaki missionary, compiled a dictionary in the early 1700's. His linguistics must have
been based on that of Drillette. Rasles was unique, remaining with one group of Indians for most of his missionary career.
Ciquard, who served the Penobscot in the 1790's and was assigned to the St. Francis about 1800, was like most missionaries
receiving a new assignment after a few years. The 18th century was a time of turmoil for many Wabanaki whose villages were
disbanded and split, some going here and others there. Often there were linguistic differences between neighboring bands.
The interpreters used by the missionaries could have been newcomers with a different linguistic background.
Most of the new wave of missionaries who came to the Maine Indian reserves in the 19th century were young non-English speaking
Europeans. These priests inherited manuscript material for the order of the Catholic services from their predecessors and
attempted to improve on their work. Vetromile spent much of his time working with Passamaquoddy linguistics. He became obsessed
with the idea of publishing a Passamaquoddy prayerbook or "Good Book," a project that Father John Bapst, head of the Maine
Mission, thought unimportant. Vetromile found backing for his project from New York friends who published the book. In the
middle of the 20th century several Passamaquoddy and Maliseet were asked to translate several of the prayers. They were not
able to, saying that the prayers were of another dialect; they had been taught to say the prayers by missionaries and a St.
Francis Indian, but they could not translate them. It seems to be a similar situation to that of the Mistassini Cree who have
used prayerbooks in Moose Cree for over a hundred years. In spite of the linguistic problem, many of the Wabanaki asked to
have their prayerbook buried with them. Vetromile also compiled a dictionary. The three volume manuscript is in the Smithsonian,
but has never been published.
Hieroglyphic Writing System: Vetromile encouraged his seminary friend and missionary neighbor, Christian Kauder, to publish a prayerbook in Micmac hieroglyphics,
a system he claimed to invent. Kauder found backing for publishing the work from his friends at the Ludwigs-Verein in Vienna,
Austria, the organization that originally sent Kauder to the Micmac Mission. Kauder has often been mistakenly identified as
the originator of the hieroglyphic system used by the Micmac. It was begun by LeClerq, an early missionary to the Micmacs
and further developed by others such as Maillard. The British Museum has a copy of the Lord's Prayer and The Creed in this
Micmac system done on birch bark that was collected by John Thomson of HMS Fly from Newfoundland Micmac in 1791 (Add. ms.
11038, fo. 13-16), 75 years prior to Kauder's publication. For many years devout Micmac copied the prayers, hymns, and order
of service by hand. Micmac manuscripts of a nonreligious nature that use this system are rare. At the present time Father
Norman Thibodeau, O.F.M. is involved in a new translation of the prayerbook for his Tobique Maliseet congregation. Missionary
correspondence has been a major source of historical documentation concerning the Wabanaki.
Passamaquoddy History: The Passamaquoddy are considered the eastern group of Maliseet whose hunting territories were located from New Brunswick's
Bay of Fundy to Machias, Maine, and perhaps extended as far south as Bar Harbor, Maine; and west almost to Lincoln, Maine,
meeting both Penobscot and Maliseet territories. They were adept at hunting sea mammals as well as land mammals and depended
on both for their survival. The Neptune family can be traced as producing Passamaquoddy chiefs, son following father in the
ancient tradition, from the 17th century. A list of chiefs follows:
List of Chiefs
- circa 1689 Michael Nepton
- circa 1725 Peter Paul Neptune
- 1718-1778 Jean Baptiste Neptune
- 1833 Francis Joseph Neptune
- 1875 John Francis Neptune
Maine Law decreed that after John's death chiefs would be elected biennially. However, since 1875 the Neptune family has continued
to dominate most elections.
Although both English and French claimed the area between the Penobscot and the St. Croix River, the French dominated the
area until 1689. The Wabanaki supported the French against the English during the Colonial Wars until it was apparent that
the French were going to be defeated. The Abnaki village of Norridgewolk on the Kennebec River was considered in English territory.
Their priests Druillette and Rasles were active and politically motivated so that Boston felt threatened by these unpredictable
neighbors. In 1725 the English attacked and completely destroyed the village. In 1728 an attempt was made to rebuild the mission
but it did not regain the importance of the original mission and was abandoned. The inhabitants joined neighboring bands or
went to Canada to find a new village. Eventually Odanak, Quebec, became the central St. Francis village. During the Colonial
Wars no raids, battles or skirmishes took place on Passamaquoddy land, although they joined in sending participants on many
raids in New England and the names of their chiefs appear on treaties with Penobscot, St. Francis, and Maliseet representatives.
Role in the Revolutionary War: During the Revolution the Passamaquoddy placed their allegiance with the Americans whose fight for independence appealed
to them. Col. John Allan was appointed as the American military agent to work with the Passamaquoddy. The Maliseet chiefs,
Ambroise Bear (St. Aubin) and Pierre Toma has under their control a larger number of men than the Neptunes did. One of Allan's
first assignments was to obtain the backing of the Maliseet. It was considered a great victory for the Americans when several
hundred Maliseet and a few Micmac joined the Passamaquoddy at Machias, Maine. The Indians retained their way of life, living
together as was their custom, and hunting game for food. There was little actual fighting, but the Americans had the satisfaction
of knowing that several hundred Maliseet would not join English forces. Their biggest contribution was as spies going to Canada
and returning with news of the English plans, and attacking English coastal shipping. The Indians played a leading role in
preventing an English attack on Machias by sea from being successful. The story of a young Indian lad who shot and killed
the English officer of a landing barge, resulting in the English retreat, has become an important traditional tale among the
Passamaquoddy.
When the outlook seemed unfavorable for the Americans, Pierre Toma began to make overtures to the English. As Maliseet lands
were on the Canadian side of the border, it was important for the Maliseet to show support for the English. The Maliseet thought
that they had been ignored in the Treaty of Paris (1763) because they had supported the defeated French.
Aftermath of the Revolution
The Indians expected to have a role in the treaty making after the Revolution. By 1796 it was apparent that they were not
to be included in the treaty. Chief Francis Joseph Neptune went to Boston to remind the Americans of their role in the Revolution.
He obtained a guarantee of Passamaquoddy lands and was given a reservation at Pleasant Point, Maine.
Passamaquoddy guides were procured by the Boundary Commission to settle the border between the U.S. and Canada. Neptune insisted
that the St. Croix was not the river that Champlain had originally named St. Croix, but that the next river to the northeast
was. Passamaquoddy hunting territories were on both sides of the proposed border. Neptune wanted all the Passamaquoddy hunting
territories to be under U.S. jurisdiction. The members of the Boundary Commission were quite vague about the extent of the
land involved in the boundary dispute and were glad to settle on today's St. Croix river for the boundary.
Generally, the period following the American Revolution became the most difficult economically for the Wabanaki. Their participation
in the Colonial Wars and the Revolution assured them economic benefits. The Wabanaki were hunters spending much of their time
in isolated hunting camps. The additional pressure of several hundred people on the Machias area's hunting territories had
drastically depleted the game, resulting in a shortage of food. They were far from large population centers that could provide
sources of income. The basket industries developed during this period and by the middle of the 19th century Indian craftwork
became their largest single source of income.
The Passamaquoddy chiefs were noted hunters whose territory included Campobello Island. Some, like the chief, decided
to remain in their remote hunting camps; others decided to create a European style village on the newly acquired reserve lands.
Those attempting to form the new community found many problems in their unfamiliar situation. The chief, in his hunting territory,
was quite unaware of the problems that his people had in their new venture at Pleasant Point. As time went on, problems became
more complex. Interaction with the white community increased. A church was built on reserve lands soon followed by a school.
Deacon Socabasin, son-in-law of Chief Joseph Neptune, built the first frame house on the reserve, became fluent in English
and served as tribal spokesman when it was necessary to negotiate with the whites. He led regular church services when no
priest was available. Later, it became one of the chief's duties to lead church worship in the absence of priest. At this
time the priest hardly knew the chief, who rarely visited the community. Someone was needed who could act and make decisions.
In the absence of the chief, the New Party was formed that attempted to govern the village. The strife between the New and
Old (traditionalists) Parties lasted about 20 years, terminating when a treaty was negotiated with Maine in 1852 guaranteeing
that John Francis Neptune would remain chief as long as he lived, and establishing another village at Peter Dana's Point for
the New Party who could elect their own chief.
The ocean was an important source for food as well as income from those inclined to hunt. The hunters were expert canoemen,
skillfully maneuvering their small craft on the open sea in their quest for sea mammals such as seals, porpoise, and even
whales valued for their oil as well as meat. Most Passamaquoddy retained their traditional values.
The 19th and 20th Centuries:
During the 19th and 20th centuries the Passamaquoddy generally maintained a low profile except for an occasional hunting infraction
to test claims of Indian treaty rights. It is doubtful if the Indians ever won their case, but they were persistent in believing
that their treaties gave them certain Indian rights that had long been ignored by white society. Slowly the leaders collected
papers and reports bolstering their theory that they did have certain meaningful treaty rights. Most refused to accept the
right to vote in state and national elections fearing that this action would mean the loss of their Indian rights. In the
middle of the 20th century there were a series of meetings pertaining to land claims. The Indians were positive that the State
owed them a significant sum of money for land, but they did not know how to file a successful claim. It was a big surprise
to the people of Maine when the Indians won their land case against Maine and the successful investment of their money has
been an even bigger surprise.
The Passamaquoddy Papers:
The Passamaquoddy Papers in the Huntington Free Library are particularly valuable because they contain important material,
hitherto overlooked, which permit a better understanding of the local political scene and the acculturation process from 1775-1875.
They are evidence of the bitter political struggle that existed between John Francis Neptune and his New Party rivals for
the leadership role of the band during a very difficult period for the Passamaquoddy. The collection is particularly valuable
as it supplements material in the Archives of the Archdiocese of Boston; Archives of the Diocese of Maine; Lem Collection,
Dinand Library, College of the Holy Cross; Archives of the Maine State Library; Archives of the Maine Historical Society;
and other collections.
*Nicholas N. Smith, a scholar of Wabanaki history and culture, is the compiler of WABIB, a computerized bibliography of
materials relating to the Wabanaki culture, language, and history.
References:
Ciquard, Francis Rousset Father n.d. Manual of Prayers and Catechism in Abnaki and French. St. Panis: St. Sulpice Library. Ms 62p.
Eckstorm, Fannie Hardy 1945 Old John Neptune and Other Maine Indian Shamans. Portland, Maine: Southworth-Anthoensen Press.
Erickson, Vincent O. 1978 The Maliseet-Passamaquoddy. In Bruce G. Trigger, editor, Handbook of North American Indians, Northeast 15:123-136. Washington, D.C.: Smithsonian Institution.
Erickson, Vincent O. 1982 Economic Factors and the Development of Factionalism among the Passamaquoddy in the early 19th century. In William Cowan, editor, Papers of the Thirteenth Algonquian Conference. Pp. 169-178. Ottawa: Carleton University.
Erickson, Vincent O. 1985 Passamaquoddies and Protestants: Deacon Sockabason and the Reverend Kellogg of the Society for Propagating the Gospel. Man in the Northeast 29:87-107.
Kidder, Frederic 1867 Military Operations in Eastern Maine and Nova Scotia during the Revolution, Chiefly Compiled from Journals and Letters of Col. John Allan, with notes and a memoir of Col. John Allan. Albany: Joel Munsell.
Kilby, William H. 1888 The Passamaquoddy Tribe of Indians. In William H. Kilby, editor, Eastport and Passamaquoddy: A collection of Historical and Biographical Sketches. Pp. 484-489 Eastport, Maine: E.E. Shead.
Stevens, Susan (MacCulloch) 1977 Passamaquoddy Economic Development in Cultural and Historic Perspective. In Sam Stanley, editor, American Indian Economic Development. Pp. 313-408. The Hague: Mouton.
Ciquard, Francis Rousset Father n.d. Manual of Prayers and Catechism in Abnaki and French. St. Panis: St. Sulpice Library. Ms 62p.
Eckstorm, Fannie Hardy 1945 Old John Neptune and Other Maine Indian Shamans. Portland, Maine: Southworth-Anthoensen Press.
Erickson, Vincent O. 1978 The Maliseet-Passamaquoddy. In Bruce G. Trigger, editor, Handbook of North American Indians, Northeast 15:123-136. Washington, D.C.: Smithsonian Institution.
Erickson, Vincent O. 1982 Economic Factors and the Development of Factionalism among the Passamaquoddy in the early 19th century. In William Cowan, editor, Papers of the Thirteenth Algonquian Conference. Pp. 169-178. Ottawa: Carleton University.
Erickson, Vincent O. 1985 Passamaquoddies and Protestants: Deacon Sockabason and the Reverend Kellogg of the Society for Propagating the Gospel. Man in the Northeast 29:87-107.
Kidder, Frederic 1867 Military Operations in Eastern Maine and Nova Scotia during the Revolution, Chiefly Compiled from Journals and Letters of Col. John Allan, with notes and a memoir of Col. John Allan. Albany: Joel Munsell.
Kilby, William H. 1888 The Passamaquoddy Tribe of Indians. In William H. Kilby, editor, Eastport and Passamaquoddy: A collection of Historical and Biographical Sketches. Pp. 484-489 Eastport, Maine: E.E. Shead.
Stevens, Susan (MacCulloch) 1977 Passamaquoddy Economic Development in Cultural and Historic Perspective. In Sam Stanley, editor, American Indian Economic Development. Pp. 313-408. The Hague: Mouton.
Collection shows that a struggle existed between John Francis Neptune and his New
Party rivals for the leadership role of the band during a very difficult period for
the Passamaquoddy. The collection supplements material in the Archives of the
Archdiocese of Boston; Archives of the Diocese of Maine; Lem Collection, Dinand
Library, College of the Holy Cross; Archives of the Maine State Library; Archives of
the Maine Historical Society.
Forms part of the The Wabanaki Indian Collection. See also #9045 and the finding aid.
The third part of this collection, the Micmac Manuscript, is not held by the
library, but is available on microfilm.
Forms part of the Native American Collection. (NAC)
Container
|
Description
|
Date
|
|
Passamaquoddy Papers
|
|||
Also available on microfilm starting at frame 12
|
|||
Box 19 |
Papers Relating to Governorship of Francis Joseph Neptune
|
1778-1834 | |
14 documents
|
|||
Also available on microfilm starting at frame 15
|
|||
Box 19 |
Papers of John Frances
|
1830-1875 | |
24 documents
|
|||
Also available on microfilm starting at frame 65
|
|||
Box 19 |
Dealings with the Iroquois Grand Council of Chiefs at
Caughnawaga
|
1847-1865 | |
15 documents
|
|||
Also available on microfilm starting at frame 124
|
|||
Box 19 |
Organizing Claims to Washington for Services During the
Revolution
|
1849-1860 | |
13 documents
|
|||
Also available on microfilm starting at frame 173
|
|||
Box 19 |
Canadian Papers
|
1849-1860 | |
6 documents
|
|||
Also available on microfilm starting at frame 208
|
|||
Box 19 |
Pleasant Point Tribal Affairs
|
1891-1913 | |
6 documents
|
|||
Also available on microfilm starting at frame 224
|
|||
Box 19 |
Economic Documents
|
1839-1866 | |
9 documents
|
|||
Also available on microfilm starting at frame 240
|
|||
Box 19 |
Missionary Correspondence, Religious Text
|
1827-1833 | |
4 documents
|
|||
Also available on microfilm starting at frame 258
|
|||
Box 19 |
Charity Letters
|
Undated | |
4 documents
|
|||
Also available on microfilm starting at frame 274
|
|||
Box 19 |
Miscellaneous
|
1835-1882 | |
9 documents
|
|||
Also available on microfilm starting at frame 283
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|||
Box 19 |
Penobscot Papers
|
1824-1834 | |
9 documents
|
|||
Also available on microfilm starting at frame 312
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Box 19 |
Fragments of Letters
|
Undated | |
Uncounted
|
|||
Also available on microfilm starting at frame 334
|