Editor's Note: This series of blog posts recounts the dramatic story of the Esopus Indian Nation’s Revolutionary War exodus. The original inhabitants of Ulster County, the Esopus Indians successfully maintained their sovereignty and traditional way of life in the face of overwhelming odds for over a century. These blog posts are summaries of a much fuller story that will be published in 2027.

Part 5. Refugees: 1779

Raids by Rebel ranging companies and Continental Army soldiers over the course of 1778 turned the Esopus Indians and their neighbors into refugees. In late December of 1778, with their towns destroyed, Loyalist Mohawks, Oneidas, Tuscaroras, and Mohicans of Onaquaga moved to the British outpost of Fort Niagara for safety.[1] Censuses taken by the British Indian Department at Fort Niagara over the winter of 1779 note that the Esopus Indians had also temporarily moved to Fort Niagara, where their leaders were present at councils. With the arrival of springtime, they dispersed to the Genesee Valley, where they were given land to plant corn by the Senecas near Gandagaro.[2] Their preemptive move to Seneca Country – close to the British Indian Department and forces at Fort Niagara, but far from Rebel strongholds on the East Coast – was badly timed, for in the winter and spring of 1779, George Washington was helping to plan an expedition for later that year that would destroy virtually every town in Indian Country.

In the meantime, Esopus men began to trek back to their Ulster County homeland in warparties. These were not simply retaliatory attacks: records from the British Indian Department reveal that the Esopus Indians acted in special operations and intentionally sought to capture high-ranking Rebel officials for information and for ransom. They also acted as spies and were paid for bringing back information.[3] However, these expeditions often incorporated traditional raiding tactics, especially when warriors were able to inflict retribution on individuals who had abused them in the past. On May 4th, they led a violent raid at Fantinekill, burning several houses and killing six.[4] Two weeks later, Governor Clinton was informed that a large Loyalist and Indian raiding party, likely the same one, was in the environs of Shandaken; he was also informed that Esopus Indian warriors had built a blockhouse (a small fortification) somewhere on the West Branch of the Delaware River, and that they were being supplied with food by isolated Loyalist settlers in the Catskill Mountains.[5]

On July 23rd, Esopus Indian leader John Runnupe returned to Fort Niagara with a number of Rebel newspapers that he had taken in Ulster County. He also reported some major news: eighteen days earlier, from a lookout on the Catskill Escarpment – likely Overlook Mountain – he had “heard the firing and saw the smoke of two armies engaged [down the Hudson River] at Fish Kill… and it was afterwards told that General Washington had been defeated and was pursued twenty miles…. He also says that on his return he met, a little beyond Schoharie, fourteen days ago, a man who had come from the rebel army and was told by him that two days before that, the time the man came away, the British Forces were taking up the chain that the rebels had fixed across the river at the Highlands.”[6] Amazingly, based on the usual route taken by the Esopus Indians and their allies to reach Fort Niagara from the Catskills, John Runnupe would have traversed well over 300 miles in less than three weeks.
​
Simultaneously, George Washington’s massive expedition – known as the Sullivan Campaign – was making its way through Indian Country, destroying every house, every stalk of corn, and every fruit tree in their path until October. The Esopus Indian refugees who had temporarily resettled in the Genesee Valley a few months earlier were uprooted once again. Thousands of Native and Loyalist refugees fled to Fort Niagara for protection, just in time for one of the coldest winters on record. Many would not survive the frigid months that spanned 1779 and 1780, but most did; the British Indian Department’s ability to feed and shelter so many refugees of so many nations is nothing short of miraculous. When winter thawed to spring in May of 1780, the Esopus Indians who had camped outside Fort Niagara shifted to Buffalo Creek to the south near Lake Erie (near what is now Buffalo, NY), where the women could plant corn and survive for another year.[7] The warriors of the Six Nations and their allies prepared for revenge.
                                                                To Be Continued…

Citations:
[1] Correspondence with Officers at Niagara, 1777-1784. Haldimand Collection, Microfilm Reel number A-682. National Archives of Canada.
[2] “Major General Philip Schuyler to George Washington, 3 April 1779,” Founders Online, National Archives, https://founders.archives.gov/documents/Washington/03-19-02-0684. [Original source: The Papers of George Washington, Revolutionary War Series, vol. 19, 15 January–7 April 1779, ed. Philander D. Chase and William M. Ferraro. Charlottesville: University of Virginia Press, 2009, pp. 729–734.
[3] Haldimand Papers, 21767 Pt 4. National Archives of Canada.
[4] Public Papers of George Clinton, Vol IV. Albany, NY: 1900. 798-799; "The Story of Fatine Kill" in Olde Ulster, Vol. II. Benjamin Myer Brink, Kingston: 1906. 105-112.
[5] Sparks, Jared. Correspondence of the American Revolution. 299-301
[6] Correspondence with Officers at Niagara, 1777-1784. Haldimand Collection, Microfilm Reel number A-682. National Archives of Canada.
[7] Haldimand Papers, Reel h1448.1304. National Archives of Canada.

Editor's Note: This series of blog posts recounts the dramatic story of the Esopus Indian Nation’s Revolutionary War exodus. The original inhabitants of Ulster County, the Esopus Indians successfully maintained their sovereignty and traditional way of life in the face of overwhelming odds for over a century. These blog posts are summaries of a much fuller story that will be published in 2027.

Part 4. Destruction: Autumn 1778

Over the latter half of 1778, it became abundantly clear that peace in Ulster County was no longer possible. On September 6th, 1778 – the same day that Esopus Indian war captains Benjamin Shanks and John Runnupe sent their letter of grievance and threat of retaliation to the militia officers in Marbletown – Colonel Johannes Cantine received a letter from Governor Clinton, who informed him that he was “…fully convinced that we are not to have Peace on our Frontier, untill the Straggling Indians & Tories who infest it are exterminated or drove back & their Settlements destroyed. If, therefore, you can destroy the Settlement of [Onaquaga] it will in my Oppinion be a good Piece of Service.”[1] A few days later, a group of two dozen militiamen stumbled upon the Esopus warriors’ encampment on the East Branch of the Delaware near present-day Downsville.

The warriors, who knew of the militia’s approach, ambushed them; the two sides fought in a dense hemlock forest on a nearby mountainside until nightfall, when both sides retreated, leaving four or five dead on each side. The most detailed account of this battle was recorded from militia participants decades after the war ended. They assumed that their professed superior fighting prowess meant that the Esopus warriors had lost even more men but had removed the bodies from view. (This was most certainly not the case).[2] By the end of the month, Governor Clinton had planned an invasion for the other side of the Catskills, with the express aim of sending militiamen and Continental Army soldiers to destroy the villages of the Esopus Indians on the West Branch of the Delaware as well as Joseph Brant’s base at the nearby large mixed town of Onaquaga.[3]

That October, a large Rebel invasion force set out from the Schoharie Valley and headed towards the upper Susquehanna. Under Lieut. Col. William Butler (not to be confused with prominent Loyalist John Butler), this force destroyed the mixed Native towns of Onaquaga and Unadilla as well as the farms of outlying Loyalist settlers.[4] They did so with little opposition, for the warriors and Loyalist volunteers under Joseph Brant were absent, raiding Rebel farms in the Delaware Valley. Fortunately, the inhabitants of Onaquaga and Unadilla knew that the Rebel forces were coming, and most of the non-combattants were able to safely evacuate a few hours beforehand. Tragically, a number of Indian children, hiding in a cornfield, were discovered and were murdered by the Rebels with bayonets.[5] Now, nearly all the farms and settlements in the Western Catskills and upper Susquehanna – Native and European – had been destroyed.
​
The close proximity of the now-destroyed Loyalist Mohican settlements at Unadilla to the Esopus Indian settlements on the West Branch of the Delaware, combined with the destruction on the East Branch, meant that the Esopus Indians were surrounded by destruction on all sides. Those Esopus families who had moved to Onaquaga for safety in the previous year were also now homeless. With the loss of their prime agricultural lands on the East Branch of the Delaware and the loss of Onaquaga as a secure base of operations, they could no longer remain on the Catskill Mountain frontier. The Esopus Indians subsequently moved their women and children further westward for safety to the towns of Otsiningo and Chughnut, where many Esopus Indians already lived (near Binghamton, NY).[6] They had been forced out of what remained of their ancestral territory.
                                                        To Be Continued…

Citations:
[1] Ibid, Vol. III: 250-251.
[2] Munsell & Co., History of Delaware County, N. Y. 135
[3] Ibid., Vol. IV. 114-115.
[4] Montgomery, Thomas Lynch, ed. Pennsylvania Archives, Fifth Series, Vol. II. Harrisburg, PA: Harisburg Publishing Company, 1906. 1026-1029
[5] Preston, Samuel. "Journey to Harmony" in Patricia H. Christian, ed., Samuel Preston, 1789-1989. Equinunk, PA: Equinunk Historical Society, 1989. 100-101.
[6] Public Papers of George Clinton, Vol IV. Albany, NY: 1900. 412-414

Editor's Note: This series of blog posts recounts the dramatic story of the Esopus Indian Nation’s Revolutionary War exodus. The original inhabitants of Ulster County, the Esopus Indians successfully maintained their sovereignty and traditional way of life in the face of overwhelming odds for over a century. These blog posts are summaries of a much fuller story that will be published in 2027.

Part 3. In Their Old Barbarous Manner: 1778

​By May of 1778, multiple reports had filtered into Ulster County that the Esopus Indians had transferred their families and non-combattants from the East Branch of the Delaware River to two settlements on the more distant West Branch. Simultaneously, the greater part of their warriors remained encamped on the East Branch near Downsville. Wandering companies of Rebel rangers or militiamen posed a serious threat to both the remaining Catskill Mountain frontier settlers – who were largely Loyalists – and to the Esopus Indians themselves. In fact, a Loyalist officer in Cochecton as much as stated that the presence of these ranging companies, who regularly plundered suspected Loyalist farms, would be the ultimate reason for the Esopus Indians wholeheartedly switching to the British side.[1]

On July 8th, 1778, the Esopus Indians had had enough of maintaining neutrality with the Rebels in Ulster County. Their warriors had been among the victors at the previous year’s Battle of Oriskany to the north, and they were tired of the threats and abuses inflicted on the frontier by Rebel militiamen. In preparation for a potential invasion of their ancestral country, the Esopus Indian war captains –  by order of the Six Nations council at Onondaga – sent a letter meant for the Loyalist inhabitants of Hurley, Marbletown and Kingston, warning them to get out before they were accidentally mistaken for Rebels in the upcoming expedition.[2] Two days later, it was reported that 20 Esopus Indian warriors and 20 Loyalists were planning to raid the area of Rochester and the upper Rondout Valley, and had already taken the livestock and a number of prisoners from Lackawack near the headwaters of the Rondout.[3] Simultaneously, a Munsee and Loyalist warparty raided Minisink on the Delaware River to the southwest. And a report surfaced that John Butler, commander of the loyalist corp Butler’s Rangers, had sent Esopus Indian war captain Ben Shanks to collect Loyalist volunteers from the Western Catskills.[4] Combined with the bloody Battle of Wyoming to the west in Pennsylvania on July 3rd, frontier settlers in Ulster County had reason to be nervous, regardless of whose side they were on.

In August, New York’s Governor Clinton sent a letter to Colonel John Cantine of Marbletown, informing him that it would be best to send out militia companies to remove or destroy all grain and other provisions on the East Branch of the Delaware River in order to weaken frontier Loyalist forces.[5] At least two ranging expeditions made their way over the mountains, one out of Schoharie. On September 4th, Clinton reported success, noting that the rangers had taken great numbers of “…Sheeps, Hogs, and Cattle also a Quantity of Dears Leather; Destroyed all ye grain on the [East Branch of the Delaware] River for tweenty miles, Exceept Indian Corn (tho they where but thirteen In Number)” and planned “to Destroy that as Soon as possible.”[6] The parties of militiamen returned to Marbletown and, high on their success, wanted to expand operations to destroy the town of Onaquaga on the nearby Susquehanna River near Windsor, NY. Onaquaga had become Joseph Brant’s base of operations in early 1778, and functioned as the place of authority for all Loyalists – white, black and Indian – on the frontiers of Ulster County.[7]

Evidently, the militiamen who had burned twenty miles of grain and taken so many livestock on the East Branch of the Delaware had also committed various foul deeds against the neutral and Loyalist inhabitants. In retaliation for the destruction of their homes and for these crimes, around 20 Esopus warriors and Loyalists raided the Rondout Valley as far as Kerhonkson. On their return towards the Catskills, they were pursued by a similar number of militiamen led by Lieutenant John Graham. When in the vicinity of what is now Grahamsville, the Esopus Indian raiding party encountered the pursuing militiamen and, after some fierce fighting, forced them to retreat. Lt. Graham and two of his men were killed and scalped.[8]

On the following day (September 6th), the Esopus Indians’ two war captains – Benjamin Shanks and John Runnupe – sent a remarkable letter to the militia officers in Marbletown to inform them “of the Conduct of the Rangers in theire two Excursions on the Papaconck [i.e. East Branch] River… Your Old Friends the Esopus Indians had allwase ment to Screen Your part of the Country as much as possible in the Present Unhapy Contest as they had no Particular spite at you… your Rangers has Stript severall familys & not Left them one Cow; they have Stript the Women and Children of all their Blanketts & Bed Cloaths & a Great many of their other cloathes; their knocking Women down [likely committing rape] & many more acts Unbecoming men… their Burning every bitt of Grain they could find on the River for fear of the Indian have some Little off, they say may be the means of many of your [own] Barns being Destroyed… They Desire me to Inform you that if your Rangers Come out any more to hurt the Women & Children they will Revenge it Dredfuly on your Women & Children & will spare none tho they never ment to hurt them. In regard of Prisioners that are or may be taken they desire to Inform you that if you hang or put to Death any one of them, that they will burn every Prisioner they Gett in their Old Barbarous manner.”[9]
                                                               To Be Continued…
 
Citations:         
[1] Public Papers of George Clinton, Vol. III. Albany: Wynkoop Hallenbeck Crawford Co. 1900.  368-369.
[2] “Letter from the Indians of Papagonk to Ulster County Settlers” WHS 68.8 Call number 68.8, No. 47. The Scheide Library Collections, Princeton University.
[3] Public Papers of George Clinton, Vol. II:  544-545
[4] Monroe, John D. Chapters in the History of Delaware County, New York. Delhi, NY:
Delaware County Historical Association, 1949. 50.
[5] Brink, Benjamin. Olde Ulster, Vol.3. Kingston, NY: 1907. 20.
[6] Public Papers of George Clinton, Vol. III: 728-730.
[7] Public Papers of George Clinton, Vol. III: 728-730.
[8] Ibid., Vol. IV: 16-19.
[9] Public Papers of George Clinton, Vol. II. Albany: Wynkoop Hallenbeck Crawford Co. 1900. 644-645.

Editor's Note: This series of blog posts recounts the dramatic story of the Esopus Indian Nation’s Revolutionary War exodus. The original inhabitants of Ulster County, the Esopus Indians successfully maintained their sovereignty and traditional way of life in the face of overwhelming odds for over a century. These blog posts are summaries of a much fuller story that will be published in 2027.

Part 2: A Peaceable Disposition (1776-1777)
​
Spring, 1776. Over the New England border to the east, revolution was brewing. Within a few months, it had reached the isolated settlers living near to the Esopus Indians on the far side of the Catskill Mountains. In that year, Kingston resident Charles DeWitt, a member of the New York Provincial Congress, became colonel of the 2nd Ulster County Militia regiment. Like other colonial officials, he knew that the outcome of previous colonial wars greatly depended on the support of Native allies, especially the powerful Six Nations. In Ulster County, the Esopus Indians no longer resided in appreciable numbers around Kingston and the river towns. Over the preceding decades, nearly the entirety of the Esopus Indian Nation had moved over the Catskill Mountains to the headwaters of the Delaware and Suquehanna Rivers, where they were in regular communication with both the government of the Six Nations and with that of Ulster County. Individuals and families continued to visit their old Hudson Valley homeland, where many still counted friends among their Dutch colonial former neighbors. For DeWitt, maintaining friendly relations with the county’s former Native residents might ensure some measure of protection in case the war were to spread into the Colony of New York. And so, Col. Charles DeWitt and other Ulster County officials strove to strengthen the traditional bonds of friendship between Ulster County and its Esopus Indians.

Over the course of 1776, Kingston authorities sent letters and gifts to the Esopus Indians’ tribal government and elected chief, Philip Houghtaling. Notably, they sent quantities of gunflints, powder, and lead for ammunition over the mountains. These gifts of ammunition seem to indicate that DeWitt hoped for more than simply peaceful relations. Perhaps he hoped that, like the Stockbridge Mohicans in New England to the east, the Esopus Indians also sympathized with the Rebel cause. Indeed, quantities of ammunition were also sent over the mountains to those settlers who were known to be “hearty friends of the American cause.”[1] The Esopus Nation’s leadership, like that of their Nanticoke, Munsee, Mohican, and Tuscarora neighbors on the nearby upper Susquehanna, emphasized to colonial officials in both Pennsylvania and New York of their desire to stay out of conflict. They offered, instead, to shield Ulster County from the war while not otherwise offering support.[2]

That autumn, the thinly-scattered European settlers on the far side of the Catskills expressed alarm at a possible war afoot in adjacent Indian Country. The paranoia of Indian raids that spread among them was much like that which overtook Ulster County two decades earlier during the French and Indian War. What these settlers did not mention in their panicked letters was the fact that some of them had formed a gang and were actively persecuting Loyalist neighbors on the upper Susquehanna and Delaware Rivers. Many of the so-called Loyalists were simply peaceful farmers who had little interest in joining a rebellion. The persecutions – which included violent evictions and theft of property – got so out of hand that armed local Indian warriors felt the need to protect these settlers.[3] The harassment by the roving Rebel gangs pushed many on the frontier – Indian and white – towards Loyalism. In that September, leaders from the tribal governments on the western side of the Catskills pledged loyalty to the British at a large treaty held at Fort Niagara.[4] Upon returning from Fort Niagara, Esopus Indian chief sachem Philip Houghtaling sent a representative, the war captain John Runnupe, with a message to local Rebel settlers: they had one week to leave the Western Catskills, with no guarantee of safety for those who refused.[5]

In response, Ulster County resolved that a company of rangers be formed to patrol the western frontier of Ulster County to protect non-Loyalist settlers.[6] A few days later, more alarming news arrived from over the Catskills: an elderly Esopus Indian woman “…weeping much… desired the [settlers] to move this week to get out danger, and that she would not see them [again for] a long time… she expected that in case they did not move off they would be murdered by the Indians in a short time…”[7] Many settlers now abandoned their frontier farms and fled eastward to the safety of the river towns. And yet, even if they had warned off rebellious frontier settlers, the Esopus Indians still showed no inclination towards conflict with Ulster County as a whole. A number of their leaders arrived in Kingston in November of 1776 to renew the treaty of peace, just as they had done nearly annually since the Second Esopus War ended in 1664. This would be the last time in history that the Nicolls Treaty was renewed.
           
The winter of early 1777 passed by relatively uneventfully. When travel became easier with the melting of winter snow, messengers were once again sent from Kingston to the Esopus Indians on the other side of the Catskills to enquire as to their intentions.[8] By early April of 1777, the Esopus Indians’ response was received: they still wished to maintain peace with Ulster County. The Esopus Indian leadership even offered to send one of their most respected citizens, Nicholas, to Kingston with his family to remain for the duration of the war as a sign of their good will (and as a potential hostage). Chief Sachem Philip Houghtaling ended his message stating that “We assure you of a truth, that it is our determination that we will lay still in this distressing time, and that you shall not receive damage by us… The remote tribes of Indians are mostly joined at Niagara, and we expect they will be on your [i.e., the rebels’] backs some time this moon, at the northward [towards the Mohawk River]…”[9]
           
Pragmatically, the Esopus Indians wished to avoid conflict with their friends and former neighbors in the river towns of Ulster County, regardless of political orientation. They promised to protect Ulster County from raids by Loyalists and loyal Indian allies, so long as Ulster County protected Esopus Indian families and settlements on the upper Susquehanna and along the upper branches of the Delaware River. But by all indications, in following the lead of the Six Nations, the Esopus Indian Nation had allied itself with Great Britain the previous autumn two months before renewing the Nicholls Treaty in Kingston for the last time. And they had good reason to do so: should the Rebels win the war, they would prove to be an existential threat to all of those Native Nations dwelling near to the Fort Stanwix Treaty Line.[10] Moreover, it is likely that many young Esopus Indian warriors were inspired by charismatic Mohawk war chief and British officer Joseph Brant, who spent lengths of time in these years living amongst them. By early August of 1777, the Esopus Indians had participated as victors in one of the bloodiest ambushes of the American Revolution: the Battle of Oriskany in the western Mohawk Valley.

Several weeks later, on August 23rd, a rumor spread among the Esopus Indian communities that a large Rebel force from Kingston was on its way to destroy them. Although the rumor was unfounded, Esopus Indian families and non-combattants were sent eastward for safety up the West Branch to an isolated one of their settlements, as well as to Joseph Brant’s base of operations at the town of Onaquaga. It is possible that they imagined that this attack would be retribution for their involvement at Oriskany. They then sent a friendly overture to the authorities in Kingston; just as in previous overtures, they noted that they would continue to shield the river towns in Ulster County from any Loyalist raids, while hoping that Ulster County would cast a blind eye towards their warriors’ support of British military endeavors in the Mohawk Valley to the north.[11] New York Governor Clinton’s response to the Esopus Indians was indignant: that since “…the young Indians & warriors who had joined [the Loyalist officer] Butler went there designedly to fight and kill our People and to assist the English, that we cannot, therefore, consider the Fathers & Mothers of those young Indians as our Friends…”[12]
 
                                                               To Be Continued…
 
Citations:
[1] Journals of the Provincial Congress of the State of New-York: 1775-1776-1777, Vol. I. Albany: Thurlow Weed. 1842. 539-540.
[2] Harvey, Oscar Jewell & Ernest Gray Smith. A History of Wilkes-Barré, Luzerne County, Pennsylvania, Vol. II. Wilkes-Barré: 1909. 888-889.
[3] McGinnis, Richard. "A Loyalist Journal, Part 1" in The New York Genealogical and Biographical Record, Vol. 105(4). New York: 1974. 193-202.
[4] Journals of the Provincial Congress of the State of New-York: 1775-1776-1777, Vol. II. Albany: Thurlow Weed. 1842. 216.
[5] John Runnupe was likely the son or grandson of his namesake, whose full name was recorded under variations of Noondawiharind and who was involved in land sales in Shawangunk and for the Hardenbergh Patent earlier in the century.
[6] Journals of the Provincial Congress of the State of New-York: 1775-1776-1777, Vol. I. Albany: Thurlow Weed. 1842. 656-657.
[7] Ibid, Vol. II: 340.
[8] Calendar of Historic Manuscripts Relating to the American Revolution in NYS, Vol II. Albany, NY: Weed, Parsons & Company. 1863. 93-94.
[9] Journals of the Provincial Congress of the State of New-York: 1775-1776-1777, Vol. II. Albany: Thurlow Weed. 1842. 423-424.
[10] The 1768 Fort Stanwix Treaty line was a boundary that more-or-less followed the Appalachian Mountains and which was meant to keep the peace by dividing the British colonies from the Indian Nations to the west.
[11] Calendar of Historic Manuscripts Relating to the American Revolution in NYS, Vol II. Albany, NY: Weed, Parsons & Company. 1863. 276-277.
[12] Public Papers of George Clinton, Vol. II. Albany: Wynkoop Hallenbeck Crawford Co. 1900. 272-274.

Editor's Note: This series of monthly blog posts by Justin Wexler recounts the dramatic story of the Esopus Indian Nation’s Revolutionary War exodus. The original inhabitants of Ulster County, the Esopus Indians successfully maintained their sovereignty and traditional way of life in the face of overwhelming odds for over a century.. These blog posts are summaries of a much fuller story that will be published in 2027.

Post 1: Setting the Scene (1770)
Five centuries ago, the hazy-blue peaks of the Catskill Mountains towered over a vast expanse of fertile, grassy flats and cornfields that stretched in swathes from Saugerties to Kingston and far to the westward. On these flats lay a mosaic of cornfields, lush bottoms of tall bluestem grass, and dense thickets of hazelnuts, blackberries and wild plums. Clusters of dome-shaped, bark-shingled houses were found here and there on the edges of the floodplains. The shimmering rivers that wound through these flats – the Esopus, the Rondout and others – were periodically crisscrossed with fence-like weirs and fish traps. The surrounding rocky uplands were cloaked in a forests of oaks and pitch pines and, in many cases, were barren at their tops due to frequent fires. This idyllic, park-like landscape was the result of centuries of careful management by the region’s human inhabitants: the Esopus Indians.

The Esopus Indians appear in the earliest colonial records under variations of the name Waranawankong, perhaps meaning ‘The Cove People.’ They spoke a dialect of what linguists today call the Munsee language.[1] The Esopus dialect survives today in the dozens of place names that still grace their ancestral homeland, including Ponckhockie, Ashokan, Shandaken, Wawarsing and, of course, Esopus. The Esopus Nation’s territory was divided among four matrilineal clans, and included the valleys of the Esopus, the Rondout, the Shawangunk, and the lower Wallkill Rivers as well as the headwaters of the Delaware River and lands across the Hudson River in the current towns of Red Hook and Rhinebeck. A chief sachem was elected to represent the four clans.

In the decades before and after the arrival of Dutch colonists in the early 17th century, the Esopus Indians lived in dispersed settlements that stretched along the terraces of land that border the fertile floodplain bottomlands. There, they grew their crops of maize, pole beans, squash, sunflowers and tobacco. They built stockaded strongholds in select elevated locations to retreat to during times of war. Theirs was a life built around the seasons: in the springtime, when the women were busy preparing their maize fields, most of the men could be found downstream in fishing camps where they took advantage of successive visits of spawning fish including alewives, shad, striped bass, sea lampreys, sturgeon, and eels. Summers were spent close to their cornfields. After the autumn crop harvest, younger and more mobile families visited hunting cabins in the uplands of the Shawangunk Ridge and in the foothills of the Catskill Mountains. There, they hunted numbers of white-tailed deer, Eastern elk, black bears and beavers in massive collective hunts. By early springtime, everyone returned to their villages in the bottomlands.

The 1660s were a time of major upheaval in the region. The Esopus Indians controlled the largest stretch of contiguous cleared arable farmland in the entire Hudson Valley. This was extremely attractive to settlers, creating friction that eventually led to the devastating First and Second Esopus Wars with the Dutch settlers. Concurrently, the Esopus Indians were involved in a massive intertribal war with the Five Nations or Haudenosaunee Confederacy. Between 1664 and 1669, the Esopus Indians had little other recourse than to make peace with the Haudenosaunee, with the Dutch and with the British. They would renew these treaties of peace regularly over the entire following century.

Over the 17th and 18th centuries, the Esopus Indians and other regional Native Peoples faced catastrophic population declines, largely due to Old World viruses to which they had little immunity. They soon found themselves to be a minority in their own land. And yet, the New York colonial government continued to treat with them as the sovereign indigenous nation that they were. As a strategy of survival, between the mid-17th century and the mid-18th century the Esopus Indians sold the vast majority of their territory in dozens of land sales, many preserved in deeds to this day. The deeds occasionally reserved their right to reside in or to use select areas. They soon held legal title to very little of their traditional territory.

Land sales, the growing colonial population, and environmental degradation made a traditional life difficult. By the 1750s, the majority of the Esopus Indian People had moved to the other side of the Catskill Mountains. There, they dwelled in communities along Delaware River’s East Branch, where they preserved the traditional spring fish camps for American shad and striped bass and the tradition of winter hunting camps. Over the preceding century, many had gained some level of fluency in the Dutch language. They had also adopted many customs from their colonial neighbors, including keeping of dairy cows, horses, hogs and chickens and growing of new crops including apples, peaches, cucumbers and turnips. Records from this period reveal Esopus Indian individuals who had adopted colonial skills including cider production, violin making, and blacksmithing. And yet, they tenaciously maintained their traditional religion: the Esopus Indians are the only Native group in the Hudson Valley who refused to join the Christian mission at Stockbridge, and only a handful of members joined the Moravian Missions.

By the early 1770s, it became clear that an influx of settlers was coming to the isolated valleys of the western Catskills and upper Susquehanna River, where they had a village called Ahlapeeng. Between the sales of the Hardenbergh Patent and the 1768 Fort Stanwix Treaty, land speculators and settlers were ready to pour over the mountains. Early in 1770, the Esopus Indians even met with British Indian Superintendent Sir William Johnson to try to find a solution. Ultimately, their destiny lay with that of the Haudenosaunee, now the Six Nations, whose lead they had followed since 1669. With the coming of the American Revolution, the consequences would be disastrous.
 
[1] The Munsee language, which belongs to the Eastern Algonquian language subfamily, is still spoken by a handful of descendants on the Moraviantown Reserve in Ontario, Canada.

The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. ​

Editor's Note: This introduction to the Delaware Tribe of Indians Lenape and more information can be found here: https://delawaretribe.org/
​The name DELAWARE was given to the people who lived along the Delaware River, and the river in turn was named after Lord de la Warr, the governor of the Jamestown colony. The name Delaware later came to be applied to almost all Lenape people. In our language, which belongs to the Algonquian language family, we call ourselves LENAPE (len-NAH-pay) which means something like “The People.” Our ancestors were among the first Indians to come in contact with the Europeans (Dutch, English, & Swedish) in the early 1600s. The Delaware were called the “Grandfather” tribe because we were respected by other tribes as peacemakers since we often served to settle disputes among rival tribes. We were also known for our fierceness and tenacity as warriors when we had to fight, however, we preferred to choose a path of peace with the Europeans and other tribes.

Many of the early treaties and land sales we signed with the Europeans were in our people’s minds more like leases. The early Delaware had no idea that land was something that could be sold. The land belonged to the Creator, and the Lenape people were only using it to shelter and feed their people. When the poor, bedraggled people got off their ships after the long voyage and needed a place to live we shared the land with them. They gave us a few token gifts for our people’s kindness, but in the mind of the Europeans these gifts were actually the purchase price for the land.
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Our Delaware people signed the first Indian treaty with the newly formed United States Government on September 17, 1778. Nevertheless, through war and peace, our ancestors had to continue to give up their lands and move westward (first to Ohio, then to Indiana, Missouri, Kansas, and finally, Indian Territory, now Oklahoma). One small band of Delawares left our group in the late 1700s and through different migrations are today located at Anadarko, Oklahoma. Small contingents of Delawares fled to Canada during a time of extreme persecution and today occupy two reserves in Ontario (The Delaware Nation at Moraviantown and The Munsee-Delaware Nation). https://delawaretribe.org/home-page/about-the-tribe/

The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. ​

Editor's Note: This video reflects the terminology used when it was produced in 2009. ​https://www.youtube.com/watch?v=iWFeMGmJne4&t=10s

Not able to attend the in person event? Here's a video link to Shawn Stevens' storytelling and song.

November is Native American Heritage Month, and although we've been interpreting Indigenous history through guest speakers Harv Hilowitz and Justin Wexler aboard Solaris this summer, we thought we would take this Media Monday to highlight some of the Lenape history in New York City and the Hudson Valley. 

The Bowery Boys have been interpreting New York City history for the general public via podcast since 2007. In this episode, "Land of the Lenape: A Violent Tale of Conquest and Betrayal," they examine the history of the Lenape in New York City and environs.

The Hudson River Valley is part of Lenapehoking - or the Lenape homeland. As residents of the southern Hudson Valley and the New Jersey coastline, they were some of the first Indigenous people in the Northeast to make contact with Europeans, and therefore among the first to bear the brunt of disease, violence, and forced removal. In the Hudson Valley, Manhattan, Tappan, Ramapo, Neversink, Wappingers, and Esopus are all place names derived from Lenape tribal names or words. 

Although some Lenape people still live in the Northeast, most were forcibly removed multiple times to several different locations, including Wisconsin, Ontario, and Oklahoma. You can learn more about the Lenape through the work of the Lenape Center, located in Manhattan. 

Learn More:

• ​If you missed this summer's video with historian Harv Hilowitz on Lenapehoking, you can check it out here. 
• "The True Native New Yorkers Can Never Truly Reclaim Their Homeland" Smithsonian Magazine
• A Tour of Native New York from Barnard College
• "How New York Was Named" the New Yorker​
• Visit the "Native New York" exhibition at the Smithsonian Museum of the American Indian in New York City.

If you enjoyed this post and would like to support more history blog content, please make a donation to the Hudson River Maritime Museum or become a member today!​

On Saturday we looked at a birchbark canoe in the Hudson River Maritime Museum's collection. So today we thought we'd share a couple of documentary films about traditional birchbark canoe building. 

The first is called "How Indians Build Canoes" and was published in 1946 by the International Film Bureau. It was produced by Crawley Films in collaboration with the Canadian Geographic Society. Filmed in eastern Canada (possibly Ontario) this short film, together with another called "Trappers and Traders," was originally shown as a longer film known as "Portage" (1946), which described the Canadian fur trade. The film was digitized by the American Indian Film Gallery, a project of the University of Arizona. 

The second film is an hour-long documentary about reconstructing a historic 1860s Ojibwe birchbark canoe and was produced by Lakeland PBS, a public television station in central Minnesota.