Montauk

[Prairyearth]

Would anyone join me in discussing this Name/Peoples/word with me? It's been surfacing before me over the past few days until I finally had to drop what I was doing to learn a little about the name.

From what I understand so far, this is how it goes:

Montauk

Montauk (mòn´tôk´) noun
plural Montauk or Montauks
1. a. A Native American people formerly inhabiting the eastern end of Long Island in New York. b. A member of this people.

2. The Algonquian language of the Montauk, dialectally related to Mohegan and Pequot.

3. A member of any of various Algonquian peoples of eastern and central Long Island connected with the Montauk.
[From a place name of Montauk origin.]

The Montauk Indians’ pyramids on Long Island, NY, remained until this century. Their sacred symbol for this knowledge was the cross in the circle, which the masses assumed was the four directions, but the secret lay in the lines not drawn – those connecting the points of the cross. It then becomes an octahedron inside a sphere.

The Maya hid this knowledge in their symbol for Hunab K’u, Giver of Movement and Measure. Again, the secret lies in the lines not drawn, connecting the points of the square. Hunab means “god”, or Source, and K’u means pyramid. This means god is in the pyramid. The circle symbolically illustrates the number 13 and the square is the Mayan symbol for the number 20. (?)

Above info courtesy of; http://fusionanomaly.net/montauk.html

This is the beginnings of what I have found so far. Discussion welcome.
Prairyearth

[tojil]

land of the bonakers<>I've stayed in sag harbour when is was young,it is about 25miles from montauk point the very end of one fork of long island,their is a reservation near south hampton i'm not sure but shinnicock comes to mind.pre-columbian long island must have been paridise,even in the 1970's you could very easily live of the land and sea,after a storm the beaches were a wash with bay scallops,mussels lined the banks of the estuaries,very fertile ground you could glean the potato fields and fill pick-up trucks.the waters of long island sound and the atlantic meet at montauk the gulf stream runs right into block island which is only about 25miles away making it prime fishing grounds.I never saw any mindens but I'm sure there was a sizeable original population.<>hunabku
to the mayan their are 13 galatic tones coresponding to the major joints in the body ,20nawales the number of fingers and toes.
for a brief history of the area goto www.montauklife.com/history/davidmc9.

[Prairyearth]

tojil,
Thanks for sharing that URL. I kept coming up empty handed while trying the search engines. Yes, it says Wyandanch was a great Leader/Chief of the Montauk peoples. He made good friends with Gardiner, which didn't go over good with other original tribes. I understand now, because of the locations mentioned in that article you shared, that some of my ancestors were present there, in that area, when Gardiner and Wyandanch became friends.

From what you describe, this place on Long Island sounds like a beautifully abundant place. I wonder how it is faring now days....it seems that much history of the ancient inhabitants is missing. Odd in these days of information flowing days.
Blessings,
Prairyearth

[Prairyearth]

Do to a synchronistic symbol revealing itself last night, after seven years of looking, I started going back over historical events in the general area. Not to far away from Manhattan, is Montauk. Thought I'd share some of my findings here for anyone else that might be interested. Prairy
+++++++++++++++++++++++++++++


An Indian Named Pharaoh
A symbol of the Algonquian past, Stephen Talkhouse inspires today's Montauketts
By Steve Wick

Staff Writer

His name was Steven Pharaoh, and he was the embodiment of everything that ever was on Long Island and everything that would never be again.

In 1879, Pharaoh lived in a small house on the high, rocky moraine at Montauk Point. On maps of the day, this place was called Indian Fields, and was home to a small number of Montaukett families whose ancestors had lived on this same spot for thousands of years. It was a place of memory and history -- for Pharaoh, it was all he had ever known.

That year, Pharaoh was 60 years old. As a child he had been bound as an indentured servant to an East Hampton family; he had worked as a hunter, fisherman and whaler. Some said he sailed to California in 1849 to look for gold; in the early 1860s, when he was in his 40s, he enlisted as a soldier in the Civil War.

He was said to have walked all over the South Fork and Long Island. He boasted of walking to Brooklyn and back in a single day. For a small fee, he'd walk letters to homes miles apart. His white neighbors in East Hampton nicknamed him "Talkhouse," for reasons now lost to history. Talkhouse Pharaoh was a local celebrity.

But he was much more than that. Tall, bone thin, his long black hair cascading over his shoulders, Pharaoh was the living symbol of Long Island's Algonquian past -- a past that by 1878 had all but faded into oblivion. That year, a suit was filed by two East Hampton residents trying to force the sale of Indian Fields. Pharaoh and his half-brother, David Pharaoh, had joined together to fight the sale in court. Then David died, leaving Talkhouse Pharaoh to fight alone.

The next year, in that place, Pharaoh sat at the intersection of fate and history. What little remained of the Algonquians' world was about to be replaced by a new and emerging Long Island. Even as the tiny Montaukett community was fighting to stay at Indian Fields, 80 miles to the west, in the Hempstead Plains, a New York City businessman had already built a planned community called Garden City. Within seven years the Brooklyn Bridge would open, and Long Island would never be the same.

Seeing Pharaoh as a unique figure, circus promotor P.T. Barnum displayed Pharaoh as "The Last King of the Montauks," as if he were the only survivor of a dead race. East Hampton businessman I.G. Van Scoy felt the same way, and in 1867 had posed Pharaoh for a portrait, which was then sold as a memento. The photograph shows Pharaoh dressed in a long frock coat, white shirt and frilly bow tie, seated in a chair, clutching a long walking stick in his right hand. Pharaoh looks like a man who has suddenly found himself lost in a familiar place.

"Talkhouse Pharaoh was born in a wigwam at a site called `Molly's Place' near Three Mile Harbor," said John Strong, a history professor at Southampton College of Long Island University. "Steven had that presence that struck everybody who met him. That's why people sought him out for photographs. He was the ideal type. So when he died, people thought there were no more Montauketts anywhere."

The name Faro appears on deeds marked by the Montauketts' Xs in the mid-1600s. Later, the name was reconfigured into "Pharaoh," probably by English settlers who wanted to give the family a regal-sounding name that would confer on them the status to sell off land.

"Growing up, I'd hear stories about Steven Talkhouse. He was quite the man, an exemplary man. No one had a bad word about him," said John Fowler, a Montaukett who can trace his lineage back to the 17th Century. "We look at him today as someone who represents what we were."

Today, the tiny Montaukett community is seeking federal recognition that would grant them what would otherwise seem obvious -- recognition that they are still on Long Island and can seek redress for what they consider past wrongs. To supporters of the effort, Talkhouse Pharaoh is an inspiration, a guiding light.

"We look at him and are inspired by his life," said Robert Cooper, the recently elected chief of the Montauketts. "In honoring our history, we honor his memory." Cooper said he dreams of a tall statue being made of Talkhouse Pharaoh that would stand at Indian Fields, which is now part of parkland owned by Suffolk County.

Over the generations after English settlers arrived, the community of Montauketts who lived at the site were gradually diminished, losing their land base and their culture. By the 1790s, very little of their language had survived, and to save what was left a word list was compiled by John Gardiner, who employed Indians on the island that bears his family's name. It is a short list, but it's all there is.

The changing character of Montauk Point can be seen in maps. Early maps of the region show the words Indian Town or Indian Fields at the place where the Indians lived. As a distinct community, Indian Fields survived on these maps well into the mid-1800s. Then the reference was gone.

That summer of 1879, Steven Talkhouse Pharaoh, immortalized in one of the earliest photographs ever taken on Long Island, was found dead on a wooded path in Montauk. It is not known who found him, or what he died of. He was buried on a plot overlooking Lake Montauk, where generations of Montauketts had been buried.

The community known as Indian Fields did not survive long after Pharaoh's death. In October, Brooklyn businessman Arthur Benson, who dreamed of deepwater ports and railroad facilities, bought Montauk Point at an auction. Needing clear title, and evidently not wanting the Montauketts living in the middle of his dream, Benson's agent offered small amounts of money to the Indians to induce them to leave.

After 500 generations of occupancy, they were the very last Montaukett families who would ever live at Indian Fields.

http://www.newsday.com/community/guide/lih...0,7026626.story

[Prairyearth]

An Excerpt from
Pryamids of Montauk:
Explorations in Conciouness
by Preston Nichols & Peter Moon © 1995
(Sky Books, Box 769, Westbury, New York 11590


The Montauk Project: Experiments in Time was released in June of l992 and has created a stir of intrigue and queries for more information ever since. Montauk Revisited: Adventures in Synchronicity sought to answer many of those questions and ended up providing an even more elaborate scenario that left us on the threshold of the occult and its relationship with the major mystery schools of Earth. The third book in the Montauk series, Pyramids of Montauk: Explorations in Consciousness digs deeper into the psyche of the Montauk phenomena and gives startling insights into the construction and drama of the universe. This prelude is designed to familiarize the first time reader who is new to the subject and also to reorient those who have read the first two books.

The origin of the Montauk Proiect dates back to 1943 when radar invisibility was being researched aboard the USS Eldridge. As the Eldridridge was stationed at the Philadelphia Navy Yard, the events concerning the ship have commonly been referred to as: the "Philadelphia Experiment". The objective of this experiment was to make the ship undetectable to radar and while that was achieved, there was a totally unexpected and drastic side effect. The ship became invisible to the naked eye and was removed from time and space as we know it! Although this was a remarkable breakthrough in terms of technology, it was a catastrophe to the people involved. Sailors had been transported out of this dimension and returned in a statc of complete mental disorientation and horror. Some were even planted into the bulkhead of the ship itself. Those who survived were discharged as "mentally unfit" or otherwise discredited and the entire affair was covered up. After the war, research continued under the tutelage of Dr. John von Neumann who had directed the technical aspects of the Philadelphia Experiment. His new orders were to find out what made the mind of man tick and why people could not be subject to interdimensional phenomena without disaster. A massive human factor study was begun at Brookhaven National Laboratories on Long Island, New York. It was known as the Phoenix Project.


Von Neumann was not only the inventor of the modern computer and a mathematical genius in his own right; he was able to draw on the enormous resources of the military industrial complex which included the vast data base of Nazi psychological rescarch that the Allies had acquired after World War II. It was against this background that von Neumann attempted to couple computer technology with sophisticated radio equipment in an attempt to link people's minds with machines. Over time, his efforts were quite successfull. After years of empirical experimentation, human thoughts could eventually be received by esouteric crystal radio receivers and relayed into a computer which could store the thoughts in terms of information bits. This thought pattern could in turn be displayed on a computer screen and printed out on a piece of paper. These principles were developed and the techniques were enhanced until a virtual mind reading machine was constructed. At the same time, technology was developed so that a psychic could think a thought that could be transmitted out a computer and potentially affect the mind of another human being. UItimately,the Phoenix Project obtained a superior understanding of how the mind functions and achieved the sinister potential for mind control. A full report was made to Congress who in turn ordered the project to be disbanded, at last in part for fear of having their own minds controlled.

Private concerns that helped to develop the project did not follow the dictate of Congress and sought out to seduce the militarv with the idea that this technology could be used in warfare to control enemy minds. A secret group with deep financial resources and some sort of military tie decided they would establish a new research facility at Camp Hero, a derelic Air Force Station at Montauk Point. New York. This locale was chosen because it housed a huge Sage radar antenna that emitted a frequency of approximately 400-425 Megahertz coincidentally the same band used to enter the consciousness of the human mind. ln the late '60s, the reactivation of Camp Hero began despite no funding from the military. By1972, the Montauk Project was fully underway with massive mind control experimentation being undertaken upon humans, animal and other forms of consciousness that were deemed to exist.

Over the years, the Montauk researchers perfected their mind control techniques and continued to delve further into the far reaches of human potential. By developing the psychic abililies of different personnel, it eventually got to the point where a psychic's thoughts could be amplified with hardware, and illusions could be manifested both subjectively and objectively. This included the virtual creation of matter. All of this was unparalleled in the history of what we call "ordinary human experience" but the people who ran the Montauk Project were not about to stop. They would reach even further into the realm of the extraordinary. Once it was discovered that a psychic could manifest matter, it was observed that it could appear at different times, depending on what the psychic was thinking. Thus, what would happen if a psychic thought of a book but thought of it appearing yesterday? It was this line of thinking and experimentation which led to the idea that one could bend time itself. After years of empirical research, time portals were opened with massive and outrageous experiments being conducted. The Montauk Project eventually, came to a bizarre climax with a time vortex being opened back to 1943 and the original Philadelphia Experiment.


None of this information would have come to light except for Preston B. Nichols, an electronic genius who one day discovered that he was an unwitting victim of the experiments. Working for a Long Island defense contractor, Preston war researching telepathy in psychics and found that persistent radio waves were being transmitted which were blocking the people he was working with. As a radio and electronics expert, Preston traced the radio signals directly to the Montauk Air Force Station and began exhaustive research that lasted over a decade. He acquired much of the equipment that was used during the Montauk Project and discovered to his dismay that many people from Montauk remembered him working there. It came to a culmination point when his cousin's husband insisted that he had been at Montauk. The two men almost came to blows over Preston's contention that he had never been at Montauk. Shortly after this argument, Preston began to get glimmers of a life he'd not previously been aware of. After talking to many different scientists and engineers who had some sort of association with the Montauk Project, Preston was able to put together what had happened. Somehow, he had survived on two separate time lines. On one, he worked at Montauk; on the other, he worked at a different location.

Preston's discoveries were confirmed when a strange man by the name of Duncan Cameron appeared at his door in 1985. Duncan had an uncanny aptitude for psychic research and eventually claimed to have been trained in this field by the NSA (National Security Agency). Without mentioning his own ordeal with Montauk, Preston took Duncan out to Montauk and was surprised to discover that he knew the entire layout of the base and remembered working there. Duncan was considered to be the primary psychic used in the time travel experiments and also remembered having been aboard the U.S.S. Eldridge during the original Philadelphia Experiment with his brother Edward (now recognized as Al Bielek).

According to the accounts of both Preston and Duncan, the Montauk Project culminated on August 12, 1983. A full blown time portal was fully functioning, but things were out of control and Duncan called together a group of people and decided to crash the project. While sitting in the Montauk Chair (a device connected to esoteric radio receivers studded with crystals that sent thoughts out of a giant transmitter), Duncan unleashed a giant beast from his subconscious which literally destroyed the project. The people who had been working on the base suddenly abandoned it. The air shafts and entrances to the major underground facility beneath the base were subsequent14- filled with cement. The full circumstances behind all ol this remain a mystery to this day.

Although an unauthorized video had been widely distributed regarding this story and several lectures had been given on the Montauk Project, no book was forthconing on the subject. Different writers had attempted to undertake the task but were either mentally incapable of dealing with the subject or were frightened off one way or the other. One science reporter for the New York Times started the project but backed off when he discovered to his own surprise that the Montauk Project was indeed quite real.


I came upon Preston while researching an elaborate sound system he had invented and soon found myself listening to a spectacular story that was at least better science fiction than I'd ever heard. After several months, I decided to undertake writing The Montauk Project: Experiments in Time. That book was written without consulting anyone other than Preston (who wanted to protect his sources). Rather than do a costly and time consuming investigation, my strategy was to get the information out as fast as possible and use the book to gather other clues that would corroborate or eventually prove the existence of this incredible story.

As The Montauk Project was published further research and events continued that would indeed establish that there was a real scenario behind the wild information Preston was talking about. These were chronicled in Montauk Revisited. but the most spectacular of all these corroborations was the discovery that the Montauk Project was inextricably linked to the most infamous occultist of all time: Aleister Crowley, often described as "the wickedest man in the world". According to reports, Crowley himself had used the practice of sexual magick in order to manipulate time itself, communicate with disembodied entities and to travel interdimensionally. It was even suggested that the interdimensional nature of the Philadelphia Experiment could have been the outward expression of Crowley's magical operations.

Thc startling proof of Crowley's association developed over a long period of time, but the discovery began to take shape in my very, first conversation with Preston when he seemed to blurt out of the blue that he was connected to the magician Aleister Crowley. In an earlier life, he believed that both hirnself and Duncan had been Preston and Marcus Wilson, respectively. These brothers were twins and had been the first manufacturers of scientific instruments in Great Britain. In addition to being friends of Aleister Crowley's family, they had also been involved in a joint business enterprise with them.

All of the above sounded like one more wild story, so I hegan to look for any references to the Wilsons in Aleister Crowley's various books. None turned up. To my surprisc though, I discovered that not only had Crowley visited Montauk (in 1918) but he had mentioned a "Duncan Cameron" in his autobiography. Subsequent to this, numerous instances of synchronicity between the Cameron and Crowley families were discovered, (these are detailed in Montauk Revisited but I still could not find any references to the Wilson brothers.


The meaning of these various synchronicities (between the Cameron name and Crowley) began to be explained when I found out about a woman who called herself "Cameron". She is perhaps most famous for having been married to Jack Parsons, the world's first solid fuel rocket scientist and a disciple of Crowley. Together, they had participated in an interdimensional activity known as the Babalon Working (a ceremonial act which included sex magick and has been hailed by some as thc greatest magical act of the century).

Through a further series of incredible synchronicitiesn I would fly to Southern California on other business and meet a friend of Cameron's quite by "accident". Discovering to my surprise that she lived in California, I soon found myself tellingher about the Philadelphia Experiment, the Montauk Project, and the Crowley/Cameron relationship. Much to my surprise, she informed me that her real name wasn't Cameron at all. It was Wilson!

lt now became obvious that Preston 's story about being a Wilson could not be discounted nor could his general credibility be denied. Perhaps more importantly, it revealed that some very strange correspondences were at work that had to do with interdimensionality.


I would receive an astonishing letter several months later that would close the case as regards whether or not the Wilson brothers had existed. It was from a man named Amado Crowley who claimed to be an illegitimate son of Aleister Crowley. Not only did he remember his father talking about the Wilson brothers. but he also provided clues which revealed that the odds of his lying ahout his parentage were nil.

Amado not only verified the existence of the Wilson brothers, he gave a spectacular account of his father's whereabouts on August 12, 1943 (the day of the Philadelphia Experiment). Aleister had directed a magical ceremony at Men-an-Tol in Cornwall, England where a large donut style rock lays upright in the water. According to Amado, Aleister put him through the hole in the rock whereupon a line of rough water ran from the coast of England to Long Island, New York.

For the most part, this is where the book Montauk Revisited ends'.

Amazing discoveries were made which showed that Preston was not off his rocker and that his general line of reasoning was valid. That is what this book was meant to do. Additionally, it showed that the forces which manifested the Montaok Project were deeply entrenched in the occult.

While Montauk Revisited did reveal a fascinating; web of intrigue that is unparalleled in certain respects, it did not deliver many final conclucions. But even though we were Ieft hanging at the edge of our seats with many unanswered questions, the book did accomplish something very important. It ushered us to the very threshold of the mystery schools, those secret organizations which have exsisted since timt immemorial and have sought to regulate our conciousness and personal freedom. It is at this point that we open the door to our current book: The Pyramids of Montauk: Explorations in Conciousness.


pp 9-15

Om, Shalom.
Roads End

http://www.v-j-enterprises.com/montauk.html

[Prairyearth]

September 20, 1981
INDIAN LORE DELAYS MONTAUK DEVELOPER
By JOHN RATHER
MONTAUK THE Island's Indian history is haunting Joseph Oppenheimer, a Montauk real-estate developer who wants to subdivide 10.7 acres of upland property on the west side of Lake Montauk into 10 plots suitable for vacation homes.

Edward Johannemann, an archeologist from Baiting Hollow, who is director of the Long Island Archeological Project, and Harry Treadwell of Mastic, who is a descendant of the Montauk Indians, have told the East Hampton Town Planning Board that Mr. Oppenheimer's property is a burial site for the Montauks, known to tribal descendants as the burying grounds.

Mr. Treadwell, an equipment operator employed by the county's Parks Department, said that the burial site should be accorded the same respect as any cemetery.

''These Indians were Christians,'' said Mr. Treadwell, whose Montauk name is Black Hawk. ''They had Christianity forced on them, and they were buried as Christians. If other Americans are assured they will rest in peace, then so should the native American.''

The Planning Board ordered Mr. Oppenheimer to submit a draft environmental impact statement for the proposed subdivision, to be called Lakeside Estates, with particular attention to the question of the burial site.

The statement, prepared by Roy L. Hage, president of En-Consultants Inc. of Southampton, said that an archeological survey of the Oppenheimer property by Cultural Resources Surveys I nc. of Ossining uncovered no evidence of graves or other Indi an relics.

Thomas M. Thorsen, the East Hampton town planner, suggested that the belief there was a burial ground on the west side of the lake was a bit of local folklore that gained credence when Mr. Johannemann prepared an archeological map for the town in 1976 with an overlay for the supposed burial ground covering Mr. Oppenheimer's property. According to Mr. Thorsen, the true Montauk burial site is on higher ground on the east side of the lake, and already preserved.

He said the Planning Board had no conclusive evidence of Indian burials on the Oppenheimer property, but added that if there were such evidence, ''the Planning Board would, of course, as part of its review, require that the grave site areas where they existed be put into open space.'' He said the board would not make its recommendation on the subdivision for at least two weeks.

Mr. Johannemann expressed surprise that there could be any doubt that the Montauk burials were made on the west side of the lake. ''If the Montauks called it the burying ground, that sort of indicates there are burials there,'' he said.

But Mr. Johannemann and Mr. Treadwell based their assertions on more than what Mr. Thorsen referred to as folklore. They cited the work of the late Roy Latham, a renowned naturalist from Orient who is something of a folk hero on the East End. In 1928, Mr. Latham unearthed two Indian graves at the burying ground, according to records he compiled. He also reported seeing the kind of oval rock formations sometimes laid out around Montauk graves.

The Cultural Resources Surveys report asserted that the unearthing actually occurred to the north of the Oppenheimer property on land now occupied by the Anchorage Restaurant. The report characterized Mr. Latham's other findings as insubstantial.

The view that there is no burial ground on the Oppenheimer property has been bolstered by the Sebonac Chapter of the New York State Archeological Association. Members of the chapter dug a series of test holes on the site, particularly beneath stones found in any semblance of oval configurations, and they found no bones or relics. The chapter asked only that its members be present when bulldozers clear the plots on the chance that burial sites will be uncovered.

Mr. Treadwell noted that the Latham account specified that one of the graves uncovered contained 6,000 black and white wampum beads. Since it would have taken about 200 days to make that many beads, and since black beads were considered especially valuable among the Montauks, Mr. Treadwell and Mr. Johannemann surmised that the Indian buried there must have been powerful in the tribe.

Mr. Treadwell noted that a map prepared by the Suffolk County Archeological Association, which appeared in the February 1981 edition of The Long Island Forum, a historical magazine, marked land both east and west of Lake Montauk as Montauk Indian burial grounds. The association recently published several volumes about the history and anthropology of Long Island Indians. The Forum article included an account of the funeral of Stephen Pharaoh, a Mont auk king, which appeared in t he Sept. 14, 1879, edition of The New York Sun.

Mr. Treadwell believes it is possible that it was Stephen Pharaoh's grave that Roy Latham unearthed in 1928. But according to the Sun account, Stephen Pharaoh was buried on the east side of the lake.

Mr. Treadwell asserted that the survey teams searching the land for grave sites simply were not looking in the right places. The graves, he said, were beneath trees, some of them still standing. Trees on the land include wild cherry, red cedar and scrub oak.

''The Sebonac Chapter report bothers me quite a bit,'' Mr. Treadwell said. ''They did no research on the history, they had no bibliography, and they had no maps showing where the test holes were dug.''

Until a more accurate survey is made, he said, ''the best thing they could do is to fence off the property.''





--------------------------------------------------------------------------------


LAW REPORTS.; THE MONTAUK INDIAN LANDS. JUDGE DYKMAN GRANTS AN ORDER FOR THE PARTITION OF THE PROPERTY.
June 23, 1878, Wednesday

Page 5, 1066 words

Justice Dykman, of the Supreme Court, yesterday rendered a decision at White Plains, at a Special Term, in favor of a partition of the large tract of land at the east end of Long Island, familiarly known as the Montauk Indian tract. [ END OF FIRST PARAGRAPH ]

http://query.nytimes.com/gst/abstract.html...FB0668383669FDE

http://query.nytimes.com/gst/fullpage.html...&pagewanted=all



http://query.nytimes.com/mem/archive-free/...FDE&oref=slogin

[Prairyearth]

The Hamptons

The Native Presence:
Contact Period, 1520-1640
The Montauk most likely fit that description. Their first known European visitor was probably Adrian Block, who coasted around the point in 1619, naming it Visscher's Hoek (for the extensive fishing going on) and mapping Block Island.

"The people excel us in size: they are of bronze color. some inclining more to whiteness. others to tawny color: the face sharply cut. the hair long and black. upon which they bestow the greatest study in adorning it: the eyes black and alert. the bearing kind and gentle." Thus Giovanni Verrazano described the Native people he discovered in New York and Newport harbors in 1524.

John Scott's map of the Island drawn in 1655 and published in 1680 showed the village of Easthampton, the point as Wampanog, and Myantoket as the peninsula, as well as the new Native fort - the only map to do so. By the beginning of the 1700s Southack's map of Long Island lists E. Hampton, Montock Point, Napage Sandy Beach, and Indian Town on the Napeage part of the peninsula. A British navigation map of the 1770s depicts the Indian Plantation in the middle of the peninsula on the east side of Fort Pond Bay, named after the Native fort there.

Maps of the 1800s show Indian Fields to the east of Great Pond. The maps record the pushing of the Montauk further eastward with each 'land purchase' (usually coerced) into a "reservation" at the tip of the point. Maps after 1880 list only the Montauk Development Company on the former Native land, reflecting the final dispersal of the Montauk off their ancestral land to enclaves in Freetown (north of East Hampton), Eastville (eastern Sag Harbor), the Shinnecock Reservation, and other areas of Long Island and the nation.

From both the documentary and map record, it is clear the first European explorers entered an inhabited area and that the subsequent colonists invaded another people's land. This was accomplished peacefully because epidemics of European diseases brought by earlier fishermen and explorers like Verrazano had decimated the Native population to about 1/lOth its former size before colonization. The English justified their settlement through Queen Elizabeth's edict that any non-Christian land could be taken. The Dutch purchased land from the Natives to better secure the title, and the English followed suit.

The Natives did not understand that they were "selling" the land forever, as they had no concept of individual ownership - the bounties of Nature were for all to share. They retained the right to fish, hunt, fowl, and gather basket and wigwam materials in many deeds, which soon was taken from them as the colonists fenced the land. They thought the goods given to them by the Europeans were gifts for the use of the resources, a custom of their society.

Restriction of their food sources, the resultant malnutrition, worsened by liquor they were plied with by the settlers, plus the recurring epidemics of European diseases, further depleted the Montauk as well as all Native groups.


http://www.thehamptons.com/indians/montaukets/native.html

Colonial Period:
Loss of the Land
A series of 16 documents were signed between the East Hampton settlers and the Montauk, each taking away more of the Natives' land, beginning in 1648 when they were paid in trade goods - coats, hoes, hatchets, knives, drills, looking glasses - for all of the land from the Southampton border to Napeague.
The treaty of 1655, prohibiting the Montauk from selling their remaining lands to anyone but East Hampton, first established Wyandance as the "chief sachem of Long Island" to facilitate land transfers as far west as Huntington. Complaints from Sachems and settlers there led Governor Nicolls to declare the title void in 1665.

The 1660 deed, negotiated when the Montauk were weakened by disease, raids from the Narraganset, and the loss of Wyandance, sold the Montauk peninsula from Napeague to the point for 100 pounds sterling (or equivalent in wampum or corn) to be paid 10 pounds a year for 10 years. Residence rights on the peninsula were returned to the Montauk in the deed of 1687 with the newly-formed Trustees of the Freeholders and Commonality of Easthampton. As late as 1702 the Montauk were still complaining they had not been paid this fee.

The Montauk then began to sell land to Rip Van Dam, a wealthy merchant of New York; the alarmed Trustees quickly negotiated four separate documents in 1702 which set a "reservation" boundary, regulated grazing rights, allowed the Montauk to move back and forth between the eastern and western sides of Great Pond (Lake Montauk), but not both sides simultaneously, and banned sale of hay by the Montauk and limited the amount of livestock they could raise. These limitations effectively prevented the growth of the Montauk population.

In 1719 the Trustees required a 100 pound bond of the Montauk to prohibit any Native Americans other than Montauk to live there. The population dropped to about 160 people by the 1740s. In 1754 the Montauk agreed to a further provision that no "mustees or mulattos" would be allowed to live at Montauk, further limiting the group's size, to hasten their demise. By 1794 the Montauk were prohibited by the Trustees to graze horses which were not their own - another sanction to reduce economic viability. A census of the Montauk was sent to the Long Island Assemblymen in Albany to prove they were "true blooded natives" in 1806 - to forestall eviction?

A Petition to the New York Assembly in 1800 by Benjamin and Stephen Pharaoh explains why the Montauk appeared to accept these repressive measures: "...the war being ended between us and the Narowganset tribe, we demanded the deeds, but they would not give them up, but said they would let us improve at certain seasons of the year a certain part of the land as by a lease - which we being the weaker party was obliged to consent..."

How quickly the Montauk became attached to European trade goods is revealed by objects found at the turn of the century in a 17th and early 18th century burial ground at Pantigo. Among the wide range of export wares was a late 17th century glass bottle with the name 'Wobetom' carved on it - a material link with this period, as Wobetom put his symbol on several of the deeds alienating the Montauk land. Eighty percent of the Natives signing the deeds used their personal symbol, the remainder signed an 'X'.

http://www.thehamptons.com/indians/montaukets/loss.html

[GhostChild]

Here Is The Pattern Of COLONIZATION: Which Truly Any One Of Our Original Nations People Could Share The Same Pattern That Always Leads To ENFRANCHISEMENT SCHEME Of The TRUSTEE'S As FEDUCAIRY: Failing To Provide For The Use Of Allodial Land Resources Of The Original People:

Which Can Not Be Owned By "NOT-ORIGINALS": As The Land Is Allodial: Not FEUDAL....(Like Europe). See The Pattern For Yourself:

The English justified their settlement through Queen Elizabeth's edict that any non-Christian land could be taken. The Dutch purchased land from the Natives to better secure the title, and the English followed suit.

Restriction of their food sources, the resultant malnutrition, worsened by liquor they were plied with by the settlers, plus the recurring epidemics of European diseases, further depleted the Montauk as well as all Native groups.

Complaints from Sachems and settlers there led Governor Nicolls to declare the title void in 1665.

The 1660 deed, negotiated when the Montauk were weakened by disease, raids from the Narraganset, and the loss of Wyandance, sold the Montauk peninsula from Napeague to the point for 100 pounds sterling (or equivalent in wampum or corn) to be paid 10 pounds a year for 10 years. Residence rights on the peninsula were returned to the Montauk in the deed of 1687 with the newly-formed Trustees of the Freeholders and Commonality of Easthampton. As late as 1702 the Montauk were still complaining they had not been paid this fee.

In 1719 the Trustees required a 100 pound bond of the Montauk to prohibit any Native Americans other than Montauk to live there. The population dropped to about 160 people by the 1740s. In 1754 the Montauk agreed to a further provision that no "mustees or mulattos" would be allowed to live at Montauk, further limiting the group's size, to hasten their demise. By 1794 the Montauk were prohibited by the Trustees to graze horses which were not their own - another sanction to reduce economic viability. A census of the Montauk was sent to the Long Island Assemblymen in Albany to prove they were "true blooded natives" in 1806 - to forestall eviction?

A Petition to the New York Assembly in 1800 by Benjamin and Stephen Pharaoh explains why the Montauk appeared to accept these repressive measures: "...the war being ended between us and the Narowganset tribe, we demanded the deeds, but they would not give them up, but said they would let us improve at certain seasons of the year a certain part of the land as by a lease - which we being the weaker party was obliged to consent..."


Genocide For Geocide....Is That Our Common Inheritance? Oddly....This Is What YOU VOTE For When You ELECT The TRUSTEE'S To HIGHER OFFICE....And The [AMERICA'S] Look The Other Way Or COVER IT UP....Even Odder?: Montauk Is The Name Of A [U.S.] CIA PROJECT....Something About Psychology..... The GhostChild.

[Prairyearth]

Did I share with you all what I had found while searching around Montauk and Long Island? There is a really strange, I guess it is a Light House, not sure, on Fire Island, just due South of Long Island. Kinda reminds one of the "Dharma initiative..." which is supposed to be fictional....or is it?
Prairy