Virtual Camp Whiting Tour

It's snowing where I am, maybe where you am too.
Take a walk back in time to 2009, early Spring, down in Woodbridge CT. Let's take a look at the trail map...

and a closer look:

I'll meet you at the gate across the street from the parking lot by the Darling House on Litchfield Turnpike where I will be puzzling about the modifications to this "stone wall" and looking for possible turtles contained within it...

The "stone wall" on the left as we walk in on the Blue Trail of course distracts us. We puzzle about the large Boulder and the stone rows around it, spot this stone in the row...

We get back on the trail again by the Boy Scout Lodge...

But we scoot up the hill to the left (west) a moment to look at some stones that seem to stand out:

We circle this one...

We say we'll look these up and then forget to...

I'll postpone following this one uphill and head down to the trail, snapping a photo without putting on glasses, resulting in an out of focus picture...

A deer watches us:

We try to stay on the path, but this demands our attention:

We go back to the trail...

Another one!

Time to turn back, we snap one more

wonder about this crime scene

head back to the cars, the west ridge in the distance...

Step back farther to 1934 (above). 

Gungywump TurtleVision

An image from Gungywamp: A Virtual Tour ~ http://www.gungywamp.com/Virtual%20Tour.htm 

and the same with TurtleVision to it's right.

Gungywamp

The Gungywamp Society - Main Page : www.gungywamp.com/ is now a dead link. Try:

I’ve occasionally taken a look at various photos and information (and mis-information) about the Gungywump site. I’ve had many people ask me what I knew about it or thought about it, and having never visited the place, I never had much to say. Well, I came upon this just this morning, something I hadn’t seen before, a fine bit of Historical Era Archeology/Anthropology, which states:

“Much of the colonial and Early American structures in the Gungywamp indicate that the area was used for sheep farming. Ms. Susan Sutherland wrote an article about another sheep farm about five miles away from the Gungywamp complex which has similar stone structures as are found in the Gungywamp. Ms. Sutherland's article is entitled Colonial History: The Sheep Farm, Early Edgecomb Family and Fort Hill Brook Industrial Sites.”

http://gosaonline.org/wp-content/uploads/2017/10/Sheep-Farm-HistorySue-Sutherland.pdf

If you comb through the article, you will find many references to the Indian Fort, Indian Corn barns,” zigzag stone rows, a “sumac mill,” and “heaps of stones.” It also mentioned that “Given the extensive stone walls and gravel mounds on Fort Hill Brook, it would not be surprising if slave labor had been used to build these and to do other tasks.”

I’ll say this: Ignoring the fact that just before the Historic Period, there was a great number of Native People living in the area, close to the sea, actively making use of resources maintained by the use of fire, just might have used stone rows to contain and control those fires, might not be “good science.”


This photo below made me think of a stone row near my house, (detailed in the post http://wakinguponturtleisland.blogspot.com/2011/03/out-crop-with-zigzag.html):

Text from the article says, “The dividing line between the property of one of the private landowners and the former YMCA property is a very old colonial rock boundary wall. This rock boundary wall was crossed earlier in the tour just before the small ledge shelter that was excavated in 2007 and 2008. It is one the longest continuous rock walls found in the Gungywamp area. It continues from the former YMCA property to the west and runs roughly straight through the Gungywamp area, across North Gungywamp Road (a dirt road off of Gungywamp Road) and proceeds into woods onto private property. A number of the rock walls in the Gungywamp area zigzag and some were clearly used for livestock enclosures, but this very old colonial rock wall, thickly covered in moss, runs straight.

In Camp Whiting, off of the Litchfield Turnpike in Woodbridge CT is another I was also reminded of:

As the tour guest walks the loop trail, "the main highway," and crosses through the gap in this very old rock wall, the tour guest will notice on the right that the rock wall continues up a steep incline. The construction of this rock wall was clearly built with stability in mind. Instead of placing the rocks to slope with the steep incline, which would make the rock wall unstable, the rock wall builders dug into the steep incline so that the rocks could be placed horizontally, thereby causing the rock wall to form a sort of "stair step" design up the steep incline…”

Gungywamp: A Virtual Tour - Now a Dead Link in 2022 when I am updating this post:

  http://www.gungywamp.com/Virtual%20Tour.htm

A bunch of bunk dominates the YouTube videos that exist, some just too ridiculous to mention...

End Stone by Spring and Serpentine

http://rockpiles.blogspot.com/2012/01/end-stone-by-spring-and-serpentine.html

CONNECTICUT & THE SEA

Produced, Written & Directed by Kenneth A. SimonNarrated by Walter Cronkite
Broadcast Premiere: May 2000, CPTV

PROGRAM TRANSCRIPT (excerpt): NATIVE AMERICANS & THE SEA


CRONKITE: Native people in Connecticut from the earliest days looked to the sea for sustenance, transportation and culture.
MELISSA FAWCETT (Dir., Mohegan Tribal Museum Authority): In the beginning, we believe that the earth came out of the sea upon the back of grandfather turtle, Guganous Tuapas, great sea turtle. Since that time we’ve looked upon the turtle and the sea as the birth and origin of our beginnings and the grandfather turtle as the most sacred of all beings.

www.simonpure.com/sea.htm

images from:
http://connecticutwatertrails.com/CWTA%20-%20Resources%20-%20History%20Of%20Connecticut's%20Water%20Trails%20-%20Connecticut%20and%20The%20Sea%20-%20Connecticut%20Native%20Americans%20&%20The%20Sea.htm

the crow brought them corn

" As for the crow, he says, "These birds, although they do the corn some hurt, yet scarce will one native amongst an hundred kill them, because they have a tradition, that the crow brought them at first an Indian grain of corn in one ear, and an Indian or French bean in another, from the great God Cawtantowwit's field in the southwest, from whence they hold came all their corn and beans."

~ Roger Williams

http://books.google.com/books?id=7n4OAAAAYAAJ&dq=%22a%20crow%20brought%20them%20at%20first%20this%20grain%20to%20new%20england%22&pg=PA100#v=onepage&q=%22a%20crow%20brought%20them%20at%20first%20this%20grain%20to%20new%20england%22&f=false

http://www.boudillion.com/nashobahill/NH13.jpg

"This rocky hill (Nashoba) is a strange and inspiring landscape indeed...Traces of the old village remain: acres of corn planting mounds (above), three worked-stone springs, a hollowed and smoothed rock surface, and artifacts unearthed on the western slopes. I’ve been told by a retired Professor that the fire-blackened rock faces are the marks of Indian fires..."  ~ Daniel V. Boudillion

http://www.boudillion.com/nashobahill/nashobahill.htm

Governmnet Managed Shrines: Protection of Native American Sacred Site Worship

Image from: http://www.panoramio.com/photo/60001441

"Sacred places include mountains, lakes, piles of rocks, unusually-shaped mounds, middens, caves, burial grounds, rock art sites, ceremonial grounds, doctoring or training grounds... (ARLENE HIRSCHFELDER & PAULETTE MOLIN, THE ENCYCLOPEDIA OF NATIVE AMERICAN RELiGIONS 251 (1992).)

http://scholar.valpo.edu/cgi/viewcontent.cgi?article=1320&context=vulr

"(Morro) Rock is a protected Native American shrine and home to endangered peregrine falcons.)

 http://wikitravel.org/en/Morro_Bay

http://srleebackyard.blogspot.com/2008/04/shrine-of-stone-lions.html

by Shawna Lee

Hobbomock from "A discourse on the religion of the Indian tribes of North America"

By Samuel Farmar Jarvis, New-York Historical Society


In Winslow's " Good News from New-England; or a relation of things remarkable in that plantation," anno 1622, occur Ihe following remarks on the subject of the Indian Religion:

" A few things I thought meete to adde here unto, which I have observed amongst the Indians, both touching their religion, and sundry other customes amongst them. And first, whereas myselfe and others, in former letters, (which came to the presse against my wille and knowledge,) wrote that the Indians about us are a people without any religion or knowledge of any God therein I erred, though wee could then gather no better; for as they conceive of many divine powers, so of one whom they call Kiehtan, to be the principal maker of all the rest, and to be made by none : Hee, (they say,) created the Heavens, Earth, Sea, and all creatures contained therein. Also, that hee made one man and one woman, of whom they say wee, and all mankind, came : but how they became so farre dispersed that know they not. At first, they say, there was no Sachem or King, but Kiehtan who dwelleth above the Heavens, whither all good men goe when they die to see their friends, and have their fill of all things : This, his habitation, lyeth westward in the Heavens they say; thither the bad men goe also, and knocke at His doore, but he bids them Quachel, that is to say Walke abroad, for there is no place for such ; so that they wander in restlesse want and penury. Never man saw this Kiehtan; onely old men tell them of him, and bid them tell their children; yea, to charge them to teach their posterities the same, and lay the like charge upon them. This power they acknowledge to be good, and when they obtain any great matter, meet together and cry unto him, and so likewise for plenty, victory, &etc, sing, dance, feast, give thankes, and hang up garlands, and other things in memory of the same.

" Another power they worship whom they call Hobbamock, and to the northward of us Hobbamoqui; this as farre as wee can conceive is the devil), him they call upon to cure their wounds and diseases. When they are curable, hee perswades them hee sends the same for some conceited anger against them, hut upon their calling upon him, can and doth help them; but when they are mortall, and not curable in nature, then he perswades them Kiehtan is angry and sends them, whom none can cure ; insomuch, as in that respect onely they somewhat doubt whether hee bee simply good, and therefore in sicknesse never call upon him. This Hobbomock appears in sundry formes unto them, as in the shape of a man, a deare, a fawne, an eagle, tyc., but most ordinarily as a snake.-" fyc. Purchas's Pilgrim, lib. x. chap. v. vol. 4. p. 18ii7

This Hobbomock, or Hobbamoqui, who " appears in sundry forms," is evidently the Oku or Tutelary Deity, which each Indian worships; and Mr. Winslow's narrative affords a solution of the pretended worship of the devil, which the first settlers imagined they had discovered, and which has since been so frequently mentioned on their authority, without examination. The natives, it was found, worshipped another being, beside the Great Spirit, which every one called his Hobbomock, or Guardian Oke. This, the English thought, could be no other than the Devil, and accordingly they asserted, without further ceremony, what they believed to be a fact. Hence, in a " Tractate, written at Henrico in Virginia, by Master Alexander Whitaker, Minister to the Colony there," (anno 1613,) we find the following ap count of the worship of the Kevms, or Tutelary Deity of the Virginian Indians :

"They acknowledge that there is a Great Good God, but know him not, having the eyes of their understanding as yet blinded : wherefore they serve the devill for feare, after a most base manner, sacrificing sometimes, (as I have here heard,) their owne children to him.* / hare sent one image of their God to the counsell in England, which is painted upon one side of a toadstoole, much like unto a deformed monster. Their priests, (whom they call Quiokosoughs,) are no other but such as our English witches are," he. Purchas, lib. ix. vol. 4. p 1771.

http://books.google.com/books?id=6BwwAAAAYAAJ&dq=Hobbomock&pg=PA1#v=onepage&q=Hobbomock&f=false

Free download: https://www.gutenberg.org/ebooks/66332

Hobbamocke is spelled many ways (Hobamock, Hobbomok, Hobbomock, etc.), and is also known by different names, like Abbomocho, Chepian, Chepi, and Cheepi. His multiple names reflect his slippery nature - he's elusive and hard to pin down.

Hobbomok appears in dreams in many forms, including a deer, a man, or an eagle, but his favorite forms are the eel and the snake. Terrifyingly, Hobbomok also sometimes appears as a European, as John Josselyn recorded in 1674:"Another time, two Indians and an Indess, came running into our house crying out they should all dye, Cheepie (Hobbomok) was gone over the field gliding in the air with a long rope hanging from one of his legs: we askt them what he was like, they said all wone Englishman, clothed with hat and coat, shooes and stockings."http://newenglandfolklore.blogspot.com/2010/05/hobbomok-and-shamanic-power.html

Mather's Map

The Devil (who was no other than the Indian Devil—Hobbomock)

"What is their striking down with a fierce Look? What is their making of the Afflicted Rise, with a touch of their Hand? What is their Transportation thro' the Air? What is their Travelling in Spirit, while their Body is cast into a Trance? What is their causing of Cattle to run mad and perish? What is their Entring their Names in a Book? What is their coming together from all parts, at the Sound of a Trumpet? What is their Appearing sometimes Cloathed with Light or Fire upon them? What is their Covering of themselves and their Instruments with Invisibility? But a Blasphemous Imitation of certain Things recorded about our Saviour, or His Prophets, or the Saints in the Kingdom of God."

C. Mather

“From these examinations, it would appear that both Mrs. Foster and her daughter had caused themselves to be suspected as Witches, from neglecting the church services!

It will be noticed, moreover, in Mary Lacey's Confession, that, some three or four years before, she saw Mrs. Bradbury, How and Nurse baptized by the Devil at Newbury Falls, and says that " there were over six baptized at that time, who were some of the chief or higher powers,"—that is. Witches or Wizards of higher rank in the expected Kingdom of Satan, and then adds, " that there might be near about a hundred [Witches] in company at that time." Here we see some hundred or more Witches and Wizards—some of high rank—engaged in the Plot three or four years before 1692. In the confessions of Ann Foster, we see the number of Witches in 1692 increased to some three hundred or more, some of whom met from all quarters at Salem Village, and whose discourse was "that they would afflict there to set up the Devil's Kingdom." So that we have here the plot of the Witchcraft, its objects and aims. It was no sudden affair—had been gathering for years—and Salem Village, in 1692, was only the chosen locality for the beginning of the work.

Salem Village was indeed to be destroyed—that is, converted to Satan—as the whole people [Christians] in due time were to be, or else to be cut off by diabolical Witchcrafts and torments. The object of Satan in 1692 appears to have been either to convert the Christians to his own faith and into subjects of his Kingdom, or else destroy them out of the land by his arts and Witchcrafts, and thus re-establish his ancient Kingdom, then fearfully endangered by the spread of the Puritan Church, and the decrease of his own Priests and subjects—the Indian Wizards, and fast-fading Red Men. The White Witches and Wizards of 1692 were aiding this Devil—this Hobbomock in this desperate scheme of re-conquering the land. It was, in effect, Satan fighting in rage and despair for the possession of New England, aye, even the whole western world.”

Footnote to text:

“There can be no reasonable doubt that the Devil of 1692 was the Indian Devil, Hobbomock. Cotton Mather in his trial of George Boroughs (Wonders of Invisible World) says, that the Witches called the Devil a Black* man, " and they generally say he resembles an Indian." Hutchinson (on Witchcraft) informs us (p. 77) that Cotton Mather attributed the Witchcraft of 1692 to the Indian Powaws (or Wizards), as sending their spirits or demons among the Whites. Now as Hobbomock was the God of these Powaws, and their patron and instigator, we see that Hobbomock was at the bottom of the plot and for the reasons we have endeavored to give in the text.

Those therefore of the Whites, who were engaged in the Witchcraft of 1692, were doubtless considered as having been seduced into the Plot of this Indian Devil and his native Priests to destroy the hated Church of Christ in New England, and to aid him and them in setting up his expected Kingdom — his Kingdom, moreover, as referred to in the Apocalypse.

The Satan of 1692 was evidently believed to be the old biblical Satan; but who in America took upon himself the disguise of an Indian, and in order to be the Indian Deity —he being able to assume any and all shapes and disguises to suit his own purposes. Thus our Fathers, while combatting Hobbomock,were only (in their own imaginations) dealing with the same Devil who had seduced Eve, tormented Job, tempted the Saviour, and assumed the shapes of various Saints and Apostles; and who would appear (if need be) even as an Angel of Light to deceive the very eleot. He was, too, the Satan of the Apocalypse.” ~ George Cheever in Historical collections of the Essex Institute, Volume 3

http://books.google.com/books?id=PG8MAAAAYAAJ&dq=Hobbomock&pg=PA70#v=onepage&q=Hobbomock&f=false



PREHISTORIC AMERICA VOLUME II.

BY STEPHEN D. PEET, 1896.

EMBLEMATIC MOUNDS A N D ANIMAL EFFIGIES.

This book is the result of personal explorations which have continued at intervals for several years…It was the experience of the author that a single visit was not sufficient, for each successive visit would be sure to bring out some new point, either new mounds were discovered or new relations of the mounds to the topography were recognized, or new ideas were gained as to the use of the mounds or new significance seen in their shapes.As to the points which the author has sought to bring out in his explorations and descriptions the following is a summary:

First: the shape of the effigies. Great care has been taken to make the shape conform to the measurements, and yet the effigies have been studied by the eye so as to bring out the actual figures.

Second: The grouping of the effigies. The relative position of the various figures in the groups and the relative position of the groups in each series and of the series to each locality have all been studied. The practical use of the effigies could not be ascertained without thus studying the system.

Third: The relation of the effigies to the topography has been closely scrutinized for this often reveals the real object. The elevation as well as the location has been studied. The view from the mounds has also always been noticed. It is an outside observation which often suggests the intent and purpose of the effigy as well as the measurement of the figure itself.

Fourth: The contents of the mounds have been studied with more or less care. Excavation has not been the chief object. Relic hunting is not a specialty with the writer.

Fifth: The totem system and clan life have been carefully investigated. The location of the effigies with the geographical surrounding will reveal much of the real history and character of the builders. The shape of the effigies will often show the name or emblem of the clan. This inner history of the people has been our chief object of study.

The destruction of the monuments has been a great hindrance to the full understanding of them. The writer considers himself fortunate in having entered upon this field before the destruction was carried on further than it is. In a few years the data would have been lost and it would have been impossible to give the explanation of groups. Even the destruction of a single mound will at times destroy the clue which is essential to understand the groups.
The mythologic significance and the intent of the effigies as picture writing cannot be deciphered when any of the figures have disappeared. It is to be hoped that the effigies will be preserved and that this book will be an inducement for the continuance of the .study and will increase the interest in them us the monuments of a people which has passed away."

http://www.archive.org/stream/prehistoricameri02peet/prehistoricameri02peet_djvu.txt

(I was looking this part of the book: "Serpent circle near Utley's...head and tail making a gateway or opening to the circle," but couldn't search for the phrase. I posted this because it so sounds so familiar even tho' it's 100 plus years later. Could be Peter saying it rather than Peet, so to speak.)

Indian Myths And Effigy Mounds (1889)

 By Rev. S. D. Peet

 

“Turtle mounds are found scattered along the bluffs to the east of the city, but here they probably mark the sites of cabins which were erected by the people. The turtle is seen in every group which has been found in this vicinity, and seems to have been the chief mound in each…There are twelve groups and about 100 mounds in all, but of this number 21 are Turtle mounds. The groups are so placed that one answers to another from all the hill tops..."

…The totems of other tribes were painted upon the tents or were carved into posts and placed near the doors of the houses or the graves of the dead, but here were built as great earth-heaps, They indicated the name and ancestry of the people. The effigies did the same thing, but in addition they served a practical purpose. They were used as screens for hunters, as defensive walls for villages, as foundations for houses, as mounds for the burial of the dead, and at the same time were representations of the mythologic ideas of the people.


This point we think is clear: whatever the tribe was who built the effigies, that tribe evidently placed its totems or clan emblems on the soil.”

We would here call attention to a peculiar kind of gamedrive. It seems to have been a kind of corral, as if the Moundbuilders had kept domestic animals, and yet it may have been a trap or double screen in which the grazing animals were supposed to feed, but behind which the hunters were supposed to hide. It is well known that elk, moose, and deer feed in low places in winter by scraping away the snow, and that in the summer they resort to the same places where they stamp the ground and beat down the high grass. These game-drives are low places, but near streams. One such we have discovered on the bank of the Turtle, three miles north of Beloit. A mile from this place, nearer Beloit, is the game-drive which is represented in the cut. It is a game-drive for deer, and is arranged for the deer to be driven two or three different ways. We judge it to be a deer-drive from the fact that the panther is the effigy here, the panther being the animal which preys upon the deer. There is a turtle on the low ground and another on the point which is used for a lookout. Our interpretation of it is that the deer was driven from its feeding ground to the game-drive and shot at from both places."

Fig. 160.—Turtles and Panthers in a Game Drive at BcloiL

·         The American antiquarian and oriental journal

http://books.google.com/books?id=hJMLAAAAIAAJ&dq=serpent+at+summit&pg=PA40#v=onepage&q=turtle&f=false

A (single stone) Sea Turtle?

From: http://www.mvartsandideas.com/arts/visiting-artists/aaron-siskind

Compare to: 

http://wakinguponturtleisland.blogspot.com/2011/08/westbrook-ct-july-2011.html

Detail in "A Wall of No Great Importance"

Here’s an “Abandoned Stone Wall” - "More affectionately known as (a)"wild wall(s)," this type is usually fairly old; farmstead walls that have since tumbled and become unkempt. Very few of these (especially the oddest-shaped constructions) may be pre-European in age. Regardless of their original origin, all have since become ruins,” according to Robert Thorson, who actually admits in the description that such rows may be pre-historic. It was deemed a “Wall of No Great Importance” by the CT State Preservation Officer back around 2005 when a road realignment threatened to (and did) destroy  a great deal of pre-historic zigzag stone row along a former Indian Trail that has become a road, the road I live on. See: http://wakinguponturtleisland.blogspot.com/2007/01/wall-of-no-great-importance.html http://wakinguponturtleisland.blogspot.com/2009/09/assorted-snakesend-stones.html

I maintained that the stone (perched on top of the “point” of this section of zigzag above) was a turtle stone back then when I was trying to get the archeological community to take a closer look at the row. I wish I had noticed this particular stone back then and had the concept of a Humanly Worked Single Stone Turtle in my “glossary.” It has since become a familiar shape, even in places I haven't been: http://wakinguponturtleisland.blogspot.com/2010/10/leominster-familiar-shape.html

It doesn’t look like much at first, a stone broken and eroded where it points outward from the row:

But seen just right, it resembles many other Single Stone Turtles, the testudinate carapace shape of the stone, with some chipping done at the wider end, to create the head of a turtle and the suggestion of the opening in the shell as well:

Above looking NW, below looking SE. The darker colored shaggy barked tree is very close to the stone; in the distance is the former Indian Field of the "Wigwams," the stone Fishweir aproximately in the center of the photo.

 

The "Abandoned Stone Wall" Image Search

The "Stone Wall Myth" - the idea that only Europeans could stack stones - includes the catch phrase "Abandoned Stone Walls." The phrase also makes a handy tool with which to do a Google Image Search if you are looking for examples of pre-colonial Native American Stonework:

"Abandoned stone wall in northern part of Beebe Woods in Cape Cod. Falmouth, Massachusetts, February 14, 2004,"
reads the caption under this image found at

http://www.asergeev.com/pictures/archives/compress/2004/377/23s.htm

I think of this as the "Indian Look."

Let me link you back to:
http://rockpiles.blogspot.com/2006/08/rock-piles-built-into-walls.html

 

Heckewelder "enclosed it with a fence"

http://www.rootsweb.ancestry.com/~nylnphs/Images/V05-04.GIF

( http://www.rootsweb.ancestry.com/~nylnphs/V5/2.htm)

( Shekomeko NY: http://binged.it/sA9TCC)

CCCCXVI. Indian Reasoning.
    In the year 1777, says the Rev. Mr. Heckewelder, in his interesting account of the Indian Nations, some travelling Indians having put their horses over night in my little meadow at Gnadenhutten on the Muskingum, I called on them in the morning to know why they had done it. I endeavoured to make them sensible of the injury they had done me, especially as I intended to mow the meadow in a day or two. Having finished iny complaint, one of them replied—' My friend, it seems you lay claim to the grass my horses have eaten, because you have enclosed it with a fence; now tell me who caused the grass to grow? Can you make the grass grow? I think not, and nobody can, except the great Mannitto. He it is who causes it to grow both for my horses and for yours! See friend! the grass which grows out of the earth, is common to all. Say—did you ever eat venison and bear's meat ?'—' Yes, very often !'— 'Well, and did you ever hear me or any other Indian complain about that?' 'No.'—' Then be not disturbed at my horses eating only once, of what you call your grass, though the grass my horses eat, in like manner as the meat you did eat, was given to the Indians by the Great Spirit. Besides, if you will but consider, you will find that my horses did not eat all your grass. For friendship's sake, however, I shall not put my horses in your meadow again.'

http://www.moravianchurcharchives.org/images/gallery/Emmaus-by-Grider_600x407.jpg



Gimme That Old Time Photography

An aerial photo from the 1930's (in PA) aquired from:

 http://laurelhillwalks.blogspot.com/2011/12/evans-hill-mound-bit-of-background.html

a detail from that, hinting of an Indian Trail, bounded by stone rows, as are the non-square "fields" or ancient Indian Resource zones:

(Below) An aerial photo from the 1930's (in CT) used in this post:

http://wakinguponturtleisland.blogspot.com/2011/10/old-town-farm.html

Also hinting of Indian Trails, bounded by (zigzag) stone rows, as are the non-square "fields" or ancient Indian Resource zones.

This takes you to fairly recent in PA where the path might be fairly untouched:

http://www.bing.com/maps/explore/#5003/0.6002=q:evan's+hill,+indiana+county+pa:nelat:40.4206690632724:nelong:-78.898061584681:swlat:40.3321098747605:swlong:-79.055475067347:nosp:0:adj:0&p=c/5872/style=be&lat=qrvqv9&lon=8d8fyk&alt=482.522644&z=16&pid=5874

This takes you to fairly recent in CT, where the paths are now modern roads:

http://www.bing.com/maps/explore/#5003/0.6002=q:grey+fox+trail,+06798:nelat:40.5770383030694:nelong:-79.0735385647125:swlat:40.5660036969297:swlong:-79.1007254352875:nosp:0:adj:0&p=c/5872/style=be&lat=qxx22b&lon=8x1rrr&alt=98.729139&z=17&pid=5874 

(Camera-less, I recently drove up Grey Fox and Barnhill, surprised at the stone work that still exists - and the huge rockpiles I plan on photographing...)

And:

a 1930's photo (I can't remember where I aquired it) showing some cross and rail wooden fences (over stone rows?):