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secular or native designs, but the medals of Mary and Jesus did not, the water becomes
even murkier. What can such data tell us about the Seneca-variety Christianity—or the
lack thereof? Due to grave disturbances and inadequate site reports, it is almost
impossible to ascribe provenience to most of the Christian-themed artifacts. Yet if the
people being buried at some of the early/mid eighteenth century sites grew up
knowing Jesuit priests, and thus were probably been exposed to some measure
Christianity, are we looking at a material example of people trying to “keep the faith?”
Or, could the same “secular trade” argument be applied to the medals as well, even
though the religious implications in the medals would appear more apparent than in
the rings?
As the inherent religiosity of Christian-themed artifacts located on native sites
continues to be debated, we might consider the parallel example of what occurred
during the Jesuit Missions to the Powhatan Confederacy during the 1570s. After the
Jesuits in residence were martyred, their attackers gave them a Christian burial, and
then distributed the relics, clothing and religious items that were in the priests’
possession (Gleach 1997:92-93). When the Spanish returned to resupply the mission,
they found them [chiefs] walking along the beach wearing the priests’ robes, along
with a paten and a communion chalice (Gleach 1997:96). Rather than construing this
as a random act, Frederic Gleach makes a compelling argument that the Indians
recognized the “power of these items and wore them with respect, as a way of
maintaining that power” (Gleach 1997:96). Gleach is also careful to note: “this is not
to say that they had converted to the Jesuit faith, but rather, that they had absorbed that
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