The Other Blackfoot, Page Two
There are perhaps 20 tribes or villages of Siouan speaking people of the Piedmont who were constantly merging together for protection through harrowing times. (Though very distantly related to the Sioux tribes of the west, we must be careful not assume too great a cultural similarity.) Eno (where, presumably, Sissipaha survivors who would have been associated at that point) are mentioned as one of the groups huddled at Fort Christanna in 1713-1717. Some accounts refer to them as the Stuckenock. There is also mention of the Sissipaha/Shakori/Eno joining the Catawba (also Siouan) in northern South Carolina in roughly this period.
During the Fort Christanna period, Governor Spotswood of Virginia, for his convenience, dubbed all the Siouan tribes there as “Saponi.” That, and the word Tutelo, dominated the naming of these people in historical references from then on. For that reason, we will refer to the Eastern, Piedmont Siouan as "Saponi" in most of the following. The historical record runs mainly as such:
Probably about 1740 the Saponi and Tutelo went north, stopping for a time at Shamokin, in Pennsylvania, about the site of Sunbury, where they and other Indians were visited by the missionary David Brainard in 1745. In 1753 the Cayuga formally adopted the Saponi and Tutelo, who thus became a part of the Six Nations, though all had not then removed to New York. In 1765 the Saponi are mentioned as having 30 warriors living at Tioga, about Sayre, PA, and other villages on the northern branches of the Susquehanna. A part remained here until 1778, but in 1771 the principal portion had their village in the territory of the Cayuga, about 2 miles south of what is now Ithaca, NY. After which they disappear from history [the Saponi, that is - the Tutelo survived a bit longer with the Cayuga on Six Nations reserve in Canada. A cholera epidemic in the late 1800's reduced their numbers to the point that the survivors merged with the Cayuga. Some of their customs and ceremonies are still observed, and they have many descendants there]. -- Bureau of American Ethnology, Bulletin 30, page 464.
What has interested me, however, since it appears my own family was among those who “had not then removed to New York” are the other clues to migrations that did not end in total biological extinction.