Tammany Legend (Tamanend): Historic Story of the "St. Tammany" Tradition in American Government and What Democracy Owes to Aboriginal American Ideals. Based on Original Native Sources Covering, Historically, 600 A.D. to the Present (1938) [Miscellaneous Works]

WHITE NORWOOD

W». H. STRANG

THE TAMMANY LEGEND

(Tamanend)

TAMANEND

Idealized composite portrait by Fritz Bade from description
of Tamanend III, William Perm's friend, and the legends of
the Indians concerning the other two kings of same name. Por-
traits of modern Lenape types used as models. Tamanend's
portrait is typical of Lenape Manhood at time of last entry in
the Red Score.

THE TAMMANY
LEGEND

(Tamanend)

By
JOSEPH WHITE NORWOOD

HISTORIC STORY OF THE ORIGIN OF THE
"ST. TAMMANY" TRADITION IN AMERICAN
GOVERNMENT AND WHAT DEMOCRACY OWES
TO ABORIGINAL AMERICAN IDEALS. BASED ON
ORIGINAL NATIVE SOURCES COVERING, HIS-
TORICALLY, 600 A.D. TO THE PRESENT.

BOSTON

MEADOR PUBLISHING COMPANY

MCMXXXVIII

Copyright, 1938, by Joseph White Norwood

PRINTED IN THE UNITED STATES OF AMERICA

Thb Meador Press, Boston, Massachusetts

Dedicated

to
My Wife

ACKNOWLEDGMENTS

Special acknowledgments are made to Col.
Lucien Beckner, geologist and Indian author-
ity, for generous cooperation in working out
the chronology of the Red Score; William
Grant Wilson for wise and friendly advice on
publication matters; John Collier, Indian
Commissioner for data on present location
and condition of Indian tribes; Fritz Bade,
for the idealized and composite portrait of
Tamanend.

FOREWORD

Often in the youth of this Republic, American "shirt-
sleeve diplomacy" astonished, amused and sometimes
shocked European countries. Our simplicity that called
a spade a spade and demanded that answers be Yes or
No, was taken as evidence of our semi-barbarism.

After we grew powerful and prosperous and some-
what more urbane of manner, these same Europeans
referred to our "dollar diplomacy" and deplored our
lack of ideals. The World War not only failed to
undeceive them but won for us the nickname of "Uncle
Shylock," seemingly because the war was fought on our
money and we merely suggested that some of it be paid
back.

Our participation in the war impressed our friends
across the ocean not at all as an act inspired by those
high ideals that caused our soldiers to announce
"LaFayette We Are Here," and President Wilson to
pen his many historic documents. On the contrary,
our allies were irritated, especially after the event, by
the lateness of our arrival on the battle field, and have
been scolding us roundly ever since.

All that America seems to have "won" in this riot
of nations is the respect of its foes and itself, the envy,
ingratitude and dislike of its allies, and the right to
henceforth bestow its friendship and largess where it
pleases.

The Rest of the world neither knows nor cares to
understand American ideals.

10 FOREWORD

There is something in our mental and spiritual life
that really makes it impossible for them to do so. They
never had this something in their lives.

Those who have attempted to pattern Republics
after the American plan have signally failed.

When we furnished them blueprints for a League of
Nations they found it impossible to build.

Our apostleship of peace is just another silly idea of
"those crazy Americans."

The Monroe Doctrine and similar idealistic policies,
when interpreted and adapted by others, result in
absurdity.

Our refusal to engage in entangling foreign alliances
is hailed as an exhibition of complete selfishness.

What Is This Mysterious Kink in American
Psychology That Other People Find Impossible
to Understand? And Where Did We Get It?

This book answers both these questions.

To the first, the answer is, that the American ideals
of human right to "life, liberty and the pursuit of
happiness," spring chiefly from original American
sources and were developed on American soil for untold
centuries before Europeans arrived on this continent.

In so far as they are colored by European ideals
concerning human rights, Europeans comprehend them,
and only to that extent.

To the second question, the answer is that modern
America received these ideals from Ancient America
of the Stone Age.

These ideals are therefore so distinctly native to the
soil that they should be known as the first Americans
knew them, by a name that completely symbolizes them.

This name is Tamanend.

There were three historical personages bearing this

FOREWORD 11

name. They were elected rulers, whose services to their
nation in times of great stress won for them such uni-
versal love and admiration that the peaceful policies
they successfully pursued were symbolized by the name.

Tamanend I had his seat at Wisawana where now
the Yellow River of Iowa flows into the Mississippi
River. He flourished in the tenth century.

Tamanend II ruled from the banks of the Susque-
hanna in Pennsylvania.

Tamanend III was friend and confidant of William
Penn, founder of the City of Brotherly Love. The
great Quaker was perhaps the first white man to under-
stand the native ideals of Tamanend and himself be-
came a legendary figure among Indians all over the
country.

In the following pages we attempt to show the
development of the Tamanend ideal from history and
legend of the Indian himself.

The historical portion includes the story of that
singular Delaware record known as the Walam Olum
or Red Score, over which students have puzzled for
more than a century. As we interpret it by the aid of
legend, it becomes the key to aboriginal American
History in North America from the sixth to the seven-
teenth century.

Among the legends which explain details of the
historical record, are those relating to a secret society
into which white men have never been admitted, but
which are of such importance to our story, that they
must be taken into consideration.

This secret society was the "Priests House," es-
tablished among all Indian nations on this continent
apparently, for untold centuries prior to the advent of
the white man. From it sprang the ritual of the

12 FOREWORD

"Calumet" or so called Peace Pipe, to be bearer of
which was high honor.

After showing the development of the Tamanend
ideal to the time the first European colonists settled on
these shores, we shall follow its course through Colonial
and American history until we find it so definitely in-
corporated into the life of this nation, that as Americans
we may better understand ourselves and be the prouder
for it.

And it may be possible, should we further develop
this ideal, that other nations will also understand us
better.

CONTENTS

CHAPTER PAGE

I Captain White Eyes and the Spirit of 1776 15

II Tamanend III and William Penn 25

III Before Tamanend 42

IV Tamanend at Wisawana 57

V Opekasit at Fish River 64

VI Tamanend II 76

VII Mistakes of Man Who Made Mistakes . 84

VIII The Coming of the Whites 91

IX Religion and Laws of the Red Man 117

X The Calumet and Wampum 136

XI The Liberty Boys and St. Tammany .... 142

XII The Walam Olum or Red Score 148

Appendix Notes 198

13

THE TAMMANY LEGEND

CHAPTER I

Captain White Eyes and the Spirit of 1776

England and its American Colonies had come to the
parting of the ways. The year was 1775.

Koguethagechton, Chief Counsellor to Netawatwes,
Grand Sachem of the Delawares pondered on the fast
gathering war clouds now darkening the sky over the
Americans. He knew many of them well and favorably.

Were they not all children of the Great Spirit? Had
not the Grand Sachem, Tamanend himself, called
William Penn, founder of their big village, "My Elder
Brother," in token of the unity of their spirits? Now
these people of the 13-Fires were in rebellion against
their King across the great sea, and all Algonkin
peoples, including even the Delawares, were allied to
that Great Father, the British King, by sacred treaties
of peace over which the "calumet," the pipe of peace
had been smoked.

Strange how it all had happened.
Long ago tidings had come from far southern lands
of a strange white race that repaid hospitality with
death and destruction. They fought with fire sticks,
those iron men, and were deemed magicians and evil
spirits.

But other whites had come directly to the country of

15

16 THE TAMMANY LEGEND

the Great League of the Lenni Lenape over which
Koguethagechton's predecessors had ruled; they were
different. These called themselves Frenchmen and they
too had a Great Father across the big waters. Also
they had wonderful magical tricks which they taught
their Red Friends to use in the hunt and sometimes
against their enemies.

The French made alliance with the Great League of
the Algonkin nations. It was a matter between Kings
and Koguethagechton was counsellor to a King — though
the fur traders and long hunters called him White Eyes.
Those Frenchmen had been true to that alliance against
the Iroquois and Sioux, just as the Algonkins fought
against the English because they were enemies of the
French.

Then, other white men came, who called themselves
Dutch. Eagerly seeking a strong alliance with whites
who owned those wonderful guns, the Iroquois League
made alliance with them. And after that came the
Englishmen north and south. What Indian nation bore
them enmity ? Not one.

True, they could not be allies with either of Algonkin
or Iroquois because they did not seem to like either the
French or the Dutch. But they were welcomed and
given seats in the land that the Great Spirit alone owned.
They were taught and fed and assured of friendship,
so long as they respected the laws of that land, which
were given by the Great Spirit himself.

Yet, it had been caused, that the English quarreled
with the Dutch and conquered them so that in time the
Iroquois, allies of the Dutch, became English allies.
Then indeed no Algonkin could feel safe in their com-
pany. Besides, wars arose between French and English
over causes of little interest to the Great League. But

CAPTAIN WHITE EYES 17

Algonkins were true to their alliance with the French.

So, the Englishmen built these 13-Fires, now so far
removed from the fighting and quarrels in the west.
The French they had driven back of the Alleghenies.
There was still much good hunting land there and the
League was able to defend it with French help or with-
out it. The western division of the League could
attend to that.

But the English had not been satisfied with crowding
from their fires all others than themselves. In the last
great war they had conquered the French! They and
their Iroquian allies.

Now indeed the Algonkin peoples were in danger.
Their great ally defeated, their ancient homelands in
the Ohio Valley seized by the Iroquois. The manito of
these Redcoats had been more powerful after all.

And so, in time, the Great League accepted alliance
with them because it needed at least a neutral position
for the British King in the war to drive out the Iroquois.
These whites now had no powerful white enemies to
fight and little they seemed to care about the quarrels
between their Indian allies.

When the Algonkin League recaptured the Ohio
Valley, the British did not even seem to notice it !

And now they were at loggerheads among themselves.

With the 13-Fires in rebellion against their lawful
King, what should the position of the Delaware nation
be?

Koguethagechton's first duty was to his own nation,
which lived with these rebels. Should he advise the
aged Netawatwes to assume the ancient titles to which
his position as chieftain of the Delawares entitled him,
Netawatwes must lead his people against the rebel
whites with whom they were at peace. And should he

18 THE TAMMANY LEGEND

do so, very probably his pretensions would be now
laughed at in the west — so long had it been since any
Grand Sachem from the East had interfered with the
conduct of the west.

Here was but a quarrel between the Great Father
across the ocean with his children of the 13-Fires. Let
them settle it. Why should the Indians be called upon
to fight in that quarrel?

It would be better to follow the path of wisdom long
ago opened by Tamanend, and remain friends with all,
than offer counsel to either side.

Should the American rebels lose their fight against
their lawful King. . . .

Koguethagechton slowly removed the pipe from his
mouth and his eyes narrowed. Otherwise he remained
motionless. But now his thoughts raced like thunder
birds.

Their lawful King — but these Americans did not
like that King.

Would their Grand Council depose him and choose
another, as Red men would have done ? No one seemed
to know.

But this, Koguethagechton knew; all these young
white hunters who so often visited him for counsel or
went with him into the woods and down the streams
were friends of Tamanend. Often he had told them of
that great King and the more they heard the more they
wanted to hear.

The Grand Sachem smiled as he remembered some of
the astonishing tales his white friends told of Tamanend
to others who were not admitted to their secret circles —
such tales of wonder working as the Delaware them-
selves had never imagined.

For many years Tamanend had been the pattern

CAPTAIN WHITE EYES 19

upon which the Colonial soldiers organized their home
guard units. They explained that they admired
this ancient sage and warrior of their Red Brothers
because he had been the friend of all people, and not
just the friend of officers. The white brother had his
joke about this for he had almost a red heart sometimes.

There had been a society of Tamanend — the soldiers
pronounced it ''Tammany" — of loyal common soldiers
and their minor chieftains. But of late the rebel Ameri-
mans were talking of the ancient hero and holy one as
their ''patron saint" and the "patron saint''' of the
13-Fires, smiling grimly while they said it.

Societies of St. Tammany met stealthily lest the
Redcoats know their plans.

To Koguethagechton, his white hunting companions
explained this cunning trickery worthy of Nanaboush
himself — Nanaboush the sly one, who was the first
friend of the first men and fought for them against the
evil manitos of nature.

There were societies of Redcoat officers and nobles
named for Saints who lived across the great waters.
Saint Andrew for the Scotch; St. David for the Welsh;
Saint George for the English — all British saints. Ameri-
cans they said, would have none but an American saint
for their powows ! And who was greater and more
American than the holy Tamanend?

Here Koguethagechton must have grinned as broadly
as any of the Yanokies (see Appendix Note 2), as the
Iroquois termed the New England palefaces. He had
often wondered himself at the pompous mein of some of
those Redcoat officials who seemed not to understand
this land nor any of its people, red or white.

Sometimes they treated their Red allies as though
they were slaves instead of free men in a free land. As

20 THE TAMMANY LEGEND

for the white children of the Great Father in England,
his representatives here did certainly appear to regard
them with scornful or amused tolerance as inferior
creatures.

Yes, the joke of the Yanokies was good.

The manito of the Yanokies would be strong because
of it.

For they understood more than the joke they played.
They understood that the Great Spirit made this land
for his children to hunt and fish over and grow corn and
other food in, wherever it pleased them. Had not he,
the Grand Sachem's chief counsellor himself, very often
smoked over such matters with his white brothers?

They who had red hearts that could understand,
knew that no man could really sell or own a foot of
ground he no longer used, for it all belonged to the
Great Spirit who made it. All were free to go and come
where they pleased and to use any part of it they wished
so long as they did not interfere with the rights of
others occupying it at the time. The land was free as
the air or the water.

Nations did not "own" land even when they exercised
their rights over a part of it. National boundaries were
determined by the extent to which peace prevailed
through mutual treaties between tribes and nations at
any certain time.

Long might Koguethagechton have reflected upon
this weighty matter of threatened war between his
friends and their King, before deciding what counsel he
should offer Netawatwes the King had not the Congress
of the Colonies at Philadelphia requested his advice.

What the American Congress desired most was that
the Indians be kept neutral in their struggle with King
George. They did not ask violation of the treaty and

CAPTAIN WHITE EYES 21

alliance between the Red and White nations — only
neutrality.

Could that be effected?

Koguethagechton would see. He went west.

Congress sent to interview him a second time Colonel
George Morgan of Princeton, New Jersey.

Colonel Morgan sought the Red sage at his western
seat on the Muskingum river in Ohio, where many of
the Delaware had moved in 1760.

Now the Kings counsellor had himself become King.
Netawatwes was dead. The wisest and best of the
Delaware had been chosen to succeed him and this all
agreed was he whom the white men knew as White
Eyes.

Colonel Morgan was one of those Americans with a
Red Heart and his mission to the new King won for
him the highest honor the Delawares could bestow.

Koguethagechton called him "Tamanend," a name
he bore thereafter among both Americans and Indians.

As for the Grand Sachem, he was given the rank of
Captain in the Colonial Army.

Our histories only record "Captain White Eyes" as
first Delaware Captain and "Head Chief of the Turtle
Tribe in Ohio." But as we shall see elsewhere in this
story, the Turtle Tribe provided the Grand Sachems
for one of the most powerful Indian Leagues in North
America.

Between "Captain White Eyes" and the messenger
from Congress, was a tie of Tamanend to which both
were faithful. At the risk of his life and position as
chief, the Grand Sachem strove throughout the Revolu-
tion to keep his people neutral, and to protect those
Delaware Indians who had been converted to Christi-
anity by the Moravians.

22 THE TAMMANY LEGEND

The war called all Algonkins to espouse the cause of
their British ally and this split the Delaware nation
between loyalty to their Grand Sachem and their obliga-
tions under what they supposed was a treaty between
their nation and the English nation. The British were
everywhere calling upon the Indians to fight for them
as allies. Only White Eyes saw clearly that the British
regarded all Indians as "subjects."

His chief opponent, representing the British interests,
was "Captain Pipe" sachem of the Wolf tribe, over
whom he had many triumphs and who was himself a
brave man.

The Grand Sachem died of smallpox on a visit to
Pittsburg in the winter of 1779-80 and among the dele-
gations of condolence at his funeral was one from the
Cherokee nation, ancient enemies of the Algonkins.

He left a son, George White-Eyes and in 1785 Con-
gress passed the following resolution with regard to
him and in memory of his father (see Appendix Note
3):

"That Mr. Morgan be empowered and requested
to continue the care and direction of George White-
Eyes for one year, and the Board of Treasury take
order for the payment of the expenses necessary to
carry into execution the views of Congress in this
respect."

So the White Tamanend befriended his dead friend's
son and the American Congress recognized an obliga-
tion, because of an ideal shared in common between
them, which was native to the soil.

That these events were not mere interludes in a
scramble between British and Americans for the service

CAPTAIN WHITE EYES 23

of the "savages," but went more deeply into those
spiritual values that brought the Tamanend ideal into
future American policies, is attested by the fact that
even before the Revolution, Koguethagechton was
highly respected by the Colonials.

He was then a War Chief of the Delawares and
friendly toward the whites. The English, having won
the French-Indian War, sent to induce the Delawares
to renounce their "French allegiance." This was the
answer to which he subscribed :

"Brethren, when you have settled this peace and
friendship and finished it well, and you send the great
peace belt to me, I will send it to all the nations of my
color; they will all join to it and we will hold it fast.

"Brethren, when All the nations join to this friend-
ship, then the day will shine clear over us. When we
hear once more of you, and we join together, then the
day will be still, and no wind or storm will come over
to disturb us.

"Now, Brethren, you know our hearts and what we
have to say; be strong, if you do what we have now told
you and in this peace all nations agree to join. Now
Brethren, let the King of England know what our mind
is as soon as you possibly can."

He was not himself a Christian but vigorously op-
posed the decision of his predecessor the Grand Sachem
himself, to expell them from the Delaware country in
Ohio, holding himself ready to renounce his own
country, power and kindred rather than see injustice
done. And his firmness won the Grand Sachem
Netawatwes to acknowledge the justice of his attitude
and to accept him as counsellor even before the Revolu-
tionary war.

24

THE TAMMANY LEGEND

And when Netawatwes died at Pittsburg in 1776
Koguethagechton succeeded him. When the latter died,
it was with the expressed desire that his people be
allowed to learn the white man's civilization.

WILLIAM PENN.

Founder of Philadelphia and friend of the third and last
Tamanend. The two understood each other because their
religions were so much alike.

CHAPTER II

Tamanend III and William Penn

William Penn and his Holy Experiment came into
direct contact with the Tamanend ideal in the person of
the third Tamanend, Grand Sachem and chief of the
Turtle tribe of the Delawares, who lived near where
the city of Philadelphia now stands.

He was perhaps the only European who thoroughly
understood the aboriginal ideals of freedom, peace and
religion ! For they were so closely akin to those of the
great Quaker himself, that he was accepted as a friend
and equal by Tamanend, who called Kim "My Elder
Brother."

During his short stay in America, Governor Penn
was introduced to Indian ways of life, some of which
shocked him beyond doubt, but never once did he give
offence, even when accepting the hospitality of the
Grand Sachem's home where aboriginal law decreed
that entertainment and refreshment include an offer of
female companionship by some member of the family!

It must have seemed to Tamanend, if not to Penn
himself, that the course of their lives had been directed
by the Great Spirit toward their meeting in America, so
precisely did the Quaker ideal fit into the Tamanend
ideal.

Not only by personal visits to each other's homes,
where there must have been long conferences, but by
long excursions together over the lands Penn was to

25

26 THE TAMMANY LEGEND

"purchase" from the Indians, did these two build up a
lasting friendship that became a legend all over the
land east of the Mississippi River at least.

No Quaker blood was thereafter shed in Pennsyl-
vania by any Indian.

The "children of Onas" (Onas the Delaware word
for feather or pen, as miquon (see Appendix Note 1),
another name, was the Ojibwa word) were regarded by
the Delawares and Algonkins generally, as sacred
persons.

Where Penn and Tamanend Met

"Quakerism was a system of polity, as well as a
religion. It taught the equality of men in their
political relations — their common right to liberty
of thought and action — to express opinions — to
worship God — to concur in the enactment of
general laws; but it found the sanctions of this
equality, not in the usages of ancient nations, like
the classic republicans — not in a mere convenient
arrangement of checks and counterchecks of power
— like more modern reformers; it found these
sanctions lying far deeper, in the very nature of
man, in that supremacy which it assigned to the
divine light in each individual."

— {Life of Wm. Penn,
by Wm. Hepworth Dixon. Page 57.)

In simpler language, the American aboriginal could
accept this statement as descriptive of his own religion!

It was the height of every young warrior's ambition
to some day be admitted to the Priests House, called
among the Delawares and other Algonkins, the
Midewiwan.

TAMANEND III AND WILLIAM PENN 27

Admission meant communion between the individual
and the Great Spirit who made everything. That
"divine light in each individual" as the Quakers ex-
pressed it, was the Manito of the Algonkin, the Orenda
of the Iroquois, the Wakonda of the Sioux. This
"spirit power" possessed by every individual Indian in
America, by whatever name he called it, led him to
regard first the "spirit" or Manito of any friend or foe
with whom he dealt.

In other words, of more modern use, he was a past
master at recognizing character and reading it. The
mental and spiritual values decided his course of action
to a much larger extent than things and events physical.

And so, a Tamanend could see in William Penn a
kindred soul, himself worthy of the name.

It would be interesting but out of place here, to com-
pare the life of Penn, step by step from the time he
became a Quaker, with the Tamanend ideal already
developed in America through untold centuries of
aboriginal evolution. By 1662 Penn had perfected the
outlines of his Holy Experiment — nothing less than to
establish in the New World, a great colony for all
peoples, where no man could be persecuted for his
religious, political or any other beliefs, but earn his
living in perfect freedom of thought and action. Both
freedom of person and of trade were to be safeguarded.

His surveyor and chief lieutenant were already some
months in the new land and had acquainted the Indians
with the designs of their employer, when Penn landed
October 27, 1682 at Newcastle to be received by the
polyglot inhabitants in holiday spirit.

He "Came as a Friend" — as the Indians themselves
would have expressed it in their records — rather than
as Governor of a territory lately ceded by the Duke of

28 THE TAMMANY LEGEND

York who had it as a gift from his brother the English
King, who had no other right to it of course than the
claim of victory over the Dutch who were the first to
claim it. Tamanend, the Grand Sachem, could with
equal right claim it as the land of his own people because
they occupied it centuries before the whites arrived.

However, Penn was not concerned with the legal
aspects of ownership in the land any more than
Tamanend. He expected to conciliate all people,
recognize and extinguish all claims that the Holy
Experiment might not fail. To this end he was pre-
pared to devote his entire fortune and his life. He had
no means of knowing whether his policy with the
savages would be successful.

A Frenchman, Duponceau, is said to have suggested
the following scene for an historical picture. The biog-
rapher of Penn accepts it as far truer to the facts than
other artistic fancies.

"In the center of the foreground, only distinguished
from the few companions of his voyage, who have yet
landed, by the nobleness of his mein, and a light blue
silken sash tied around his waist, stands William Penn;
erect in stature, every motion indicating grace, his
countenance lighted up with hope and honest pride — in
every limb and feature the expression of a serene and
manly beauty. (He was only 38 at the time.)

"The young officer before him, dressed in the gay
costume of the English service, is his lieutenant, Mark-
ham, come to welcome his relative to the new land, and
to give an account of his own stewardship. On the
right, stand the chief settlers of the district, arrayed in
their national costumes, the light hair and quick eye of
the Swede finding a good foil in the stolid look of the
heavy Dutchman, who doffs his cap, but doubts whether

TAMANEND III AND WILLIAM PENN 29

he shall take the pipe out of his mouth, even to say
welcome to the new governor.

"A little apart, as if studying with the intense eager-
ness of Indian skill the physiognomy of the ruler who
has come with his children to occupy their hunting
grounds, stands the wise and noble leader of the Red
Men, Tamanend, and a party of the Lenni Lenape in
their picturesque paints and costume."

The Grand Sachem had speedy opportunity to
appraise this new white governor, for the very next
day, in taking formal possession of his little kingdom,
Penn explained his ideals to the people to their great
astonishment and joy.

There was to be a free and virtuous state, in which
people should rule themselves; he was granted extra-
ordinary powers, but did not expect to use them save for
the general good and then only provisionally. Every
man should enjoy liberty of conscience and his fair
share of political power. As proof of his intentions he
renewed in his own name the commissions of all existing
magistrates.

Chester was chosen for the first General Assembly
meeting, which had already, under his orders been
elected by universal suffrage.

One of the first acts of this body was to unite the
upper and lower provinces along the Delaware river.
The views of Penn were adopted and made law as fast
as they could be read and acted upon. The whole
catalogue of legal crimes according to English law were
blotted out with the exception of murder and treason.
In three days, this legislative body of farmers com-
pleted their work and went back to their plows.

Civil and religious liberty were at last assured. This
was the ideal land of tolerance of which many had

30 THE TAMMANY LEGEND

dreamed but none as yet had practiced. Governor
Bradford, one of the noblest of the Pilgrim Fathers
denounced toleration as tending to misrule and con-
fusion ! Those who had been coming to America for
conscience sake, often demanded death for those who
would not change their views to conform to their own.

The Inquisition and Star Chamber horrors of Europe
were no worse than the practices of various groups seek-
ing asylum in the New World because of intolerance at
home ! What each really desired, was to be free to
practice their own religion — and force it on others who
insisted on living with them. Penn proposed a freedom
of thought scarcely dreamed of in his day — and it
accorded with the Tamanend ideal only, of all the ideals
in America.

At a place called by the Indians, Wecacoae, three
Swedes were "owners" or occupiers of the land and
Penn purchased it from them on their own terms. And
here he founded his "City of Brotherly Love," Phila-
delphia, the plans and even name for which were all in
readiness.

Twenty-three shiploads of emmigrants followed
Penn and before the great city was even begun many
were living in caves waiting the new freedom that they
had come so far to enjoy.

Within a year from Penn's landing, a hundred houses,
many of stone, had been built, the whole future of the
city planned, more than 300 farms settled, sixty vessels
of light and heavy tonnage had sailed into the Delaware
River and Penn remarked to Lord Halifax, that "I
must without vanity say : 'I have led the greatest colony
into America that ever any man did on private credit.' "

He was building schools, bringing over printing
presses and declared that he expected to do in seven

TAMANEND III AND WILLIAM PENN 31

years what his neighboring colonies had taken forty to
achieve. He even put into operation the postal service,
and presided at a trial for witchcraft where his decision
was such as to discourage any more superstitious ex-
hibitions of this sort, common enough to other colonies
and so often spelling death to the accused in New
England.

Penn merely bound her over to keep the peace !

The jury found her guilty of having the reputation
of witch but not guilty to manner and form as indicted !

In two years the number of houses in Philadelphia
had doubled.

All men seemed to love this most affable of men who
performed prodigies of labor for human beings through
the force of a compelling personality.

The watchful eyes of the Grand Sachem Tamanend
must have beamed with pleasure each time he watched
the results flowing so easily from the Governor's efforts.

His intercourse with the Indians was always cordial
and is thus described by his biographer.

"Putting away the formal stiffness of English
manners, he won their simple hearts by his confidence
and easy bearing. He walked with them alone into the
forests. He sat with them on the ground to watch the
young men dance and perform their exercises.

"He joined with them in their feasts and ate of their
roasted acorns and hominy. When they expressed their
rapturous delight at seeing the great Onas imitate their
national customs, not to be outdone in any of those
feats of personal prowess which the Red Men value so
highly, he rose from his seat, entered the list with the
leapers and beat them all; at seeing which the younger
warriors could hardly control their admiration!"

As pointed out, Penn "bought" the site of Phila-

32 THE TAMMANY LEGEND

delphia from the Swedish occupants of the land at their
own valuation.

He also "purchased" it from the aboriginal occu-
pants— the Delawares.

To celebrate this he and Tamanend met with their
followers under a Great Elm at the place of kings,
Saki-maxon (corrupted now into Shackamaxon) where
royal treaties had been made by kings before Columbus
discovered America (see Appendix Note 4) . Here the
calumet had been smoked and national differences ar-
ranged for at least 150 years under this great Peace
Tree of the Delawares, and no one knows when it was
planted.

Tamanend placed on his own head the symbol of
his power — a chaplet into which a small horn was
twisted — which immediately made the spot a sacred
one and the life of every person present inviolable. He
then seated himself in the center of his sachems with
the older ones at his right and left. The middle aged
warriors were in a semi-circle at his back and behind
them the younger men stood.

All those sachems had agreed to transfer their rights
in the land to Onas and Tamanend himself had signed
with them. This meeting was to seal the treaty. Penn
spoke to them in their own tongue !

The Great Spirit was their common Father and
knew every secret thought of White Man or Red. He
knew that it was the desire of Penn and his children to
live in peace, be friends with their Red brothers and to
do no wrong. The Great Spirit wished them all to live
together as brothers, as children of a common parent,
as if they had one head, one heart, one body. If ill was
done to one, all would suffer. If good, all would gain.
(See Appendix Note 5).

TAMANEND III AND WILLIAM PENN 33

The children of Onas never used the rifle or trusted
to the sword; they met their Red brothers on the broad
path of good faith and good will. The intended to do
no harm. They had no fear in their hearts. They be-
lieved their brothers were just.

Penn then explained the clauses of the treaty one by
one.

The Children of Onas and the Lenni Lenape from
that day were brothers, the doors of each open to the
other and all their paths free and open. Neither should
believe false reports of the other but should come and
see for themselves as brothers to brothers, so that such
reports should be buried in a bottomless pit. They
should assist each other against all who would disturb
them or do them hurt.

They should tell their children of this chain of friend-
ship that it might grow stronger and be kept bright and
clean as long as the waters ran down the creeks and
rivers and the sun, moon and stars should endure.

There were no oaths nor official red tape about this
treaty which was ratified on both sides by simple agree-
ment.

Voltaire declared it the only one the world has ever
known that was "never sworn to and never broken."

William Penn told Tamanend that, although his
King had granted him the whole country, from the Cape
of Henlopen to regions stretching beyond the great
mountains to the Northern Lakes, he did not intend to
take from him a single rood of their ancient hunting
grounds, but to buy from him and his people, with their
own full consent and good will. He would never allow
his children to wrong the Indians, cheat them of their
fish, their wild game, their beaver skins by lies in the
market place.

34 THE TAMMANY LEGEND

The children of Onas would never refuse to pay a
fair price for every article purchased. When a quarrel
arose between white and red men, six Indians and six
English should judge of the matter.

Penn's representative exchanged presents with the
sachems and received a wampum belt with the assur-
ance—

"We will live in peace with Onas and his children as
long as the sun shall endure."

When Penn said to them they were to consider the
land common to the two races and that the Indians were
to use freely its resources whenever they might have
occasion for them, he proved to Tamanend that he both
understood and respected the law of the Great Spirit
who was the sole owner of the land itself, so that all
transfers of rights and sites were subject to this very
provision — that food, clothing and shelter, as resources
of the land, were free to all, gifts of the Great Spirit.

The Great Elm Peace Tree stood until 1810 when a
storm blew it down. Part of it was sent to the Penn
family in England and relic hunters got the rest. A slip
from the old tree was replanted so the Great Treaty
should not be forgotten.

Had this Great Treaty been kept as religiously by
the whites as by the people of Tamanend, much of their
relations with the natives would have been different in
the years to come. Five years after Penn's death in
England (1718) the first red man lost his life in a
quarrel with a white.

And the Indians prayed that his life might be spared
— which it was ! When the murderer died shortly
thereafter, they said the Great Spirit had avenged their
brother!

When Penn found it wise to return to England,

TAMANEND III AND WILLIAM PENN 35

where he feared the tampering of others with his colony,
virtually all power had been placed in the hands of the
people. He said —

"I purpose to leave myself and successors no power
of doing mischief, that the will of one man may not
hinder the good of a whole country !"

Again he called together the sachems of the Delaware
under their Grand Sachem, Tamanend and concluded
separate treaties of peace and friendship with each one.
He told them he would return if the Great Spirit willed
and asked them to drink no more fire-water. He for-
bade his own children to sell it to them !

It was some 17 years before Penn return to Phila-
delphia where the recent French-Indian war and pirates
had created chaos. The Quakers were not in such good
standing with their neighbors because of their pacificist
attitude. Penn changed conditions at once. He had
the necessary laws passed, settled in his home of Penns-
bury near Trenton. This place had been the residence
of the ancient Delaware Kings because it was an almost
impregnable natural fortress.

As such, it will be recognized by students as the
"Shore" seat of the Grand Sachems who alternated it
with their seat on the Susquehanna.

This circumstance doubtless increased the regard in
which the Indians held him, if that were possible. As
originally intended by him he was to meet in council with
them twice a year to renew the treaty of friendship and
he continued to do this so long as he remained in the
colony.

The Delaware and Susquehanna tribes had been
enjoying the fruits of the Great Treaty of 1682, at
which Tamanend was present in person, for so many
years that on the return of Penn, they sought to include

36 THE TAMMANY LEGEND

in their semi-annual councils, other tribes seeking the
shelter of the Children of Onas.

The Susquehanna tribes here alluded to, were doubt-
less Lenape peoples or at least Algonkins living on the
Susquehanna and therefore rightly included in the
councils with the Lenape on the Delaware, for the new
nations now introduced to Penn, whom he met in April
1701, included both Algonkins and Iroquois. Their
leaders were:

1. Connoodaghto, Sakim of the Susquehannas or
Susquehannocks, otherwise known as Conestogas, an
Iroquoian people overthrown by the Iroquoian League
of Five Nations in New York, in 1675, again defeated
by the Marylanders the following year, and forced to
seek adoption by the Oniedas, one of the five nations.
They had been the terror of Algonkins along the
Atlantic Coast in the time of Lord Baltimore and long
a thorn in the flesh to the New York Iroquois.

2. Wopatha, Sakim of the Shawnees, Algonkins
whose connection with the Great League was very
ancient. They had left the main body after the Talaga
War while yet in the Ohio Valley, settled in the South,
sometimes fighting and sometimes friendly with the
Cherokee, when the latter were at loggerheads with
Siouan Catawba. Even in Florida and elsewhere they
came in contact, generally as enemies, with the Muskoki
or Creek League of Indians. They were widely
scattered from North to South, the most nomadic of all
the League nations.

Early in the Seventeenth Century, those in Tennessee
were driven out by the Chickasaws and Cherokee and
helped the Iroquoian Eries and Andastes against the
Five Nations but were defeated in 1672 — ten years
prior to Perm's treaty with Tamanend. Then they

TAMANEND III AND WILLIAM PENN 37

settled in the Siouan Catawba country but were driven
out into Muskoki territory. Also some of them
scattered in Ohio, New England and Pennsylvania.

Their great stronghold was at the mouth of the
Scioto River in Ohio, which they seem to have held
from the time they left the parent stem, despite the
recapture of the Ohio Valley by the Iroquois. But so
roving a nation, always a puzzle to historians, could be
really "defeated" and made "dependant on the
Iroquois" only in small sections at any one time. .

The presumption of Penn at this time, was probably
that they were dependants of the Iroquois.

3. Weewhinhough, Sakim of the Ganawese.

4. Ahookassong, a brother and ambassador of the
King or head chief of the Iroquois League of Five
Nations.

5. The Delawares presumably were present at this
conference also since they initiated the gathering,
although they are not specifically mentioned as being
present.

Our historians have generally agreed with the
Iroquois, that at this time, and long before, the Dela-
wares were "dependant on the Iroquois" because of
their defeat in an ancient war between them, at which
time the Delawares were driven east of the river of
that name and lost their rights to the west side to the
Iroquois. The latter were accustomed very often to
taunt the Delawares with their humiliation and to call
them "women" who would not fight.

So it is possible that Penn may have taken this view
of the matter also when receiving the above mentioned
tribes at the intercession of the Delawares themselves,
doubtless at the instance of Tamanend.

However I do not think it probable, for Penn had

38 THE TAMMANY LEGEND

known Tamanend too intimately and it was at a council
at Philadelphia July 6, 1694 (prior to Penn's return)
that Tamanend himself had refused the Iroquois re-
quest that the Delawares join them in an attack on the
English. The Grand Sachem did so in these words :

"We and the Christians of this river have always had
a free roadway to one another and though sometimes a
tree has fallen across the road yet we have still removed
it again and kept the path clear and we design to con-
tinue the old friendship that has come between us and
you."

These were not the words of Iroquois dependants nor
did the Iroquois reply by a declaration of war. The
Delawares considered themselves still the equals of the
Iroquois regardless of what the Iroquois considered!

They were governed by King Tamanend, a sufficient
indication to any Lenape historian that there was peace
between them and all nations.

Therefore the probable explanation of this extra-
ordinary meeting between Algonkins, Iroquois and
Penn, with an ambassador from the Five Nations
present, was precisely what it appeared to be on the face
of it — an effort by Tamanend to conciliate whites and
natives between whom he foresaw future trouble, unless
inviolable treaties of peace could be effected.

Most certainly he would have wanted to protect his
Elder Brother from harm by including both Iroquois
and other Algonkins in the provisions of the Great
Treaty of 1682.

And this was accomplished at the council of 1701.
Penn firmly believed that in making a treaty with the
Five Nations he had rendered a great service to all
the colonies.

The Delawares pledged themselves for the good

TAMANEND III AND WILLIAM PENN 39

behavior of the Susquehannas and Potomacs. War was
still raging on the frontiers. The treaties probably did
more to protect the Quakers than any other whites.

They were among the last acts of Penn, who left for
England later in the same year, never to return. The
Indians came from every part of the country to bid him
farewell. He gave them gifts, introduced them to the
Council and exacted pledges from it to carry out his
wishes as though he still remained at Pennsbury.

Tamanend continued King of the Lenape until 1718.
He probably resigned his office or automatically ceased
to function as peace king because his people became
involved in war. His intended successor Weheequickhon
"alias Andrew" whom he mentioned himself in 1697,
seems not to have had that distinction, for Allumpees
or Sassoonan was elected.

It has been suggested that Sassoonan owed his elec-
tion to Iroquois politics within the Lenape nation and
this may have been so. Certainly the Iroquois would
never have forgiven Tamanend for refusing to join
them against the whites, although precisely the same
thing happened under the new Grand Sachem in 1726
when the Iroquois wanted to fight the British.

Tamanend is supposed to have died about 1750 a
very old man. Many legends tell of different places
where he lived and there is or was a grave in Bucks
County, Pennsylvania, supposed to have been Taman-
end's, though it seems to have been pretty conclusively
proven that the legends of his death in connection with
the grave arose from a confusion of personalities. (See
Appendix Note 6).

That he upheld the real policies and fame of the
other two Tamanends, there can be no doubt.

It was upon his fame however, and the later legends

40 THE TAMMANY LEGEND

that clustered around it, that the so called Tammany
Societies after the Revolution were based. The pre-
Revolutionary and Revolutionary "Saint Tammany"
organizations were somewhat different affairs more
closely allied to the true Tamanend ideals.

The New York effort to nationalize a reorganization
of these patriotic societies of the Revolution, while
worthy and engaging the interest of many veterans at
its inception, had the curious misfortune to make it a
mixture of Iroquois and Algonkin customs, mostly
Iroquois. The "Wigwam" (an Algonkin word) was
patterned after the Iroquois "Long House."

The mixture was similar to those concocted by James
Fenimore Cooper in his glorification of the noble red
men and by Longfellow in his beautiful poem Hiawatha,
where an Iroquois Chief becomes an Algonkin hero and
marries a Siouan princess!

The Tamanend ideal presumed to be included in the
ritual and ceremonies, was the garbled version of a
generation that had never known Tamanend. The
marvel is that it retained so much of the original as it
did.

With the advent of European civilization, fire-water
and guns, the ideals of the Stone Age Tamanends could
be kept alive in Red breasts only through the powerful
personality of another Tamanend. William Penn's
friend was that man.

Yet this third Tamanend was but the titular King
of the once powerful Lenape League, which had slowly
melted before the superior numbers and magic of the
white men, intent upon their own establishment and
utterly unmindful of aboriginal conception of human
rights to the gifts of the Great Spirit.

Dealing with an admittedly superior people, whose

TAMANEND III AND WILLIAM PENN 41

laws and customs were as much a mystery to the Indian
as theirs were to the Whites, this Tamanend had only
the shadow of that power once possessed by his an-
cestors to support him.

He was supreme among the Delaware tribes alone, to
begin with. Long ago, as we shall see, these tribes had
insisted on setting up a separate division of the League
their King was presumed to control. The authority of
the Grand Sachem had become almost a legend, else-
where than in Pennsylvania and Maryland.

Yet this Third Tamanend had so effectively blended
the ancient Tamanend ideals with those of European
origin that when distinctly American ideals resulted
from the blend, they had powerful influence on the
whole life of the new nation from its birth to the present
time.

In these first two chapters, we have endeavored to
show to what extent this was done.

Let us now turn to the original Tamanend, first of
the name, and show from purely native sources, just
what the original ideals were, so that we may see how
truly they were preserved through the course of
centuries.

CHAPTER III

Before Tamanend

Kitchemanito the Great Spirit made all things in-
cluding lesser spirits or manitos and "manbeings"
which became the ancestors of both humans and
animals.

Everything had a manito for its protection and there
were good spirits and bad spirits. The good spirits,
who were also creators of things themselves, were under
the guidance of Dzhemanito the Good Spirit, while
those which were evil and therefore opposed to those
which were good, were under the authority of
Makimani, the Bad Spirit.

Aboriginal American theology did not quibble over
the obvious truth that both were the creations of the
Kitchemanito because the "Great Spirit" was not a
"God," in the sense that our more enlightened modern
theologians might understand him. Kitchemanito
simply Was — and caused all else to be.

His creations were to become good or bad according
as they opposed each other with the welfare of human
beings in mind. What was good for the Red Man had
good manito. What was bad for him had bad manito
— and that was all there was to it.

Makimani was a Bad Spirit because he made bad
things such as monsters and gnats and flies. Winter
therefore was full of bad manito. The weather came
alternately under the influence of good and evil manito.

42

BEFORE TAMANEND 43

An enemy was naturally filled with bad manito although
it might be very powerful manito. If he were a very
brave warrior, and especially if you had the good for-
tune to slay him, he might even be credited with the
possession of powerful good manito, which thereupon
might transfer to his slayer.

Dzhemanito was the special guardian of the
Midewiwan, the house of priests into which all warriors
were ambitious to be initiated. For in this house of
mysteries, the foremost men of every nation were taught
the laws of the Great Spirit.

These laws were of such great antiquity that their
very origin was attributed to the Great Spirit that per-
vaded everything in nature. No man had made them,
but Nature itself proved them.

There was a time, as related in the first songs of the
Red Score, when all beings were friends and were happy
and contented together. Men and the mothers that
had been given them for companionship and to keep the
race going, were easily pleased, had no particular work
to do and therefore spent their time by enjoying them-
selves in any way they pleased. The fairy manitos
provided them with food whenever they wished it.

Into this ideal existence a great many bad things
came under the leadership of an evil being who stole
secretly among the Lenni Lenape or "First Men,"
according to their story, which is the one we are chiefly
concerned with in this narrative.

This evil being is spoken of as a Wakon Powako or
literally "Mystery Priest Snake" or "Spirit Priest
Snake" and was a very strong snake indeed.

Because the word "Wakon" is Siouan and not Al-
gonkin, and the Sioux were always the great foes of the
Lenni Lenape, we are probably informed here as to the

44 THE TAMMANY LEGEND

causes of the ancient feud between the two nations, so
old as to have become legend when the Lenape began
to record their history. There was much unhappiness,
wickedness, crime, bad weather, sickness and death
among the first men after this person or being came
among them. These things all being governed by bad
manitos and the priest in whose wake they followed
appearing as a powerful magician, the logical conclusion
was that He was a very evil person. Therefore his
"snake" was both a strong and a bad snake — the snake
being another of the guardians of the mysteries as well
as a term used to designate an enemy.

At this time, the Lenape and their friends the
Iroquois all lived together in friendship on the Atlantic
Coast. The sudden invasion of sickness, say old
legends, caused them to move further inland, down the
St. Lawrence river. But before the move inward,
Dzhemanito caused their great leader and champion,
Nanaboush to receive the mysteries of the Midewiwan
including the healing powers of nature.

The first establishment of the Midewiwan was upon
the Atlantic.

It is not improbable that Nanaboush really was ruler
of the native population of eastern Canada and North
America and the legend that makes him wage a long
fight with evil manitos, who eventually are defeated and
sue for peace, by offering him all the secrets of their
power, had some base in fact, other than a mere
mythology built of the struggle between such forces of
nature as winter and summer, light and darkness.

The eastern Siouans, as we shall see further along in
this story, were a highly cultured race and possessed the
mysteries of the Wakon Kitchewa, otherwise known in
the Algonkin tongues as Midewiwan. If the "Wakon

BEFORE TAMANEND 45

Powako" — termed Maskanako, Big Snake, later in the
Walam Olum story — was in fact one of the Siouan
warrior-priests on some expedition among the peoples
to the north of him, the contest between this "mighty
magician" and the national culture hero of the Al-
gonkins and Iroquois might very well have led to the
former initiating his rival into the true mysteries.

This of course is speculation.

What the legends that begin the Walam Olum of the
Lenape actually Say, is, that this invader brought war,
monsters and a great flood to his aid. The flood de-
stroyed all before it. Monsters swallowed many of
the struggling fugitives who found refuge in the high-
lands where they were saved by Nanaboush and his
Spirit Daughter.

Nanaboush lived in Tula or Turtle Island, which I
think in this instance refers to the mountains of Labra-
dor so far as the Lenape were concerned. For that
matter the whole continent was regarded as an "Island"
and appears in mythology as a Turtle's Back.

After the flood, men were reduced to living in caves
and holes in the ground, gradually they recovered them-
selves and began to organize by tribes. This flood
appears to have been the result of some great natural
change in weather conditions such as the melting of the
last ice cap.

The Five Nations of New York had a tradition of
escaping from the horrors of this time. The Great
Spirit led them through a gap in the mountains into
New York. They had lived north of the St. Lawrence
where giants and monsters wrecked their homes. The
Master reorganized them and placed them in their
locations where the white men first knew them.

But the Lenape and the rest of the Iroquoians spread

46 THE TAMMANY LEGEND

throughout Tula Land, eventually to become a strong
league of hunters and home makers or farmers. The
Lenape were the hunters and always considered them-
selves the finest and best of all peoples. Their Iroquoian
friends, the Wendats, were to become known in history
as Wyandottes or Hurons. The ancient name of them
among the Algonkins was Talamatan.

This Algonkin league was divided originally into four
divisions or clans, whose totems (clan badges) were
the Turtle, Eagle, Beaver and Wolf. At its head was
their Chief High priest, called the Nakapowa or snake-
priest. It will be recalled that the legendary enemy
priest was a Powako or priest snake.

The Great Lenape League was fully organized at
the time the historical portion of the Walam Olum
begins at the end of the sixth century of our era.

That its evolution and upbuilding must have been
accompanied by much war and bloodshed over countless
centuries is doubtless true. But the Nakapowa loved
peace.

We gather from many native legends that in their
westward movement, the Lenape were very probably
preceded by other Algonkin peoples from the vicinity of
the Ottawa river and indeed still other Algonkin tribes
already occupied much of the land through which they
passed north of the Great Lakes, to establish their
national headquarters on Rainey River, where history
begins.

On reaching the country of "the Lakes" the League
encountered its first serious obstacle to further progress
in the western Siouans, ancestors of the Dakotah tribes.
Buffalo Land, west of Winnepeg, was a famous hunt-
ing ground while the lakes were then an even greater
paradise for fishermen than now. The rivalry between

BEFORE TAMANEND 47

Siouxan and Algonkin hunters would very naturally lead
to strife and war.

The well organized divisions of the League covered
the land of the lakes thoroughly, with a military pre-
cision that discouraged all other races save the Siouans.
The League held all the good hunting ground from the
Minisipi or Churchill river to the Rockies in the west
and south to the Assiniboine river.

Further south were the Siouans, who struggled
valiantly to retain their northern hunting grounds with-
out recognizing the dominance of the League. Theirs
was a great League too!

But they were forced further and further southward
until only one of the Siouan tribes, the Knisteneau or
"Stone Men" — modern Assiniboines — remained to ally
themselves with the League, or at least with the an-
cestors of the modern Cree, who may or may not have
been Lenape, but were undoubtedly within the protec-
tion of the League as were all other Algonkin tribes,
some of them with reluctance to be sure, as after events
showed.

The northern division of the League being further
removed from this strife, was regarded as free to send
out its bands for exploration or settlement in any
direction. But the homes of the more southerly divi-
sions were burned and destroyed by the enemy raids.

The Nakapowa advised a return to their old eastern
homes rather than continue this sort of existence. The
tribes became divided on the question of remaining in
possession of their rich hunting and fishing preserves at
the expense of continual warfare, or migrating east-
ward to Akomenep, "Snake Island" in search of peace,
plenty and prosperity.

"Snake Island" was probably no other than the

48 THE TAMMANY LEGEND

modern Manitoulin, one of the sacred places marked by
a Midewiwan establishment, and the search for it
meant merely a return to the old eastern locations.
"Snake" also means "enemy" when used in other con-
nections than those referring to the mysteries, so it is
not surprising that the venture in search of "Snake
Island" finally agreed to between three of the League
Divisions, never seems to have "found" it.

Instead, the Lenape "found" and conquered "Snake
Land" — as will presently appear.

First, the great army did travel back eastward,
lingering and fishing along the northern shores of Lake
Superior. Then on a winter's night they crossed the
frozen waters of Sault (590 A.D.) St. Marie into what
is now the upper peninsula of Michigan, where they
found new hunting grounds and plenty of fishing.

Here were the Lenape headquarters for some years.
But Michigan was already occupied to the south of
them and possibly around them, by other ancient Algon-
kin tribes, not at all willingly submissive to the League.
These were the Muskodesh or ancestors of the Sauk,
Fox and "Fire People" or Mascoutens as the French
called them.

Even here war raised its head and evidently in a
manner to infuriate the younger generation (who had
grown up in this "Spruce-Pine Land") that in no way
diminished their pride of ancestry and loyalty to the
League.

When old Bald Eagle, last of the political Nako-
powas died the people elected a warrior King, Kolawil
or Beautiful Head, and fought a successful battle
against certain enemies who held a fortified mound.

What was in the wind, was a conspiracy against the
league by certain of its members, who were allying

BEFORE TAMANEND 49

themselves with the Sioux. After this, the Kings for-
got peace and Spruce Pine Land until the war became
a reality. Then they acted from their old capital and
sent military expeditions both east and south where
danger evidently threatened.

The Great Snake War— 633-54 A.D.

This Great Snake War, began about the second
quarter of the seventh century, while the Mayan Empire
in Mexico was in its "Golden Age" and continued
during the time that the Toltecs arrived in Mexico
from the North, according to Morton, (although many
suppose the Toltecs were from the tropics). During
the war, the Aztecs according to their story, were
starting from some place in North America into Mexico
and the Nahuas, Toltec tribes settled the table lands of
that country, making Tula their capital.

Mohammed the prophet of Islam had just died when
this war began, and before it was finished his followers
had conquered Syria, Persia, North Africa and a part
of Spain.

Pepin and his sons had founded a new dynasty to rule
the Franks and Bagdad was founded by the Caliphs of
Islam just about the time the Grand Sachem of the
League found himself King of Snakeland.

The Great Snake War, according to our chronology,
lasted for 133 years and no less than thirteen Kings
reigned and fought in it, the last ten of whom could not
even be named by the historian who later made a record
of it.

At the close of this war, the Great Lenape League
had possession of all the land west of the Mississippi as
far south as the Missouri river and west to the Rocky

50 THE TAMMANY LEGEND

Mountains, exclusive of the Missouri River Valley
where the Siouan League was forced to retire.

The first peace King of the Lenape was called
Langundowi, which means Peaceable.

His successors up to the time of the first Tamanend,
likewise had significant names indicating not only the
individual, but furnishing volumes of information to the
native minstrels and historians who might afterward
sing the songs of the Walum Olum in full as it were.

For the records of the American Indian were memory
aids rather than manuscripts recording specific events.
One word, to the initiated, might contain a chapter.

It is interesting to recount these names of the Grand
Sachems in connection with what was going on in the
more civilized nations of the world at the time they
ruled in this one.

First after Peaceable, was Not Black or as we should
phrase it in modern language, "Not so Bad."

These two names as will readily be surmised, explain
that after the coming of peace, conditions in the newly
conquered land and relations between the Lenape and
the conquered enemy were "not so bad."

Peace treaties were always sacred affairs brought
about by the wisest elders and Mide warriors of both
sides to the conflict, assembled in council and invoking
the Great Spirit as witness to the solemn engagements
entered into.

Every teller of the story would know that the Great
"Calumet" or Pipe of Peace had been smoked in this
council and that so long as the peace king reigned there
could be no war. When the dance to the Calumet had
been danced and the ambassadors of the former foe had
returned to their homes, knowing well their persons
were sacred and none would molest them on the journey,

BEFORE TAMANEND 51

the villages of the conquered Sioux would indeed feel
that the outlook was "Not Black."

In Europe Charlemagne was destroying the Lombard
Kingdom.

Much loved the next Lenape peace king was a con-
temporary of Harun-al Rashid of Arabian Nights
fame. During his reign, Northmen were invading
England. As the name indicates, the Lenape had de-
voted themselves to conciliate the inhabitants of the
land they so recently fought. What the League had
won was peace — and rights to hunt in that land — not
the land itself, which was the property of the Great
Spirit.

The Siouan villages were left undisturbed once the
war was over, and they were beginning to love the new
King — or so the Lenape imagined.

The Holy One was elected about the time Charle-
magne was being crowned Emperor at Rome. This
Lenape King could scarcely have been other than the
Kitchemite or High Priest of the Mide himself.

No Blood was elected at the beginning of the 32 Years
War in Europe to subjugate and Christianize the
Saxons, during which time Charlemagne the Emperor
died. The Lenape nor any other Indian nation, ever
quarrelled over religion.

Snow Father and Big Teeth, the next Kings present
us with names indicating more interest in the ancient
northern homeland where the League stronghold was.
And this indicates a rather thorough conciliation of the
conquered Sioux who now would be living in amity with
their Algonkin neighbors.

52 THE TAMMANY LEGEND

Beginning of the W alam Olum (837 A.D.)

Olumapi, The Tally Maker, who first began the
Walam Olum, may have learned the art of recording
history in mnemonic symbols on burnt or painted bundles
of sticks, from the more cultured Siouans. While he
was at this peaceful pursuit, three royal rivals in
Europe, were fighting over the Roman Empire of
Charlemagne and dividing it into three parts, more or
less corresponding to those of ancient Gaul as men-
tioned by Julius Caesar.

Shiver-with-Cold, the Tally Maker's successor, seems
to have turned the attention oof his people to this
warmer land in order to invite settlement and to inspire
them with desire to practice the domestic arts of the
Sioux. The national histories of France, Italy and
Germany began with the Treaty of Verdun, during this
peace king's reign! Also the Russian Empire was
founded by Rurik, the Saracens were besieging Rome
and the Northmen plundered Paris.

Introduction of Agriculture. (859 A.D.)

Huminiend, whom irreverent pioneers would prob-
ably have called "King Homminy," though the name
means Corn-Breaker, lived while European Popes were
excommunicating each other and wars were about the
only thing thought of abroad. This great King went
south into Iowa and Missouri to study first hand the
manner in which the Sioux grow and store corn. His
people were hunters and fishers and not farmers. But
he introduced them to agriculture and made them like
it.

Strong-Man probably followed with the introduction

BEFORE TAMANEND 53

of other Siouan culture programs. He was evidently-
successful as his name implies, and strengthened his
nation by increasing the education of his people in the
arts of peace.

Salt Man who followed him, needs no explanation as
the King who introduced the Lenape to salt manu-
facture, at which the Sioux were the greatest adepts. In
order to do so, they must have learned basket weaving
and pottery making and these things, together with
weaving generally, were probably among the innova-
tions of Salt Man's predecessor.

The Lenape, like most Indians of the north, did not
use salt. Their Eskimo neighbors and enemies thor-
oughly abhorred it and indeed few ancient Americans
either manufactured or used it. Hence this innovation
by Shiwapi or Salt Man, marked a distinct era in
Lenape history. It was probably regarded by them as
the final touch that made them equal in civilization
with the Sioux! During Salt Man's reign, Alfred the
Great in England was about the only European monarch
that may be regarded as the peer of this civilizer of the
Stone Age. The Norsemen were just colonizing Ice-
land, previously colonized as well as discovered by the
Irish. Pueblo tribes were occupying the Mexican
plateau.

The First Agricultural Depression (890 A.D.)

Penkwonwi, the Little Dried Up One, had the sad
misfortune to experience the first great agricultural
depression in Lenape history. There was a Great
Drought all over the country, no rain, corn and other
crops drying up, and villages starving — for by now the

54 THE TAMMANY LEGEND

Lenape had become permanent settlers as much as
their Siouan teachers.

This catastrophe forced the King to great exertions
in moving the suffering back toward water and game.
He found such a place where St. Paul and Minneapolis
now stand, "The place of Caves" chief of which was
the Wakon Tebee, Holy House or burial cave of ancient
Siouan chieftains. There was also good corn land
there and the seat of government in Snakeland was
doubtless established there. (See Appendix Note 7).

Wenkwochella, "The Fatigued" was next, indicating
that his generation experienced the aftermath of this
agricultural depression for a considerable time and that
the King himself must have labored incessantly with
counsellors, to restore the faith of the Lenape in the
new values acquired by them from his predecessors.
There was danger the whole nation might once more
revert to the nomad life of their ancestors, which meant
a greater likelihood of war.

This was during the golden age of the Arabs in
Spain.

"The Stiff One," who followed, as the name indicates,
found the task so increasingly difficult that he was forced
to be a strict disciplinarian, which is never a popular
thing for a ruler to be.

Kwitikwond, "The Reprover" was even a worse
martinet and so much disliked by the younger genera-
tion that many secret bands of adventurers left the land
altogether to seek fame and fortune independently
elsewhere. This was most alarming to their elders
who found the manpower of the nation dwindling and
were forced to consider the effect on their subjugated
neighbors, the recalcitrants within the League and the
ancient foe, the Siouan League on the Missouri.

BEFORE TAMANEND 55

No great statesmanship was required to see, that
with a dwindling manpower, due to the strict discipline
of the Reprover, however necessary or just, the Sioux
would not be human if they did not attempt to regain
their old lands.

The older heads therefore, probably deposed "The
Reprover" or else acted speedily when his term of office
would ordinarily expire, and elected the greatest
humanitarian of the nation as most likely to please
every one and stop the exodus of the young braves.

Kwitikwond, the Reprover, held power while the
Icelanders, now 50,000 strong, were establishing their
first parliament.

Makaholend, The Loving One, was chosen suc-
cessor to Kwitikwond "The Reprover" and was the
immediate predecessor to the first and greatest Taman-
end. His election meant an entire change of policy for
the government of the League and also, that the respect
in which his person was held was counted upon by the
Grand Councilors to offset the bad impression left by
Kwitikwond.

The Loving One could scarcely have been other than
the chief priest of the Midewiwan himself — the one
man of the nation who had more to do and say about
the laws of the Great Spirit and the manitos of each
and every aspirant to initiation, than any other. It is
related that he was a great king because all people loved
him and under his wise guidance the villages and tribes
did draw closer together for the common welfare.

He removed the seat of government to Wisawana
where it had apparently been established once before
since this removal was said to be "again" at this great
corn country.

Wisawana, as I understand it, was the Yellow River

56 THE TAMMANY LEGEND

Valley of Northeastern Iowa, a place known to every
nation in the Mississippi Valley, and doubtless beyond,
as sacred to all peoples who foregathered there for
trade and the consequent festivals — a sort of inter-
national Fairground. (See Appendix Note 8).

And I think the story clearly indicates that The Holy
One was the teacher, friend and guide of the man who
became Tamanend the first, the teacher specially pre-
paring this man to finish his work of peace and universal
conciliation. Athelstane was defeating the Danes and
Scots in England about the time The Holy One
flourished.

Thus it will be observed that the Lenape League
turned to religion, as many another has done, in its
extremity. But there wTas this difference between the
European nations and those of the Red Men — the
latter never quarrelled over their religion whatever
else they quarreled over. There was no single claimant
to supreme power. Every nation developed its own
version of teachings that were regarded by all as
directly descended from the Great Spirit — so great was
its antiquity.

Because of this universality, the Priests House or
Holy Lodge became the greatest force for peace in
aboriginal America. The Loving One would naturally
have thrown into his efforts all the strength and power
of his sacred office. This gave him international rights
not possessed by ordinary Kings. (See Appendix Note
24).

This then was the background against which the first
Tamanend achieved a reputation that persisted for a
thousand years.

CHAPTER IV
Tamanend at Wisawana

Otho had not yet been crowned Emperor of the Holy
Roman Empire at Rome when the first Tamanend
arose at Wisawana,

He was elected King of the Great Lenape League to
succeed The Holy One at the most critical time in its
history to that date about the year 946 A.D.

Following the Great Snake War of 133 years there
had ensued 185 years of peace and prosperity now
threatened by the aftermath of the first agricultural
misfortune the nation of new agriculturists had ever
experienced.

It was too late to recall the many bands of young men
who had emigrated to parts unknown, but not too late
for their elders under wise leadership to rebuild the
crumbling fortunes of the League by internal and inter-
national policies requiring strong leadership to put into
practice.

The Loving One had undoubtedly prepared that
leader in his favorite disciple Tamanend. All that he
knew of the natural laws of the Great Spirit, preserved
within the sacred precincts of the Midewiwan, he had
communicated to his beloved initiate. And as the Loving
One laid down his burden, the disciple took it up, and
bettered his work.

Tamanend means "beaverlike" which is to say
Affable. The Beaver was considered the most social
of animals. Tamanend was therefore named so in
Lenape history. And the word also describes his
political policies.

57

58 THE TAMMANY LEGEND

The scene had been set for him by the Loving One at
Wisawana, the one spot in the Mississippi Valley where
tribes from the remotest tributaries of the Father of
Waters came to celebrate annual feasts and to trade,
down to the time of the European fur traders centuries
later. It was therefore sacred or neutral ground during
these great international fairs.

Tamanend was invested with supreme power equiva-
lent to that of any modern dictator. But he never
abused it. Moreover, he was the unanimous choice of
his people for the office, because of his powerful and
affable personality. He could at any time have been
deprived of his leadership had he abused their con-
fidence.

He was the first King to receive the title Nekohatami,
meaning literally, "He the First," because he was first
in all things especially in the manly qualities which con-
stitute the ideal peace king in the eyes of his followers.
(See Appendix Note 9).

As Heckewelder had it from the Delawares, this
meant that he was foremost in wisdom, virtue, prudence,
charity, affability, meekness, hospitality and every good
and noble quality. He was an utter stranger to all that
was bad in the Red Man's eyes.

And all this meant that he was not only Sakim or
King but also Grand High Priest of the Mide. In his
own person he united the political and religious power
of the League. He was the national Pipe Bearer in-
vested with authority to declare war or peace. In all
things concerning his nation he was Nekohatami.

The fur trader Alexander Mackenzie relates that on
his journey up Rainey River, his Indian guides pointed
out a place to him they told him was the "Nectams"
home, explaining that the Nectam was never allowed

TAMANEND AT WISAWANA 59

to make war but was a peace king who ruled over all
Algonkin nations of the Lake region including those
along the Mississippi and that he presided over their
grand council of sachems.

Whether they were talking of a modern Nectam
(obviously shortened from Nekohatami) or this ancient
hero Tamanend, Mackenzie does not say and perhaps
never inquired. He was a fur trader rather than
historian.

Be that as it may, Tamanend I proceeded
through a policy of universal conciliation to repair the
internal weakness of the League and make it externally
powerful by entering into treaties with other nations.

He "came as a friend to the Lenape" and all men
were his friends says the mnemonic record of his rule.
The inference is, that he conciliated and drew together,
not only the various tribes and villages of the Lenape,
but all their allies and especially the turbulent Algon-
kins not of the Lenape division, who now and then
threatened war such as precipitated the Great Snake
war.

And in international relations there were treaties
confirmed by dances to the calumet, with all the nations
of the Mississippi Valley contacted at Wisawana.
These would certainly include the Sioux in the west and
perhaps the Cherokee and Muskoki, Natchez and
others east of the Mississippi.

The conclusion of peace among Indian nations always
meant mutual recognition of rights to hunt, farm or
fish wherever they liked in the lands of the other, pro-
vided the usual courtesies of asking permission and
killing only for food were observed. The Great Spirit
alone owned the land. His red children were free to
use the fruits from it. Nations might occupy any

60 THE TAMMANY LEGEND

particular hunting grounds they chose without objec-
tion by another nation already in occupancy. The two
could become allied and so help each other provide food
and clothing for their homes.

If there was objection, it might lead to war unless
there were other hunting grounds as good elsewhere,
but if peace were preserved as the Great Spirit always
wished, that peace defined the boundaries of the na-
tion's land. Without peace over any certain region,
there were no definite boundaries, for there was no
certainty of rights in the fruit of the land.

So the Great Spirit's wishes, or War, were the only
two alternatives possible when rival claims were set up
to the same hunting grounds.

Therefore Tamanend I, really rebuilt the Lenape
League to its former prestige, for not only were all its
people united, but they might mingle freely with all
other nations and be sure of hospitality that would be
given as readily as they themselves would offer it.

This policy of universal conciliation marked the
reigns of many succeeding kings and prolonged the era
of peace in "Snakeland" for several more generations.

But no other Tamanend appeared after this one for
six centuries !

His immediate successors evidently followed in his
footsteps as best they could.

The next, Strong Buffalo, was Pipe Bearer and there
was plenty of game but he was not given supreme power
nor were any others after him. He flourished about
the time The Mayan City, Chacanputan was destroyed
by fire. Wisdom also seemed to mark the next two
reigns of Big Owl and White Bird, whose alert minds
functioned west of the Mississippi about the time Eric
the Red began a three year exile in Greenland, and the

TAMANEND AT WISAWANA 61

Norseman, Bjarni Herjulfson was sighting Labrador
and exploring those parts of the Atlantic Coast he
called Huitramanland, Marldand and Vinland.

No Algonkins were there to see him so far as the
Lenape record reveals. The Iroquoian nations may
have done so.

Hugh Capet in France was just founding a new
dynasty and Vladimir of Russia was being converted
to Christianity.

While Eric, The Red was founding the Republic of
Greenland, Wingenund (the willing one or the mind-
ful one) was High priest. He devoted himself to peace
festivals and making people generally happy. This
name appears centuries later as that of another priest,
once companion of "Captain White Eyes" of revolu-
tionary fame, and later a Delaware prophet — "false
prophet" the whites called him.

Rich Again, the King who followed was a contempo-
rary of Lief Erickson and the ruler of the League at the
peak of its prosperity. About that time Lief was dis-
covering the shores of Labrador and the Queecha capi-
tal of Tolan was being destroyed in Mexico, scattering
its people among the tribes of Honduras and the Mayas
of Yucatan. (1013).

"Normalcy" had returned and with it the dangerous
envy of surrounding nations, especially the Sioux. For
Painted Man the next king, indicates something of this
sort — that a few war decorations might be helpful in
discouraging! White Fowl reigned while Thorfin
Karlsefni with his three ships and 150 settlers stayed
three years in America, exploring and fighting the
natives who must have been Iroquoians for they were
unknown to the Lenape so far as the record reveals.
The Norse trading station, together with that of the

62 THE TAMMANY LEGEND

Irish colony on the Atlantic coast, undoubtedly
familiarized the eastern Indians with European savages
— but the Lenape were still west of the Mississippi.
Their records do not mention them.

Second Civil War

War did break forth and found the nation well pre-
pared under the leadership of Tumaokan, Wolf-Wise-
in-Council.

The ancestors of the Three Fires and the Assiniboine
tribes had once more joined forces with the Sioux as
they had done four centuries before in the Great Snake
War.

Tumaokan (Father Wolf) was able to handle all
comers however and personally slew the Chieftain of
the Stonemen or Siouan Assiniboine tribes which had
been allies of the League. It required his successor too,
in order to subdue the Sioux and as yet a third King to
settle the trouble with certain northern foes while a
fourth King found it impossible to conquer the Tawa
rebels, ancestors of the Ottawa, Ojibway, etc. These
were the ring leaders of the revolt within the League,
in which they doubtless thought they had as much right
as the Lenape to provide Kings.

The Midewiwan seems to have always been the
special care of theese Rebellious Algonkin peoples who
claim they received it first, long ago on the Atlantic
before the western migration. The Lenape however
always claimed the right to furnish the Kings and these
from the Turtle Tribe — though some of their names
indicate other Lenape divisions received the honor at
various times.

Be that as it may, in the middle of the eleventh cen-

TAMANEND AT WISAWANA 63

tury, the continuance of this civil war inherited from his
predecessor by King Opekasit, led to one of the most
remarkable episodes of ancient history — the "separa-
tion at Fish River."

The second rebellion and Siouan war had lasted some-
thing less than 45 years, when Opekasit made a decision
that would have done honor to a far more civilized
monarch and certainly entitled him to a place in the
Tamanend legend as one of its greates idealists.

During this war, Europeans were coming to America
in the persons of Lief Erickson and his followers and
Bjarney Asbrandon's Irish colony, but as the Lenape
were still west of the Mississippi these events meant
nothing to them. Nor did events across the Atlantic,
such as the Moslem invasion of India; the subjugation
of England by the Danes; the addition of Bulgaria to
the Byzantine Empire; crowning of King Macbeth of
Shakespearean fame in Scotland; establishment of the
College of Cardinals at Rome ;William the Conqueror's
capture of all England; and the fights between Pope
Gregory VII and Emperor Henry IV in which they
"deposed" each other.

Among the peoples of greater culture far south of
the Lenape League, during the period of this civil war,
the Nahuas, a Toltec race, were abandoning Mexico
and the whole Toltec kingdom collapsed from civil war.
Yet nothing in all European or American history can
compare in human values, with the action of the Lenape
King described in the next chapter, one that Europe of
that day could not have comprehended any more than
it can comprehend in this age the spirit of Tamanend
that prompted it, and continues to prompt Americans
to ideals of the highest order.

CHAPTER V

Opekasit at Fish River

Opekasit was elected Grand Sachem of the Great
Lenape League about the year 1075 while Europe was
ruled by the Emperor Otho and so torn with wars that
the crusades were soon to become an outlet for the
civilized Christian nations to vent their piety on the
heathen of the Holy Land.

This Grand Sachem was so greatly affected by the
horrors of civil war that he likened it to a quarrel be-
tween two beloved sons and voluntarily proposed a
division of the League between them. He would him-
self lead the Lenape faction eastward in search of new
lands while the Tawa faction would be left in possession
of the ancient home. (See Appendix Note 10).

His decision was for centuries embalmed in legend
concerning a great King of the Delawares in the far
west who had two sons between whom he divided his
Kingdom one of whom attacked the other. The one
attacked, horrified at fratricidal strife, led his followers
east rather than engage in warfare with a brother.

Opekasit, (whose name is translated Oppossumlike 1)
effected this peaceful settlement of the civil war at a
place called Namaes Sipu or Fish River, possibly on the
modern Greenleaf River of Minnesota. Its ancient
name was Anibikanzibi or Fish Spawn river, afterward
changed to the modern Ashibagisibi or Greenleaf.

If not here, then the Grand Council of the League

64

OPEKASIT AT FISH RIVER 65

which ironed out the troubles of this peaceful King by
adopting his proposal, must have met at Nemakan in
the Rainey River region which seems to answer even
better than the first named location to the "Fish River"
of the record. (See Appendix Note 11).

Both of these places were sacred to the arts of peace,
because they were locations of Midewiwan establish-
ments and the natural meeting place for brothers who
were to dance to the Calumet and smoke the pipe of
peace after a prolonged and bloody struggle.

Perhaps the name "Oppossum Like" borne by this
King, corresponds to the modern slang "Foolish Like a
Fox," for in effecting this settlement between the rival
factions of his League, Opekasit still remained King!
But that this was a striking illustration of the Taman-
end ideal there can be no doubt. It conciliated all the
factions within the League, kept it united, though
divided into Western and Eastern Divisions, and left
the Western Division to guard the national seat of
power on Rainy River against all western foes.

Opekasit himself, with the Lenape tribes and their
allies the Talamatan, (known to modern history as
Wyandottes or Hurons and to themselves as Wendats)
set forth after this separation, to settle on new hunting
grounds they might find east of the Western division's
domain. They could do so only east of the Mississippi
River. The King did not live to see the end of the
journey. But he set out stoutly and leisurely in a
southeasterly direction, evidently determined to proceed
cautiously and first learn all that could be learned of
those eastern lands where he hoped to colonize his
people. The Lenape were on a magnificent venture and
called the exultant westerners to whom they were

66 THE TAMMANY LEGEND

leaving their hearts desire, the ancient homes, "lazy
ones'' because they stayed behind.

Their general goal seems to have been first of all the
Wisawana country in northeastern Iowa. Here or
elsewhere they tarried awhile, for Opekasit's successor
was called Cabin Man, indicating there were villages
to be built and perhaps farming as well as hunting to be
done, before the tribes could all be gathered together
and provided with food for the journey into the un-
known.

The Talaga, (Cherokee) were known to be in pos-
session of the eastern lands into which the vast army
was to march in hope of peacefully settling on its rich
soil. But Cabin Man and his successor Strong Friend
both believed in preparedness first. This venture might
not prove entirely peaceful ! (See Appendix Note 14) .

Their objective was far more peaceful in intention
however than that of the Crusaders of Europe who
launched their first offensive against the Saracens about
the year Strong Friend sent ambassadors to the Talega
King, asking that the Lenape be allowed to settle peace-
fully on Talega soil, a request which was refused.

Strong Friend then asked that his people be allowed
to pass over the Mississippi and through the Talega
lands further eastward where they would seek other
hunting grounds. To this the Talega consented, the
legends declare.

JVar With the Mound Builders

But when the advance guard of the Lenape did cross,
and the Talega saw what an immense horde they might
expect, they grew alarmed, attacked the first comers,

OPEKASIT AT FISH RIVER 67

slew many of them, and the Lenape in a fury declared
war. (See Appendix Note 16).

During this war the first and second crusades were
fought by Europeans, Frederick Barbarossa became
Emperor of Germany and the Plantaganet dynasty was
founded in England while France and England were
both ruled by Henry II of Argon.

The Talega were as unfamiliar to the Lenape, as the
Lenape to the Talega, for events proved that each
nation represented powerful confederacies or leagues
that could have more readily settled their differences
through the Calumet or peace than by war.

Talega Land was the whole upper Ohio Valley and
occupied for unknown ages by races which our pioneer
forefathers loosely called "Moundbuilders" and about
whom volumes of speculation have been written. (See
Appendix Note 12).

The earlier of these races were Siouan, living chiefly
in the lowlands south of the Ohio and occupying at
least the western portion of the Upper Ohio from the
juncture of the Ohio with the Mississippi eastward to
perhaps the Falls of the Ohio. They were the premier
"Moundbuilders" because their mounds were not only
fortifications and burial or dwelling sites, but the only
ones among which were found symbolic mounds doubt-
less related to the mysteries or religious rites as prac-
ticed in their version of the universal priests house.

In the Lenape record they are called Allegewi and
we meet with them later in historical times as the
Akensis, Catawba, Ofo, Osage, Omaha, Kapahaw,
Missouri, Winnebago, and other Siouans of west and
south — quite distinct from the original western Sioux
known as Dakotas.

The Talegas themselves, also moundbuilders as were

68 THE TAMMANY LEGEND

most southern Indians, were the Cherokees or as their
own name has it, the Tsalike — Snake Like Ones, refer-
ring to both physical and mental qualities perhaps !
They were the dominant people of the Upper Ohio
Valley at this time, as the more ancient and cultured
Siouans had long since lost much of their agricultural
civilization with the coming of the Buffalo. The two
nations were now leagued together under a Talega
King whose rule extended from the Mississippi to the
western boundaries of Pennsylvania and New York.

When war was declared between the Lenape and
Talega, the former were in all probability somewhere
near the mouth of the Missouri river while the Tala-
matan allies were camped further north. They were
sent for at once and the invasion of Talega actually
begun under the leadership of the King Kinnepend,
The Sharp One, at the beginning of the twelfth century.

Kinnepend was successor to Strong Friend, whose
peaceful overtures to the Talega had been refused. He
was made Pipe Bearer to carry hostilities over the river
where fortified towns were encountered that proved too
strong for even his successor to carry. This style of
warfare seems to have been new to the Lenape. (See
Appendix Note 17).

More than twenty years elapsed before King
Tenchekentit the firebuilder, found a way to carry these
forts by storm and fire. After him the whole land was
laid desolate by the Breaker-in-Pieces, and, according
to the Lenape historians, the Talega were all driven
South. (See Appendix Note 18).

But not even when official peace was recorded, had
the Lenape any real comprehension of the extent of
their new conquest for it was more than two centuries
before another King sent back word from Pennsylvania

OPEKASIT AT FISH RIVER 69

that he had at last discovered a land that was not
Talega !

The Cherokee or Talega proper, may have retired to
their lands South of the Ohio but they unquestionably
came back again and again to bar the way to the east
for the Lenape. (See Appendix Note 19).

The Talegas who were driven from the Upper Ohio,
never to return, were Siouan moundbuilders, some of
whom fled South across the Ohio to find refuge with
their allies while the great body of them escaped across
the Mississippi and scattered north or south or up the
Missouri. (See Appendix Note 25).

As for the victors, who supposed that they had
finished the war, the Lenape undertook to settle down
on all lands from which the enemy had been driven,
south of the Great Lakes and send their Talamatan
allies back north of the Lakes from whence they origin-
ally came !

Most interpretations of the old legends concerning
this war between the "Red Indians and the White
Indians" as the Algonkins termed it, hold to the view
that the Lenape gave the Talmatans their choice of
lands and they took the northern half bordering on the
Great Lakes, while the Lenape took the southern half,
bordering on the Ohio River. The mnemonic record
of the Walam Olum, however, makes it clear this was
not the case. (See Appendix Notes 20 and 31).

The facts seem to be that as the legends relate, the
Lanape considered the Talamatans "lazy" in this war
and reproached them with being poor allies. They
gave the Talamatans nothing they did not have before.

This soon provoked conspiracies against the League
and then open warfare, in which the Talamatans were
soundly beaten and the ancient treaties between them

70 THE TAMMANY LEGEND

and the Lenape broken. This war with the Talamatan,
though brief, had consequences reaching far into the
future.

It was waged approximately at the time Saladin con-
quered Egypt and the Scots under William the Lion
acknowledged the soveranty of Henry II of England.

There was peace for more than a century and a half
after this, during which the new land of promise was
thickly settled by people from both Western and East-
ern divisions of the league. Villages thickly dotted the
land and much corn and fruit were grown.

King Tamaganend, Pipe Bearer, made his head-
quarters on the White River, Indiana probably near
where Indianapolis now stands, about the end of the
twelfth century. In Europe the Guelphs and Ghibel-
lines were at war and Richard the Lionhearted together
with Frederick Barbarossa were crusading while
Saladin conquered Jerusalem.

Lekhihitin, the Recorder, devoted himself to bringing
the Walum Olum records up to date there. Three more
crusades had been fought over the holy land and the
Seventh Crusade was in progress. In this less than half
century of peace, since Tamaganend, Europe saw the
first College of Inquisition established to control
heritics; Genghis Kahn invaded China, established the
Mongol Empire from India to the Caspian Sea and
died on the eve of European conquest; the Albigenses,
a rationalistic sect, were massacred at Beziers for con-
science sake; St. Francis of Assisi founded the Fran-
ciscan Order of monks; thousands of little children
were permitted to throw away their lives in the craze
known as the Children's Crusade; King John of Eng-
land was forced by his Barons to sign the Magna
Charta.

OPEKASIT AT FISH RIVER 71

Peace and prosperity were so abundant that history
began to repeat itself when Little Cloud reigned toward
the last quarter of the thirteenth century — the "little
cloud" being the departure of various bands of adven-
turous spirits from the parent stem.

The Nanticokes and Shawnees were among the
earliest of these emigrants, the former eventually
establishing their own kingdom in Maryland, and the
latter extending their path (The Warriors' Path) from
Scioto river through the southern states into Georgia,
the Carolinas and even Florida. The Delaware them-
selves did not leave until nearly a century later.

In the 35 or 40 years between The Recorder and this
"Little Cloud" on the horizon of an otherwise peace-
ful life for the Lenape, the Mongols in Europe had
conquered Russia, the Poles, the Hungarians, the
Silesians, and Asia Minor; the Eighth and Ninth Cru-
sades ended in the death of St. Louis and Louis IX who
engineered them ; the Mamelukes, former Tartar slaves,
ruled Egypt; the Latin Empire of the East was over-
thrown; Henry III of England had at last given the
common people representation in parliament in the
House of Commons; Roger Bacon wrote his Magnum
Opus which was condemned as heretical; Dante, the
Italian poet was born and the Hapsburg dynasty was
founded by the Emperor Rudolph of Germany.

This latter event coincides with the departure of the
Naticokes and Shawnees from the parent stem of the
Lenape.

Kublai Kahn founded the Yuen dynasty during Little
Cloud's reign in America; Cambridge University was
founded in England; Robert Bruce the first, warred for
the Scottish crown with John Balliol and the Christian
power in the Holy Land came to an end.

72 THE TAMMANY LEGEND

King Kitchitamak, Big Beaver, moved the royal seat
to Wapahoning or White Salt Lick Ohio after this.

Onowutok, The Seer, undertook a survey of the
League apparently extending his tour to cover not only
the villages east but also those west of the Mississippi,
visiting them in person and strengthening old bonds
wherever he could. As his name implies, he was a
peace king and a holy one, probably preaching the good
life as enthusiastically as did Tecumseh's brother the
Prophet, in the nineteenth century.

The Seer flourished and surveyed his Kingdom just
as the Renaissance began in Europe. Duns Scotus the
Subtle Doctor was a professor at Oxford during the
Seer's peaceful progress across the Upper Ohio Valley.
The Crown of Hungary was made elective; Scotland
was conquered by England who put the hero Wallace
to death while King Robert Bruce fell at Bannockburn.

The successor of The Seer reigned peacefully while
DeMolay the grand master of the Knights Templar was
burned at the stake in Europe.

Third Civil War

Another King known as North Walker, continued
the survey of League affairs by investigating the Cana-
dian or Western Division where he must have uncovered
delinquencies of a very serious nature, as a third rebel-
lion in connection with war with the western Sioux had
to be put down before succeeding Kings could continue
their peaceful exploration's up rivers and into the Alle-
gheney mountains.

This brief war occurred about the time England was
forced to recognize Scotch Independence and in the
succeeding 40 odd years of peace in America, the Stuart

OPEKASIT AT FISH RIVER 73

dynasty was founded in Scotland. Also the English
Edward III was fighting France with the help of Ger-
many, in an effort to restore the Plantagenet prestige;
Chaucer was born; the Battle of Crecy proved that
bowmen were superior fighters to armored knights; the
Black Death ravaged Europe; Rienzi, the last of the
tribunes died in Rome which started a 17-year war with
the Venetians, Byzantines and Catalans; the Black
Prince defeated the French King; the Ming dynasty was
founded in China; Timour Lane began his Asiatic con-
quests.

It was one of the explorer kings, after this western
rebellion, who sent back word to the Ohio Valley that
he had found a fine new land without "snakes" in it,
east of Talega. The new land free of enemies or at
least of Talega, was the Susquehanna Valley in Penn-
sylvania, and this King was therefore given the name
of East Villager. (1366).

East Villager, as we know, had already been pre-
ceeded by the Shawnee and Nanticoke, while the Dela-
ware tribes began pushing toward the Atlantic in the
reign of his predecessor and were probably even then
with him on the Susquehanna headwaters.

According to their legends, they arrived on the Dela-
ware River in the year 1397 after "wandering" for
forty years. The country we know as Pennsylvania,
received the name of Winikaking or Sassafras Land,
because of the river banks covered with Sassafras.

The Delaware were building their little nation on the
Atlantic while the English parliament was burning
heretics and Queen Margaret united Norway, Sweden
and Denmark in one Kingdom; China was completing
the Yu-Ho canal.

The League King now alternated between head-

74 THE TAMMANY LEGEND

quarters on the southern banks of the Susquehanna and
those established in Pennsylvania and New Jersey.
The long trek was over and the Lenape were once more
on the Sun Salt Sea of their ancestors where they made
wampum and settled down to build some fifteen minor
kingdoms along the coast from Maine to Florida.

Last of the racial stocks to break from the parent
stem, so far as the record shows, were the Wabanaki
and Mohegans, during the first quarter of the fifteenth
century.

Europe at about this time was founding the Univer-
sity of Salamanca in Spain; burning John Huss at the
stake ; discovering the Madiera Isles. Joan of Arc was
preparing for her career, which a few years later was
also to end by burning at the stake — not at all an ex-
clusive Indian custom.

Then began the gradual weakening of the Eastern
Division of the League which was to produce the second
Tamanend.

Like a mighty tidal wave, the Lenape League had
swept all obstacles before it until it reached the Atlantic
shores, when it began to dash itself peacefully into
fragments, that new tribes, confederacies and leagues
might be formed under ambitious leaders.

Inevitable conflict with the Five Nations League of
New York, became the first serious bar to the rule of
the Lenape Kings over all the Atlantic seaboard almost
to Florida. These Iroquois, called Mengwae by the
Lenape and "Mingoes" by the later Europeans, were of
the same racial stock as the Talamatans and had doubt-
less been a dissatisfied witness of the war with Talega in
which their Talamatan kinsmen aided the Lenape
against their other kinsmen the Cherokee.

The Five Nations were naturally quarrelsome with

OPEKASIT AT FISH RIVER 75

each other and with other Iroquoian tribes around them,
such as the Eries, Andastes, Wendats, Susquehannocks.
But now they were entirely surrounded by the Algon-
kins, cut off from the Atlantic coast and while secure in
their natural strongholds in New York, were in no
mood to trust to the peaceful intentions of the Algon-
kin nations.

Whoever the agressor, war with the Mengwae began
early in the fifteenth century. It is recorded that King
Wulitpallat, Good Fighter, made both the Mengwae
and the Eries "tremble." He "fought against the
North," by which we may conclude the trouble was not
started by him in his peaceful occupation of the south-
ern banks of the Susquehanna.

Nor does it appear that he knew or cared anything
about the quarrels between the Five Nations and such
other Iroquoian tribes as the Eries.

It was this war that the Second Tamanend stopped.

It was being waged about the period that Guttenburg
invented the first printing press and the Portuguese
began to import slaves from Africa.

Good Fighter was the last of three Kings immediately
preceding Tamanend II. He had been troubled with
forebodings of the inevitable conflict. At the very peak
of prosperity and the arrival of the main body on the
Atlantic coast, marked in history by King "Becoming
Fat," the Iroquois must have given evidence of prepara-
tions to resist these invaders of the east.

The names of these three kings tell the story con-
cisely. They were, Red Arrow, Painted man and Good
Fighter. The Red Arrow is a war arrow. Painting
means preparation for war.

Makiawip or Red Arrow, was elected King about
1410; Painted Man 1424; and Good Fighter 1438.

CHAPTER VI
Tamanend II

Iroquois legend serves to fix exactly the year that
the second Tamanend arose, providing our independent
chronology based on Algonkin references is even
approximately correct.

There was an eclipse of the sun in the year 1451 that
so frightened the superstitious Iroquoian nations that
they abandoned all thoughts of war, including a threat-
ened civil war. Wise leaders of the Senecas, aided
doubtless by equally wise and unsuperstitious leaders
from the other nations involved, took advantage of this
natural phenomenon to securely bind their followers to
terms of peace that were hazily remembered as late as
the American Revolution. (See Apoendix Note 21).

Gyantwahchi, the Seneca chief, known by the name
of Cornplanter to the Americans, told his white friends
about this eclipse just after the Revolution and the
advantage taken of it by the wise Sagonyuthna to
effectually reorganize the Five Nations. Cornplanter
seemed to confuse this event with the established of the
Long House by Hiawatha however, so that utter reli-
ance cannot be placed on his story.

That the eclipse occurred however, astronomy has
verified.

So closely does the date coincide with the chronology
made possible for the Walum Olum by its two refer-
ences to the coming of whites from over the Atlantic

76

TAMANEND" II 77

Ocean, (and a few secondary aids from Lenape
legend) that it seems highly improbable that the second
Tamanend could have arisen at any other time than
the year of this eclipse.

We need not enter into argument over reasons for
assuming this to have been the date, as the matter is of
little consequence, save that it may furnish the most
powerful incentive for another Tamanend to appear on
the scene. Indeed a King of such acumen as a Taman-
end, could not have failed to take advantage of a total
eclipse of the sun, to further the ends of peace with more
superstitious people than himself!

So, we may assume, that while the War of the Roses
raged in England; the Renaissance of the Arts was
beginning in Europe, and the capture of Constantinople
by the Turks was ending the Eastern Empire of Chris-
tendom, equally important events were forward in
America.

Tamanend II reigned from 1451 to 1453 and not
only succeeded in ending the war with the Mengwae but
in conciliating all nations with which the Lenape had
relations and in bringing the clashing elements of his
own league together.

He did this in North America while more civilized
nations in central and South America were still involved
in bloody wars. Mayapan was overthrown 1460;
Peruha was conquered by the Inca Tupak Yupanki the
same year.

"All made peace, all were friends and the houses of
all were united by this great one," says the mnemonic
record the Walum Olum. Two verses that follow, un-
fortunately omitted in the original transcript of this
ancient tally, might have thrown additional light upon
his deeds.

78 THE TAMMANY LEGEND

But this is enough to indicate what actually took
place when the contemporaneous facts are known.

Treaties of peace were entered into with the
Cherokee and their allies throughout the ancient Talega
Land and the new land of Sassafras; the Mengwae;
the Eries, and the Sioux. Western and Eastern Divi-
sions were again harmonized; the ancient Talamatan
allies were conciliated and the minor leagues into which
the Great League power had been siphoned off, were
cemented together under leadership of Tamanend.

To his successors, this Tamanend left a rejuvenated
League of Nations at peace with each other and with
similar Leagues of Nations occupying all the lands east
of the Rocky Mountains and north of Texas. All
water roads were open, so that any Red men who chose
could travel by boat with short portages from any part
of the land to another.

A New Englander in his canoe could paddle to the
mouth of the Mississippi or the furthest western reaches
of the Missouri without molestation. The Calumet
was his passport. Curiously enough, white historians
seem generally to have supposed there was little com-
munication between the natives of widely separated
regions of the continent.

Yet both legend and occasional information gathered
by ethnologists, missionaries or pioneers, attest the con-
trary. An early missionary tells of meeting in China,
an Indian woman slave he once knew in America.
(See Appendix Note 22). Wampum belts with infor-
mation certainly apprized northern Indians of the first
arrival and atrocities of Spaniards. Three Algonkin
tribes on the Pacific coast, are probably descendants of
warriors from the Great Snake War or else those who
''secretly" abandoned the League during the unhappy

TAMANEND II 79

reign of the "Reprover," in the long peace that followed

it-

The deeds of this second Tamanend, together with

those of the first, were now to be sung in all festivals
where Algonkins foregathered. The accumulation of
tradition that clustered around them, was to interest
the coming European settlers in future centuries as
something so peculiarly American, they wished to emu-
late Tamanend in their thoughts if not their deeds. It
seemed to be one sure way to conciliate the savages.

And these whites were not long in coming.

When they arrived, they found the Indians approxi-
mately where the boundaries of Tamanends treaties
must have left them in the middle of the fifteenth cen-
tury. These boundaries were not fixed by surveyors but
depended upon conditions of peace and amity within
areas determined by occupancy — usually landmarked by
rivers of some importance.

The Indian names of hundreds of such landmarks,
together with the ancient titles of their holy places,
fair grounds, villages and other meeting places, mostly
retained by the white man to the present time, confirm
and make clear the details of the supposed prehistoric
life in America, very much as here outlined.

When this history is better known, a great deal of
nonsense concerning the savagery of these Stone Age
Americans must be abandoned. It may even become
a question whether or not the European custom of burn-
ing people at the stake was ever practiced by the
Aboriginals until the Spaniards introduced it!

Leagues Under the Mide Cross

The cross, that the first missionaries from Europe
believed evidence of previous attempts to Christianize

80 THE TAMMANY LEGEND

the natives — a little more successful than burning at the
stake — as we know now was their own conception of a
symbol of law handed down by the Great Spirit to their
forefathers.

It was the cross of the Mide and marked the pos-
sessor as at least knowing the Tamanend ideals of
liberty of thought and action. Not to believe in them
was to align one with Bad Manito! (See Appendix
Note 24).

As we may roughly conceive them to have been at the
time of the second Tamanend, the countries of the seven
important native Leagues of Nations east of the Rocky
Mountains were as follows:

1. Lenape League, north of a line to the Rockies
from or slightly below the mouth of the Missouri River
to the Churchill river in Canada, (exclusive of the
Missouri River system itself) constituting the Western
Division of the League, with its capitol on Rainey River.
Thence eastward, embracing the Upper Ohio Valley,
and Pennsylvania south of the Susquehanna river and
southward coastal states between the Atlantic Ocean
and the Allegheney Mountains to or beyond the
Savannah river, constituting the Eastern Division of
the League.

2. Nadowe-is-iw League or Dakotah federation of
Siouans, occupying the entire Missouri River system
save at such points as the Algonkins may have driven
them from the head waters of some tributaries and
from the mouth of the river itself.

3. Various nations of the Allegewi or Tallagewi
who formerly occupied the Ohio Valley but were ejected
by the Lenape in the Tallega War to find asylum chiefly
in the west in Arkansas, and elsewhere below the Lenape
near their former allies; on the Missouri among kins-

TAMANEND II 81

men, the western Sioux, who do not seem ever to have
liked them very well; or, like the Winnebagoes, among
their former enemies. How closely these Siouans were
knit together in the so called Deghiha Confederacy is
hard to determine.

4. The Iroquois League of Five Nations of New
York, from the Mohawk River to the Great Lakes,
surrounded on all sides by the Lenape with some
neutral tribes of Hurons in Canada and on the west
and buffer enemy tribes of Iroquoians between them
and the Lenape on the south and southwest.

5. The Talega or Cherokee League, embracing
some Siouan allies such as the Catawba, west of the
Allegheney Mountains, in Virginia, Georgia, Alabama,
Tennessee and the Carolinas and adjoining the Chicka-
saw nation (Muskoki) on the west and southwest.
Their capitol was Kuttawa in Georgia.

6. The Coweta or Muskoki League (to figure in
later centuries as the Creek Confederacy) from Florida,
South of the Cherokee, on the Savannah and west of
them to the Mississippi northward into Tennessee, thus
controlling the lower Mississippi River. Their chief
capitol at this time was probably Coweta in Mississippi,
though scarcely of more importance than Mauville in
Alabama, destroyed by De Soto. Allied with or else
embraced within this League were the Natchez, a people
from Mexico originally. (See Appendix Note 30).

7. Wendat League, (modern Wyandotte or
"Huron") north of the St. Lawrence River and on the
Great Lakes to west of the Five Nations. Their
ancient capitol was Hochelega near where Montreal
now stands.

The three immediate successors of Tamanend II
carried out the Tamanend policies of universal concilia-

82 THE TAMMANY LEGEND

tion more by their observance of the status quo than by
active prosecution of the ideals.

Kitchitamak, Big Beaver, was content to "tarry in
Sassafras Land" which is to say to continue to uphold
the dignity of the League as Tamanend had left it, from
the Susquehanna River capitol.

Wapahakey, White Body on the contrary preferred
the delights of the Pennsylvania and New Jersey shores
while receiving ambassadors and dispensing the royal
wisdom concerning the advantages of peace. He was
a contemporary of Ferdinand and Isabella of Spain,
whose marriage joined Castile and Leon to Aragon,
prepared the way for the expulsion of the Moors which
the Queen celebrated by financing the expedition of
Columbus to this continent.

Unfortunately White Body was entirely unaware of
these other whites soon to disturb the serenity of
America, or he would doubtless have bestirred himself
more than he did to keep alive the Tamanend ideals
among all nations on the continent. Nor did he know
that the War of Roses in England had just ended or
that Louis XI of France succeeded after a four-year
struggle in breaking the feudal power of his prices.
White Body was a duly elected sovereign who would
not have dreamed of questioning the will of his Grand
Council had it opposed him.

In consequence of this easy-going and trustful policy
of the successors of Tamanend II, who wTere enjoying
the comforts of peace and prosperity too much to worry
much over the future, the next King Pitinumen, who
must have been a mere child in Tamanend's time,
turned out to be even less of a statesman than his three
predecessors. (1498 A. D.)

TAMANEND II 83

History records him as "The Man Who Makes
Mistakes."

It is also recorded with laconic brevity that at this
time whites were coming over the eastern sea.

Poor Pitinumen was wholly unprepared to cope
either with the whites or his own mistakes.

Had he been more alert to affairs further west he
might have learned that far to the south a belt of
wampum from still further south told of strange and
terrible whites in clothes of iron had preceeded the
voyage of John Cabot which is mentioned in the Dela-
ware record.

CHAPTER VII

Mistakes of Man Who Made Mistakes

Pitinumen probably was as much in favor of the
Tamanend ideals as any modern politician is in favor
of the "peepul" and what they want.

But his mistakes cost his people dearly.

He evidently offended the Cherokees of the south,
or their Chickasaw allies, or both, in some manner,
thus laying the foundations for a good sized war which
was to simmer and boil, until it had broken the power
of the League's eastern division completely and threat-
ened the supremacy of the western division even west of
the Mississippi.

Pitinumen did not have to fight this war, his were
merely mistakes of diplomacy which are evidently
blamed in the history for having caused it.

The entry of Europeans upon the scene, together
with their magical firesticks, which the warriors pro-
cured as quickly as they could, likewise weighted the
mistakes of this King to the disadvantages of his side.
History does not blame him for what the whites did
of course, but had his League followed the policies be-
queathed by Tamanend a little more closely, they might
have beaten the Iroquois to those guns!

Tamanend believed in preparedness.

Mistakes were made in Europe too at this time.
Savonarola was burned at the stake because of his
Republican ideas.

84

MAN WHO MADE MISTAKES 85

Makelomush, Much Honored, the immediate suc-
cessor of Pitinumen had no especial troubles to contend
with.

Wulakiningus, The Well Praised, the next King,
was the one who began to reap the fruit of the mistakes
made by King Pitinumen. He was forced into war
with the mountain Cherokee and the Coweta, their
allies, just about the time Martin Luther started his
Reform movement in Europe, and during which Cortez
was invading Mexico and giving all whites a bad reputa-
tion with native Americans all over the continent. (1516
A.D.)

This seemed to arouse the succeeding Kings to
strenuous endeavors toward reviving the policies of
Tamanend for the next King, White Otter, promptly
renewed friendship with the old allies of the Lenape,
the Talamatans, now much closer in sympathy with the
western than with the eastern division of the League.
He was a contemporary of the Medici, who were
driven from Florence, Italy, about this time.

White Horn, his successor, a contemporary of Henry
VIII of England, and Sir Thomas Moore, who was
beheaded by Henry, hastened to make friendly visits to
the Talaga in order to appease their wrath, and at the
same time inspecting his own Algonkin allies, the
Illinois tribes, the Shawnee and the Kanawhas of West
Virginia. These were in position to offer powerful
defense in case of a general uprising of Talega and
Muskoki foes.

Nitispayat, (translated Coming as Friend) went to
the Great Lakes to interview all his "children" there
and it may be assumed he did so satisfactorily, for his
successor, Cranberry Eater continued the good work of
treaty making and conciliation in the north among the

86 THE TAMMANY LEGEND

Tawa almost to the exclusion of affairs at home.
Nitispayat's reign coincides with Ferdinand DeSotos
discovery of the Mississippi River and Cranberry
Eater's with such European pastimes as the beheading
of Queen Mary the Catholic in England, and the burn-
ing at the stake of the scientist-philosopher Michael
Servitus by the Calvinists in Geneva, Switzerland. Also
with the burning at the stake of the English reformers
Hugh Latimer and Nicholas Ridley, and the Peace of
Augsburg, which ended the German war between
Catholics and Protestants. Also with the burning at
the stake of Archbishop Cranmer in England.

Had Cranberry Eater been informed of these little
affairs he would doubtless have thanked the Great
Spirit that fights over religion was one trouble neither
he nor any other King in America ever had to contend
with.

Lowaponskan, North Walker, his successor, was also
happily ignorant of such European events during his
reign as the Huguenot wars which sent a colony of
Huguenots to settle on St. John's River in Florida,
where they were massacred to a man by the Spaniards
of St. Augustine shortly before Queen Elizabeth of
England took Queen Mary of Scotland prisoner to
hold for beheading some years later.

Instead of these foreign horrors to trouble him,
North Walker also spent his time in North with the
Tawa (Ottawa) and Huron allies residing at the Noisy
Place of Ganshewenik, otherwise known as Niagara
Falls, where he could attend to both keeping the western
division leaders in line and watch the Five Nations.

Niagara was the Iroquois name.

All these endeavors toward keeping the peace by a
policy of watchful waiting, deserved a better fate than

MAN WHO MADE MISTAKES 87

befell them. Apparently the Cherokees and Chickasaws
on the southern border had been conciliated for they
were giving no trouble.

The only potential trouble makers were the Iroquois,
whose every move was now under observation.

But another King of the Delawares now followed as
Grand Sachem, who made an even more fatal mistake
than the lamented Pitinumen.

This was Tashiwinso, the "Slow Gatherer," whose
reign and deeds coincide with the making of peace
between Catholics and Protestants in France by the
treaty of St. Germaine and the launching of the Holy
League against the Turks. In their humble way, the
mistakes of Tashiwinso, were rivals in their ultimate
effect, to the Massacre of St. Bartholomew in France,
that cost the lives of 50,000 persons who died because
they worshipped God, the Great Spirit, differently
from the manner in which their murderers worshipped
Him. (1570 A.D.)

Tashiwinso would have been horrified at this com-
parison, for he certainly did not approve massacre, in
fact, thought he was escaping the possibility of one for
his own people when he acted in their behalf and at
their demand.

The Penalty of Isolation

The demand, was, that the Great League consent to
the separate establishment of the three Delaware
Tribes as a new Atlantic Division. There had been too
little attention paid to the constituents back home by
the more recent Kings following their elevation to
office, and if there was to be war, the Delaware felt
quite competent to look after their own defense,

88 THE TAMMANY LEGEND

especially with the Grand Sachem who must be chosen
from their own number, safely kept at home!

And as remarkable as it may seem to the modern
statesman, this is exactly what was done. The new
Division, of three tribes, was set up on the Delaware,
and the Grand Sachem did stay at home and abandon
further treaties and overtures of conciliation save in his
own immediate vicinity.

His name of "Slow Gatherer" is significant as in-
dicating either dilitory tactics or else the fact that his
belated action was too late to save the Delaware from
a most humiliating defeat by the very foe they feared
most. His successor is known as the Man Who Fails
because he suffered this defeat.

Slow Gatherer succeeded in the ambition of his three
tribes to establish a separate political organization as
so many other offshoots of the parent stem had done,
the very same year that the great Iroquois Chief,
Hiawatha, reorganized the Five Nations into their
celebrated Long House federation.

Then the Iroquois and the Delawares clashed and
the Delaware Grand Sachem failed to win the victory.
The best the next King could do was to "frighten" the
Iroquois, (according to his story). His name was, He
Is Friendlv, and the suspicion is that he was the more
frightened. (1573 A.D.)

The stay at home policy for the Grand Sachems had
cost the Delawares half their lands, with no time, if
they had the inclination, to call upon the allies to west
and north for rescue. It is probable that in this war,
the Delawares were driven east of their river where they
were hard put to it, for a time, to defend even that
position.

The Walam Olum record comes to an abrupt close

MAN WHO MADE MISTAKES 89

after recording three more Kings, in evident confusion
as to the nature of the catastrophe that had overcome
their League.

After the friendly one who "frightened" the Meng-
wae and who was elected King about the time the Span-
ish Armada was defeated by the English navy, King
Wangomend, was distracted to find that the Iroquois
and their kinsmen of the south, the Cherokees, were a
good many years underway with their well-known cam-
paign to reconquer the Ohio Valley. (1600 A.D.)

The Cherokees were fighting the Shawnees on the
Scioto, according to the first news he had of it outside
the Delawares own petty war with the ringleaders of
this plot to disturb the peace.

White Crab, his successor, simply staid at home and
so did the last King in the record, Watcher. The
greatest event of his reign was the arrival of Europeans
both north and south among the Algonkins along the
coast. They were regarded as friendly beings with
wonderful possessions and a lively interest was shown
by the King as to just who they might be. (1607-1617
A.D.)

Those to the north were the Dutch, and did not
greatly interest the New Jersey people who had become
accustomed to tales of the palefaced French, but the
settlement of Jamestown, Virginia, was an event that
now caused the Algonkins to wonder what effect these
new and powerful whites might mean to the great war
now raging from the Atlantic to the Wabash.

Had the Delaware Kings been less pacific, or greater
travellers, they would have been greater statesmen and
better able to cope with problems now entirely beyond
their ability to understand.

Their separation from the Great League, by which

90 THE TAMMANY LEGEND

they retained only the courtesy right to furnish its
Kings and then keep them on the Jersey shore of the
Cheasepeake Bay, had simply eliminated them from
the stirring events of the next few generations.

CHAPTER VIII

The Coming of the Whites

John Cabot's voyage from Labrador to Florida in
1497-8 sets one date for the chronology of the Walam
Olum history because it is the beginning of those arrivals
of white men "in the north" with which the Algonkins
were familiar for more than a century before
"Watcher" became curious about the arrivals of
whites "in the south," almost the limit of Algonkin
territory.

The southern arrivals marked the beginning of
Virginia settlements at Jamestown, while the Dutch
were setting up Communipaw and other trading sta-
tions in Jersey and New York.

Two or three years after Cabot, Cortoreal was in
Newfoundland; French fishermen began to fish there
and build their groups of huts in 1508; Verizano sailed
up from Florida in 1524; the Faguendez expeditions to
Nova Scotia and up the St. Lawrence occurred in 1521 ;
about the same time De Ayllon was exploring and loot-
ing in Georgia but not in Algonkin territory. Cartier
was on the St. Lawrence in 1534 and thenceforth
France established herself in Canada.

Unlike the Spaniards, the French interested them-
selves in winning the friendship rather than the
supposed treasure secrets of the natives. The Spaniards
never forgot loot and gold. The French found riches
in fur and needed the Indian hunters to get it for them.

Hence the French gained the "allegiance" as they

91

92 THE TAMMANY LEGEND

deemed it, of the Algonkin people, who then held
Canada and the great fur lands of the west. This sup-
posed submission of the natives to the French King,
whom they called "father," was looked upon by the
Algonkin and Wendat Indians as an alliance between
nations however.

It was, in fact, no less a thing from the Indian view-
point, than an offensive and defensive alliance between
two powerful potentates, the King of France and the
Grand Sachem.

They were confirmed in this opinion, not only by
their own customs and laws, but by such incidents as
Champlain's aid to them in carrying war to the Iroquois,
and the establishment of the white brothers chief town
near their own capital of the Hochelaga. ( See Appendix
Note 26).

This red-white alliance was taken very seriously by
all Algonkin and Huron (Wendat) nations and con-
tinued so long as France held a foot of American
territory.

The Dutch Gain the Iroquois

Henry Hudson, sailing up the Mohegan or Hudson
River in 1609, came in contact with parties of Iroquois
deadly enemies of all Algonkins and Wendat, without
of course realizing what side of the fight he was wanted
on. Fortunately for his Dutch employers, he was able
to report these Indians as very peaceably and honor-
ably inclined and likely to make good fur traders and
hunters. (See Appendix Note 27).

One party he had aboard his Half Moon, he tested
for duplicity by getting them jovially drunk. The
Iroquois were for the first time in their lives introduced

THE COMING OF THE WHITES 93

to the white brothers' fire water, and their reactions
were quite satisfactory! Even in their cups they were
hospitable, while their women "sat so modestly as any
of our countrywomen would do in a strange place."

So when three or four years later, Dutch colonists
found other natives gathered on the Jersey shore, who
fled in alarm and but feebly defended their town of
Communipaw which was quickly converted into a white
man's town, the Iroquois might have been thought (by
the Dutch) justified in resenting it by war from the
Five Nations.

But those Jersey shore Indians were Algonkins !
And the Dutch settlements which soon began to dot the
New York landscape, met with a most hospitable and
eager reception from the Iroquois. Here indeed were
also whites, with "wonderful things" the Indians
wanted and as allies they could be very useful against
the hated Algonkins and Hurons.

So the Dutch had fast hold on the "allegiance" of
the Iroquois and the French on the "allegiance" of the
Algonkins and Hurons, before the English arrived and
undertook to govern everything.

English ships did make some exploration of the New
England Coast at the beginning of the seventeenth
century — but no settlements until the Virginia venture
of Captain John Smith and his noble patron, Sir Walter
Raleigh.

Jamestown was settled 1607, in Algonkin territory,
where the Powhattan confederacy was the southern-
most of a string of petty kingdoms extending up the
entire Atlantic Coast into Maine. What the doughty
captain got of Indian hospitality for his Englishmen
was obtained by virtue of his own prowess.

On more than one occasion he was sarcastically in-

94 THE TAMMANY LEGEND

formed that his geography and insight into native
politics were sadly wanting. It was this same Captain
Smith who explored and mapped the New England
coast where the first northern English settlements were
made. This was then being hotly contested between
Iroquoian Mohawks and the Algonkins, whom they had
"greatly humbled" a few years before. (See Appendix
Note 28).

A force of 8000 Iroquois also destroyed Hochelega,
the Huron capital about the same time. Civil war was
raging between two petty Algonkin kingdoms in Maine.
The long war for the recovery of the Ohio Valley by
Iroquoians was being directed from the capital of the
Five Nations at Onodaga, New York, and already
crumbling the enemy into small divisions. (See Appen-
dix Note 29).

Of all this the white man knew nothing and perhaps
cared less.

Jamestown nearly starved to death, recovered,
bought Negro slaves from the Dutch, wives from the
mother country, and set about working out its own
salvation, while the Hurons formed a federation of
their own and plotted with their allies of the Algonkin
League how best to resist the terrible warriors of the
Hodenosaune, Iroquois League.

Indians were just Indians to the English.

These natives had some useful ideas. They adopted
them. Six white or three purple beads they would
accept as an Englishman would accept a penny in trade.
This was cheap and fine money — wampum they called
it.

Few if any of the Pilgrims would have worried much
had they known of the sanguinary war between great
Indian nations going on to north, south and west of

THE COMING OF THE WHITES 95

them. They could protect themselves against all foes.
The Frenchman, Champlain, was being asked by the
Algonkin-Huron allies to help them make peace with
the Iroquois, the same year Algonkins attacked James-
town, in Virginia, and killed 347 of its people.

Manhattan Island was turned over by Algonkins to
the Dutch for 60 gulders in 1626, glad enough to
relinquish so untenable a site near the Iroquois to the
white allies of the Iroquois. Uncas formed his
Mohegan confederacy this same year with the apparent
purpose of attempting to revive the power of the great
league on the Atlantic with new white allies — the
English. What had the French been able to this far
south of Canada? A Delaware council was called at
Philadelphia and refused to join their enemy, the
Iroquois, in an attack upon the English, even though
the Iroquois had humiliated them in war and arrogantly
demanded it of them.

But the English were increasing in numbers, dis-
trusted even Uncas and soon alienated this movement
toward themselves. Some 2000 Pilgrims a year were
coming in. This might alarm and incense the Dutch,
but what of it?

The Dutch were first to supply the Iroquois with
"the wonderful things" the Red man craved most —
fire arms. Guns of the white men soon settled the
supremacy of Iroquois over Algonkin and Huron in
the east.

Between the excitement of the white man's fire-water
and fire arms, the war of many decades began to have
sanguinary consequences to the white man himself.
Maryland's first settlers easily purchased an entire
Indian (Algonkin) village whose owners gave them a

96 THE TAMMANY LEGEND

few lessons in native domestic arts, and left for parts
unknown. The village became St. Marys.

Roger Williams, the Welsh preacher, seeking liberty
of conscience he could not find among its apostles in
Massachusetts, paid about $150 for Providence, Rhode
Island, to Algonkins. They would have sold it much
cheaper doubtless.

The English helped Uncas destroy his former tribes-
man but had no sympathy with his ambitions for re-
stored glory to an Indian League allied with the Eng-
lish, if they even understood what it was all about.
English courts were conducted as in England and na-
tives of whatever ungodly tribe had to beware how they
offended English law.

And so Algonkin sympathies had only France to look
to for white alliance.

Swedes came and settled in Delaware to the outrage
of the Dutch who claimed that territory as they did
Connecticut, now overflowing with Englishmen. The
Dutch conquered the Swedes in bloodless battle and
made known their demands that the English should get
out as trespassers. Now both Dutch, Algonkins, Iro-
quois and French disliked the English regardless of
how they disliked each other.

Surrounded by dislikes they could not understand,
the English thereupon took a lesson from the natives
and formed their own league!

Nezv Englanders Copy Indian Pattern

The L'nited Colonies of New England came into
being 1643. Plymouth, Massachusetts Bay, Connecti-
cut and New Haven colonies formed their own grand
council, with eight commissioners to look after defence

THE COMING OF THE WHITES 97

against Indians, and incidentally keep a watchful eye
on New Amsterdam. Rhode Island was barred from
the League. Roger Williams was too intimate with
the natives and beside had queer ideas. He would have
to look after himself and his people.'

This League of the whites lasted 40 years.

During that time the Dutch fought the Wappengers
(Algonkin) while their Iroquoian allies drove the
Ottawas away to Lake Superior, destroyed tribe after
tribe and were nearly finished with the war by which
the reconquered the Ohio Valley.

Delaware passed from the Swedes to the Dutch and
the Dutch were taken over by the English, whose
colonies now occupied the same Atlantic coast line from
New England to Florida, once occupied by the Algon-
kin kingdoms, remnants of which were being battered to
pieces in the South by the Cherokee and in the North
and Ohio Valley by the Iroquois.

Algonkin people were turning against each other and
the English everywhere, still fighting the Iroquois.
Driven back to their ancient seat of power on the Great
Lakes and in Canada, the French alone seemed to be
their friends. From the French they secured guns. .

In Virginia, Bacon's rebellion cost its leader his life
because he championed the white settlers defense
against Indians in opposition to a royal governor who
had other ideas.

King Philip's (Metacomet) war against the United
Colonies left the English as unmoved as had Uncas'
war in English (and his own) behalf.

English succession to Dutch lands with New Amster-
dam now New York, gained no allegiance from either
Iroquois or Algonkin. Englishmen pushed on into
good hunting and farmland claimed by both French

98 THE TAMMANY LEGEND

and Red man, caring little about the rights of the
matter or that French explorers, pioneers and mis-
sionaries were now conciliating and leaguing themselves
with Mississippi tribes from lakes to mouth.

As for the French, that was a policy . They knew
nothing probably of the racial enmities between north
and south. Friends where possible, with all natives,
was the objective.

The French and Indian wars proved their wisdom
but never enlightened the finally victorious English.
The year the Hurons made peace with their Iroquois
conquerors (1684) and Philadelphia had just been
founded, the United Colonies closed its career.

Then began the French Indian wars in which the
English finally secured the "allegiance" of the Iroquois,
now masters of the East. That it was reluctantly given,
or that the alliance which finally replaced the Dutch
gun and rum sources with English gun and rum sources,
never seemed to dawn upon the English as any reason
for uneasiness.

But they did understand something by this time, of
the racial hatreds between their Red allies and the Red
allies of the French. Distrusting the Iroquois, they
could still play the French game with these "allies"
and their incomprehensible demands and claims.

English outposts on Hudson Bay had been established
on much the same sort of claim the Indians seemed to
make to their lands — come and use it and it's yours.
An English King had royally confirmed the title, despite
the French. When a "war party" went against the
Hudson Bay fur camp, Englishmen laughed in its face.
Now there was war.

The Delaware Turtle Tribe moved back to the Ohio
Valley the year King William's War began. French

THE COMING OF THE WHITES 99

and Algonkins fought Iroquois and English. It was so
in Queen Anne's War and at last in the French and
Indian War in which Braddock suffered disastrous
defeat. Yet the English finally won.

Powerful warriors thought the Red man.

But careless of all other rights but his own.

And they never were "friends" of the English!

Lcnape Had Reconquered Ohio Valley

It was during the last war that the English had one
faint qualm as to the outcome, yet they never learned
the truth — that their allies the Iroquois had been driven
out of the Ohio Valley, which had been reconquered by
the Great Algonkin League, now as powerful in its
Western Division as the former Eastern Division had
been.

Had they known this, their uneasiness would have
been greater, perhaps, but they would never have called
an English Congress in New York, as they did, to
debate whether their Iroquoian allies might not now
unite with the western Indians against the colonies !

Having successfully conquered Dutch and French
allies of the Red man, the English became the natural,
because sole remaining white ally that any Red people
could hope to secure aid from against the enemy ! The
Spanish in Florida had centuries of hatred against them.

But how were these alliances to be maintained with
the same white ally, against each other? It could not be
done. The great Red ideal therefore became two-fold
and was to determine war or peace.

First — The Tamanend ideal of the Delawares, that
preferred peace and concilation of all peoples, though
not at all averse to war when other measures failed.

100 THE TAMMANY LEGEND

Second — Union of all Indian Nations against the
white invasion of Indian rights in land. This meant
war against all pioneer settlements. There was now
but one white race, the English, to deal with.

Iroquois Reconquered Ohio Valley

Between 1650 and 1700, our historians say that the
Iroquois confederacy reconquered the Ohio Valley.
Now and then they "utterly destroyed" the "last of the
Hurons" although we find these Wendats eventually a
subject race to their brother Iroquoians, placed in con-
trol of the conquered lands by them and known to
whites as Wyandottes ! There were known to be some
Cherokee in Ohio, as late as 1710, indicating that these
Southern Iroquoians were allies of the victor.

It is not improbable that certain of the rebel Algon-
kin tribes, likewise aided the Iroquois for the "Mas-
coutins," (Ancient Muscodesh or fire people of Michi-
gan) with whom the Ottawa-Chippewa of the Western
Division incessantly fought, were in southern Illinois
while the 3-Fires (Ottawa-Chippewa-Pottowatomie)
and western Algonkins generally were clustered around
the ancient League headquarters to the north.

But times and manners were changing for the Red
man, while the great struggle between the Algonkin
League and the Iroquoian League became more and
more a struggle between English and French.

Instead of the white allies throwing themselves
wholeheartedly into the attainment of Red objectives,
they were increasingly indifferent to the Red brother,
acting as though the Red man were but a pawn in the
white man's game of war! And as the Reds began to
suspect this, the fury of their leaders knew no bounds.

THE COMING OF THE WHITES 101

For It Was Precisely This Same Attitude To-
ward the Whites that the Various Indian
Leagues Had from the Beginning.

Alliances had been made for guns and white aid
against enemies. The Red man thought he was using
the newcomers for his own purposes and paying him
well. The white man supposed he was doing the same
thing with the Indian whose tendency toward
"treachery" always needed watching.

With English aid, the Iroquois assumed they had
retaken ancient Talega Land for their own people. It
would have been entirely in accord with Indian hos-
pitality, that English pioneers be allowed to settle and
hunt on this land, so far as the Iroquois were concerned.
There was an Iroquoian debt to be paid the white allies.
The Cherokees in the south were more than willing to
do so.

But the Colonial English never came to understand
the niceties of Indian law and especially of their laws
in respect to land and international relations. They
soundly thrashed the Tuscaroras (Iroquoian) in North
Carolina, who crept north to the parent stock and be-
came the Sixth nation of the Iroquois Confederacy.
Whatever the cause of Indian outbreaks, these new
Americans were not bothering themselves, save as to
results and dire punishment of the offenders, of what-
ever nation.

And so there gradually arose in Indian minds, a fear
that all their League wars were now being fought in
vain — that the whites were more powerful and would
not respect the victors more than the conquered.

And so the teachings of Tamanend were in the
ascendant for a time.

In the first half of the eighteenth century for example,

102 THE TAMMANY LEGEND

the Cowetas, ancient Muskoki foes of the Lenape,
were on friendly terms with the Delawares, descendants
of those Lenape. Algonkin Shawnees came from south
and west into Pennsylvania and so did Cherokee and
they were not all engaged in fighting each other either.
These same Shawnees had been back on the Scioto,
ancient battle ground of the Leagues and east of the
Muskingdom to below the Eries on the Allegheney.

Lenape Retake Ohio Valley

The general position of Algonkins and Iroquois and
Hurons indicates that after 170(1 the former, rather
than the latter, were masters in the Upper Ohio ! When
the French warned the English from the Ohio Valley in
their last war it was held by their Algonkin allies.
Prisoners captured at Braddock's defeat were taken by
the Shawnees back to their stronghold at the mouth of
the Scioto.

This time it was for the Iroquoians to be selling lands
and letting the white allies build forts and make settle-
ments. The Cherokee were among the most accommo-
dating and civilized in the land. Observers reported
Cherokees and "Mingoes" (Mengwae or Iroquois) as
well as Shawnees and Delawares, seemed to be the two
popular "alliances" of the day after Braddock's defeat !

These respective alliances (Iroquoian with Iroquoian
and Algonkin with Algonkin) must have grinned over
the pale-face discovery, had they known of it. But
what was of importance was the friendship between
Delaware and Coweta, ally of the Iroquois as attested
by the explorer, Long, even before this.

The English were now beginning to make treaties,
doing the best they knew how, to bind the savage enemy

THE COMING OF THE WHITES 103

by ties of white men's devising, humoring some of their
pretentions and vaporings, but on the whole well satis-
fied that once the majesty of the British law was
acknowledged and signed on the dotted line, even with
a totem mark, it would not be violated with impunity.

Who "Owned" the Land?

Knowing nothing of the white man's queer ideas that
land once alienated, was vested in the grantees heirs
and assigns forever, the Red men listened to talks, made
some himself and then signed. From his viewpoint, he
gave up, not titles to real estate, but natural rights to
hunt, fish or farm in certain regions. The earth, as all
men knew, was made by and therefore belonged to the
Great Spirit. Who could sell old Nakomis, his grand-
mother?

However, the English were satisfied. They had the
signatures of the most likely Indian rebels on the Ft.
Johnson treaty of 1757, which closed the incident as to
the natives. Let the Indian complain "he did not under-
stand" as much as he liked thereafter — he was bound
by the law, the English law.

Less than ten years thereafter, Pontiac's War should
have enlightened them. Pontiac's white allies, the
French, had gone down in defeat, but Pontiac, King of
the ancient Algonkin League, was still a king. When
Captain Rogers passed through this kingdom to take
over one of the French forts, his personal bravery alone
saved him. He was warned to tell his countrymen, all
this Ohio Valley belonged to the people over whom
Pontiac ruled.

To avert war, a British proclamation that settlers
were forbidden to settle- "Indian Lands" caused the

104 THE TAMMANY LEGEND

natives to abandon the war at the peak of its success.
Yet had the hardy pioneers understood the consequences
of violating what the Great League of the Red men
considered more sacred law than the British proclama-
tion, it is doubtful if they would have paused in their
westward march. By this time there was the most
thorough going hatred between the races.

All Red men were "varmints" and to be slain with-
out mercy upon the slightest or even fancied provoca-
tion, as they slew the whites.

At the Fort Stanwix Treaty of 1768, in consequence
of British unfamiliarity, not to say ignorance, respect-
ing the Indian claims to land, there must have been many
a grim smile indulged in by Iroquoian and Algonkin, as
they set forth their claims to rights they were either
selling or surrendering — it was all the same to the Red
man. The victor could name his own terms !

So the Shawnees and Delawares were set down as
"dependents" upon the Iroquois — rather ancient his-
tory, which had been revised of late years. However,
the Cherokees (Iroquoian) cheerfully "acknowledged"
the claim. This strange paleface conqueror, seemed
intent on reconquering the Ohio Valley once more from
the Algonkin, for his ally the Iroquois confederacy.
Pontiac was dead. Why attempt to teach Algonkin
history to a white man?

From position of actual defeat, the Iroquois regained
on paper, all they had lost. They were lords of the
Ohio Valley, (on paper) and of the South Ohio country
west to the Big River or Tennessee, with rule acknowl-
edged by the whites at least, over the Potomac tribes of
Algonkins as well as those in the Ohio Valley.

The American revolution at first was merely a quarrel
between the 13-Fires and their own King to the Indian.

THE COMING OF THE WHITES 105

By treaty he was bound to the British King because the
British had conquered them. This was no "alliance"
between the Red man and a powerful white King who
could be useful against one's enemies.

The British paid for the scalps they demanded and
got. The conqueror used the conquered according to
the savage custom which was easily understood. The
Algonkins were "loyal" to the British King because they
considered him strongest and the American rebels who
were moreover bitter enemies were already occupying
Indian hunting grounds.

The Red League deemed it better policy to play the
Red Coat war game — all save the Delawares.

They alone maintained the Tamanend tradition now.

The Tamanend Policy Helps Americans

Their Grand Sachem, Koguethagechton or as the
Americans called him "White-Eyes" resisted all British
efforts to enlist the Delawares in the war, though they
succeeded in dividing the nation. The American Con-
gress interviewed him and the Sachem travelled west
among his people counselling neutrality. "White Eyes"
was head of the Turtle Tribe and therefore titular
King of the ancient League. His chief opponent of tht
Wolf tribe of Delawares, dared not attempt the life
of the Grand Sachem.

Thus the Tamanend peace ideal was instrumental
in aiding the Americans in their struggle for freedom,
at a time they needed it most. They were hated and
feared by all Indians, even the Delawares, because they
were violators of the sacred laws handed down to the
Red man with regard to land. By this violation, they
were depriving Indians of food, clothing and shelter.
Only certain missionaries, such as the Quakers and

106 THE TAMMANY LEGEND

Moravians, were making any attempt to give the Red
men knowledge of what to do when the game was all
gone.

It was General George Rogers Clark however, who
opened up the Northwest for the Americans, and first
won the admiration if not the confidence of the Indians.
When they saw him accepted by the French, (old-time
Algonkin allies) and then capture a British fort, they
began to understand that this was more than a war of
rebels against their King. ( See Appendix Note 31).

This was the 13-Fires fighting for the ideals of
Tamanend, or as the white brother expressed it, for
life, liberty, and the pursuit of happiness!

Clark made his headquarters in Kentucky and it is a
singular fact that he and his fellow Kentuckians began
to learn from the Indians, more of their history, cus-
toms, laws and reasons for warring against the whites,
than any other group before them.

These new American warriors, might be merely
ignorant after all, but they were not hypocrites. They
were not so liable to trick the Reds as the English they
fought, for they did not have forked tongues. Mis-
understand they might, but they gave frank choice be-
tween war and peace, between force and the Tamanend
ideal. If it was war, they but exercised the victors'
rights.

Beginning of Our Indian Program

The Americans began their Indian policy with a
series of treaties: Iroquois at Ft. Stanwix, 1784; Dela-
ware, Ottawa, Chippewa and Wyandotte at Ft. Mc-
intosh, 1785. These promptly established relations
with the two great Leagues whose ancient rivalries and

THE COMING OF THE WHITES 107

wars were not allowed to color their claims to first con-
sideration.

As the fur trader, Mackenzie, wistfully told his
fellow Britons, they would have been wiser from the
start to treat with native races as their conquerors.
That was one thing the Indian could understand of
white man's law.

Next, the Cherokees were recognized as a separate
nation in the Hopewell Treaty of same year, dealing
with them, the Choctaw and Chickasaw at the same
time. Knowingly or not, the Americans were fortunate
in linking the ancient Talega and Coweta, allies against
the Lenape, and therefore to be counted with the
Iroquoian forces.

Next year, 1786, the Treaty of Great Miami was
made with the Shawnee, whose roving yet puzzles many
as to which side they should be counted on at any given
time. They of course were and always will be Algon-
kins, i.e. Lenape.

The Treaty of Ft. Harmer, 1789, must have seemed
to the Indians, an effort to force peace between their
ancient leagues. This treaty dealt with the Iroquois
in one group and the Wyandottes (ancient Talamatans)
Delawares, Ottawas, Chippewas, Pottawotomies and
Sauks in another.

At this time it was understood the Shawnees,
Cherokees and Creeks or Muskoki confederacy, whose
chief wartown was Coweta, were all in friendly relation
with each other.

The American treaty making after this mixed council,
came to an abrupt, though brief halt, because of war
with the Miami Confederacy, which was nothing less
than an uprising of the Great League again.

108 THE TAMMANY LEGEND

Miami Confederacy Was Lenape League
In this confederacy, our histories count the

Wyandots (Wendats, Hurons or ancient Talamatans).
Delawares (Heads of the Eastern Division).
Ottawa-Chippewa-Potawatomie (Three-Fires) .
Miami and Shawnees.

The 3-Fires, Miamis were of the Western division
and the Shawnees of the Eastern, in the ancient League.
It was three years before this uprising was put down.

In the meantime the Cherokee were guaranteed all
lands they had not already ceded to the United States
or the several states, by the Holston Treaty of 1791,
which they subsequently confirmed at Philadelphia in
1794.

Leader of the new League uprising was Michikiniqua
or Little Turtle, a worthy successor to Pontiac. He
defeated two armies sent against him but was defeated
by a third, under command of General Anthony Wayne,
"The Black Snake," respected by all Red Warriors.
(See Appendix Note 32).

Chickasaw and Choctaw scouts from the south acted
with the Americans. Their friendship with the Dela-
wares as well as their ancient feud with the Algonkin
league, made them more amenable to the Tamanend
ideal than to the war against the whites.

After the war, this modern King of the Algonkin
League was one day asked why he did not live in
Philadelphia, which it will be recalled is the City of
Brotherly Love, founded by the Elder Brother (Penn)
of Tamanend III, near that Tamanend's royal seat.

The Grand Sachem's reply was:

THE COMING OF THE WHITES

109

"I admit that you whites live better than do we
Red men, but I could not live with you because I am
as a deaf and dumb man. I cannot talk your language.
When I walk through the city streets I see every
person in his shop employed at something. One
makes shoes, another makes hats, a third sells cloth
and every one lives by his labor. I say to myself,
which of these things can I do? Not one. I can make
a bow, or an arrow, catch fish, kill game, go to war,
but none of these are any good here. To learn what
is done in Philadelphia would require a long time."

This King spoke the sentiments of his people many
of whom today are honored citizens of the United
States, eminent in various professions and trades. But
the Red man had so long been regarded as an ignorant,
lazy and ferocious savage, his words made little im-
pression at the time.

As to the Indians' view of real estate ownership, a
Chippewa chieftain explained it rather more fully than
usual with his people when talking to a white man. To
General Wayne's inquiry, he answered:

"Elder Brother, you ask me who were the true
owners of the land now ceded to the United States.

"In answer I tell you if any nations should call
themselves the owners of it they would be guilty of
falsehood; our claim to it is equal. Our Elder
Brother has conquered it."

And yet, knowing nothing of the laws handed down
to the Indian nations by the Great Spirit, how easily
interpreted was that answer, to mean that no Indian
nations really ever owned it and the whites were the

110 THE TAMMANY LEGEND

first to do so, by conquering the Indians! The Great
Spirit alone owned it was the true meaning.

King Tecumseh Tries Again

One of the warriors in this war, with the Miami
Confederacy, later to become King and lead another
League war against the whites, in which he was slain,
was Tecumseh. For many years he and his brother,
The Prophet, labored to weld all the Indians of North
and South together under his leadership. Tecumseh
won the Muskoki sympathies no less than the Algon-
kins. (See Appendix Note 41).

When asked why he attempted this great reorganiza-
tion, he answered that he did so for the same reason
the whites had brought about a union of their colonies.

"We Indians Have Never Objected to That
— We Are in Our Own Land Which Has Been
Left to Us by the Great Spirit."

Seemingly Tecumseh was forced into war before com-
pletely finishing his work of preparation. But he had
with him this time as allies, those ancient foes of his
league, some of the Allegewi, now called Winnebagoes
— Siouan peoples.

He was frank enough with the Americans, offering
to be their ally in the coming war with England if they
would acknowledge the rights in land he claimed for his
people. Else, he told them, he would side with the
British in Canada who had already sought an alliance.

In the south, Alabama and Tennessee, the Creek
Confederacy maintained the war long after the King in
the North had fallen. Their leader was known to the

THE COMING OF THE WHITES 111

whites as Weatherford and his opponent and conqueror
was Andrew Jackson, later President of the United
States.

Having won their second war with England, the
Americans now were able to deal with the Indians by
treaty under which he was supposed to sell the land the
Great Spirit owned and he enjoyed the fruits thereof- —
or conquer him in war and treat him accordingly.

Naturally the whites preferred buying the land,
under the same impression their ancestors had, that the
Indians understood very well what ownership by deed
of transfer (a treaty) meant.

Black Hawk's War

In 1830 certain Sauk and Fox tribes (Algonkins)
"sold" their lands and agreed to move west of the
Mississippi, without consulting their chief, Black Hawk.
They were involved in war by Black Hawk insisting
on the Indians' rights as in all other cases. In this war
the Siouan Winnebagoes were allies of the Sauk and
Fox federation.

But the western Sioux or Dakotas were not involved,
nor was the Great Algonkin League. For the Sauk and
Fox people were of those original Algonkins living in
Michigan when the Great League was formed and they
were seemingly always rebels against its authority. The
Iroquois were also their enemies and the ancient western
Sioux as well. These American Ishmaelities probably
learned of the white man's numbers and powers for the
first time under Black Hawk. Abraham Lincoln fought
against him, as a young man.

After his defeat, Black Hawk was shown white

112 THE TAMMANY LEGEND

civilization and no longer wondered that his own power
was unable to cope with it.

"Treachery" in Florida

Quickly following the Black Hawk war, the Creeks
of Florida under Osceola fought valiantly for their
lands, despite the reasoning of General Thompson, that
as white settlers were all around them and the game
disappearing, they had better keep to their signed agree-
ment ceding their lands. In this war it must be ad-
mitted the Americans were equally as "treacherous" as
their foe. Osceola was tricked, captured and died a
prisoner. But the Seminoles are still in the Everglades
of Florida — those that have absorbed some of the ways
of white men.

In the first half of the nineteenth century, the United
States had succeeded in quelling or pacifying virtually
all Indians resident east of the Mississippi. Most of
them were moved to reservations west of the Missis-
sippi. The more civilized or pacified, still remain on
reservations in the various states. There are still
Cherokees in the southern mountains and Iroquois in
New York.

The east had become too thickly settled for the Red
man to retain any interest in the land. The west was
still filled with game. But it too was being constantly
settled by men who built cities and brought the white
man's inexorable law.

Perhaps not one tribe in the entire west but was now
fully determined to kill all white men in order to save
their hunting grounds, given them by the Great Spirit.
They objected to white hunters chiefly because they

THE COMING OF THE WHITES 113

killed more game than they could eat. The Indian was
never a "sportsman."

Why South Organized Indians

During the Civil War the South endeavored to keep
these Southern Indians neutral or else use them as
regular soldiers, deeming it dangerous to the white race
generally to leave them free to choose sides and set
whites to achieve the purposes of the Reds! General
Albert Pike, who achieved this end, knew more of
Indian character than perhaps any white man save
William Penn.

Soon after the Civil war, which the Indians of the
west doubtless regarded as some relief to themselves,
the Cheyennes rose under their Chief Roman Nose.
They were Algonkins, and descendants of those Lenape
who fought the Great Snake War westward and south-
ward. They remembered the time they were an agri-
cultural people and lived on the Missouri and far in the
west, much as the Walum Olum relates.

At Fort Ellsworth, Kansas, 1866, while settlers were
pouring westward and railroad lines were being laid
through his hunting grounds, Roman Nose threatened
war if they came further. He made good the threat
and was killed in battle.

Further South and west the Apache Geronimo became
a scourge. He was captured, imprisoned and died in
peace 1909.

The Dakotahs, ancient Nadowe-is-iw also resisted
stoutly under Red Cloud, forced a treaty they construed
as victory because a fort was abandoned, but were finally
defeated and Red Cloud allowed to die in peace at the
age of 90.

114 THE TAMMANY LEGEND

The last serious war with Indians resulted in the
Custer Massacre and bitter war with a line of Sioux
chieftains who were finally thoroughly subdued. The
west had been conquered, its game exterminated and the
Red man left only with the choice of education or living
on a reservation under white man's bounty.

But the Americans no longer killed Indian "rebels"
save in battle. Even Sitting Bull, most dangerous of
the Sioux, lived to join a Wild West show and die while
resisting arrest by an Indian policeman!

Indians Only Understood Conquerors

As conquerors, the Indian could understand the
American. The issues of battle decide one's fate and
the magnanimity of the victor tells the defeated warrior
what kind of man has conquered him. The victors'
Spirit (Manito) was the stronger — that was all.

But it is doubtful that any "old-time" Indian can
ever really agree with the white brothers' viewpoint on
real estate.

To be killed, or even tortured may be the fate of a
warrior who loses.

But to deprive him of food, clothing and shelter
guaranteed by the Great Spirit to all his children, is a
torture and a punishment of which the Indian knows
nothing. If an enemy is allowed to live, he must be fed.
He may even be adopted into the tribe.

So, from the Red point of view, the white man owes
every Indian living on a reservation, food, clothing and
shelter. It is the white man's debt by the law of the
Great Spirit, whose place the white man has endeavored
to usurp with respect to land. The Indian is no beggar.
Indeed he is rather miserable in such a situation. But

THE COMING OF THE WHITES 115

the land and game are taken away from him, gone for-
ever. It is the white man's debt, not his.

Yet this strange American, without understanding
the Great Spirit apparently, and knowing little if any-
thing of the mysteries of the Priest House, is teaching
the younger generation other ways of obtaining the
necessaries of life than the old ways now gone.

Citizenship Like Ancient "Adoption"

He has his own rites of adoption into the 48-Fires.
This younger generation seems to think the white man
owes them no debt of the Great Spirit once they are
adopted and initiated by the white man. The old war-
riors are dying out. The young ones are becoming
American citizens when they will. The native ways are
giving place to agriculture, trade.

It is a long string of centuries backward to the ancient
life of the Stone Age. That is gone. This is an age of
metal for the Indian as well as the white man. But the
Stone Age mind and tradition remain with most of them.

Only the younger generation know and prove that
Stone Age inheritance is mentally no weaker than that
of the Iron and Steel Age in which it finds itself.

Those who revere the ancient traditions and sagas
of past glory, see with surprise, that the white brother
has absorbed something of that Great Spirit who rules
this "Island," even though they know it not. It makes
them closer akin to the Red Man than the two have ever
been before.

To the Algonkin, the ideals of Tamanend may live
again in his own nation, once he understands the white
man's point of view. His ancient League has now been
enlarged to cover the entire "Back of the Turtle."

116 THE TAMMANY LEGEND

The Great Spirit has given a new set of laws suitable
to the changed conditions made by the whites. // the
white man will now obey those laws, no one will starve,
go naked or be without a wigwam.

It is too late for the elders who remain on reserva-
tions to once more consider themselves members of the
Great League. But their children and grandchildren
may do so.

CHAPTER IX

Religion and Laws of the Red Man

Redpath, the great historian, expressed the opinion
that the Indian was unsocial, solitary, gloomy, an
opinion some modern wit agreed with by suggesting
that the reason the noble Red man was so silent was
that he knew nothing to say.

Among other conclusions of the historian, drawn
from pioneer tales of the Indian, were these.

The idea of civil authority which should curb his
passions and will and thwart his purpose, was intoler-
able to any Indian.

He had a passion for war; his military strategy was
limited to surprise and "treachery."

No general Indian Congress was known. Con-
federations of tribes were temporary, based on ties of
kinship or the exegencies of war.

In matters of religion the Indian was "superstitious,"
though seldom an idolator. He worshipped and sacri-
ficed to the Great Spirit who was everywhere present,
ruling the elements. But this was not in temples. The
"Medicine Man" was merely a self-constituted phy-
sician and prophet. (See Appendix Note 39).

Fortunately the researches of modern ethnology and
archaeology have succeeded in modifying some of these
conclusions or at least casting doubt upon their correct-
ness.

After two centuries of conflict between the Stone Age
and Modern Civilization, it would have been more

117

118 THE TAMMANY LEGEND

remarkable had Redpath been able to draw any other
conclusions than he did from the Indians themselves,
not to mention the tales of the colonists who regarded
them all as potential murderers.

The Holy House Was Universal

But the Indians did have an authority to curb their
passions both in peace and war, and forms of govern-
ment based upon that authority, of which few Euro-
peans or their successors, the Americans, suspected even
the existence, although it was constantly before their
eyes.

This was his religion, philosophy and science taught
in secret societies universally distributed and variously
named, but essentially identical in principle. (See Ap-
pendix Note 34).

Among the Lenape, as among all Algonkin peoples,
this society was known as the Mide-Wiwan or Priests
House.

Their great hereditary foes, the Sioux, called it the
Wakon-Kitchewa. (See Appendix Note 35).

The Mide were both priests, warriors and healers.
They were the leaders of their clans. The respect in
which they were held made every young warrior am-
bitious to become a Mide, as this increased his social,
political and religious standing in every way.

Early pioneers knew of this organization, though no
white man was ever admitted and it is upon the informa-
tion grudgingly furnished by its native members,
coupled with the known customs of the various tribes,
we must depend for what knowledge we possess of it.
The pioneers called it "The Great Medicine Society"
and referred to the Mides as "Medicine Men," because

RELIGION AND LAWS 119

one of the things obviously taught the initiated, was the
art of healing with herbs and appeals to the manitos or
spirits; a sort of combination medical and mental heal-
ing school, of which the whites ought to know a good
deal ! They have enough healing schools of their own.

But more than healing was taught.

Every lodge was dedicated to The Great Spirit and
from this Great Spirit flowed all good things, knowledge
of herbs and incantations being merely one of them.

Nor was the conception of this Great Spirit by the
Red man, easily understandable to the pioneer settlers,
nominally at least given to Christian interpretations
that demanded concrete ideas about God as a person.

The Great Spirit was the Master of Life, every-
where, in everything, invisible, eternal, responsible for
causing all life and all visible and invisible things, ruling
over all Nature.

The first chapter of the Walam Olum describes the
Lenape conception of this Great Spirit. And this was
the conception of all other holy mysteries over the
continent.

The Master of Life created everything. Sometimes
he was called the Breath Master, because all power
came from him and the objective of every individual
was to increase this power within himself so that he or
she might become superior in it.

Not only human beings, but rocks, animals, birds,
flowers and trees had some of this manito of the Great
Manito or Kitchemanito, in it. Without it they could
not live. The state of health and well being both in
peace and war, depended upon one's manito and how
strong that was to cope with other adverse manitos.

This Manito or spirit power was called

120 THE TAMMANY LEGEND

Orenda, by the Iroquois,

Wakonda, by the Sioux,

Oki, by the Wendats or "Hurons,"

Inua, by the Eskimos,

Katcina, by the Hopi,

Nana Ishtohoollo, by the Chickasaw.

The physical body might be crippled or destroyed
entirely when the spirit within was weak, but that did
not affect the man. Those who died, simply went on a
long journey to rejoin the spirits of those who had gone
before — usually to the west, where were supposed to be
the happy hunting grounds and the land of spiritis
from which all men originally came. (See Appendix
Note 36).

Within the Midewiwan or the Wakon-Kitchewa, the
initiators performed a peculiar ceremony of "shooting"
this spirit power into the candidate from the mouth of
a medicine bag, whereupon he must pretend to fall
senseless, as though dead and then be brought to life,
filled with the holy spirit.

Apparently this custom of "shooting" wakonda or
manito or orenda as the case may be, was not necessarily
confined to the house of initiation, but was good for the
entire tribe, men and women. It was merely one of the
sacred ceremonies within the lodge.

Johnathan Carver, the explorer saw what he calls a
"powwow" dance in which this "shooting" was per-
formed for the benefit of one and all, men and women.
This was among the Sioux. The idea was to increase the
power of all the people. The pattern of the idea was
taken from the sacred mysteries.

The Algonkin legends indicate that the Midewiwan
was established among them on the Atlantic Coast be-

RELIGION AND LAWS 121

fore their great flood. It was given them from the
Great Spirit, through the Dzhemanito or Good Spirit,
first to their culture hero, Nanaboush, because he had
fought the battles of mankind against the Makimani or
Bad Spirit and his hosts. Both these Good and Bad
Spirits had been made by the Great Spirit, in fact are
to be viewed as opposites of the same thing — the Great
Spirit. Thus Winter and all hostile forces to man's
comfort are opposed to Summer and those forces that
make for man's comfort. All the manitos, good and
bad, are but the natural powers derived by the in-
dividuals possessing them from the Great Spirit and
are "good" or "bad" according to their use by the in-
dividual in relation to man as a child of the Great Spirit.

His "Spirit" Is Key To Indian Character

It is necessary to understand these fundamental con-
ceptions of "spirit power" before we can rightly ap-
praise the character and behavior of the aboriginal
inhabitants of America. For their "sacred mysteries"
were developed on this continent without European or
other influence, for thousands of years before the white
man ever saw it.

There was, and is, nothing in European culture past
or present, that parallels the religion of the original
inhabitants of this continent, unless it be some theo-
sophical and mystical ideas of the middle ages, and as
we know those were of oriental origin.

That the "American mysteries" were of unknown
antiquity and origin, even to the wisest of the initiated,
is evidenced by their legends assigning them to the
Great Spirit itself.

122 THE TAMMANY LEGEND

The Siouans of the East appear to have had the
mysteries even before the Algonkins.

The Wacace (Osages) say that the Upper World
of Mankhe, was also their first lodge and that they
came to earth as eagles.

But at first their nation was ignorant and unorgan-
ized; "Ganitha" as they term it (a word strangely
reminiscent of the Sanskrit Ganesha, the Greek
Gnosis, Knowledge) and that it was due first to their
ancient wise men — "Little Old Men" — meeting to-
gether and discussing natural phenomena such as the
behavior of the heavenly bodies, that they finally con-
cluded there must be some governing power in all
things, and that this was a creative power.

They called this power Wakonda.

Sometimes it is referred to as Ea-Wawonake, the
causer of our being. The Great Spirit became known
as Tonga-Wakon, "The Giver of Life." Every Ota
or chief must be an initiate of the Wakon-Kitchewa or
Holy Mysteries.

Eventually the Men of Long Ago, the Nika-Xube,
concluded that nature itself had its own governing
power that causes all things to be as they are, where-
upon they organized themselves and their people so
as to preserve the knowledge they had gained and to
continue their researches. ( See Appendix Note 37) .

It would be interesting, but is unnecessary here, to
discuss certain curious words common to more than one
rite of the mysteries, (with varied meanings) that in-
dicate connections between these rites in North America
with those of the Pueblo Indians and possibly further
south. Such as the Algonkin Kitchewan, the Siouan
Kitchewa and the Hopi Katcina; or the word Nika

RELIGION AND LAWS 123

which seems to mean a fraternal brother. (See Appen-
dix Note 38).

The point we seek to bring out here, is, that around
the central idea of the Midewiwan and similar organi-
zations, that the Great Spirit created all things for the
benefit of his children, there grew up inevitably, definite
laws of the Great Spirit, with regard to the conduct of
human life, both individual, tribal, national and inter-
national.

We do not have to speculate about these laws that
were as sacred to the Indian as the religion of any other
peoples was to them.

For we have proof of what the laws were, both from
the Indians' oral statements and their actions.

It was violation of the Indians' rights as he conceived
he had them from the Great Spirit, that caused vir-
tually every war he fought, either with his own color or
with the whites. Yet these were not wars over religion
as the Europeans knew the term, but rather over human
rights and ideals of freedom, such as the American
Revolution was fought for.

What were these rights?

Freedom

"We were born free — we may go where we please
and carry with us whom we please." — Garangula,
Onandago Chief to the French in 1684.

"Englishmen, although you have conquered the
French, you have not conquered us. We are not your
slaves. These lakes, these woods and mountains were
left to us by our ancestors. They are our inheritance
and we will part with them to none. Your nation sup-
poses that we, like the white people, cannot live with-

124 THE TAMMANY LEGEND

out bread and pork and beef. But you ought to know
that He, the Great Spirit and Master of Life — has
provided food for us, in these broad lakes and upon
these mountains." — Minavavana, Chippewa chief to
Major Henry, 1761.

"Every Indian or body of Indians has a right to
choose for themselves whom they will serve. Every
Indian is a free man and can go where he pleases."
— Thatcher's Indian Biography, Vol. II, pg. 175.

Peace

"The Great Spirit wishes that all wars and fighting
would cease." — Cornplanter, Seneca chief, 1782.

Once war was declared, the Red man, being no hypo-
crite, fought with all the savagery the occasion demands.
He put away further thoughts of peace together with
the Peace King, whose functions automatically ceased.
The object of war, being to kill the enemy before they
kill you, he did his best to wipe out the other side,
undeterred by any sentimental idea of "civilized war"
or "humane war." Possibly due to this viewpoint, his
wars were followed by longer eras of peace than those
of other civilizations while the duration of Indian wars
compares favorable with European struggles.

For sake of comparison, let us suppose that if two or
more nations of our modern civilization decide to settle
their difficulties by war, their presidents, kings or dic-
tators automatically lose their offices, regardless of
their personal feelings about the conflict. They were
elected to govern for peace and all efforts for peace
having failed, even though not their fault, they must
retire. That is what happened in Indian nations. The

RELIGION AND LAWS 125

retiring ruler might indeed be elected a war captain,
but seldom of a rank equal to the one he had filled.
Should he again become head of his warring nation, he
must win the distinction by popular approval on the
battlefield.

The peace King presided over the lesser chieftains
until they decided war. But he could not vote himself
on the matter. If possible he tried to find a way toward
honorable peace. If he could not he said so and left
the decision to the representatives of the tribes.

Wars were fought to a real finish, the vanquished
being so thoroughly subdued, they not only admitted it,
but very gladly smoked the pipe of peace with no desire
to fight any more during that generation at least, be-
cause of sheer physical weakness.

Sometimes, when small tribes or nations had almost
been annihilated, the survivors were cheerfully adopted
into the tribes of their conquerors, given new names
and henceforth were as loyal to their adopted country as
though beginning life all over again. This sort of
naturalization of aliens became more and more the
vogue between enemy tribes, as they were drawn closer
together by common enmity to the whites.

The Iroquois Five Nations adopted the Tuscarora
nation (also Iroquoian) after it had nearly been wiped
out by the combined force of the Siouan Catawbas and
the whites in Carolina. The Tuscarora became the
Sixth Nation. Also the Iroquois League welcomed and
adopted members of other dying tribes that were its
hereditary enemies, such as Delawares, Siouans.

Land

"There was a time when our forefathers owned this
great island. Their seats extended from the rising to

126 THE TAMMANY LEGEND

the setting sun. The Great Spirit Had Made It for
the Use of the Indians.

"He had created the buffalo, the deer and other ani-
mals for food. He made the bear and the beaver and
their skins served us clothing. He had scattered them
over the country, and taught us how to take them.

"He had caused the earth to produce corn for bread.
All this he had done for his Red children because he
loved them.

"If we had any disputes about hunting grounds, they
were generally settled without the shedding of much
blood." — Red Jacket.

"The Great Spirit told us not to sell any more of our
lands, for he never sold lands to any one."

CORNPLANTER, 1782.

Buckongahelas, at Vincennes, declared that lands
which were decided to be the property of the U. S. were
those of Delawares, transferred by treaty with Pianka-
shaws 30 years before, all country between Ohio and
White Rivers.

"Sell the Land! As well might you pretend to sell
the air and water. The Great Spirit gave them all
alike to us, the air for us to breathe, the water to drink,
and the earth to live and hunt upon — you may as well
sell the one as the other."

— Tecumseh, cited page 136, McKinney's Hist. Ind.
Tri., Vol. III.

"The idea of real estate is unknown to him, there is
no rood of ground to which he ever attached the idea of
possession, past, present or prospective.

— McKinney, pg. 286 (Id).

"I am myself come to bid you rise and go with me to

RELIGION AND LAWS 127

a secure place. Do not my friends covet the land you now
hold under cultivation.

— Buckongahelas to Delawares, pg. 175.

"If any nations should call themselves owners of it
they would be guilty of falsehood. Our claim to it is
equal. Our Elder Brother has conquered it."

— Chippewa Chief to General Wayne, 1795.

"If your great father in Washington will consent —
never to make a treaty for land without the consent of
All our allied tribes." — Tecumseh.

"I love my towns and cornfields on Rock River; it is
a beautiful country. I fought for it, but it is now yours.
Keep it as the Sacs did. — Black Hawk.

Brotherhood (1684)

"You say we are subjects to the King of England and
the Duke of York. We say we are brethren and take
care of ourselves."

— Thatcher's Indian Biog. II, pg. 41.

War (1684)

"We knock the Twightwees and Chictaghicks on the
head, because they had cut down the trees of peace,
which were the liftiits of our country. They have hunted
beaver on our lands, contrary to the customs of all
Indians, for they left none of the beavers alive — they
killed both male and female. They brought the Satanas
into their country, to take part with them, after they
had concerted ill designs against us. We have done
less than the English or French, that have usurped the
lands of so many Indian nations, and chased them from
their own country — which the Great Spirit has given to
our ancestors. — Garangula, to French Id., pg. 44.

128 THE TAMMANY LEGEND

Buckongahelas, war chief of the Delawares is re-
ported by Heckewelder as saying:

"Every Indian or body of Indians had a right to
choose for themselves, whom they would serve. He had
hired himself to the King of England to fight the Long
Knives. The Christian Delawares had hired themselves
to the Great Spirit to perform prayers — he would never
trouble them on account of not joining the war. Every
Indian is a free man and can go where he pleases."

—Id. pgs. 175-6.

Religion

"These men (priests of white people) do us no good.
They deny the Great Spirit, which we and our fathers
before us, have looked upon as our Creator. They dis-
turb us in our worship. They tell our children they
must not believe like our fathers and mothers, and tell
us many things we do not understand and cannot believe.
They tell us we must be like white people — but they are
lazy and wron't work, nor do they teach our young men
to do so. The habits of our women are worse than they
were before these men came amongst us, and our young
men drink more whiskey. — We ask you not to blot out
the Law which has made us peaceable and happy, and
not to force a strange religion upon us. We ask to be
let alone, and like the white people, to worship the
Great Spirit as we think best.

— Red Jacket (Iroquois), Id., pg. 289.
"Blackbird," an Ojibway chief in Michigan in the
early part of the nineteenth century, wrote a history of
his people in which he termed the Midewiwan mysteries
the religion of his people. He explained that the
"appearance" or "disappearance" of the Otter which

RELIGION AND LAWS 129

in the legends brings the mysteries to various places,
indicated the migration of the religion with the people
who practiced the Otter rite of it.

There was also a "Meigis shell" rite, in which a shell
rose or disappeared above the waters, indicating the
same thing.

"Your forefathers crossed the great waters and
landed on this island. Their numbers were small.
They found friends, not enemies. They told us they
had fled from their own country for fear of wicked men,
and came here to enjoy their religion. They asked for
a small seat. We granted their request and they sat
down amongst us. We took them to be friends — they
called us brothers. . . . We believed them and gave them
a larger seat. . . . They wanted more land. They wanted
our country. Our seats were once large. ... we have
scarcely a place to spread our blankets. You have got
our country but are not satisfied. You want to force
your religion upon us. . . . We also have a religion which
was given to our forefathers and has been handed down
to us, teaches us to be thankful for all favors we receive,
to love each other and to be united. We never quarrel
about religion." — Red Jacket.

Chief Establishments of the Midewiwan,
The "Temple" or Priests House

According to data from Hoffman and Chippewa
Legend.

1. Atlantic Coast.

2. St. Lawrence River — probably near Quebec.

3. Ottawa River, "centuries before Columbus."
Probably at Hochelega the Iroquoian capital.

4. Otter Island — alias Ottawa Island, now Mani-

130 THE TAMMANY LEGEND

toulin in Lake Huron "where they remained for cen-
turies."

5. Awaiting or Anamie-watigong. Modern Cross

Village, Mich.

6. Mishenama-kinagung. Mackinaw or Mac-
kinack Island.

7. Nemikung or Nemiking, probably Namakan
River of Canada.

8. Kiwawinang, — in Michigan. Had special
reference to the sacred record sticks. A county still
bears the name.

9. Bawating or Boweting — Sault St. Marie.

10. Tshiwitowi — possible in "Shinaking" or Spruce
Pine Land.

11. Negawadzheu — Sand Mountain, northern
shore of Superior.

12. Minisawikor Minisabikkang — Island of Rocks.

13. Kawasitshiuwongk — Foaming Rapids.

14. Mushkisiwi or Mashkisibi Bad River, Michi-
gan.

15. Shagawamokongk, Long Sand Bar Beneath the
Surface. LaPointe, Wis. This is same as Moning-
wunkauning of some accounts. Mackenzie knew it as
Shagoimigo.

16. Wikewedwongga, Sandy Bay.

17. Neashiwikongk — Cliff Point. Probably Red
Cliff, Wis.

18. Netawayasink — Little Point Sand Bar. Fond
Du Lac on St. Louis River, Wis.

19. Aribis, Little Elm Tree.

20. Wikupbimish — Little Basswood Island, Lake
Superior.

21. Makubimish — Bear Island, near same.

22. Shageskihedawanga.

RELIGION AND LAWS 131

23. Niwigwassikongk — place where canoe bark is
pealed.

24. Tapakweikak or Saapakweshkwaokongk —
place where lodge bark is obtained.

25. Neuwesakkudezibi or Newisakudesibi, Point
Dead Wood Timber River. Deadwood region of
Minnesota.

26. Anibikanzibi, more modern Ashibagisibi or
Greenleaf River, Minn. Means Fish spawn River and
may have been the Fish River of the Walam Olum,
though I incline to think that was No. 7.

When the Great League divided into Western and
Eastern divisions under Opekasit, the Midewiwan was
carried by the Lenape east to the Atlantic Coast as a
matter of course.

Symbols and Ritual

We have it on the authority of Captain John Smith
of Jamestown, that King Powhattan in Virginia, had a
"treasure house" at Orapakes, fifty to sixty yards in
length, frequented only by the priests, at the corners of
which were images of a Dragon, a Bear, a Panther, and
a Gigantic Man.

In these images we recognize the manitos of the four
principle degrees.

The "dragon," a great snake, opposed the candidate
in the very first degree, symbolizing the powers of
nature, including his own wild passions, that he must
subdue before he could hope to become a true Mide.
Thereafter this great snake arched his back to permit
the initiate to pass under in the succeeding degrees. He
was accompanied by four lesser snakes who were soon
disposed of however.

132 THE TAMMANY LEGEND

The manitos of evil appear to have travelled in quar-
tettes, for there were four spirit entrances to the priest-
house at the four cardinal points and each must be
guarded. In the second degree, Makwamanito drives
away four bad bear spirits. In the third degree the
Panther manito drives away four bad panther spirits.

Two bear and two panther bad manitos must be
overpowered and driven away in the fourth degree.

The Mide or true priest, is "he that lives on an
island" and the island is that of Nanabush, his home
of Minisinoshkwe above the earth in the land of spirits,
though some say far to the north and others say
vaguely here or there.

Captain Smith, with his mind on "treasures," learned
nothing more of the Midiwiwan establishment of the
Powhattans — the Midiwigan as the name is. Had he
done so, he might have refrained from trying to entice
the King into war with certain Algonkins against whom
Smith felt certain both of them needed "protection."
At least he might have understood the King's biting
sarcasm when he told the captain his geography was
badly out of line.

White and Red "Witchcraft"

The Puritans on the other hand, did recognize the
fact that the Indians who had welcomed and befriended
them had a "religion." But to them it was "devil
worship" and they said so loudly and often. They never
seemed to understand that conversions to the true faith
were made through fear in the heart of the convert and
that the numerous villages of "praying Indians" their
preachers finally succeeded in establishing, were an
offense though not a cause of war in itself. (See Appen-
dix Note 39).

RELIGION AND LAWS 133

The Indian wars were brought on by the steady in-
croachment of the whites on the rights of the Indian in
the fruits of the land — not the unoccupied land itself.
And when these wars came, the Pilgrim Fathers dis-
covered to their dismay, that all their religious teaching
had gone for naught. Many of the "Christian" Indians
fled.

It took the Witchcraft craze among the New England
settlers to bring home to the Algonkins, how unsafe it
was to trust the white man.

As early as 1653, a Mrs. Knapp, who was hanged
as a witch in New Haven Colony, seems to have told a
story about another woman to the effect that this
woman told her about an Indian bringing her "two little
bright things, brighter than the light of day" which were
"Indian Gods" and informing his recipient that if she
would keep them she would become rich. Of course
she did not know whether her friend kept them or not
though she said she had given them back to the Indians.

Another old lady of New Haven went to the authori-
ties to get their good offices in suppressing slander
against her. Gossips were saying that Hobbamock, the
Devil of the Indians, was her husband. As the gossips
were wives of prominent people, this old lady was her-
self convicted of witchcraft! One of the witnesses
against her was an Indian girl servant who had been
soundly whipped by her master for practicing her own
religious rites.

It is relieving to know that the death penalty was not
imposed in this case but the old lady put under a peace
bond secured by her own property.

Accused of taking an Indian child to nurse and letting
her own starve, another woman was sent from East-
hampton, Long Island, to Connecticut on a charge of

134 THE TAMMANY LEGEND

witchcraft, in 1657. She was given a sort of Scotch
verdict and placed with her relatives on good behavior.
So greatly concerned were the New Englanders over
the practice of "witchcraft" among the Indians that
they passed this law in 1675 :

"Whosoever Shall Powau or Use Witch-
craft or Any Worship of the Devil, or Any
False Gods, Shall Be Convented and Pun-
ished."

This was of course aimed directly at the Mides and
the Midewiwan, the former being regarded as sor-
cerers and the latter probably unknown by name — other
than as the possible habitation of the Devil "Hobba-
mock."

Religious toleration among the white races was a
thing unknown in those days, either in America or
Europe, Roger Williams being the first exception, as
Redpath points out. It seems strange that those who
wanted this toleration most and had fled Europe to
escape persecution for conscience sake, should become
themselves so intolerant, but such was the case.

The Indians were given other much earlier examples
of it than the Salem Witchcraft. The expulsion of
Roger Williams, first from his pulpit and then from the
colony, chiefly because he insisted that not even a King's
grant made it right to take the Indians' land away with-
out paying him a fair price.

He was the first white man to even partly see the
Indian viewpoint with regard to land. When he had
been received and given lands by the Indians themselves
from whom he purchased tracts that he colonized, he
still strove to save his fellow settlers from the horrors

RELIGION AND LAWS 135

of the Pequod war, by informing them as his friends
had informed him and later by pursuading the Narra-
gansets not to join the war. Even for this service he
was not allowed to return !

The effect of this violation of the laws of the Great
Spirit upon the Indians, had consequences in New Eng-
land for more than a century. Only William Penn's
thorough understanding of the native respect for the
laws of the Great Spirit, with which he conformed in
every way, called a halt in Indian minds to the con-
sideration of all whites as treacherous madmen who
attempted to usurp the place of the Great Spirit !

CHAPTER X

The Calumet and Wampum

The Calumet or Pipe of Peace, so called, was another
universal institution of aboriginal America before the
arrival of Europeans.

And this too, sprung from the mysteries.

It governed international relations in peace or war,
with greater certainty as to results perhaps, than
modern diplomacy. For the Calumet was from the
Great Spirit. Ceremonial dances were to the Calumet
and all it represented, rather than in celebration Of it.

Most of us are familiar with the legend of the sacred
Pipestone Quarry which the Great Spirit made holy
ground so that all people could come to dig for the
peculiar soft red stone out of which the best peace
pipes were made. Truce between enemies must be
observed on this neutral ground. And the truce was
never broken.

Originally the Calumet was not a pipe at all but two
shafts of reed or wood, from 18 inches to four feet
long, usually perforated for the passage of the breath or
spirit. Attachment of a pipe filled with tobacco of the
Great Spirit, was a later innovation, though obviously
an ancient one, perhaps as old as the cultivation of
tobacco.

These two shafts were the Niniba Weawan and one
was male and the other female.

Through them the celebrant sent out his own spirit
to mingle with that of the Great Spirit and in return
breathed in the breath of Kitchemanito himself.

136

THE CALUMET AND WAMPUM 137

Thus the Great Spirit was present and participating
in the counsels of all bearers of the pipe. Agreements
were more binding where the Calumet was invoked,
than any number of sworn statements could possibly
have been, for deliberate violation of such an agree-
ment invited punishment by the Great Spirit, which
might come from any of his faithful children or from
some sudden and terrible catastrophe in the chase or
other ordinary pursuit of life. The violator's Manito
would become weak, since the Great Spirit could easily
withdraw it at any time.

Even if not withdrawn, having offended Kitche-
manito, one's personal Manito was bound to be very
bad and must depend upon association with the Bad
manitos for its future welfare.

These "prayer sticks" performed the same functions
for travellers among other nations, as the modern
passport system does for us. When the whites came
among the Indians, they found that the possession of a
Calumet given by one tribe, a common passport through-
out their journeys.

Ambassadors were all Pipe Bearers. The Calumet
was used to conciliate unfriendly peoples and effect
alliances with the friendly. It was also used to petition
the Great Spirit for favorable weather for journeys;
for needed rain; for attesting contracts and treaties.

To refuse the Calumet was an unfriendly act.

In using it, with pipe attached, smoke was blown to
the four quarters of the earth and to the sky by each of
the successive smokers, who passed it from one to an-
other.

Ceremonial regulations surrounded the smoking of
the Calumet to such an extent that various assistants
were employed in great occasions. Its decorations of

138 THE TAMMANY LEGEND

feathers and fur from various birds and animals, were
all symbolic of various manitos relating to the subject
under consideration by the smokers. In some cere-
monies, the smoking pipe itself was omitted and its
place taken by such objects, regarded by the whites as
"fetishes." Forked sticks were required to support t!
hollow stems.

Songs and dancing were among the accompaniments
of the ceremony to the Calumet.

Now in all this, it was the Calumet itself that was
honored and not the bearers or the smokers of it, nor
the senders or receivers nor yet the agreement reached
by them. The dancing and the songs were to the Calu-
met because it was sacred and a gift from the Great
Spirit — or as the Sioux said the Sun, symbol of Tongo-
Wakon.

Wampum Recorded Agreements on the Calumet

When words of wisdom had been agreed upon by the
Council in which the Calumet was honored, belts of
wampum were exchanged recording the fact. Into the
wampum were woven the symbols that enabled the
initiated to recall the exact terms agreed upon. (See
Appendix Notes 23 and 40).

This was equivalent, in the case of peace treaties
for example, to signed, sealed and delivered and ac-
cepted state papers.

Thus wampum had far greater significance than
might be supposed from its use as a commercial pro-
duct. One of the occupations of Indians in peace time
was the manufacture of wampum, either from rough
shell clay or stone beads or some equivalent such as
porcupine quills dyed various colors and cut into very
small pieces like elongated beads.

THE CALUMET AND WAMPUM 139

Just as the Calumet existed for many purposes, so
did wampum.

The New England settlers did a thriving business
with the Indians in bright colored beads and were soon
using beads as money and collecting taxes and tribute
from the natives in wampum.

There is one legend concerning the origin of wam-
pum that illustrates the picturesque symbolism of the
Red man when accounting for some of his customs
perhaps better than any other.

In the ancient councils of priests, (ethnologists in-
sist on calling them "shamans" as though they were
Mongols) every time an exceedingly great priest drew
upon his pipe, wampum fell from his mouth. If the
wampum was white, it denoted the priest was of medium
power; if half white and half reddish he was least
powerful; but if almost black, then he would win over
these "shamans" and others who had the most wampum.

So it came about that two nations making a treaty of
peace gave each other, the beads woven into a belt, de-
signed with two hands, meaning they would fight no
more.

The symbol of the two hands as peace signs is easily
understood in all languages. Among the ancient priest-
hoods as pictured on ceremonial objects both in North
and Central America, will be found the open hand on
the skirt or apron worn around the waist. And all
know the modern Indian sign of peace which preceded
the Fascist sign and probably ancient Rome by a good
many centuries; the raised open right hand.

The House of the Mysteries, whether in the more
pretentious stationary temples of the Natchez and
agricultural tribes of the South, or the temporary bark
and wicker structures of the nomadic Northern Algon-

140 THE TAMMANY LEGEND

kins, was literally the source of all governmental
authority. The life of individuals and nations had been
moulded by its teachings for ages when Columbus
started out for India and wound up in America.

And there was obviously a cult of priesthood and
prophets, as closely bound together by ties of mystic
brotherhood as were the Sons of the Prophets in
Biblical times. Peace Kings were not allowed to hold
office once war had been declared. Their function and
tenure of office automatically expired.

These Peace Kings might have been War Chiefs in
their time but their duties as Peace Kings were no sine-
cure. And few of them were elected War Chiefs after
failure as Peace Chieftains!

Insofar from the Indian being simply addicted to
War and bloodshed from sheer savagery and the lack
of any authority to curb his bloodthirstyness, the Holy
Mysteries inclined him toward the ways of peace as we
have seen in the actual history of the Great Lenape
League as related by the Lenape, for more than eleven
centuries.

But the Indian was also taught bravery and all
manly qualities from childhood. He was perhaps
treated less harshly than the admired Spartan youth or
the Persian lads who were thrown in snow banks to live
or die. In fact the Indians were extraordinarily kind
to their children, and like the Esquimaux, rarely if
ever beat them for punishment.

Captain Smith, who noted with suspicion the per-
formances of the Indians around Jamestown with
young boys who were taken off into the woods and did
not come back, seems to have concluded they were being
"sacrificed" to idols or something and what did he care.
Those who think the Indians had no humor should read

THE CALUMET AND WAMPUM 141

the replies of the natives to his prying questions. Yes,
they said maybe some of the lads would not be able to
stand it and die.

It was this "Indian Religion," that caused the first
natives encountered by Europeans, to greet their
visitors hospitably, surrender to them even whole vil-
lages and other "seats" for homes, teach them to grow
crops and prepare meals and make clothes and hunt and
fish.

The first settlers of Maryland were obviously so
bewildered that the kindly natives moved out of their
village overnight to accommodate them. That village
grew into the modern St. Mary's. Salem, Massachu-
setts, of Witchcraft fame, was originally known as
Naumbeg. Bristol, Rhode Island, was Massasoit's
capitol of Pokahoket.

Tamanend III lived near the outskirts of modern
Philadelphia, and that city became a council place for
the Delaware. A surprisingly large number of Ameri-
can cities were originally Indian villages, some still
bearing the names or corruptions of them.

And it was the European's refusal to adapt himself to
the laws of the land in which he expected to make his
fortune, that led to the long and bloody conflicts between
him and the natives.

Especially was this so with regard to title in lands as
already explained.

This law being also derived from the "Indian Reli-
gion," it gradually became obvious to the natives of all
nations and tribes that they must band together as one,
regardless of old feuds, or die separately.

Which accounts for the wars from "King Philip's" to
Tecumseh and the lesser wars afterward.

CHAPTER XI

The Liberty Boys and St. Tammany

Pioneer trappers and hunters of all the contending
European governments exploiting America, were natur-
ally the first whites to learn with respect, some of the
native ideals concerning freedom in a free land.

They, by the necessities of their profession, cultivated
friendly relations with as many tribes as possible, often
resulting in lasting professions of brotherhood between
them and the Red brother. Whether a French "courier
du boise" or a Virginia "long hunter," these whites
were themselves nomads, to whom their red friends
sometimes unburdened themselves in regard to the per-
manent settlers fast driving away the game that meant
life or death for the Indian.

So it is not surprising that the colonists, with nearly
two hundred years opportunity for absorbing the
native viewpoint concerning the nature of this land and
the position in it of free men, entitled to such of its
resources as they could procure from their own exer-
tions, came to have a very real regard for many old
traditions arising out of the Tamanend ideal. And as
for the Tamanend legend of the Delawares, whether
viewed as reference merely to William Penn's friend,
or to the ancient kings of the name before him, he was
undoubtedly a "Saint" in American eyes, compared
with anything British or European !

All throughout the Colonies, prior to the American

142

THE LIBERTY BOYS 143

Revolution, militia companies or semi-military groups
based their social organizations on the Indian pattern,
and often with Indian ceremonies.

Many of them regarded the story of Tamanend a
fitting symbol for their ideals of freedom. As a friend
of Americans before the whites came, and especially
after they came with William Penn, this Tamanend
himself was an original American holy man worthy of
being sainted — so he was promptly given the name of
Saint Tammany, patron of America.

Maypoles became Liberty poles, around which the
new children of St. Tammany danced with more or less
grace and vigor. May 1, or as others have it, May 12
was set aside on revolutionary calendars as St. Tam-
many's day and celebrated with festivals in approved
Indian fashion.

The Liberty Boys carried on the idea through the
Revolution. A party of their "braves" emptied some
tea into Boston Harbor. The American soldiers car-
ried the Tammany ideals the length and breadth of the
country they were fighting for. There is still a St. Tam-
many's parish in Louisiana and various towns named
Tammany scattered up and down the coast.

When the military Societies of St. Tammany closed
after the Revolution, one of them, originally a loyalist
Society of King Tammany, continued as the Improved
Order of Red Men!

As after all American wars, many veterans decided
that some perpetual organization should be formed.
Most of the officers favored something after a Euro-
pean pattern, a bit aristocratic and possibly a dispenser
of medals, honors and titles. George Washington was
urged to make himself King. He refused with more
anger than scorn, swearing vigorously, it is said.

144 THE TAMMANY LEGEND

The officers however went ahead with their plans
and founded the Society of the Cincinnatus, named after
the ancient Roman farmer who left his plow to win a
war for his country. Into this society few if any com-
mon soldiers were allowed.

American Veterans Organize "Tammany" Society

The Common Soldiers got up an organization of
their own headed by William Mooney in New York,
1786, a former leader in the "Sons of Liberty." Its
purpose was to guard

"The independence, popular liberty and federal
union of the country."

It politically opposed the efforts of the aristocratic
element, represented by Alexander Hamilton and the
Federalists, for making the government practically a
monarchy.

This organization was sometimes called "The Colum-
bian Order" and its ritual was based on supposed Indian
Customs, but was commonly alluded to as the Tammany
Society and regarded as a revival of the Revolutionary
societies of that name.

"St. Tammany" however was an Algonkin saint and
New York's chief Indian tribes were Iroquois, so to
balance state and national pride, the "Wigwam" of the
new Society (Wigwam being an Algonkin word) was
patterned after the Long House of the Iroquois. Pos-
sibly there were similar clashes of Indian patterns in
the ritual, though the Algonkin names of officers seem
to have been preserved while the ritual was made
dominantly Iroquoian.

There were 13 tribes to correspond to the thirteen
states each of which was to have its own state organiza-
tion and Indian totem, as follows.

THE LIBERTY BOYS 145

New York, The Eagle,
New Hampshire, The Otter,
Massachusetts, The Panther,
Rhode Island, The Beaver,
Connecticut, The Bear,
Delaware, The Tiger,
Pennsylvania, The Rattlesnake,
Maryland, The Fox,
Virginia, The Deer,
North Carolina, The Buffalo,
South Carolina, The Raccoon,
Georgia, The Wolf.

The Kitchi Okeinaw or Grand Sachem, an honorary
national office, was conferred on the President of the
United States. This office was held by Washington,
Adams, Jefferson, John Q. Adams and Jackson, after
which it was abolished.

The chief of a "Tribe" was its Sachem; the master
of ceremonies, the Sagamore; The Sergeant at Arms,
the Wiskinskie. Its era began 1492 and included the
foundation of the Society and the Declaration of Inde-
pendence.

The records were kept by moons and seasons and the
costumes were semi-Indian dress.

Mooney held this society together for 20 years and
until the War of 1 8 1 2 its efforts are credited with saving
this Republic as a Republic. The aristocratic ideal was
very effectually obscured and made harmless. The
Constitution of the United States adopted the year
after Mooney's revival of the St. Tammany ideals
perhaps owes more than history credits them for, to the
original members of the Tammany Society.

They were chiefly instrumental in negotiating a peace

146 THE TAMMANY LEGEND

treaty with the Creek Indians in 1790, which secured
peace along the Southern border. They met the dele-
gates of the creed nation in full regalia and entertained
them in approved Indian style.

The Indian Museum, germ of the New York His-
torical Society, was founded by Tammany.

Burial was given the remains of Revolutionary vic-
tim of British prison ships at Wallabout Bay, in 1808.

Tammany furnished three generals in the war of
1812 and had 1200 men constructing the defences of
New York City.

Gradually as the political power of the Society over-
shadowed its other activities, and the other state organ-
izations died out, it became the sole society of its kind
and peculiarly was a New York institution.

It continued its patriotic work however up to the
time of the Civil War.

General Montgomery's body was brought back from
Canada in 1817.

Tammany was responsible for securing full manhood
suffrage in New York State in 1826 and five years later
succeeded in abolishing imprisonment for debt.

Its Grand Sachem went to war in 1861 as Colonel
of the 42nd New York Infantry raised entirely from its
own members.

It has been said, with some truth, that Americans are
the greatest "joiners" in the world. The number of
patriotic and other organizations, each with some ideal
connected with the welfare of this nation, has grown to
legion since the Revolution. Tracing their origin and
history is somewhat similar to a labor in geneology.

But the common ideal of all of them, seems to center
around the perpetuation of peace and prosperity by
making its members better American citizens. To do

THE LIBERTY BOYS 147

this, there is invariably found somewhere in the "ritual"
those ideas of freedom in a free land for free men, that
are the outstanding characteristics of the ancient
American Tamanends.

None but Americans themselves, seem able to com-
prehend them.

CHAPTER XII

The Walam Olum or Red Score

Dr. Alexander Ward of Cynthiana, Ky., secured the
"bundles of painted sticks" which constitute the Walam
Olum or Red Score, in 1820. It is believed he got them
in return for some important service rendered "a Dela-
ware chief" possibly the Grand Sachem himself.

He turned them over to Constantine Rafinesque,
then holding a chair at Transylvania University, Lex-
ington, Kentucky, and the distinguished French scien-
tist, himself deeply interested in archeology and eth-
nology, secured the songs from other Delawares, two
years later.

After learning the Delaware language himself, he
translated the "tally sticks," full of hieroglyphics, and
with the aid of Dr. Brinton of Philadelphia, recon-
structed a history therefrom in 1833 which has been
the puzzle of ethnologists since. There have been
several translations made since that time, the latest in
1925 under the auspices of the Pennsylvania Historical
Commission with the aid of James Webber "a Dela-
ware ex-chief."

Very little difference can be found between the several
literal translations naturally, since Rafinesque unques-
tionably did excellent work and was known to be an
accomplished linguist. It is in the various interpreta-
tions of the literal text that the widest variations occur.
Dr. Brinton was inclined to view this history as cover-

148

THE WALAM OLUM OR RED SCORE 149

ing a period of thousands of years — two thousand any-
way!

Some would have the Lenape coming from the west
instead of the north east. For a long while, many
serious students doubted the authenticity of the record.
It is generally conceded today that it is a genuine abor-
iginal record.

But what history does it actually reveal? With what
period does this history deal?

By several fortunate circumstances, I was enabled to
find what I believe to be the correct answers to both
questions, though I must disclaim all pretension to being
a linguist myself, or to having made any new literal
translation of the text.

Squeer's translation happens to be the one from
which I have reconstructed the history and which I
have attempted to turn into a rough metrical story,
more in keeping with the native language. Not that it
is pretended to be "poetry" for even Longfellow found
the cadence of the Red man's chants impossible to
adapt to the white man's conception of rhythm. It is
too distinctly American !

The fortunate circumstances were, that after many
years of browsing through literature concerning Indian
nations, and coming to many conclusions entirely op-
posite to those I had started with, I found that Colonel
Lucien Beckner, of Louisville, Ky., having undertaken
much the same sort of research, and being an old college
chum, in addition to being one of the foremost Indian
students in the United States, was quite agreeable to
lending me the results of his labors for inspection.

To him belongs the honor of making the first tenta-
tive chronology for the Walam Olum by means of
taking the two cited occasions on which the record says

150 THE TAMMANY LEGEND

that "Whites were coming," fixing known historical
dates to them, and dividing the time between these dates
by the number of Sakima or Kings mentioned in between.

Chronology of the Red Score

There could, of course, be very little latitude between
the years selected by him and myself for these two fixed
dates, because the only question that could arise as to
the exact year, was in a difference of opinion as to which
of two or more events occurring closely together, was
more likely to have attracted the attention of the
natives, considering all the circumstances.

Thus, his tentative first date for the chronology is
that of Verrizanos voyage in 1521. I selected John
Cabot's voyage of 1498, because it was the earliest and
for several lateral reasons.

Upon the second or ending date, both were agreed
as to the settlement of Jamestown, Va., and the coming
of the Dutch into New York. Instead of 1621 I con-
cluded the year must be one in which the followers of
Captain John Smith had not as yet so angered the
Algonkins that they were openly attempting to destroy
the first settlement in Southern Algonkin territory. The
date 1617 1 finally selected may be a trifle too late at
that.

To other dates depending upon Indian legend and
probable connection with the story, reasons for which
are not essential here, enabled a final adjustment of the
chronology which, over a period of eleven centuries,
shows remarkably little discrepancy between Colonel
Beckner's work and my own.

This approximate and tentative chronology of course
deals only with the obviously historical part of the

THE WALAM OLUM OR RED SCORE 151

narrative. The mystical and legendary portion affords
a very rich field for future ethnological research.

As to the reconstruction of the historical part,
Colonel Beckner's preliminary work and conclusions,
with which at first I was inclined to agree, simply did
not fit into the facts as I came to view them after con-
siderable research. Instead of all historical action
having taken place east of the Mississippi, as we both
originally assumed, it seemed impossible for this to
have happened if many of Colonel Beckner's soundest
conclusions in other respects were true.

Moreover the early stories told to pioneers by the
Delaware, insisted that the Lenape came from west of
the Mississippi, and our early historians pointed out
that ever since the Europeans first came to these shores,
the Delaware had slowly been returning west of the
Father of Waters from which they originally came.

In short, the reconstruction of history as I have pre-
sented it in these pages, is the only one that seems to
fit exactly into all the known facts and conclusions of
modern research.

It would probably be out of place here to comment
at any great length on the nature of the hieroglyphics
of the Walam Olum, other than to say they were merely
mnemonic symbols, a sort of aboriginal shorthand,
from which the singers at a festival could recite what
they had learned orally — and do it word for word. In
the "mysteries" or holy side of Indian life, certain
symbols to aid memory were burned and later painted
on short flat sticks which were then tied into bundles,
equivalent to our chapters of a book. In addition to
this, a wider use was made of strings or belts of wam-
pum for the same purpose.

Obviously, therefore, the literal translation of a word

152 THE TAMMANY LEGEND

or combination of a word derived from naming these
symbols, by no means tells the whole story.

It was realization of this fact that led me to question
the inner and full meaning of much of the literal trans-
lation. In doing so, when a large number of legends
were compared with the translated symbols, and often
the very name of a symbol plus legend seemed to be
perpetuated in the name of a geographical location, the
story as I have written it, began to take such definite
form, that I could not escape the conclusion I was on
the right track.

To use but one illustration, the first Tamanend or
Affable is said in the literal translation to be "the first
of the name," because these words are meant by the
Lenape word Nekohatami.

A Scotch fur trader of the eighteenth century how-
ever happens to record an interesting story told him by
the natives concerning one of their old places on Rainey
River. There, was where the "Nectam" lived who is
described as King of all the Algonkin Nations of the
Lake Superior region and a Peace King who cannot
declare war but who presides over the Grand Council.

Here then is proof that Nekohtami was itself a
title of Tamanend and its meaning in connection with
legends of Tamanend, included the idea that he was
First in all things — which is covering a lot of territory,
but no more than the admirers of George Washington
did when they held him First in War, Peace and the
hearts of his countrymen!

One significant word of this sort includes so many
ideas that perhaps the original chanters of the Walam
Olum got out of it far more than the extensive story
here set down. They knew more about the events with
which the symbols were concerned.

THE WALAM OLUM OR RED SCORE 153

With these preliminary suggestions, the reader is
left to judge whether the more or less metrical setting
of the Walam Olum, and notes thereto are justified.

THE RED SCORE
Book I. Genesis

1

At first the sea all land did cover;
Heavy mists were all about it
And Kitche Manito, Great Spirit
Everywhere, unseen, eternal.

He made the earth; He made the heavens;
He made the sun, the moon, the stars too
And caused them all to move in order.

Strong winds cleared away the thick fog,
Blew the waters from the highlands
So we have now many islands,
Many streams and rushing waters.
So the world grew greener, brighter.

Kitche Manito then made him
Lesser manitos, his helpers,
Creators, watchers over Nature.

154

THE WALAM OLUM OR RED SCORE 155

Made the first of beings, spirits;

Souls He made and human beings;

For every living thing a mother.

He made fishes, He made turtles,

He made beasts and made the birds too.

But Makimani, Evil Spirit,
Made the first of all bad beings;
The mystery snake and all sea monsters.
'Twas he that made the fly, the gnat too.

All creation then was friendly,
For truly manitos were active;
Nature's manitos were kindly.

As wives, they gave men those first mothers;
Provided food when people asked it.
All had happy cheerful minds — then.
There was leisure; there was pleasure.

8

But then came to this land so stealthy,
Wakon Powako, Great Magician;
Priest snake, with an evil power;
Priest of foes with bad intention.
Wickedness he brought — unhappiness

156 THE TAMMANY LEGEND

For the people in that country.
Storms, bad weather, death and sickness
Followed in his path of evil.

These things happened long ago there
In the ancient world of first things
On Kitahikan,* the Great Ocean.

THE RED SCORE
Book II. The Flood

1

Long ago, when Maskanako

Strong Snake, leader

Of those first cohorts of evil,

Greatly hated our forefathers,

He and they waged constant warfare;

Hurt each other — never peaceful.

There was fighting, there was driving
Men from homelands, sending people
To the land of the Dead Keeper
(To the realm of Chipiapoos
One of Nanabousha's Brothers.)

*Mide on Atlantic, 8000-10,000 years ago.

THE WALAM OLUM OR RED SCORE 157

Maskanako was determined

To destroy that first creation;

To destroy both men and creatures.

Three allies had Maskanako.
Black Snake (made by Makimani,
Evil Spirit to the Mide;
For the mystic rite of Mide).

Then a Monster, all devouring,
(Even Chakekenapok the flinty)
Stirred the Great Snake waters
Of a sudden, rushing flood-time.

Rushed that flood down through the valleys
Laying waste and bringing terror.

But Nanabush, the Strong White One
Was at Tula, on his island.
Nanabush the grandfather
Of those first men and first creatures.
He was walking there, attending
To the creeping things, the turtles

158 THE TAMMANY LEGEND

Being born in Turtle Country
(Giving name to Turtle Island,
Nanabush's home in Tula.)

8

To this haven there at Tula,
Struggled all the first men wildly;
Through the floods came all the creatures
Seeking safety on the Turtle,
On the Turtle-back of Tula.

Some were swimming through the waters,
Some were wading through the shallows,
Some were creeping, gasping, broken,
Many floated down to Tula
On the rising flood of waters
Covering all but Turtle Island.

10

And in the waters great sea-monsters
Seized and ate some of the people.

11

Grandfather Nanabush had pity,
Helped his creatures to the island.
Was he not the friend of mankind,
And grandfather of all turtles?

THE WALAM OLUM OR RED SCORE 159

12

Also Nanabush's daughter
(Spirit daughter, yet half mortal)
To and fro in her canoe went
Helping, saving, from the waters.

13

Then were men like turtles huddled
All together on the Turtle
In that island land of Tula,
Frightened, praying, despondent,
Knowing only life was in them.

14

Then their prayers (unto the Spirits,
to Grandfather Nanabusha)
Asked the gift of restoration
From disaster and from wreckage;
Asked return of what the flood took,
Freedom from that Maskanako.

15

Their prayers were answered when the waters
Ran from off the land they lived in
And the lakes once more subsided;
When the plains and when the mountains
Free from water, now were dried up
And Maskanako had departed,
Leaving all once more in silence,
Leaving peace behind and silence.

160 THE TAMMANY LEGEND

THE CROSSING

III. Tula

1

Like turtles in holes, lived the Lenni Lenape
When the flood had subsided, the waters had stilled.
All were together, all closely crowded
In caves and in hollows, in crudest of shelters.

It is cold in that land, for it freezes and snows there.
It storms in that northland we came from of old.

In that far northern place, people longed for a milder
Climate like that our race had once by the ocean,
Where deer were abundant and buffalo plentiful.
(A land to the southward, much nearer the sea.)

So our people spread out as they travelled, dividing
According to bent, into hunters and farmers.
Those who were strong, hunted food for the people.
The priests, (who were elders and learned in wisdom)
Guarded the homes, taught making of houses.

THE WALAM OLUM OR RED SCORE 161

5

But the hunters were strongest, united and holy
(for the best men alone are worthy the secrets
Of Nature as taught by the priests of the Mide;
Theirs the four stations where the Otter appeared).

6

To the North, to the East, to the South and the West-
ward

The hunters first showed themselves, good men and
true men.

And the best in that White Land, the Northland of
Tula

Were the Lenape of the Turtle Clan, first men of Tula.

Now at every home fire in the land men were troubled
By the Nakapowa whose warning caused sorrow.
"Leave everybody for Snakeland to eastward."
War had weakened the nation, divided and trembling
From burnt homes, were many fleeing toward sunrise
For haven in Akomenaki, Snake Island.

8

Only the tribes in the North, free from trouble,

Free from destruction, could move as they pleased,

Sending their bands out in any direction.

The fathers of Bald Eagle, sachem of Eagles,

The fathers of White Wolf, head of the Wolf clan,

Chose to remain on Pokhapokhapek

Where the muscles and fishes there made the sea rich.

162 THE TAMMANY LEGEND

9

Our ancestors have always explored up the rivers
In boats, as they did then, finding good hunting.
Akomenaki that eastward Snake Island
Also was rich ( so the hunters reported ) .

10

Head Beaver (the Sachem to Eastward) took counsel
With Big Bird1 (the Eagle division to Northward) ;
"Let us all go to Snake Island" decided these sachems,
And now all agreed with their chieftains to go.

11

Everyone shouted, "Come let us go snaking
With leaders so bold, come, let us destroy
This fortified place on thte enemy island."
The Eagles, the Beavers, Northern and Eastern
(frontiers of the League of the Algonkin people)
Agreed to cross over the hard frozen waters
And seize upon Akomenaki and hold it.

12

'Twas winter and out on the slippery water
Of the stony hard sea, the adventurers went.
They trod the great ocean, Kitahikan they walked on,
Pokhakhopek they crossed on toward Akominaki.

iBig Bird (Kicholen), 590 A.D.

THE WALAM OLUM OR RED SCORE 163

13

Ten thousand people crossed o'er Kitahikan
All in one night, all walking and walking,
Going to Snake Island, walking and walking,
Coming from North and from East and from South.

14

The Eagles, the Beavers, the Wolves, were the tribes-
men.
The priests came, the rich men, the women and children,
And even the dogs on that wonderful journey.

IS

They crossed to a land full of spruces and pine trees
And tarried for years at Shinaking. That country they
Named from its forests Spruce-Pineland (a good land
With its shores and its fishing, the sea for defense.)

16

A vast number came to Shinaking from Tula.

But the Westerners doubted — they loved their old

homes.
So parted the Lenni Lenape of the Turtle
Who held the west door of the Algonkin League.

164 THE TAMMANY LEGEND

WARS WITH THE SIOUX AND
MOUNDBUILDERS

Book IV

1

Long ago at Spruce-pineland
Our fathers dwelt with Wapallanewa.2
He was King; he was pipe-bearer,
While we searched for Akhomenis,
For that big and fine "Snake Island."

Bald Eagle died there, in Shinaking,
While the hunters made them ready
For the quest of Akhomenis,
For that journey to the Island.

Then was called the great Menalting —
Where the leaders smoked together
And decided peace and warfare.
One was chosen for the Sachem,
All there said unto Kolawil,3
"You be King, you are the leader."
(He was chosen, was Kolawil,
For his wisdom, manly bearing.
"Beautiful Head" his name, has meaning)

2 Wapallanewa (Bald Eagle, Pipe Bearer and Nakopowa), 600 A.D.

3 Kolawil— Sakim (Fine Head), 611 A.D.

THE WALAM OLUM OR RED SCORE 165

We came upon the Snakes at Snake Mound,
Stormed and took it, though defended.
Some of the foe were slain; the weak ones
Fled for concealment to the Bear Hills.

After Kolawil, Wapaghokos *
Was King in Spruce-pineland,
White Owl, sachem in Shinaking.

Janotowi,5 after White Owl,

He was "On Guard," that true-maker

(King of all Algonkin people).

After him, they chose Chilili e —
Snow Bird — they elected Nectam,
And he counselled going southward,
That our fathers spread abroad there
And possess the land they wanted.

Chilili lead us south, with honor
While the Beavers, eastward went —
Theirs was e'er the eastern portal
Of the League; their's to guard it.

4 Wapagokhos (White Owl); Nekama — "Nectam"? 621 A.D.
0 Janotowi (On Guard or True Maker), 633 A.D.
•Chilili (Snow Bird), 643 A.D.

166 THE TAMMANY LEGEND

9

For "Snakeland" was that land to Southward.
Great Shinaking was toward the Shore,
With "Fishland" eastward (of the Beavers) ;
Buffalo Land was toward the Lakes.

10

After Chilili, one called "Siezer" 7
Was made King — the Great Warrior,
Even Ayamek, he was Nectam.
He had wars with all these people: —

11

He fought Snakes, the Akhonapi

On the South of the Lenape.

He fought too the Assinapi,

"Stone Men" (once a friendly Snake Tribe),

With Evil Men and Robbers — (Rebels

Were these evil Makatapi,

Rebels were these Chikonapi).

12

Ayamek died and there was warfare,
South and East, for generations.
Ten Kings fought in this long struggle.
(Little time for making records).

7 Ayamek (Great Warrior or "Siezer"), 644 A.D.
8— 17 unnamed, 654 — 761 A.D.

THE WALAM OLUM OR RED SCORE 167
13

After these kings Peaceable was King there

Over Snake Land, Akolaking.

Langundowi1* was the peace king.

After this one, Tasukamend,19

They called Not Black, just and straight man

Was the King and next Much Loved,

Pemaholend,20 good-deed doer.

14

Then came Matemik21 the builder,
He built towns, "No Blood" they called him
(He was peaceful like the others
Making peace and building towns).
Pilwhalen,22 holy, pure one
Followed Matemik the Builder.
Gunokim,23 Snowfather came next
Mangipitak,24 Big Teeth followed him.

15

Then came Olum-api25 King who made the
Records of the Walam Olum
(Painted sticks tied up in bundles
Records of the Red Score starting.)

18 Langundowi (Peaceable), 761 A.D.

19 Tasukamend (Never Bad or "Not Black"), 773 A.D.
20Pemaholend (Much Loved), 783 A.D.

21 Matemik (No Blood or The Builder), 804 A.D.

22 Pilwhalen (Holy One), 794 A.D.

23 Gunokim (Snow Father), 816 A.D.

24 Mangipitak (Big Teeth), 826 A.D.
2S01umapi (Tally Maker), 837 A.D.

168 THE TAMMANY LEGEND

16

Taguachi26 followed this one
Shiver-With-Cold the records call him.
To the Corn Land, Minihaking
Taguachi went (to learn it,
Learn the ways of growing food).

17

Huminiend27 became the next King
Cornbreaker the records named him
For he taught people how to plant it
(To make hominy to till the soil).

18

Alkosohit,2' was the next king
He that kept, preserved his race,
Strong Man was the name they gave him
He was useful to the race.

19

Salt Man, was the next King
Shiwapi29 maker of the white sand "Sikey"
(He taught the art to our forefathers
Never users of this snake food).

28 Taguachi (Shiver With Cold), 847 A.D.
27 Huminiend (Corn Breaker), 859 A.D.

2S Alkosohit (Keeper-Preserver, "Strong Man"), 869 A.D.

29 Shiwapi (Saltman), 880 A.D.

THE WALAM OLUM OR RED SCORE 169

20

Dried-up-one, he they call Penkwonwi30
Little-One the records call him
Was the next king after Salt Man.
(He was old and wise was this one) .

22

There was no rain, there was no corn
(For the Great Drouth came upon the land)
Our people were far from the sea shore.
He led us eastward where at least was
Good buffalo land near a Cave Place
Where was found a fine prairie
Where at last we fell to eating.

23

After Penkwonwi came the tired one

He they called much Fatigued, —

In the records Wekwochella31

And after that one, Chingalsuwi32

He the Stiff One (straight and narrow).

24

Then was one still worse than Stiff One
Called "Reprover" by the people.
Kwitikwond33 whom they hated

30 Penkwonwi (Dried Up Man or "Little One"), 890 A.D.

31 Wenkwochella (Fatigued), 890 A.D.

32 Chingalsuwi (Stiff One), 902 A.D.

33 Kwitikwond (Reprover), 923 A.D.

170 THE TAMMANY LEGEND

To obey whom were unwilling.
Many left him, being angry,
Many young one secretly
Left and went to eastward.
25

But the wise ones stayed, (removed him)
Making Makoholend34 King,
Makoholend called the Loving One.
Under him were all united
All were friends with this great King.

26

The tribes now settled on Yellow River35
Settled again on the Great Meadow
(Where the traders all foregathered
From the furthest water pathways
In the land that we had conquered).
Here was land for corn and foodstuff
Without a stone in all the meadow.

27

All were friends then and the King was

Tamanend36 that great one known as

Affable, the Nokohatami

First of that illustrious name he.

(Tammany the Nektam

So the pale-face would have called it).

34 Makoholend (Loving One), 933 A.D.

35 Yellow River, la. (Wisawana) ; Madawasin (Great Meadow).
60 Tamanend (Tammany I, "Affable"), 946 A.D.

THE WALAM OLUM OR RED SCORE 171

28

All Lenape were friends of Tammany
All the tribes came to support him.
(Once again Algonkin people
Had a strong, united League there).

29

Strong Buffalo, Maskansisil,37
Was King after this good one,
He was king and pipebearer.
Machigokloos, 38 Big Owl followed,
Wapicholen,39 White Bird followed him
Wingenund,40 the Willing One
Next was king, he was priest too
And made feasts so all were happy,
(Made the festivals of peacetime
For the Mide and the people).

30

Lapawin,41 the whitened one,
Called "Rich Again" in the record
Next was King (and all were happy).
The Painted One, or Wallama42
Followed next; Waptipatit43
White Fowl followed him.

37 Maskansisil (Strong Buffalo, also Pipe Bearer), 956 A.D.

38 Machigokloos (Big Owl), 967 A.D.

39 Wapicholen (White Bird), 977 A.D.

40 Wingenund (Mindful or "Willing One"), 989 A.D.

41 Lapawin (Rich Again), 999 A.D.

42 Wallama (Painted One), 1010 A.D.

43 Waptipatit (White Fowl), 1020 A.D.

172 THE TAMMANY LEGEND

31

Then came war, both North and Southward.
Father Wolf, Wise-in-Council
Was the King — wise in warfare,
Knowing how to fight all foemen.
He killed Strong-Stone
(Chieftain of the Assinapi).

32

Tumaokan,44 Father Wise Wolf

Was succeeded by another,

Like himself, called Messisuwi,45

Always-Ready-One who made war on

Snakes to southward, Akowini.

(They were western "Sioux" and "Adders")

33

Chitanwulit,46 Strong-and-Good-One,
Next was King and fought with sorrow,
With the Northern people — sadly.

34

Alokuwi47 next was King there,

He fought Tawas who made war on

Alokuwi called the Lean One.

(War with Ottawa, war with Brothers

Of the Great Algonkin League.

War with members of the Menalting

Where all smoked on peace and war).

44 Tumaokan (Wolf Father), "Wolf Wise in Council," 1032 A.D.

45 Messisuwi (Always Ready One), 1042 A.D.

46 Chitanwulit, 1053 A.D.

47 Alokuwi (Lean One), 1063 A.D.

THE WALAM OLUM OR RED SCORE 173
35
Opekasit4* now was King there
Opekasit, Eastern-Looking,
Some said this one was "Oppossum Like."
He was sad at so much warfare.
"Let us leave," said Opekasit,
"Let us travel toward the sunrise.
"There are eastward lands to live in,
"Here are foes that are too many."
(Here were Brothers in the Council
Oppekasit loath to fight was,
Rather would he lead one Brother,
Leave the other at Headquarters,
Gaining Peace and gaining sorrow,
Gaining new lands for the people).

36
They divided at Fish River,
Nemasipi they agreed at,
One to stay and one to eastward.
(The Lenape and Opekasit
Left the Tawa in possession,
Called them "Lazy" in the records
Since they joined not in the venture
For new lands so far to eastward.)

37
Yagawanend,49 Cabin Man, succeeded
Opekasit as the leader.
Eastern lands (across the waters)
Were possessed by Talligewi.
(There were Talaga in that country
Toward whose fertile plains they traveled).

48 Opekasit (East Looking) "Opossum Like," 1075 A.D.

49 Yagawanend, "Cabin Man" (Hut Maker), 1085 A.D.

174 THE TAMMANY LEGEND

38

Chitanitis,60 Strong Friend next was King

And much desired the rich land eastward.

Some Lenape advanced and entered

(Thinking they would settle there) .

The King of Talega however

(Seeing how great numbers soon would come)

Attacked the settlers, killed some of them.

39

Fury filled all in our armies,
"War" they cried. Of one mind all were.
"War and war," they all demanded.
To the North were friends and allies,
They were sent for to be helpers.
Talamatan's (Hurons) came to join us.

40

Kinechepend,51 called the Sharp One,
Next as king. He was the leader
And pipe-bearer to the foe
Across the river; carried war
Beyond the river to the foeman.
All rejoiced to fight those battles,
Killing, conquering Talega towns there.

50 Chitanitis (Strong Friend), 1096 A.D.

51 Kinechepend (Sharp One), Talega War, 1106 A.D.

THE WALAM OLUM OR RED SCORE 175

41

Pimikhasuwi'" the Stirrer

Next was king and fought with vigor.

But the Talega defenses

Were too strong for easy taking.

42

Fire Builder the next King
Opened paths by shooting firebrands.
Tenchekentit'3 knew how firebrands
Could be made to burn their forts up.
Many forts and towns were conquered
By the clever Tenchekentit.

43

Paganchihilla,'4 Breaker in Pieces
Was the great fullfiller now.
He was King and won the war there,
Driving Southward all the Talega.

44

Hattanwulaton55 now was peace King.
"He-has-possession" say the records.
"He-has-pleasure" — name they call him.
All the armies now rejoice there
For the mighty victory won.

52 Pimikhasuwi (Stirrer), 1118 A.D.

58 Tenchekentit, "Fire Builder" (Path Opener), 1128 A.D.
S4Paganchilla (Great Fulfiller), "Breaker in Pieces," 1139 A.D.
55 Hattonwulaton (He Has Possession) "He Has Pleasure," 1150 A.D.

176 THE TAMMANY LEGEND

45

Lenape were settled on the new land

Below the Sea, Below the Great Lakes.

The Talamatan, friends and allies

Were given lands North of the Great Lakes.

(Were settled North of Lake Superior

In the lands of the Algonkins).

46

Gunitakan,56 Not-Always-Friend (to
Those who questioned his decisions)
Now was King. The records call him
"Long-and-Mild." (A just judge he,
Thought the people that he ruled o'er.
There were some though disagreeing.
The Talamatan North of the Great Lakes
Had no part of what was conquered.)
Those not friends of Attabchinitis
Conspired against him — but in secret.

47

Linniwulamen,57 next was King there
Truthful Man, said what he thought, he!
The Talamatans waged an open warfare
(Because he bluntly spoke against them,
Refused to change the spoils division).

56 Gunitakan (Long and Mild), 1162 A.D.

07 Linniwulamen, "Truthful Man" (Truthteller), 1172 A.D.

THE WALAM OLUM OR RED SCORE 177

48

Shakagapewi,58 the Just-and-True one
Next was king — subdued the Hurons,
Made the Talamatan to Tremble.
(Once as allies, these were rebels.
Now subdued and forced to bow them).

End Book IV

THE RED SCORE

Book V. To the Sea

1

All was peaceful, long ago there

In the land of Talega

(In the Valley of Ohio

Ancient Home of the Moundbuilder

Talligewi whom we conquered,

Sioux and Cherokee together).

Tamaganend,59 called Pipe-Bearer
Was the King and At White River
(In the place whites call Indiana.

58 Shakagapewi, "Just and Upright" (Just and True), 1183 A.D.

59 Tamaganend (Pipe Bearer), 1193 A.D.

178 THE TAMMANY LEGEND

3

Wapashuwi,60 White Lynx next was King there

In his time much corn was planted;

Wulitshinik61 then succeeded,

Good and Strong the record names him,

Population was increasing

And the nation growing stronger.

Lekihiten,62 the Recorder
Painted on the Walam Olum
Brought the Red Score up to present.

Kolachuisen,63 Pretty Blue Bird
Followed him and crops in his time
Were abundant at the harvest.

Pematalli,64 Always-There, he
Ruled when many towns were.
(People of the Lenni Lenape
Flocked from west and other quarters
And the villages were increasing).

80 Wapashuwi (White Lynx), 1205 A.D.

61 Wulitshinik (Good and Strong), 1215 A.D.

62 Lekihiten (Recorder), 1237 A.D.

63 Kolachuisen, "Pretty Bluebird" (Fine Bluebird), 1247 A.D.
6* Pematalli (Always There), 1258 A.D.

THE WALAM OLUM OR RED SCORE 179

8

Pepomahenem,65 next was King there
Paddler-up-Stream so they called him.
Everywhere he was exploring
(Looking to the common welfare).

Tankowon86 the modest next King,

Little Cloud by name and omen.

Many bands of younger warriors

Left the country for adventures.

The Nanticokes67 went South at this time

(In Maryland long afterward they were)

And Southward went the Shawnee people.

10

Big Beaver, Kitchi-Tamak,68
Was the next King, his headquarters
Were at White Lick, Wapahoning
(In the north-east of Ohio
At the edge of Talaga nearly) t

11

Came now one we called the Prophet,
Onowutok,89 named the Seer.
He was highly praised by all men
(Holy priest with powers of vision
For the welfare of his people).

66 Pepomahenem, "Paddler Up Stream" (Navigator), 1268 A.D.

66 Tankowon (Little Cloud), 1280 A.D.

67 Nanticokes Shawnees. See V-32.
88Kitchi Tamak (Big Beaver), 1290 A.D.

69 Onowutok, "The Seer" (Prophet), 1301 A.D.

180 THE TAMMANY LEGEND

12

To the west he went and southwest,
All the western villages he went to.
(With a foresight he was knowing
What the future need might be;
Binding all by ties together
That the Kingdom might be stronger).

13

Pawanami70 of the Turtles

Called Rich Man Down the River

Next was king and moved headquarters

To the Talaga River flowing

On the Talega southern border.

14

Much war came unto the next King,
Lokwelend,71 he was called the Walker.
Again the Tawa and the Stone Men
And the Northerners waged a warfare.
(These were rebels as before when
West and East were made divisions
Of the League there at Fish River).

IS

Mokolomokom72 was the next King,
Hunting foes in boats on rivers.
Grandfather-of-Boats was what they called him
For these "snaking" expeditions.

70 Pawanami, "Rich Man Down River," Talega River, 1311 A.D.

71 Lokwelend, "Walker," 1323 A.D.

72 Mokolomokom (Grandfather of Boats), 1333 A.D.

THE WALAM OLUM OR RED SCORE 181

16

Winelowich73 or Snow-Hunter
Also kept the Northland peaceful
He succeeded Makolomokom.

17

Linkwekinuk74 moved headquarters

In the East to Talagachukang,

To the Mountains of the Talega

Went this King called Look About Him.

18

Wapala-Wikwan75 the "East Villager"
Followed him and moved still further
'Til he found and told the people
He was east of Talega borders.
"Ho, a large land and a long land
Is this land I now am taking.
'Tis a rich land, Snakes don't own it,
Full of good things is this east land."

19

Gikenopalat78 was the next King,
Him they named Great Fighter. He
Moved his forces toward the northward
Getting nearer to the salt sea.

73 Winelowich (Snow Hunter), 1344 A.D.

7* Linkwekinuk, "Look Out" (Alert), 1354 A.D.

75 Wapalawikwan (East Villager), 1366 A.D.

76 Gikenopalat, "Great Fighter" (Great Warrior), 1376 A.D.

182 THE TAMMANY LEGEND

20

On the river Saskwihanang
(Called by whites the Susquehanna)
Hanaholend,77 River Loving
Made headquarters of the Kingdom.

21

Growing Fat the next King was there
In this new, fine Winikaking;
In this Sassafras-Land of plenty
Gattawisa78 served his people.

22

Now all hunters reached the seacoast
(Where there ancestors once lived)
Once again made strings of wampum
On the sun-salt sea board there.

23

Makiawip,79 the Red Arrow
Next was King and he returned to
The villages on the Susquehanna.
Wolomenap,80 Painted-Man he,
Went back to the Mighty Waters,
Back to Maskekitong the Main stream
(Looking to the common welfare
Of both east and west divisions).

77 Hanaholend (River Loving), 1387 A.D.

78 Gatta Wisa, "Becoming Fat" (Growing Fat), 1397 A.D.

79 Makiawip (Red Arrow), 1410 A.D.
80Wolomenep (Painted Man), 1424 A.D.

THE WALAM OLUM OR RED SCORE 183

24

At this time (from the Ohio)

Moved the Wolves and Easterners81 Northeast.

War was brewing. Wulitpallat,82

King called Good Fighter led the army,

Went against the northern Mengwae83

Went against the Lynx people too.

(Iroquois now are those Mengwae,

Eries are the Lynx today).

Both the peoples, Lynx and Mengwae

Trembled at the war we brought to them. .

25

But again an Affable
Arose to make Peace instead of warfare
Tamanend84 (the second Tammany)
Was a great one, all men loved him.
All the nations now made treaties,
All were friends, all united.

26

Kitchi-Tamak,85 Great Beaver
Next was king and he remained in
Sassafras Land, but the next one
Wapahakey,86 called White-Body
Chose the Shore for his headquarters.

81 Easterners — "Wapanand," Wabanaki or So. Abanaki. Wolves-
Minsi, and Mohican ancestors.

82 Wulitpallat, "Good Fighter" (Good Warrior), 1438 A.D.

83 Mengwae (Lynx).

8±Tamanend (II), (Affable), 1451 A.D.

85 Kitchitamak II, "Great Beaver" (Big Beaver II), 1463 A.D.

86 Wapahakey (White Body), 1476 A.D.

184 THE TAMMANY LEGEND

27

Elangomel,"7 the Peacemaker

Did much good, when he was King

Followed by that Pitinumen88

Not so good for his mistakes.

"He Makes Mistakes" was what they named him,

Always coming from somewhere

(But not quite sure of what he wanted) .

28

At this time the Whites89 were coming.
On the eastern sea we saw them.
(Pitinumen saw the whites or meant to
Rushing to the sea for — what for?).

29

Makelomush,90 Much-Honored,
Next was King, our people prospered.
He was followed by Wulakeningus.91

30

This one was well named "Well-Praised."
For Wulakiningus fought the Southerners.
Forced to combat the Otali92
And their allies the Koweta,

87Elangorael (Peacemaker), 1487 A.D.

88 Pitinumen, "He Makes Mistakes," 1+98 A.D.

89 Whites (Cabot), 1498 A.D.

90 Makelomush (Much Honored), 1507 A.D.

91 Wulakeningus (Well Praised), 1516 A.D.

92 War vs. Otali and Koweta.

THE WALAM OLUM OR RED SCORE 185

(Well-Praised carried war to

These Talega mountaineers

With their Muskohegan allies

Carried war to Cherokee

And Creek alike and was successful).

31

Now came King Wapagumoshki,93
Called White-Otter (wise was this one,
For he foresaw future troubles
And prepared by making allies).
Wapagamoshki made a treaty
With the Hurons, Talamatans,
Ancient Friends (and once the foeman
After war with Talega) .

32

White-Horn, Wapashum,94 next King

Visited the Talega in the West

(Cherokee still on the Ohio.

'Twas a peaceful visit that time).

White-Horn too, went to these others

(Of the Algonkin peoples they)

To the Hilini,95 to the Shawnee and Kanawhas.

33

Nitispayat96 was the next King,

He continued peaceful friendships.

93 Wapagumoshki (White Otter), 1525 A.D.

94 Wapashum (White Horn), 153+ A.D.

95 Hilini, Shawnee, Kanawha. See IV-9.

96 Nitispayat, "Coming-as-Friend" (Friend Maker or Friend
Comer), 1543 A.D.

186 THE TAMMANY LEGEND

To the Great Lakes this one travelled
Seeing friends and visiting all
The children of the Lenape People.

34

Pakimitzen97 followed next there
("On the Shore" the old home place)
Keeping up the work of the last King,
"Coming-As-Friend" or Nitispayat.
Pakimitzin, "Cranberry-Eater"
Made the treaty with the Tawa
(Welcomed back those ancient rebels)

3S

Lowaponakan98 the North-Walker
At Niagara made his quarters
Lived at Ganshowenik (with the
Newly allied Talamatan
Near the friendly Ottawa-Tawas) .

36

Tashawinso99 the "Slow Gatherer"
Next was King at "Shayabing"
Which is Shore-place on the Salt Sea
(Which the place-face calls New Jersey)
His the task to slowly gather
All the tribes of the Lenape
Now on eastern seacoast living.

97 Pakimitzen (Cranberry Eater), 1552 A.D.

98 Lowaponskan (North Walker), 1561 A.D.

99 Tashawinso, "Slow Gatherer," 1570 A.D.

THE WALAM OLUM OR RED SCORE 187

37

Now was time to reassemble
All the old division eastward
And reorganize in Grand Council
Into three clans100 that they wanted.
Unamini were the Turtles
Minsimini were the Wolf Clan
(Ancient West and Southern Stations
Of the first Algonkin League).

38

Chikimini was the third clan,
Called the "Turkeys." (They were
Eagles, some, and Beavers too?)

39

Epalahchund101 now became king
(And he failed with preparation
That was made for the occasion)
He fought Mengwae, Iroquois men.
"Man who Fails" the record called him.

40

Langomuwi,102 He-Is-Friendly
Fought the Mengwae too and scared them
(So the record runs, but meaning
"He-Is-Friendly" made a peace there).

100 Unami (Turtles); Minsi (Wolves), Chikimini (Turkeys).

101 Epalachund, "Man Who Fails" (Failure), 1579 A.D.
102Langomuwi (He Is Friendly), 1588 A.D.

THE TAMMANY LEGEND

41

Wangomend,103 ("Saluted") he had foemen

In the mountains and Ohio.

Over yonder in Scioto

On the river of Ohio

There were foes and in the Mountains.

42

Otalawi now were giving trouble

In the Allegheney Mountains

Those Cherokee behind the mountains.

(On Scioto were the Shawnees,

No longer friendly with the League there.

They were southern and a nation

That had helped to Conquer Talega.

Here their home they said whenever

They desired it — League or no League).

43

White Crab, Wapachikis104
Was the next king after this one.
He lived on the shores of Jersey
And was called friend of the Shore.

44

Nanachihat,105 the "Watcher"
Was the last King of the Red Score,
(There were others, but warfare
Closed the record at this place).

103 Wangomend (Saluted), 1597 A.D.
in4 Wapachikis (White Crab), 1607 A.D.
103 Nanachihat (Watcher), 1617 A.D.

THE WALAM OLUM OR RED SCORE 189

45

"Watcher" was a seaward looker,

In his time the White Men came

Both from the South and from the Northward.

They caused people to greatly wonder.

They were friendly and had great things.

(Ships and guns that changed the course of

Indiana life and civilization

On the land where they were living).

RED SCORE

Delaware Text

"Bundle" I

1. Sayewi talli wemiguma wokgetaki.

2. Hakung kwelik owanaku wakyutalli kitani-
towitessop.

3. Sayewis hallemiwis nolemiwi elemanik kitani-
towit essop.

4. Sohalawak kwelik hakik owak awasagamak.

5. Sohalawak gishuk nipahum alankwak.

6. Wemi Sohalawak yulik yuchaan.

7. Wichowagan kshakan moshakwat kwelik
kshipehelep.

8. Opeleken manimenak delsinepit.

9. Lappinup kitantowit manito manitoak.

1 0. Owiniwak angelitawiwak chicankwak wemiwak.

11. Wtenk manito jinwis lennowak mukom.

12. Milap netami gaho owini gaho.

190 THE TAMMANY LEGEND

13. Namesik milap tulpewik milap awesik milap
cholensak milap.

14. Makimani shak sohalawak makowini nakowak
amanamek.

15. Sohalawak uchewak sohalawak pungusak.

16. Nitisak wemi owini W'delsinewuap.

17. Kiwis wuwand wishimanitoak essopak.

18. Nijini netami lannowak nigoha netami okwewi
nantinewak.

19. Gattaminnetami mitzi nijini nantine.

20. Wemi winginamenep wemiksinelendanep wemi
wulatemanui.

21. Shukand elikimi mekenikink wakon powako
init'ako.

22. Mattalogas pallalogas maktaton owagon pay-
atchik yutali.

23. Maktapan payat wihillan payat mboaganpayat.

24. Wonwemi wiwunch kamik atak kitahikan neta-
maki epit.

BUNDLE II

1. Wulamo maskanako anup lennowak makowini
essopak.

2. Maskanako shingalusit nijini essopak shawa-
lendamep ekan shingalan.

3. Nishawi palliton nishawi machiton nishawi
matta lungundowin.

4. Mattapewi wiki nihanlowit mekwazoan.

5. Maskanako gishi penauwelendamep lennowak
owini palliton.

6. Nakowa petonep amangam petonep akope-
hella petonep.

THE WALAM OLUM OR RED SCORE 191

7. Pehella pehella pohoka pohoka eshohok esho-
hok paliton paliton.

8. Tulapit menapit Nanaboush maskaboush owini-
mokom linowimokom.

9. Gishikinpommixin tulagishatten lohxin.

10. Owini linowi wemoltin pehella gahani pom-
mixin nahiwi tatali tulapin.

11. Amanganek makdopannek alendyumek mitzi-
pannek.

12. Manitodasin mokol wichemap palpal payat
payat wemichemap.

13. Nanaboush nanaboush wemimokom winimokom
linnimokom tulamokom.

14. Linapima tulapima tulapewi tapitawi.

15. Wishanem tulpewi payaman tulpewi poniton
wuliton.

16. Kshipehelen penkwihilen kwamipokho sita-
walikho maskanwagan palliwi palliwi.

BUNDLE III

1. Pehella wtenklennapewi tulapewini poakwiken
wolikgun wittank akpinep.

2. Topanakpinep wineu akpinep kshakan akpinep
thupin akpinep.

3. Lowankwimink wulaton wtakan tihill kelik
meshatang siliewak.

4. Chintanes sin powallessin peyachik wikhichik
(elowichik) pokwihil.

5. Eluwichitanesit eluwi takauwesit elowichiksit
elowichik delsinewo.

6. Lowaniwi napaniwi shawaniwi wunkeniwi elo-
wichik apakachik.

192 THE TAMMANY LEGEND

7. Lumowaki lowanaki tulpanaki elowaki tula-
piwi linapiwi.

8. Wemiako yagawan tendki lakkawelendam
nakapowa wemi owenluen atam.

9. Akhokink wapaneu wemoltin palliaal kitelen-
dam aptelendam.

10. Pechimuin shakowen nungihillan lusasaki
pikihil pokwihil akomenaki.

11. Nihillipewin komelendam lowaniwi wemiten
chihillen weniaken.

12. Namesuagipek pokhapokhapek guneunga wap-
lanewa ouken waptuwemi ouken.

13. Amokolon nallahemen agunouken pawasinep
napasinep akomenep.

14. Wihlamok kicholen luchundi wematam akomen
luchundi.

15. Witehen wemiluen wemaken nihillen.

16. Nguttichin lowaniwi nguttachin wapaniwi
agumunk topanapek wulliton epannek.

17. Wulelemil w'shakuppek wemopannek hakh-
sinipek kitahikan pokhakhopek.

18. Tellenchen kitta pakkinillawi wemoltin guti-
kuni nillawi akomen wapanawaki nillawi ponskan pon-
skan wemi olini.

19. Lowanapi wapanapi shawapani lanewapi takak-
wapi tumewapi elowapi powatapi wilawapi okwisapi
danisapi allumapi.

20. Wemipayat guneunga shinaking wunkenapi
chanelendam payaking alloelendam kowiyey tulapaking.

BUNDLE IV

1. Wulamo linapioken manup shinaking.

2. Wapallananewa sittamaganat yukepecchi we-
mima.

THE WALAM OLUM OR RED SCORE 193

3. Akhomenis michihaki wellaki kundokanup.

4. Angomelchik wlowichik elmusichik menalting.

5. Wemilo kolawil sakima lissilma.

6. Akhopayat kihillalend akhopokho askiwaal.

7. Showihilla akhowemignadhaton mashipokhing.

8. Wtenkolawil shinaking sakimanep wapagokhos.

9. Wtenk nekama sakimanep janotowi enolowin.

10. Wtenk nekama sakimanep chilili shawaniluen.

1 1. Wokenapi nitaton wullaton apakchikton.

12. Shawaniwaen chilili wapaniwaen tamakwi.

13. Akolaki shawanaki kitshinaki shabiyaki.

14. Wapanaki namesaki pemipaki sisilaki.

15. Wtenk chilili sakimanep ayamek weminilluk.

16. Chikonapi akhonapi makatapi assinapi.

17. Wtenk ayamek tellen sakimak machi tonanup
shawapama.

18. Wtenk nellamawi sakimanep langundowi akol-
aking.

19. Wtenk nekama sakimanep tasukamend shaka-
pipi.

20. Wtenk nekama sakimanep pamaholend wulo-
towin.

21. Sagimawtenk matemik sagimawtenk pilsohalin.

22. Sagimawtenk gunokeni sagimawtenk mangi-
pitak.

23. Sagimawtenk olumapi leksahowen sohalowak.

24. Sagimaktenk taguachi shawaniwaen minihak-
ing.

25. Sakimawtenk huminiend minigeman sohalgol.

26. Sakimawtenk alkosohit sakimachik apendawi.

27. Sakimawtenk shiwapi sakinawtenk penkwonwi.

28. Attasokelan attaminin wapaniwaen italissipek.

29. Oligonunk sisilaking nallimetzin kolakwaming.

194 THE TAMMANY LEGEND

30. Wtenk penkwonwi wekwochella wtenk nekama
chingalsuwi.

31. Wtenk nekama kwitikwond slangelendam atta-
hatta.

32. Wundanushkin wapanickan allendyachik kemi-
mikwi.

33. Gunehunga wetatamowi makoholend saki-
malapon wemi nitis wemi takawikan sakimakichwon.

34. Wisawana lappi mini madawasin.

35. Weminitis tamanend sakimanep nekohatami.

36. Eluwiwulit matamend wemi linapi nitis payat.

37. Wtenk wulitma maskansisil sakimanep w'tama-
ganat.

38. Machigokloos sakimanep waphicholen saki-
manep.

39. Wingenund sakimanep powatenep gentika-
lanep.

40. Lapawin sakimanep wallama sakimanep.

41. Waptipatit sakimanep lapi lowashawa.

42. Wewoattan menatting tumaokan sakimanep.

43. Nitanonep wemi palliton maskansini nihillinep.

44. Messissuwi sakimanep akowini pallitonep.

45. Chitanwulit sakimanep lowanuski pallitonepit.

46. Alokuwi sakimanep towakon pallitonep.

47. Opekasit sakimanep sakhelendam pallitonepit.

48. Wapagishik yuknahokluen makeluhuk wapa-
neken.

49. Tsehepicken nemasipi nolandowak gunehunga.

50. Yagawanend sakimanep tallegewi wapawulla-
ton.

51. Chitanitis sakimanep wapawaki gotatainen.

52. Wapalendi pomisinep talagawil allendhilla.

53. Mayoksuwi wemilowi palliton palliton.

54. Talamatan nitilowan payatchik wemiten.

THE WALAM OLUM OR RED SCORE 195

55. Kinehepend sakimanep tamaganat sipakgamen.

56. Wulatonwi makelima pallihilla talegawik.

57. Pimokhasuwi sakimanep wsamimaskan tale-
gawik.

58. Tenchekentit sakimanep wemilat makelinik.

59. Paganchihilla sakimanep shawananewak wemi
talega.

60. Hattanwulaton sakimanep wingelendam wemi
lennowak.

61. Shawanipekis sakimanep gunehungind lowani-
pekis talamatanitis.

62. Attabchinitis gishelendam gunitakan saki-
manep.

63. Linniwulamen sakimanep pallitonep talamatan.

64. Shakagapewi sakimanep nungwi talamatan.

BUNDLE V

1. Wemilangundo wulamo talli talegaking.

2. Tamaganend sakimanep wapalaneng.

3. Wapushuwi sakimanep kelitgemen.

4. Wulitshinik sakimanep makdopannik.

5. Lek/zzhitin sakimanep wallamolumen.

6. Kolachuisen sakimanep makeliming.

7. Pematalli sakimanep makelinik.

8. Pepomahenem sakimanep makelaning.

9. Tankawon sakimanep makeleyachik.

10. Nentigowe shawanowi shawanaking.

1 1. Kitchitamak sakimanep wapahoning.

12. Onowutok awolagan wunkenahep.

13. Wunpakitonis wunshawononis wunkiwikwo-
tank.

14. Pawanami sakimanep taleganah.

15. Lokwelend sakimanep makpalliton.

196 THE TAMMANY LEGEND

16. Lappi towako lappi sinako lappi lowako.

17. Mokolomokom sakimanep mokolakolin.

18. Winelowich sakimanep lowishkakiang.

19. Linkwekinuk sakimanep talakachukang.

20. Wapalawikwan sakimanep waptalegawing.

21. Amangaki amigaki wapakisinep.

22. Mattakohaki wapawaki mawulitinol.

23. Gikenopalat sakimanep pekochilowan.

24. Saskwihanang hanaholend sakimanep.

25. Gattawisa sakimanep winikaking.

26. Wemi lowichik gishikshawipek lappi kichipek.

27. Makiawip sakimanep lapihaneng.

28. Wolomanep sakimanep maskekitong.

29. Wapanand tumewand waplowan.

30. Wulit pallat sakimanep piskwilowan.

3 1 . Mahongwi pungelika wemi nungwi.

32. Lappi tamanend sakimanepit wemi langundit.

33. Wemi nitis wemi takwiken sakima kichwon.
34.-5. Omitted in Original Mss.

36. Kichitamak sakimanep winakununda.

37. Wapahakey sakimanep Sheyabian.

38. Elangomel sakimanep makeliwulit.

39. Pitinumen sakimanep unchihillen.

40. Wonwihil wapekunchi wapsipayat.

41. Makelomush sakimanep wolatnamen.

42. Wulakeningus sakimanep shawanipalat.

43. Otaliwako akowetako ashki palliton.

44. Wapagamoshki sakimanep lamatanitis.

45. Wapashum sakimanep talegawunkik.

46. Mahiliniki mashawoniki makonowiki.

47. Nitispayat sakimanep kipemapekan.

48. Wemiamik weminitik kiwikhotan.

49. Pakimitzen sakimanep tawanitip.

50. Lowaponskan sakimanep ganshowenik.

THE WALAM OLUM OR RED SCORE 197

51. Tashawinso sakimanep Shayabing.

52. (bis) Unamini minsimini chikimini.

53. Epalahchund sakimanep mahingwipallat.

54. Langumuwi sakimanep mahongwichamen.

55. Wangomend sakimanep ikalawit.

56. Otaliwi wasiotowi shingalusit.

57. Wapachikis sakimanep shayabinitis.

58. Nanachihat sakimanep peklinkwekin.

59. Wonwihil lowashawa wapayachik.

60. Langomuwak kitohatewa ewinikiktit.

APPENDIX NOTES

Note 1. "Miquon," Their Elder Brother, was
Perm's name among the Delawares.

— Indian Biography, Vol. II, pg. 120.
B. B. Thatcher, 1832.
Penn's personal name among the Delaware was
"Onas," this word signifying a pen. Quakers were the
"Children of Onas."

Note 2. "Yanokies," a name applied to New Eng-
enders by the natives, meaning "silent men" and from
the Mais-Tchusaeg or Massachusetts language (hence
Algonkin) according to Washington Irving in his
"Knickerbockers History of New York," page 120.
Others have derived the name from Iroquoian. The
British made fun of the name because it was of native
origin and are said to have been first to set it to an old
tune and jingle. The Americans accepted the challenge
and proudly bore it as in keeping with their Indian
pattern.

Note 3. "White Eyes," and Congress. "The journal
of December, 1775, records the interview of Congress
with the father" — Captain White Eyes.
— Thatcher's Indian Biography, Vol. II, page 135.

"Resolved, That Mr. Morgan (Tamanend prob-
ably) be empowered and requested to continue the care
and direction of George White Eyes for one year, and
that the Board of the Treasury take order for the pay-

198

APPENDIX NOTES 199

ment of the expenses necessary to carry into execution
the views of Congress in this respect."

—Resolution of June 20, 1785. (Id).

Note 4. Penn's Treaty at Sakimaxing (modern
Shakamaxon) the place of kings, is described by his
biographer, William Hepworth Dixon, who says West's
picture of Penn is very unlike and gives a word picture
of Penn's Landing with Tamanend included in both
scenes.

— "Biography of Penn," by Dixon,
pages 212, 213. Also 199.

Note 5. Penn's Indian Policy, described by Dixon,
his biographer, and also, "Grahames Colonial History,"
Vol. I, page 15.

Note 6. Tamanend III. Interesting speculation
and research on will be found in "The Grave of Tama-
nend," by H. C. Mercer, in "Magazine of American
History" for June- July, 1893.

Note 7. "Place of Caves" — The Wakon Tebee or
burial cave here mentioned, is referred to by Jonathan
Carver at page 63 of his journal as 30 miles below the
Falls of St. Anthony and obviously ancient because it
had carved inscriptions inside it and was known to the
Indians as the place where ancient Siouan chieftains
were buried. Arapaho and Cheyenne tradition point
to the location as a starting point in their western
spread from Minnesota at about the same time. The
Arapaho northern branch retained the Calumet, ear of
corn and Turtle figurine, as the elder or parent stem
of the Inunaina or "our own people" (their own name

200 THE TAMMANY LEGEND

for themselves). The southern branch became identi-
fied with the Siksika Confederacy against the Sioux,
through the Atsina tribe. The Cheyenne or Dzitsi-istas
("our people") spread from Minnesota into South
Dakota and in addition to the mention of St. Anthony's
Falls, their tradition speaks of a River of the Turtles.
They were an agricultural people and lived once in
permanent houses. These two Algonkin nations, I
think, clearly show that they were engaged in the Great
Snake War and have some memory of the introduction
of agriculture and the settlement at the Place of Caves
where St. Paul and Minneapolis now stand. The Sioux
of Carver's time admitted the Cheyenne (their name
for the Dzitsi-itsa) occupied the upper Mississippi
region before them. Minneapolis still has some caves.

Note 8. Wisawana means Yellow River. It is in
Northeastern Iowa, opposite Prairie Du Chien on the
Eastern side of the river. This place, at which French
and American fur traders established outposts, was
wTidely known as an Indian market for which the Yellow
River Valley was the camping place for tribes from the
remotest tributaries of the Mississippi. See "Carver's
Travels," pages 50, 51. Wisawana played an important
role in the Black Hawk war.

Note 9. "Nectam." In describing the Rainy River
portion of the water road of Indians and fur trappers,
MacKenzie mentions a trading post some four or five
miles from the Rainy Lake's western outlet, where
people from Montreal met those from the Athabaska
country. On the north side of the river on a high bank
there was a trading post and this was also the location
the Indians told him, of the residence of the "Nectam,"

APPENDIX NOTES 201

first chief or Sachem of all Algonkin tribes, inhabiting
the different parts of the country. He is by distinction
called Nectam, which implies personal pre-eminance.
Here also the elders met in council to treat of war or
peace.

— "Voyages from Montreal, Through the Continent of
North America to the Frozen and Pacific Oceans
in 1789 and 1793," by Alexander MacKenzie.
Vol. I, page xciii.
The modern "Nectam" and the term "Nekohtahami"
of the Walam Olum as title for Tamanend I, are ob-
viously identical.

Note 10. Opekasit, the King who "fought in sad-
ness," is evidently alluded to in the story Benjamin
Sutton had from the Delawares among whom he was
prisoner. His relation to Beattie in 1737, not only sets
the date by Delaware count, of their arrival on the
Delaware River, but says that there was an ancient
King of the Lenape in the far west who divided his
"empire" between two sons, who quarrelled about it.
One of the sons — who could be no other than Opekasit
— rather than fight with his brother, voluntarily went
east with his following and the Delaware finally came
to the Atlantic. The story despite its garbled version as
Sutton remembered it, seems to include East Villagers'
record too.

Sutton and others have understood the Delaware to
assert there were three divisions of the Lenape, one on
the Atlantic, one East and the other West of the Missis-
sippi. Heckewelder and others have mentioned this
Sutton story. Its narrator evidently gave Sutton the
expanded or detailed oration of which the mnemonic
Walam Olum serves as a topical index as it were.

202 THE TAMMANY LEGEND

Note 11. Fish River. The Walum Olum word is
Nameas Sipu and obviously this is not Mississippi. One
of the two locations mentioned in this book is probably
correct. Personally the logical place is the one on
Nemakan River, a small tributary of Rainy River. The
solemnity and importance of the event, would have
required the intervention of the Midewiwan itself.

Note 12. Moundbuilders. As protection from high
water, mounds seem to have had a natural development
in the Mississippi Valley, though this is not their origin
or chief purpose. Few of them were over four or five
feet high and mostly for defensive earthworks, burial
places, or residence. Some however were 90 feet or
more high. Others of obviously symbolic and religious
nature. The Eastern Siouans were the principle mound-
builders of the Upper Ohio Valley so far as ceremonial
and symbolic mounds go. The Cherokee undoubtedly
built many of them however. The fortified mounds
were joint work of the Talega allies.

Algonkins held these mounds and their builders in
some awe. The Southern Indians told early whites
"there is fire in those mounds" of the Ohio Valley.

This expression is very clearly explained by reference
to the careful report on the Gordon Town Site in
Tennessee.
— 41st Report of the Bureau of American Ethnology.

Here ceremonial fires were found to have been built
at various stages of the erection of this mound in the
center of a town estimated to have had 1250 population.
The King's house was probably on top of it as the usual
temple was at its base, with the only door opening on
the mound. The fires in the mound referred to the Sun

APPENDIX NOTES 203

as symbol of the Great Spirit and the Temples were
much like those of the Natchez; whose King was called
"Great Sun." DeSotos expedition encountered "Sun
Worshippers" opposite them, across the Mississippi
when the expedition was on the west side. The Gordon
Town Site I should say was an ancient Siouan village.

Note 13. Father Gravier, one of the Jesuit Fathers,
relates that the Indians told him they knew of the
former inhabitants of the Illinois territory where the
Walam Olum places the Allegewi, as Akensis Indians
and that their ancestors had driven these Akensis out so
that they fled across the Mississippi. This is sufficient
to identify them with the Allegewi of the Walam Olum
and with the modern Omaha, Quapaw, Kaw and others
who fled up the Missouri or down stream or up stream
from its mouth. DeSoto's party encountered the
Quapaw and perhaps other Siouan tribes then living in
fortified towns, with mounds and cornfields "as far as
the eye could reach," much as their ancestors had done
east of the Mississippi.

Note 14. Cherokees. The Talega of the Walam
Olum. They told Kentuckians of mounds they built in
the Upper Ohio Valley "with fire in them." See Note
12. They helped the Mengwae reconquer the Ohio
Valley, generally supposed to have occurred between
1650 and 1700, though as we show elsewhere, the war
began fifty years earlier.

The Delaware called the Cherokee, "Kittuwa," from
their chief war town in Georgia. This was indeed one
of their own names for themselves.

They fought DeSoto in 1539 together with their
allies of the "Coweta" confederacy. They invaded

204 THE TAMMANY LEGEND

Virginia 1658 and sought peace with the Delaware
1768. Curiously enough this latter fact does not seem
to have impressed our own historians as one of the prob-
able consequences of the Algonkin League recapturing
the Ohio Valley from the Iroquoians as they certainly
must have done to allow Tecumseh and before him,
Pontiac to rule it as King. History is generally silent
as to this recapture of the ancient Talega land, because
the whites never knew or cared anything about it.
Instead they treated the Algonkins as mostly "subject"
to the Iroquois and made treaties accordingly. The
Cherokee obligingly acknowledged all Iroquois claims
in this respect.

Note 15. Buffalo in the Ohio Valley. The Ken-
tucky geologist, Jillson, estimated their arrival not later
than 1000 years ago. The Buffalo shaped the civiliza-
tion of nations. Hodge's "Book of Indians" shows that
they came annually into Canada, splitting north and
south of "The Lakes" region of Winnipeg, to the west
and never to the east of these lakes. There was the
"Buffalo Land" of the Walam Olum before the Great
Snake War, and doubtless one of the causes of this war.
The Buffalo traces were followed by the Indian as the
whites built railroads on the Indians trails first used by
the pioneers. Agriculture could not survive in the path
of the Buffalo.

If Jillson is correct, the Buffalo must have been driven
into the Ohio Valley by the Great Drouth recorded by
the Walam Olum.

Note 16. Talega War. A detailed account of the
causes leading to this war, gathered from the Delaware
themselvese, will be found in John Heckewelder's

APPENDIX NOTES 205

"History of Indian Nations," at page 144 and follow-
ing.

The Allegewi or Tallegewi are somewhat confused
with the Cherokee (Tsalika) and the author seems to
suspect that Fish River (Namaes Sipu) must be the
Mississippi, but his conclusions are not of importance
compared with the facts gathered from the Indians,
which corroborate the Walam Olum in every respect.
In fact the story was but an extension of the mnemonic
symbols of the Red Score. The Mengwae of this story
are the Talamatan of the Rafinesque translation. They
followed the Lenape eastward, coming to the Missis-
sippi River somewhat higher up than did the Lenape.
The Talega King first granted and then refused to
allow permission for the Lenape to cross the river,
"treacherously" killing the advance guard that did
cross. The Mengwae were notified and came as allies
to participate in the ensuing war. Heckewelder's ver-
sion indicates the Mengwae were given the northern
half of the conquered territory. As the Walam Olum
does not seem to indicate this but, the reverse, I have
let it stand that way. Either the translation of the
Walam Olum is in error or Heckewelder's own conclu-
sion.

Note 17. Fortified Towns. Good description of
an ancient illustration may be found in "Two Prehis-
toric Villages in Middle Tennessee," by Edward Myers.
Vol. 41 A.B.E. The palasaded wall of posts, watling
and adobe, with semi-circular towers every 55 feet
corresponds with modern structures seen by the Spanish.
The great war town of Mabilla (ancient form of
Mobile) that De Soto destroyed, is another good refer-
ence to study.

206 THE TAMMANY LEGEND

Note 18. Firebuilders' discovery was how to shoot
fire arrows into the inflamable structures of the fortified
towns. This is still an Indian practice in later history
down into pioneer times.

Note 19. "Talega" that fled South in the Talega
war included of course the Talega proper or Cherokee,
for the South had been their home for many centuries
while their advent into the Upper Ohio perhaps dated
back, not so far. They are supposed to have come into
the State of Kentucky about the beginning of the Chris-
tian era.

The Eastern Siouans that were driven across the
Ohio to their kinsmen in Kentucky and Tennessee and
among their allies the Cherokee, probably included the
ancestors of the Catawba, Tutelo, Biloxi, Ofo, Saponi
and various others found scattered throughout the
South by Europeans. In some cases, like the Biloxi of
Louisiana, they formed separate though small com-
munities entirely surrounded by other nations.

Note 20. Red vs. White Indians. Native tales
concerning "white Indians" started many early his-
torians speculating as to European visitors in America
prior to 1492 and finally gave birth to a widely believed
theory that the Welsh Prince Madoc had reached the
Ohio Valley and was responsible for the "white Indians',
who were defeated in a great war by the Algonkins.
However, the native tales of white vs. red in this war,
had to do with Algonkins vs. Talega (Cherokees and
Eastern Siouans). The Siouans especially were much
lighter in color than the swarthy Algonkins, as they are
today. America has had as many races and colors

APPENDIX NOTES 207

within its borders in prehistoric times as any other
continent.

The "Welsh" theory was doubtless helped consider-
ably by the various Welshmen, like Roger Williams,
and even Dr. Ward, who aided us to the Walam Olum
story. Probably many Indians did know some Welsh
words from them. Also if Prince Madoc reached
Florida, Mexico or other southern point with his two
expeditions, he may have introduced some Welsh words.
But it is highly improbable that he ever knew anything
of the Ohio. He would have had to proceed immedi-
ately from his ship to the scene of conflict to have any
part in it.

Note 21. Eclipse of Sun, 1451. For discussion of
this event and calculation of same, see Canfield's
"Legends of the Iroquois."

Note 22. Migrations — Charlevoix in his work on
the origin of Indians, relates that Pere Grellon, Jesuit
Father, encountered a Huron woman on the plains of
Tartary, who had been sold from tribe to tribe until
she passed from Behring Strait into Central Asia. He
recognized her the story goes. This is cited in "Myths
and Legends, The North American Indians," by Lewis
Spence, 1914, and I have seen the story elsewhere.

Also there is the story of a wampum belt among
North American Indians, obviously telling of Spanish
cruelties in the South, that is very ancient, and spoken
of in several works, names of which I do not recall.

These are good illustrations of aboriginal ability to
get about this continent without the aid of horses or
automobiles. Indian legends are full of adventure
tales of heroes going to far places and coming back.

208 THE TAMMANY LEGEND

Those acquainted with their historical land and water
trails, would have no doubt of the quite widespread
trading and peaceful visiting that went on before the
arrival of Europeans.

Note 23. Old Wampum Belt. There is a story of
a traveller seeing Indians in the Ohio Valley with an old
wampum belt telling the tale of strange beings of great
cruelty in the far south. He had no doubt it came from
either Mexico or some southern state then coping with
the Spaniards, and marvels that such distances should
be no bar to communication of news between the natives.
I have lost my note on this as to authority for the story,
though ethnologists seem to know it well. Messages
by wampum belts seem to have been nearly as common
to the aboriginals as letters or telegrams are with us.
As Cherokees and Muskoki would scarcely have
troubled to send such a message to Algonkins, we must
assume either that the belt was sent by the Shawnee
back to the parent body or else that it was a message to
Iroquois from the Cherokee, their kinsmen and allies
and probably concerned DeSoto or D'Aylon excursions
from Florida.

Note 24. Cross of the Mide. See Note 34. In-
spection of the pictures of priests found in mounds,
graves, and elsewhere, over a wide territory and among
different aboriginal peoples, usually reveals some form
of this cross. Modern Indians still use it. The earliest
Spanish discovered it in Central America as well as
North America. Missionaries supposed it evidence of
previous influence of Christianity. However the cross
of the four cardinal points is the most ancient sign of
priesthood, the world over but especially in America.

APPENDIX NOTES 209

On the copper plate found in Etowah mound,
Georgia, and now in the U. S. National Museum, is a
picture of a priest, Siouan or Cherokee. A good en-
graving of it is to be found in several works (Hartley
Burr Alexander reproduces it in "Mythology of All
Races, North American," 1916). This is very similar
to pictures of priests or "medicine men" to be found in
many old works relating to the Indians where the apron
or apron-like garment sometimes has a hand on it, the
priest bears a rattle, "medicine bag" and peace pipe or
symbol.

Note 25. Degiha Confederacy. That this arbitrary
modern ethnological division of the Siouans who once
lived east of the Mississippi is nearer right than might
be supposed. It includes the Omaha, Ponca, Quapaw,
Osage and Kansa as presumably all one body long ago,
as in fact they were. The Jesuit, Father Gravier, was
told by the Illinois Indians that the Akensis (Siouans)
fled across the Mississippi and there divided, some stay-
ing on the Missouri, others going North or South.
According to the Siouans themselves, those who went
north were called up-stream people (Omahas) and
who went south, down-stream people (Quapaws). lam
inclined to think that the middle group, which has been
classified as the Chiwere tribes, the Iowa, Oto and
Missouri were of the same original eastern stock and
instead of separating from the Winnebagos, the latter
separated from them somewhere on the upper Missouri.
The Winnebagos tradition points to their having lived
further north than the whites found them (Winnebago
Lake, Wisconsin) and it seems possible they may have
been around Winnipeg Lake in Canada. It would be
interesting if they received their name from this lake

210 THE TAMMANY LEGEND

while they were among their conquerors. The name is
said to mean "dirty water" and of course is not what
they called themselves.

Note 27. Washington Irving's description of the
Half Moon's voyage up the Hudson is worth reading in
this connection. He came in contact with Iroquois
Indians and made them friendly. The Dutch settlers
who followed shortly afterward, attacked Delaware
Indians in Communipaw, N. J., without knowing or
caring who they were except that they were savages.
But the Iroquois would naturally exult over the fact
and become even more friendly with the Dutch.

Note 26. For Champlaine's aid to the Algonkin
League, see "Voyages and Discoveries," by Samuel de
Champlaine.

Note 28. Mohawks humbled. In Jesuit Relations
we find a story that the Algonkins "greatly humbled"
the Iroquoian Mohawks, driving them out of New Eng-
land in 1600. This corresponds so closely to the Walam
Olum version of King Langomuwi "scaring" the Meng-
wae, that it serves as a correction to the original tenta-
tive chronology.

What follows, bears out this view exactly. The
Walam Olum comes to a speedy end, obviously with
war on a large scale as the cause. King Langomuwi
seems not to have survived his victory which he prob-
ably did not lead in person. We find the Unami or
Turtle Tribe, (of which he was head because the Kings
were chosen from that tribe) moved to Indiana this
very same year of 1600, according to modern history.
His successor Wangomend ("Saluted") found foes

APPENDIX NOTES 211

over on the Scioto at the same time the Otali or
Cherokee were giving trouble in the Allegheny moun-
tains. In other words the Iroquois, Cherokees and
Chickasaws ("Coweta") had launched their allied
strength against the Algonkin League in a war em-
bracing half the continent, resulting eventually in re-
capturing the Upper Ohio Valley.

The Unamis settled on Yellow River in Indiana,
where they were seen afterward by the Frenchman
Charlevoix.
— "Journal of a Voyage," by Pierre Francis Charlevoix.

This Yellow River was probably named after the
Wisawana of the first Tamanend. See Note 8.

Note 29. Hochelega, the ancient capitol of the
Wendats (Talamatans of the Walam Olum) was
destroyed in 1601, immediately following the defeat of
the Iroquois in New England and probably as a retalia-
tion. According to Lescarbot, the invasion of Canada
was undertaken by 8000 Iroquois and the country above
the St. Lawrence was laid waste, in which condition
Champlaine found it in 1603.

Note 30. Coweta was a tribe, a confederacy and a
town. Use of the word in the Walam Olum refers to
the Confederacy, especially to the Chickasaw allies of
the Cherokee. Whites generally regarded the "Coweta"
as the tribes of Muskoki stock. Coweta was chief war
town of the lower Creeks and in later history the Con-
federacy was spoken of as the Creek Confederacy. At
one time it seems to have embraced most if not all of the
Muskoki race. The Natchez were included in the
Confederacy, which fought the Spanish and later the
English and the Americans. Coweta town was on the

212 THE TAMMANY LEGEND

Chattahoochie River in Mississippi. The Delaware
were friendly with the Coweta as late as 1748, accord-
ing to J. L. Long's "Early Western Travels," Vol. 2,
page 43. The Coweta and other tribes of which it
claimed the advantage in age, came from west of the
Mississippi apparently from the region of the Rockies.
For research work on Coweta see "Religious Beliefs
and Medical Practices of the Creek Indians," by Jno.
R. Swanton, in 42nd Report B.A.E.

Note 3 1 . General George Rogers Clark was told by
a Piankashaw chief in 1782, that the last great battle
of the war between the red and white Indians was fought
at Sand Island, on the Ohio River, at Louisville, Ky.,
whither the remnants of the enemy (of the Algonkins)
had fled. Thousands were killed and the bones cover-
ing the Island were supposed to be visable at low water
mark, though no one reports having seen them. What
Clark and others learned of the Talega war was pretty
fully reported in John Filson's "History of Kentucky."
It all fits into the Walam Olum record except the specu-
lations of the white pioneers. ... on Welsh Indians,
Moundbuilders, etc.

Note 32. General Anthony Wayne was called
Black Snake probably with reference to the Black Snake
of the mysteries of the Midewiwan mentioned in verse
14, Book I, of the "Red Score." They were com-
plimenting an enemy with a very powerful Manito.

PRESENT LOCATION OF THE INDIAN

NATIONS CONCERNED IN THE

WALAM OLUM STORY

(1934)

Note 33

All Indians in the United States are now citizens
thereof.

By act of June 2, 1924, Congress conferred citizen-
ship upon the remaining third of our Indian population,
not already citizens. The act in no way affects the
Indians' right to tribal property, nor are the restric-
tions upon this property removed.

The following information as to the present location
of all the tribes still under government supervision, is
furnished by the Bureau of Indian Affairs as of March,
1934. The names of most of these tribes are modern,
including many common terms invented by white men.

For convenience in locating the principle nations and
tribes descended from those mentioned in the Walam
Olum, we have appended a list in which reference is
made the table furnished by the Bureau of Indian
Affairs.

INDIAN TRIBES OF THE UNITED STATES

1 . Arizona :

a. Colorado River Agency :

Chemehuevi, Kawia, Cocopa, Majave
Apache.

213

214 THE TAMMANY LEGEND

b. Fort Apache Agency :

Chiricahua, Coyotero, Mimbreno, Mo-
gollon Apache.

c. Havasupai Agency :

Havasupai.

d. Hopi Agency:

Hopi, Navajo.

e. Kaibab Subagency:

Kaibab, Paiute.

f. Leupp Agency:

Navajo.

g. Phoenix School :

Apache, Pima.

h. Pima Agency:

Papago, Maricopa, Pima.

i. San Carlos Agency:

Arivaipa Chiricahua, Coyotero, Mim-
breno, Mogollon, Mojave, Pinal, San
Carlos, Tonto, Yuma Apache.

j. Sells Agency:
Papago.

k. Southern Navajo Agency:
Navajo.

1. Truxton Canon Agency:
Walapi.

m. Western Navajo Agency:
Hopi, Navajo, Paiute.

2. California :

a. Fort Yuma Agency:

Cocopah, Yuma.

b. Hoopa Valley Agency :

Hupa, Klamath, Redwood, Saia.

APPENDIX NOTES 215

c. Mission Agency:

Mission Indians.

d. Sacramento Agency:

Chukchansi, Maidu, Mewuk, Cold
Springs, Clear Lake, Concow, Little
Lake, Noamlaki, Pit River, Porno,
Potter Valley, Redwood, Wailaki, Yuki,
Paiute, Wintum, etc.

3. Colorado:

a. Consolidated Ute Agency:

Capote, Moache, Wiminuche Ute.

4. Florida :

a. Seminole Agency:
Seminole.

5. Idaho:

a. Couer d'Alene Agency:

Couer d'Alene, Kalispel, Kutenai, Spo-
kane.

b. Fort Hall Agency:

Bannock, Shoshoni.

c. Fort Lapwai Agency:

Nez Perce.

6. Iowa :

a. Sac and Fox Sanatorium:

Potawatomi, Winnebago, Sac and Fox of
the Mississippi.

7. Kansas:

Haskell Institute

(Potawatomi Subagency) :

216 THE TAMMANY LEGEND

Chippewa, Munsee, Iowa, Kickapoo, Sac
and Fox of Missouri, Prairie Band of
Potawatomi.

8. Michigan:

a. Mackinac Subagency:

L'Anse and Vieux Desert Band of Chip-
pewa of Lake Superior, Ontonagon Band
of Chippewa of Lake Superior, scattered
bands of Ottawa and Chippewa.

9. Minnesota:

a. Consolidated Chippewa Agency:

Chippewa.

b. Pipestone Agency:

Mdewakanton Sioux.

c. Red Lake Agency:

Red Lake and Pembina Chippewa.

10. Mississippi:

a. Choctaw Agency :
Choctaw.

1 1 . Montana :

a. Blackfeet Agency:

Blackfeet, Blood, Piegan.

b. Crow Agency:

Crow.

c. Flathead Agency:

Flathead, Kutenai.

d. Fort Balknap Agency:

Gros Ventre, Assiniboin.

e. Fort Peck Agency:

Assiniboin, Brule, Santee, Teton, Hunk-
papa, Yanktonai Sioux.

APPENDIX NOTES 217

f. Rocky Boy's Agency :

Rocky Boy's Band.

g. Tongue River Agency:

Northern Cheyenne.

12. Nebraska:

a. Santee Subagency:

Santee Sioux.

b. Ponca Subagency:

Yankton Sioux, Ponca.

c. Winnebago Agency :

Omaha, Winnebago.

13. Nevada:

a. Carson School :

Paiute, Shoshoni.

b. Moapa River Subagency:

Chemehuevi, Kaibab, Paiute, Shivwits.

c. Walker River Agency:

Paiute.

d. Western Shoshone Reservation :

Paiute, Shoshoni.

14. New Mexico:

a. Eastern Navajo Agency :

Navajo.

b. Jicarilla Agency:

Jicarilla Apache.

c. Mescalero Agency:

Mescalero and Mimbreno Apache

d. Northern Navajo Agency:

Navajo.

e. Santa Fe School Jurisdiction:

Pueblo.

218 THE TAMMANY LEGEND

f. Southern Pueblo Agency:

Pueblo.

g. Zuni Agency :

Pueblo.

15. New York:

a. New York Agency :

Cayuga, Oneida, Onodaga, Seneca, Tus-
carora, St. Regis.

16. North Carolina:

a. Cherokee Agency:
Cherokee.

17. North Dakota:

a. Fort Berthold Agency:

Arikara, Gros Ventre, Mandan.

b. Fort Totten Agency :

Assiniboin, Cuthead, Santee, Sisseton,
Yankton, Wahpeton Sioux.

c. Standing Rock Agency:

Blackfeet, Hunkpapa, Upper and lower
Yanktonai Sioux.

d. Turtle Mountain Agency:

Pembina Chippewa.

18. Oklahoma:

a. Cheyenne and Arapaho Agency:

Southern Arapaho, Southern Cheyenne.

b. Five Civilized Tribes:

Cherokee, Chickasaw, Choctaw, Creek,
Seminole, Delaware.

APPENDIX NOTES 219

c. Kiowa Agency:

Apache, Comanche, Delaware, Kiowa,
Ioni, Caddo, Waco, Tawakoni, Wichita.

d. Osage Agency:

Osage.

e. Pawnee Agency:

Kaw, Tonkawa, Lipan, Otoe and Mis-
souri, Pawnee, Posca.

f . Quapaw Agency :

Ottawa, Quapaw, Seneca, Eastern Shaw-
nee, Kickapoo, Wyandot.

g. Shawnee Agency:

Absentee Shawnee, Kiowa, Iowa, Ton-
kawa, Mexican Kickapoo, Citizen Pota-
watomi, Ottawa, Sac and Fox of the
Mississippi.

19. Oregon:

a. Klamath Agency:

Klamath, Modoc, Paiute, Pit River,
Walpapi, Yahuskin band of Snake
(Shoshoni).

b. Salem School:

Calapooya, Clackama, Cow Creek, Lak-
miut, Marys River, Molala, Nestucca,
Rogue River, Santiam, Shasta, Turn-
water, Umpqua, Wapato, Yamhill,
Fourth Section Allottees.

c. Siletz Subagency:

Alsea, Coquille, Kusa, Kwatami, Rogue
River, Skoton, Shasta, Siuslaw, Tututni,
Umpqua, etc.

d. Umatilla Agency:

Cayuse, Umatilla, Wallawalla.

220 THE TAMMANY LEGEND

e. Warm Springs Agency:

Des Chutes, John Day, Paiute, Tenino,
Warm Springs, Wasco.

20. South Dakota:

a. Cheyenne River Agency:

Blackfeet Sioux, Miniconjou, Sans Arcs,
Two Kettle Sioux.

b. Crow Creek Agency :

Lower Brule, Lower Yankton Sioux.

c. Flandreau School:

Sioux.

d. Pine Ridge Agency:

Brule and Oglala Sioux.

e. Rosebud Agency:

Loafer, Miniconjou, Northern Oglala,
Two Kettle, Upper Brule, Wazhazhe
Sioux.

f. Sisseton Agency:

Sisseton and Wahpeton Sioux.

g. Yankton Agency:

Yankton Sioux.

21. Utah:

a. Consolidated Ute Agency :

Ute.

b. Paiute Agency:

Paiute.

c. Uintah and Ouray Agency:

Goshute, Pavant, Uintah, Yampa, White
River Ute, Grand River Uncampahgre
Tabeguache Ute.

APPENDIX NOTES 221

22. Washington:

a. Colville Agency:

Colville, Spokane.

b. Spokane Agency :

Spokane.

c. Kalispel Reservation :

Kalispel.

d. Neah Bay Agency:

Makah.

e. Taholah Agency :

Chinook, Clatsop, Chehalis, Muckel-
shoot, Nisqualli, Puyallup, Skwawks-
namish, Steilacoomamish, etc., Quaitso,
Quileute, Qunaielt, Shoalwater, Clallam,
Skokomish, Twana, Squapin.

f. Tulalip Agency :

Clallam, Dwamish, Etakmehu, Lummi,
Snohomish, Suquamish, Swiwamish,
Muckelshoot, Nooksak Nisqualli, Puyal-
lup, Skwawksnamish, Suiattle, Steilacoo-
mamish, Tulalip.

g. Yakima Agency :

Klikitat, Paloos, Topinish, Wasco,
Yakima.

23. Wisconsin :

a. Hayward Agency:

Lac Courts Oreille band of Chippewa of
Lake Superior.

b. Keshana Agency :

Menominee, Oneida, Stockbridge and
Munsee.

c. Lac de Flambeau Agency :

Lac du Flambeau and La Pointe bands of

222 THE TAMMANY LEGEND

Chippewa of Lake Superior, Rice Lake
band of Chippewa, Bad River Chippewa,
Wisconsin band of Potawatomi.
d. Tomah Agency :
Winnabago.

24. Wyoming:

a. Shoshone Agency:

Northern Arapaho, Eastern band of
Shoshoni.

LOCATION OF DESCENDANTS OF THE
WALAM OLUM INDIANS

(Numbers on margin refer to "Present Location"
just given) .

Arapahoes — Algonkins. Native name, Inunaina,
"Our Own People." Descendants of followers
of King Chilili, seventh century. Northern or

parent branch now at 24

Southern branch at 18a

Blackfeet — Algonkins. Also followed King
Chilili. In modern history, their Kainah, Blood,
Piegan and Siksika tribes appear as the Siksika
Confederacy, allied with Arapaho Atsina and

Chippewa Sarsi. Now at 11a

17c
20a

Cheyenne — Algonkins. So called by the Sioux.
Their own name however is Dzitsi-ista, "Our
People." They are descendants of King Penk-
wonwi, ninth century, who brought his people

APPENDIX NOTES 223

back from the drouth stricken west to the
"pleasant plain" around St. Paul and Minne-
apolis, and the Falls of St. Anthony. From
these Falls, Cheyenne spread again into South
Dakota.

Northern branch now at 11

Southern branch now at 18a

Delaware — Descendants of the Lenape or "First
Men." In modern times they have called them-
selves by such names as Pohegan, Mohegan,
Opuhnarke, according to various authorities, in
addition to Lenape. They are said to have begun
their return west of the Mississippi from the
time the whites first came to America. Accord-
ing to their count, they reached the Delaware
river about 1397 A.D. It was from the Turtle
Tribe, later known as Minsi, that the King of
the League was chosen.

The Minsi, modern corruption Munsee, now at .... 7

23b

Remaining Delawares at 18b

18c

Fox — Algonkin. Native name Muskwakiwak.
The Chippewas who fought them, called them
Utugaming, "People of the Other Shore," hence
the French "Outagamies." In modern times
the French-Indian enemies of the Fox, referred
to them as "Robbers, Murderers" which is the
term used in the Walam Olum for those who pre-
cipitated the first rebellion against the League
resulting in the Great Snake War in the seventh
century. In modern times their ancient alliance

224 THE TAMMANY LEGEND

with Sioux and Iroquois has been frequently

maintained. They are now at 6

7
18g
Kigkapoo — Algonkin. Native name, Kiwigapawa,
"He Stands About," or "Alert." More closely
related to the Miami-Menomini-Shawnee group
than to the Ottawa-Chippewa-Pottawotomi or
"3-Fires" group. They were allies of the Fox
and Sac and the Siouan Iowa tribes in modern

times. Now at 7

18f
18g
Menominee — Algonkin. Descendants of the
western group allied with the Tawa of the
Walam Olum in rebellions against the league.

Now at 23b

Ottawa — The Tawa of the Walam Olum and
originally the same with the Odjibwa or Chip-
pewa. They were chief guardians of the Mide-
wiwan among the Algonkins, and it is from this
group of Algonkins we get most of our informa-
tion about the ancient mysteries. Now at 8

18f
18g
Pottawotomi — Descendants of the Tawa and in
modern times one of the "Three Fires." The
French called the Sacs "The Fire People," in-
stead of the Pottawotomi who rightfully are

named so. Now at 6

7
18g
23c

APPENDIX NOTES 225

Sacs — Properly "Sauks." Their native name how-
ever is Osakiwug or "People of the Outlet" or
else "People of the Yellow Earth." They were
Michiganders, known in modern times as
"Muscodesh" or Macinac people, and called by
the French, the Fire People. They were friends
and allies of the Fox, Mascoutens; enemies of
Ottawa and the Hurons in modern times. Ap-
parently they were the first Algonkin inhabitants
of Michigan before the Lenape migration. Now

at 6

7
18g

Shawnees — Same as the Shawnees who left the
parent stem and went south, according to the
Walam Olum, in the thirteenth century, the
Nanticokes going about the same time. The
name Shawnee means simply "Southerners."
The Nanticokes went to Maryland and the
Shawnee penetrated even into Florida, though
always keeping their war-town at the mouth of
the Scioto River in Ohio, where they probably
crossed over on their original southern migra-
tion. Now at 18f

18g

Cherokee — Iroquoian. Native name Tsalika or
Snake Like Ones. Descendants of the Talega
of the Walam Olum in which they later appear
as Otali or mountain Cherokee (as distinguished
from the Elati or lower Cherokee) . In modern
times they sought peace with the Delaware as
late as 1768. Their allies the "Coweta" were

226 THE TAMMANY LEGEND

allied with the Delaware twenty years earlier

and probably long before. Now at 16

18b

Chickasaw — Muskoki. Same as the Coweta of
the Walam Olum. Now at 18b

Choctaw — Muskoki and therefore included in
the term for this stock, "Coweta" used in the
Walam Olum. They were originally from west
of the Mississippi, probably from Mexico, and
one people with the Chickasaw. In modern times
they have acted as American scouts in the Upper

Ohio Valley. They are now at 10

18b

Creeks — Muskoki. The true Coweta Confeder-
acy was probably inspired by the Shawnee. It
fought DeSoto on his journey to the Mississippi.
Tecumseh, himself an Algonkin, succeeded in
allying them with the Great League while he
was King. Now at 18b

Iroquios — Iroquoian. They were the Mengwae
of the Walam Olum. The true council fire of
their League is today in Canada, though New
York Iroquois still retain their traditions and
form of government.

Oneidas are now at 15

23b

Senacas now at 15

18f
Others now at 15

Seminole — Muskoki. The Shawnees contacted
them in Florida and at times were friendly with

them. Now at 3

18b

Sioux — The "Snakes" of the Walam Olum. The

APPENDIX NOTES 227

Algonkins named all enemies "Snakes" or adders

but the Sioux were the particular "Snakes" of

legend, prehistoric enemies.

There were Eastern and Western Sioux.

With the Western Sioux or Nadowe-isiw

(whence the French "Sioux"), otherwise the

Dakota tribes, the Lenape fought the Great

Snake War.

The Dakotah and probably mixed tribes are

now at 9b

lib
lie
lid
12a
12b
17a
20a
20b
20c
20e
20f
20g
The Eastern Sioux who were driven across the
Mississippi by the Lenape and their allies, are
represented today by various tribes often at war
with the Dakota in modern times. East and
West did not seem to mix well, though they are
akin. The Easterners were agricultural almost
entirely and probably allied with the Cherokees
for at least 2000 years, at which time the
Cherokees are estimated to have come into Ken-
tucky, according to Williard Rouse Jillson,
geologist. The coming of buffalo into Kentucky
a thousand years later is supposed to have

228 THE TAMMANY LEGEND

greatly changed the Eastern Siouan civiliza-
tion. The following descendants of the East-
ern Siouan fugitives from the Ohio Valley are
now at the places indicated.

Ponca and Omaha 12b

Oto, Missouri, Kaw 18e

Wichita 18c

Iowa 7

18g

Osage .... 1 8d

Quapaw (Kapaha of DeSoto) 18f

Mandan 17a

Winnebago 6

12

23g
Wyandottes — Iroquoian. The native name is
Wendat, corrupted by the French, who also
nicnamed them "Hurons." The Wendats
formed their own League about 1400 A.D.
They are the descendants of the Talamatans of
the Walam Olum. Now at 18f

INDIAN POPULATION OF UNITED STATES

State 1930 1920

Alabama 465 405

Arizona 43,727 32,989

Arkansas 408 106

California 19,212 17,360

Colorado 1,395 1,383

Connecticut 162 159

Delaware 5 2

APPENDIX NOTES 229

District of Columbia

40

37

Florida

587

518

Georgia

43

125

Idaho

3,638

3,098

Illinois

469

194

Indiana

285

125

Iowa

660

529

Kansas

2,454

2,276

Kentucky

22

57

Louisiana

1,536

1,066

Maine

1,012

839

Maryland

50

32

Massachusetts

874

555

Michigan

7,080

5,614

Minnesota

11,077

8,761

Mississippi

1,458

1,105

Missouri

578

171

Montana

14,798

10,956

Nebraska

3,256

2,888

Nevada

4,871

4,907

New Hampshire

64

28

New Jersey

213

100

New Mexico

28,941

19,512

New York

6,973

5,503

North Carolina

16,579

11,824

North Dakota

8,387

6,254

Ohio

435

151

Oklahoma

92,725

57,337

Oregon

4,776

4,590

Pennsylvania

523

337

Rhode Island

318

110

South Carolina

959

304

South Dakota

21,833

16,384

Tennessee

161

56

230 THE TAMMANY LEGEND

Texas

1,001

Utah

2,869

Vermont

36

Virginia

779

Washington

11,253

West Virginia

18

Wisconsin

11,548

Wyoming

1,845

2,109

2,711

24

824

9,061

7

9,611

1,343

Total 332,397 244,437

Estimate of the Indian population in 1492 has placed
the number at less than a million — 846,000. This is
based upon the assumption that constant wars (and the
observation of white men never led them to think
otherwise) tended to thin out much increase of popula-
tion; that so many villages seen in a locality, contained
so many houses and supported so many families. West
of the Mississippi was long regarded as too wild to
maintain any real civilization.

The truth is that there were probably several millions
of inhabitants in America in 1492.

In 1865 the census estimate was 294,574.

"Rum" and guns and diseases following the advent
of the whites speedily brought down the population.

Note 34. Midewiwan. The Cross was its symbol,
referring to the four cardinal points, the four layers of
earth and the four layers of heaven as symbolized by
the 8 degrees. The Otter was given the degrees by
Nanaboush after the animal made its appearance at
the four quarters and came to the center of the earth to
be initiated. This I take to indicate both the univer-
sality of the mysteries and the special claim of the
Ottawa to have received the degrees directly from this

APPENDIX NOTES 231

ancient hero. There were two Algonkin rites, in which
a shell was used to symbolize the power "shot" into the
candidate from the mouth of a medicine bag. The
Otter rite was said to have been most popular with
Southern Algonkins and the Megis Shell with the
Northerners. In the Megis sheU rite the big Megis
played the part of the Otter in reference to appearing
and disappearing at the four quarters. The temples or
odges of the Midewiwan were called Midewigans.
The mysteries included knowledge of healing, history,
statecraft and religion.

— References, "Complete History of Ottawa and Chip-
pewa Indians in Michigan," by Chief Mackade-
penessy, (Black Hawk) or Andrew J. Blackbird,
1887.

"Hoffman's Paper on the Midewiwanm," 1885, in
7th Smithsonian Report.

"Chippewa Music," in Bulletins 45, 53 B.A.E.

"Chippewa Customs," in Bulletin 86 B.A.E.

Note 35. Wakon-Kitchewa, said to be identical
with the Algonkin mysteries by Jonathan Carver.
"Travels Through Interior Parts of North America,"
1776-65.

Note 36. West. "Going West" is no less an
aboriginal than a modern American idea of death.
There is the setting sun. The Sun expressed the Great
Spirit as Giver of Life. So the trails to the Happy
Hunting ground generally ran west. Heroes some-
times journeyed there and came back if they could avoid
being crushed between the sky and the land at the
horizon where the movements of the land (a great

232 THE TAMMANY LEGEND

turtle) caused the two to gape wide at times. Most of
the Southern tribes had traditions of coming from the
west to east of the Mississippi. They also generally
believed they came from the ground or underneath the
earth, while the northern tribes generally believed they
came from above. The Siouans, even in the South,
were of those who came from above. Origin of the
tribes "from beneath the earth," points to the Rocky
Mountains or to cave dwellings or perhaps even pueblo
dwellings.

Note 37. "Little Old Men." The Siouans alone
appear to have a mystical tradition assigning a more
human origin to their religious organization. Their
Little Old Men did much thinking and speculating,
finally agreeing upon an organization to preserve knowl-
edge about nature. They became Holy Ones. The
"Nika Xube" of the Sioux seems to be about the same
idea as the Chickasaw had of Holy Ones of long ago
who followed the Xobe path (of the Milky Way). It
is possible that the ancestors of the Sioux really origin-
ated the Priest House, called by them Wakon-Kitchewa
and by the Algonkins, Midewiwan.

Note 38. Universal Mysteries — Future re-
search should encounter rich rewards in comparing
certain key words of the various Indian mysteries, not
for their literal meaning, but as evidences of antiquity
of the mysteries themselves. Thus the theory of Adair
as to Jewish lost tribes, accounting for American
Indians, absurd as it seems, rested upon his observation
of Indian rituals in which a sacred syllable was oft re-
peated that sounded like the Jewish Jah or Jehovah.
Pioneer Masonic writers likewise were fond of alluding

APPENDIX NOTES 233

to the supposed fact that the Indians had a name for
God that was undoubtedly the same as the ancient
J.H.V.H. of other nations (pronounced variously Jah,
Ea, Jove, etc.).

The Sioux did indeed have that syllable as Ea and
the Muskoki races likewise. In various guises it may be
found among many Indian nations. But it is explained
by modern research as quite aboriginal and having
nothing to do with inhabitants of other continents.

Again the word Kitche means literally different
things to Siouan, Algonkin, Hopi, Iroquois. But it
appears in their mystical lore in connection with much
the same ideas. Also the word Nika, is found among
different mysteries, probably with different literal mean-
ings but connected with the idea of Brotherhood. The
same idea of spiritual power is expressed by entirely
different words among the same nations mentioned.
The Sun is common to all the mysteries. But only the
Sioux call it Tonga Wakon (Carver, page 380). The
thought rather than the terms describing mystery
things among the Indians, leads one to the conclusion
that they had a "universal religion."

Note 39. Temples. Early historians complained
that the Indians had no temples save those of the far
south. The Midewiwan was crude indeed, a temporary
structure. But the ancient aboriginals did have temples,
attached to mounds as evidenced by the one carefully
described in the article on the Gordon Town Site in
Tennessee. See Note 12 for reference.

In all these more stable temples the evidence points
to a similarity to the famous one at Natchez so carefully
described by the French.

234 THE TAMMANY LEGEND

Note 40. Witchcraft. See "Annals of Witchcraft
in New England," by Samuel G. Drake, 1869, for
several instances of conflict between Indian and Massa-
chusetts "religion." The Indians were taught in the
mysteries to abhor witchcraft but the whites regarded
their Medi priests as wizards and necromancers with-
out regard to whether the magic was black or white !
Finally the whites passed a law prohibiting the practice
of such devil worship. What the Indians saw the
whites doing to their own people, did not give them any
great confidence and this law finished the loyalty of the
"praying Indians" forever.

Note 41. Wampum, being made with two hands
had a certain sanctity when employed in recording
sacred things. The open hand and especially two hands,
were peace signs. They still are in the universal sign
language. Ancient hieroglyphics or Indian pictures
sometimes show the open hand on a priest's dress. So
many were the uses of wampum that its manufacture
was constant when there was leisure. There could
never be too much wampum, whether as a medium of
exchange (money) or for treaty making, ritual pur-
poses or otherwise. As money, the New Englanders
adopted it with the Indians and paid them in beads,
collecting what they thought were taxes in fathoms of
wampum.

Tecumseh, King of the League in his day, adopted
the white man's idea of money in part, issuing bits of
bark or paper for supplies, stamped with the Otter of
the Midewiwam. Every one accepted this money be-
cause of its character which no Indian could repudiate
without shame.

INDEX

Abnaki, 183.

Acorns, 31.

Adams, John, 145.

Adams, John Quincy, 145.

Adders (Enemy Sioux), 172.

Africa, 49.

Agriculture, 52, 53, 160, 169, 173,
178.

Ahookassong (Iroquois Chief), 37.

Akensis (Allegewi), 67, 203.

Akomenep (Snake Island), 47,
161.

Akhonapi (Snake People), 161-6.

Alabama, 82, 111, 205, 228.

Albigenses, 70.

Alfred The Great, 53.

Algonquin Stock, 10, 17, 22, 26,
35, 40, 43, 45, 48, 52, 58, 60, 63,
74, 79, 81, 86, 89-102, 104, 108,
113, 116, 123, 132, 138, 143, 150,
152, 198, 201, 203, 208, 212, 233.

Allegheney Mountains, 81-2.

Allegewi (Eastern Sioux), 69, 81,
111, 202, 203, 205.

Allumpees (King), 39.

Andastes, 36.

Anibikanzibi (Greenleaf river),
65, 131.

Animie Watigong, 130.

Arabian Nights, 51.

Arabs, 52.

Arapahoes, 199, 222.

Aribis, 130.

Arizona, 213, 228.

Arkansas, 81, 228.

Appaches, 114.

Appendix Notes, 198.

Ashibagisibi (river), 131.

Asia, 207.

Assinapi (Assiniboines), 166, 172.

Assiniboines (Tribe), 47, 62, 167,

172.
Assiniboine River (Canada), 47.
Athabaska country, 198.
Athelstane, king, 56.
Atlantic Division (See Delaware

Division), 87, 196.
Atlantic Ocean, 44, 129, 19V.
Atsina (Tribe), 200, 223.
Awaiting (Cross Village, Mich.),

130.
Aztecs, 49.

B

Bacon's Rebellion, 91.

Bad River (Mich.), 130.

Bad Minito, 80, 121.

Bagdad, 49.

Bald Eagle (See KINGS), 48.

Baliol, John, 71.

Bawating (Mich.), 130.

Baltimore, Lord, 36.

Bear Hills, 165.

Bear Manito, 131.

Beattie, 201.

Beaver (tribe), 36, 46, 161-3, 166.

Beckner, Col. Lucien, 149, 150,

151.
Behring Strait, 207.
Big River (Tenn.), 104.
Bi^ Snake (Maskanako), 44.
Biloxi (La.), 206.
Bjarni Herjulfson, 61.
Bjarni Asbrandon, 63.
Blackbird (Chief), 128, 231.
Blackfeet (tribe), 30.
Blackhawk (chief), 111, 127, 200.
Black Snake, The, 109, 157, 212.
Black Prince, The, 72.
Blood (Tribe), 223.
Boweting (Mich.), 130.
Braddock's Defeat, 98, 100.
Bradford, (Gov.), 30.

235

236

INDEX

Breath Master, 120.
Brinton (publisher), 148.
Bristol (Pokonoket), R.I., 141.
British (See English), 15-17, 22,

26, 34, 39, 104, 111, 141, 195.
Buffalo Land (Canada), 46, 166,

204.
Buffalo in Ohio Valley, 204, 226.
Bulgaria, 64.
Byzantine Empire, 64, 72.

Cabot, John, 83, 91, 150, 184.

California, 214, 228.

Caliphs of Islam, 49.

Calumet, 12, 15, 32, 50, 59, 68, 79,

136 et seq., 197, 199.
Calvinists, 86.
Cambridge University, 71.
Canada, 44, 81, 91, 96, 98, 146.

211, 213.
Canfield, Wm., 207.
Cape Henlopen, 33.
Captain Pipe, 22.
Carolina?, 70, 82.

Carver, Jonathan, 120, 194, 231.

Cartier, Jacques, 91.

Caspian Sea, 70.

Catawbas (Eastern Sioux), 36,
68, 82, 125, 206.

Catalan, 72.

Catholics, 86, 87.

Cave Dwellers, 45, 160, 232.

Cave Place (Minn.), 169, 199.

Chakekenapok (Monster), 157.

Cherokees (Talega), 22, 36, 59,
67, 74, 77, 82, 84, 86, 88, 98-102,
112. 117, 177, 185, 205-6, 209,

212, 213, 225.

Champlain, Samuel, 92, 95. 210.

212.
Charlemagne, 51, 52.
Charlevoix, 207, 211, 212.
Chaucer, 72.

Chatahoochie River (Miss.), 211.
Chacunpatan, 60.
Cheasapeak Bav, 89.
Chester (Pa.), 29.
Cheyennes (tribe), 113, 200, 222.
Chictaghicks, 127.

Chickasaws (Coweta)., 36, 82, 84,

86, 106, 109, 120, 211.
Chikanapi, 166.

Chikimini (Turtle tribe), 187.
China, 72, 73, 79.
Chipiapoos (Dead Keeper), 156.
Chippewa (tribe) 26, 100, 106,

108, 120, 123, 129, 231.
Chiwere Tribes (Sioux), 209.
Churchill River (Canada), 47.
Choctaw (Coweta), 106, 109.
Christian Delawares, 128.
Christian Indians, 133.
Civil War, 112, 114, 146.
Clark, Gen. George Rogers, 105,

106, 212.
Communipaw (N.J.), 93, 210, 212.
Conestogas, 36.

Connecticut, 97, 135, 145, 228.
Connoodaghto (Sakim), 36.
Congress of Colonies, 18, 20, 21,

22, 105.
Constantinople, 77.
Colorado, 215, 281.
Columbian Order, 143, 144.
Columbus, Christopher, 32, 83,

139.
Cooper, James Fenimore, 4.
Corn, 52, 168.
Corn Planter (Seneca Chief), 77,

124, 125, 126.
Council at Sakimaxon (Pa.), 32.
Cortez, 86.
Cortoreal, 91.
Coweta, 82, 96, 102, 106, 108, 184,

203, 211, 212.
Custer's Massacre, 113.
Cranmer, Archbishop, 86.
Crecy, Battle of, 72.
Crees (Tribe), 47.
Creeks (tribes), 36, 82, 109, 111,

146, 185, 211.
Cross of the Mide, 79, 80, 208,

228.
Cross Village (Mich.), 130.
Crusades in Europe, 66, 70, 71.

D

Dakotas (See Snakes; Nado-
wesiw), 46, 68, 82, 111, 113, 172.
Dances, 31.

INDEX

237

Danes, 56, 64, 74.
Dante, 71.

Deadwood Region, 131.
Dead-Keeper, The, 156.
De Ayllon, 17, 98, 208.
Deghiha Confederacy, 81, 209.
Degrees of Midiwan, 131.
Delaware (State), 97, 141, 145,

228. ,4 ti

Delaware Division (i. e. Atlan-
tic), 186.
Delaware River, 29.
Delaware Tribes, 15, 17, 19, 20,

22, 25, 26, 27, 32, 35, 37, 38, 40,

58, 62, 70, 73, 77, 86, 87, 88, 89,

96, 97, 98, 102, 104-109, 126, 128,

142, 200, 203, 204, 205, 213,

222, 224.
DeMolay, 72.
Denmark, 73.

Depression (890 A.D.), 54.
De Soto, Ferdinand, 82, 88, 203,

205, 208, 224, 225.
District of Columbia, 228.
Divine Light (Quaker Manito),

27.
Division of Great League (See

Eastern, Western, Atlantic), 66.
Dragon (Great Snake Manito,

131.
Drought, 54, 169, 204.
Dutch, 16, 27, 28, 89, 91, 92, 95,

96, 97, 98, 99, 150, 212.
Dzhemanito (Good Manito), 42,

43, 44, 131.
Dzitsi-Istas (Cheyennes), 200,

222.

E
Eagles (tribe), 46, 161-163.
Eastern Division Latin Empire,

77.
Eastern Division Lenape League,

66, 69, 73, 79, 81, 99, 108, 131,

199.
Ea-Wakonda, 21, 233.
Ea-Wawonake, 122.
Eclipse of Sun (1451 A.D.), 77,

207.
Edward III, 72.
Egypt, 69.
Elder Brother (Wm. Penn), 25.

Elizabeth, Queen, 86.

England, 67.

English (See British), 93, 95-98,

100, 103, 111, 123, 213.
Eric The Red, 60.
Eries (See Lynx, the Cat Nation),

36, 74, 79.
Eskimos, 56, 120, 140.
Etaw Mound (Ga.), 209.

Faguendez, 91.
Fairies (Nantines), 43.
Falls of Ohio (Ky.), 68, 211.
Falls of St. Anthony (Minn.), 199,

200.
Farmers of Lenape ( Wendats and

Iroquois), 46.
Ferdinand and Isabella, 82.
Filson, John, 211.
Fire People (see Muscodesh), 48,

100, 223.
Fire Water, 35, 40, 96, 98.
First Men (Lenape), 43.
Fish Land (Canada), 166.
Fish River (Namaesipu or Nema-

kan, Canada), 63, 65, 140, 173,

179, 202, 205, 207.
Fish Spawn River (Greenleaf,

Minn.), 64.
Five Nations (See Six Nations),

36, 38, 45, 64, 77, 81, 82, 86, 93,

126.
Florence, 85.
Florida, 36, 70, 73, 74, 82, 86, 91,

95, 99, 111, 112, 207, 215, 228.
Fon du Lac (Wis.), 130.
Ft. Ellsworth Treaty, 113.
Ft. Harmer Treaty, 107.
Ft. Johnson Treaty, 103.
Ft. Mcintosh Treaty, 106.
Ft. Stanwix Treaty, 106.
Fortified Towns, 205.
Forty-Second Light Infantry (N.

Y.), 146.

Fox (See Outagamies), 48, 111,
222, 223.

France, 52, 67, 76, 87, 91.

Franks, 49.

Frederick Barbarossa, 67, 70.

238

INDEX

Freedom (Tamanend Ideal) 25,

26, 12+.
Freedom of Thought, 40.
French, 15-17, 96-98, 100, 103, 105,

123.
French-Indian War, 35, 98.
Fur Traders, 57.

Ganawese (tribe), 37.

Ganetha (the Siouan Knowl-
edge), 122.

Ganshowenik (Niagara), 86.

Garangula, 123, 127.

Geneva, 85.

Genghis Kahn, 70.

Georgia, 70, 81, 91, 145, 203, 214,
228.

Germany, 52, 67, 72, 86.

Geronimo, 113.

Ghibellines, 70.

"Going West," 231.

Gordon Town Site (Tenn.), 202,
233.

Gravier, Father, 203.

Great Elm of Penn and Tam-
many, 31, 34.

Great Flood, 121, 156.

Great League (Lenape), 17, 46,
47, 50, 55, 56, 64, 66, 78, 87, 98,
100, 102, 104, 108, 111, 130, 140,
163.

Great Medicine Society (See
Midewiwan; Wakon-Kit-

chewa), 119.

Great Miami Treaty, 107.

Great Snake War, 49, 50, 57, 63,
78.

Great Spirit (Kitche-Manito),
20, 25, 32, 34, 40, 42, 43, 44, 45,
51, 54, 55, 59, 61, 80, 86, 110,
111, 112, 115, 116, 117, 120, 121,
124, 126, 129, 135, 136, 137, 138,
154.

Greenland, 6, 62.

Greenleaf River, 131.

Grellon, Father, 207.

Guelphs, 71.

Guns, Indians get, 40, 96, 98.

Guttenberg, 75.

Gyantwahchi (Chief Corn-

planter), 77.

H

Half Moon, The, 92, 210.
Hamilton, Alexander, 143.
Hapsburgs, 72.
Heckewelder, Rev. Jno., 58, 128,

201, 204, 205.
Harun Al Rashid, 51.
Henry II, 67, 70.
Henry III, 71.
Henry IV, 71.
Henry VIII, 85.
Hiawatha (Iroquois Hero), 40,

77, 88.
Hilini (Illinois), 185.
Hobbamock, 133.
Hochelega (Wendat Capitol), 81,

92, 94, 130, 212.
Hodenosaunee ("Long House"),

95.
Hoffman (Midewiwan authority),

129.
Hopewell Treaty, 107.
Holston Treaty, 108.
Holy Experiment (Wm. Penn),

25, 27.
Holy Mysteries (See Midewi-
wan), 138, 139.
Holy Ones, 232.
Holy League, 87.
Hominy, 31, 168.
Honduras, 62.

Hopi (Tribes), 120, 123, 233.
Horn of Kingly Power, 32.
Hudson Bay, 98.
Hudson, Henry, 92, 210.
Huguenots, 86.
Hugh Capet, 61.
Huitramanland, 60.

Huminiend (King Hominy), See
Kings, 52.

Hungarians, 71, 72.

Hurons (See Wendats; Wyan-
dottes; Talamatans), 16, 66, 81,
86, 92, 93, 95, 96, 98, 99, 100,
174, 185.

Huron Woman in Tartary, 207.

INDEX

239

Ice Age, 45.

Iceland, 53, 55.

Idaho, 210, 228.

Illinois, 86, 228.

Improved Order of Red Men, 143.

Imprisonment for Debt, 146.

Incas, 77.

India, 64, 70.

Indiana, 228.

Indianapolis, 70.

Indian Museum (N. Y.), 146.

Indian Population of U. S., 228.

Inua (Eskimo Manito), 120.

Inuanaina (Arrapahoes), 199,
222.

Inquisition, 30, 70.

Iowa, 52, 56, 66, 198, 228.

Iowa (tribes), 209, 225.

Irish, 53, 62, 64.

Iroquois, 16, 17, 35, 37, 38, 39, 44,
45, 62, 74, 76, 80, 87, 88, 92, 93,
95, 96-100, 102, 104-106, 113,
114, 120, 127, 143, 187, 196, 202,
203, 213, 224, 233.

Iroquois League, 36, 127.

Irving, Washington, 198, 212.

Island of Nanaboush, 131.

Italy, 52, 86.

Jackson, Andrew, 111, 145.
Jamestown (Va.), 89, 93, 95, 140,

150.
Jefferson, Thomas, 145.
Jerusalem, 70.

Jilson Willard Rouse, 204, 225.
Joan of Arc, 73.
John of England, 70.
John Huss, 73.

K

Kanawas (tribe), 86, 185.
Kansas, 115, 209, 215, 228.
Kaina (tribe), 222.
Kansa, 211.

Katcina (Hopi Manito), 120, 122.
Kapahaw, 68, 225.
Kaw, 203, 225.
Kawasitshuiwongk, 130.
Kentucky, 203, 206, 211, 228.

Kikapoos, 223.

Kings of Lenape in Walam Olum.
Begin pg. 164.
Alkasohit (Strong Man, 869

A. D.), 168.
Alokuwi (Lean One, 1063

A. D.), 172.
Ayamek (Siezer, 644 A. U.),

166.
Chilili (Snow Bird, 643 A. D.),

165.
Chingalsuwi (Stiff One, 902

A. D.), 165.
Chitanitis (String Friend, 1096

A. D.), 174.
Chitanwulit (String and Good,

1053 A. D.), 172.
Elangomel (Peacemaker, 1487

A. D.), 184.
Epalachund (Man Who Fails,

1579 A. D.), 187.
Gattawisa (Getting Fat, 1397

A. D.), 182.
Ginkenopalat (Great Fighter,
1376 A. D.), 181.
Gunitakan (Long and Mild,

1162 A. D.), 176.
Gunokim (Snow Father, 816

A. D.), 167.
Hanaholend (River Loving,

1387 A. D.), 182.
Hattonwulaton (Has Posses-
sion 1150 A. D.), 175.
Humeniend (Corn Breaker, 859

A. D.), 168.
Janotowi (On Guard, 633 A.

D.\ 165.
Kenechepend (Sharp One, 1106

A. D.), 68, 174.
Kitchitamak (Big Beaver, A.

D. 1290, also 1463), 72, 82,

183.
Kolachuisen (Pretty Bluebird,

1247 A. D.), 178.
Kolawil (Beautiful Head, 611

A. D.), 48, 164.
Kwitikwond (Reprover, 923

A. D.), 55, 169.
Langomuwi (Is Friendly, 1588

A. D.), 187, 210.

240

INDEX

Langundowi (Peaceable, 761

A. D.), 60, 167.
Lapawin (Rich Again, 999 A.

D.), 171.
Lekhihiten (Recorder, 1237 A.

D.), 70, 178.
Linkwekinuk (Look Out, 1354

A. D.), 181.
Linniwulamen (Truthful, 1172

A. D.), 176.
Lokwelend (Walker, 1323 A.

D.), 180.
Lowaponskan (North Walker,

1561 A. D.), 86, 186.
Machigokloos (Big Owl, 967

A. D.), 171.
Makaholend (Loving, 933 A.

D.), 55, 56, 170.
Makelomush (Much Honored,

1507 A. D.), 85, 184-.
Makiawip (Red Arrow, 14-10

A. D.), 182.
Makolomokom (Grandfather

of Boats, 1333 A. D.), 180.
Mangipitak (Big Teeth, 826

A. D.), 167.
Maskansisil (Strong Buffalo,

956 A. D.), 171.
Matemik (No Blood, 804 A.

D.), 167.
Messisuwi (Always Ready,

1042 A. D.)( 172.'
Nanachihat (Watcher, 1617 A.

D.), 188.
Nitispayat (Comes as Friend,

1543 A. D.), 85, 86, 185.
Olumapi (Tally Maker, 837 A.

D.), 167.
Onowutok (The Seer, 1301 A.

D.), 72, 179.
Opekasit (Oppossum Like, 1075

A. D.), 63, 64, 65, 173.
Paganchilla (Breaker in Pieces,

1139 A. D.), 175.
Pakimitzen (Cranberry Eater,

1552 A. D.), 186.
Pawanarai (Rich Down River,

1311 A. D.), 180.
Pemaholend (Much Loved, 783

A. D.), 167.

Peraatalli (Always There, 1258

A. D.), 178.
Penkwonwi (Dried Up, 890 A.

D.), 169.
Pepomahenem (Paddler Up

Stream, 1268 A. D.), 179.
Pilwhalen (Holy One, 794 A.

D.), 167.
Pimikhasuwi (Stirrer, 1118 A.

D.), 175.
Pitinumen (Makes Mistakes,

1498 A. D.), 82-85, 184.
Shagapewi (Just and Upright,

1183 A. D.), 177.
Shiwapi (Saltman, 880 A. D.),

168.
Taguchi (Shivers With Cold,

847 A. D.), 168.
Tamaganend (Pipebearer, 1193

A. D.), 177.
TAMANEND I (Affable, 946

A. D.), 49, 56, 57, 59, 152,

170, 201.
TAMANEND II (1451 A. D.),

75-82 84 183
TAMANEND III, 25, 29, 32,

33, 37, 38, 39, 40, 41, 59.
Tankowon (Little Cloud, 1280

A. D.), 179.
Tashawinso (Slow Gatherer,

1570 A. D.), 87, 88, 186.
Tasukamend (Not Black, 773

A. D.), 167.
Tenchekentit (Firebuilder, 1128

A. D.), 68, 175.
Tumaokan (Wolf-wise, 1032

A. D.), 62, 172.
Wallama (Painted, 1010 A.

D.), 171.
Wangomend (Saluted, 1597 A.

D.), 89, 188, 210.
Wapachikis (White Crab, 1607

A. D.), 188.
Wapaghokos (White Owl, 621

A. D.), 165.
Wapagumoshki (White Otter,

1525 A. D.), 185.
Wapahakey (White Body, 1476

A. D.), 183.
Wapalanewa (Bald Eagle, 600

A. D.), 164.

INDEX

241

Wapalawikwan (East Villager,

1366 A. D.), 181.
Wapashum (White Horn, 1534

A. D.), 185.
Wapashuwi (White Lynx, 1205

A. D.), 178.
Wapicholen (White Bird, 977

A. D.), 171.
Waptipatit (White Fowl, 1020

A. D.), 171.
Wenkwochella (Fatigued, 890

A. D.), 5+, 169.
Winelowich (Snow-hunter,

1344, A. D.), 181.
Wingenund (Willing, 989 A.

D.),_61, 171.
Wolomenep (Painted, 1424 A.

D.), 182.
Wulakeningus (Well Praised,

1507 A. D.), 85, 184.
Wulitpallat (Good Fighter,

1438 A. D.), 75, 183.
Wulitshinik (Good and Strong,

1215 A. D.), 178.
Yagawanend (Cabin Builder,
1885 A. D.), 173.
King Philip's War, 98.
King William's War, 98.
Kitahikan (Atlantic Ocean), 155.

(Great Lakes), 162, 163.
Kitche Manito (See Great Spirit).
Kitchemite (Great Nide or High

Priest), 51.
Kitche-Okeinaw of Tammany

Society, 145.
Kittuwa, 203.
Knights Templar, 72.
Knisteneau (tribe), 47.
Kublai Kahn, 71.
Kiwagapawa (Kikapoos), 223.
Koguethagechton (See Capt.
White Eyes), 15.

L

Labrador, 45, 61, 62.
Lakes— Great, 33, 46, 58, 67, 80,
82, 86, 98, 176.

Huron, 131.

Superior, 98, 131, 152, 174.

Winnebago, 211.

Winnepec, 204.

"The Lakes," 46, 204.
Land Ownership, 20, 28, 30, 32-34,

51, 60, 61, 109-112, 114, 116,

124. 127, 128, 129, 135.
La Pointe (Wis.), 130.
Latimer, Hugh, 86.
Latin Empire of East, 71.
Leagues East of Rockies, 80.

See also Lenape; Nadoweisiw;
Iroquois; Talaga; Coweta;
Wendat.
Lenape (First Men), 15, 33, 35,

39, 40, 43, 45, 48, 80, 100, 106,

114, 119, 120, 131, 149, 158, 164,

184, 205, 222.
Lief Erickson, 63.
Liberty Boys, 142 et seq.
Lincoln, Abraham, 111.
Little Basswood Island (Wis.),

130.
Little Old Men (Wise ones), 122,

232.
Little Turtle (Chief), 109.
Location of Indians Today, 222

et seq.
Lombardy, 51.
Long, Jno. L., 212.
Longfellow, 40, 149.
Longhouse, 40, 77, 88, 144.
Louis IX, 71.
Louis XI, 83.
Louisiana, 206.
Lynx (Eries), 183.

M

Mabila (Mauville or Mobile), 81,

205.
McBeth, 64.
Mackenzie, Alex., 58, 107, 130,

200.
Mackinaw, 130.
Mackinack Island, 130.
Madoc, Prince of Wales, 206.
Madawisin (la.), 170.
Madiera Islands, 73.
Magicians, 44.
Maistchusaeg (Massachusetts),

198.
Maine, 74, 95, 215.
Makimani (See Manimaki, Bad

Manito), 42, 79, 121, 155, 157.

242

INDEX

Makwa manito (Bear Manito),

131.
Makubimish, 130.
Mamelukes, 71.
Man Manito (See Dzhemanito),

131.
Man Beings, 42.
Mandans (tribe), 225.
Manhattan, 95.
Manhood Suffrage, 146.
Manimaki (Bad Spirit), 43.
Manito (Spirit. Same as Inua,

Katcina, Oki, Orenda, Wakon-

da, which see), 27, 115, 121.
Manitos (Creators, Guardian

Spirits), 42, 131.
Manitoulin Island, 48, 119.
Mankhe, 122.
Margaret of Norway, 73.
Markham, Lt, of Penn., 28.
Markland, 60.
Martin Luther, 86.
Mary, The Catholic, 86.
Mary of Scotland, 86.
Maryland, 70, 96, 141, 145, 213,

228.
Mascoutens (Muscodesh), 48.
Mashkisibi (river), 130.
Maskanako (Big Snake), 45, 156,

157, 159.
Massacre of St. Bartholomew, 87.
Massachusetts, 96, 155, 198, 228.
Massachusetts Bay Colony, 97.
Master of Life, 119, 124.
Mayas, 49, 60, 61.
Mayapan, 77.
Medici, 86.
Medicine Bag, 121.
Medicine Men (Mide). See

Priest House.
Meigis Shell Rite, 129, 231.
Menalting (Grand Council), 164,

172, 187.
Mengwae (Mingoes), 74, 78, 88,

183, 187, 203, 205, 212, 224.
Menomini (tribe), 224.
Mexico, 49, 53, 62, 64, 81, 86,

207, 209, 224.
Miami League, 108, 110, 223.

Michigan, 48, 100, 129, 131, 215,

223, 228.
Michikiniqua (chief), 108.
Mide (member of Midewiwan),

133, 180, 171, 236.
Midewiwan (Priest House), 44,

48, 118, 130, 230, 233, 234.
Midewigan (Temple), 132.
Migrations, 170, 178, 181, 207, 213.
Minavavana (Chief), 124.
Mingoes (Mengwae or Iroquois),

102, 183.
Minisabikkang, 130.
Minisawik, 130.
Minisinoshkwe (Nanaboush

Upper Home), 132.
Minsi (Minisimini or Wolves),

183, 187, 222.
Minihaking (Corn Land), 168.
Minisipi (Churchill River), 47.
Minneapolis, 54, 222.
Minnesota, 131, 197, 215, 228.
Mishenama-Kinagung, 130.
Mississippi, 213, 215, 228.
Mississippi Valley, 56, 58, 60.
Mississippi River, 50, 59, 62, 64,

66, 71, 78, 81, 86, 113, 141, 182,

199, 201, 204, 211, 222.
Missouri, 53, 68, 209, 228.
Missouri River, 50, 55, 69, 78, 80,

114, 212.
Missouri tribes, 212, 225.
Miquon (See Onas), 26, 198.
Mnemomic Records, 151.
Mohamed, 49.
Mohawks (tribe), 95, 210.
Mohawk River, 80.
Mohegans (Wolves), 73, 183.
Mongols, 71.
Moningwunkauning, 130.
Monster, 156.
Monsters, 45.
Montana, 216, 228.
Montgomery, Gen., 146.
Mooney, William, 144, 145.
Montreal, 198.
Moore, Sir Thomas, 86.
Moors, 83.

Morgan (Col. Geo.), 21, 22, 198.
Moravians, 21.
Morton, Dr., 49.

INDEX

243

Mound, fortified, 49.
Moundbuilders, 66, 68, 69, 177,

202, 203, 218.
Mound Rites, 203, 210.
Munsi (Minsi), 222.
Muscodesh (See Fire People;
Mascoutens, Fox, Sauk), 48, 100,

223.
Mushkisiwi, 130.
Muskingum River, 21, 99.
Muskoki (See Coweta), 36, 60, 81,

86, 99, 108, 184, 211, 213, 224.
Muskwakiwak, 222.

N
Nadowe-is-iw (Dakotas), 80, 114,

223.
Nahuas, 49, 64.
Naka Powa (Snake Priest), 46,

47, 48, 161.
Nakomis (earth), 103.
Namaesipu (Nemisipi or Fish

River), 65, 202.
Nanaboush, 19, 44, 45, 121, 132,

156-159, 230.
Nana-Ishtohoolo, 120.
Nantines (fairies), 43.
Nanticokes (tribe), 70, 71, 73,

179, 224.
Narragansetts (tribe), 135.
Natchez (tribe), 60, 81, 139, 211,

224.
National Boundaries, 20.
Naumbeg (Salem), 141.
Neashiwikongk, 130.
Nebraska, 217, 229.
Nectam (See Nakohatami), 48,

152, 170, 200.
Negawadzheu, 130.
Negro Slaves, 95.
Nekohatami (Title), 58, 152, 170,

200.
Nemakan. See Fish River.
Netawatwes (Chief), 15,24.
Netawayasink, 130.
Nevada, 217, 229.
New Amsterdam, 97.

New England, 93, 97, 98, 135, 138
234.

New Foundland, 91.

New Hampshire, 145, 128.

New Haven, 133.

New Jersey, 73, 87, 89, 93, 185, 228.

New Mexico, 216, 228.

New York, 74, 80, 99, 113, 145,

217, 228.
N. Y. Historical Society, 155.
Newisakkudezibi, 131.
Niagara Falls, 86, 186.
Nika (Brother), 124, 232, 233.
Nika Xube (Men of Long Ago),

122, 232.

See also Xobe Path.
Niniba Weawan (Calumet), 136.
Niwigwassikongk, 131.
Norsemen, 53, 62.
North Carolina, 100, 145, 217, 228.
North Dakota, 217, 228.
Northerners (Enemy), 172, 179,

180.
Norway, 73.

O

Ofo (tribe), 48, 266.

Ohio, 228.

Ohio Valley, 17, 36, 37, 69, 72, 73,

80, 88, 95, 97, 100, 102, 177, 204,

206, 207, 212, 224.
Ohio River, 127.
Ojibwav (Chippewa), 63, 129,

223.
Oklahoma, 217, 228.
Oki (Wendat Manito), 120.
Omaha, 66, 203, 209, 225.
Onas (feather), 26, 31, 32, 34, 36,

198.
Oneidas (tribe), 36.
Onandagas (tribe), 125.
Opunnarke (Delawares), 222.
Open Hand, 139.
Opekasit (king), 63, 64, 131, 201.

See Kings.
Orapakes (Va.), 131.
Oregon, 218, 228.
Orenda (Iroquois Manito), 27,

120.
Osages (Wacace), 122, 209, 225.
Osakiwug, 211.
Osceola (Chief), 112.
Otali (Cherokee), 184, 188, 211,

224.

244

INDEX

Otter Island (Manitoulin or

Ottawa), 129.
Ottawa, 97, 100, 106, 172, 22+, 230.
Ottawa River, 46, 63, 129.
Otter Rite, 129, 230, 234.
Oto (tribe), 209, 225.
Outagamies, 222.
Oxford University, 72.

Pacific Coast, 78.

Painted Sticks (Walam Olum),

148, 167.
Panther Manito, 132.
Paris, 52.
Peace (Tamanend Ideal), 25, 26,

58, 114.
Peace King, 124, 125, 139, 140,

152.
Peace Leaders (See Nakapowa;

Tamanend), 50, 51.
Peace Pipe (See Calumet; Pipe

Bearer), 115, 136, 210.
Peace Festivals, 62.
Peace Tree, 32, 34.
Peace of Augsburg, 86.
Penn, William, 11, 15, 25-30, 33-

40, 45, 109, 114, 125, 142, 143,

198, 199.
Pennsbury, 35, 39.
Pennsylvania, 68, 69, 73, 81, 100,

145, 183, 228.
Pepin, 49.

Pequods (tribe), 135.
Persia, 49.
Peru, 78.

Philadelphia, 30, 31, 98, 109, 141.
Piegans (tribe), 232.
Pike, Gen. Albert, 112.
Pilgrim Fathers, 30, 95, 96, 133.
Pipe Bearer (Ambassador), 59,

61, 69, 70, 137, 165, 171.
Pipe of Peace, 125, 136, 210.

(See Calumet).
Pirates, 35.
Pittsburg, 24.
Plantagenets, 67, 72.
Plymouth, 97.

Pohegans (Delawares), 222.
Pokhapokhapek (Great Lakes),
161.

(Sault St. Marie), 162.
Pokanoket (Salem, Mass.), 141.
Poles, 71.

Pontiac (king), 103, 204.
Ponca (tribe), 209.
Population, Indian, 228.
Postal Service, 31.
Potomacs (tribes), 39, 104.
Potawatomies (tribe), 100, 108,

223.
Popes, 52, 54.
Powau, 135.
Powako (Priest Snake, enemy),

46.
Powhattan, 93, 131, 133.
Powow Dance, 121.
Prairie Du Chien, 200.
Prayer Sticks, 136.
Praying Indians, 133, 134.
Priests House, (See Midewiwan),

3, 26, 118.
Prophets (Seers), 139.
Protestants, 86, 87.
Providence, R. I., 96.
Pueblos, 53.
Puritans, 132.

Quakers, 26, 35.
Quapaw, 203, 209, 225.
Queen Anne's W,ar, 99.
Quichas, 62.

Rafinesque, Dr. Constantine, 148,

205.
Rainey River, Canada, 46, 65, 200,

201.
Raleigh, Sir Walter, 93.
Red Cliff, (Wis.), 130.
Red Score (Walam Olum), 43,

148, 189^

Metrical Version (English),
154.

Book I (Genesis), 154.

Book II (Flood), 156.

Book III (Tula; The Crossing),
160.

Book IV (Wars with Dakotas
and Moundbuilders), 164.

Book V (To the Atlantic), 177.

INDEX

245

Red Indians (Algonkin races),

69, 206.
Red Jacket (chief), 125, 126, 128,

129.
Redpath (historian), 118, 134.
Red Cloud (chief), 113.
Religion (See Tamanend ; Mide-
wiwan), 25, 26, 56, 117, 128,
140, 141, 217, 232.
Religious Intolerance of Colonies,

30, 134.
Renaissance (European^ 71, 77.
Rhode Island, 96, 97, 141, 145

228.
Richard Couer d'Lion, 70.
Ridley, Nicholas, 86.
Rienzi, 72.

Robert Bruce, 71, 72.
Rocky Mountains, 47, 79, 232.
Roger Bacon, 71.
Roger Williams (see Williams),

96, 97, 134, 206.
Roman Empire, 52, 64, 72.
Roman Nose (Chief), 113.
Rudolph of Germany, 72.
Russia, 52, 62, 71.
Rurick, 52.

Saapakweshkwaokongk, 131.

Sacred Pipestone Quarry

(Minn.), 136.

Sachem, 145.

Sagamore, 145.

Sagonyutha (Chief), 77.

Sakim (King, a Title), 58.

Sakimaxon, 32, 199.

Saladin, 69, 70.

Salamanca University, 73.

Sand Island, Ky., 211.

Sand Mountain, 130.

Salem, Mass, 41.

Salt, 53, 168.

Saponi (tribe), 206.

Sault St. Marie, 48, 130.

Savonarola, 84.

St. Andrew's Society, 18.

St. Bartholomew Massacre, 87.

St. David's Society, 19.

St. Francis of Assisi, 70.

St. George's Society, 19.

St. John's River, 86.

St. Lawrence River, 44, 45, 81,

129, 217.
St. Louis, 71.
St. Louis River, 130.
St. Mary's, Maryland, 96, 141.
St. Paul, Minn., 54, 222.
St. Tammany Society, 19, 40, 142.
St. Tammany, 19, 40, 142-145.
Saracenes, 52, 67.
Sassoonan, 39.
Sauks (Sac tribe), 48, 108, 111,

112, 223.
Savannah River, 80, 81.
Saxons, 51.
Scioto River (Ohio), 37, 70, 88,

100, 188, 211, 223.
Scotch, 56.
Scotland, 72.
Sea Monsters, 157, 158.
Seminoles (tribe), 116, 224.
Senecas (tribe), 77, 214.
Servetus, Michael, 86.
Shagawmokongk (Shagomigo),

130.
Shageskihedawanga, 130.
Shakamaxon (Pa.), 32, 199.
Shayabing (Jersey "Shore"), 35,

186.
Shawnees (tribe), 36, 70, 71, 73,
86, 88, 100, 101, 104, 106, 108,
176, 179, 185, 188, 223.
Shinaking (Mich.), 163 et seq.
Shooting Spirit Power, 121.
Silisians, 71.

Siksika Confederacy, 200, 222.
Sioux, 36, 43, 47, 51, 52, 54, 55, 60,
62, 63, 68, 72, 78, 80, 81, 111,
114, 115, 119, 120, 121, 123, 177,
199, 201, 206, 207, 211, 223, 225,
232, 233, 234.
Sitting Bull (chief), 114.
Six Nations, 99.
Smith, Capt. John, 93, 130, 131,

140, 150.
Snake (an enemy), 48.
Snake (sacred). See Great Snake:

Black Snake.
Snake Island, 47, 161, 152, 164.
Snake Land, 48, 60, 166.
Snake Mound, 164, 165.

246

INDEX

Sons of Liberty, 143.

South Carolina, 228.

South Dakotah, 218, 228.

Spanish, 86, 91, 208, 209, 210.

Spanish Armada, 88.

Spain, 49, 54, 73, 83.

Squeer's Translation, 149.

Star Chamber, 30.

Stone Men (Assiniboines), 47, 62,

166, 172, 179, 180.
Sun Salt Sea, 73.
Superior (Lake), 48.
Susquehannas, 35, 36, 39.
Susquehanna River, 10, 35, 72, 73,

74, 181, 182.
Susquehannocks, 74.
Sutton Benj. J., 201.
Swedes, 30, 31, 97.
Sweden, 73.
Switzerland, 86.
Syria, 49.

T

Talaga (Cherokees), 36, 67, 68,
69, 72, 77, 81, 86, 100, 173, 174,
175, 178-180, 197, 203, 206.

Talega Mountains, 181, 188.

Talega River (Ohio), 180.

Talega War, 36, 66, 177 et seq.,
204.

Talligewi, 173, 177, 205.

Talamatans (See Hurons; Wen-
dats), 46, 65, 66, 69, 74, 86,
108, 174-177, 185, 186, 205.

Tallysticks, 145.

Tamanend (white). See Morgan.

Tamanend I, 11, 50, 55, 57, 58, 59,
60, 61, 64, 142, 170, 194, 212.

Tamanend II, 11, 78-83, 86, 182,
208.

Tamanend III, 11, 15, 25-41, 109,

141, 142, 143, 198, 199.
Tamanend Ideal, 30, 40, 63, 66,

79, 83^ 84, 91, 99, 104-107, 124,

142, 147.

Tammany Society, 40, 144.

Tapakweikak, 131.

Tawas (tribes), 63, 65, 86, 180,

181, 182, 186, 223.
Tecumseh (king), 110, 126, 204,

234.

Temples (Midewigans), 139, 230,

235.
Tennessee, 36, 81, 205, 206, 228,

235.
Texas, 78, 228.
Thatcher, Indian Biographer, 124,

127.
Thompson, Gen., 111.
Thorfin Karlsefne, 62.
Three Fires, 62, 100, 223.
Thunder Birds, 18.
Timourlane, 72.
Tolan, 62.
Toltecs, 49, 62.
Tonga-Wakon (Giver of Life;

Sun), 122, 138, 232.
Treachery, 112, 118, 135.
Treaties — Great Miami, 106.
Ft. Harmer, 107.
Holston, 107.
Hopewell, 106.
Ft. Johnson, 31, 103.
Ft. Mcintosh, 106.
Ft. Stanwix, 103, 106.
Philadelphia, 107.
Penn, Win, 33.
Transvlvania University, 148.
Trenton, N. J., 35.
Tsalike, 68, 205, 224.
Tree — See Peace.
Tshiwitowi, 130.
Tula (Turtle Island), 45, 157,

158, 159, 160 et seq.
Tula (Mexico), 49.
Turks, 77, 87.
Tuscaroras, 125.
Tupak Yupanik, 77.
Turtles Back, 45, 158.

(The Earth).
Turtle Country, 154, 155.
Turtle (Tribe), 22, 25, 46, 63, 98,

161, 163, 179, 185, 187.
Turtle River, 200.
Tuscaroras (tribe), 101, 125.
Twighttwees, 127.

U
Unamini (Unami), the Turtle

Tribe, 210, 211.
Uncas (chief), 96, 98.

INDEX

247

United Colonies of New Eng-
land, 96.

Universal Mysteries (See Mide-
wiwan ; Wakon-Kitchewa),

232.

Upper Ohio Valley (Talaga-
land). See Ohio Valley.

Utah, 218, 228.

Utagaming (Fox or Outagamies),
222.

V

Venice, 72.

Verizano, 91, 150.

Vermont, 228.

Vinland, 60.

Virginia, 81, 93, 95, 98, 131,
142, 1+5, 203, 228.

Vladimir, 62.

Voltaire, 33.

W
Wabash River, 89.
Wabanaki (Abnaki), 73, 183.
Wacace (Osages), 135.
Wakonda (Sioux Manito), 27,

120, 121, 122.
Wakon Kitchewa (Priest House),

44, 120', 122, 231, 232.
Wakon Powako (Holy Priest

Snake), 43, 44, 155.
Wakon Tebe (Holy House. See

Cave Place), a cemetery, 54,

199.
Wampum, 34, 77, 95, 138 et seq.,

182, 207, 208, 234.
Wallabout Bay, 146.
Walam Olum.

Delaware Text, 189.
1—189.
2—190.
3—191.
A — 192.
5—195.

Metrical English Version, 154.
Wapahoning (Ohio), 72, 179.
Wappengers, 97.
War (Indian View), 128.
War, Red vs. White Indians, 69,

206.
War of 1812, 146.
War of Roses, 77, 79, 82.

War, Great Snake, 16, 43, 49, 50,

64.
War — See Civil; Talega; French-
Indian.
Ward, Dr. Alexander, 148, 206.
Washington, George, 143, 145,

152.
Water Roads, 78.
Wayne, Gen. Anthony, 108, 109,

127, 212.
Weber (James, Delaware Chief),

148.
Wecacoae (Philadelphia), 30.
Weheequickhon, 39.
Weewhinhough (Chief), 37.
Wendats (Wyandottes, Hurons,

Talamatans), 46, 66, 74, 81, 92,

99, 120, 211.
Welsh Indians, 206, 217.
West, Going, 231.
West Virginia, 86, 228.
Western Division, 66, 69, 71, 78,

80, 86, 98, 99, 108, 131, 199.
White Indians, 69, 206.
White Eyes, Capt., 15, 23, 105,

198.
White Eyes, George, 22, 23.
White Salt Lick (Ohio) 72, 179.
White's Coming (to America),

91, 184, 189.
White River (Indiana), 70, 126,

177.
Wigwam, 40, 144.
Wikewedwongga, 130.
Wikupbimish, 130.
William the Conqueror, 64.
William the Lion, 69.
Williams, Roger, 96, 97, 134, 135.
Winikaking (Pennsylvania), 182.
Winnebagoes (tribe), 68, 80, 110,

111, 209, 225.
Winnepeg Lake, 46, 209.
Wisawana (Great Meadow, la.),

55, 57, 170, 200.
Wiskinskie, 145.
Witches, 233.
Witchcraft, 31, 132, 233.
Wisconsin, 130, 218, 228.
Wolf (tribe). (See Minsi, Mohe-

cans), 22, 46, 161, 162, 163, 183,

187.

248

INDEX

Wopatha (Chief), 36.
Wyandottes (Wendats), 65, 99,

106, 108, 226.
Wyoming, 218, 228.

Xobe Path (The Milky Way),
232. (See Nika Xube).

Yanokies (Iroquois for New Eng-
enders), 19, 198.

Yellow River. (See Wisawana),
13, 55, 56, 58, 170, 200, 211.

York, Duke of, 27.

Yucatan, 62.

Yu Ho Canal, 73.

OTHER INTERESTING BOOKS

SPIESS, Mathias

The Story of Wimneeneetunah

83 Pages Illustrated Binding, Cloth Price $1.00

To many millions of Americans, young and old, the word "Indian"
brings forth a vivid mental picture of a ruthless savage, ever readj
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This impression prevails because all that is written about the In-
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In the words of the author: "All that the Indian did to the white
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the Indians killed white men in defense of homes, family and coun-
try, all this was recorded as a massacre."

The author's own summary of why most historical accounts incom-
pletely depict the Indian as an unfriendly, brutal savage, is of
interest:

"After many years of research and study, I concluded that the
Indian as pictured in history is a portrayal of him as he was AFTER
he had tasted the white man's fire water and had forfeited freedom,
land and hunting grounds. That portrayal pictures the Indian after
he had realized his losses and hated the white foreigners."

This book by Mr. Spiess has a double purpose:

First: to entertain with an absorbing tale of true love between a
ship's cabin boy, and an entrancing Indian princess. Their romance
has become a famous tradition, ante-dating even the classic of "The
Courtship of Miles Standish" and being fully as eventful.

Second: to right a great wrong, which might well be termed "the
Great American Injustice." In the words of the author: "Since the
Indians left no records, this book was written as an appeal to modern
civilization to call a halt in further misrepresentation of a race
without whose friendship and hospitality to the white settlers, the
history of New England would never have become what it is."

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Indian Romances

141 Pages Binding, Cloth Price $1.50

We think of Indians as a race
Cruel, treacherous, deceitful, base.
Par below the paleface race today,
In tribal strife in war in every way.
It's true they fought as all men fight
For what to them they deemed as right.
Can we condemn those tribal men
For thus defending tepee homes, when
"White men, for lesser cause, fight and slay
Millions of their fine young men in our day?

Years, even centuries, have slipped into the eternity of time since
the progenitors of the Indian race set foot upon the earth. From
whence they found their way upon the American continent is specu-
lative.

It is believed by some that the South American Indian is of African
descent. There is speculation as to whether the North American
Indian is an offshoot of the South American or whether they found
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many of the Indian race — male and female — who played an interest-
ing part in human affairs that is to give interest to the reader. Since
there are more than a thousand dialects in the Indian language, prob-
ably not one reader in a thousand is acquainted with even one of
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to all.

Colonel R. G. Scott was born in the territory of Iowa eighty-eight
years ago and had for a neighbor and playmate William F. Cody
(Buffalo Bill). Antonio LeCIaire, interpreter for the Government in
the Black Hawk War was his father's friend. LeClaire's mother was
an Indian; his father, French. To LeClaire's many stories of early
Indian life, Colonel Scott acknowledges his indebtedness; also for
stories of Captain Abraham Lincoln in the same Black Hawk War.

"The author shows the honor of the red man, the loyalty and
virtue of the Indian maiden, making a misunderstood people stand
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human-interest anecdotes concerning the West's most colorful figures.

Vividly, and in a style both crisp and breezy, he describes some
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In a summary of little-known characteristics of the red man he
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In the "minutes" of the strictly informal Kebo Club, that met
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Bakersfield, California, of fifty years ago was typically "wild and
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The author is a veteran newspaper man and writer of books.

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YM. H. STRW*6