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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.
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