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WAMPUM,

A PAPER PRESENTED TO

THE NUMISMATIC AND ANTIQUARIAN SOCIETY

OF PHILADELPHIA.

ASHBEL WOODWARD, M.D.,

OF FRANKLIN, CONN.,

CORRESPONDING MEMBER.

ALBANY, N. Y.: J. MUNSELL, PRINTER. 1878.

Entered according to act of Congress in the year 1878, by ASHBEL WOODWARD, in the Library of Congress.

At a Stated Meeting of the Numismatic and Antiquarian Society of Philadelphia, held January 2, 1868, the following resolutions were unanimously adopted:

NOTE.

The following pages constitute an Essay read before the Numismatic and Antiquarian Society of Philadelphia in January 1868. It was intended for publication in the second volume of the Transactions of the Society, but as the appearance of this volume has been unexpectedly delayed, it has been thought best to allow the Essay to appear separately.

WAMPUM.

When Columbus, on his second voyage to the New World, landed upon Cape Cabron, Cuba, the cacique of the adjacent country meeting him upon the shore offered him a string of beads made of the hard parts of shells as an assurance of welcome. Similar gifts were often made to the great discoverer, whenever the natives sought to win his favor or wished to assure him of their own good will. These shell beads were afterwards found to be in general use among the tribes of the Atlantic coast. At the close of the sixteenth century the English colonists found them in Virginia, as did the Dutch at the commencement of the following century in New York, the English in New England and the French in Canada. The pre-historic inhabitants of the Mississippi valley were also evidently acquainted with their manufacture, as remains of shell beads have been found in many of the mounds which survive as the only memorials of that mysterious people.

It seems almost incredible that the Indian could produce so clever an article with his rude implements. Some have conjectured that the specimens produced before the natives obtained awl blades from the colonists were very inferior to their later productions. One writer even goes so far as to suggest, that, before the advent of Europeans, Indian beads consisted mostly of small pieces of wood, stained white or black. The fact is, however, that the manufacture of wampum dates back at least to the time of the mound builders, for quantities of beads similar in form to the more modern article, and proved by chemical tests and structural peculiarities to be similar in material, have been exhumed from the ancient mounds of the west.

The inland tribes were of course unable to produce their own wampum, and depended for their supply upon the coast tribes. A brisk trade thus arose between the coast and interior. Hides and furs were brought down to clothe the denser population of the shore, and wampum carried back in exchange. Often, however, the inland tribes were able to pounce down and wring this precious material from its carriers in the form of tribute.

Wampum is often spoken of as "Indian money." This expression if referring to colonial times is perfectly proper, but must be received with caution in the consideration of ante-colonial days. The barbarian, dwelling in independent isolation, satisfies the majority of his wants by direct effort and not by an interchange of services, nor till civilization has considerably advanced can we look for any general system of exchanges with the mutual dependence and mutual benefits which such a system involves. So attractive an article as wampum was doubtless eagerly sought in barter, and would readily procure for its possessor whatever else he might desire. Indeed we know that it was the means of an extensive trade between the coast and the interior, the inland Indians bringing down hides and furs to be exchanged for the wampum of the shore. All this, however, was in the way of barter, and we cannot hence infer that the idea of a medium or money crept into the limited circle of the redman's wants and satisfactions. His circumstances did not demand and would not therefore suggest it. Wampum was the gold of the aborigine. But he had yet to learn that the value of gold resides not alone in its glitter. The ancient Peruvians dwelt amid mountains of gold, but the idea of a circulating medium never dawned upon them. In like manner, the Indian had never learned that use of his golden wampum which was the first to suggest itself to the white man. He made and valued it for other purposes.

A fondness for personal display and decoration are characteristic of uncivilized life, and wampum was well adapted to satisfy this weakness of the Indian. It was every where used for adornment of the person. The humblest proudly wore his trifle, while the more favored ones were wont to decorate themselves in countless gay and fantastic ways. It was oftenest worn about the neck in strings of the length of a rosary, the number of strings being determined by the means or social position of the wearer. Bracelets and necklaces were other forms in which it was frequently displayed. With the females, head-dresses, consisting of bands of wampum twined about the head and gathering up their abundant tresses, were an especial delight. A border of beads greatly enhanced the value of any garment, and outer clothing was usually thus ornamented. Indeed the wealthy and powerful wore cloaks, as also aprons and caps, thickly studded with wampum wrought into various fantastic forms and figures. Says that old voyager, John Josselyn, "Prince Phillip, a little before I came to England , coming to Boston, had on a coat and buskins thick set with these beads in pleasant wild works." The moccasin was also, as at the present day, the recipient of much taste and skill.

More of a luxury and confined mostly to sachems and sagamores was the wampum belt, alternate white and purple strings attached in rows to a deerskin base, and worn as a belt about the waist, or thrown over the shoulders like a scarf. Ordinary belts consisted of twelve rows of one hundred and eighty beads each, but they increased in length and breadth with the social importance of the wearer. As many as ten thousand beads are known to have been wrought into a single war belt four inches wide. The regular alternation of white and purple rows was not always adopted, but birds and beasts and such other rustic fantasies as suited the owner's taste, were often interwoven with the different colors. One of King Philip's belts surrendered by the Sagamore Annawon to Capt. Church, was nine inches wide, of sufficient length when placed about Capt. Church's shoulders to reach to his ancles, and curiously inwrought with figures of birds, beasts and flowers. From another belt of no less exquisite workmanship and designed to be worn about the head, two flags fell in graceful folds upon the shoulders. A third and smaller one had a star embroidered upon its end, and was to be worn upon the breast. The haughty old chief was wont to adorn his person with these insignia when he sat in state among his subjects. They symbolized, by striking emblems, his might and prowess, and kindled in beholders feelings and emotions that royal pomp and purple could not awake. The idea of gaudiness is apt to associate itself in our minds with Indian trappings, but we must confess that the simple grace and force of these rustic adornments would put to shame many a glittering article of more modern wear.

But wampum strings and belts subserved other equally important uses. They were among the Indian race the universal bonds of nations and individuals, the inviolable and sacred pledges of word and deed. No promise was binding unless confirmed by gifts of wampum. The young warrior declared his passion for his Indian maid, by presenting wampum chains and belts, and her acceptance of the proffered present sealed the marriage compact. Like tokens accompanied every weighty message, and little reliance was put upon the messenger who brought not with him such assurances of good faith. They cemented friendships, confirmed alliances, sealed treaties, and effectually effaced the memory of injuries. A curious ceremonial had grown up in their presentation on state occasions. When ambassadors set out for another nation, they bore before them the calumet, or pipe of peace, in evidence of their pacific purpose and to secure protection for their journey, and also belts of wampum to be submitted in confirmation of their proposals, or, if their people had been worsted in battle to atone for injuries and purchase peace. In the great council assembled to receive them, the orator of the embassy rose and unfolded the object of their visit, corroborating each important statement and proposal at its close by laying down wampum belts. If his words were pleasing, and the presents taken from the ground in evidence thereof, similar presents were given in return, and the contract sealed with the smoking of the calumet and the burial of the hatchet in the midst. Among the Six Nations, whenever the council failed to adjust the difficulty or when for any other reason peace was to be interrupted, war was proclaimed by striking a tomahawk painted red and ornamented with black wampum, into the war post in each village of the league.

To illustrate what we have said, we subjoin the following account of an interview between Sir William Johnson, the noted Indian agent and the Six Nations, among whom this ceremony survived even after their decline. "At a meeting of the Six Nations and their allies at Fort Johnson, Feb. 18, 1756, Sir William Johnson said:

I have heard with great concern that a war party of the Senecas, the most remote nation of the confederacy, have had a considerable misunderstanding with their brethren the English to the southward, which has been fatal to some of that nation. I am extremely unable to express my sorrow for that unhappy affair, and as the hatchet remains fixed in your heads, I do with the greatest tenderness and affection remove it thence.

A belt.

With this belt I cleanse and purify the beds of those who fell in that unfortunate affair from the defilement they have contracted.

A belt.

I am informed that on that occasion you lost three of your powerful warriors. I do with this belt cover their dead bodies that they may not offend our sight any more and bury the whole affair in oblivion.

A belt.

We the sachems and warriors of the Seneca nation return to you our sincere thanks for your great affection in drying our tears and driving sorrow from our hearts, and we in return perform the same ceremony to you with the like hearty affection.

A string of wampum.

We are sensible of your goodness expressed to us in removing the cause of our grief and tenderly taking the axe out of our heads.

A belt.

After several more speeches and presentations by the Senecas, the other nations in turn presented belts. In 1748, the general had given them a large belt upon which was an emblem of the Six Nations joined hand in hand with the English. This the speaker then took and said:

Look with all attention on this belt and remember the solemn and mutual engagements we entered into when you first took upon you the management of our affairs. Be assured we look upon them as sound and shall on our part punctually perform them as long as we remain a people.

A prodigious large belt.

Taking up another large belt formerly given them by the governor of New York, he said:

We hope our brethren, the English, will seriously remember the promises made us by this belt and exactly perform them, and we promise to do the same though we have no record but our memories.

A very large belt."

The belts received at treaties, councils and other assemblies were entrusted for presentation to the care of one individual, usually the sachem, who was expected to keep in mind the occasion and purport of each, which he could readily do by the aid of the devices emblematic of the event it signalized that were traced upon each. Thus a belt presented to Sir Wm. Johnson by the Six Nations, had wrought upon it the sun, the emblem of light, and symbols of the Six Nations. It signified that their minds were now illumined by the clear bright light of truth and their intention to abide in the light. In a belt presented at Easton, His Majesty King George was figured taking hold of the king of the Six Nations with one hand, and the king of the Delawares with the other. A belt presented by the Indians of Eastern Maine as a pledge of their friendship and fidelity to the United States and the king of France was explained as follows: The belt was thirteen rows wide to represent the United States, and had upon it a cross indicating France, and several white figures denoting the different Indian villages. The Indian like other young languages drew closer to nature than the dusty abstractions of civilization. It was highly figurative and the majority of its words referred directly to familiar external sights. The tribes of each nation of the Iroquois were known respectively as the Wolf, Bear, Beaver, Turtle, Deer, Snipe, Heron and Hawk. The significant names of chiefs are known to all, and whoever is familiar with Indian oratory will readily recollect its garb of bold and striking metaphors. These features, while imparting energy to the language, at the same time made it easy to convey its meaning by picture writing or symbolism, the only mode of writing which the aborigine possessed. Thus, too, it was easy to put upon a belt a few significant characters which by the principle of mental association should clearly depict the salient features of an event or of a series of events. Such belts carefully preserved served as the annals of a nation. They were the only authentic history of the past, recalling the treaties, councils, triumphs and domestic celebrations of former generations. At stated times their custodian, the sachem, was accustomed to gather the younger warriors about him, and unfolding to them the secrets locked up in these mysterious records, instruct them in the history and engagements of their tribe. The old soldier's breast glowed with honest pride, as he recounted to his young braves the exploits of their sires, or exhibited the proud tokens of submission forced from some ancient enemy, and most of all when he came to dwell upon scenes conspicuous for his own valor and reddened by his blood. And as the impetuous youths drank in the glorious story of their father's might and valor on the war path, there sprang up within them a patriotism "that grew by what it fed on." In the extensive confederation of the Iroquois, Hono Wenato, an Onondaga sachem, was the hereditary keeper of the wampum. Whenever the grand council met to fill a vacancy in the sachemship of a tribe of any nation, it was his duty publicly to repeat to the new sachem their ancient laws and usages, and to unfold to him the structure and principles of the league, as recorded in the belts committed to his charge.

Wampum played an important part in religious as well as civil ceremonies. On occasions of great public calamities, it formed the most acceptable sacrifice that could be offered to the terrible Hobbamocko, the author of evil, and it entered largely into the mystic rites of all those weird assemblies that gathered under the shades of the forest. When evil threatened or its farther progress was to be stayed, as also after great triumphs and abundant harvests, the Indians gathered from far and near to celebrate their mysteries. They danced for days, painted and clad in hideous guise, about a great fire, the throne of the divinity, and with wild and frantic yells cast from time to time into the flames furs and weapons, and that choicest of their treasures the costly wampum. Nay it was even whispered in the early time, that little children gaily adorned with wampum were led into the midst and thrust into the fiery embrace of the hissing god. The practice of the Iroquois was less fearful, among whom a string of white wampum was hung around the neck of a white dog suspended to a pole and offered as a sacrifice to the mighty Haweuneyn. The wampum was a pledge of their sincerity, and white an emblem of purity and of faith. In the same nation, previous to "giving thanks to the Maple," and their other stated festivals, the people assembled for the mutual confession of their sins. "The meeting was opened by one of the 'keepers of the faith,' with an address upon the propriety and importance of acknowledging their evil deeds to strengthen their minds against future temptations. He then took a string of white wampum in his hand, and set the example by a confession of his own faults, after which he handed the string to the one nearest to him, who received it, made his confession in like manner, and passed it to another. In this way the wampum went around from hand to hand, and those who had confessions to make, stated wherein they had done wrong, and promised to do better in the future. Old and young, men, women and even children, all united in this public acknowledgment of their faults, and joined in the common resolution of amendment. On some occasions the string of wampum was placed in the centre of the room, and each one advanced in turn to perform the duty as the inclination seized him. A confession and promise without holding the wampum would be of no avail. It was the wampum which recorded their words and gave their pledge of sincerity. The object of the confession was future amendment."

Wampum was the tribute paid by the vanquished in war, as also the means by which threatened wars were often averted. The Long Island Indians for many years paid an annual tribute to the Pequots, a powerful tribe dwelling in Eastern Connecticut. It is commonly supposed that these tribes were also tributary to the Six Nations. To the same great power were subject the clans between the Hudson and the Connecticut, and every year two aged but haughty Mohawks might be seen going from village to village to collect the tribute that was their due. It is asserted that as late as 1756, a small tribe near Sugar Loaf Mountain made an annual payment to this nation of ?20 in wampum. Individual as well as national obligations were similarly satisfied. Like the early German, the Indian set a marketable value on human life, and a suitable present of wampum on the part of the murderer, if accepted, freed him from the vengeance of the dead man's friends, for the wampum belt washed away all traces of the bloody stain. Perhaps desire for another's wampum sometimes prompted him to such foul deeds, as it did the white man, though happily the Indian seldom stooped to theft.

Thus in the rude civilization of the aborigine wampum filled a space accorded to no one article in our own. Through life it faithfully met all his varied wants, and when he came to die, his friends placed it about his dead body, that it might befriend him on his journey to the spirit land, and on his arrival there gain for him admission to the realms of the god Kiehtan, the abode of the blessed.

The shrewd commercial instinct of the Dutch colonists was quick to profit by wampum in their dealings with the aborigines. Happily its most extensive producers dwelt at their very doors. They obtained from the Long Island tribes in return for knives, scissors, hatchets and the like, great quantities of this novel coinage, and then exchanged it with the Indians of the mainland for hides and furs, often plunging far into the interior and drawing thence products which gold could never have won from their possessors. Did common trifles fail, wampum was the unfailing reserve whose charms the savage was powerless to resist. With such an adjutant trade became doubly flourishing and lucrative. Posts sprang up along the Hudson, in the valley of the Connecticut and as far south as the Schuylkill, through all of which ceaseless revenues poured into the coffers of the Dutch West India Company. Connecticut, alone, annually furnished to her traders ten thousand beaver skins. In all this traffic wampum played a leading part, so much so in fact that fur trade and wampum trade became synonymous terms.

But hides and furs were not the only articles which wampum purchased from the natives. It was a frequent consideration in early Indian deeds. In the records of Windsor, Conn., is preserved a deed, which conveys territory lying between the Podunk and Scantic rivers, and extending a day's march into the country, the price paid for which was fifteen fathoms of wampum and twenty cloth coats. Most of the present towns of Warwick and Coventry in Rhode Island, were purchased of Miantinomi, sachem of the Narragansetts, for one hundred and forty-four fathoms of wampum.

In New England the limits of the trade were considerably extended by the quantities of wampum tribute which poured into the hands of the colonial authorities. Wampum was the commodity in which tribute was universally paid, and the stern justice of our fathers imposed this with no sparing hand upon their weak and erring neighbors. In 1634, the Pequots were fined 400 fathoms of wampum, and two years afterwards 600 fathoms more. After 1637, the Long Island Indians paid a large yearly tribute to the united commissioners, as did also the Block Islanders. It is often difficult, as in the present case, to see the justice of such exactions. These Indians had been guilty of no unfriendly act, and the utmost urged in extenuation of the imposition was the flimsy pretence that but for an alleged protection the same sums would have gone in fealty to their red brethren. In 1644, the Narragansetts were fined 2000 fathoms, and doomed to pay yearly thereafter a fathom for every Pequot man, half a fathom for every youth and a hand breadth for every child in the tribe. As late as 1658, the Pequots were fined ten fathoms a man, and one of their number imprisoned for offering refuse wampum in part payment. This tribe had suffered so many and severe exactions that they were obliged to search in all directions for the material out of which to manufacture their wampum, and occasionally crossed over to Long Island for this purpose. The Montauk sachem fearing that his shores would be exhausted of their shelly wealth, opposed these visits, until the Pequots succeeded in securing the interposition of the united commissioners in their behalf. In 1663, the assessment upon this tribe was fixed at 80 fathoms. Such are a few of the many instances to be found in the records, showing the enormous amount of wampum paid as tribute by the natives to the early authorities of New England.

The Dutch supply was augmented in a different manner. They soon found the native manufactories inadequate to the demand and erected mints of their own, and by introducing steel drills and polishing lathes won a great advantage over the original wearisome hand processes. The French sought a still greater advantage by substituting porcelain for shells, but the Indians were not to be thus easily imposed upon, and the manufacture of earthen money was soon given up. It is sometimes asserted that the English engaged in making wampum, though the statement appeared to be without foundation. The Dutch, however, produced it in large quantities, and were thereby enabled to enlarge the circle of their own posts; and also to furnish liberal supplies to the traders, north and south, who ranged over the entire Atlantic coast from the St. Lawrence to the gulf. In Virginia, the Carolinas, and later in Georgia, wampum was the chief medium employed in the fur trade.

Toward the middle of the century wampum reached its highest value in New-England. Thereafter the increasing prosperity of the colonies, the domestic coinage of silver, and perhaps the too extensive manufacture of the shell money, gradually diminishing its value, drove it from circulation. In 1650, it was refused in payment of country rates in Massachusetts. This action of the government naturally created distrust among the people, to counteract which it was ordered that "peage" should still "remagne pawable from man to man, according to the law in force." Close upon this followed another decree, limiting it as a legal tender to 40 shillings. These laws continued in force till 1661, when wampum was declared to be no longer a legal tender in Massachusetts. Rhode Island passed a similar decree the next year and Connecticut, probably, soon afterwards. But though wampum now ceased to be legally current, it lingered among the people for years and constituted in great part the small change of the community. As late as 1704, it was a common mode of payment in country places.

Shell money was used extensively and for a long time in the Dutch colonies. Here for a while absolutely no coin was in circulation, and wampum being the feasible substitute was universally adopted. So great was the popular demand, that even the unstrung wampum, prohibited in the eastern colonies, passed at but a trifling discount. For many years the easy-going government at New Amsterdam does not seem to have regulated the currency by law, as did its more thorough neighbors, and the amount of wampum requisite to make a stiver, was left to be determined by the parties concerned. Such a course was fraught with inconvenience to the public, and frequent petitions were made for the establishment of some uniform rate.

The contributions in the churches were for many years made in wampum, and the first church on the Jersey shore was built with funds contributed in this way from Sabbath to Sabbath. As late as 1683, "the schoolmaster in Flatbush was paid his salary in wheat, wampum value: He was bound to provide a basin of water for the purpose of baptism, for which he received from the parents or sponsors twelve stivers in wampum." Nor ten years later had the money of the aborigines become wholly supplanted by gold and silver, for we learn that "in 1693, the ferriage of each single person from New York to Brooklyn was eight stivers in wampum, or a silver two-pence." Further than this we are unable to trace, though we have good reason to believe that it circulated, to a limited extent, for some time thereafter.

Thus while the Indian declined in power his simple coinage passed from hand to hand, among his conquerors, in the haunts where unnumbered generations of his ancestors had trafficked it in rude barter, or offered it with solemn ceremonial, their costliest offering, to their country's gods. It was for about a quarter of a century a legal tender in New England, while among the Dutch it was during half a century often the only circulating medium, and among both Dutch and English it filled a more or less important part in the currency for nearly an entire century.

When at length the increasing wealth of the people drove wampum out of common use, it still remained an important article in commerce. It was manufactured at New York until the commencement of the present century to be used in traffic with the Indians, for whom it had lost none of its charms, and to be carried by our whalers into the northern seas.

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