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THE ADOPTION 
 
 of 
 
 MEW = SEU = QUA 
 
 TECUMSEH'S FATHER 
 
 and ^ 
 
 THE PHILOSOPHY 
 
 of the 
 
 Delaware Indians 
 
 with 
 
 UNPOLISHED GEMS 
 
 By 
 BICHAELD C. ADAMS ' 
 
 19 17 
 

 
 Copyrighted 1917 
 BY Richard C. Adams 
 
 PRINTED AND FOR 6ALE BY 
 
 THE CRANE PRINTING COMPANY 
 
 813 I3TH Street N W 
 
 Washington. D. C. 
 
 J 
 
 
 ^ 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 /,{ 
 
 I/-' 
 
 NOTES OF THE AUTHOR. 
 
 The Delaware Tribe of Indians was the head of the 
 Algonquin confederation of which 37 tribes recognized 
 them as Grandfather. The head Chief of the Delaware 
 Indians was called Great Sachem. There was a chief of 
 each clan, the Turtle Clan, the Wolf Clan, the Turkey 
 Clan and a war chief of each Clan. The Delaware In- 
 dians also recognized in ancient times a Council of 
 Mothers, and it was the women or the Council of 
 Mothers that would plead for peace when peace was 
 made. The same custom was recognized by all the 
 Algonquin Confederation. Sometimes in minor wars or 
 tribal disputes, individual tribes or bands of the confed- 
 eration would go to war on their own initiative; but in 
 case of great grievances, runners were always sent to the 
 Grand Council of the Delawares, and the Great Sachem 
 of the Delaware tribe had a right to call to the assist- 
 ance of those allied into the Confederation, all members 
 of the Confederation. 
 
 Many of the traditions as handed down by oration 
 correspond with that of the other tribes of the Federa- 
 tion. Among other things, no member of one tribe could 
 marry into the one clan of his Father or Mother, and 
 for that reason ofttimes a young man called a Hunter 
 would wander to a distant country, sometimes among 
 the Confederation of the Algonquins, and sometimes 
 even to the enemy's camp to get a wife. 
 
 In the particular case in which this story follows, 
 Tecumseh's father went from Kentucky to the Western 
 part of Pennsylvania to the Delaware Country to seek a 
 
 Paue 3 
 
 
 -H;; 
 
^w 
 
 vk 
 
 1-: 
 
 wife, and the narratives that are here recited, are as 
 near as can be translated from the Delaware language 
 to the English. 
 
 As to the sayings, traditions and philosophy used in 
 the narratives to follow, the Author believes there is no 
 excuse or apology to offer, inasmuch as every nation 
 that is known in history from the savage to those who 
 call themselves civilized, revere and memorize the tra- 
 ditions and religion of their ancestors. Even nations 
 who call themselves Christian Nations, on parades, 
 whether for miUtary purposes in going to war or for 
 show or carnival events, bring out and exhibit the dress, 
 customs and environments of their ancestors of cen- 
 turies ago. And as to the origin of religion, the author 
 does not believe that any man has a right to say as to 
 from whom it sprung, or what is the best rehgion or the 
 best philosophy any more than any man has the right to 
 say what is the best food for those to eat in different 
 climates and in different locations, in accordance with 
 their training and environments. A new bom babe will 
 turn to the breast of its mother from the inchnation of 
 nature to supply its needs and strength for its body, 
 and in the same manner each person will turn to the cail 
 of nature in the way that nature has taught his 
 ancestors, and his teachings are in accordance with the 
 way of his inheritance. Nature is God, Deity and all 
 that all mankind may worship and the way which rever- 
 ence is paid to that Deity, no matter whether it is called 
 God, Jehovah or the Great Spirit or by any other name, 
 it is a guidance and an anchor to elevate and to guide 
 the believer of that faith. 
 
^:' 
 
 Then question not too much, the sincerity of those 
 who have had their training according to the way- 
 nature has bestowed upon them. Nature is older than 
 Christianity as Christianity is known; and Christianity 
 possibly is as old as Nature as Nature is known. And 
 charity is the principal thought of Christianity as well 
 as that of Nature, and charity among the savage was 
 their religious creed. Then Charity and Elevation being 
 the aim and purpose of all, why should we scoff at the 
 creed of one or the other if the road led to the same 
 object and the center of all was Nature, Deity, or God? 
 
 This much the author wishes to say in defense of 
 what may be called the Creed of Pagans as is shown by 
 the philosophy of the Delaware Indians, but whether it 
 be the Creed of Pagans or whether it be the Charity of 
 Christianity when it is all solved, is for others to deter- 
 mine and not for the author. 
 
 The traditions that the author has heard from the 
 old people of his tribe appeal to him so much that he 
 thought it worth the while to record same from the 
 records as best they could be translated, and in the way 
 they were understood. 
 
 There may be a few criticisms heard that some of 
 these traditions and ceremonies and saying may not be 
 used in comparison with things now called civilized 
 history and Christian faith; but when we review the 
 actions and treatment that Christian nations impose 
 upon their fellowman, and when we review the mode of 
 civilizing those persons they call savages, it is hard to 
 believe that they have any better ideas of justice and 
 right than do Pagans or savage Indians. 
 
 K%>^;-^WW^^^-^-:. 
 
 Panf i 
 
 •l-r I i1 I ^H I >l I I nil 
 
 I 
 
Tecumseh's Father luas a SJummee Indian, who, 
 under the Algonquin custom, had to seek a wife not of 
 his father's or mother's clan, hut of another tribe or 
 clan, hence his wandering to a distant counfrii. 
 
 A YOUNG HUNTER WITH A LITTLE PAINT ON HIS FACE 
 
 HIS BOW AND QUIVER, AND TOMAHAWK, WITH 
 
 ONE EAGLE FEATHER, MEETS A STRANGER 
 
 OF ANOTHER TRIBE IN A FOREST. 
 
 Young Hunter with one feather, who has (lone 
 tlirough schooling of the braves, has had training of 
 ivoodcrafting , canoeing, instructed in hunting and 
 taught what Jiis actions should be in case of War, or in 
 case he was confronted with danger. When a goung 
 hunter Jtas won the distinction of a brave, he has thv 
 I igJit to wear two or more eagle feathers in his hair. 
 
 Young II unter meets a stranger. He salutes him witJi 
 Ids riglit hand extended and his pahn forward, which is 
 (I sign of peace or truce, but mag be onlg temporarg, 
 uniil each has an equal advantage of tJie otJier and 
 iindershnnls (lie purpose of each. 
 
 Young 1/ mill r soou discover.^; the slrauf/er is from a 
 tlishnil tribe, nlio is trespassing in Jiis countrg. 
 Wlielher for the purpose of seehing game, ivhcther as a 
 sj)g for the purjiose of a War partg invading tJieut later, 
 or for uliiitsoenr purpose he must explain. 
 
 C£I. 
 
 i-'^'-.-; u 
 
 SIEZ 
 
 "V, ' ' " . *< ( 
 
 -t.x^. -v. 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 V- 
 
 i 
 
 K 
 
 Young- Hunter addresses the Stranger thus : 
 
 Stranger, you are near the Camp of my people, a War 
 whoop from me will bring numbers to this place; tell 
 me why you are here and what is the purpose. 
 
 STRANGER: I came on a peaceful errand. I was 
 following the game through the forest; much interested 
 in this strange country, I have wandered to this spot, 
 where I met you who saluted me with a friendly greet- 
 ing. I come not as a spy — I come not to commit depre- 
 dation upon your people. I will be pleased to see them 
 and know them, or I will return, whichever you may 
 wish. 
 
 HUNTER: Should I take you to my people and it is 
 discovered that you have not told me truthfully the pur- 
 pose of your mission here, you would become a prisoner 
 of War. While I believe what you tell me, the wiser 
 men of our tribe may find a way to disprove your state- 
 ments. Would you go with me or would you return? 
 
 STRANGER: I am much impressed with this coun- 
 try. I have seen none of your tribe except you. I am 
 much impressed, however, with your frankness to me. 
 I have heard much of your people. I should like to see 
 them. I should like to be received by them as a friend 
 and not a foe. 
 
 HUNTER: Our country is rich in game; has many 
 streams full of fishes, vast mountains, forests and 
 plains abounding with game and our people are benevo- 
 lent, brave, and daring and have adopted many wan- 
 derers from other tribes, when they see in them qualities 
 
 Pnop 
 
 mr^t^m^<i^^n:^^^':^^^:>' ..:■ 
 
 gMANPlie 
 
 ■ /t:-:v .■v.i>/^;^-:->. rr>cyt^;ir>i? rJ 
 
ill! 
 
 )' 
 
 r,. 
 
 worthy of such adoption. While I have only met you, I 
 believe you contain some of these qualities. Do you 
 think you would like to become one of us? Would you 
 like to go through the tests? Would you hke to ask our 
 head men for adoption? 
 
 STRANGER: I have heard of your people, of their 
 traits and achievements — their fame has crossed the 
 mountains and plains in the distant surroundings. If 
 I become a member of your tribe, I would be willing' to 
 swear allegiance to them and devote my entire time and 
 life to their interests. 
 
 Whereupon ihe Youiifj J J miter iahcs the sraiiger to 
 tlie Mi'dir'uic Man's Joihji', there to he (inestioned and 
 to J>e instructed. 
 
 THE MEDICINE MAN. 
 
 The Medicine Man addresses the Stranger, thus:^ 
 
 MEDICINE MAN: From whatever tribe you come 
 and from whatever part of the country you hail, or 
 whether you are enemy or friend of us, you have found 
 a friend in the Young Hunter who has brought you here. 
 He seems to think you have qualities worthy of adop- 
 tion in our tribe. 
 
 Tell me first: Are you used to the trails of the woods 
 and mountains? Are you used to the ways of the rivers 
 and streams? Have you roamed the prairies alone and 
 found your means of living by your own hand, without 
 help or assistance from other persons? 
 
 IMur H 
 
 i^^-r^^ 
 
 1> 
 
 r^^y.'"'*:-^ 
 
 Trrr 
 
 I. wig;-'- ?' "* ' "' :: 
 
 ^ 
 
I 
 
 IK i 
 
 :>f 
 
 •J 
 
 I 
 
 fe^ 
 
 
 THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 STRANGER: Yes, I have travelled the paths of the 
 woods. I have roamed the mountains and prairies. I 
 have killed game for my own subsistence and dug herbs 
 from the soil, gathered berries and fruits from the trees, 
 caught fish in the streams, but I have not yet been on a 
 War trail. I am not yet a brave. 
 
 MEDICINE MAN: In your experience, when you 
 heard the lonesome hoot of the owl, the cry of the 
 panther or the growl of the bear, did your blood turn 
 cold or have you confronted them without fear? 
 
 STRANGER: I must admit that at times my heart 
 has quaked, at times I have felt that I would rather be 
 back in camp with my people; but I have learned from 
 rambling through the woods, mountains and plains, 
 that many of the dangers that appeared to be real, were 
 only imaginary. 
 
 MEDICINE MAN: My friend, for a friend I must 
 call you, since you are brought to me by one I love, your 
 answer pleases me. Now I will give to you the medicine 
 that will help to make your heart strong and make you 
 brave. Many trials you will have in the future and 
 much must you endure before you will be a full-fledged 
 brave. I take you now to the War Chiefs and Braves, 
 who will further instruct you. 
 
 WAR CHIEF: Stranger, we care not from which 
 tribe you hail, we care not from where you come, you 
 are recommended by one who has tested your heart and 
 your spirit; one who vouches for you as being worthy to 
 join our Tribe; but first, we must know if you are 
 
 Page 9 
 
 
THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEH'S FATHER 
 
 III 
 
 
 .; 
 
 m: 
 
 worthy of being- a warrior, if you will shrink from 
 danger, if danger is itself. When everything may look 
 dark to you, when chances of escape seem impossible — 
 when you should choose between captivity, the burning 
 at the stake, or the selling of your life for your people, 
 what would you do? 
 
 STRANGER: I have never experienced these things. 
 I cannot say just what I would do, but my people have 
 proved their worth and I believe the courage of their 
 blood is still in my veins. 
 
 FIRST BRAVE: We will paint you now with the 
 War paint of our tribe. First, we put all over your face 
 to hide your emotion, your fear and your sympathies, a 
 paint of red, that through this no man can see, whether 
 you have fear of the enemy, or have sympathy for your 
 brother you meet in battle, or emotion that might arise 
 for the friends you left behind. On this, we will paint 
 some streaks of black. This means when you go out to 
 face the world — the red is hfe and light and knowledge; 
 the black that we put thereon means that you are with 
 our cause until death does call you away. For this, are 
 you ready to stand? 
 
 STRANGER: The Brother, for Brother I may call 
 him, who brought me to your lodge, has shown to me 
 that he is a friend and that he has a character worthy 
 for me to follow; and the things of which you speak, 
 show to me that there is more to hve for than selfish 
 motives, and more to die for than a coward's grave. I 
 will accept the paint. 
 
 llWr Id 
 
 r^"'TT':^7?T:'''-'rr7=^7rrT?.^ 
 
 •.-«^. . ■'. .' ■'.^^. .r>J 
 
^^^^^^^ 
 
 THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 I 
 
 
 
 '^. 
 
 •a 
 
 SECOND BRAVE: Now, that you have accepted the 
 challenge of the nations, now by what I see, you claim 
 to be worthy to be a Warrior and a brave. Worthy to 
 be one, that is called the Lenni Lenape (man of men) . 
 Do you know what it means? Do you know what you 
 claim? The Manitou respects the man with a strong- 
 heart and hates a coward. The Manitou loves the man 
 who speaks the truth, but hates a liar. Are you ready 
 to prove by the test that you are really a Brave? And if 
 opportunity confronted you, would you show that you 
 were worthy of the name? 
 
 STRANGER: I have come from a distant country. 
 My people, too, have traits of honesty and bravery. My 
 people, too, worship the Great Spirit and the Manitou 
 that controls our life while we are here. I will sacrifice 
 in the name of honor and in the cause of justice for the 
 people I join all I have. I will accept the test that you 
 put me to, to prove that I have this blood. 
 
 THIRD BRAVE: (Now before the Great Sachem.) 
 Here is a stranger who declares his willingness to be- 
 come one of us; who has taken the pledge of fidelity to 
 our tribe, who has allowed his face to be painted with 
 both red and black, who has said that he will suff'er any 
 ordeal to prove his worth. Xoiv speal-'uifj in a differeuf 
 language,! happen to know that he is not one of our 
 people (consideration.) I happen to know that he 
 comes from the enemy's camp. I demand as a Warrior 
 and one who has proven his worth to his tribe, that this 
 man first proves to us before he becomes one of our peo- 
 ple that he has courage and is brave, that he has honor, 
 and will shirk no danger. What shall the test be? 
 
 Paqe 1 1 
 

 
 .-; 
 
 GREAT SACHEM: Stranger, with sympathy and 
 compassion, I speak to you, it is not too late for you to 
 return to your home. It is not too late for you to retract 
 the pledges you have made. It is not too late for you to 
 evade the ordeals that may be imposed upon you, but 
 should you wish to become one of our tribe and be 
 recognized as one of our blood and kin, you must answer 
 me these several questions. FIRST: Do you beheve 
 that the Great Spirit controls all the sources of the Sun, 
 Moon, Stars and inhabitants thereof? 
 
 STRANGER: I have been taught this from infancy. 
 I must say I do. 
 
 GREAT SACHEM: Do you believe that no honors 
 are given us, except what are won, and if those honors 
 are lost, that the trial must be made again? 
 
 STRANGER: I have also been taught this, 
 it well. 
 
 I believe 
 
 GREAT SACHEM: Do you believe that the trials, 
 troubles and ordeals that you may go through are for 
 your good and not for your harm, that the better parts 
 may be brought out and the evil within you shall be 
 cast aside by the spirit that is in you and the courage 
 you have? 
 
 STRANGER: This has been my teaching. I do. 
 
 GREAT SACHEM: Do you beheve then an oath of 
 fidelity to another tribe is recorded now before the 
 Great Spirit and the Manitou that watches your life? 
 
 STRANGER: I do. 
 
 ^^^ 
 
 'S^ 
 
 ^ 
 
 l^ 
 
GREAT SACHEM: Stranger, listen to me now. Our 
 __ people believe in the Great Spirit, who ordained and 
 i'^^ created the many many worlds and placed mankind 
 here to learn the lessons of life. The Great Spirit has 
 in his charge many many other worlds of higher or 
 lower degree, that in each degree of knowledge the Man- 
 itou rules and in each life you shall live, a Manitou 
 watches and records your actions. In him you must 
 place your trust. Through the Manitou and of the 
 Great Spirit must you ask your aid, and when you have 
 gone through the twelve degrees to reach perfection, 
 then you will dwell in the circle of those who speak 
 with the Great Spirit, and to whom knowledge, time and 
 space has no limit. You may waver, you may fail, but 
 opportunity will be given you again and if you persist 
 you will finally succeed. There is no one worthy who 
 can possibly fail and those who are faint of heart will 
 be given an opportunity to try again. If you pass the 
 ordeals that life has upon you fixed, you will succeed in 
 dwelling in that circle, where time, space and knowl- 
 edge is without limit, but in those ordeals we cannot 
 assist you — that must come from your own efforts and 
 from your own courage; but to prove that you are 
 worthy of being one of us, we will give you ordeals from 
 Which you may shudder. 
 
 The Council drum is beaten and the Councilors and 
 Warriors are called to the Council Lodge. When all are 
 inside the council fire is lighted and the pipe is passed 
 around. The stranger is ushered in. 
 
 GREAT SACHEM: Chiefs, Warriors and Councilors. 
 There has been brought to us a stranger from another 
 
 ''1 
 
 '■it 
 
 ^,HVl-^i^^i:^^^W..:^:^:V>>:.^;^:-; 
 
 C HANOH E 
 
^^^^^ 
 
 
 .1 
 i 
 
 THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEHS FATHER 
 
 tribe, by the young hunter who stands beside him, 
 vouching for him as being worthy to become one of us. 
 He himself, has expressed his willingness to join our 
 people. He has even consented to have his face painted, 
 indicating that he is ready to forever conceal his iden- 
 ity to others and pledge his fidelity and devotion to us 
 until death. How are we to know this? What tests are 
 we to put him to, that he may prove to us that he is not 
 a spy, that he is not an enemy, that he means to be one 
 of us and that we can afford to accept liim as such? 
 
 FIRST ORATOR AND WAR CHIEF: Had this 
 stranger been brought here a prisoner of war captured 
 in battle and chose between the stake and adoption, I 
 would suggest first that he run the gauntlet of the 
 severest test of a warrior, by which he would show his 
 bravery and the strength of his heart. I might then sug- 
 gest even a more severe test than now I would think of 
 imposing upon him, but coming as he does, following 
 the chase and on a peaceful mission, enchanted by the 
 surroundings and the things he has heard of the history 
 of our people, I propose that he be given a Tepee, the 
 assistance of two young warriors and three days within 
 which to provide meat for a feast. We will then assemble 
 to share his hospitality, to judge his skill as a hunter, 
 and after to hear his own plea and his own pledge of 
 devotion, while we are seated around the council fire, 
 smoking the pipe of peace. 
 
 SECOND ORATOR: The Old War Chief who has 
 just spoken seems to have a tender heart I would first 
 see if this man is worthy of being a warrior; if he would 
 defend our people in case of an attack— standino- his 
 
 -V /''^ 
 
 
 ■■^'^- "•'■ 
 
UJ 
 
 u 
 
 O 
 
'' 
 
 -.■■< 
 
 !.'■ 
 
 THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 ground as long as he has the power of resistance, no 
 matter what odds are liurled against him. This we can- 
 not prove by the test that is named. He claims to have 
 been schooled in woodcraft; he claims to have been 
 taught the arts of war, and no doubt, has been told how 
 a warrior should behave. But there is to the south a 
 camp now hostile to us. Why not send him there to see 
 if he can return with the trophies of war? 
 
 THIRD ORATOR: I have listened to the tests, both 
 orators have suggested. The stranger may be a spy 
 from this hostile camp. Why send him there, when he 
 may not return, except with reinforcements to do us 
 harm? Let us first try the easier test, determine his 
 skill as a hunter and hear his pledge of devotion to us. 
 
 GREAT SACHEM: I ask the council now to deter- 
 mine which the test shall be. Shall it be the first that 
 was proposed or the second? (They vote and the first 
 carries.) 
 
 GREAT SACHEM: The stranger will retire while 
 we, in council, will determine what shall be done. 
 
 GREAT SACHEM: To the ivarriors and Council. 
 The stranger who has been introduced to us, expressed 
 his willingness to become a member of our tribe. To 
 what test shall we put him to, unknown to him, to prove 
 his worth? 
 
 SECOND ORATOR: As I said before the stranger 
 left, to the South, there is a hostile camp — he has heard 
 my words and well knows that he is suspected as a spy. 
 Let the young men who go with him take him up the 
 river in canoes — let them camp and let him show his 
 
 Pam- 1: 
 
 
skill as a huntsman; but upon the second nig^ht, let 
 some of our people surprise the camp — let the young- 
 men who are with him disarm him, and let him be bound 
 and become a prisoner of war of a supposed hostile 
 tribe. Let's see what he will do when he and our young 
 men are captured in this style. I suggest that this be 
 the first test. 
 
 ■; 
 
 .; 
 
 GREAT SACHEM: You have heard the Orator, what 
 is your decision? 
 
 THE MEDICINE MAN: I have heard the Orator's 
 decree. I have no objection to the test. It may prove 
 his worth and may be the undoing of the stranger, but is 
 a test worth the while to know of what spirit the people 
 who wish to join our tribe are made. However, if this 
 test is imposed upon him, I suggest that it be done in a 
 manner and in a way that will not bring harm to the 
 stranger, for I have talked with him and believe him to 
 be one worthy of consideration, and however severe the 
 test may be, let no harm come to him in the end. 
 If this is the decree, I will agree to it. 
 
 GREAT SACHEM: I ask the vote of the Council- 
 Shall this be the first test? 
 
 The extended hands are counted and the Great 
 Sachem announces this is the first test. 
 
 The next morning the three young hunters, with the 
 stranger, start in canoes up the river to secure the game 
 for the feast that is to be prepared. They get both game 
 and fish but on the second night of their encampment, 
 
 > 
 
 ^' 
 
 >' ..>i '' . ' 
 
 ^ 
 

 I 
 
 I 
 
 
 
 *■ 
 
 they are surprised by overwhelming numbers of war- 
 riors who seem to be enemies of the Lenni Lenape. The 
 stranger is bound hand and foot. He does not know 
 What becomes of his three comrades — they are carried 
 away from him. He has no one to call on for assistance 
 or help. He is now in the enemies hands. The enemies find 
 him painted in the paint of the "Delaware" or "Lenni 
 Lenape" — will hear no other excuse than that he is 
 an enemy — are ready to put him to death, to burn him 
 at the stake or make him swear allegiance to their tribe ; 
 if he wishes to save his life. All these things are made 
 plain to him and preparations are being made. The 
 stranger expresses his willingness to go through the 
 ordeal, but declines to swear his allegiance to the hostile 
 tribe. All preparations are made to bring about his 
 execution, when, at the opportune moment, the people 
 to whom he has sworn allegiance, come to his rescue. 
 
 Then he has passed the first degree — then he is 
 worthy to be called a member of the tribe, and at the 
 feast, which he provided (by the game and fish which 
 they have succeeded in getting) his good qualities, are 
 then announced, but his troubles are not over. 
 
 THE FEAST: The ijouug ivarrior now hariug beat 
 rescued, his three comrades restored to him. Thei/ rc- 
 tuni by canoe to the camp with the deer, wild turleii, 
 fish and other game and a barbecue of the game and fish 
 is prepared. The women of the tribe prepare the 
 hominy, bread and herbs to complete the feast, but the 
 stranger is required to superintend the cooling of the 
 meats and the preparing of it in his own way, having 
 
 i 
 
 r 
 

 h> en ]nrni.^Jicd all the assistance necessary (hat Jir niaij 
 require, but he must show that he knows how to pre- 
 pare a feast, how to make a fire with firesticks and how 
 to preparr the feast that will best please those who 
 participate in it and before the feast is opened he is to 
 iiKikf (I brief address to tJie Great Saehent. 
 
 STRANGER: Great Sachem and Brothers, if I may 
 call you such, I have pledged my allegiance to you — I 
 have attempted to exhibit my sMll as a hunter, I have 
 tried to prove my devotion by a severe test, I now bid 
 you welcome to the feast that I have caused to be pre- 
 pared in the best way that I know how to prepare a 
 feast. Partake of it and give me greetings and instruc- 
 tions as your wise men and councellors may think best. 
 
 ike feast being distributed by the parties appointed 
 to the honor, the stranger sitting to the right or nortJi, 
 the Great Sachem to the east of the circle and the war- 
 riors and orators in their respective places. The Orator 
 nho is the leader of the religious ceremonies opens the 
 address. Ilr maij be called the Great Chaplain or High 
 Priest of the Tribe. 
 
 ORATOR: 11'///, Ihr right hand extended all arise. 
 Thankful we are for the feast we are about to receive, 
 provided to us by the stranger who joins our tribe. 
 Tliankful we are for the friends around us, for the joy- 
 ful expressions they have on their faces, thankful we 
 are for the rescue of our friend who proves his worth 
 when put to the first test and we are thankful that our 
 friend is here to see the pleasure that we enjoy, that in 
 liis own heart he feels it most and the impressions he 
 receives will last forever. 
 
 ^^ri 
 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 GREAT SACHEM: The feast will be served. The 
 
 feast is distributed to the parties in the circle and what 
 IS left over is distributed among the camp. When the 
 feast is over the pipe is passed, and orations begin, as 
 
 follows: 
 
 GREAT SACHEM: Will the orator instruct the 
 stranger who now is our friend? In what are the duties 
 of one who joins our tribe? In what are the teachings 
 of our orators from the Manitou and the Great Spirit 
 from the time immemorial? Let the three young hunters 
 who accompanied the stranger, now our friend, repeat 
 those teachings after the orator, so that they may fur- 
 ther instruct him in his years of wandering, until he 
 thoroughly understands, until he fully knows what 
 duties are required of him to be considered worthy of 
 the name that we shall give him, "Lenni Lenape," man 
 of men. 
 
 ORATOR: Stranger, our fathers have taught us as 
 their grandfathers taught, that honors were earned and 
 could not be bought, that trials and ordeals that we go 
 through, are only the polishing and making of our 
 spirits; that ordeals of life and the suffering of death, 
 if done in honor and bravery and truth, is that much 
 achieved and that much accomplished, to balance the 
 lives that come after this hf e is past. That ere you will 
 reach that sphere of perfection, where spirits now per- 
 fect have travelled before you, who will have been 
 guided through lives with ordeals most trying, by devo- 
 tion to the Manitou and instructions of the spirits who 
 have travelled the same trail and reviewed them for the 
 purpose of helping weaker and kindred spirits. When 
 
 WirJ,HUbi^-^-l^:>i^^-:^;k^:^.. 
 
 C»tANOLt t 
 
 ninr tfl 
 
 -yrm 
 
 
 iuiLi 
 
you reach that last sphere, where time and space has no 
 limit, when now and then to you is the same, when 
 knowledge is perfect and ordeals are passed; it will be 
 then for you to return to your people, to assist the weak- 
 ling on this journey and when you have furnished the 
 numbers sufficient to prove you are entitled to honors 
 you are seeking, then your achievements will be counted 
 on record and your honors be measured by them accord- 
 ingly, but ere you start on this long voyage, remember 
 this — life is, also most trying, and if you have not lived 
 it becomingly and properly, if you have not proved 
 yourself quite worthy, these trials, these troubles you 
 may have to repeat, before you will go to the grade that 
 is beyond us. You must prove yourself truthful, you 
 must prove well your courage, you must honor the old 
 and assist the weakhng, you must defend with all vigor 
 the rights of your people and assist the helpless or the 
 unfortunate foe, if you find him distressed you must 
 help him at once and you must not seek vengeance 
 on those that are down, but when he is well and able to 
 meet you, meet him as a Warrior and prove to him your 
 worth. I leave you now to yourself and things that sur- 
 round you, with your courage, your conscience, your art 
 and your skill. Be alert, be active, be cautious, be brave, 
 be truthful, be honest and you will succeed. If you trust 
 and you listen to what Way-mah-tah-kun-eese says, for 
 he is our War God, who will make you alert — who will 
 help tight your battles when others may shirk. 
 
 ■'T" 
 
 
 .lS 
 
 ^ 
 
/{ 
 
 I 
 
 % 
 
 i'l 
 
 But remember the proverbs our Grandfathers said; 
 which will be immortal when our children are dead: — 
 
 "For the grandeur of a mountain, the beauty of a 
 
 flower, 
 The description of a battle, the pleasure of an hour, 
 To one appears so different from what the others see, 
 That I question much ones' right to ask if variance 
 
 there be. 
 The scope of understanding things heard, felt and seen 
 And the art of then explaining just what all does mean, 
 Is not made universal from every point of view, 
 They may have seen the very side that's opposite 
 
 from you. 
 And still have seen the object and know as well as you 
 And give their views and utterances as truly as you do. 
 So bear these sayings well in mind throughout life 
 
 day by day, 
 Consider well before you doubt what a brother chanced 
 
 to say, 
 The one who trusts less other men that stand on a dif- 
 ferent plane, 
 In pleading honesty of his cause may often plead 
 
 in vain. ' * 
 When a man is doomed at the stakes to die. 
 If his heart is brave and his conscience clear 
 His spirit, with courage, meets God on high, 
 No matter what happens to his body here, 
 For our bodies we must cast aside 
 And enrobe in others at another time, 
 By the laws of nature we must abide. 
 But our only treasure is our own mind. 
 
 ^>!^^^^^>^^tilr 
 
WAR CHIEF: Great Sachem, Warriors, and 
 Brothers, we have heard with much interest all the 
 speeches just made. I was the one present who rescued 
 this stranger and in our camp now we have those who 
 captured him. Why was he not alert, why was he dis- 
 armed? He proved himself worthy to be called a great 
 hunter. He prepared us a feast that was fully relished. 
 He has proven his devotion by offering to suffer fire at 
 the stake for the people to whom he is pledged, but 
 would he be worthy to be called a warrior? He must 
 prove his ability — he must prove his skill. He has heard 
 his instructions and it is true he is young, but can we 
 advance him before he has earned the title of warrior, 
 the title of honor who would defend the helpless of the 
 people he loves? He loves the mountains, the woods 
 and the streams, he is skilled in the arts of exploring 
 the same, but should he not be sent to some test where 
 the blood of a warrior must show his true worth? 
 
 FIRST WARRIOR: The words I have heard T. fully 
 endorse and a runner has come who reports to the 
 North is assembled some warriors who have left tokens 
 of their trails showing they are headed to invade our 
 country. A party must be mustered to meet them soon. 
 Will the stranger go with us, will he put on the war 
 paint and challenge the band? That band perhaps has 
 come from his country, perhaps to rescue him or to 
 avenge his death? Perhaps they have missed him and 
 traced him this way. I propose he go with the warriors 
 tonight and we will determine his valor in war. 
 
 GREAT SACHEM: Warriors. Orators, Brothers, and 
 all —you have heard the challenge, what is your deci- 
 sion? I In II I tile iinil (h( idf tin' sh(l)i(/rr ))ii(st qo. 
 
 hw :■-' 
 
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 »■■-■: ■• ■. "^^l-r:. ,-'■ -^^ '-.-l 
 
 -s> 
 
I-': 
 
 LV 
 
 ';l 
 
 THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 GREAT SACHEM: Stranger and Friend, I appoint 
 two warriors to instruct you now. Listen to them, fol- 
 low well their teachings, remember what they say for 
 much of your future hf e may depend upon how well you 
 conduct yourself on these most trying- ordeals. 
 
 WAR CHIEF: My friend, for friend I will call you 
 now, when on a war party you shall go, you first must 
 paint your face with red and on it symbolic emblems 
 of black — the black to show that you are on the war 
 path and mean to defend your cause until death. You 
 can choose your lesser symbol either gTeat or small, the 
 enemy will see that these symbols are challenges to your 
 foe. If other colors you choose to select, they may be 
 made to signify the position you claim to hold. 
 
 Your equipment must be light and arranged so that it 
 may be easily discarded. Your rations shall be simple 
 — parched corn with a little maple sugar or a little salt 
 and until after battle and then only if you escape a 
 wound, may you eat meat. An enemy that is felled by 
 you in battle, his scalp you may take, but take none that 
 you find disabled or dead. Be alert, obey the order to 
 charge or retreat, to maneuver to the right or to the left, 
 but never depend upon frightening the enemy, for they 
 may be brave, it is not the purpose of a war party to 
 sacrifice the lives of the Braves, but no one may call 
 himself a warrior if he retreats before orders are given 
 to retreat. Conceal yourself as much as possible until 
 time to act. Protect yourself as much as possible by 
 every natural advantage that surrounds your position, 
 but when you charge, charge to execute and not to 
 frighten the enemy away. Remember, they may be as 
 
 Piiiiv 23 
 
 CnANOLCe 
 
m 
 
 y.' 
 
 
 brave as you and remember that you may meet your 
 brother on the other side. Show no fear where chances 
 are equal, show no compassion unless the enemy is at a 
 gTeat disadvantage; then seize him and tie him with 
 prisoners' strings and do not harm him. Remember 
 well what I have told you. You shall be put to the test. 
 
 FIRST WARRIOR: Your two comrades on the hunt 
 and an old warrior will be by your side. Should the old 
 warrior be killed, the one of the three that first has 
 proven himself a hero may command the actions of the 
 others. Should the old warrior be wounded, it shall be 
 the duty of you or your comrade to immediately carry 
 him to safety and then return to your place. No dead or 
 wounded comrade should ever be left on the field of bat- 
 tle if a comrade is there to bear him away; but once the 
 wounded or dead is broug'ht to a safe distance, it will be 
 your duty to return to the front to listen well for the 
 war cries, the shouts of advance or of retreat, or the 
 shouts of maneuvers to the right or left. When a sur- 
 prise on the enemy has been planned, then move with 
 great caution, until you hear the war whoop charge. 
 Then hesitate for nothing — each man doing his part, 
 that the battle may be over as quickly as possible, but 
 never give the enemy a chance to regain his advantage. 
 Strike then and there or seize him at once. You have 
 your instructions, tonight we go. 
 
 
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 i^ 
 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 
 jt 
 
 f^l 
 
 ^: 
 
 Time: About 1766. 
 
 SECOND TEST. 
 
 The War Party starts late at nig'ht well equipped with 
 provisions and arms travelling until daylight when they 
 strike the trail where signs show that a hostile band has 
 really been through that part of the country. Then they 
 begin to move with caution and care — some of the older 
 scouts are sent out ahead of the War Party to see if the 
 position of the enemy can be ascertained. 
 
 After a slow and tedious march, until about noon, the 
 party is directed to go in groups of twos and threes to a 
 httle grove not far distant and rest for a few hours until 
 word from the scouts is received. No fire is made (for 
 smoke could be detected by the enemy by sight or smell 
 for miles away) no food is cooked— they simply eat the 
 parched corn and water and lie down to rest, but one or 
 two keep watch while the rest of them sleep. 
 
 After they have rested for a few hours, the scouts 
 come in and report that they have located the camp of 
 the enemy which they say is only a few hours' journey 
 from where they are. 
 
 Immediately the War Chiefs call the warriors around 
 them; each one sees that his bow-strings are strong, that 
 his arrows are straight and the feathers are on well, 
 that he has his tomahawk and shield in perfect order. 
 Each warrior is examined to see if he has had any mis- 
 hap so far on the march. Each one is instructed as to 
 
 Pnoe 25 
 
 m^mii:^i^-i^^^=^:^'-^^!^--A 
 
THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEH'S FATHER 
 
 ::1 
 
 .; 
 
 what number of warwhoops should be given for "ad- 
 vance," "retreat," "maneuvers to right or to left." 
 Each one is instructed as to what warwhoop shall indi- 
 cate the taking of the scalp of a foe or the loss of a 
 friend. 
 
 After this hasty council and examination, the march 
 begrins toward the enemy's camp. The scouts direct the 
 course of the march. When they come near the place 
 where the camp is seen, the scouts go forward, then 
 come back and report that the enemy have broken camp 
 and gone. They seem to have gone in separate trails, 
 for they cannot be traced as a body of warriors; so they, 
 too, must divide and follow separate trails. The young 
 warrior with his three companions are started on the 
 trail which apparently was made by only three or four 
 men; the trails were all leading not toward the enemies' 
 country, but toward their own domains — this would in- 
 dicate that it was more of a foraging party than a war 
 party; a party who expected to commit depredations, 
 steal or rob, more than to inflict a revenge or punish- 
 ment as an act of war. All this was explained to the 
 stranger so that he could follow and understand the 
 seriousness of the situation. 
 
 The little party with the stranger had not proceeded 
 very far until a war-cry was heard — one to the right and 
 another to the left. They must have simultaneously 
 met the enemy. 
 
 The fight was fierce, but short The old warrior was 
 the first one wounded; the stranger sprang to liis rescue 
 and killed the man who wounded him. In an instant he 
 
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 ^^, 
 
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THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 ^^"i^ 
 
 i 
 
 
 
 :-? 
 
 had liis scalp in his belt and gave the war-whoop that a 
 warrior may. A second and a third fell under his toma- 
 hawk blows and war-whoop after war-whoop echoed 
 through the woods. Two were captured and bound with 
 prisoner's cords, but one of the warriors who escorted 
 him was killed. The battle was ended. A war-whoop to 
 collect was given and they came together in a short while 
 with their prisoners-of-war and scalps in their belts. 
 Without rest and without sleep they were now to return, 
 but first they built a fire, erected a pole, placed the 
 scalps upon it and with the prisoners i30und, they 
 danced around this fire and there the degree of "War- 
 rior' ' was given to the stranger and three eagle feathers 
 were braided in his hair. Then the party returns. 
 
 FINAL. 
 
 The War party comes to the Delaware Village; the 
 drums are beat, the Council assembles and a feast is 
 prepared. The Great Sachem meets the warriors as 
 they come in; the prisoners are given food and the 
 Great Sachem addresses his Warriors and War Chiefs 
 thus: 
 
 "War Chiefs and Warriors; faithful you have been, 
 your devotion, your courage, the strength you have 
 shown in defense of your people, in defense of your 
 name, in defense of our women and children. I gTeet 
 you, I praise you; but my greetings and praise can be 
 nothing to you compared with the feeling of reward 
 your conscience brings. To Way-mah-tah-kun-eese, the 
 God of War, must you now twelve times in reverence 
 bow; to Way-mah-tah-kun-eese do you owe your rescue 
 and success. 
 
 rt'ue 27 
 
 ^S2^E^M 
 
THE ADOPTION OF MEW - SEU - QUA, 
 TECUMSEHS FATHER 
 
 J^ 
 
 r: 
 
 For the stranger who is with you, who now is a War- 
 rior, I ask that each extend to laim a welcoming hand; 
 that each greet him as one of us and honor him as a 
 brother and kin. No more tests shall he be put to, to 
 prove his worth or to prove his blood; only what life 
 may have for him as he goes down the journey that all 
 must take and when his duties here are done, may the 
 Manitou greet him as I greet him now and when his 
 other trials are over may he walk stately and erect, to 
 receive the blessings of the Great Spirit himself. But 
 may he remember and ever keep in mind that wherever 
 he is, his duties are not over but that his record while 
 it proves his courage, while it proves his blood, is only 
 a part of more trying ordeals. He must be just as faith- 
 ful, he must be just as true, in other duties that before 
 him will come. The reverence of the old, the helping 
 of the weak, the kindness to a friend and the love of his 
 family, are tests as severe and trying as these. Keep 
 this ever in mind, be faithful and brave and honor will 
 follow you as long as you live. 
 
 
>7 
 
 1^: 
 
 M_ 
 
 r-. 
 
 I 
 V: 
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 I 
 
 THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 Time: About 1766. 
 
 THIRD TEST. 
 
 THE WOMAN'S DANCE. 
 
 But into the council house there comes, 
 
 Six women in state attire ; 
 
 Three are aged and three are young 
 
 And the attention of the Sachem do they require. 
 
 The first addresses the Sachem thus — saluting with 
 right hand extended. 
 
 I am a Mother and Grandmother, too; 
 
 I am sent from the Council of Mothers to say 
 
 That the stranger must prove his heart is true, 
 
 And that proof our council is demanding today. 
 
 He has shown his skill as a huntsman, we know; 
 
 He has shown his skill as a warrior true; 
 
 He has passed the ordeal you have chosen to give. 
 
 But now he must answer our questions, too. 
 
 We demand the stranger to prove the test. 
 
 That we, in our ways, may put him through; 
 
 To prove his blood is really the best. 
 
 Our daughters may mingle their blood with, too. 
 
 For, if he becomes one of our tribe, 
 
 The right of one's heart he later may claim; 
 
 And because of the honors he now has acquired, 
 
 The love of some maiden he surely will gain. 
 
 But, before he has time his wiles to apply, 
 
 Our duties demand he pass the ordeal, 
 
 That the test of his conscience we truly may try 
 
 That his own heart's vibrations he truly may feel. 
 
 5 
 
 I 
 
 ^^^'aUi'^:^ 
 
 5 HANO^t £ 
 
 Page 29 
 
 
 ■^--^•^— 
 
THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEH'S FATHER 
 
 .-; 
 
 it 
 
 The GREAT SACHEM: With right hand extended. 
 
 Oh, you of the Mothers and Grandmothers, too. 
 We honor your place, we honor your claim, 
 This warrior we now dehver to you 
 Trusting his worth you will find the same. 
 So has said the Council of chase and of war, 
 That he will retain the same good name 
 That's proved by his conduct thus so far. 
 
 They depart with the stranger and he is taken to the 
 lodqe of the Grandmother, hack of which a fire has been 
 Jtiiilf and tJic ground prepared for a dance 
 
 The GRANDMOTHER addresses him thus:— 
 Stranger, we ask not from whence you hail, 
 We ask of you not your tribe or name. 
 We ask you truly to us to tell 
 Is another heart pining for you today? 
 For love first made and love first gained, 
 Is the only true love in Ufe that flows. 
 And never again will they find the same 
 Congenial sympathy their heart-beat shows. 
 Is your devotion to a maiden pledged? 
 Your father's lodge you rightly may leave, 
 For your future is yours, your way your own. 
 But a maiden's heart you should not grieve 
 If cause of the grief to you is known. 
 No maiden's faith should be deceived 
 By promise or actions of your own. 
 For the burdens and trials of every tribe 
 Are seldom all by warriors borne, 
 For the hfe blood shed by a woman's heart 
 
 l\i(ir 3(1 
 
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OFFICIAL GRANDMOTHER 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 P. 
 
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 i 
 
 I 
 
 ■u 
 
 ■■-: 
 
 ■f^i? 
 
 And the trial of life on a woman's part, 
 
 Is the greatest suffering ever known. 
 
 When warriors have retreated to make their last stand 
 
 The women of the village will then protect the man, 
 
 They then with speedy vengeance do seize the double 
 
 bow 
 And o'er their tribal warriors do poisoned arrows 
 
 throw; 
 Those arrows dipped in venom, the rattlesnake does 
 
 give 
 Does terrify the f oeman, for none they touch can live ; 
 For the mothers of the village, their babes do most 
 
 defend! 
 And the mothers of the village, will do so to the end. 
 
 Then they dance around him, stopping suddcnhj — 
 "Your answer." 
 
 The stranger hoivs loir, with a slow tread he dances 
 and confronts the Grandmother. 
 
 I am impressed by what you say, 
 
 I have caused no maiden at home to grieve, 
 
 And all my clans are barred from me; 
 
 My heart is whole, my heart is free. 
 
 My people taught our blood to preserve ; 
 
 Should not be commingled with that of their kin. 
 
 Many of our maidens may respect me well; 
 
 And while I my life for them would give. 
 
 With them my life, I am forbid to live. 
 
 Then they dance. 
 
 Piwe 'i J 
 
 
THE ADOPTION OF MEW-SEU-QUA. 
 TECUMSEH'S FATHER 
 
 r« 
 
 Li 
 
 .-; 
 
 C:^ 
 
 The GRANDMOTHER:— 
 
 Then this much answered, this much said. 
 Have you thought well what means a pledge 
 Of full devotion to a whole life 
 Which may be love or may be strife: 
 In which attention plays the part 
 Of strengthening, or to break, a heart? 
 
 Then flirii (hinre. 
 
 THE STRANGER:— 
 
 The difference from passion and love is not known 
 Between men and women when they both become 
 
 gTOwn. 
 True, I've thought and wondered much, 
 If men do love like women do, 
 And then remember we've been taught, — 
 Both respond to the will of the Manitou. 
 For the Manitou made us both to love, 
 And marked the paths we both do go. 
 And I'm told, many times, that men do crave 
 Consoling, as much as women do. 
 But oft they find their wig'wam cold. 
 When the heart is sad and spirit low; 
 And they know not then, which way to turn ; 
 They know not then, which way to go. 
 The fate of nations and the fate of men. 
 On woman's devotion always depends. 
 While men may be brave in facing a foe, 
 With hearts disappointed, it never is so. 
 I've heard of wives who tire of love and care, 
 Of mothers who hate the child they bear. 
 
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 ■i.w-';'-i^ 
 
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 A 
 
 i 
 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 -vPl? 
 
 m 
 
 ?: 
 
 Tt 
 
 Of warriors beaten and broken down, — 
 
 Because of disappointment they've found, 
 
 And while I'm forced to seek a wife, from out a distant 
 
 clan, 
 I realize that love's not bought by wealth of any man. 
 And I would only want that one, whate'er her station be. 
 To whom I could be always true, as she is true to me. 
 But I am willing to take the chance. 
 If I find in my heart the true rebound, 
 That I see in a maiden's eye at glance. 
 And hear from her lips no discord sound. 
 
 Here they all dance and the Warriors join in the 
 dance. 
 
 THE GRANDMOTHER: 
 
 The stranger speaks well and with caution guards, 
 
 The stranger may a warrior be; 
 
 The stranger may have learned in his lodge 
 
 The reason some hearts rebel to be free. 
 
 It is not wampum, it is not food; 
 
 It is not achievements that one has done; 
 
 But the kindly interest that one does take 
 
 That brings true happiness to everyone. 
 
 And you, yourself, will feel the most. 
 
 And you, yourself, the most will know, 
 
 The responsive touch of tender care 
 
 Wherever you are, wherever you go. 
 
 And now as the tribe all join in the dance, 
 
 We welcome the stranger, and trust he is true; 
 
 Since he decides on taking a chance 
 
 Of what time may bring, what time may do. 
 
 {ig?K&h«y^>nJ^J^-i;^-^>.^-A^.>' 
 
 CHANOUE 
 
i 
 
 A man and woman are not bound, if love holds not the 
 
 key,— 
 From the passion of the innerself to the depth of 
 
 Eternity. 
 
 You must feel each heart beat just as true 
 As you'd have the other heart beat feel for you. 
 Then, children to you will be born of honor, wealth and 
 
 fame, 
 And you always proud will be that they do bear your 
 
 name. 
 
 Some need companions wild but true. 
 Some need companions most gentle too, 
 But that vibration should most respond 
 To reach the purpose that's beyond 
 And one step made which wavers them 
 May chang^e the destiny of men. 
 
 i 
 
 1-: 
 
 STRANGER:— 
 
 I have no wampum or wealth with me 
 
 And all I have is what you see, 
 
 But I am a hunter and warrior too. 
 
 And I believe I'm a lover true, 
 
 If I can find the heart that yields 
 
 To some of the sympathies my heart feels. 
 
 J hcti (ill (ts.^(')iihh' fn (Idiicf, Hic nicii on our .v/V/f and 
 the tfonirii o)i tin' other, dtniciufj hacktrord and for- 
 icord, from time to tiinr somr inniuni selects o purtner 
 (uid dunces out toirard the end of the two lines, the 
 strinujer he'inci the last one selected and is compelled to 
 dame irifJi mir of thr ( 1 randniofJtrrs. 
 
 ;?. 
 
 isiiir :<4 
 
 ILilL 
 
 r""'-"i' '■• 'V,. 
 
 b^- %''i - • -- - 
 
i; 
 
 .? 
 
 YOUNG HUNTER— the Stranger's Friend. 
 Grandmother, Sachem, Warrior and Friends, 
 I met the Stranger in the forest wild, 
 T. thought that in him there was something" good 
 And I've been convinced of it all the while. 
 Our warriors were loathe my judgment to take. 
 Our maidens cast on him not a smile. 
 Our warriors their judgment admit their mistake, 
 Our maidens may love him after a while. 
 Now, I as his friend and brother demand, 
 That the dances be repeated for choice of the game 
 For the maiden who would extend her hand 
 Or the maiden who dares to bear his name. 
 
 They dance again and several maidens greet Mm 
 iiJiile he hesitates and accepts none, but goes hack to the 
 grandmother and dances with her. 
 
 MEDICINE MAN:— 
 
 Grandmother, Friends, and Warriors true, 
 This stranger now I am going to name. 
 And I will prophesy to you 
 His blood with ours be known to fame. 
 His name shall be "The Wanderer He" 
 
 "MEW-SEU-QUA." 
 
 His oldest son, as Tecumseh. 
 His oldest son shall a warrior be, 
 And he shall be a prophet, too, 
 And our posterity shall live to see 
 That my prophecy shall come true. 
 
 Paue 35 
 
 ^^id^:^'-^-^:i: 
 
THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEH'S FATHER 
 
 ■^^ 
 
 
 TJicit to ihc Stranger: 
 Remember well, what I say now, 
 That those most earnest in the cause 
 To protect the honor of the Tribe, 
 In ways best known to nature's laws 
 Are first forgotten — first unknown — 
 When profits' trophies all are won, 
 And may be of their honors shorn 
 For the valor of their darings done; 
 While others will their profit reap. 
 Who in the ambush were asleep; 
 For the cowards, thieves and those untrue, 
 Can never stand for the things you do, — 
 For they well know they would not dare 
 To risk the chance of fighting- fair. 
 
 'ihcjl (!(UU(\ 
 THE GRANDMOTHER:— 
 And now he has seen the maidens all. 
 Some are large and some are small. 
 Some have coy and modest ways. 
 Some show boldness in their plays. 
 His mind perplexed, his heart the same, 
 For he neither knows their rank or name. 
 But he must now advance a chance 
 And choose some maiden for the dance, 
 If she responds with kindly aim, 
 Then he is told her rank and name. 
 
 WARRIORS DANCE:— 
 
 He gently greets a modest maid, 
 
 Whose eyes do gleam, but she seems afraid 
 
 To quickly respond to the Stranger's plea 
 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 ^ 
 
 i? 
 
 Which made him more persistent be. 
 
 And as he comes to her again, 
 
 She steps forth and tells her name — "Qua-E-chea" 
 
 The Grandmother, her rank does name, 
 
 "A War Chief's Daughter; is this your aim?" 
 
 STRANGER: 
 
 After another Dance. 
 
 When I looked into the Maiden's eye, 
 My heart told me the reason why. 
 That love was there and I could see, 
 That love was intended then for me. 
 
 After another Dance. 
 
 MEDICINEMAN: 
 
 You must train yourself as you pass by, 
 
 To voice or glances of the eye, 
 
 To read the thoughts of human kind, 
 
 To truly understand the mind. 
 
 For word, or glance, or gesture true, 
 
 May have deep meanings, at times for you. 
 
 Most hearts, you'll find are kind and true. 
 
 If only fathomed out by you. 
 
 For there is goodness in every one. 
 
 No matter what bad things he's done. 
 
 The most unpretentious warrior 
 
 That ever I did see. 
 
 Was he that showed the skill 
 
 Of warrior's high degree. 
 
 And he was most devoted 
 
 ^ ^^i^ht^^^-i^'i^:':^'-il-4k-^ 
 
 Pane 37 
 
 
THE ADOPTION OF MEW - SEU - QUA, 
 TECUMSEH'S FATHER 
 
 •'T^ 
 
 m 
 
 ■} 
 
 To womankind or friend 
 And his word you could ever trust 
 From now unto the end. 
 Those who are cowards and traitors to you 
 May enter your home much mischief to do, 
 They may snarl at you and defame your name, 
 Discount your virtues and expose your shame; 
 But if the woman is virtuous and true. 
 Then nothing shall shake her faith in you. 
 THE SCOFFERS enter- 
 Then to the dance some warriors come. 
 Who of sentiment do make fun, 
 And say that love does last a moon, 
 But ofttimes that is most too soon. 
 For they have seen these things before, 
 And heard these stories o'er and o'er; 
 Seen warriors with devotion true 
 In the dance, lead maidens through. 
 At random would select a prize 
 Most pleasing to the view of eyes, 
 Not looking at the inner soul, 
 Or treasures that the heart may hold. 
 
 Till n. then (ill dance, and the warriors seem to enjoy 
 fhcntsclres at the expense of the true lovers. But when 
 tJic dance is over, and before another dance starts, 
 Qna-c-chca steps forth. 
 
 QUAE CHEA:— 
 
 Responsive feehngs do I find, 
 When Mew seu qua's near to me; 
 
 .tU ' -.- ' U. ' 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 
 Although not all that's in my mind, 
 As to what a man should be. 
 But he may feel I lack a part, 
 To ever keep an honest heart; 
 So, I will try my part to do 
 To make each to the other true. 
 
 They dance. 
 MEW-SEU-QUA:— 
 
 And I, my part will always do 
 
 If others let me but be true; 
 
 But duties call men from their home, 
 
 And mischief visits those alone. 
 
 But, in my heart is charity. 
 
 For those who doubt sincerity. 
 
 So I will never, e'er, complain. 
 
 If fate does throw me down to shame; 
 
 But take the course the best I can. 
 
 And always try to be a man. 
 
 'm'^^'riM^:^^^^'-^^^--^T: 
 
 CIANOLEC 
 
 Paof 3n 
 
 S?2E222SISi2i 
 
i- 
 
 V 
 
 THE ADOPTION OF MEW - SEU- QUA, 
 TECUMSEH'S FATHER 
 
 Time: About 1767. 
 
 After several moons, the Stranger, "Mew-seu-qua, 
 and the War Chief's Daughter, "Qua-e-chea," were 
 married in accordance with the Indian customs, and the 
 dedication of the event took place near the "long" 
 house, or capitol, of the Indian Village in which most of 
 the Tribe did participate in a dance. A feast was pre- 
 pared for the people who came, that their strength 
 might be supplied for the endurance of the dance. 
 
 At the openiiui of the feast the Great Sachem arises 
 (Did nith right Junid extended, all hosts arise. He ad- 
 dresses the audience thus: 
 
 Chieftains, Warriors, Mothers and all: 
 
 The young and the old who are here assembled 
 
 I wish to impress most earnestly now 
 
 The solemn event of this occasion. 
 
 Two people now, their lots have cast, 
 
 For the future, whatever the future be. 
 
 One from our tribe of traditions taught 
 
 And the other from over the mountains — he 
 
 Their traditions and teachings are not the same; 
 
 But their hearts' vibrations are of immortal kind. 
 
 The Manitou that rules the human heart. 
 
 Rules just the same in every clime, 
 
 But understandings of his cause to everyone is not the 
 
 same, 
 The way we worship, the way we pray, 
 The way we show our reverence true, 
 To the Great Spirit and Manitou 
 May be much different from the way they do. 
 
 I'.iyr 41) 
 
 
 
 -"^ '•* 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 ?• 
 
 But reverence to Deity and craving for aid 
 
 Is natural as hunger where mortals are made. 
 
 As an infant seeks food as soon as its bom 
 
 And turns to the breast of its mother for aid, 
 
 So that spirit will seek consolation as well, 
 
 From the source of the place, where the Great Spirit 
 
 dwells. 
 
 The food of all nations is never the same; 
 For the cUmate, the place, would make it in vain. 
 So, refreshment to spirit, avarice must be — 
 In accordance with what their nature may be. 
 So doubt not sincerity of anyone's faith; 
 If he has not heard the teaching you have. 
 Sincerity of his cause is all proof he needs 
 There are many, many ways the point to succeed 
 Some are more tedious, some are more slow. 
 And others have a smoother trail to go; 
 But all, may to the same object proceed, 
 And each have convictions as true, indeed 
 As you, so with much tolerance bear 
 The convictions of others as to Deity fair. 
 If a spark of love is in one's heart. 
 No matter how wicked they've been, 
 That spark will rebound to the source of love, 
 That eliminates all sin. 
 And that spark of love will cast a ray. 
 Unseen by me and you. 
 Which sends our prayer with instant flight, 
 Unto the Manitou. 
 
 And now to the stranger I will speak. 
 For I have often heard it said, 
 The living friends that you now seek 
 
 Paae 41 
 
 
i 
 
 % 
 
 .-; 
 
 Have many friends that we call dead — 
 Their spirits live, they have gone beyond 
 They see and know and understand 
 While they in other worlds or stars 
 Following pursuits to them assigned 
 Enrobed in other bodies like unto ours 
 And the vibrations of our thought 
 To those worlds or stars extend 
 With quick exchange to other forms 
 Who here were foe or here were friend. 
 Now, if this man, has one deceived, 
 Whose friends have gone beyond 
 And he some one has wilfully wronged. 
 Then retribution sure will come, 
 Unless he surely has a host 
 To prove that wrong undone. 
 For every cause, an object has 
 And every object has a cause. 
 Some are great and some are small, 
 But all must follow nature's law. 
 
 MEDICINEMAN:— 
 
 Thankful we are this feast is prepared 
 Thankful we are for the words we have heard, 
 Thankful we are for the union that's made 
 To add to our tribe and to make us strong. 
 And hopeful we are, that this will bring 
 To both the parties of whom we greet 
 The greatest happiness this life does give 
 Whose true devotions always keep. 
 With this, we now partake the feast 
 And welcome each and every guest 
 
 
 
 ^ 
 
 I 
 
•1 
 
 I 
 
 -v 
 
 p. 
 
 P:' 
 
 'f: 
 
 
 Ji 
 
 Who, with me, offer most sincere 
 To the Great Spirit, this request. 
 
 Then they feast. 
 
 After a ichile during the feast. 
 
 The Young' Hunter, MEW-SEU-QUA'S friend, arises 
 and says: 
 
 Mew-seu-qua, we your friends, in chase 
 And we your comrades true in war 
 A wigwam built for you in haste 
 That you may journey not too far; 
 That you may in our village dwell. 
 Where friends and comrades wish you well, 
 And there you'll find both food and wood 
 And camp equipments new and good. 
 And by these offerings now we do, 
 Our true devotion, express to you. 
 
 MEW-SEU-QUA:— 
 
 My Brother friends and warriors true, 
 How can I speak my heart to you 
 You've taught me much in chase and war 
 And into mysteries led me far; 
 But proof of friendship you have shown 
 In ways to me before unknown. 
 
 Then the Warriors escort Meic-seii-fiua, and the Maid- 
 ens escort Qua-e-chea to the wigivams, ivhere, with 
 greetings, theg are dismissed. 
 But just before the guests depart 
 Qua-e-chea dressed in grand attire, 
 Approaches them with hand on heart 
 And in her eyes are beams of fire, 
 
 
 Kter^-^itiW-W-::!.^ 
 
 I'aiir 43 
 
THE ADOPTION OF MEW-SEU-QUA 
 TECUMSEH'S FEATHER 
 
 
 Says she: "The honor you have shown 
 Are they due to friendship all alone? 
 Or have you now, some motive hid 
 For which some other time you'll bid. 
 My Chieftain is a warrior, too, 
 And we both have the nerve and will 
 Our own future to fathom through; 
 And if I'm not devoted throughout life 
 He's free to choose another wife. 
 I would rather take with him my chance 
 In the prairies wild or the forests dense 
 If any person here perchance 
 Has not the most sincere intents. 
 And now before we take your grace 
 That shows your loving, kind desire, 
 I demand that you prepare a place 
 For all to dance around the fire; 
 For fire the flame of love doth show 
 And cheerfulness 'round it may glow 
 So those most earnest and sincere 
 Their friendship show by dancing here. ' ' 
 
 Thrif (hnice. 
 
 The GRANDMOTHER comes forward:— 
 
 Since Nature made of all two kinds 
 
 With purpose still of liken minds, 
 
 The plants, the flowers, the birds, the all 
 
 To answer still to nature's call; 
 
 And the love that nature placed in them 
 
 Is just as prominent in man; 
 
 And joyful thanks should all proclaim 
 
 To the Manitou in Nature's name; 
 
 ',f 
 
 (. I 
 
 l^^a. 
 
 hll/r I I 
 
 
 ^f*.; 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 v^. 
 
 ^:' 
 
 i 
 
 And thus we now assemble here 
 To make this memory always dear 
 To those who on this voyage start, 
 Till death that voyage do them part. 
 
 They dance- 
 
 MEW-SEU-QUA'S FRIEND:— 
 
 With reverence now, we will retire 
 For low is burning now the fire, 
 Mew-seu-qua, we leave you all alone 
 TMs place is yours — the way your own. 
 But if on friends you chance to call 
 You'll find response from one and all. 
 
 GRANDMOTHER: 
 
 Qua-e-chea, may it ever be. 
 That you'll confide yourself in me 
 And all these maidens here around 
 Their sympathy can quick be found. 
 
 They all retire. 
 
 ^^^^i^^'i^^^^-^^:i^-^'-^^-^'^->": 
 
 C »*HOH E 
 
 Pooe4S 
 
 
After about a year, a runner is sent by the Grand- 
 mother to the Medicine Man, and by him to the Chief of 
 the Tribe to announce that a son has been born to Mew- 
 seu-qua and Qua-e-chea. The Medicine Man asks the 
 Chiefs to come with him as he is to name the boy, and 
 they are to bear witness. They assemble at the lodge of 
 Mew-seu-qua when the child is about two weeks old; 
 thanks are offered for the addition to the tribe, the 
 blessings of the Great Spirit asked, and the Medicine 
 Man names the first born TECUMSEH. 
 
 l^: 
 
 From the age of Seven on, Tecumseh is given to the 
 training of the warriors and the teachings of the Medi- 
 cine Man. At about the age of 22, the Shawnee Indians 
 claim him as successor of his Uncle, as Chief of the 
 Shawnee tribe. The delegation of Shawnees having 
 come to the Delaware village with presents and mes- 
 sages, the Delawares prepare a great feast to receive 
 them, and a dance is ordered for the occasion. After 
 the dance and orations, the Great Sachem of the Dela 
 wares appoints certain Chiefs and Warriors to accom- 
 pany TECUMSEH to his tribe. 
 
 TECUMSEH having been trained up in the arts of 
 war and philosophy of the Delaware Indians under the 
 training of PochgantschiUas and Captain Pipe, was 
 always prejudiced against the white man; for it was 
 Pochgantschilias who on one occasion wlien addressing 
 the American Colonists said: 
 
 .; 
 
 -l-;:.i.U,''^M'»r--"~ 
 
 
THE PHILOSOPHY OF THE 
 DELAWARE INDIANS 
 
 \m 
 
 c. 
 
 t 
 
 ^ 
 
 ''/ admit that there are good white men, hut they hear 
 no proportion to the had; the had must he the strongest, 
 for they rule. They do what they please. They enslave 
 those who are not of their color, although created hy the 
 same Great Spirit ivho created them. They ivould make 
 slaves of us if they coidd; hut as they cannot do it, they 
 lill us. There is no faith to he placed in their luords. 
 They are not like the Indians, who are only enemies 
 while at war, and are friends in peace. They will say to 
 an Indian, 'My friend, my hr other.' They will take him 
 by the hand and at the same moment destroy him. And 
 so you (he tvas addressing the Christian Indians at 
 Guadenliutten, Pennsylvania), n-ill also he treated hy 
 them hefore long. Rememher that this day I have 
 warned you to heware of such friends as these. I know 
 the Long-Knives. They are not to he trusted." 
 
 So always feeling in his heart, the wrongs his people 
 have suffered, although Tecumseh had served some 
 with the colonists when very young, in the Revolution- 
 ary war, his prejudice was never abated. So a few 
 years, after he became head of the Shawnee Tribe, he 
 began trying to unite all the Algonquin confederation 
 and other nations of Indians for a general warfare on 
 the whites. He made a trip to Canada and one to New 
 Orleans and succeeded in getting many tribes excited to 
 his cause. 
 
 During the war of 1811-12, Tecumseh was made a 
 Brigadier General by the British Governor. He led two 
 thousand Indians on the siege of Ft. Meigs, commanded 
 the right wing of the Army at the Thames and was 
 killed there. 
 
 Ui■^r^:-i'U^^^^■ ' -:l:■ ' ^■}^^■ ' '-■ 
 
THE ADOPTION OF MEW - SEU - QUA, 
 TECUMSEH'S FATHER 
 
 ^VCf^ 
 
 i.-. 
 
 ./ 
 
 There were many persons who were adopted into the 
 Delaware Tribe wlio, either they or their descendants, 
 came into prominence in the history of the United 
 States, among-, them Wm. Connor of Indiana and 
 William Anderson of Ohio, not all, however, of In- 
 dian blood, but all of whom stood loyal to the Tribe, and 
 who were devoted to their traditions, training and be- 
 hef. Senator Quay of Pennsylvania was a descendant 
 of a Delaware Indian from his great-great-grand- 
 mother's side. His ancestor, John Quay from the Isle 
 of Man, married a Delaware Indian. His great-great- 
 grandmother in the battle of Orang-e, New York, when 
 the Quay family was being driven to Canada, seized a 
 spear and killed three of the invaders rallying the little 
 band and stopping the slaugfhter that might have taken 
 place and enabhng- the refugees to go on to Canada. 
 Senator Quay had about one-sixteenth Delaware blood, 
 was always proud of it and attended one of the meetings 
 of the Delaware Indians before he died. This had 
 always been his ambition and he had made two or three 
 attempts to attend the annual meeting, but finally suc- 
 ceeded, and While at the meeting was elected as one of 
 the war chiefs of the Delaware Indians, was given a war 
 bonnet and full equipment. A few days before he died 
 he had his picture taken in this Indian costume. 
 
 The foUoH'ing is <ni oration spoknt I/if Col. J(icli's<ni o)i 
 llic t>cc(isio)i our nifflif durintj his attouhnuc of the 
 (I < nice: 
 
 hifif 48 
 
 
 
sr/ / 
 
 TECUMSEH 
 
At the Council House, 
 
 November, 1903. 
 
 n 
 
 '■i< 
 
 i 
 
 Thankful now I am we meet here tonight, again to 
 assemble as our forefathers worshiped, as our grand- 
 fathers taught us what their grandfathers taught, and, 
 as I am impressed, is the true way to worship. And 
 each one must feel in his own heart sincere, that our 
 meeting may be pleasing to Him who has made us. This 
 place is made sacred, and we must keep it pure, that the 
 blessings we've received may continue to follow. 
 
 Many friends are missing who last season were pres- 
 ent, but with the Great Spirit their spirits are roaming, 
 and for this we're thankful. 
 
 Many now are with us who enjoy many blessings; 
 children have been sent us to strengthen the nation, and 
 for this we're thankful. 
 
 Our crops have been gathered, our fields have been 
 fruitful; as winter approaches our wants are supplied, 
 and for this we're thankful. 
 
 Pnop 49 
 

 ■} 
 
 t^ 
 
 THE ADOPTION OF MEW-SEU QUA, 
 TECUMSEH'S FATHER 
 
 When trials and tribulations on every side confront 
 us; when our hearts are most sad and our spirits most 
 heavy; when our homes were threatened to be taken 
 from us, we were told in the east that great men be- 
 friended us, and for this we're thankful. 
 
 While some yet were doubting, and others were fear- 
 ful, there came to our meeting true friends of our peo- 
 ple. Great men from the east who were known to be 
 mighty, and who pledged us their friendship, and for 
 this we're thankful. 
 
 In the hearts of every one present, and in the hearts 
 of our children. Senator Quay and Senator Clark will 
 long be remembered, and for this we're thankful. 
 
 And there comes to me now an impression most cer- 
 tain that the Great Spirit smiles on these true friends 
 now with us, and in their own hearts they will feel the 
 reflection, the greatest reward that can yet be granted, 
 and for this we're thankful. 
 
 It might he ivell to sai/ that an Orator /> tlw natural 
 historian of the Delaware Tribe uho repeats the historif 
 and philosophif and teachings of the tribe from his 
 ni( inorg and after him six young mm are retiuired to 
 rejteat what he sags and niemori:e the orations. If tJieg 
 arr sue<essfi(l in }nahi)ig the statements true, tlieg are 
 rh ( ted as orators of the Tribe. 1'here are (! oriz/inal 
 orators anil ii.^Ktdlii V^ understudies. 
 
 Medidne Man Medicine men are supposed to be 
 f/ifted. Wlien found to possess the qualities neeessartf 
 
 hi )nal:e o Mrdnnir Man. then are then train<'d hu the 
 
 Tznrr:r. 
 
 ( mAnui I I 
 
ti 
 
 Js 
 
 older mediciue men of the tribe. Their teachings are 
 someivhat like that of the priesthood, hearing somewhat 
 upon the religious belief of their people as ivell as the 
 mysteries that are often performed by them. 
 
 Poisoned arrows were not used by ivarriors of the 
 Algonquin tribes in regular ivarfare, but luere permis- 
 sible to be used by the luomen of the tribe to repulse an 
 invasion for the defense of home and babies. The double 
 Jioio which the women used ivere made eight or nine feet 
 long and could throw an arrow two or three hundred 
 yards, but were so strong that the women would have 
 to use both hands to draw the bow string, lying flat on 
 their backs and use both feet to hold the bow. The effect 
 ivas even more power fid than the ancient European 
 cross-boiv. The arrows did not have to be tipped with 
 spikes or flint arrow heads, but were usually seasoned in 
 the fire and par red off to remove all of the charcoal from 
 the points. There ivere usually, in the camp, several 
 hundred of these arrows, in conventional places in 
 quivers, beside which hung the double bows. When the 
 war-cry tvas given to indicate that the enemy tvas over- 
 ivhelming 2is and we had to retreat through the village to 
 take the women and children ivith us, it was then the 
 women and children joined the battle. 
 
 The arrows were poisoned in the following manner: 
 
 Buff^alo bladders would be filled with the livers of the 
 buffalo or deer well chopped up; a rattlesnake would be 
 caught with forked sticks and the bladder filled with 
 chopped-up liver, tied to the end of another stick, would 
 be placed in front of the ratlesnake, for it to bite, until 
 
 PttOP 51 
 
 m^^^MiH^^-i^in.'!^-^-^!^ 
 
THE ADOPTION OF MEW-SEU-QUA, 
 TECUMSEH'S FATHER 
 
 1. 
 
 
 it exhausted all of the venom tJtat was in its fantjs. 
 These bladders would then he hung on a pole until the 
 liver, with the venom, was thoroughly inocculated and 
 the contents changed to a dark green substance. The 
 arrows would be pierced through the bladder containing 
 tJiis substance or poison. The poison would, perhaps, 
 remain on the arrow for thirty or sixty days, but care 
 was always taken to have the arrows reinforced wit]i the 
 poison at the proper time. If one of these arrows even 
 scratched a person, enough to bring blood, the effect was 
 far more deadly than the bite of a rattlesnake and the 
 suffering and agony began at the instant of the touch, 
 even more so than a bee sting. There was no knouii- 
 remedy that could save one from death when this poison 
 took effect. 
 
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