JOSEPH C. HENDRIX
THE WAMPUM OF THE INDIANS
[Speech of Joseph C. Hendrix at the fifteenth annual dinner of the New England Society in the City of Brooklyn, December 21, 1894. The President, Robert D. Benedict, introducing the speaker, said: "I do not remember ever to have heard at any of the New England festivals which I have attended any discussion of the currency questions which plagued the Pilgrims. We cannot doubt that they had such questions for such questions must arise where there are different currencies. But the attention of our committee this year has naturally been drawn in that direction, and they have selected as the next subject one of the currencies with which the Pilgrims had to deal: 'The Wampum of the Indians.' Upon this subject they have invited the Hon. Joseph C. Hendrix to speak. Doubtless he may draw from that subject lessons that will be of interest and of use for the present day.">[
Mr. President and Gentlemen of the New England Society:—While your poetic souls are attuned to the sweet music of the last speech, I must chide the Fates which compel me to so suddenly precipitate upon you a discussion of a practical nature, especially when at the very outset I must begin to talk about clams. [Laughter.] For when we begin to consider wampum we have to begin to consider the familiar hard-shell clam of daily use, which was the basis of wampum. At this stage of the feast, after the confections contained in that eulogium passed upon you by the Governor of Massachusetts [Frederick T. Greenhalge], and after that private parlor-car, canvas-back-duck, cold-champagne view of consolidation taken by the great trunk-line president [Chauncey M. Depew] [laughter], can you endure anything savoring of the clam? Would you not prefer to go home and sleep upon what you already have? Yet every loyal son of Long Island ought to be partial to clams. The Mayor [Charles A. Schieren], who typifies what a German head can do in a contest with an Irish appetite, should love them because they reside within the city limits, and have ceased to vote in Gravesend. You, Mr. Chairman, as a lawyer, ought to tolerate the clam, for there are two sides to the case, and there's meat inside. Our friend the preacher [Rev. Samuel A. Eliot] knows that they are as good every day in the week as they are on Sunday. Dr. Johnson [Dr. J. G. Johnson] there favors them as part of his internal revenue system. The Mugwumps cannot object to them, because they change from side to side so easily. The Democrats ought to like anything that is always digging a hole for itself, and the Republicans cannot but be patient with what comes on top at the change of the tide. [Laughter.] So, gentlemen, I present to you the clam. Professor Hooper [Franklin W. Hooper] tells me to call it the Venus Mercenaria, but we shall have to wait for our free public library before venturing so far.
You remember, when you were children, looking over the old story-book handed down to you by the Puritan fathers, that one of the conundrums with which the gayety of their times was illustrated was, "Who was the shortest man in the Bible?" The answer was, "Bildad, the Shuhite;" but now, in the revised text it is Peter, because Peter said: "Silver and gold have I none," and no one could be shorter than that. The North American Indian was no better off than Peter in his gold reserve or silver supply; but he managed to get along with the quahog clam. That was the money substance out of which he made the wampum, and the shell-heaps scattered over the island are mute monuments to an industry which was blasted by the demonetization of the hard-shell clam. Wampum was a good money in the Indian civilization. It was the product of human labor as difficult and tedious as the labor of the gold-miner of to-day. It had intrinsic value, for it was redeemable in anything the Indian had to give, from his skill in the chase to his squaw. It took time, patience, endurance and skill to make a thing of beauty out of a clam, even in the eyes of an Indian, but when the squaws and the old men had ground down the tough end of the shell to the size of a wheat straw, and had bored it with a sliver of flint, and strung it upon a thew of deerskin, and tested its smoothness on the noses, they had an article which had as much power over an Indian mind as a grain of gold to-day has over us. There were two kinds of wampum, the blue and the white. The Montauks to this day know that there is a difference between the two. The blue came from our clam. The white, which was the product of the periwinkle, did not need so much labor to fit it for use as wampum, and it was cheaper. The blue was the gold; the white was the silver. One blue bead was worth two white ones. The Indians did not try to keep up any parity of the beads. They let each kind go for just what it was worth. The Puritans used to restring the beads and keep the blue ones. Then the Indians strung their scalps.
Why was wampum good money in its time? The supply was limited. It took a day to make four or five beads. It was in itself a thing of value to the Indian for ornament. It was easily carried about from place to place. It was practically indestructible. It was always alike. It was divisible. The value attached to it did not vary. It was not easily counterfeited. So it was that it became the money of the colonists; a legal tender in Massachusetts and the tool of the primitive commerce of this continent. The Puritan took it for firewater and gave it back for furs. Long Island was the great mint for this pastoral coinage. It was called the "Mine of the New Netherlands." The Indian walked the beach at Rockaway, dug his toes in the sand, turned up a clam, and after swallowing the contents carried the shells to the mint. Gold and silver at the mouth of a mine obtain their chief value from the labor it takes to get the metals; wampum was the refinement by labor of a money substance free to all. The redemption of wampum was perfect. To the Indians it was a seal to treaties, an amulet in danger, an affidavit, small change, a savings' bank, a wedding ring and a dress suit. To this day the belt of wampum is the storehouse of Indian treasure. In the Six Nations, when a big chief made an assertion in council, he laid down a belt of wampum, as though to say. "Money talks." The Iroquois sent a belt of it to the King of England when they asked his protection. William Penn got a strip when he made his treaty. The Indians braided rude pictures into it, which recorded great events. They talked their ideas into it, as we do into a phonograph. They sent messages in it. White beads between a row of dark ones represented a path of peace, as though to say: "Big chief no longer got Congress on his hands." A string of dark beads was a message of war or of the death of a chief, and a string of white beads rolled in mud was equivalent to saying that there was crape on the door of Tammany Hall. So you see that it was a combined post-office, telegraph, telephone, phonograph and newspaper.
The Iroquois had a keeper of wampum—a sort of secretary of the treasury without the task of keeping nine different kinds of money on a parity. This old Indian financier had simple and correct principles. No one could persuade him to issue birch-bark promises to pay and delude himself with the belief that he could thus create money. He certainly would have called them a debt, and would have paid them off as fast as he could. Nor can we imagine him trying to sustain the value of the white wampum after the Puritans started in to make it out of oyster shells by machinery. Nor would he have bought it, not needing it, and have issued against it his promises to pay in good wampum as fast and as often as they were presented.
It was said that wampum was so cunningly made that neither Jew nor Devil could counterfeit it. Nevertheless a Connecticut Yankee rigged up a machine that so disturbed the market value of the beads that in a short time the Long Island mints were closed to the free coinage of clams. Wampum was demonetized through counterfeit, overproduction and imitation; but when this occurred the gentle Puritan didn't have enough of it left to supply the museums. The Indian had parted with his lands and his furs, had redeemed all the outstanding wampum with his labor, and when he went to market to get firewater, he was taught that he must have gold and silver to get it. Then he wanted to ride in blood up to his horse's bridles. Commerce had found a better tool than wampum had become. The buccaneers and the pirates had brought in silver and that defied the Connecticut man's machinery or the Dutchman's imitations. The years pass by and commerce finds that silver, because of overproduction, becomes uncertain and erratic in value, and with the same instinct it chooses gold as a standard of value. A coin of unsteady value is like a knife of uncertain sharpness. It is thrown aside for one that can do all that is expected of it. Gold is such a tool. It is the standard of all first-class nations. It is to-day, and it will remain, the standard of this Republic.
The value of the gold dollar is not in the pictures on it. It is in the grains of gold in it. Smash it and melt it, and it buys one hundred cents' worth the world over. Deface a silver dollar and fifty cents of its value goes off yonder among the silent stars. Free coinage means that the silver miner may make fifty cents' worth of silver cancel a dollar's worth of debts. This is a greenback doctrine in a silver capsule. Bimetallism is a diplomatic term for international use. Monometallism with silver as the metal is the dream of the Populist and of the poor deluded Democratic grasshoppers who dance by the moonshine until they get frost-bitten.