BOLL. 30] 



TAMKAN TAMMANY 



683 



the new location. Before June 18 Bus- 

 tillo had dug there an acequia for the 

 mission, and the padre from Espiritu 

 Santo had established himself in the new 

 post, planted crops, and begun to attract 

 the Indians. The presidio had not yet 

 been transferred). 



The Tamique are quite probably dis- 

 tinct from the Tacame, though it has 

 been surmised that they were identical. 

 The two were given in 1733 as separate 

 tribes by Governor Almazan, who was 

 in a position to know. Nevertheless, ac- 

 cording to Bonilla only the Tancame 

 (Tacame) were at Espiritu Santo de Zuiiiga 

 mission in 1727, a time when the Ta- 

 mique are supposed to have been there. 

 This suggests the identity of the two 

 tribes. The Tamique and Xaraname 

 spoke a language different from that of 

 the Karankawan tril)es living between 

 themselves and the coast, a fact that was 

 used as an argument for founding mission 

 Nuestra Sefiora del Rosario as a separate 

 establishment for the latter tribes in 1754 

 (see Bolton in Tex. Hist. Asso. Quar., 

 X, 1907). 



In 1749 Espiritu Santo de Zuiiiga mis- 

 sion was again removed, this time to San 

 Antonio r., opposite modern Goliad, the 

 Tamique and the Xaraname going with 

 it. The Xaraname subsequently gave 

 much trouble by deserting, but the Ta- 

 mique do not figure in lihe accounts of 

 these difficulties. It can not be because 

 they had become extinct, for a report 

 made by the missionary in 1794 states 

 that they were still at the mission to the 

 number of 25 (Fr. Jose de Aguilar, quoted 

 in Portillo. Apuntes para la Hist. An- 

 tigua de Coahuila y Texas, 308, 1880). 

 The building at Goliad, now popularly 

 designated as "Aranama College," is 

 evidently one of the presidial buildings, 

 and not a part of the mission, as this was 

 across the river. (h. e. b.) 



Tamiquis. — Perez de Almazdn, Autos sobre las 

 Providencias, 1733, MS. in Archivo Gen., Prov. 

 Intern., xxxii. 



Tamkan. A tribe mentioned by Langs- 

 dorff ( Voy., ii, 163, 1814) as residing in- 

 land from the coast of California and as 

 being at enmity with the coast tribes. It 

 possibly belonged to the Costanoan 

 family. 



Tammahaw. See Tamaha. 



Tammany (from Tamanend, 'the affa- 

 ble.' — Heckewelder). The common 

 form of the name of a noted ancient Dela- 

 ware chief, written also Tamanee, Tama- 

 nen, Tamanend, Tamany, Tamened, Tam- 

 iny , Temane. In the form of Tamanen his 

 name appears as one of the signers of a 

 deed to William Penn in 1683 for lands 

 not far n. from Philadelphia, within the 

 present Bucks co. , Pa. 



The missionary Heckewelder, writing 

 in 1817, describes him as the greatest and 



best chief known to Delaware tribal tra- 

 dition. "The name of Tamanend is held 

 in the highest veneration among the In- 

 dians Of all the chiefs and great men 

 which the Lenape nation ever had, he 

 stands foremost on the list. But although 

 many fabulous stories are circulated al)out 

 him among the whites, but little of his 

 real history is known. . . . Ail we know, 

 therefore, of Tamanend is that he was an 

 ancient Delaware chief, who never had 

 his equal. He was in the highest degree 

 endowed with wisdom, virtue, prudence, 

 charity, affability, meekness, hospitality, 

 in short with every good and noble quali- 

 fication that a human being may possess. 

 He was supposed to have had an inter- 

 course with the great and good Spirit, for 

 he was a stranger to everything that was 

 bad. . . . The fame of this great man 

 extended even among the whites, who 

 fabricated numerous legends respecting 

 him, which I never heard, however, 

 from the mouth of an Indian, and there- 

 fore believe to be fabulous. In the Revo- 

 lutionary war his enthusiastic admirers 

 dubbed him a saint, and he was estab- 

 lished under the name of St. Tammany, 

 the Patron Saint of America. His name 

 was inserted in some calendars, and his 

 festival celebrated on the first day of May 

 in every year. ' ' Heckewelder goes on to 

 describe the celebration, which was con- 

 ducted on Indian lines, including the 

 smoking of the calumet, and Indian dances 

 in the open air, and says that similar 

 "Tammany societies" were afterward 

 organized in other cities. He states also 

 that when Col. George Morgan, of Prince- 

 ton, N. J., was sent by Congress about 

 the year 1776 upon a special mission to 

 the western tribes, the Delawares con- 

 ferred upon him the name of Tamanend 

 in remembrance of the ancient chief and 

 as the greatest mark of respect that they 

 could pay to Morgan. 



Haines, however(Am. Inds.,658, 1888), 

 in his chapter on the Order of Red Men, 

 quotes a contemporary document from 

 which it appears that the Philadelphia 

 society, which was probably the first 

 bearing the name, and is claimed as the 

 original of the Red Men secret order, was 

 organized May 1, 1772, under the title of 

 "Sonsof King Tammany," with strongly 

 Loj'alist tendency. It is probable that 

 the "Saint Tammany" society was a later 

 organization of Revolutionary sympathi- 

 zers opposed to the kingly idea. Saint 

 Tammany parish. La., preserves the 

 memory. The practice of organizing 

 American political and military societies 

 on an Indian basis dates back to the 

 French and Indian war, and was espe- 

 cially in favor among the soldiers of the 

 Revolutionary army, most of whom were 

 frontiersmen more or less familiar with 



