Des Moines Co./History/1879 History/Keokuk, The Orator Chieftain.

1879 History of Des Moines County
Transcribed by
Lou Bickford &
Janet Brandt

KEOKUK, THE ORATOR CHIEFTAIN.
Among the noted chiefs of later years, Keokuk, or “Running Fox,” held a foremost place. He was the grand sachem of the Sacs and Foxes, the chief pre-eminent over all the tribes. He was of commanding presence, but given rather to the pleasures of the chase than the dangers of the battle-field. Still, he was not deficient in personal bravery, and held his place with firmness, both by reason of his ability to lead on all occasions and his wonderful eloquence as a speaker.
From a sketch of Keokuk, published in the “Annals of Iowa,” 1865, by Uriah Briggs, one of the pioneers of Van Buren, the following interesting extracts are made:
“Keokuk is deserving of a prominent page in the records of the country, and a truthful history of his life would be read and cherished as a memento of one of nature’s noblemen. As an orator, he was called to rank with the most gifted of his race. In person he was tall and of portly hearing, and in his public speeches he displayed a commanding attitude and graceful gestures. He spoke rapidly, but his enunciation was clear and distinct and very forcible, culling his figures from the stores of nature, and basing his arguments in skillful logic. He maintained in good faith the stipulations of treaties with the United States and with the neighboring tribes. He loved peace and the social amenities of life, and was fond of displaying those agreeable traits of character in ceremonious visits to neighboring chiefs, in which he observed the most punctilious etiquette and dignified decorum. He possessed a ready insight into the motives of others, and was not easily misled by sophistry or beguiled by flattery; and in the field of wit, he was no mean champion. It is not my purpose to write a history of his life, but I will give one anecdote in illustration of these traits of his character.
“While residing near Ottumwah-noc, he received a message from the Mormon Prophet, Joe Smith, inviting Keokuk, as King of the Sacs and Foxes, to a royal conference at his palace at Nauvoo, on matters of the highest importance to their respective people. The invitation was readily accepted, and a train of ponies was soon wending its way to the Mormon city, bearing Keokuk and suite in stately procession and savage pomp.
“Notice had circulated through the country of this diplomatic interview, and a number of spectators attended to witness the denouement. The audience was given publicly in the Mormon Temple, and the respective chiefs were attended by their suites, the Prophet by the dignitaries of the Mormon Church, and the Indian potentate by the high civil; and military functionaries of his tribes, and the gentiles were comfortably seated as auditors.
“The Prophet opened the conference in a set speech of considerable length, giving Keokuk a brief history of the children of Israel, as detailed in the Bible, and dwelt forcibly upon the story of the lost tribes, and of the direct revelation he had received from a divine source, that the North American Indians were these identical lost tribes, and that he, the Prophet of God, held a divine commission to gather them together and to lead them to a land ‘flowing with milk and homey.’ After the Prophet closed his harangue, Keokuk ‘waited for the words of his pale-faced brother to sink deep into his mind,’ and in making his reply, assumed the gravest attitude and most dignified demeanor. He would not controvert anything his brother had said about the lost and scattered condition of his race and people, and if his brother was commissioned by the Great Spirit to collect them together and lead them to a new country, it was his duty to do so. But he wished to inquire about some particulars his brother had not named, that were of the highest importance to him and his people. The red men were not much used to milk, and he thought they would prefer streams of water, and in the country where they now were there was a good supply of honey. The points that they wished to inquire into were whether the new government would pay large annuities, and whether there was plenty of whisky. Joe Smith saw at once that he had met his match, and that Keokuk was not the proper material with which to increase his army of dupes, and closed the conference in as amiable a manner as possible.
“He was gifted by nature with the elements of an orator in an eminent degree, and as such is entitled to rank with Logan, Red Jacket and Tecumseh; but, unfortunately for his fame among the white people and with posterity, he was never able to obtain an interpreter who could claim even a slight acquaintance with philosophy. With one exception only, his interpreters were unacquainted even with the elements of their mother-tongue. Of this serious hindrance to his fame Keokuk was well aware, and retained Frank Labashure, who had received a rudimental education in the French and English languages, until the latter broke down by dissipation and died. But during the meridian of his career among the white people, he was compelled to submit his speeches for translation to uneducated men, whose range of thought fell below the flights of a gifted mind, and the fine imagery, drawn from nature, was beyond their powers of reproduction. He had sufficient knowledge of the English tongue to make him sensible of this bad rendering of his thought, and often a feeling of mortification at the bungling efforts was depicted upon his countenance while he was speaking. The proper place to form a due estimate of his ability as an orator was in the Indian council, where he addressed himself exclusively to those who understood his language, and where the electric effects of his eloquence could be plainly noted upon his audience. It was credibly asserted that by the force of his logic he had changed the vote of a council against the strongly predetermined opinions of its members. A striking instance of the influence of his eloquence is related as occurring while the forces under Black Hawk were invading Illinois in 1832.
“Keokuk knew from the first that this reckless was would result in great disaster to the tribe, and used all diligence to dissuade warriors from following Black Hawk, and succeeded in retaining a majority with him at his town on the Iowa River. But, after Stillman’s defeat, the war spirit raged with such ardor that a war-dance was held, and Keokuk took part in it, seeming to be moved with the current of the rising storm, and when the dance was over, he called a council to prepare for war. In his address, he admitted the justice of his complaints against the white man, and to seek redress was a noble aspiration of their natures. The blood of their brethren had been shed by the white man, and the spirits of their braves slain in battle called loudly of vengeance. ‘I am your chief,’ he said, ‘and it is my duty to lead you to battle if, after fully considering the matter, you are determined to go. But before you take this important step, it is wise to inquire into the chances for success.’ He then represented to them the great power of the United States, against whom they would have to contend-that their chances of success were utterly hopeless. ‘But if you now determine to go upon the war-path, I will agree to lead you upon one condition-that before we go we kill all our old men and our wives and children, to save them from a lingering death by starvation, and that every one of us determine to leave his bones on the other side of the Mississippi.’
“This was a strong and truthful picture of the project before them, and was presented in such a forcible light as to cool their ardor and to cause them to abandon their rash undertaking. Many other incidents are related of his eloquence and tact in allaying a rising storm fraught with war and bloodshed, not only in his own tribe, but also among neighboring tribes, where his people had been the aggressors. Some of these incidents have been preserved by writers on Indian research, but many will be lost to history. He delivered a eulogy upon Gen. Harrison at the Sac and Fox Agency, which was interpreted by Antoine Le Claire, and considered by many who heard its delivery as one of his best efforts. This speech, however was not written down, and is lost to history; but enough of the incidents of his career as an orator have been saved from the wreck of time to stamp his reputation for natural abilities of the highest order, and furnish another positive refutation of Buffon’s theory on the deterioration of men and animals on the American Continent.”
The occasion referred to by Mr. Biggs, in the foregoing paragraph, when Keokuk delivered so remarkable a speech, is one of the most entertaining anecdotes we have been able to secure. That it may be given in connection with this mention of the scene, we interrupt the order of the paper now being quoted, and insert it here. The story was preserved by Maj. Beach, who succeeded Gen. Street, upon the latter’s death, as Agent of the Sacs and Foxes. The Agency was located about six miles east of the present site of Ottumwa, near what is now known as Agency City. Maj. Beach published a series of hastily written papers on the subject of his experience with the Indians, and from those articles (which are given in the Western Historical Company’s History of Wapello County, 1878), is taken the following sketch:
“When Gen. Harrison became President of the United States, in March, 1840, Hon. John Chambers, ex-Congressman of Kentucky, was appointed to replace Gov. Lucas as Governor of Iowa Territory. The office then included within its commission that of Superintendent over the Indians and their agencies. For several months previous to this date, feelings of antagonism had existed between the old Black Hawk party, whose chief was Hardfish, and the other bands, which spirit was mainly excited and kept alive by the traders, who were influenced by their rival interests. Gov. Lucas was characteristically obstinate, and leaned decidedly toward the Hardfish side of the controversy. Upon the arrival of Gov. Chambers at Burlington, it was , of course, an object with Keokuk to gain his favor, or at least, to have him committed to a strictly impartial course; while Hardfish’s efforts would be put forth to induce him to follow in the track of his predecessor. Keokuk at once requested the Agent to obtain the Governor’s consent for him and his chief men to visit the Governor at Burlington.
“It was the wish, however, of the Indian Department to discountenance and prevent such pilgrimages of Indians through the settlements, and the Agent promised Keokuk that he would inform the new Governor of his desire. Maj. Beach told Keokuk that, owing to the wishes of the Department, the Governor might prefer to have the meeting take place at the Agency, in Wapello County.
“The Hardfish band—or rather their instigators, Eddy and his satellites—less patient, and ignoring their proper channel of communication with the Superintendent through the Agent, hastened to Burlington in a large body, and, having encamped a short way from town, sent in a written notice of their arrival and the purpose of their visit, with the request that the Governor would cause the needed supplies of food, etc., to be provided for them. Under the Lucas regime, an order on Eddy’s Burlington store would have soon satisfied the demand; but Gov. Chambers forwarded word that when he wanted to see any of them, he would, of course, be prepared to have them fed; that he had no intention of converting his executive headquarters at Burlington into a council-ground for his red children, and that it was his purpose to visit them in their own country at a very early day. Hardfish went home with a new idea in his mind concerning Governors.
“Shortly after that failure, the agent received a communication from the Governor, informing him of the facts here related, and notifying him to use all means in his power to prevent the intrusion of his charge upon the white settlements. The letter also announced the Governor’s intention to visit the Agency in a short time, due notice of which would be given.
“The Governor at last set his time, the bands were all informed, the Governor arrived at the Agency and a grand council was to be begun. Meanwhile, all the Indians except the Iowa River Foxes, who were indisposed to come so far on a matter that did not directly concern them, had gathered and were encamped about the Agency. The Keokuk band occupied the ground along the branch behind the mills, which was then full of plum, hazel and crab-apple thickets. The Hardfishes were on the edge of the river timber, south of the Agency. Long before the appointed hour, the latter tribes, arrayed in full toggery, arrived at the designated place of meeting. The men and ponies were caparisoned in their richest styles of ornamentation. They at once began a display of equestrianism, and performed for some time, They then dismounted, and, after securing their animals, formed in line and marched into the Agency-yard where the Governor was to receive them. Quite a respectable number of whites were in attendance, to witness the scenes and partake in the ceremonies of the occasion. Hardfish took the Governor by the hand, in a way of greeting, spoke a few words and sat down upon the grass, surrounded by his followers.
“Now, it was a sacred duty with the Governor to cherish the memory of his friend, Gen. Harrison. He had been Aide-de-Camp to the General in the war of 1812, and rumor told that their mutual sentiments were more like those of father and son than those of simple friendship. Keokuk had been apprised of this fact, and, as subsequent events revealed, knew how to ‘make it tell.’ The appointed hour of assembling came and passed, but yet no sign of Keokuk or his party was made at the Agency. At time passed, the Governor, with his sense of promptness offended, grew impatient at the delay. He finally expressed opinions approbatory of Hardfish and derogatory of Keokuk.
“At length, when the council seemed about to prove a failure by default, the first faint sounds of Keokuk’s music came floating on the air. The notes grew more audible as the band approached, but never swelled up to the full tone of joyful marches. As the front of the procession wound slowly into view, the lances and staves, instead of being decked with gaudy ribbons and feathers, were seen to be wrapped about with withered grass. No sound of bells responded to the tramp of their ponies, and the Indian persons, instead of being painted with vermilion and dressed in bright colors, were streaked with the somber, funeral substitute of clay. In fact, all the paraphernalia of woe betokened some sad affliction. The Agent, after a hurried word with the interpreter, told the Governor that this was a funeral march, and that some one of their leading men must have died during the night, and probably lay yet unburied in their camp. The Hardfishes seemed as much at a loss as anybody, wondering who could have died without their knowing it.
“The solemn dirge ceased, and, dismounting, the several hundred savages formed in line, on foot, and marched, with Keokuk at their head, into the yard. The chief advanced toward the Governor, who also moved forward to greet the Indians. Keokuk ordered his followers to halt, and, through his interpreter, said; ‘Say to our new Father that, before I take his hand, I will explain what all this means. We were told, not long ago, that out Great Father, at Washington, was dead. We have heard of him as a mighty warrior, who had passed much of his life among the red men, and knew their wants. We believe that we would always have had friendship and justice at his hands. His death has made us very sad, and, as this was our first opportunity, we thought it would be very wrong if we did not use it to show that the hearts of his red children, as well as his white, know how to mourn over their great loss. We have kept our Father waiting here while we have performed that part of our mourning which we must always attend to before we leave our lodges with our dead.’ Then, amid the murmurs of approbation from his people, he stepped forward and extended his hand. The hearty grasp with which the Governor seized and clung to it showed that the chief had touched the right spot in his heart, and that the Hardfishes must thereafter be content to take a back seat.
“When, years after, Maj. Beach was enjoying a day of the Governor’s hospitality, at Maysville, Ky., the incident came up in conversation. The Governor was told that he must not credit Keokuk with the paternity of the entire plot, but that his ingenuity was put into requisition only to manage the details. The kind old gentlemen seemed greatly amused.”
Of the visit of the Hardfish band, in the summer of 1840, and of the rebuff received at the hands of Gov. Chambers, the local press of Burlington, of that date says nothing; but an earlier visit paid Gov. Lucas by the same faction is recorded in the Patriot and Hawkeye. January 23 and 24, 1840, a large delegation, headed by Hardfish and Nasheaskuk—Black Hawk’s oldest son—encamped near the town and signified a desire to open council with the Governor. From the cordial reception tendered the Indians by the Governor, one is naturally led to believe that the official sympathy was decidedly on the side of the Hardfish faction, as asserted by Maj. Beach. There was a double grievance borne to the ears of the Father by his red children, for not only did the chief declare that a spirit of partiality had been manifested toward the Keokuk wing, in the matter of trade and traders, but the young brave, Nasheaskuk, carried signs of mourning over the recent desecration of his father’s tomb. The grave of Black Hawk had been robbed of its dead (as will be shown further on in this chapter), and the Indians demanded the restoration of the body.
With these two causes of anger-the one supposititious, perhaps, and the other real-the Indians sought their Father for counsel. Gov. Lucas received them with every mark of respect, and prepared for a great demonstration. He assured Nasheaskuk that the spoliation of the grave of his father was a crime under the white man’s laws, and would be sternly dealt with. This explanation of the code satisfied the perturbed brave, who joined in friendly converse with the leaders during the remainder of the council. The proceedings terminated with a mighty powwow, and, strange to relate, the scene of the dance was none other than the historic church, Old Zion. The Governor is said to have provided for the occasion all necessary privileges, and a festive ceremony betokened the friendliness of the natives. While the dancing was in progress, Hardfish and Nasheaskuk stood by silent spectators of the scene. Neither of those great men esteemed it dignified for them to join in the dance. It is said that Nasheaskuk disapproved of all festivities, but undoubtedly that sentiment prevailed only when he was in the presence of white men. It is a fact that Indian leaders frequently refrained from demonstrations of any emotion when away from the seclusion of their lodges.
Again taking up the thread if Mr. Biggs’ recitals, we quote from the “Annals:”
“We have thus far portrayed the bright side of Keokuk’s character; but, like most, if not all, great intellects, there is a dark background which the truth of history demands shall be brought to view. His traits of character thus far sketched, may not inaptly be compared to great Grecian orator; but here the similitude ends. The great blot on Keokuk’s life was his inordinate love of money, toward its close, he became a confirmed inebriate. His withering reply to the Mormon Prophet was intended by him as a pure stroke of wit; it nevertheless expressed his ruling passion.
“A bitter and incurable feud existed in the tribe, during their time of residence on the Des Moines River, between what was denominated as ‘Keokuk’s band’ and ‘Black Hawk’s band,’ the latter recognizing Hardfish as their leader. This distrust and, indeed, hatred were smothered in their common intercourse when sober; but when their blood was fired with whisky it sometimes assumed a tragic feature amongst the leaders of the respective bands. An instance of this character occurred on the lower part of the Des Moines, on a return of a party making a visit to the ‘half-breeds’ at the town of Keokuk, on the Mississippi. In a quarrel, excited by whisky, Keokuk received a dangerous stab in the breast from a son of Black Hawk. The writer of the present sketch saw him conveyed by his friends homeward, lying in a canoe, unable to rise.
“Hardfish and his coadjutors lost no occasion to fine fault with Keokuk’s find fault with Keokuk’s administration. The payments were made in silver coin, put in boxes, containing $1,000 each, and passed into Keokuk’s hands for distribution. The several traders received each his quota, according to their several demands against the tribes admitted by Keokuk, which invariably consumed the far greater portion of the amount received. The remainder was turned over to the chiefs and distributed among their respective bands. Great complaints were made of these allowances to the traders, on the ground of exorbitant prices charged on the goods actually furnished; and it is alleged that some of these accounts were spurious. In confirmation of this last charge, over and above the character of the items exhibited in these accounts, an affidavit was filed with Gov. Lucas by an individual, to which the Governor gave credence, setting forth that Keokuk had proposed to the maker of the affidavit to prefer a purely fictitious account against the tribe for the sum of $10,000, and he would admit its correctness, and, when paid, the money should be divided among themselves, share and share alike. To swell the traders’ bills, items were introduced of a character that showed fraud upon their face, such as a large number of ‘blanket coats,’ articles which the Indians never wore, and ‘telescopes,’ of the use of which they had no knowledge. This shows the reckless manner in which these bills were charged with being in league with the traders to defraud Hardfish’s band. At this time, the nation numbered about two thousand three hundred souls, and only about one-third of the whole number belonged to Keokuk’s party. Gov. Lucas warmly espoused the popular side in the controversy that arose in relation to the mode and manner of making the annual payment, and the matter was referred to the Indian Bureau, and the mode was changed so that payments were made to the heads of families, approximating a per-capita distribution. This method of making the payments met the unqualified disapprobation of the traders, and, after one year’s trial, fell back into the old channel. Keokuk led his tribe west to the Kansas country, in 1845, and according to reports, died some years after of delirium tremens.”
Maj. Beach tells of one of the numerous religious rites of Keokuk’s band:
“The Sacs and Foxes were quite friendly and manageable; in fact, were very friendly and agreeable people to live among, and all public and personal intercourse with them rolled smoothly along the well-worn track, without much of incident or marvel, until the final sale of their remaining Iowa domain. Sometimes incidents would occur possessing excitement or amusement enough to encroach for a little uon the monotony that otherwise might have become tedious, of which the writer will endeavor to recover the memory of one or two that may amuse the reader.
“The Sacs and Foxes, like all other Indians, were very religious people in their way, always maintaining the observance of a good many rites, ceremonies and feasts in the worship of the Great Spirit. Fasts did not seem to be prescribed in any of the missals, however, because, perhaps, forced ones, under a scarcity of game or other edibles, were not of impossible occurrence among people whose creed plainly was to let to-morrow take care of itself. Some of these ceremonies bore such resemblance to some of those laid down in the books of Moses as to have justified the impression among biblical students that the lost tribes of Israel might have found their way to this continent.
“Maj. Beach was a witness, one delightful forenoon in May, 1841, of a ceremony that seemed full of mystery, even to those Indians who took no part in celebrating it. A large lodge had been set up for the occasion on the level green, near Keokuk’s village, and its sides left so entirely open that a view of the proceeding was unobstructed from without. Close around was a circle of guards or sentinels, evidently in the secret, as they were near enough to hear, but far enough away from the center to prevent eavesdropping. Low tones were observed by the speakers. Inside of the first circle of sentinels was a still more numerous row of guards, and a strict watch was maintained. Keokuk seemed to be the chief performer among those who were actively engaged. One old fellow, who held relations of importance with the tribe, seemed to be the one for whom all the display was made. He was distinguished from those about him by being clothed in a much scantier pattern of raiment than the rest. The first part of the ceremony seemed to be a general posturing of the subject, for the performers would place the old Indian on his feet; then they would force him to sit down, and then compel him to assume some other attitude. Meanwhile, they kept up a vigorous powwowing over him, gesticulating in their wildest manner. Finally, after they had placed him in a sitting position, with a pile of blankets at his back, Keokuk advanced toward him, pistol in hand, and apparently took deliberate aim at the fellow’s forehead. There was an explosion quite audible to outsiders, followed by a little puff of powder-smoke, and the old savage fell over as though he was shot dead. The attendants quickly covered him with blankets, and the wise ones of the tribe gathered about in solemn manner. Seated by the supposed dead man, the council indulged in many long talks. At last, Keokuk was inspired with some power from the Great Spirit, and, hastily stepping forward, he seized the hand of the prostrate man. He lifted the dead Indian to a sitting posture, and speedily restored him to full life. The outside witnesses looked on with mute surprise and awe throughout the entire performance. It was evident from their manner that they believed the old Indian had really been killed, and that their mighty chieftain had raised him to life and health. The ceremony was designed, doubtless, to represent the close relationship between Keokuk and the invisible forces of the Happy Hunting-Grounds, but this is merely speculation, for no interpretation of the ceremony was ever made, so far as Maj. Beach could learn.”
Catlin, in his work on the North American Indians, speaks of his visit to Keokuk’s lodge, in company with the Indian Agent, Gen. Street, probably in the summer of 1839. At that interview and at a subsequent one, Catlin found the chief to be an “exceedingly vain man.” The artist-author sketched the chief’s portrait, in full Indian costume. He also drew another picture of him, mounted on the “finest horse in the West.” This animal is alluded to no less than three times by Catlin, and was so unusually beautiful as to create a degree of admiration for him that was general. Mr. LeClaire claimed to have sold the animal to Keokuk for $300, but that claim is disputed by Capt. Hillhouse, at present a resident of Burlington, who asserts positively that he was the original owner of the famous steed and that he sold him to the chief for the sum stated.
Catlin relates no specially interesting incidents or anecdotes of the Sacs and Foxes, but confines his letters mostly to descriptions of his own personal successes as an artist. He drew innumerable sketches of savage scenes and native Americans, many of which are accepted as standard works of art or reference. His letters were, however, of a superficial, desultory character, scarcely worthy of careful perusal, so far, at least, as this particular section is concerned,
Of sundry general customs brief mention is made, as, for example, of the more common dances. From those portions of the work, we quote:
“The slave dance is a picturesque scene, and the custom in which it is founded is a very curious one. The tribe has a society which they call ‘slaves,’ composed of a number of the young men of the best families in the tribe, who volunteer to be slaves for the term of two years, and subject to perform any menial service that the chief may order, no matter how humiliating or degrading it may be; by which, after serving their two years, they are exempt for the rest of their lives from all menial occupations. These young men elect one of their number to be their master. * * * On certain day they give a great feast, and open it with this dance.
“Another curious custom is called ‘smoking horses.’ When Gen. Street and I arrived at Keokuk’s village, we were just in time to see the amusing scene, on the prairie, a little back of his lodges. The Foxes, who were making up a war party to go against the Sioux, and had not suitable horses enough by twenty, had sent word to the Sacs, the day before, according to ancient custom, that they were coming on that day, at a certain hour, to ‘smoke’ a number of horses, and that they must not fail to have them ready. On that day, the twenty men who were beggars for horses were on the spot, and seated themselves in a circle on the ground, where they fell to smoking. The villagers flocked around in a dense crowd. Soon after, appeared on the prairie, at half a mile distance, an equal number of young men of the Sac tribe, who had each agreed to give a horse, and who were then galloping the horses about at full speed. Gradually, as they went around in a circle, they came nearer the center, until they were at last close upon the ring of young fellows seated on the ground. Whilst dashing about thus, each one with a heavy whip in his hand, as he came within reach of the group on the ground, selected the one to whom he decided to present his horse, and, as he passed him, gave him the most tremendous cut with his lash over his naked shoulders. This was repeated until the blood trickled down the fellow’s back. Then the Sac placed the bridle of his horse in the sufferer’s hands, and said, ‘I present you a horse; you are a beggar, but you will carry my mark on your back.’ The privilege of marking the recipient of his bounty seemed ample compensation for the gift.”
The discovery dance, by which the approach of enemies or wild animals was detected, was a notable ceremony; also, the berdashe dance, which is performed about a man, dressed in woman’s clothes, who submits to all sorts of degradation, and thereby becomes a “medicine” or sacred man.
The word “medicine” was so diversified in its meaning as to excite profound surprise among the English-speaking races. All sacred, great or peculiar men or things were spoken of as medicine. No Indian would think of going to battle without his medicine-bag or charms.
The medicine dance was performed for fifteen days before the wigwam of a fallen brave, by the survivors of a battle. The widow erected a green bush before her door, and under that she sat and cried, while the warriors danced and brandished the scalps they had taken, and at the same time recounted the brave deeds of the dead.
The beggar’s dance will be recalled to the minds of the earlier settlers of this region. The bedecked savages would dance and powwow from door to door, demanding presents for the good of the tribe and the pale-faces.
The list of dances was as varied as the superstition of the tribes was dense. No adequate description can be given in a work not exclusively devoted to the history of the red men.
Catlin was at Rock Island on the day the treaty was signed. He says (p.216, Bohn’s ninth edition, 1857): “As an evidence of the great torrent of emigration to the Far West, I will relate the following occurrence which took place at the close of the treaty: After the treaty was signed and witnessed, Gov. Dodge, of Wisconsin Territory, addressed a few judicious and admonitory sentences to the chiefs and braves, which he finished by requesting them to move their families and all their property from this tract within one month, which time he would allow them to make room for the whites. Considerable excitement was created among the chiefs and braves by this suggestion, and a hearty laugh ensued, the cause of which was explained by one of them in the following manner: ‘My Father, we have to laugh. We require no time to move. We have all left the lands already, and sold our wigwams to Chemokemon (white men), some for $100 and some for $200, before we came to this treaty. There are already 400 Chemokemons on the land, and several hundred more on the way moving in: and three days before we came away, one Chemokemon sold his wigwam to another Chemokemon for $2,000, to build a great town.’
“The treaty itself, in all its forms, was a scene of interest, Keokuk was the principal speaker on the occasion, being recognized as the head chief of the tribe. He is a very subtle and dignified man, and well fitted to wield the destinies of his nation. The poor dethroned monarch, Black Hawk, was present, and looked an object of pity. With an old frock coat and brown hat on, and a cane in his hand, he stood the whole time outside the group, and in dumb and dismal silence, with his sons by the side of him, and also his quondam Aide-de-Camp, Nahpope, and the Prophet. They were not allowed to speak, nor even to sign the treaty. Nahpope rose, however, and commenced a very earnest speech on the subject of temperance! But Gov. Dodge ordered him to sit down, as being out of order, which probably saved him from a much more peremptory command from Keokuk, who was rising at that moment with looks on his face that the devil himself might have shrunk from.”
Mr. Charles Negus contributed the following anecdotes of Keokuk to the “Annuls of Iowa”:
“In the fall of 1837, the General Government called to Washington a deputation from most of the tribes residing in the Valley of the Mississippi. Prominent among others were delegations from the Sacs and Foxes and the Sioux, between whom at the time open hostilities existed. The ostensible object in calling these deputations to the seat of government, at this time, was alleged to be for the purpose of restoring peace among the hostile nations, but negotiations were held for the purchase of lands. Cary A Harris, Commissioner of Indian affairs, under the direction of J. K. Pointset, Secretary of War, conducted the business. The council was held in a church, and the negotiations between the Sacs and Foxes and the Sioux were spirited and attracted much attention.
“After the council was opened by a few remarks on the part of the United States, the representatives from the Sioux spoke. Their great effort seemed to be to show that it was useless to undertake to make a peace with the Sacs and Foxes, for they were treacherous and no confidence could be put in anything they might agree to do. ‘My father,’ said one of their orators, ‘you cannot make these people hear any good words, unless you bore their ears with sticks.’ ‘We have often made peace with them,’ said another, ‘but they would never observe a treaty. I would as soon make a treaty with that child (pointing to Keokuk’s little boy) as with a Saukee or Musquakee.’
“Keokuk did most of the talking on the part of the Sacs and Foxes, and with the spectators was the Cicero of the occasion, and in reply to these philippics of the Sioux, he said: ‘They tell you that our ears must be bored with sticks, but, my father, you could not penetrate their thick skulls in that way, it would require hot iron. They say they would as soon make peace with a child as with us; they know better, for when they make war upon us, they find us men. They tell you that peace has often been made, and that we have broken it. How happens it, then, that so many of their braves have been slain in our country? I will tell you, they invade us; we never invade them; none of our braves have been killed on their land. We have their scalps, and can tell where we took them.’
“It may be proper here to notice some of the events in Keokuk’s life. Keokuk was a descendant of the Sac branch of the nation, and was born near or upon Rock River, about the year 1780. He, like Black Hawk, was not an hereditary chief, but rose, by his energy and skill in managing the Indians, to be the head man in the nation. The first battle he was ever engaged in he encountered and killed a Sioux, which placed him in the rank of warriors, and he was presented with a public feast by his tribe in commemoration of the event. During the war of 1812 with Great Britain, a force was sent by the Government of the United States to destroy an Indian village at Peoria, on the Illinois River. A runner brought the news to the village that the same troops were going to attack the Sacs, and the whole tribe were very much alarmed. A council was instantly called, and it was determined to immediately abandon their village. Keokuk, who as yet had not been admitted into their councils, was standing by and heard the result of their deliberations. He went to the door of the council-lodge and asked the privilege of addressing the council on the subject about which they had been deliberating. He was admitted, and expressed his regret at the conclusion they had come to, and argued the propriety of preparing for a defense before a retreat, and concluded by saying, “Make me your leader, let your young men follow me, and the pale-faces shall be driven back to their towns. Let the old men and women, and all who are afraid to meet the white man, stay here, but let your braves go to battle!’ This speech had its desired effect, and the warriors at once declared they were ready to follow Keokuk, and he was chosen their leader. The intelligence turned out to be a false alarm, but the conduct of Keokuk had its effect and raised him to the first rank among the braves.
“On another occasion, Keokuk, with his band was hunting near the country of the Sioux. Very unexpectedly a mounted band of Sioux came upon them, fully equipped for a hostile attack. The Sacs were also upon horse-back, but they had not the force or preparation to openly resist the attack of the enemy, nor could they safely retreat. In this emergency, Keokuk immediately formed his men into a circle and ordered them to dismount and take shelter behind their horses. The Sioux raised their war-whoop and charged upon their enemy with great fury, but the Sacs, protected by their horses, took deliberate aim, gave them a warm reception and caused them to fall back. The attack was repeated, and, after several unsuccessful assaults, the Sioux retired much the worse for the encounter. Subsequent to this, when the Sacs supposed the Sioux were on friendly terms with them, they went out on a buffalo-hunt, leaving but few braves to protect their village. Unexpectedly, Keokuk came upon an encampment of a large number of Sioux painted for war, and apparently on their way to attack his village. His warriors were widely scattered over the prairies and could not speedily be collected together. These circumstances called into requisition the tact of a general. Keokuk was prepared for the emergency; he mounted his horse, and unattended, boldly rode into the camp of the enemy. In the midst of their camp, he saw raised the war-pole, and around it the Sioux were engaged in the war-dance and uttering expressions of vengeance upon the Sacs. Keokuk dashed into the midst of them and demanded to see their chief. At the approach of the chief, he said to him, ‘I have come to let you know that there are traitors in your camp. They have told me that you were preparing to attack my village. I know they told me lies, for you could not, after smoking the pipe of peace, be so base as to murder my women and children in my absence; none but cowards would be guilty of such conduct.’ When the Sioux had got a little over their surprise, they gathered around him, evincing an intention to seize him, when he added in a loud voice, ‘I supposed they told me lies, but if what I have heard is true, the Sacs are ready for you.’ And immediately put spurs to his horse and left the camp at full speed. Several guns were fired at him, and a number of the Sioux mounted their horses and chased him but he escaped unhurt. Brandishing his tomahawk, and make the woods resound with the war-whoop, he soon left his pursuers in the distance.
“He immediately collected his warriors and prepared to defend his village. His enemies, finding that they had been discovered and fearing that Keokuk, by his bold adventure to their camp had planned some stratagem, abandoned their enterprise and returned home without molesting the Sacs. Keokuk was more distinguished as an orator and statesman that as a general. He was one of the most eloquent speakers in his nation, and was not surpassed by any in managing his own people, and others with whom he had intercourse.

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