History of Muscatine County Iowa 1879

Source: History of Muscatine County Iowa, Historical Section, 1879, pages 346-385

INDIAN OCCUPANCY.

The Indian history of this State is interesting, principally because of the presence here of two of the most noted characters of modern tribes. The nature of this work precludes the introduction of an exhaustive treatise on the rise and decline of the Indian races of this region, and enables us merely to gather from reliable sources the fragments of incident, anecdote and analysis which have floated loosely about for years. In fact, our province is purely that of a compiler; but sufficient care has been taken with the work to make it valuable in the generations which are to follow. The actual historian who shall investigate the ample field of aboriginal existence may peruse these pages with a feeling of security in their correctness, if the associates of Keokuk and Black Hawk themselves are to be believed; for much of the information here preserved was obtained in direct line of recital, either to the writer or to the party duly accredited with the extract.

There still live many persons who witnessed the strange sight of a remnant of a race of men departing forever from their early homes, and such will, doubtless, be disposed to sneer at the pen which finds a source of melancholy in the contemplation of this event. But worthy hands have written lines of living power upon the theme; nor can the harsh character of fact denude the subject of a glamour which poetry and romance have cast around the dusky victim and his fate. There is a grandeur in the record of the race which the stern force of truth is powerless to dispel.

Human improvement, rushing through civilization, crushes in its march all who cannot grapple to its ear. This law is as inexorable as fate. "You colonize the land of the savage with the Anglo-Saxon," says Stephen Montague, "you civilize that portion of the earth; but is the savage civilized? He is exterminated! You accumulate machinery, you increase the total of wealth, but what becomes of the labor you displace? One generation is sacrificed to the next. You diffuse knowledge, and the world seems to grow brighter; but Discontent at Poverty replaces Ignorance happy with its crust. Every improvement, every advancement of civilization, injures some to benefit others, and either cherishes the want of to-day or prepares the revolution of to-morrow."

This portion of Iowa was once the home of the Sac and Fox tribes of Indians. From a little work entitled "Sketches of Iowa," prepared in 1841 by John B. Newhall, of Burlington, the following summary of their general character is taken:

"The Sacs and Foxes have been among the most powerful and warlike tribes of the Northwest. History finds them fighting their way from the shores of the northern lakes, gradually, toward the Mississippi, sometimes warring with the Winnebagoes, and at other times with the Chippewas, often instigated by the French. At an early period they inhabited the region of country bordering upon the Wisconsin River, and planted large quantities of corn. The whole history of their wars and migrations show them to have been a restless and spirited people; a people erratic in their pursuits, having a great contempt for agriculture, and a predominant passion for war. By these ruling traits they have been constantly changing, suffering, and diminishing. Still they retain their ancient chivalry, ever ready for war, regardless of the superiority of their foes. Thus at the present time (1841), four or five hundred of their warriors are out to fight the Sioux of the North, with whom there exists a most deadly hostility, originating from old feuds, the origin of which they scarcely know themselves. Their numbers, of late years, have been somewhat augmented by the policy they have pursued of adopting their prisoners of war and receiving seceders from other tribes, and at the present time, they number about seven thousand souls.

" The Sacs and Foxes speak the Algonquin language. The language is still spoken by the Chippewas, Pottawatomies, Ottawas, and several other tribes. It is soft and musical in comparison with the harsh, guttural Narcoutah of the Sioux, which is peculiar to themselves, having but little affinity to the Algonquin tongues. Their ideas of futurity are somewhat vague and indefinite. They believe in the existence of a Supreme Manitou, or good spirit, and a Malcha Manitou, or evil spirit. They often invoke the favor of the good Manitou for success in war and the hunt, by various sacrifices and offerings. Storm and thunder they view as manifestations of His wrath; and success in war, the hunt or in the deliverance from enemies, of His favor and love. Everything of great power or efficiency, or what is inexplicable, is a "great medicine," and the medicine-men and prophets are next in consideration to chiefs. At the decease of their friends, they paint their faces black, and the time of mourning is governed by the affinity of the kindred. Their ideas of the condition of departed spirits and the ceremony of burial may be deemed interesting. Often, in perambulating their deserted villages, has my attention been arrested, in gazing through the bleached and mutilated slabs made to protect the moldering dust of a noted chief or 'brave,' who is frequently placed in a sitting posture, his gun and war-club placed by his side, moccasins upon his feet, his blanket (or the remnants thereof) wrapped about his body, his beads and wampum suspended from his neck, where he sits 'like a warrior taking his rest,' in the silent sleep of death.

"The situations of their villages are, oftentimes, extremely beautiful and picturesque. The rude architecture of their lodges; the droves of Indian ponies galloping over the prairies, and snorting at the approach of white men; the squaws busily engaged in preparing food, or perhaps 'toting' a back-load of fagots that would frighten a New York porter, while their 'lazy lords' sit smoking upon the grass, or quietly sleeping in their lodges; the young papooses swarming the river-bank, and, with bow and arrow, exercising their infant archery upon every prairie flower or luckless bird; or, perchance, the gayly-painted warrior, mounted upon his prancing steed, his feathers streaming to the breeze, as he gallops from village to village with the fleetness of the wind, are objects which, to the traveler unaccustomed to Indian habits and character, are full of intense interest and novelty.

"Sometimes midway between two villages, or, perhaps, off in the prairie, may be seen a hundred young 'warriors' of each clan----'picked men,' who have won laurels on the battle-field. They have met (per agreement) to exercise their feats in the race of the ancient games, the prize being, perhaps, two or three horses, a rifle, or a war club; the old warriors or chiefs of each village looking on as judges. Great interest is manifested on these occasions, and the same ambitious emulation for rivalry is exhibited in these 'children of nature' as among those who play their part beneath the gilded domes of the city.

"The Sacs and Foxes frequently visit the towns on the river---Burlington, Madison, Muscatine, etc. The dress of the males generally consists of leggings, fitting closely from the loins to the ankles, usually of smoke-tanned deerskin, and often of blue and sometimes of red cloth, trimmed with fringe and beads in a variety of fantastic forms. They wear a white, and, frequently, a scarlet-colored blanket thrown over the shoulders. Their moccasins are of deerskin, often trimmed, with extreme taste, with beads and porcupine-quills. Their head-dress is of various fashions, and ofttimes indescribable. A chief or warrior's head-dress consists of a profusion of scarlet-colored hair, and long, black beards of the wild turkey connected to the scalp-lock, and not unfrequently a silver band or a richly-beaded turban. Their ears are strung with rings and trinkets; their arms with bracelets of brass, tin, silver and steel, and their necks are often strung with a profusion of wampum. A tolerably correct idea may be formed of the riches and taste of a young Indian by the number of strings of wampum around his neck. This may be considered their legal tender, as no treaty was ever formed or pipe of friendship smoked betwixt different Indian tribes without an exchange of wampum.

"No Indians exult more than the Sacs and Foxes in a triumphant skirmish with their enemies, and none more proudly exhibit their bloody trophies. They frequently have several scalps suspended on a spear or connected with their dress. As an evidence of the value they place upon these emblems of merciless victory, I will relate an incident of my attempt to get one of a veteran Sac brave. I had witnessed him for several days passing my window on a little pony, proudly waving his bouquet of scalps, connected with beads, ribbons and eagle's feathers and tied with a rattlesnake-skin upon a spear. Having a desire to obtain one, after three days' unsuccessful negotiation, during which time I offered him money, calico, beads, powder and tobacco, he finally consented to part with it for one box (i.e. $1,000).

"They place great reliance in dreams, and the intrepid warrior who awakes in the morning from a night of troublesome dreams is dejected and melancholy. Sometimes they imagine that an evil spirit or sorcerer has inflicted a spell, after the manner of witches of former times. I think it was last year that Keokuk had an aged squaw killed because she had inflicted a spell upon some of his children."

In corroboration of the last statement, we append the account of that summary act given us by James Jordan, whose acquaintance with the Indians began at a very early day. He said: "In 1837, the chief's son was prostrated with fever. Keokuk was absent at the time, but there chanced to be in the camp an old squaw, who was alleged to be invested with supernatural powers. When Keokuk returned, his valiant heir informed him that the witch had cast an evil spirit into the settlement, which had increased the fever and rendered it impossible to overcome disease while she lived. Thereupon, Keokuk took the old woman without the settlement and deliberately cut off her head with a cleaver. This summary act was witnessed by Mrs. Phelps, wife of Billy Phelps, one of the original locators of that section."

The scene of this sacrifice was near Independent, Van Buren Co., adjacent to Jordan's farm. Mr. Newhall was mistaken as to the date of the tragedy.

KEOKUK, THE ORATOR CHIEFTAIN.

Among the noted chiefs of later years, Keokuk, or "Cunning 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 Biggs, 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 bearing, 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, Jo 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 honey.' 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. Jo 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 war 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 for 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 for 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 Missis- sippi."

"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. As 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 our 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, and that his ingenuity was put into requisition only to manage the details. The kind old gentleman 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. The 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 of 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 the great Grecian orator; but here the similitude ends. The great blot on Keokuk's life was his inordinate love of money; and, 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 the 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 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 afflidavit 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 swollen to the exorbitant amounts complained of, in which Keokuk was openly 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 upon 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 their 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 in 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 a 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 trinkled 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 sort 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 Chemokemons (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 Annals 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 ostenslble 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 wlth that child (pointing to Keokuk's little boy) as with a Saukee or Musquakee.'

"Keokuk did must 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. Unex- pectedly, 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 or 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 interest 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 making 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 than 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."

BLACK HAWK, THE BRAVE.

The most conspicuous figure in the list of noted Indians of the Northwest is Black Hawk. In many of his tastes and characteristics, he was more like the white man than the savage. In personal appearance, he was distinguished. He was five feet and eleven inches tall, weighed about one hundred and forty pounds, and had an eye black and piercing as a wild beast's.

After his dramatic life-work was finished, the old man dwelt in solitude near the scene of his battle under Pashapaho, at Iowaville, and while there became intimately acquainted with James Jordan, who still lives (1879) on the farm claimed at an early day. Mr. Jordan's name will be recognized by scores of the readers of this work, and, his statements will be received by all as worthy of credence. Mr. Jordan's opportunities for knowing the Indian, and also for acquiring a thorough knowledge of the language in which he spoke, were unusual. For years, the two families lived side by side, and maintained a degree of intimacy peculiar and incidental to the isolated life then led. A feeling of friendliness sprang up between the native and the pioneer resident, whIch was but little removed from that of brotherhood.

BLACK HAWK'S BIRTH.

Mr. Jordan asserts that many errors have crept into history concerning Black Hawk. The most important one is that which fixes his birth in 1767. It will be observed in the State history, which precedes this sketch, that he was born in the Sac village, about three miles from the junction of Rock River with the Mississippi, in Illinois, 1767. Mr. Jordan pronounces the date an error. From Black Hawk's own lips, he learned that the time of his birth was 1775, but the day is not given.

The date, 1767, is given in no less an authoritative manner than that of Schoolcraft's standard work on the North American Indians, prepared under hiS supervision by order of Congress. The temerity of venturing to correct a statement made by so eminent an investigator, is not possessed by the complier of these pages, but we feel that the duty of one who attempts to preserve historic fact is plainly of a character which necessitates apparent rashness. In the case in question, there is little doubt but that all writers subsequent to Schoolcraft have unhesitatingly accepted his conclusions, and have given less care to researches in that direction than would have been given had some more obscure man chronicled the event. Hence the general unanimity of belief that the brave began life in 1767.

As it is a question---since here we venture to raise the doubt---which future historians will probably seek earnestly to solve, let us review the grounds we have for regarding Mr. Schoolcraft in error, and then leave the subject to be definitely determined by more competent writers.

One can scarcely conceive of a more perplexing question, than that of an Indian's age, if taken on general principles. Few among the more intelligent ones are able to tell their years. Their methods of computing time are vague at best, and it is no uncommon thing to find an old Indian claiming greater age than is reasonably his allotted share. The birth of children among savage tribes is not a matter of record. Modern, as well as the more remote, events in the lives of such tribes partake of the traditionary character of recital, which leads to confusion. If, for example, a prominent figure in their history once becomes invested with qualities which distinguish him, he is ever afterward referred to by symbolic epithet. The names of Indian chiefs are chosen from their vocabulary, rich in natural similitudes. Is it not reasonable to suppose that if once announced, even without authority, an Indian brave's age, like his name, will remain unquestioned among the people of his tribe? Is it not also reasonable to believe that such an expression concerning Black Hawk's age may have been made, and that Mr. Schoolcraft found that the prevailing opinion pointed to 1767 as the date? Having thus understood it, and hearing it repeated frequently, what more natural conclusion could he have drawn than that it was correct? Assuming (in the absence of positive proof either way) that Mr. Schoolcraft conversed with Black Hawk personally, on this subject, it will undoubtedly appear to those who remember the Indian's reticent manner with the whites, that an acquiescence in the general belief would be more likely to follow a casual inquiry concerning his age, than a refutation of the popular idea. It was only to those who could converse with him in his native tongue, and who were associated with him continually, that Black Hawk cast aside his customary reserve. He did not entertain an instinctive love for the whites, especially for Americans; and there is no evidence at hand to convince us that Mr. Schoolcraft enjoyed the confidence of the brave. So much can be said in negative argument of the case.

As to affirmative argument, we have the positive assurance of Mr. Jordan that Black Hawk frequently talked upon the subject, and declared all statements fixing his birth in 1767 erroneous. The pioneer and the native families lived side by side. The two men associated almost like brothers. Mr. Jordan spoke the language of the Sacs as fluently as his own, and thus inspired a degree of friendliness unattainable by those who were unfamiliar with the tongue. The whole question, in fact, resolves itself into one of veracity on the part of Mr. Jordan. If there exists documentary evidence, under Mr. Schoolcraft's hand, that Black Hawk told him positively of his age, then the matter lies between these men. If no such proof is extant, the reasons for accepting the statement made by Mr. Jordan are already defined.

There is a physiological argument in support of Mr. Jordan. If Black Hawk was born in 1775, he was sixty-three years of age at the time of his death. Physicians will admit that there is no more critical period in man's life than that, and the breaking down of a vigorous constitution would be likely to occur then, in the case of an active person like Black Hawk. We know of no rule which makes the Indian warrior, who has led a life of conflict and excitement, an exception to this apparent law of nature.

The stories of Black Hawk's early battles, and especially his first one, may be offered in contradiction of the statement made by Mr. Jordan. Is there positive proof that his first scalp was taken in any particular year? It is said that he was sixteen years of age when that brave deed was performed; but other traditions make him still older at that time, while some even cast a shadow on the truth of the story. Of course, if testimony, fixing the date of any event, and the brave's age at the moment of its occurrence, can be produced, the simultaneous record will settle this question at once. Who will solve the enigma?

The age of Black Hawk is not the only point in his history upon which conflicting evidence exists. The name in the original is variously given as to orthography. In Schoolcraft's history it is spelled Muc-co-da-ka-ka-ke. Catlin spelled it Muk-a-tah-mish-o-kah-kaih. Jordan spells it Mu-ca-tah-mish-a-ka-kah. Maj. Beach spelled it Muck-a-tah-mish-e-ki-ak-ki-ak.

The difference of spelling, however, is of no consequence, as it unquestionably resulted from an attempt to produce, with English letters, the peculiar pronunciation of the Indian tongue. The literal translation into English is a black hawk.

Another error exists concerning the official position of the man. He was not a chief either by inheritance or election. His father was a leading spirit, perhaps a prophet or a man of commanding influence in the councils of the Sacs. At an early age, Black Hawk was allowed to don the war-paint, because of his having slain an enemy of his tribe. This rather traditionary statement comes unsupported, but is given for what it is worth. The story runs that the youth was but sixteen years old when he hung his first scalp upon his wigwam.

In character, the Indian boy was brave, cautious and ambitious. He aspired to rank and sought the gratification of his passion for power by stealthy means. He possessed marvelous oratorical abilities, in that gift equaling the great speaker Keokuk. As a warrior, he was dependent more upon strategy than upon the qualities which white men deem essential to military prowess; but Black Hawk was not a cruel or blood-thirsty man, who slew merely for the sake of slaughter. He was a parodox in some characteristics, and the report given by Mr. Jordan, of his latter days, contradicts the generally-believed accounts of his early methods of self-promotion. However, one can accept the statements of his friend without too great a tax on one's credulity, when it is remembered that the last years, and not the first, were spent in this vicinity. Black Hawk the youth was very different from Black Hawk the old and defeated man.

History teaches that Black Hawk's efforts at generalship were failures, when military method was required. His power lay in sudden and fierce attacks, with dramatic strategy and rush of mounted braves. It was by such means, and the employment of his great eloquence in council, that he gained his place as a leader. He assumed the place of authority over Keokuk, his ranking officer, and maintained his hold upon his men without ever claiming to be a chief- tain. He called himself a Brave, and delighted in the title.

The Sacs and Foxes, according to their traditions, once dwelt upon the shores of the great lakes. Gradually they were pushed westward, until in time they came to occupy a large portion of Northern Illinois. In spite of the pressure of the whites, this band occupied a site on the east shore of the Mississippi, near Rock River. Here Black Hawk was, in 1832, the controlling spirit. "He was never a chief, either by inheritance or election," declares Maj. Beach, "and his influence was shared by a'wily old savage, of part Winnebago blood, called the Prophet, who could do with Black Hawk pretty much as he pleased; and also by a Sac named Nahpope, the English of which is Soup, and whom the writer found to be a very friendly and manageable old native, as was also Black Hawk."

The following graphic account of the slaughter of the Iowas, by the warriors under Pashapaho and Black Hawk, is from a paper prepared by Uriah Biggs, and published in the Annals of Iowa. The battle-field was on the present site of Iowaville, which was long ago the principal seat of the Iowa nation of Indians, and was where Black Hawk afterward died. At the time of the massacre, Black Hawk was a young man, and the graphic account of his first steps toward chieftainship, as related by Mr. Biggs, is made up of the details given by the Indians who participated in the battle:

"Contrary to long-established custom of Indian attack, this battle was brought on in daytime, the attending circumstances justifying this departure from the well-settled usages of Indian warfare. The battle-field is a level, river-bottom prairie, of about four miles in length and two miles wide, near the middle, narrowing down to points at either end. The main area of the bottom rises, perhaps, twenty feet above the river, leaving a narrow strip of low bottom along the river, covered with trees that belted the prairie on the river-side with a thick forest, and the river-bank was fringed with a dense growth of willows. Near the lower end of the prairie, and near the river-bank, was situated the Iowa village, and about two miles above the town, and near the middle of the prairie, is situated a small natural mound, covered at that time with a tuft of small tree and brush growing on its summit.

"In the rear of this mound lay a belt of wet prairie, which, at the time here spoken of, was covered with a dense crop of rank, coarse grass; bordering this wet prairie on the north, the country rises abruptly into elevated and broken river-bluffs, covered with a heavy forest for many miles in extent, portions of it thickly clustered with undergrowth, affording a convenient shelter for the stealthy approach of the cat-like foe. Through this forest the Sac and Fox war-party made their way in the night-time, and secreted themselves in the tall grass spoken of above, intending to remain in ambush through the day and make such observations as this near proximity to their intended victims might afford, to aid them in the contemplated attack on the town during the following night. From this situation their spies could take a full survey of the situation of the village, and watch every movement of the inhabitants, by which means they were soon convinced the Iowas had no suspicion of their presence.

"At the foot of the mound above noticed, the Iowas had their race-course, where they diverted themselves with the excitements of the horse, and skilled their young warriors in cavalry evolutions. In these exercises mock battles are fought, and the Indian tactics of attack and defense, of victory and defeat, are carefully inculcated, by which means a skill in horsemanship is acquired which is rarely excelled. Unfortunately for them, this day was selected for these equestrian sports, and, wholly unconscious of the proximity of their foes, the warriors repaired to the race-ground, leaving the most of their arms in the village, and their old men and women and children unprotected.

"Pashapaho, who was chief in command of the enemy's forces, perceived at once the advantage this state of things afforded for a complete surprise of his now doomed victims, and ordered Black Hawk to file off with his young warriors through the tall grass, and gain the cover of tbe timber along the river-bank, and, with the utmost speed, reach the village and commence the battle, while he remained with his division in the ambush, to make a simultaneous assault on the unarmed men, whose attention was engrossed with the excitement of the races. The plan was skillfully laid and most dexterously prosecuted. Black Hawk, with his forces, reached the village undiscovered and made a furious onslaught upon its defenseless inhabitants, by firing one general volley into their midst, and completing the slaughter with the tomahawk and scalping-knife, aided by the devouring flames with which they engulfed the village as soon as the fire-brand could be spread from lodge to lodge.

"On the instant of the report of fire-arms at the village, the forces under Pashapaho leaped from their couchant position in the grass, and sprang tiger- like upon the astonished and unarmed Iowas in the midst of their racing sports. The first impulse of the latter naturally led them to make the utmost speed to reach their arms in the village, and protect, if possible, their wives and children from the attacks of merciless assailants.

"The distance from the place of the attack on the prairie was two miles, and a great number fell in the flight by the bullets and tomahawks of their adversaries, who pressed them closely with a running fire the whole way, and they only reached their town in time to witness the horrors of its destruction. Their whole village was in flames, and the dearest objects of their lives lay in slaughtered heaps amidst the devouring element, and the agonizing groans of the dying mingled with the exulting shouts of a victorious foe, filled their hearts with a maddening despair. Their wives and children who had been spared the general massacre were prisoners, and, together with their arms, were in possession of the victors, and all that could now be done was to draw off their shattered and defenseless forces and save as many lives as possible by a retreat across the Des Moines River, which they effected in the best possible manner, and took a position among the Soap Creek hills.

"The complete success attending a battle does not always imply brave action; for, as in the present instance, bravery does not belong to a wanton attack on unarmed men and defenseless women and children. Yet it is due to Pashapaho, as commander of an army, to give him full credit for his quick perception of the advantages circumstances half placed within his reach, and for his sagacity in at once changing the programme of attack to meet occurring events, and the courage and intrepidity to seize these events and insure his success. The want of these essential qualities in a commander has occasioned the loss of many a battle in what is courteously termed civilized warfare.

"The Iowas, cut off from all hope of retrieving their loss, sent a flag of truce to Pashapaho, submitting their fate to the will of their conqueror, and a parley ensued, which resulted in the Iowas becoming an integral part of the Sac and Fox nation; but experiencing the ill-usage that is the common fate of a conquered people, they besought the United States authorities to purchase their undivided interest in the country, and thus allow them to escape from the tyranny of their oppressors. The purchase was accordingly made in 1825, and they removed to the Missouri River, and have so wasted in numbers as to scarcely preserve their existence as an independent tribe. The sole cause of this war was the insatiable ambition of the Sac and Fox Indians, as this was their first acquaintance with the Iowa nation or tribe."

On page 74 of this volume is given the generally accepted version of the causes which led to the Black Hawk war of 1832; but that story is vague and unsatisfactory. On page 157, another, and, in the main, a correct account is given. From Mr. Jordan we learn facts of more than local interest in this disputed case, and give them here.

Somewhere about 1828-29, a man named Watts, while driving cattle through this State, about where Iowaville now is, was beset by Indians. Watts had with him a man whose name is not remembered now. This man was killed by a savage. The murder was committed on Indian territory, and a demand was made on Black Hawk for the criminal. He was delivered up to the United States authorities and taken to St. Louis, where he was tried and condemned. Some of the tribe went to St. Louis to intercede for their companion, but did not accomplish their purpose. The Indian was hanged. However, while the Indians were in St. Louis they fell victims of sharpers, who obtained a professed title to Black Hawk's village on the Rock River, by presents of less value than the Government price of the land. When the embassy returned with their ill-gotten trinkets, Black Hawk was wroth and denounced the fraud. Subsequently, probably the next spring, on the opening of the season of 1830, the men who had obtained such title to the land came on, and drove the Indian women and children from the village, during the temporary absence of the braves.

Black Hawk made issue with the fraudulent possessors of his home, and offered to stake thirty of his braves against thirty white soldiers to test the question of title by a fight. The offer was declined by the military, but the whites said they would pit the United States army against the Indians of his tribe. Black Hawk took up the gauntlet, and hence the famous, but disastrous, Black Hawk war. This version, it will be seen, substantially corroborates the story obtained by research in Illinois.

Of the Black Hawk war, it is not within the province of this sketch to speak; it belongs to the history of Illinois, and has been repeatedly written up. After the defeat of Black Hawk, in 1832, he was captured and taken to Prairie du Chien. After an imprisonment in Jefferson Barracks and, subsequently, in Fortress Monroe, whither he was taken, he was returned, at the intercession of Keokuk, to this region. In his old age, Black Hawk sought the company of the garrison, his band was broken up, and the once great chief was left alone in his declining years.

Black Hawk's phrenological developments indicated large self-esteem, destructiveness and combativeness. An incident is related of his vanity, which goes to prove that his strong points were counterbalanced by weak ones, or, rather, that his undisciplined nature betrayed its weakness, as would not have been the case had conventionality produced its usual result of indifference in manner. The citizens of Fort Madison gave a ball, in the winter of 1838, and B1ack Hawk was one of the lions of the occasion. He was accompanied by his squaw and son, and the two men were gaudily equipped in full-dress uniforms, silver epaulets, etc., things presented to them while in Washington the preceding fall. This fine military outfit was made extremely ludicrous by being combined with cowhide brogans and old-fashioned chapeaus. But Black Hawk was wholly complacent and satisfied, and the three received much flattery during the evening.

Later during the festivities, Black Hawk was seen contemplating himself in a large mirror at one end of the hall, quite unconscious that he was being observed. He was soliloquizing to himself, "Nish-e-shing (great or good) Black Hawk one big Cap-a-tain. Howh, howh!"

Black Hawk evinced great fondness for military glory and display. There was an ardent love of fame that never ceased to burn in his spirit, even through the trial of Keokuk's promotion above him as chief of the two tribes. When Black Hawk was captured after the battle of Bad Axe (his last battle), an officer in the army at that time relates that the agonized feelings of the conquered warrior were peculiarly touching in their manifestations. He says: "I shall never forget the appearance of Black Hawk when they brought him into the fort a captive. He was clad in a dress of white tanned deerskins, without paint or ornament, save one small feather attached to his scalp-lock. His fan was the tail of a calumet eagle. He sat down, pale and dejected, his face in his hand, his legs crossed, and occasionally casting his eyes upon the officers. He felt that he was a prisoner, and was speechless."

Being permitted to speak in his own defense, he arose and said: "You have taken me prisoner, with all my warriors. When I saw that I could not beat you by Indian fighting, I determined to rush upon you and fight you face to face. I fought hard; but your guns were well aimed, and the bullets flew like birds in the air, and whizzed by our ears like the wind through the trees in winter. My warriors fell around me. It began to look dismal. I saw my evil day at hand. The sun rose dim on us in the morning, and at night it sank in a dark cloud and looked like a ball of fire. That was the last sun that shone on Black Hawk. His heart is dead and no longer beats in his bosom. He is now a prisoner to the white men; they will do with him as they wish; but he can stand torture, and is not afraid of death. He is no coward--- Black Hawk is an Indian. He has done nothing of which an Indian ought to be ashamed. He has fought for his countrymen, their squaws and papooses, against white men who came year after year to cheat them and take away their lands. He is satisfied; he will go to the world of the spirits contented; he has done his duty; his father will meet him there and commend him. Black Hawk is a true Indian, and disdains to cry like a woman. He feels for his wife, his children and his friends; but he does not care for himself. Farewell, my nation! Black Hawk tried to save you and avenge your wrongs. He drank the blood of some of the whites; he has been taken prisoner, and his plans are stopped. He can do no more; he is near his end; his sun is setting, and he will rise no more. Farewell to Black Hawk."

It seems that Keokuk had predicted downfall and disaster to Black Hawk for madly rushing into the war, which prediction was fulfilled. Yet Keokuk showed to his defeated rival the utmost consideration, and when the tribes were informed that the President considered Keokuk the principal chief, instead of showing a spirit of triumph over him, Keokuk rather aimed to soften the blow. Maj. Garland made the announcement, and said that he hoped Black Hawk would conform to the arrangement, and that dissensions would cease. From some mistake of the interpreter, Black Hawk understood that he was ordered to submit to the advice of Keokuk. He instantly lost all command of himself, and arose, trembling with anger, and exclaimed, "I am a man, an old man; I will not obey the counsel of any one! No one shall govern me! I am old. My hair is gray. I once gave council to young men---am I to be ruled by others? 1 shall soon go to the Great Spirit, where I shall be at rest. I am done."

A momentary excitement ran through the assembly. The show of spirit was not expected from one who had been so recently punished. Keokuk, in a low tone of voice said to him, "Why do you speak thus before white men? You trembled; you do not mean what you said. I will speak for you."

Black Hawk consented, and Keokuk rose. "Our brother, who has lately come back to us," he said, "has spoken, but he spoke in anger. His tongue was forked. He did not speak like a Sac. He felt that his words were bad, and trembled like a tree whose roots have, been washed by many rains. He is old. Let us forget what he has said. He wishes it forgotten. What I have said are his words not mine.

Then Black Hawk requested to have a black line drawn over the words he he had spoken in anger.

Mr. Biggs did not entertain as high an estimate of Black Hawk's character as some did. He wrote, concerning him:

"My first and only interview with Black Hawk was at Rock Island, at the time of the treaty for the Iowa Reserve, in 1836, about one year before his death. I was introduced to him by his intimate acquaintance and apologist, the late Jeremiah Smith, of Burlington. He asked where I resided, and being told on the Wabash River, in Indiana, he traced on the sand the principal Western rivers, showing their courses and connections, and exhibiting a general knowledge of the prominent features of the topography of the Western States.

"The interview occurred after his first visit to Washington, where he was taken by way of the Ohio River to Pittsburgh, and returned by Philadelphia, Baltimore, Albany, Buffalo and Detroit, affording him a good opportunity to form a salutary impression of the military resources of the United States, and also to acquire a general knowledge of its geography. Its great military strength seemed to arouse his keenest observation, and furnished the main topic of his remarks upon the country as he passed through, as well as on his return to his tribe. The colloquy at this interview afforded an occasion to express his bitter reflections upon this painful theme. Mr. Smith, unfortunately for the repose of Black Hawk's feelings, and unconscious of its effect, mentioned the writer of this sketch as a surveyor of public lands, a character always unwelcome among the Indians. This remark I much regretted, as Black Hawk's countenance was instantly covered with gloom, and he rather petulantly said: 'The Chemokemon was strong, and would force the Indians to give up all their lands.'

"The colloquy here ended, as this barbed arrow, inadvertently thrown by Mr. Smith, had occasioned a tumult in Black Hawk's mind that rendered further conversation on his part disagreeable. The impressions of the writer in regard to Black Hawk's personal appearance were those of disappointment. He was attired in a coarse cloth coat, without any semblance of fit or proportion, with his feet thrust into a pair of new stoga shoes that were without strings, and a coarse wool hat awkwardly placed upon his nearly bald pate, and presenting a very uncouth and rather ludicrous personal bearing.

"This toggery, perhaps, had its share in lowering my previously-estimated claims of Black Hawk to distinction among the celebrated men of his race. 'The fine head, Roman style of face and prepossessing countenance,' that so favorably impressed the distinguished author of the 'Sketch-Book,' on visiting him while a prisoner in Jefferson Barracks, were no longer apparent to my dull comprehension.

"It would, indeed, be difficlilt to find a name in history that attained so great a notoriety, associated with such limited mental endowment and true military skill. Every prominent act of his life gave evidence of the lack of sound discretion and prudent forethought. We find him as early as 1804 visiting the Spanish Governor at St. Louis, at the time the United States Agents called to accept the transfer of the authority of the country. Black Hawk being informed of the purpose of their visit, refused to meet these agents of the new government, he passing out at one door as they entered at the other, and embarking with his suite in their canoes, and hastening away to Rock Island, saying he liked his Spanish father best. This was a mere whim, as he had, as yet, no acquaintance with the Government and people of the United States. He, however, at once determined on hostility to both; and this ill-advised and hasty determination was his ruling passion while he lived.

"Lieut. Pike, on behalf of the Government, made him a friendly visit to Rock Island, the following year, and, as a token of friendship, presented Black Hawk with an American flag, which he refused to accept. He embraced the first opportunity that offered to form an alliance with the British authorities in Canada, and eagerly attached himself and 500 warriors of his tribe to the British standard, at the commencement of the war of 1812. Here, his lack of capacity to command an army where true courage and enduring fortitude were requisite to success, was fully demonstrated. His warlike talents had hitherto been on!y tested in stealthy and sudden onslaughts on unprepared and defenseless foes; and, if successful, a few scalps were the laurels he coveted, and he retired, exulting in the plunder of a village and these savage trophies. His campaign against the Osages and their neighboring tribes, lasted only long enough to make one effort, and afforded no evidence of the fortitude and patient skill of the able military leader. His conduct under the British flag as 'Gen. Black Hawk' showed him entirely wanting in the capacity to deserve that title. He followed the English army to Fort Stephenson, in expectation of an easy slaughter and pillage; but the signal repulse the combined forces still met by the gallant Col. Croghan, completely disheartened him, and he slipped away with about twenty of his followers to his village on Rock River, leaving his army to take care of themselves.

"He entertained no just conception of the obligation of treaties made between our Government and his tribe, and even the separate treaty by himself and his 'British Band,' in 1816, was no check on his caprice and stolid self-will, and its open violation brought on the war of 1832, which resulted in his complete overthrow, and ended forever his career as a warrior.

"The history of his tour through the United States as a prisoner is a severe reflection upon the intelligence of the people of our Eastern cities, in regard to the respect due to a savage leader who had spent a long life in butchering his own race, and the frontier inhabitants of their own race and country. His journey was, everywhere throughout the East, an ovation, falling but little short of the respect and high consideration shown to the nation's great benefactor, La Fayette, whose triumphal tour through the United States happened near the same period. But as an offset to this ridiculous adulation in the East, when the escort reached Detroit, where his proper estimate was understood, Black Hawk and his suite were contemptuously burned in effigy. But due allowance should be made for the ignorance concerning true Indian character, among the Eastern people, as their conceptions are formed from fanciful creations of the Coopers and Longfellows, immensely above the sphere of blood- thirsty War Eagles and the filthy, paint-bedaubed Hiawathas of real savage life."

Maj. Beach relates the following incident derived from personal observation: "Black Hawk's lodge was always the perfection of cleanliness---a quite unusual thing for an Indian. The writer has seen the old woman busily at work with her broom by the time of sunrise, sweeping down the little ant-hills in the yard that had been thrown up during the night. As the chiefs of the nation seemed to pay him but little attention in the waning years of his life, Gen. Street, the Agent, looked out for his comfort more cheerfully than other-wise he would have thought it needful to do, and, among other things, gave him a cow---an appendage to an Indian's domestic establishment hitherto unheard of. The old squaw and daughter were instructed in the art of milking her, and she was held among them in almost as great reverence as the sacred ox Apis was held among the ancient Egyptians.

"This was in the summer of 1838, when the Agency was in the process of erection, and Black Hawk had established his lodge on the banks of the Des Moines, about three miles below Eldon. Close by was the trading-house of Wharton McPherson, with whom the writer stayed one night in August of said year (1838), and, as he rode past the lodge, Mme. Black Hawk was complacently sitting upon a log by the side of her cow, under a heavily-branched tree, industriously brushing the flies and mosquitoes from the bovine, with a rag tied to the end of a stick. Mr. McPherson said this was her daily occupation, in fly-time, often following the animal around as it grazed at a distance. This was the last occasion that ever the writer had an interview with Black Hawk, as he died within two months of that time (September 15, 1838), and was even then so infirm that he could barely move about his wigwam."

THE DEATH OF BLACK HAWK.

The brave old Indian passed the last of his declining years in the immediate companionship of James Jordan, near Iowaville. He made occasional visits to Fort Madison and other towns, and even as late as the summer of 1838, but a short time prior to his death, he was in Fort Madison. He called upon Mr. Edwards, editor of the Patriot, who was an admirer of the Indian, and while there, the question of the Brave's age came up. Mr. J. M. Broadwell, then an employe in the office, remembers that Black Hawk counted on his fingers the number sixty-three, thus corroborating the statement made by Mr. Jordan concerning the Indian's birth.

The birth of Black Hawk is not the only disputed date in his eventful career, for the ending as well as the beginning has been variously stated. We are glad to be able to give a correct account of the death, burial and final disposition of the old warrior. The best authority on this subject is Mr. Jordan. From him the following statement was obtained:

On the 1st day of September, 1838, Mu-ca-tah-mish-a-ka-kah sickened with fever. The old brave requested Mr. Jordan to send to Fort Edward (now Warsaw) for Dr. Peel. A letter was duly dispatched, in which the Doctor was promised the sum of $300 if he would attend the summons. The message was slow in going, and before a response could be made the soul of the brave old Indian had passed to the happy hunting-ground.

Black Hawk died September 15, 1838 (not October 1, as has been frequently stated), and was between sixty-three and sixty-four years of age at the time of his decease. The exact date of his birth is unknown, but he used to say just before his death, that he was sixty-three fingers and a part of a finger (meaning a year for each finger held up). Before he died, he requested Mr. Jordan to observe certain ceremonies in his burial. His body was to be clothed in full uniform, a suit of military clothes presented him by Gen. Jackson. or by some high official in the administration, upon which were a pair of epaulets valued at $500. Three medals, which had been given him by the British, the French and the American Governments, respectively, and valued in the aggregate at $1,200, were to be placed upon his breast. He was to be buried in a sitting posture, with his feet placed in a hole a few inches deep, and his body held in position by a board at his back. About his corpse was erected a frail tomb made of wooden slabs set upon the ground in the form of an inverted V. His war-club---a shaved post four or five feet high---was placed in the front of his rude tomb, upon which a great number of black stripes were painted, corresponding with the number of scalps he had taken during life. Openings were left in his tomb so that his friends and curious visitors could witness the process of decay. The locality was designated by Black Hawk himself, as the site of his last friendly council with the Iowa Indians. This point was upon Mr. Jordan's farm, on Section 2, Township 70 north, Range 12 west.

The injunction was carefully carried out. The body was dressed as the Brave had directed, and blankets and gloves were added. Some time later, Mrs. Black Hawk came to Mr. Jordan with the alarming story that her hushand's head had been stolen. Upon investigating the sepulcher, it was found that the head had dropped over from its own weight. Mr. Jordan replaced the member and repaired the tomb.

The alarm thus given was not entirely groundless, however, for on the 3d of July, 1839, Dr. Turner, of Van Buren County, stole the body and made off with it. It was taken to Quincy, Ill., and there the bones were cleaned by a professional anatomist. The accounts differ as to the place where the bones were cleaned; one being given as above, and another that it was St. Louis first and then Quincy; but Quincy was probably the scene of that deed. The bones were not "wired," but merely polished and varnished.

When the family of Black Hawk learned of the robbery, they were uncontrollable in their grief and anger. Nasheaskuk, the son, and Hardfish, the sub-chief who had succeeded to the leadership of Black Hawk's band, came to Burlington with about fifty braves, and made formal complaint to Gov. Lucas about the desecration of the grave. The Governor assured Nasheaskuk that the laws of the land made the stealing of a body a penal offense, and that everything should be done that was possible to secure the return of the remains. The council was satisfactory to the Indians, and lasted two days, being the 23d and 24th of January, 1840. The ceremonies finally ended with a grand dance and powwow in old Zion Church, with the Governor as master of festivities. Such a record is ludicrous now; but there was no alternative but to take possession of the numerously-employed edifice on such occasions.

The following summer and fall were consumed in a search after the missing bones, and not until the winter succeeding were they discovered.

The Hawk-Eye of December 10, 1840, contains the following item: "The bones of Black Hawk which were stolen from the grave about a year since have been recovered, and are now in the Governor's office. The wampum, hat, etc., which were buried with the old chief" [the editor evidently regarded Black Hawk as a chief through misunderstanding of his position.-ED.] "have been returned with the bones. It appears that they were taken to St. Louis and there cleaned; that they were then sent to Quincy, Ill., to a dentist to be put up and wired previous to being sent to the East. The dentist was cautioned not to deliver them to any one until a requisition should be made by Gov. Lucas. The Governor made the necessary order, and the bones were sent up a few days since by the Mayor of Quincy, and are now in the possession of the Governor. He has sent word to Nasheaskuk, Black Hawk's son, or to the family, and some of them will probably call for them in a few days. Mr. Edgerton, the phrenologist, has taken an exact drawing of the skull, which looks very natural, and has also engraved it on a reduced scale, which picture will shortly appear on his chart. Destructiveness, combativeness, firmness and philoprogenitiveness are, phrenologically speaking, very strongly developed."

Thus it is shown that Black Hawk died in September, 1838; his body was stolen in July, 1839; his tribe made complaint to Gov. Lucas in January, 1840, and in December of that year the bones were recovered and carried to Burlington.

The remains were packed in a small box and placed in the Governor's office. A message was sent to the bereaved family, then staying on the Des Moines, some ninety miles distant. A cavalcade was soon in motion, bearing the disconsolate widow and a retinue of her friends to Burlington. On the evening of their arrival the Governor was notified of their readiness to wait upon him, and fixed the audience for 10 A. M. the next day. Several visitors were in attendance. The box containing the august remains opened with a lid, and when the parties were all assembled and ready for the awful development the lid was lifted by the Governor, fully exposing the sacred relics of the renowned chief to the gaze of his sorrowing friends and the very respectable auditors who had ascended to witness the impressive scene.

The Governor then addressed the widow through John Goodell, the interpreter of the Hardfish band, giving all the details of ihe transfer of the bones from the grave to Quincy and back to Burlington, and assured her that they were the veritable bones of her deceased husband; that he had sympathized deeply with her in her great affliction, and that he now hoped she would be consoled and comforted by the return of the precious relics to her care; in full confidence that they would not again be disturbed where she might choose to entomb them. The widow then advanced to the lid of the box, and, without the least apparent emotion, picked up in her fingers bone after bone, and examined each with the seeming curiosity of a child, and replacing each bone in its proper place, turned to the interpreter and replied that she fully believed they were Black Hawk's bones, and that she knew the Governor was a good old man or he would not have taken the great pains he had manifested to oblige her, and, in consideration of his great benevolence and disinterested friendship, she would leave the bones under his care and protection. She saw that the skeleton "was in a good dry place," and concluded to let it remain there. Maj. Beach said that he notified the widow of the willingness of the authorities to surrender the bones, but that she seemed indifferent to the matter. At all events, nothing was done by the family to secure a re-interment of the remains.

Shortly after the scene just related transpired, Gov. Lucas was succeeded by Gov. Chambers, and the bones of Black Hawk were taken from his former office to the office of Dr. Lowe, on Main street. Drs. Lowe, Hickcock and Rock were then occupying rooms adjoining the three-story building used by A. Moore as a hardware store. A. D. Green in the second story, and the Historical and Geological Institute in the third story. The bones had been given to the latter institution, but had not been removed to a place in the third story. On the night of January 16, 1853, a fire consumed the whole building and the adjoining structure, in which Dr. Lowe's office was. The bones of the celebrated Indian were then and there cremated. Thus, amid fire and tumult Black Hawk found a final earthly resting-place in the ashes of the ruined structure, and the last act of his eventful career was not less dramatic than the first public appearance of the brave. Literally and truthfully may we say, dust to dust, ashes to ashes; and may they rest in peace.

It has been asserted that the bones were saved from destruction by Dr. Rock, but the Doctor positively declared to Judge Rorer that the rumor was an idle one.

POWESHIEK AND OTHER NOTABLES.

Poweshiek, the chief of the Musquakies, or the band of the confederated Sacs and Foxes who inhabited this particular locality, was a fine specimen of the physical man. He stood about six feet in height, weighed nearly two hundred and fifty pounds, and had, withal, a frank and rather pleasing countenance, when sober. His besetting fault was excessive indolence, which led to frequent lapses from sobriety. He and his family were more cleanly than his tribe were wont to be, and in intelligence he was equal to the great rulers of the red men, Keokuk and Black Hawk. The lazy habits of the chieftain, however, placed him at a decided disadvantage beside the more noted leaders. He would not join in the deliberations of the council if the acceptance of the notice involved personal exertion. Hence it is that one who really was worthy of the honors of leadership forfeited his right through personal weaknesses. Poweshiek was a man of honor, so far as his word was concerned, and he was absolute in his command over his tribe. It is related, as illustrative of his power over men, that once, when a theft had been committed on a small party of travelers through his domain, Poweshiek ordered that none of his followers leave the village until search had been made for the missing property. So completely were the Indians under subjection to his will that even the culprit remained and was detected. Severe punishment followed the discovery of the crime, but the guilty Indian received it without a murmur, nor did he think of violating Poweshiek's command to remain, when, by stealthy evasion, he might have escaped the penalty of his crime.

Poweshiek's village was on the Cedar River, about four miles below the site of Iowa City; but he frequently was seen in this locality during the early days of settlement. The evidences of a large village are still visible on the farm of William G. Holmes, below Iowa City. The Indians suffered greatly from small-pox at that place, and hundreds of them died from that terrible plague. Poweshiek died from excessive drinking before the Indians left Iowa for the West.

Wapello, the chief from whom that county was named, was a powerful ruler among his people, and was also a fast friend of the whites, especially of the first Indian Agent, Gen. Street. Incidents illustrative of his character are dispersed through the following pages. He died in 1841, and was buried by the side of his friend, the General, on the Agency Farm. His grave was recently cared for by the Managers of the Chicago, Burlington & Quincy Railroad, which passes near by, and is now in a condition to withstand the shocks of time for years to come. He died at the forks of the Skunk River, on the 15th of March, and his remains were brought from that place to the scene of burial in an ox-wagon, and buried toward evening of the same day, with the customary Indian ceremonies. It was his own request that he might be laid by the side of Gen. Street, who had been for many years in the Indian service, and was very popular with them. Prior to the establishment of the Agency in Wapello County, Wapello and his band dwelt at the mouth of Crooked Creek, near Marshall, in Henry County.

Appanoose, Pashapaho, Hardfish and Kishkekosh all play conspicuous parts in the drama. An anecdote or two of the last-named will serve as an illustration of the nature of the men. Kishkekosh did not rank equal to either of the others, but he seems to have held a prominent place in councils, because of his native talents. His full name was George Washington Kishkekosh (the last meaning cut-teeth, or savage biter) and he had accompanied Black Hawk as one of his suite of braves during the tour of that renowned chief through the East as a prisoner of war. With his leaders, he had been hospitably entertained at hotels and other places, and had a high appreciation of the sumptuous and cleanly-looking fare that was set before them. How he was enabled, after such an experience, to return with a good stomach to the frugal diet and indifferent cooking of his own people, we are left to conjecture. At all events, he retained his partiality for clean victuals, and was even overfastidious in this respect, as the following instance will show:

One night, he, with his company of three or four braves, slept at the house of a white man with whom he was on very friendly terms, and they were to remain to breakfast. Kish had an eye on the preparation of the meal, and observed one neglect that his tender stomach rebelled against. The lady of the house (it is possible she did it intentionally, for she was not a willing entertainer of her savage guests) neglected to wash her hands before making up the bread. Kish thought he would rather do without his breakfast than eat after such cooking, and privately signified as much to his followers, whereupon they mounted their ponies and left, much to the relief of their hostess. Arrived at a house some distance from the one they had left, they got their breakfast and related the circumstance. These people, though generally accustomed and limited to the poorest fare, were not averse to the best that could be provided, and made gluttons of themselves whenever they could get enough of it.

On another occasion, Kishkekosh and his suite, consisting of several prominent personages of the tribe, being then encamped on Skunk River, went to the house of a settler on a friendly visit, and he treated them to a feast. Besides Kish and his wife---who was a very lady-like person---the party consisted of his mother; Wykoma, the son of Wapello and his two wives (for polygamy was not an uncommon practice with these people); Masha Wapetine, his wife, and all their children. This old woman, on being asked how old she was, replied: "Mack-ware-renaak-we-kauk" (may be a hundred), and, indeed, her bowed head and hideously shriveled features would justify the belief that she was fully that old. The whole party were dressed in more than usually becoming style, probably out of respect to their hostess, who, knowing something of their voracious appetites, had made ample preparation for them. When the table was surrounded, Kish, who had learned some good manners, as well as acquired cleanly tastes, essayed to perform the etiquette of the occasion before eating anything himself. With an amusingly awkward imitation of what he had seen done among the whites, he passed the various dishes to the others, showing the ladies special attention, and helped them to a part of everything on the table with much apparent disinterestedness. But when he came to help himself his politeness assumed the Indian phase altogether. He ate like a person with a bottomless pit inside of him, instead of a stomach, taking everything within his reach, without regard to what should come first or last in the course, so that he only liked the taste of it. At length, after having drunk five or six cups of coffee, and eaten a proportionate amount of solid food, his gastronomic energy began to abate. Seeing this, his host approached him, and with apparent concern for his want of appetite, said: "Why, Kish, do you not eat your dinner? Have another cup of coffee and eat something." In reply to this hospitable urgency, Kish leaned back in his seat, lazily shook his head and drew his finger across his throat under his chin, to indicate how full he was. And then, in further explanation of his satisfied condition, he opened his huge mouth and thrust his finger down his throat as far as he dared, as much as to say he could almost touch the victuals. Of course the others had eaten in like proportion, making the most of an event that did not happen every day.

Kishkekosh seems to have had in him the elements of civilization, which needed but opportunity to spring up and bear pretty fair fruit. Not only did he become fastidious as to cleanliness, but he observed and imitated other usages among the whites, even more radically different from those of his savage people. It is well known that among the Indians, as among all unenlightened races the women are, in a manner, the slaves of the other sex. They are made to do all the drudgery of the camp, cultivate the corn, bring in the game after the hunter has had the sport of slaughtering it, no matter how far away it may be, he being either too lazy or feeling it beneath his dignity to bear the burden. They procure all the fuel to cook with, catch the ponies for their masters to ride, pack up their tents and household goods when preparing to move, and set them up when they again come to a halt in their wanderings. Kishkekosh had noticed the different fashion of the white settlers in regard to their women, and had, moreover, been reasoned with by them like an intelligent being, and he was very ready to admit the force of their arguments. He made an effort to institute reform among his people by having the men do a fair share of the work that, according to ordinary usage, fell to the squaws. He set them an example by taking hold heartily himself, and, though it is not probable that any very extended reformation took place, owing to the long-continued laziness of the men, and the deeply-rooted belief that their province was alone that of the hunter or warrior, yet the movement itself indicates capacity in this savage chief for progress and enlightenment.

The Indians throughout this region had a novel way of dealing with drunken people. After the Black Hawk war, they chose rather to live upon their annuities granted them by the Government than upon the products of the chase, as they had hitherto been forced to do, and as this gave them a good deal of leisure, they spent most of their time in drunken orgies, which proved a great mortality to the tribes, since many accidents happened to life and limb from that caUse. It was, therefore, a custom for a few of the red men and the squaws to keep sober; so that when the inebriates got too wild, there would be some one to keep a restraining influence upon them. When a poor wight became unsafely drunk, he was tied neck and heels, so that he could be rolled about like a ball, which operation was kept up, despite his pleadings, until the fumes of liquor had vanished, when he was released. The sufferer would beg for mercy, but to no avail; and after he was sobered he showed no resentment, but seemed to recognize the wisdom of the proceeding.

The following anecdote of Pashapaho is worth preserving. Maj. Beach relates the incident, as coming under his own knowledge, and, though not exactly relevant from locality, yet it illustrates the Indian characteristics:

"Some time in 1832, a plan was laid to attack Fort Madison, then a United States garrison. Pashapaho, a noted chief of the Sacs, who loved a "wee drap," was the projector of the scheme; but the treachery of a squaw brought the plan to a sudden end, and the savages, on their approach to the fort, were met with the grim paraphernalia of war, ready for their reception. The plan was not original with Pashapaho, for, in many respects, it resembles the famous effort of Pontiac on the fort at Detroit, during the early days of American settlement by the English; and the plan was, like that, defeated by a squaw.

"Under pretense of a counsel with the commandant, Pashapaho, designed entering the fort with concealed arms, and at a given signal the Indians were to overpower the troops. However, because of the warning already given, when the procession marched toward the fort the gates were suddenly thrown open, and a loaded cannon was revealed in the path. The gunner stood beside the piece with lighted match, while just in the rear was drawn up the garrison in battle array. Old Pash deemed discretion the better part of valor, and the signal for attack was never given.

"Some years later, Pashapaho, who was also called the 'Stabbing Chief,' made an attempt to effect a lodgment in Fort Armstrong, at Rock Island, but his method was different from the plan on Fort Madison. During the year previous to the attempt, some of the braves of his tribe, while out on the prairie upon a hunting expedition, fell in with a body of hostile Sioux, the life-long enemies of all other tribes. The Sacs had the advantage in point of numbers, and captured a number of Sioux scalps. Complaint was made to the War Department, and orders were sent from Washington to Rock Island to demand of the chiefs the culprits, and to hold them prisoners in the fort. This was done. They were brought into the fort and surrendered, and throughout the winter, say for five months, they enjoyed the hospitality of Uncle Sam, in the shape of good quarters and plenty to eat, with no trouble of providing for it. In fact, they lived in an Indian's heaven, until released by some arrangement whereby blood-money was to be taken from the anunities of their tribe and paid over to the Sioux.

"The next fall, old Pash, probably not finding his larder as well stocked for the winter as he desired, conceived the idea of imposing himself as a guest, indirectly, on his Great Father, the President. So, calling, one day, upon Col. Davenport, the commandant, he informed him that, being out upon a hunt, he had the misfortune to meet one of his traditional foes, and had succumbed to the morbid desire to lift his hair. The act was so contrary to his usual humane character that he mourned the deed and acknowledged his wickedness. He knew that his best of friend, the Great Father, whom he held in high esteem and affection, would hear of it and be very angry; and, therefore, to save him the additional vexation of having to send out a letter demanding his arrest, he had promptly come in to make a voluntary surrender of himself. Col. Davenport, who saW into the scheme, lauded him as an honorable Indian, and told him that his offer of surrender was ample evidence that he would respond whenever he was called to render account for the deed he had done. The Colonel could not think of making him a prisoner a day earlier than the Great Father commanded! No more was ever heard of this matter."

A SCENE OF THE BORDER.

The following graphic sketch of a scene in army life, at an early day, is from the pen of Eliphalet Price, and is introduced for the purpose of preserving so capital a description of a common Indian custom:

"During the summer of 1827, soon after the war-cloud of difficulties with the Winnebago Indians had been adjusted by a visit of the chiefs to Washington, accompanied by Gen. Cass, a Sioux Indian, while hunting upon the Iowa shore, near the mouth of Paint Qreek, shot and scalped a Winnebago, believing him to be the murderer of his brother, but who proved not to be the murderer, but the brother of 'Big Wave,' a chief of the Winnebagoes.

"The band of this chieftain, together with others of the nation, numbering about two thousand, becoming indignant at this act, immediately assembled at Fort Crawford and demanded of Col. Taylor (afterward President Taylor) the procurement and surrender of the murderer. The officers of the fort, apprehensive that new difficulties might arise with this factious tribe if their demand was disregarded, concluded to make an effort to obtain the murderer. Accord- ingly, an officer was dispatched to demand him of the Sioux nation, who immediately gave him up, and he was brought down the river and confined at Fort Crawford. Soon after his arrival at the fort, the Winnebagoes assembled again and insisted upon an unconditional surrender of the prisoner to them, which Col. Taylor refused, but dispatched Lieut. Reynolds and Dr. Elwise, the Surgeon of the garrison, to have a talk with them and endeavor to preserve the life of the Indian by paying a satisfactory consideration in horses. At the conference, the Winnebagoes talked in a threatening and overbearing manner, declaring that nothing would satisfy them but the taking of the life of the Sioux in their own way and by themselves.

"Reynolds, finding that no terms could be made with them that would conform to the suggestions of Col. Taylor, determined to make a proposition of his own, which was as follows: The Sioux should have a chance to save his life by being brought out upon the prairie, three weeks from that day, and, in a parallel line, seven paces to the rear of him, should be placed twelve of the most expert runners of the Winnebago nation, each armed with a tomahawk and scalping-knife, and, at the tap of the drum, the Sioux should be free to start for the home of his tribe, and the Winnebagoes free to pursue, capture and scalp him if they could. To this proposition the Winnebagoes acceded at once, and seemed much pleased with the anticipation of great sport, as well as an easy conquest of the prisoner, whose confinement in the garrison during the three weeks they believed would prostrate whatever running qualities he may have possessed. Their best runners were immediately brought in and trained every day, in full sight from the fort, and so accurate did they become in the hurling of the tomahawk, that they could hit, with unerring aim, a tin cup swinging from the branch of a tree, at a distance of twenty-five feet.

"Lieut. Reynolds, who kept a pack of hounds and two or three fleet horses, and who was known throughout the hunting-range of the post as a dashing sportsman; having become warmly enlisted on the side of the Sioux, determined to have his Indian in the best possible condition for the contest. Accordingly, Dr. Elwise took him in charge, prescribing his diet, regulating his hours of repose and directing the rubbing of his body and limbs with flesh-brushes twice a day, immediately before going upon upon the parade-ground, to perform his morning and evening trainings. So carefully was he trained for this race of life or death that he was timed upon the parade ground, in the presence of the garrison and a number of spectators, the third day before the race came off, and performed the almost incredible feat of a mile in 3 minutes and 9 seconds. Reynolds had for some time been satisfied that the fleetest runner in the Winnebago nation could not overtake him, but to guard against the unerring aim of the tomahawk required a different kind of training. This was done by placing the drummer behind a screen, some twenty paces in front of the Sioux, so that the sound would reach him an instant before it did his opponents, and upon receiving the signal sound, he was trained to make two quick bounds, in a direct line, to the right, and then start upon the race.

"The day at length arrived. About three thousand Indians, French traders, and border hunters had assembled to witness the scene; in fact, it was regarded as a gala-day by all---except the prisoner. Reynolds, on the part of the Sioux, and the celebrated chiefs, 'War-kon-shuter-kee' and 'Pine Top,' on the part of the Winnebagoes, superintended the arrangement of the parties on the ground.

"The point agreed upon for starting was upon the prairie a little to the north of Prairie du Chien, and immediately in the vicinity of the residence of John Lockwood, an Indian trader, while the race-track lay along the level nine-mile prairie stretching to the north and skirting the shore of the Mississippi. The Sioux appeared upon the ground accompanied by a guard of soldiers, who were followed by his twelve opponents, marching in Indian file and singing a low, monotonous chant, each being naked, with the exception of the Indian breechlet. Their ribs were painted white, while their breasts were adorned with a number of hieroglyphical paintings. Along the face, alternate stripes of white and black were painted in parallel lines, extending from the chin to the forehead. The hair was platted into numerous thongs tasseled with a red or white feather, and fringed with small bells, while their moccasins were corded tightly around the hollow of the foot, as well as around the ankle, with the sinews of the deer; in the right hand, each carried his tomahawk, while the left grasped the sheath that contained the scalping-knife.

"The prisoner was about twenty years old, a little less than six feet in height, of muscular, well-proportioned contour, and manifested in the easy movements of his body a wiry and agile command of his muscular powers; his countenance presented a mournful and haggard appearance, owing partly to the rigid discipline he had undergone in training and party to his having painted his face black, with the figure of a horse-shoe in white, upon his forehead, which denoted that he was condemned to die, with the privilege of making an effort to save his life by fleetness. Around his neck, he wore a narrow belt of wampum, from which dangled the scalp he had taken from the Winnebago.

"Soon after the parties were formed in line upon the ground, Reynolds approached the Sioux, and, taking off one of his moccasins, showed the chiefs that it contained a thin plate of steel, and asked if they objected to it, to which they replied with much merriment that he might carry as much iron as he pleased. The Lieutenant, observing that his Indian appeared restless and uneasy, requested Dr. Elwise to come forward, who, after examining his pulse, discovered that he was much excited, and that his nerves were in a tremulous condition. Reynolds immediately took him by the arm and led him out some distance from the front of the line, where he asked him if he was afraid to run, to which he replied: 'I can outrun all the Winnebagoes; but I am afraid that I cannot outrun all the horses that are mounted by armed Indians. The Lieutenant saw at once the cause of his alarm, and informed him that they should not interfere; he intended to ride the fleetest horse upon the ground and keep near him, and, as he was armed, would see that no horseman approached him with hostile intentions. At this announcement, the countenance of the Indian brightened up with a smile; his whole person seemed lifted from the ground as he turned to his position with a stalwart stride.

"The chiefs and Reynolds soon after mounted their horses and took a position each upon the right of his party. The spectators were removed from the front to the rear by the guard, when the parties were ready for the start. Reynolds, who was to give the signal for the tap of the drum, had, in this arrangement, planned a movement for which the Winnebagoes were unprepared. The drummer, by this arrangement, was not to give the drum tap until two minutes had expired, after the giving of the signal, which, as made known to the Winnebagoes, would be the elevation of his cap high above his head.

"Reynolds, after taking a last view of the field to see that all was clear, gave the signal. In an instant, the Winnebagoes threw themselves into position, with uplifted tomahawk, the eye intently fixed upon the prisoner; every muscle of the body and arm was forced to its utmost strain, and in this position they were held by the drummer for the full period of time prescribed by Reynolds. The gloating visage of the Indian, his excited mind, and the terrible strain upon his muscular powers, it was easy to discover, was fast exhausting him; at length the loud tap of the drum was given, when the Sioux, with the crouching leap of the panther, bounded to the right while the whizzing whirl of the tomahawk sped its flight far to his left. The race was now fairly commenced; three of the Winnebagoes ran with great fleetness for a mile, keeping within twenty yards of the Sioux. Reynolds, who rode a fleet animal and was a master horseman, could move his body upon the saddle with that commanding ease which enabled him to keep all parts of the field in view without changing the course of his animal, soon discovered that his Indian had entire command of the race. During the flight of the first half-mile, it was with difficulty that he could restrain the Sioux from leaving his competitors far to the rear, and thus impair his powers of endurance that might be needed to guard against treachery in the distance. At length, discovering that a few of the Winnebagoes had fallen out of the race, he gave the signal for him to increase his speed, and, in a moment after, the distance between him and his competitors began to widen rapidly, showing the superior speed and endurance of the Sioux, acquired, mainly, through the discipline of the white man. At the end of two miles, the last of the contending Winnebagoes withdrew from the race. There was not an Indian horse upon the ground that could keep up with him after he had increased his speed, and, at the end of the fourth mile, Reynolds, finding that his horse was much fatigued, and the prairie free from enemies, also withdrew from the race. The Indian did not look back or speak as far as he was followed or could be seen, but kept his eye fixed upon the white flags that had been placed in front of him at short distances apart, for several miles, in order that he might run upon a straight line.

"It was soon after reported by the Winnebagoes that he had been shot by one of their boys who had been placed in ambush near the upper boundary of the prairie. This, however, proved not to be true. The boy had shot a Winnebago through mistake, who had also been treacherously secreted for the purpose of intercepting the Sioux. This mistake, however, was never known to Reynolds or Elwise, and it was not until several years after this event, and while Gov. Doty was holding a treaty with the Sioux nation, that this Indian appeared in the council as one of its chiefs, and, after briefly relating this adventure to the Governor, he inquired where Lieut. Reynolds and Dr. Elwise were at that time. He was informed that both had died in Florida. Upon receiving this information, he immediately withdrew from the convention, painted his face black, and retired to the gloom of the forest, nor could he be prevailed upon to return until he had gone through the Indian ceremony of mourning for the dead."

THE TRIBAL RELATIONS OF THE SACS AND FOXES.

Mr. Negus wrote the following sketch concerning the migrations, tribal relations and social customs of the Sacs and Foxes and the affiliating bands:

"At the time of the acquiring by the United States of the country west of the Mississippi River, most of the territory now embraced within the limits of Iowa was in the possession of the Sac and Fox Indians, who at one time had been a powerful nation, and were in possession of a large tract of country. Those Indians were formerly two distinct nations, and resided on the waters of the St. Lawrence.

"But for many years before they left Iowa, they lived together, and were considered one people (though they kept up some customs among themselves, calculated to maintain a separate name and language).

"The Foxes first moved to the West, and settled in the vicinity of Green Bay, on Lake Michigan. But they had become involved in wars with the French and neighboring tribes, and were so much reduced in numbers that they were unable to sustain themselves against their hostile neighbors.

"The Sacs had been engaged in a war with the Iroquois (or Six Nations), who occupied the country which nOW composes the State of New York, and had become so weak that they were forced to leave their old hunting-grounds and move to the West. They found the Foxes, their old neighbors, like themselves, reduced in numbers by the misfortunes of war, and, from a matter of necessity as well as sympathy, they united their fortunes together and became as one people, and as such remained so as long as they lived within the limits of Iowa, and probably will so lOng as they remain a nation. The date of their emigration from the St. Lawrence is nOt definitely known. Father Hennepin speaks of the Fox Indians being at Green Bay in 1680, which at that time was called the Bay of Puants.

"After the union of the Sacs and Foxes at Green Bay, and when their nation had become powerful, they crOssed over and extended their hunting- grounds west of the Mississippi, and, uniting with other tribes, began to act on the offensive.

"All the valley from Rock River to the Ohio, on the east of the Mississippi, and on the west of the Des Moines River was inhabited by a numerous and warlike nation of Indians called the Minneways, signifying 'men.' This great nation was divided intO different bands known by various names (such as the Illinois, Cahokins, KaskaskinS, Peorias, etc.), and occupied separate parts of the valley. This nation had long been prosperous and powerful, and feared and dreaded by other nations; but a circumstance happened which brought the vengeance of their neighbors upon them, and they in their turn were humbled.

"Pontiac, a Sac chief, very much beloved and respected by his people, had been wantonly murdered by some of the Minneways. This act aroused the anger of the Sac and Fox nations, and, forming an alliance with other tribes, they commenced a fierce and bloody war against the different bands of the Minneways. This war was continued till that great nation was nearly destroyed, and their hunting-grounds possessed by their enemies.

"At the time the United States made the Louisiana Purchase, the Sac and Fox nations were in possession of most of the State of Illinois, and nearly all the country west of the Mississippi, between the Upper Iowa River and the Jeffreon (in Missouri) west to the Missouri River. The Sacs had four large villages where most of them resided; one at the head of the Des Moines Rapids, near where Montrose is now located, which consisted of thirteen lodges; the second village was on the east shore of the Mississippi, near the mouth of the Henderson River, about half way between Burlington and Oquawka; the third village was located on Rock River, about three miles from the Mississippi, which was their largest and principal village; the other was on the west side of the river, near the mouth of the Upper Iowa. The Foxes (or Reynards) had three villages: one on the west side of the Mississippi, six miles above the rapids of Rock River; the second, 'twelve miles in the rear of the lead mines at Du Buque,' and the other On Turkey River.

"The Iowas, who may be regarded as a band of the Sacs and Foxes, at this time had one village near the mouth of the lower Iowa River, and another on the north side of the Des Moines, near where is now located the tOWn of Iowaville.

"These Indians had their separate villages and different chiefs; but they occupied in common the same hunting-grounds, were united in their wars and alliances, and the Sacs, Foxes and Iowas were generally regarded as one nation.

"It appears that the Iowas at one time were identified with the Sacs who lived on Rock River; but, from some cause, at a period not definitely known, there were eight families who left that village and started out as a band by themselves, and for a long time 'they recognized eight leading families' in their band. 'These clans bear the title or name of the particular animal or bird from which they are supposed to have sprung.' And they were known as the Eagle; the Pigeon, the Wolf, the Bear, the Elk, the Beaver, the Buffalo and the Snake families.

"These families were known severally in the tribe by the peculiar manner in which they cut their hair. The Eagle family was marked by two locks of hair on the front part of the head, and one on the back-left part. The Wolf family had scattered bunches of hair left, representing islands, whence their families were supposed to have sprung. The Bear family left one side of the hair of the head to grow much longer than the other. The Buffalo family left a strip of hair long from the front to the rear part of the head, with two bunches on each side to represent horns." The other families, with their peculiar bodies, were lost or had become extinct long before they left Iowa.

"In 1830, and for many years after, the Iowas were estimated at about 1,100 souls; but in 1848, they were stated to be a fraction under 750; and, in 1852, the Sacs only numbered about 1,300, and the Foxes about 700, which indicates that this once powerful nation will soon become extinct. When the Iowas left their village on the Des Moines, they 'ascended the Missouri River to a point of land formed by a small stream on its east shore, called by the Indians Fish Creek, which flows in from the direction of, and not far from, the celebrated Red Pipestone Quarry, many hundred miles from their former village. The nation composed of the Sacs, Foxes and Iowas, and particularly those about Rock River, raised large quantities of corn, beans and melons---more than they wanted for their own use---and frequently sold large quantities to the traders; and probably cultivated the soil to a greater extent than any other Indians in the West. At this time, besides the Indian population, many portions of Iowa had been traversed by the French, who had penetrated the wilderness either in the pursuit of mineral or to carry on a trade with the Indians. The history of these operations is obscure and but little known. They must have carried on quite a extensive business in the valley of the Des Moines; for Gen. Pike, on his map of the Mississippi Valley, published with the report of his tour up the river in 1805, lays down four forts on the Des Moines River---Fort Crawford on the south side, a short distance below where the town of Portland, Van Buren County, has been laid out; Fort Gelaspy, nearly opposite to Iowaville; Fort St. Thomas, very near, if not on the very spot, where the town of Chillicothe is now located; and another fort a short distance below, on the north side of the river. And there were, long after this country was settled by the whites, many indications to be seen of settlements having been made by other people than the Indians along the banks of this beautiful river."

MAJ. BEACH'S INDIAN PAPERS.

Although it is not, properly speaking, a part of the history of Muscatine County, we here insert a record of the final disposition of the Sacs and Foxes while they remained in Iowa. Without these pages, the preceding scraps of personal history would be imperfect, and, as this work is designed to preserve for future reference matters which will become of importance as time progresses, we feel justified in inserting the following sketch of the last days of the tribes which once made Muscatine County their stamping-grounds. Maj. Beach, second and last Indian Agent for the Sacs and Foxes in Iowa, left a brief history of the origin of the Agency and his life there. But one copy of that record is extant, and the writer had the pleasure of making public, for the first time, the authentic account referred to. The Major, just before his death, wrote:

"The war of 1812 resulted in a treaty which left the Indians no further claim to any territory east of the Mississippi, and even to a strip in Eastern Iowa. A later treaty, in 1837, increased the extent of the cession to a line through Iowaville, north and south. There was a reservation left for the Poweshiek band. of Foxes, on or near the Iowa River, the purchase of which was the object of a treaty made in the fall of 1836, on a spot now within the city of Davenport, but then belonging to the famous half-blood, Antoine Leclaire. Iowa was then attached, for Government purposes, to Wisconsin, and its Governor, the late Henry Dodge, was the Commissioner to negotiate the treaty, and the late Gov. Grimes, then a new settler, was the Secretary. This treaty is referred to for the sake of an incident which shows that, whether common or not to the 'Lo' family in general, the Sacs and Foxes, at least, possessed an honorable side to their character.

"The country around was already quite thickly settled, and the Indians could easily have procured an unlimited supply of whisky. But Gov. Dodge, in his opening speech, had impressed upon them the necessity of strict sobriety during the negotiations, and had expressed a hope that his advice would be heeded. Keokuk and the other chiefs, in reply, had said that their father's talk about fire-water was good, and had given their word that none should be allowed among them during the proceedings. Immediately the council closed, they appointed a sufficient guard of the most reliable braves to prevent the introduction or use of liquor, at whatever cost. In fact, the very bluest blood Qf the tribe was selected for the duty, and each one was instructed to carry a designated badge of his authority.

"Before the conclusion of the treaty, a Sunday intervened, and nearly all of the Indians assembled at Rock Island, at the trading-post. Meanwhile, a steam- boat came along and tied up at the bank. She was crowded with passengers, who were excited at the sight of so many savages. Black Hawk, who was conspicuous, was soon recognized, and became the chief object of interest. A passenger stepped ashore and took the great brave by the hand and led him on board the boat, his wish being to invite him to a friendly glass at the bar. But Black Hawk, whether influenced by a sense of personal honor or by the presence of the police, would not indulge, and shortly afterward went ashore. Next, the boat began to push off, and Black Hawk's friend, anxious not to be disappointed of his social design, had already procured and filled a bottle with liquor. He leaned over the guards of the boat and stood reaching the bottle toward the Indian. One of the Indian police, with quiet dignity, took the bottle, and a smile of satisfaction diffused itself over the donor's face. But that smile speedily changed to a very different look when the young brave hurled the bottle upon the rocks at his feet, and dashed it into countless atoms. The poor white man was glad to shrink away as the stentorian shout which followed sounded in his ears, a shout in which it was hard to determine whether the exulting whoop of the Indians or the no less vigorous and derisive laughter of the boat's company predominated.

"Gen. Street, in the fall of 1837, as Agent of the Sacs and Foxes, was ordered to take a party of about thirty of the chiefs and head Indians to Washington. Wapello was accompanied by his wife and son, and there may have been three women in the party. Maj. Beach was with the company during a portion of the trip. At Boston they were a novelty, and were received with great attention and kindness. The military were ordered out to escort the line of carriages and clear the streets of the throngs which filled the way. Black Hawk and his two sons, splendid specimens of manly beauty and symmetry of form, were the most noticed by the people, their recent fame as warriors being yet fresh in the popular minds. The party was received with all due courtesy in old Faneuil Hall by the Mayor and city government, and welcomed to the city. On the succeeding day, the Governor, the Hon. Edward Everett, received them in the State-house, on behalf of the State. This ceremony was held in the spacious Hall of Representatives, every inch of which was jammed with humanity. After the Governor had ended his eloquent and appropriate address of welcome, it devolved upon the chiefs to reply, and Appanoose, in his turn, as, at the conclusion of his speech, he advanced to grasp the Governor's hand, said: 'It is a great day that the sun shines upon when two such great chiefs take each other by the hand!' The Governor, with a nod of approbation, controlled his facial muscles in most courtly gravity; but the way 'the house came down' was a caution, and Appanoose doubtless considered the applause the Yankee way of greeting his own fine speech.

"There were two theaters then in Boston, and a struggle ensued between them to obtain the presence of the Indians, in order to draw houses. At the Tremont, the aristocratic and fashionable one, the famous tragedian, Forrest, was filling an engagement. His great play, in which he acted the part of a gladiator, and always drew his largest audiences, had not yet come off, and the manager was disinclined to bring it out while the Indians were there, as their presence alone was enough to insure a full house. Gen. Street, who was a strict Presbyterian, was rather opposed to the theater, and hence Maj. Beach, who had recently become his son-in-law, took the matter of arranging for the entertainment off his hands. The Major knew that the play referred to would suit the Indian taste far better than simply declamatory tragedies, spoken in a language they could not understand, and in which there was no action to keep them interested. Mr. Barry, the manager, was finally prevailed upon to present 'Spartacus,' on condition that the Indians would attend in a body.

"Everything went off favorably during the performance, and in the exciting scene in which the gladiators engage in deadly combat, the Indians manifested the deepest sympathy. As Forrest rose up to the magnificent proportions of the character, the savages gazed upon the vivid spectacle with breathless anxiety. In the play, the hero fell, pierced by his adversary's sword; and as the bloody weapon was drawn from the expiring victim, who lay heaving in convulsive throes, the Indians burst out with their fiercest war-whoop. It was a frightful yell to strike so suddenly upon unaccustomed ears, at a time when every sensitive nerve was wrought to intense pitch by the play, and an answering cry of terror ran through the building. In a moment the audience recovered its self- possession, and the rounds of applause which succeeded, complimented the great actor but little less than did the involuntary tribute of the dusky noblemen.

"After ceding the belt of country upon the Iowa side of the Mississippi, as heretofore mentioned, and having considerably increased this belt by an additional cession in 1837, the Sacs and Foxes still retained a large and valuable portion of Iowa. This last treaty was negotiated with the party whose visits to Washington and other Eastern cities has been mentioned, and was concluded, on the 21st of October. This was the first treaty ever made with the Sacs and Foxes in which the principle was incorporated that had just then begun to be adopted, of making the sum allowed the Indians for their lands a permanent fund, to be held in trust by the United States, upon which interest only, at the rate of 5 per cent, could be annually paid to them. Hitherto, it had been the custom to provide that the gross sum granted for a cession should be paid in yearly installments. For instance, $200,000, in twenty annual payments, would have left them at the expiration of that time, destitute; but the more humane policy was chosen of placing that sum---the price of the cession of 1837---at 5 per cent, giving a constant income of $10,000. The last treaty of 1842, dispossessed them of all lands in Iowa, and brings them in an annual revenue of $40,000. The price of that cession was $800,000, besides certain minor claims allowed. The Indians were removed from the State in 1845."

---

Back to Historical Index Page

Back to 1879 Table of Contents Page

Back to the Muscatine Co. IAGenWeb Index Page