WILLIAM HOWARD 1024- 15th Street Rock Island, Illinois ~ -TW-Q SUMMERS AMONG THE MUSQUAKIES, RELATING TO THE EARLY HISTORY OF THE SAC AND FOX TRIBE, Incidents of their Noted Chiefs, location, of the Foxes, or Musquakies, in. Iowa, with, a full account of their TRADITIONS, RITES AND CEREMONIES, And the personal experience of the writer for two and a half years among them. BY ALLIE B. BUSBY. VINTON, IOWA: HERALD BOOK AND JOB ROOMS, Copyright 1886. E . PREFACE. This little work is presented without apology. It claims for itself nothing. The critic, if he condescend to notice it, may find upon its pages errors of thought or diction, "Yet to its virtues, if you can, be kind, And to all error just a little blind." The incidents relating to the early history of the Sac and Fox tribe have been taken from reliable sources, and the anecdotes of Keokuk, and other Chiefs, given not because they are especially worthy, but to delineate some phase of Indian character. With reference to the Mus- quakies, personal observation and experience, with infor- mation gained from the Chiefs and leading men, at vari- ous times, has furnished the remainder; and so it is pre- sented to your kindly notice by THE AUTHOR. > CONTENTS. CHAPTER I. The Bed Man Tells the Story of his Life The Hand of Destiny A Plea for the Acts of the Indian Andersonville. CHAPTER II. Oratory The Words of Pontiac Logan Tecumseh Source of Eloquence The Mountains Iowa's History Footprints of the White man. CHAPTER III. Sac and Fox Tribe Iowa Captain Jordan Gives Personal Recol- lections of 1822 Keokuk Visit of Indians to Washington Speeches Trouble With Sioux A Council A Fight. CHAPTER IV. Keokuk The Sioux Camp The Missionary Last Treaty Made White Woman in Camp Poweshiek and Other Chiefs An Indian Hero. CHAPTER V. Shawnees Tradition I-am-oi Wis-u-ka The Flood Divided into Clans Mi-a-shaum Ceremony and Ordinance Sacred Songs. CHAPTER VI. Another Version of the Flood Osage Tradition Origin of Corn Thanksgiving Joaquin Miller Searching after light. CHAPTER VII. Gradual Separation of the Tribes Sauk-e-nuk Musquakies Land Vi CONTENTS. Purchased in Tama County Opposed to Progression Strin- gent Measures Adopted. CHAPTEK VIII. First Sight of the Indian Sac and Fox Agency A Dismal Vision Government Building The Agent Visit to a Wick-i-up The Witch of Endor First Impressions Good Bye. CHAPEER IX. Romance No Marriage Service Old Customs of Courtship In- dian Weddings Fidelity to a Friend Cheyenne Girl The Brave The Seminole Chieftain Legend of a Grotto. CHAPTER X. Indian Village The Lodges "Make Soup" Costume A Snake "Manitou" Snake D.ance Smoking Horses The Wolf and Bear Dance Mam ma-kaw-shaw War Dance. CHAPTER XI. Divided into Bands Chiefs and Councilors Work of the Women The Old Council Room. CHAPTER XII. The Tecanna Dog Soup Invited Guests A Green Stick The Orchestra The Dance The Indian Belle Prayer. CHAPTER XIII. The Grave Yard Ceremonies at the Lodge A Sick Child A Funeral Burial of a Warrior The Belief of the Indian Fires on the Grave u Day Star '' Burial of Black Hawk u Here they rest.'' CHAPTER XIV. Oke-mau A Dinner Sacred Things The Jeweler Pie-yaus Mesh a-Noke " How Much Pay?" Gambling The Politician " Inalienable Rights." CHAPTER XV. Bear City Winnebago Town The Ponies Sam I-yan-o-pee Jenny Jim Morgan Visitors John's House A Fraud. CONTENTS. ' Vii' CHAPTKH XVI. Education from an Indian Standpoint Mate-tau-qua's Speech Report of Indian Agent in 1874 A Wise Legislation Needed Efforts Made Joyous Life of the Indian Boy. CHAPTER XVII. Special Efforts to Organize a School The Spy A Difference of Opinion Mistaken Identity " Me Kill You." CHAPTER XVIII. Language Elliott's Bible The First Pupil Saw-swa Punish- mentObject Lessons The Voice of Nature. CHAPTER XIX. Jimmie 'Pee-to Victory or Defeat, Which? A Lesson O-one-e A Fight Shyness of the Indian* Girl Letters Painting a Picture Visitors " The Nasty Things " A Frosty Presence "Quid Erin." CHAPTER XX. A Visit Wau-com-mo Metwee Sick unto Death The Medicine Man u Not my Case " A Missionary" Good Bye "Mourn not for the Dead The Ceremony of Throwing Away the Dead Presents Adopted in Place of the Dead Ho, hoi La Crosse. CHAPTER XXI. Joseph Tesson His House Displeasure of the Indians Born in Nebraska Joined the Cavalry The Lieutenant Taking Scalps The Fight The Captain Going Home Pension A Scout The Broad Missouri. CHAPTER XXII. Col. Davenport Adopted into the Tribe Whisky Effect on the Indian Hon. O. H. Mills as Agent The School House Painted lied Appointment of W. H. Black as Agent In- crease of Drunkenness No Employes lion. B. T. Frederick Compulsory Education The Indian Department Should Exert its Authority. viii CONTENTS. CHAPTER XXIII. Petition Presented to Congress by Hon. James Wilson Keokuk and his Braves Counting the Indians Keokuk in Washing- ton O. H. Mills the Indian's Attorney- Judge Kinne Also Intercedes in their Behalf Injustice. CHAPTER XXIV. Efforts to Injure the School Politeness Almost an Oath" May be I Lied " A Masonic Symbol Payment of Annuity Money The Indians and the Insspector. CHAPTER XXV. No Respect for Women Polygamy and Immorality Practiced Murder of a Pawnee by Black Wolf Another Crime Not so Bad as they Might be Time Rings its Changes. CHAPTER XXVI. Christianizing the Indian A Missionary should Live at the Indian Village Learn the Language The Chiefs and Leading Men Influence the Whole Tribe A Missionary Spirit Work of Episcopal Church and Others Native Preachers " I Would then be a Heathen'' Missionary Society of the Presbyterian Church Its Efforts to Christianize the Indian. CHAPTER XXVII. Friends of tne Indian Starvation The French Lady A Gatling Gun Death of Big Snake Remarks of Bishop Whipple An Age of Tragedy Col. A. B. Meacham " Roll Back, Long Years" Mrs. H. II. Jackson Story of the Poncas. "LO, THE POOR INDIAN." " Lo, the poor Indian." He appeals to you in a thou- sand ways, to ycur love of thrilling adventure, to the ro- mantic ideas with which you have invested him. In your eyes he may be half fiend, quarter angel, and the other quarter an unknown commodity, made up of heterogene- ous qualities but here he is, a substantial, prosaic, practi- cal, stubborn fact, and in the expressive language of the vocabulary of the day, " What are you going to do about it r" " Lo, the poor Indian." He is the father of his coun- try he is more. He is also its mother, cousin and aunt. In the early years of its history he kept it from being too rapidly settled up by a foreign element. He received, or rather took, many a memento of the early settlers which he carried with him whithersoever he went, and by a cu- rious coincidence, it was always something with which they were loth to part. He has trod with lofty bearing and firm step the trail through the pathless forest, while behind him came his faithful squaw, loaded with wood, a couple of papooses and three puppies. How majestic his mien as he gazes around as monarch of all he surveys. Gracefully he reclines upon the earth, which is his lawful heritage, and indulges in a chew of rank tobacco, redolent with the perfume of kerosene. JO TWO SUMMERS AMONG THE MUSQUAKIES. He is a child of nature. An emanation from the trees and the lakes, even the earth itself. The thunder and the lightning are his playfellows, and his spirit thrills at the* rushing of the waters, or the heaped up fury of the winds. He has his faults but so have you. He has also his trials judge him not harshly. His squaw may be lazy and discord dwell in the wigwam, and his lofty soul must sink to the groveling things of earth, when he finds there is no soup for the mid-day meal. He has his difficulties. The refractory squaw must be brought to her senses, or else traded off to another brave for a couple of ponies and a pipe. " Lo. the poor Indian." Cherish him tenderly, he is passing away. The remnant of the race is becoming less and less. His peculiarities will soon be gone, and he him- self enshrouded in the great unknown. Stay not his pro- gress to the eternal camping ground. His power is gone. Where once he trod with the firm step of a warrior the child of the pale face dwells. Upon his hunting ground the white man reaps the golden grain, and gathers the fruit of a bountiful harvest. He is not appreciated. He is behind the times. The busy whirl of fortune's wheel has tossed him backward, but though fate is against him, he bears his ills with the calm of a philosopher, or the stoicism of a stone god. Soon will the stealthy rustle of his footsteps be heard no more. Soon shall the last splash of his white canoe echo along the shores of time; but when the last rays of the setting sun are gilding the hill tops, and the heavens are all aglow, oh, look ! beyond the clouds that are rolled backward is the Indian's Paradise. TWO SUMMERS AMONG THE MUSQUAKIES. 1 1 Behold the pleasant prairies and the golden corn in the distance; see the game upon the hillside, and the fish springing forth from the rivers, while the white wigwams are beside the rippling waters of eternal peace. Here in that land of the great Hereafter, shall the Indian dwell forever, and while upon the wampum he reads the story of the blessed, the smile of the Great Spirit shall rest upon him. CHAPTER I. The lied Man Tells the Story of His Life The Hiind of Destiny - A Plea for the Acts of the Indian Andersonville. Back from the shadowy days of the past, ringing over hill and prairie, and making shrill echoes through the depths of the mighty forest, comes to our ears the fierce war whoop of the Indian as 'twas heard in days of yore; while again we listen to the rythm of his barbaric song, as it comes floating down through the ages, till in fancy we behold the dusky faces around the camp-fires, and listen as the warrior tells the story of his prowess and cunning in the fight, as with exultant cry he shakes the scalps which decorate his belt. With fleet footsteps roamed the Indian over hill and prairie, and followed the trail where no white man's foot- steps had ever trod; now climbing to the height where the fierce eagle rears her brood; and again chasing the wild buffalo on his native plains. Such a wild, free life, grand in its freedom, had a fascination all its own for the dusky brave of the forest. Listen to his story: Hark, 'tis the voice of the Red man, Singing of days gone by, When nature joined in the chorus, And the hopes of his heart were high; The blood through his veins like lightning, Coursed with an eager flow, As far over hill and prairie The trail of his footsteps go. TWO SUMMERS AMONG THE MUSQUAKIES. 13 We are not slaves, my brothers, Born under God's free sky; The whispering winds of the forest Chanted our lullaby; Fast as the deer through the woodland, The feet of the children fall; And they sleep but the sleep of gladness, When the night shade is over all. Many a brave, my brothers, We have reared in our Indian band, Many a hunter brave and strong, The red knife in his hand; Like wind o'er the waving tree tops, Like flying feet of light, Over the lonely pathway, lie keeps the deer in sight. Round our home in the forest, When evening shadows fell, We heard in the far off distance, The sound of the wolf's wild yell; When the pipe was passed among us, And the camp-fires glimmered bright, We told the young braves round us Of many a bloody fight. With footsteps sly and noiseless, We tracked the foe to his lair, And burning with hate and vengeance, Our war whoops filled the air; And all through the quiet evening, 'Till dawning of the light, The sound of their women's wailing, Pierced through the star-lit night. I.}. TWO SUMMERS AMONG THE MUSQUAKIES. Thus we lived in the leafy forest, "Where never a white foot trod, And as nature taught we worshipped The spirit whom men call God. When our people passed from among us, We laid them in heaped up mounds, And lighted a torch to guide them To the happy hunting grounds. We are not dogs, my brothers, Low at your feet to lie; The red man has heart of feeling, He can fight for his home or die. Fierce as the cruel whirlwind, When the war fiend is on his track; Deadly his touch as the lightning, 'Ere the Great One calls it back. White men, ye are our brothers- Lend us a helping hand; The cry comes up from the north land, And up from the southern land- Give the rights that humanity teaches, Give justice to all and then Let the Indian stand among you, A man, in the midst of men. What more interesting study can be found than that of the Indian race, as pertaining to their mythology, tradi- tion, customs, etc.? Whence came they? Echo gives no answer to the query. Speculation fails. Existence alone demonstrates the fact that they are, and have been. Even science, all powerful though it be, fails to throw any clear TWO SUMMERS AMONG THE MUSQUAKIES. 15 light upon the subject. The theory is advanced that the Indians are descendants of the "Mound Builders;" also, of the lost tribe of Israel, but no actual proof is forthcoming to substantiate this, and as it is not a question .for the ex- ercise of faith, the origin of this peculiar people must still remain wrapped around with a mantle of obscurity, and shrouded in the dust of by gone ages. Did they roam o'er the trackless waste when the world was new? Dwelt they afar in some strange land we know not of? Who can say? The finger of destiny ever beckons onward, either to progression or decay. A people are and are not. A nation rises to the height of its glory, then fades away, and is almost forgotten in the busy whirlpool, where so many, and so much has found a grave. Only in glancing backward through the ages may we behold the footprints of some extinct nation, or people. So the time may corne, nay, will come, when the last echo of the red man's foot- steps shall -be heard, as he journeys toward the setting sun, and he-shall cease to be. It is probable that the whole Indian nation was at one time under one leader or chief; as the peculiar character- istics and customs of one tribe largely resemble, and relate in a great measure, to all, though this may be open to crit- icism, from the fact that so many languages, or dialects, are among the tribes. Separate leadership, and separate interests, probably arising from disagreement, undoubtedly divided the Indians into clans, or bands, and as history re- peats itself, has this not always been noticeable since the world was? The hand of destiny has guided the helm, and wielded by an invisible power, events have arisen, per- l6 TWO SUMMERS AMONG THE MUSQUAKIES. haps trivial in themselves, but intended to work out some projected result. So difficulties and quarrels have divided one from the other, and a separation of interest has ensued. Even feuds, that lasted a lifetime, caused fierce war to be waged on different tribes, that almost exterminated them, until those which numbered thousands dwindled down to comparatively but a few. Sad must it be for the Indian to look back to the days of his greatness, and with retrospective eye behold the vast acres, with their waving trees and flowing waters, that once were the sole property of his race; and deep down in his soul does there not arise a spirit of resentment toward those who have wrested from him all these valleys, and hills, in which his heart delighted? If this feeling does not arise, then is he more than human. While viewing the dreadful scenes that have occurred in early history, if we do not take into consideration the many unprovoked assaults, resulting in murder, etc., by the whites, the character of the Indian appears revolting, in- deed. The following statement is copied from a history published in 1855, as a plea for some of the acts of the Indian: "They were an ignorant people, educated alone for war, without the light of civilization, without the attribute of mercy shed abroad by the spirit of Christianity. They were contending for their homes and their hunting grounds, the tombs of their forefathers, the graves of their children. They saw the gradual but certain encroachment of the whites upon their lands, and they had the sagacity to per- ceive that unless this mighty wave of emigration was ar- TWO SUMMERS AMONG THE MUSQUAKIES. If rested it would overwhelm them. They fought as savage nature will fight with unflinching courage, and unrelent- ing cruelty. But it was not alone this encroachment upon their lands, which aroused their savage passions. The wanton aggressions of the whites, oftentimes provoked the fearful retaliation of the red man. " The policy of the United States toward the Indians was generally of a specific character, but in carrying out that policy, there have been many signal and inexcusable failures. The laws enacted by Congress for the protec- tion of the rights of the Indians, and to promote their com- fort and civilization have, in a great variety of cases, re- mained a dead letter upon the statute book. Nor is this all. There has ever been found upon the western frontier a band of unprincipled men, who have set at defiance the law, debauched the Indians with ardent spirits, cheated them out of their property, and then committed aggress- ions upon them, marked with all the cruelty and wanton bloodshed which has distinguished the career of the sav- age. The history of these aggressions would fill a vol- ume. It is only necessary to recall to the mind the horri- ble and uncalled for murder of Indians by whites; the dark tragedy of villages being disarmed, then remorseless- ly killed by white persons in the most cruel manner imag- inable. The unprovoked murder of the family of Logan; the assassination of Bald Eagle, and that of the high souled Cornstalk and his son. We need not but recall these few incidents, from the long catalogue of similar cases, to sat- isfy every candid mind that rapine, cruelty and a thirst for 1 8 ' TWO SUMMERS AMONG THE MUSQUAKIES. human blood are not peculiarly the attributes of the Amer- ican Indian." The deeds above recorded may be traced downward with slight variation, through the long vista of years, that comes between then, and now, even up to the present age of philanthropy and civilization, and while the policy of the Government is still of a specific nature, toward the In- dian, the carrying out of that policy often proves that the errors of 1855, are not altogether done away with in 1886. Though the history of America is replete with Indian wars, and the experience of thousands testify to the bloody onslaught; to the massacre of innocent persons, to the power of the deadly tomahawk, wielded by the hand of a savage whose soul is aflame with fury, and who knows no better than to revenge his wrongs upon any of the hated race, who have inflicted them. Cruel and treach- erous, causing horrible butcheries by his stragetic warfare, torturing the helpless foe who falls while still living to his cruel hands; or tearing with demonaic joy the reeking, gory scalp from the fallen, while still he breathes the breath of life. A horrible picture truly. More horrible still when witnessed; but shall we condemn the savage, when civilization perpetrates atrocities more horrible still, because more lasting? Look at the history of war, in every age and clime, even that of our own country not very many years ago. Did not a thrill of horror go through the great heart of the National the barbarities inflicted on unfortunate prisoners, whom the fortunes of war placed in the enemy's power? Let the recollection of the horrors of Andersonville testify, that savage warfare is TWO SUMMERS AMONG THE MUSQUAKIES. 1 9 not the only one in which the helpless are tortured. Let the deeds there done exemplify the fact that the civilized are capable o a refinement of cruelty, unknown to the savage in his fiercest mood. Let the heaped up graves, filled with the victims of starvation, disease, or cruelty in all its various forms, prove conclusively that the Indian- no matter how vindictive, or diabolical his acts may have been has had his counterpart in the race of all most fa- vored, whose watchword has ever been enlightenment and progression. CHAPTER II. Oratory The Words of Pontiac Logan Tecumseh Source of Eloquence The Mountains Iowa's History Footprints of the White Man. Among the Indian race many skilled leaders have been found, whose names are handed down by history, and while their strategic movements were far removed from the tactics of war, according to civilized usage, yet secured many a famous victory. The race has also had its orators fierce, fervid and impassioned the covert sar- casm emanating from their words like the blue flash from the sword of steel. Witness the words of Pontiac to the British : "English men, although you have conquered the French, you have not yet conquered us. We are not your slaves. These lakes, these woods, these mountains, were left us by our ancestors. They are our inheritance; we will part with them to none. Your nation supposes that we are like white people, that we cannot live without bread, and pork, and beef; but you must know that the Great Spirit, the Master of Life, has provided our food within these lakes and upon these mountains." Logan's appeal for justice, and the pathetic recital of the wrongs inflicted upon him in the murder of his unof- fending family, is well known to every school boy. The thrilling eloquence of Cornstalk, another chief, who lived TWO SUMMERS AMONG THE MUSQUAKIES. 21 in the earlier days of American history, rivaled that of a Patrick Henry; while Tecumseh, the famed warrior, with rapid, distinct and impassioned utterance, filled the souls of his warriors with fervor, in the field or chase. So many others might be mentioned whose rude oratory was filled with sublime and lofty thought. From whence was its origin? Perhaps the mountain, or the sky, or the whis- pering of ihe branches, inspired the tongue of the red man to lofty and sublime utterance. Perhaps new life was giv- en by a touch to the crude mind, and like an eagle it soared upward. Sublime is nature, grand in its very ruggedness, and"near N to nature's heart," may not the souls of her children have been endowed with some of her rugged beauty? Fair landscape is beautilul to the eye the waving grain, the sparkling streamlet, the glistening fountain, or the flower decked garden but how sublime in their lonely grandeur, stand the mountains, upheaved by some mighty convulsion of nature, in ages gone; perhaps their snow- capped tops are almost beyond the vision of the naked eye. Like lonely sentinels they stand, calm and still, the land mark of the ages; and yet volcanic fires may dwell within their depths, which may some day burst forth in all their fury, and make of nature herself one great confla- gration. But down the mountain conies the deadly avalanche, and buries the unwary traveler in its awful chilling depths. The homestead some rude cabin on the hillside and love, perchance, may dwell there, for what but love could live a life so drear? as bleak as far as earthly comfort goes, 22 TWO SUMMERS AMONG THE MUSQUAKIES. as is the mountain, on whose wrinkled sides no herb or flower is seen. A rush, a cry, and lo! it is no more, but down, down, down, in the everlasting depths of some fath- omless canyon, where the sunlight never enters, is all that is left of the cabin and its inmates; and still the mountain stands immovable, towering aloft its granite sides, where human footstep never trod; its deepest recesses containing the secrets of the ages; its fossils and petrifactions that may some day be revealed to the eye of science, and sym- bolize plainly, what now is seen, as through a glass dark- ly; but up the mountain, (when not inaccessible) goes the fleet footed Indian. Often has he hidden from his enemies in this way. Often, too, has he crept onward with steal- thy footsteps, striking terror to an unprotected camp. Iowa, as well as her sister States and Territories, has had many a thrilling scene woven into her history. The bleached bones of the victims lay uncared for, and un- known upon many a hillside. The body of many a trav- eler was found, and given burial by some other traveler, hoping that if he fell before reaching the El Dorado, some might do the same for him. The ghost of tragedy has stalked along the way, and followed the footsteps of the one, as well as the other. The Indian has been shot down in cold blood, the white man as well, and often both to- gether filled one common grave. List, to the stealthy footsteps stealing so softly to- ward the lonely home of the unprotected settler. See the treacherous crafty look that dwells upon the dusky faces. Onward they go, making no more sound than the wind among the branches, or the trailing of the snake through TWO SUMMERS AMONG THE MUSQUAKIES. 23 the fallen leaves. See, some watcher has been at his post, for a light flashes up for a moment, then instantly disap- pears, in the cabin of the white man. His dreaded foe is upon him. Now let him show of what metal he is made, and if death comes, meet it bravely. But there is the faithful wife, who, with a woman's self-sacrificing devo- tion, left a pleasant home in the far east, to follow his foot- steps to the western wilds; who made by tender acts of love, even the wilderness "blossom as the rose." There are the children God has given him. He cannot save all, whom shall he take? With one he may be able to escape, to steal away upon a trail known only to himself, where temporary safety may be secured. Which shall he take? Ah! which? What a terrible decision, however it maybe. But the foe is creeping " nearer and still more near/' The danger arouses the spirit of the lonely settler. Shall he not fight for those he loves " till death doth part?" But the war whoop is heard, the fire brand placed to the doom- ed dwelling; and when the inmates are driven forth by the flames, the poisoned arrows, and the scalping knife do their work, while on the bodies of the woman and children the mark of the fatal tomahawk is seen. This is no over- drawn picture. The virgin soil, not only of Iowa, but of America, was baptized with the life blood of the stranger, who sought her wilds to build a home, and rest his wan- dering footsteps on her fertile prairies. Well is it that those days are past. But while these things are true of the white man, has the Indian no wrongs of which to complain? He gave liberally, and those who received the benefit of his bounty 24 TWO SUMMERS AMONG THE MUSQUAKIES. turned round in base ingratitude, and endeavored to wrest the remainder from him. Put yourself in his place, noble " white man," Who, o'er his fair land held proud sway, Driven back inch by inch, and still backward, No place for his footsteps to stay: You have taken away tree and hill-top, While your corn o'er his broad acres waves; Now you covet the little that's left him, And grudge him all else but a grave. The following extracts, with reference to the settling up of this country by whites, and their treatment of the In- dians, is taken from an address delivered by the Hon. Henry Clay Dean, on the " History of the Louisiana pur- chase: "For full three centuries the encroachments of the white man upon the Indian had been aggressive, and au- gured of the extinction of the red race, leaving only here and there a remnant of the admixture with the superior race, (of whites) to live in romance or song. Valley after valley was yielded to the cupidity and growth of the Cau- cassian race, who first begged a place to pitch his tent, as a refuge from persecution, then begged a little ground to till and cultivate, to feed his children; then begged a little more for his persecuted brethren, who were flying from persecution under a dominion of kings and hierarchies. They wanted a little more for the church, which brought Christ and His doctrines, with salvation offered freely as the bubbling waters, that ran down from the mountains, TWO SUMMERS AMONG THE MUSQUAKIES. 25 pure as the snows that melted and gushed down from the mountain sides. Then they wanted more land on which to build their churches, then more to establish a govern- ment that would rule both the churches and the people; then wanted more to keep an army to enforce the gospel of peace; with a few soldiers always ready to cut the throats of men not willing to believe, or ready to obey the peaceful doctrines of the gospel. In this small way did our honest forefathers get their first fast foothold on the continent of the aborigines. "But governments grow, power increases and be- comes arbitrary; this is Archimede's immovable fulcrum on which to pla.ce his lever to move the world. The In- dians yielded. King Philip gave way. Powhattan yield- ed. The beautiful valley of the Shenandoah was sur- rendered by the Indian without a battle or a massacre. That land, surrounded by mountain palisades, and over- hung by vast and wildly clustered villages of rocks, be- came the peacefully acquired possession of the Caucassian intruder, who begged an entrance into the home of the In- dian, and then robbed the Indian of what he could not get for the begging. Moving westward in a solid and ag- gressive column, upon the rights and homes of the red man, he approaches the sources of the Monongahela. Here is the grandest mountain plateau in all America, where standing you can cast a stone into the springs that gather the first waters, that sweep away through the mountains of the southeast into the Potomac, and through its rich valleys to the ocean; turning to the left another stone could be cast into the waters of the Monongahela, 26 TWO SUMMERS AMONG THE MUSQUAKIES. which gathered the waters that drained the western slope of the Alleghanies; turning again to the setting sun a stone could be cast into the waters of the Kanawha and New rivers, which are the grand natural canals which concen- trate the waters of the southwest into the Ohio; turning to the south, springs that burst forth as fountains swept in cascades to the James river, and mingled the cool mountain waters with the ocean. "From this beautiful plateau, by a gentle descent, the traveler soon reaches the Mingo Flats, out of which bursts the everlasting fountains of the Tygart Valley. This wild sublime scenery of the mountains not excelled by any- thing drawn by the hand of romance walled in by the last grand ridge of the ^lleghanies, hundreds of feet above the level of the placid stream, which flows in rippling floods beneath the mountain, then extends for nearly fifty miles. On the east again on the very topmost height of the mountain, at nearly two thousand feet above the level of the valley, a dark and treacherous river pours its moun- tain floods over precipices and through mountain ridges for many miles, then sinks in the earth; and after taking a subterranean course, suddenly bursts forth again to pur- sue its way over ridge and precipice. This rude, beauti- ful and romantic valley, was the birth place of Logan, the Mingo Chief, whose plaintive appeal upon the unprovoked murder of his family, will live side by side, with the ora- tion of Judah to Joseph, for the release of Benjamin, and outlive all the studied art of eloquence. " So to the Muskingum, to the Sciota, to the Miama, and finally to the Wabash, the tribes were continually TWO SUMMERS AMONG THE MUSQUAKIES. 27 driven backward to make room for the white man, who wanted a little more land to extend his civilization." "Tecumseh and his wicked brother, the Prophet, (of course we must call him wicked, because he was an In- dian and fought against us,) made the last bold stand that looked like national war, to resist the encroachment of civilization upon the national rights of the Indian. The natural heroism of Tecumseh, united to the carefully planned fanaticism of the Prophet, combined with the British in an organized war, was a systematic resistance, such as had never before been made by the Indians, since the settlement of the northern portion of the continent. "The Prophet was another Mahomet, using the power at his command upon the superstitious nature of his peo- ple, another Joe Smith, improvising the traditions of his race; another Miller, arousing the primitive nations to pre- pare for the millenium of his people, now at hand. Te- cumseh failed, only because he was one of an inferior race, struggling against the superior. After his defeat, the en- terprise, and its first born child the aggression of the white man brought its power into immediate contact with the Indian. " Then came Black Hawk, who had fought side by side with Tecumseh, whose people had been robbed of their lands by the cupidity of the white men, and the treachery of the red. No longer a proud people, with the history of their warriors preserved in the wampum belt, and repeated on the battle field. Black Hawk, partly in grief for the lost glory of his race, now melting away "like a snow flake on the river," and partly in desperation, organized 28 TWO SUMMERS AMONG THE MUSQUAKIES. an Indian army to prevent the occupation of their lands on the rich and picturesque Rock River Valley. Believing that a contest here would at least for a generation post- pone the settlement of the whites west of the Mississippi Valley, Black Hawk made his war determined and vig- orous, but not with the usual savage cruelty known and practiced by the earlier tribes. But Black Hawk was overcome. The heroic frontier warrior, Henry Dodge, whose family had suffered from frontier cruelty, who had heard in the cradle the war whoop of the Indians, in after years had wrested the tomahawk from their stoutest braves, defeated Black Hawk. (Another account of the capture of this celebrated Chief, ascribes it to a couple of Winnebago Indians, who captured Black Hawk and de- livered him up a prisoner). "Keokuk, Waupellow, Appanose, Kishkokosh and Poweshiek, with other Chiefs of the Sac and Fox tribe* those who were hereditary, and those who received their position from the tribe, were simply so many children of nature, who grew up with the rosin wood, and had wolf dogs and ponies for their companions; hunted the buftalo, deer or elk, and other wild game, and died and left behind a progeny to perish like the wild flowers, with, nothing to perpetuate their remembrance among nations; leaving their memories among their tribes, as names in a dreamy vocabulary, on which to ground a tradition or amplify an old legend. Nature is itself destructive, and produces only to destroy; and measures its powers to produce by its capacity to destroy. To this law man is no exception to the universal rule. The fish eats the worm; the snake TWO SUMMERS AMONG THE MUSQUAKIES. 29 eats the fish; the swine eats the snake, and man eats the swine. Men destroy each other, until the first victim, the worm, eats the man, and finally the worms imitate the example of men, and devour each other. In this fearful circle of destruction nature produces, destroys, reprodu- ces, and again destroys herself. "American history has no more mournful page than that of the gradual disappearance of the Indians, the first proprietors of the soil. The history of the disappearance of the Indian in civilized America, is unique, uniform, sor- rowful, and natural. The land was possessed by the In- dian; the buffalo, elk and deer were his herds, partaking of his nature, and participating in his nomadic habits. The bear, panther and wolf, prowled around his wigwam, until the Indians made friends with the wolf, and imparted to him a domestication wonderfully like his own. The pony, wild as the Indian, served him well in the chase. The wild apple, plum and grape, with those other fruits that disappear upon the approach of the plow, and other instruments of culture, afforded to the Indian his pleasant summer sweets and acids; the wild man, the wild beasts, and the wild fruits lived and flourished together. But the white man came, and before him the enchanting dream of perpetual dominion fled forever. The buffalo heard the strange voice of the white man, and moved his herds as an army stampeding from the enemy. The Indian saw the retreating herd of buffalo, and mounted upon his pony the reason was natural the Indian's food and raiment was in the buffalo and kindred beasts. The wolf dog fol- lowed the Indian, for he lived upon the offal of the chase. 30 TWO SUMMERS AMONG THE MUSQUAKIES. Then came the change. The white man close upon the heels of the Indian, commenced his work of improvement. Everything changed, there was a change in agriculture, the rosin weed gave way to the corn field. The natural grasses were choked out bv timothy, clover and blue grass. There was a change in habitation, the wigwam and lodge, the shelter of leaves, and caves in the earth, gave way to the neatly furnished cottage, and spacious mansion, as the abode of culture and industry. A change in education, the war dance, and the chase, gave way to schools, colle- ges and universities. A change in religion: where the In- dian woman stood in dread of the medicine man, and the prophet of the tribe, and held her child as the offspring of fate, and worshipped dimly the Great Spirit; the white woman takes her child to the altar of Christ in baptism. Barbarism has given way to civilization, and the grim shadow of idolatry has given way to Christianity." CHAPTER III. Sac and Fox Tribe Iowa Captain Jordan Gives Personal Recol- lections of 1822 Keokuk Visit of Indians to Washington- Speeches Trouble with Sioux Council A Fight. The history of the Sac and Fox Indians is closely identified with the history of the State of Iowa, and events in the early history of the one, are identified, and made a part of the other, so that the loom of Time has woven them together side by side. The signification of the word Iowa is popularly conceded " the beautiful land,'' but some writers assert that it is not a Sauk, but a Sioux word, the original being I-yu-ba, and given to the section of country inhabited by the Sac's and Foxes. In our opinion this is erroneous, and the correct interpretation is that of Antoine Le Claire, one of the early settlers in the vicinity of Da- venport, and one of its founders. This is "the beautiful land," which seems to be universally accepted. A large portion of Iowa soil was at one time owned by the Sac and Fox tribe, and their adventures, the treaties made with them, etc., and the frequent wars between them and other tribes, especially the Sioux, is interwoven with the history of our fair State, and will be handed down as a part of her fc antiquarian lore, when the foot of the red man shall cease to tread upon her hills or prairies. The history of these peculiar people has been so often recorded 32 TWO SUMMERS AMONG THE MUSQUAKIES. by the historian, or by the early settler writing up the hardships and dangers of his lot, when Iowa was only the child of promise, that only brief mention will be given in these pages, as far as their early history goes, and that only as pertains to incident or adventure, or slight men- tion of some of the leading characters, whose deeds of valor lighted up what would be otherwise, only the record of a dull and prosaic people, whose fighting qualities alone made them conspicuous. Early records of these tribes prove that they were not consolidated until they became weak in number, from fre- quent wars; they therefore joined together for mutual protection against other tribes, more powerful than them- selves. The Sac Indians had been engaged for some time in a war with the Iroquois, who occupied the eastern country, or a large portion of it, and had become much reduced in number. On moving to the west, they found the Fox tribe settled in the vicinity of Green Bay, and joining together, they were henceforth known as a consol- idated tribe. In 1760 a Jesuit priest records them being located at Green Bay. Both tribes, however, formerly lived near the headwaters of the St. Lawrence. The first landing of whites on Iowa soil is supposed to be about 1673. Davenport was then a large Indian vil- lage. Early French traders also found a settlement of these Indians at Dubuque. The name of Black Hawk, and some of the noted Chiefs who succeeded, or were under him, invest this tribe with an interest that otherwise would not have been theirs. Black Hawk was born at the Sac village, on Rock River, in the year 1766, and at TWO SUMMERS AMONG THE MUSQUAKIES. 33 quite an early age became a warrior, evincing much skill in all sorts of warfare. He committed many depredations upon the early settlers, and fought many battles with other tribes, as well as with the soldiers sent by the Govern- ment, for the protection of the settlers. Several treaties were made with him, looking to the future settlement of the country by whites; but as they continued to encroach upon the land ot the Indians, the war continued at inter- vals until the year 1833, wnen Black Hawk was captured, after contending, so bravely and so long, for what he con- sidered the just rights of his people. He was then about sixty-six years of age. (The powder horn taken from him at the time of his capture, is now at the rooms of the Historical Society in Iowa City). At one time the Sacs and Foxes dwelt in the south- eastern portion of the State, and the Pottawattamies in the south and southwestern; and often they allied forces, and went out against their common enemy, the Sioux, whose hunting ground was directly north. Bitter enmity existed, (even now, after so many years have passed, the name of Sioux excites hatred in the heart of these Indians, the old feeling having never died out). The Government established a boundary line, but this proved useless. A strip of land, some forty miles in width, was then purchas- ed between them, and no Indians allowed to settle thereon. Even this proved unavailing in settling the difficulty, until the war was virtually ended by the capture of Black Hawk. This noted Chieftain, superstitious as are all In- dians, was very much under the influence of his prophet, Wah-bo-kie-skuk, who predicted the ultimate success of 34 TWO SUMMERS AMONG THE MUSQUAKIES. the war. At the end of which Wah-bo-kie-skuk, probably becoming disgusted with his false prophecy, or as is more probable, not being able longer to inspire faith in himself, or his power in the hearts of the Indians, went to the Win- nebago camp, and returned no more to dwell with the Sacs and Foxes. Captain Jordan thus describes the tribes as visited and seen by himself in 1822, sixty-four years since. Re- ferring to the beauty of the country, he writes: "The valley and surrounding country was simply a magnificent flower garden, wild roses, touch-me-nots, lil- ies, morning-glories, honey-suckles, and many other vari- eties abounding in great profusion. Here and there through this vista of beauty were numbers of Indian towns, to which the aborigines flocked in the summer to idle away time and enjoy life, scattering out when winter approached in small squads to establish hunting and trap- ping camps on the banks of various streams. The Sacs and Foxes were, as a rule, inoffensive and of mild dispo- sitions. One of their notable mental characteristics was their unfailing memories; another, their implicit confidence in their religious faith. All good on earth, they believed, emanated from the Great Spirit, and all evil from Wallis- ka, or Satan, who, they believed, might be propitiated by prayer, while the favor of the Great Spirit might be ob- tained in return for a virtuous life, and would result in semi-spiritual life in the happy hunting grounds over there. At death the face of a brave was heavily, yet artis- tically, decorated with red lead and vermillion, two packa- ges of which were wrapped in his blanket with various TWO SUMMERS AMONG THE MUSQUAKIES. 35 trinkets and relics, and rations for a three days' march, and the brave was laid away to make his aerial flight heav- enward. Regular hurrying grounds were located in which hundreds of rude graves could be seen. The In- dian observed no Sabbath or regular holidays. The med- icine-man acted as a spiritual adviser, physician, and teacher of tradition or Indian history. His medicine chest, a large bag made of tanned bear hide, was considered as sacred, and was profaned if opened by other hands, than those of the priest or medicine-man. Monogamy was the rule usually observed in the domestic relation, though po- lygamy was practiced by them at will. Marriage was respected by all so long as the contract continued, but di- vorces were common, and were made, as were marriages, without ceremony, but by mutual agreement, simply by the parties to the contract. A marriage of the same cou- ple after divorcement was irreligious and forbidden they must never speak to each other but either party was al- lowed to marry a new husband or wife. Their rules, laws, and customs were established in general council, and the validity of a rule once established by the majority of a full council, was sacred and not to be questioned.- In conformity with such rules the expressed opinion of the head chief was absolute law. In case of death of the chief his wife reigned as queen. They lived in great peace and happiness. In 1833 there were of the Sacs and Foxes, who were united in one nation under the leadership of the great Black Hawk, 35,000 braves, or probably 100,000 Indians, with towns and summer headquarters on the Des Moines river. The savage Sioux on the head waters of the Des 36 TWO SUMMERS AMONG THE MUSQUAKIES. Moines, and the Omahas on the Missouri, were their ene- mies, while the pale-face in the east was a quasi-friend, believed to be of questionable honesty; but of his insatia- ble greed the Indian seemed incapable of comprehension. Black Hawk alone saw the inevitable extinction of his proud race of people in the future, and dreaded the ap- proaching Caucassian avalanche as he dreaded the rava- ges of the prairie fare. 1 ' Keokuk, a sub-Chief, whose name signifies "the Watchful Fox," was appointed by the Government head Chief in the place of Black Hawk. Keokuk had been friendly to the whites, and he and his band had taken no part in the war, in fact he did all he could to prevent it. It remains in doubt whether this was done from any spe- cial love for the white race, or from prudential reasons, as an act of policy and diplomacy. The astute Keokuk, with the cunning watchfulness signified by his name, may have looked to futurity and seen with the eye of a seer, that the tide of immigration could no more be stemmed than the torrents of a mighty river, and that the march of progres- sion must still be onward. It was then a wise policy to make friends with the power that would eventually be successful. A writer thus speaks of the; Chieftainship falling upon Keokuk: "Ater the capture of Black Hawk, and at the treaty that followed, Keokuk was made Chief of both the Sacs and Foxes. This Chief, little less renowned than Black Hawk, for bravery and cunning in war, was yet quite a contrast to the latter in personal appearance, and in his TWO SUMMERS AMONG THE MUSQUAKIES. 37 relations with the whites. Black Hawk was a man of small stature, while Keokuk was a portly Indian, weigh- ing probably over two hundred pounds. While Black Hawk was pursuing his hostile attempts to check the en- croachments of the whites, Keokuk remained either neu- tral, or friendly to the latter. In this he had many adhe- rents, which prevented Black Hawk from bringing a much larger force to the field, as a strong partisan leader, he had desired to do. For this reason, and in order to ensure permanent peace with the Indians, the Government, through its agents, ordered the appointment of Keokuk to the Chieftainship of the tribes." After the conclusion of the war, Black Hawk, Keo- kuk, Powesheik, Appenose, and other Chiefs and braves, visited Washington, and many cities of the east. Multi- tudes of people thronged the streets eager to behold the western visitors, whose fame in warlike exploits had pre- ceded them. In Boston they were given a public recep- tion in Fanueil Hall, both on the part of the State and the City. Keokuk, who was a graceful and thrilling orator, made a characteristic speech on the occasion, in response to an address of welcome by Gov. Everett. He said: " Keokuk and his Chiefs are very much gratified that they have had the pleasure of shaking hands with the Governor of this great State, and also with the men that surround him. "You well say, brother, that the Great Spirit has made both of us, though your color is white, and mine red; but he made your heart and mine the same. The 28 TWO SUMMERS AMONG THE MUSQUAKIES. J -v* only difference, I find, is he made you to speak one lan- guage, and I another. He made the same sky above our heads for both. He gave us hands to take each other by, and eyes to see each other. I wish to take all by the hand. To shake hands with all my white brothers. " I am very happy to say, before I die, that I have been in the great house, where my fathers and your fath- ers used to speak together, as we do now. And I hope the Great Spirit is pleased with the sight, and will long continue to keep friendship between the white and the red man. I hope that now in this place he sees and hears our hearts proffer friendship to each other, and that he will aid us in all that we are engaged in. "My remarks are short, and this is what I say to you: I take my friends all by the hand, and wish the Great Spirit to give them all a blessing." After Keokuk concluded his speech, Appenose, who was a Sac Chief, took the floor and thus spoke: " You have all heard what my Chief says. We are much pleased by our visit here. This is the place which our forefathers once inhabited. I have often heard my father, and grand father, speak of living near the sea coast, when the first white man came. As far as I understand the language of the white people, it appears to me that the Americans have attained a very high rank, among white people. It is the same with us, though I say it myself. Where we live, beyond the Mississippi, I am respected by all people, and they consider me the tallest among them. I am happy to-day, that two great men meet, and shake hands with each other." TWO SUMMERS AMONG THE MUSQUAKIES. 39 He then walked over to Governor Everett, extended his hand, and shook hands with him, amid the laughter of the whole assembly, which Appenose considered was their way of applauding. (When we listen to many public speakers at the present day, who are inflated with their own egotism, who can help thinking that the mantle of Appenose must have lighted upon their shoulders). When these Indians were in Washington they were taken to the theatre, when Forrest, the great tragedian, was performing. In an exciting scene where the gladiators engage in deadly combat, the red men gazed at the scene with eager and breathless anxiety, and as Forrest finally fell dying, pierced in the breast with his adversary's sword, which was pulled from him all bloody, while the curtain fell on his dying agonies; the whole Indian company burst forth simultaneously with a terriffic war whoop. This excited much terror, women and children uttering shriek after shriek at the unaccustomed sound. The delegation having been received with "eclat" in every city they visited, returned to their homes loaded with handsome presents, and many and long were the stories told around the camp-fires, of the glory and splen- dor of their visit east. It also had a good effect in show- ing the Indians the vast possessions and resources of the Government, with whom they had been contending so long, and made them respect their white neighbors who were under its protection. The name Hawkeyes, was taken from the old Chief, and was first applied to the natives of Iowa, by a paper published at Ft. Madison, at an early day. 40 TWO SUMMERS AMONG THE MUSQUAKIES. We glean the following, as pertaining to one of the causes of the trouble between the Sac and Fox tribe, and the Sioux: A Sioux Indian married a Fox woman, whose broth- er was the fierce and warlike Chief, Morgan. After a time, life away from his own people lost its charm for the Sioux, and he returned home, leaving his wife behind him, but taking a pony belonging to her. Morgan sent a mes- senger to the Chief of the band, saying his sister's horse must be returned; if not, he would go to the Sioux coun- try and forcibly take the horse, and perhaps more than that. The Sioux Chief replied he knew nothing of the matter, Morgan might come and see for himself, and as to him taking more than the pony, he would take particu- lar pains to prevent him doing so. A short time after this Morgan went on the war path against the Sioux, and a great number were killed, as well as several white families murdered. (Three men now in the Indian camp at Tama bear the name of Morgan. They may be descendants of this noted Chief, or have merely adopted his name, as it is customary when taking a name, or rather an English name, for the Indians to choose that which pleases them best, whether they have any right to it or not). An incident with reference to the Sioux, and securing peace relations with them, which was thought advisable by the Government, if it could be accomplished, occurred at a council held in Washington for that purpose. The Sioux declared that the Sacs and Foxes had crooked tongues; were cruel and treacherous and did not speak the truth. My father," (Mita-ay-te-ya-pi) said one of the TWO SUMMERS AMONG THE MUSQUAKIES. 4! orators, "These people can hear no good words, unless you bore their ears with sticks. We have made peace with them, but they will have no peace. I would as soon make a treaty with a child, as with a Sauk, or Musquakie. Henanna. (That is all)." Keokuk immediately arose, his face flushing with an- ger, even through his swarthy skin: "They say our ears must be bored with sticks. My father, only hot iron would pierce their thick skulls. When they make war on us they find us men. They say peace was made and we have broken it, then why have so many of their warriors been killed in our country? They come to fight us, we have not gone forth to fight them. We have their scalps, and we know how we got them." Amid the grunts of approval from his braves, Keo- kuk took his seat, giving only one scornful glance at the discomfitted look that was plainly manifest, even upon the stolid faces of the Sioux; and with this feeling between the two parties, as may be supposed, their future "peace" relations were not all that could be desired. A fight occurred between the Musquakie band, loca- ted in Tama county, and the Sioux, in 1852. This took place on the west side of the Des Moines river. A party of Musquakies, under a sub-Chief, Ko-ko-wah, secreted themselves near the Sioux camp, and when a number of the braves had gone out on hunting and trapping expe- ditions, fell upon the camp, who thus taken by surprise, though they fought desperately, could not overcome their assailants. Sixteen were killed, and a boy of fourteen taken captive. Three Sacs who were with the party were 42 TWO SUMMERS AMONG THE MUSQUAKIES. killed, and one Musquakie, who was shot by a Sioux squaw. Crowned with glory, the victors hurriedly buried their dead and took the homeward trail, well sat- isfied with the result of the expedition. Upon their arrival at the camp there was great rejoicing, and the victor}' was celebrated by a feast and dance, and round the camp-fire the braves flourished their war club, and their hideous war cry rang out into the night, as they described the way in which their victims had fallen. CHAPTER IV. Keokuk The Sioux Camp The Missionary Last Treaty Made- White Woman in Camp Powesheik and Other Chiefs An Indian Hero. Of later years, the only Chief since Black Hawk, of the Sac and Fox tribe, who has risen to any eminence, is Keokuk. While bold and daring, he seems to have pos- sessed a considerable amount of diplomacy. He loved to robe himself in savage magnificence, and when with twen- ty or thirty braves similarly clad, he rode forth to some important council; the cavalcade resembled that of some savage monarch of olden time, with his retinue around him. The ponies loaded with gilded trappings, and the spears of the warriors glittering in the sunlight, with the dark forest trees for a back ground, made a picture at once weird and beautiful. From the many incidents related of Keokuk, and many of the sub-Chiefs, mostly given from the personal recollection of others, we present a few only. To illus- trate the daring of the Chief: While on a hunting expedition Keokuk heard that a band of Sioux intended falling on his camp during his ab- sence. At this time, owing to some agreement made be- tween them, they were supposed friendly to the Sacs. On his fleet pony and quite unattended, Keokuk rode back, and right into the camp of the Sioux, where he saw prep- arations being made for the fight. 44 TWO SUMMERS AMONG THE MUSQUAKIES. Boldly he said to the Sioux Chief, "I heard you would fall upon my camp, and take scalps in my absence, but I said, it is lies. You have eaten my bread, you have shook me by the hand, you could not do this.' 1 Seeing only ominous looks, and no denial being giv- en, he exclaimed: "Then if it is not lies, come, the Sacs are ready for you," and rode out of the camp with the fleetness of the wind. The attack was not made. A story is told of a missionary who went at one time where there was a large encampment of Indians under Keokuk, somewhere in the vicinity of Red Rock, claim- ing to have been sent by the Government to labor among them; and soon after this he began preaching to them. One day, the service being held in a trading house, the preacher related the story of the cross, and exhorted his hearers to repentance. One of the Indians interrupted him, and asked, "Who killed the son of God? was it white man, or Indian?" "White man," said the preacher, who could not evade the question. "Then let the white man repent," said the Indian. "If God had sent His son to the Indians, they would not have killed him." Another time the missionary told them if they repent- ed of their sins, and believed in God, after they died they would go to a land flowing "with milk and honey." Keokuk, who had no faith in such a promise, and took it in a literal sense only, was disposed to ridicule the idea, and exclaimed, "I do not like milk and honey, but if you will take me to a country where there is plenty of corn and whisky, I am ready to go, any time." Keokuk had once an interview, by appointment, with TWO SUMMERS AMONG THE MUSQUAKIES. 45 Joe Smith, the Mormon leader, or prophet. Whether he was endeavoring to convert the Indian to Mormonism, or not, is not known. It is probable, however, that he sought their protection only, in case of need. Frequent treaties had been made by the Government with the Indians, who had thus disposed of a large portion of their land. The terms of these treaties and their date, is well known to the general reader, and may be found in any early history of Iowa: From the address of Hon. C. C. Nourse, in Philadel- phia, in 1 8/6, the following is quoted, referring to the last treaty made with the Indians, whereby certain remaining portions of land were ceded to the United States: "In obedience to our progressive and aggressive spirit, the Government of the United States made another treaty with the Sac and Fox Indians, on the nth day of August 1842, for the remaining portion of their lands in Iowa. These tribes at this time had their principal village at Ot-tum-wah-no. now Ottumwa." "As soon as it became known that the treaty had been concluded, there was a rush of immigration to Iowa, and a great number of temporary settlements were made near the Indian boundary, waiting for the first day of May, the day for the treaty to come into effect. As the day ap- proached, hundreds of families encamped along the line, and their tents and wagons gave the scene the appearance of a military expedition. On the night of the 3Oth of April, when the hour of midnight arrived, it was ushered in by the discharge of fire-arms. Between midnight on the 3Oth of April, and sun down on the ist of May, 46 TWO SUMMERS AMONG THE MUSQUAKIES. over one thousand families had settled on this new pur- chase. "While this scene was transpiring, the retreating In- dian was enacting one more impressive and melancholy. The winter of 1842-3, was one of unusual severity, and the Indian prophet, who had disapproved of the treaty, attributed the severity of the winter to the anger of the Great Spirit, because they had sold their country. Many religious rites were performed to atone for the crime. When the time for leaving Ot-tum-wah-no arrived, a sol- emn stillness pervaded the Indian camp, and the faces of the stoutest men were bathed in tears, and when their cav- alcade was put in motion toward the setting sun, there was a spontaneous outburst of frantic grief, from the en- tire procession. The Indians remained the appointed time beyond the line, that was until October, 1845, when the same scene as before was re-enacted." At one time it was reported that a white woman was seen at an Indan camp. A hue and cry was raised. She was supposed to have been taken prisoner by the Indians, and the nearest white settlements were roused to interfere in the matter, and marched in a body to the camp. Here they held a parley with the Indians, and after many threats on both sides, the white woman was placed in a position just between, and at an equal distance, from the two con- tending parties, and the choice was then given her to choose between them. This she promptly did by returning to her Indian friends. Undoubtedly her white brethren were overwhelmed with surprise, as well as mortification, at such an unlocked for proceeding, and concluded on their TWO SUMMERS AMONG THE MUSQUAKIES. 47 journey homeward, (as it is always a wise thing to con- clude,) that it does not pay to interfere in what does not concern you. About the year 1849, seven to eight hundred Indians came back to Iowa, under the leadership of Powesheik, and two other Chiefs, and settled north of the Iowa river. A panic ensued among the settlers in Iowa, Tama and Benton counties, who begged for protection. Companies of soldiers being sent for this purpose, it so excited the fears of the Indians, that they fled in terror, and were not again seen in the vicinity for nearly a year. Personal recollections of Powesheik, and his sub- Chief, are afforded by Col. Trowbridge, of Iowa City, one of the early settlers of Johnson county, who has often vis- ited the camp of this noted Chief, and was well acquaint- ed with him: "Powesheik was of large size, his weight about 250 pounds. He was fat, lazy and drunken, whenever he could get whisky, and that was frequently; but he was also honest, brave and good. His word was sacred. A gift was also a sacred thing, long to be remembered with gratitude. He was slow to arouse to active work, but when fully aroused was a man of energy and power, while the stimulus that aroused him remained. His leading qualities were truthfulness, and a sense of justice. All in all, he was a noble specimen of the American savage. He was Chief of the tribe in 1837. " Wa-pa-shie-shuk, the second Chief, was tall and thin, and in character inclined to justice and sobriety. Kish-ke- kosh, was a prominent Indian, and was war leader. He 48 TWO SUMMERS AMONG THE MUSQUAKIES. was a remarkable man, tall, straight and active, a swift runner and of great muscular power. He was of sober habits, and a fluent and eloquent orator, but in character, was cunning, treacherous, dishonest and a liar. These were the leading men among the Indians at that time." Hard-fish, or Wish-e-co-maque, was a prominent man among the tribe after their removal to Iowa, and after the death of Black Hawk he gathered a few of the old Chief's followers around him. These were all Sacs. The village of Hard-fish was on the Des Moines river. Pash-e-pa-pa-ho, another Chief, at one time planned an attack on Ft. Madison, but a squaw gave warning of the intended attack, and the commander of the Fort took precautions to successfully avert it. A party of Pash-e-pa-pa-ho's braves once met a par- ty of Sioux out on a hunt, and fell upon them, killing a number and taking their scalps. The Sioux Chief com- plained to the Indian Department, and Pash-e-pa-pa-ho was obliged to give up the aggressors, who were confined at Ft. Madison. The prisoners had plenty to eat and drink, and had a good time generally. They were after- ward released on paying to the Sioux a certain amount of money; but Pash-e-pa-pa-ho, being a shrewd and far- seeing old fellow, concluded to profit by this incident, and save himself the trouble of laying in any winter supplies. He went to the commander of the Fort, and said he had taken a Sioux scalp, but he was willing to be punished. He knew he had done very wrong, but he would not give the Great Father the trouble to send the soldiers after him, he came to give himself up as a prisoner. TWO SUMMERS AMONG THE MUSQUAKIES. 49 The commander, who did not appreciate these lofty sentiments, saw through the scheming story, that the In- dian's object was to secure comfortable quarters for the winter; told him he was very honorable, but when the Great Father wanted to arrest, him he would send and have it done. So the object of the old man was unsuc- cessful. A fierce battle with the Sioux was fought at one time about six miles north of where Marengo now stands. Large numbers of the Sacs and Foxes were killed. An Indian and his son hid on the field near some dead bodies, and when the Sioux were busy looking for plunder and scalps, they suddenly arose and discharged their firearms at them. The Sioux, who supposed that the dead were rising against them, were struck with a panic of superstitious fear, and fled in terror, and when the Indian and his son returned to their people, he told the story to suit himself, saying he had been in the midst of the battle, the balls of the enemy whistling around his head, several of which he had caught, both in his hands and mouth, and henceforth would never again be afraid of the enemy, even if they came in large numbers, while his son corroborated the statement made. How easy it is to become a hero, when only one is left to tell the tale. As usual with heroes, he was feasted and flattered; waited upon with deference by the others, and not required to hunt, or trap, or do work of any kind. The Indians said the Great Spirit had suddenly turned him from a common man into a great warrior. But in a short time another fight occurred with the Sioux, and this 5O TWO SUMMERS AMONG THE MUSQUAKIES. would be hero and his son, were among the first to fall. About this time fortifications were built by the Indians (Sacs and Foxes) within a few miles of the present site of Iowa City. They were built as a stockade, with pickets, etc., and their site is noticeable at the present time. But all around what a change. The wild land has developed into the cultivated farm, and the former haunts of the red man, now re-echo the footsteps of the white. CHAPTER V. Shawnees Tradition I-am-oi - Wis-u-ka The Flood Divided into Clans Mi-a-shaum Ceremony and Ordinance Sacred Songs. Among the early tribes the Shawnees, or Shawanoes, claim to be the first, or original tribe, and the Sacs and Foxes assert that they are of the same stock as them- selves, and in many of their historical traditions the acts of the Shawanoes are mentioned. They are represented as a warlike and courageous people, and in their own opinion were the superior even of the whites, who sprang from them. One of their old traditions thus reads: " The Master of Life was an Indian, and he made the Shawanoes before any other of the human race; they sprang from His brain; He gave them all the knowledge He Himself possessed, and placed them upon the earth, so that all other tribes are descendents of the Shawanoes. He then made the French and the English out of His breast; and the Dutch out of His feet, and placed these inferior races, who were white, beyond the great water. "The Shawanoes for many ages continued to be mas- ters of the continent, using the knowledge they had re- ceived from the Great Spirit in such a manner as to be pleasing to Him, and to secure their own happiness. In a great length of time, however, they became corrupt, and 52 TWO SUMMERS AMONG THE MUSQUAKIES. the Master of Life told them that He would take from them the knowledge which they possessed, and give it to the white people, to be restored when, by a return of good principles, they would deserve it. Many ages after that they saw something white approaching their shores; at first they took it for a great bird, but they soon found it to be a monstrous canoe, filled with the very people who had got the knowledge which belonged to the Shawanoes. After these white people landed, they were not content with the knowledge of the Shawanoes, but they usurped the land also. But these things must some day have an end, and the Master of Life will restore to the Shawanoes their rights." This tradition, copied from an old history, is given, as these people are said to be remotely connected with the tribe of whom we write. We are not tracing up their geneological tree, but present the idea as it is found else- where. The tradition of the Sac and Fox tribe goes back almost to the creation. It is on tradition alone that theh religious belief is founded, as well as the manner 01 conducting and observing all religious ordinances. The following account of it has been taken from Dr. Isaac Galland's " Chronicles of the North American Savages:" "In the beginning the Gods created every living be- ing, which was intended to have life, upon the face of the whole earth, and then were formed every species of living animal. After this the Gods also formed man, whom they perceived to be both cruel and foolish; they then put into man the heart of the best beast they had created; but they saw that man still continued cruel and foolish. After TWO SUMMERS AMONG THE MUSQUAKIES. 53 thus it came to pass that the Almighty took a piece of Himself of which he made a heart for the man, and when the man received it, he immediately became wise, above every other animal on the earth. "In the early ages of the world the earth was inhab- ited by innumerable multitudes of I-am-oi, and hosts of gods who also inhabited the air, the earth, and under the seas. And the gods whose habitations are under the seas, made war against Wis-uk-a aud his wonderful host, and, therefore, summoned a great council to assemble upon the earth. " When this vast assembly of I-am-oi, (giants) and gods from under the seas had convened upon the earth, after debate and long consultation, they resolved to make a great feast upon this earth, and to invite Wis-uk-a to it, that they might in this manner ensnare him, and put him to death. " But when the council had concluded their delibera- 'ion, and appointed a messenger to wait upon Wis-uk-a, and to invite him to the great feast, which they were pre- paring for him, behold! the younger brother of Wis-uk-a was discovered in the rnidst of the council, and the whole assembly being thrown into confusion on perceiving that their stratagem was exposed, they said unto him, where is thy brother Wis-uk-a? Answering, he said unto them, "I know not, am I my brother's keeper?" The council being sorely vexed, in their anger the multitude rushed violently upon the younger brother and slew him. "Now when Wis-uk-a heard of the murder of his younger brother, he was extremely sorrowful, and 54 TWO SUMMERS AMONG THE MUSQUAKIES. \vept aloud; and the gods of the air, whose habitations were above the clouds, heard his war song, and formed a league with him, to avenge the blood of his brother. The lower gods had at this time retreated from the face of the earth, and fled to their own habitations under * i the seas, leaving the I-am-oi alone to defend themselves against Wis-uk-a and his allies. Now the scene of battle where Wis-uk-a and his allies fought the I-am-oi, was in a flame of fire, and the whole race of the I-am-oi were des- stroyed with a great slaughter, that there was not one left on the face of the earth. "When the gods under the sea knew the dreadful fate which had befallen their I-am-oi allies, whom they had deserted, they were in great fear and cried aloud to Na- nem-ika to come to their assistance. Na-nem-ika hearing their war song, accepted their invitation, and sent Na-tin- tess-sa to Pap-oan-a-tess-sa, to invite him to come with all his dreadful host of frost, snow, hail, ice, and the north wind, to their relief. " When this destroying army, therefore, came from the north, they smote the whole earth with frost, converting the waters of every river, lake and sea, into solid masses of ice, and covering the whole earth with an immense sheet of snow and hail; and thus perished all the first in- habitants of the earth, both men, beasts and gods, except a few choice ones of each kind, which Wis-uk-a preserved with himself upon the earth. "Again the gods under the sea carne forth upon the face of the earth, and when they saw that Wis-uk-a was almost alone upon the earth, they rejoiced in hope of being TWO SUMMERS AMONG THE MUSQUAKIES. 55 able to destroy him, and to take possession of his county. But when all their schemes were exhausted, and every plan and effort had been exerted in vain, because all their councils and designs had been known to Wis-uk-a as soon as they were formed, becoming mad, and in despair of success, they resolved to ruin the whole face of the earth, which they so much desired to inhabit; determined if they could not enjoy it themselves, that they would render it unfit for the habitation of others. To this end they retired again to their former habitation under the sea, and entreat- ed Al-em-ik-a to drown the whole surface of the earth with a flood. "Al-em-ik-a heard their war song, and listened to their entreaties; and calling all the clouds to gather them- selves together, they obeyed his voice and came; and when the clouds were assembled, he commanded them and they poured down water upon the earth, a tremendous torrent, until the whole surface of the earth, and even the tops of the highest mountains were covered with water. But when Wis-uk-a saw the water coming upon the earth, he took some of the air and made O-pes-kwe, (an enormous bubble, which the water could not enter,) and getting into it himself, he took with him all sorts of living animals and a man; and when the water rose upon the earth the O-pes- kwe was lifted up, and floated upon the surface until the tops of the highest mountains were covered with the flood. " When Wis-uk-a and those who were with him in the O-pes-kwe, had remained a long time upon the surface of the great flood, he called one of the animals which was 56 TWO SUMMERS AMONG THE MUSQUAKIES. with him, and commanded it to descend through the water to the earth, and to bring them some earth. After many unsuccessful efforts, and the loss of life in repeated instan- ces, one of the amphibious race at length floated to the surface of the water, and although life had become extinct, still on examination some earth was found in its mouth, of which, when Wis-uk-a received it, he formed this earth, and spreading forth this continent upon the surface of the watery waste, he went forth himself, and all that were with him in the O-pes-kwe, and occupied the dry land. "When all the men, women, and living creatures had gone forth from the O-pes-kwe upon the new earth, Wis- uk-a assembled the people together and said to them: Behold, I have this day divided you into two bands, and each band into six clans. The first band shall be called the Oke-mau-uk, (chieftains,) and shall be divided into the following six clans: The first shall be Pau-kau-hau-moi; second, Na-ma-oi, (sturgeon); third, Make-e-sis, Beagle); fourth, Kit-che-kom-a, (the great water); fifth, Muk-quok, (bear); sixth, Al-lem-i-ke, (thunder). " These alone shall have the care and keeping of the Mi-a-shaum, a most holy thing which 1 will give to them in charge, and they shall keep it and carry it with them whithersoever they go; and which shall be transmitted from the fathers to their eldest sons, through all future generations. "The second band shall be called Us-kaup-pa, and Man-ith-aum-uk-a, and shall also be divided into six clans, as follows: First, Ne-pe, (water); second, Pus-a-kis-a, (deer); third, Muk-quoh-pen-e-ak, (bear potato); fourth, TWO SUMMERS AMONG THE MUSQUAKIES. 57 Pok-keo, (pheasant); fifth, Mo-whah, (wolf ) ; sixth, Wau- koos, (fox). " From among these ye shall chose out the Mam-ish- aum-uk-a, who shall officiate before me, in all holy things, at all your feasts and sacrifices, and they alone shall exer- cise this most sacred function through all your generations forever. But ye shall not make them your servants, be- cause they are your brothers, and shall only be my ser- vants for you in the feasts and sacrifices. "And whenever hereafter ye shall make a sacred feast to the memory of Wis-uk-a, and sacrifice unto Mona-to- cusha, (Merciful God,) according to the ordinance of the feast and sacrifice, ye shall sing the sacred song, appoint- ed for the clan, to which the master of the feast belongs." Wis-uk-a spoke again to the people and said: "After this manner ye shall make sacrifice to Mona- to-cusha, and observe a feast in memory of Wis-uk-a, through all your generations hereafter. When any one belonging to your tribe shall determine to observe this sacred ordinance, after providing a clean animal for his feast, he shall first send forth from his dwelling, his women and children, and shall then call in his priests, one of whom he shall send out to call a few of his clan to the feast, and when these shall have come into the lodge, and the Mam- ish-aum-uk (priest) having returned, he shall command him to kill the victim which he has provided for the sacri- fice, and also to cook, prepare and arrange the feast. " Then he shall bring forth his Mi-a-shaum, and shall open it in the presence of his companions. The Mam-ish- aum-uk, or priest, shall then bring into the lodge the vie- 58 TWO SUMMERS AMONG THE MUSQUAKIES. tim slain for the sacrifice, and lay it before the Mi-a-shaum, and shall take some incense (tobacco,) from the Mi-a- shaum, and dividing it into five parcels, he shall tie to each leg a parcel, and one parcel to the neck, and being appro- priately painted it shall remain before the feast fire until the close of the feast. "The master of the feast shall then take some incense from the Mi-a-shaum, and cast it into the feast fire, in order to make a sweet savory perfume unto Mona-to- cusha. He shall also make two holes in the earth, one at each end of the fire, and into these holes he shall cast to- bacco and fire to make the earth smoke. And having o done this, he shall then speak to the Great Spirit thus: " Oh, Thou who hast made all things, both upon the earth, and in the sea, and also under the sea. It is unto thee that I have fasted and cried; the trees of the forest have witnessed my sorrow and affliction; and I trust that the mountain's echo has borne my supplications to Thine ears. This feast which I have. prepared is in memory of Thee, and Wis-uk-a; accept, therefore, in this victim, my best beast, the animal most admired by me, and the special favorite of my family. In offering it to Thee in sacrifice, I follow the ordinance of Wis-u-ka. Grant me this favor, that I may live long upon the earth. Make me strong in the day of battle, and cause the terror of my face to spread confusion in the ranks, and dismay and trembling through the hearts of mine enemies. Give me in dreams, a true and faithful warning of every approaching danger, and guard me against all the evils to come." "Then the master of the feast shall commence the TWO SUMMERS AMONG THE MUSQUAKIES. 59 feast song, and shall invite his companions to join him in singing the sacred song of his clan, and they shall contin- ue to sing until the meat provided for the feast is thor- oughly cooked. He shall then send for all whom he chooses to invite to his feast; and when they shall have come into the lodge, the whole of the animal shall be divi- ded into equal parts, according to the number of invited guests, who shall always bring with them to the feast, each man his own dish, in which the Us-kaup shall serve the meat, and he shall direct the Us-kaup to place the whole head of the festive animal upon the dish of that man whom he desires to honor, and whom he esteems as the most val- iant among his guests. When every man's dish, with his portion thereon, has been set before him, and sufficient time has been given for the food to cool, the master of the feast shall give a signal to the guests to commence eating; each man shall then devour his portion in the shortest time possible. Meanwhile the master of the feast and his priest shall resume and continue to sing their sacred song, until the guests have consumed the food. And when they have fin- ished eating, the Us-kaup shall collect all the bones which remain in the dishes and cast them into the fire, or a stream of running water, that the dogs defile them not." The feast being now ended, some one of the guests shall address the assembly thus: " To all who are here assembled to participate in the commemoration of Wis-uk-a, around this sacred food: Know ye, that it is the good will and pleasure of Wis-uk-a that we should, in this manner, celebrate his memory and observe his holy ordinance. Our worthy entertainer, in 6O TWO SUMMERS AMONG THE MUSQUAKIES. whose lodge we have just now feasted, and who is our brother, has opened in our presence his most holy Mi-a- shaum, and he and his companions have sung in our ears the delightful sacred song of his forefathers, which has been handed down from generation to generation, since the days of Wis-u-ka to our present respected brother." "In this most holy Mi-a-shaum are not only the sym- bols of all our sacred songs, but it also contains all the nec- essary rules for the government of our lives and regula- tion of our conduct. Our duties to Mona-to-cusha, and to each other, are herein represented by signs prepared by Wis-uk-a himself, and which have been collected from the purest and most wonderful portions of the whole creation. Remember, therefore, to teach your children faithfully to observe all things which are taught by the sacred symbols of this holy Mi-a-shuam, that Mona-to-cusha may look on us with pleasure, and prosper our journey in the path of life. "The Mam-ish-aum-uk, or priest, shall then take up the sacrifice victim from before the Mi-a-shaum, and carry it forth from the lodge to some convenient place beyond the limits of the town or encampment, accompanied by all the assembly; there they shall hang it up by the neck, upon a tree or pole painted red, with red clay, with its face looking toward the east. The ordinance of the feast and sacrifice being in this manner observed and accom- plished every man shall return to his own lodge. " Then Wis-uk-a called another band and delivered to the head men of each clan the holy Mi-a-shaum and charg- ed them as follows: TWO SUMMERS AMONG THE MUSQUAKIES. 6 1 "Keep this in memory of gray antiquity. This holy depository contains the symbolical memorial of Wis-uk-a, his history of the earth, and his commands to the human race. In this sacred repository ye shall find the signs which represent all your duties to God, your obligations to each other, and a confident promise that will assure you of prosperity in this life, and happiness and glory be- yond the dark forest of that river which ye must cross soon after death. If ye will have a due respect to the teachings of these sacred symbols, and strictly observe the sacred ordinances, and do them, then ye shall retain the vigor of youth even to old age; ye shall increase in the land, and your multitudes shall cover the whole earth. Ye shall eat the fat beasts of the forest, the fish of the waters, and the fowls of the air, and ye shall be clothed with warm garments of wool and fur skins. Your young men shall return victorious from the battle; your young women shall come in at evening loaded with the rich fruits of the earth; and at night young children shall rejoice in the dance. Ye shall be clothed with strength all the days of your lives; your faces shall be a terror to your enemies, and in the battle they shall not be able to stand before you. Your lives shall be prolonged upon the earth, and when ye die, you shall pass joyfully over that dreadful moun- tain, and awful river, which separates this earth from the Spirit home. And ye shall be in no danger of falling into that gloomy gulf, where the wicked and disobedient are punished; but with rejoicing ye shall join your ancestors, (who observed these ordinances), in that happy land where pleasures and glory are prepared for you, of which you 62 TWO SUMMERS AMONG THE MUSQUAKIES. can now form no correct estimate, and where sorrows and afflictions never shall come." With reference to the birth of a child, and giving it a name, the following is on record: "Wis-uk-a explained another symbol to the people thus: "When a son, or a daughter, is born, ye shall imme- diately have it washed in a river, and when it has passed six moons of its age, ye shall make a feast for your friends, and you shall cause the name of your child, if he be a son, to be proclaimed throughout the camp." " Also, another symbol taught the lesson, thou shalt not lie. " Still others taught our whole duty to Mona-to-cusha, to love one another, to feast and fast; and to follow faith- fully all the ordinances set forth in the holy Mi-a-shuam, and taught by the priesthood." The Mi-a-shaum, or Indian Bible, is a small leathern sack, tied at the opening with a leather string. It contains symbols by which certain lessons are taught. These are stones, fossils, petrified wood, bones, skins, etc., which rep- resent a certain age (or period of time,) and the tradition- ary history of that age. There are several Mi-a-shaums, a different one for each clan, and all teach different les- sons. Each clan, or band, had of old its sacred song; now comparatively but a few are used. The following is called the Bear song: TWO SUMMERS AMONG THE MUSQUAKIES. 63 " Muh-quoh, mak-a-moan, Au-wah-tus-sa, ke-skuk-we, Mon-na, e-nau-kut-we." Another in common use: "Po-ke-o nak-a-moan, Nosh she-wen-nau, Kee-au." CHAPTER VI. Another Version of the Flood Osage Tradition Origin of Corn Thanksgiving Joaquin Miller Searching After Light. The following version of the flood is more generally believed now: " Long ago, when the red men were few upon the land, there came a great fall of water, that continued for two moons, and to save themselves from being drowned, the Indians got all the canoes together, and made a big raft. After praying to the Great Spirit to give them His protection, they embarked upon the water. After a while the rain ceased, but they had still to wait until the water went down. A musk rat was sent into the water, and dropped to the bottom, but soon returned again, with his paws clean, so that they judged the water was so deep he could not reach the bottom. This experiment was repeat- ed until the rat finally returned to the top of the water, showing his paws all covered with mud, which showed them the water was quickly disappearing from the face of the earth." " In the belief of these Indians there is no hell. They say the Great Spirit will never inflict everlasting punish- ment, on any being whom He has made. The bad In- dians will be punished after death, by never being allowed to enter the blessed land, where only the good may dwell, TWO SUMMERS AMONG THE MUSQUAKIES. 65 and where they also believe no white man can ever come." The names of the clans, or bands, were taken from the bird or beast from which they were supposed to have first originated. In early days the clan to which an Indian belonged was shown by the manner in which his hair was cut. At the present day this custom is no more observed. The Osage Indians have a tradition that their most remote ancestor was a snail, (and undoubtedly there are people now who might trace their genealogy back to the same source,) who disported himself on the banks of his native river, and dreamed not of the strange world be- yond. But one day, a thought came to him, to crawl away into the great unknown, and see if life had anything more to give a snail. Away he went, and at length found himself on the sandy shores of the Missouri, hot tired, and dusty, he lay exhausted, and the rays of the midday sun fell upon him, when lo! a miracle was performed and the snail changed into a man. He did not forget his former home, and started to go back again, (perhaps slowly as he came, for he may have possessed only the properties of a hu- man snail after all). Becoming faint with hunger by the way, the Great Spirit appeared to him and gave him a bow and arrow, and taught him how to kill game. He reached his destination, but found a beaver there, who resented the appearance of the stranger, but he finally married the beaver's daughter, and as the novels say, lived happily ever after. For many years an Osage would never kill a beaver, but when a large trade was opened up by the fur companies, they came to the conclusion to make 66 TWO SUMMERS AMONG THE MUSQUAKIES. some money, and sacrificed their relatives to their cu- pidity. The following tradition is held as to the origin of corn: "Two Indians who had killed a deer, and were sitting by a fire roasting some of it to eat, were surprised on look- ing up to behold a beautiful woman descending from the clouds, and alighting upon the earth. Concluding that she was hungry, and had been attracted by the smell of the meat, they went to her with a piece of the roasted Vyenison, and presented it. After eat- ing she told them to return to the spot where she was then sitting at the end of one year, and they would find a re- ward for their kindness. She then ascended to the clouds and disappeared from view. The two men returned to their village and explained to the people what they had seen, and done, but their story was only ridiculed. When the period arrived for them to again visit the spot, they took a large party with them to the consecrated ground, and found where the woman's right hand had rested, corn growing, and on the ground where she had laid her left hand beans, and where she had been sitting they found tobacco." An Indian thanksgiving by members of the Sac and Fox tribe, as described by an eye witness in the year 1834, will illustrate another important ceremony: "A couple of long logs had been placed together, and a fire was burning between them, over which was the car- cass of a dog fastened to a stick, by which it was rolled from one end of the fire to the other, 'till it was well roast- TWO SUMMERS AMONG THE MUSQUAKIES. 67 ed, and swollen to a rotundity that made it rather an un- palatable looking object, " During the roasting process the warriors sat in a cir- cle, around an upright pole; midway up this pole, bears claws were fastened, also dogs' feet, and bunches of to- bacco. At the top was a quantity of birds' wings and beaks; the whole was slowly burning, by the aid of some combustible material. The Indians seemed to be holding a sort of conference meeting around this strange sacrificial altar; each brave rising with a solemn look upon his face, and speaking a few words with all the solemnity of a re- ligious exercise. And their appearance was no less re- markable than their performance. Each one wore a string of bears' and eagles' claws around their necks, and had the skin of polecats tied around their knees. "As soon as these exercises were finished, they par- took of the dog, and then retired for the purpose of hold- ing a dance, for such days were usually ended by a per- formance of this kind. The dance was performed in a circle, each dancer following the other,, in a half bent atti- tude, keeping step to the tap of the drum, and singing a kind of a chant or chorus. The steps were not rapid, or intended to be musical, but they were alternate, as in walking, uniform, as in military marching, while each foot was brought down with a force that sounded on the beat- en earth, like the stroke of a sledge hammer. The per- formance was not unpleasant to witness. In addition to it being an occasion of thanksgiving, it was a preparation day, for a two or three months hunt; and the sacrifice was intended to propitiate Mani-to, and insure success." 68 TWO SUMMERS AMONG THE MUSQUAKIES. The practice of offering a sacrifice is not now engaged in so frequently among these Indians as in early years; still they are very rigid in their observance of any rites petaining to their religion. Joaquin Miller thus writes in the "Shadows of Shas- ta:" "Let me state briefly apd frankly that the only really religious, unquestioning, and absolutely devout Christians in America, are the Indians. I know of no people so faithful, and so blindly true to their belief, outside of the peasantry of Italy. Be their beautiful faith born of igno- rance, or what, I do not say. I simply assert that it ex- ists. There is no devotion more trne than that of an In- dian. May be it is the devotion of idolatry, or the faith of superstition, but I repeat it, it is sincere." So the feasts and fasts, many of which can be traced to Jewish origin, are faithfully observed, and while to the casual observer the rites of worship seem somewhat Pagan- ish, who dare to say that the motive that prompts them is not a good one? Many of their rules, especially those re- lating to the sacrifice of a victim, and the law of purifica- tion, which causes the person to remain outside of the camp until it is accomplished, can be found laid down in the Old Testament. How curious is the study of a rude people searching after light, their object just the same as civilization, that of ultimately securing their happiness in a future state. As Paul found altars inscribed "to the unknown God," so humanity to-day rears its altars, in the same consciousness, or rather a higher consciousness, made more clear by en- TWO SUMMERS AMONG THE MUSQUAKIES. 69 lightenment, of a future beyond, and an omnipresent power, greater and above all earthly things. A rude form of worship is better than none at all; a crude belief better than skepticism, therefore do not des- pise that of the Indian, if it be not narrowed down to rule and measure, as is yours; it is none the less sincere. Though wrapped in superstition, his bigotry, (and adhe- rence to the faith of his forefathers), may be no greater than those who have dwelt through a lifetime in the light of civilization; undoubtedly he may worship, AVith a heart as sincere as do you, Though his temple is only the forest, Its canopy, heaven's pure blue; Though his altar has ever a victim, And his rites are all barbarous too, And the forms and the legends he heedeth, Are those that his forefathers knew. CHAPTER VII. Gradual Separation of the Tribes Sauk-e-nuk Musquakies Land Purchased in Tama County Opposed to Progression- Stringent Measures Adopted. There being no further need for the consolidation of the tribes, they finally drifted apart. The Sacs living by themselves under separate Chiefs, and having a govern- ment of their own, invested in the Chiefs as before. Their large and populous village on Rock Island, was called Sauk-e-nuk, and though it has long since become a land mark that has been trodden out by the march of progres- sion, the ancient watch tower of Black Hawk still remains, and visitors to this historic spot may recall the history of the old Chief, and his brave followers, and feast their eyes on the picturesque scenery that caused the heart, even of the savage, to thrill with delight at its possession, and made still more bitter the pang, when he was forced to give it up. The Sacs were formerly called "Sank," the word first mentioned being the modern version. So the Foxes are known by the name of Musquakies, (formerly rendered Mus-qua-ka). After many journeys hither and thither, dwelling for some time in Kansas, whither they were re- moved by the Government, they finally returned, to the number of several hundred, and stayed their wandering TWO SUMMERS AMONG THE MUSQUAKIES. Jl footsteps upon the land of their forefathers, locating in Tama county, Iowa. Here they purchased land on both sides of the Iowa river. This was a level tract, fit mostly for grazing purposes. They built a village, composed of tents, (made of a matting of reeds woven together,) called in their language wick-i-ups, or lodges made of logs with a thatched roof. The Fifth General Assembly of Iowa, convened in extra session, July 2, 1856, passed a law granting permis- sion to the Indians to reside in the 'State. This act took effect July 30, 1856.- Until this time the statute books of Iowa contained a law that no Indian should be allowed to give evidence in a court of justice, in any suit against a white man, or to which a white man was a party, thereby giving the Indian no civil rights which others were bound to respect. All honor to the General Assembly which also passed an act repealing this unjust law, which was a blot upon the fair fame of the S^ate. The form of government among the Indians is that called " tribal law," and is invested in the Chiefs and Coun- cilors. The right of Chieftainship is hereditary, descend- ing from father to son, except in case of a war Chief, who was formerly chosen for his warlike acts, and often de- posed when his bravery was no longer conspicuous, or when he failed in conquering his foes. In olden time there was always a war Chief, and a village Chief, and if the former was in any way prominent, he transacted all busi- ness of the tribe, and was looked upon as the head Chief, or ruler. Councils are held among the Indians at which their 72 TWO SUMMERS AMONG THE MUSQUAKIES. agent is, or is not present. All grievances are talked over, the business of the tribe is discussed, as pertains to their land, or annuity payments, so that all who will may hear, and harmony usually prevails, as but few, if any of the In- dians, will ever disobey the known mandates of the Chiefs, all power being vested in their hands. In the early days of American history, even as far back as when the Puritans found a home and dwelt upon the soil of the free, there was a kind of civil government among the Indians, and officers to enforce its decrees. o * The following copy of a warrant to an Indian constable was written by a magistrate, also an Indian: "I, Hihondi, you Peter Waterman, Jeremy Wickett, quick you take him; straight you bring him before me. HlHONDE. In some parts of the west the Indians hold court them- selves, and sentence the prisoner, after duly deliberating on his case, which sentence is always carried into effect. Indian policemen are found effective in keeping the peace at an agency, and reporting all drunkenness or unruly con- duct at headquarters; but among these Indians this would be an innovation, indeed, and it would require persuasive qualities of a very high order, and a height of civilization to which they have not yet attained, to make them view such a project with any degree of favor. The land formerly purchased has been added to at various times, until the tribe now own thirteen hundred acres. A part of this only is cultivated, and that in some- what primitive fashion, the remaining being used for graz- ing purposes; the wealth of the Indians, like all semi-civil- TWO SUMMERS AMONG THE MUSQUAKIES. 73 ized tribes, being in their ponies. Taxes are paid by them upon their land, the same as any other land holders. Some improvement is noticed in the condition of this tribe during the past ten years, yet the casual visitor to the Indian village could scarcely be persuaded of this fact, as he beholds the style of dress worn for a centurv; leg- gins, blankets and feathers, silver ornaments and paint be- ing conspicuous; the children in summer almost in a state of nudity, frequently quite so. Of late years the desire of the Indian for a larger and more comfortable lodge than satisfied his wants formerly is noticeable, and those recent- ly built can easily be distinguished from the lodge of ear- lier date in this particular respect. Usually about four families occupy a lodge, a portion of which is set apart for each one's use. A platform about three feet in height runs the length of the lodge on either side. This is cov- ered with matting, carpet or skins, sometimes all three, and furnishes sleeping accommodation for the inmates. The fires, generally two in number, are upon the earthen floor. (Further description of this will be given else- where). This tribe are the most difficult of any to reach in the matter of education, or progression of any kind, which they steadily oppose, if not in outward manifestation, with a sullen, passive resistance, and only by securing first their friendship and good will, is it possible to advance any pro- ject of this kind with even the smallest degree of success. Their stubborn adherence to their own ideas is especially characteristic of the tribe, and the fidelity with which they observe all rules or ordinances connected with their reli- 74 TWO SUMMERS AMONG THE MUSQUAKIES. gious belief. While acknowledging the authority of the Government in certain matters, they do not in all. They think they have a right to choose their own mode of life, bring up their children without the education of the white man. and be themselves as far removed from his advance- ment as it is possible to be. This condition of affairs has existed for long years; it is likely to continue the same, un- less stringent measures are taken by the Indian Depart- ment to secure, at least to the rising generation, an indus- trial education, as well as instruction in the common branches, which will fit the Indian to earn his own living, cast from him the indolence of his race, and turning his back on the old mode of a semi-barbarous life, push forward until he gain the height of civilization. CHAPTER VIII. First Sight of the Indian Sac and Fox Agency A Dismal Vis- ionGovernment Building The Agent Visit to a Wick-i-up The Witch of Endor First Impressions Good Bye. Our first sight of the noble red man was far away across the border land that divides the domain of Uncle Sam from that of his Canadian cousin. We gazed upon him with something like awe, as on a denizen from another clime. Wild visions of tomahawk or scalping knife arose, while the Indian of romance disappeared altogether from our imagination, never more to return, as in the glaring light of reality this child of nature stood revealed. Since that time we have become better acquainted with the gen- eral characteristics of the race. The Indians, especially those who come in contact with civilization, are shrewd and far seeing, and have a depth of cunning unsuspected by a casual observer. This is true of those of whom we write. The Indian will take you in at a glance, and his mind retains that graphic picture for all time to come. It might not be wise, as wisdom goes, to insist on a close view of your photograph, as the Indian knows nothing of the art of retouching to make perfect, and has only nature, and not art to present, and it is possible that it might prove a difficult matter for even the initiated to discover where na- ture ends and art begins. 76 TWO SUMMERS AMONG THE MUSQUAKIES. Our first sight of a Musquakie, or Fox Indian, was on a visit to what is commonly known (in Government re- ports and elsewhere,) as Sac aud Fox Agency, Iowa. Driving westward from Tama City, some three miles, over a winding road, a part of which led through timber, the Indian's land was reached, and still a little farther a solita- ry building of medium size became visible in the distance. It had a hill for a background, on the top of which an In- dian grave yard was dimly visible. The building was painted a dingy brown, and all the surroundings were in harmony, and at that season of the year presented a picture of bleak and dreary desolation impossible to describe. Scat- tered here and there among the leafless trees were several Indian Wick-i-ups, as black and grimy as the faces of the occupants appeared on first sight to the visitor. We were informed that this was the Agency. The name was impressive. It seemed of so much greater mag- nitude than anything else, and inspired moralizing thoughts. To the observer we might say, behold this place! It has been built and set apart by the Government of a great Nation where its wards may receive impressions of the comforts and refinements of civilized life, that will create in them an absorbing desire to "go and do likewise." Here shall knowledge be presented (with attractive sur- roundings,) that will have a pleasing contrast to ignorance, and therefore present an alluring aspect. Here shall the romantic nature of the Indian weave bright visions around this rose-clad (!) spot. Here shall they receive lofty ideas of the philanthropy and liberality of the Indian Depart- ment, who spends their money to provide them with what TWO SUMMERS AMONG THE MUSQUAKIES. 77 they don't want, and but little that they do. Here, in fact, is another Agency, about which, when time hangs heavy at headquarters innumerable circulars will be issued about anything and everything, woven about with the finest of red tape, and plenty of it. This "caustic" moralizing is suddenly brought to an end, for we are at a stand still. Our driver has halted at the door of the Government building, and we are politely received by a gentleman of gracious and pleasing address, who is introduced as " the Agent." This building was built for school purposes, the upper portion at that time being occupied by the Agent, Col. Davenport, who gave up the comforts and refinements of civilized life to live among these people, (to whom he had been a life long friend,) in the hope of bettering their condition by exam- ple and precept. After some conversation with reference to the Indians, we were escorted to a wick-i-up and beheld our first view of its interior, gazing with curious eyes at the inmates and contents. All around the tent, and piled up against it to some height, was a heterogenous mass containing baskets, bun- dles, pieces of rope, moccasins and a saddle or two, the whole covered with the smoke and dust of the centuries, or so it appeared. Hanging from the top of the tent was an old carpet bag that looked like a relic of the anti-dilu- vian period, and scattered about in anything but delightful confusion, dried squash, strings of beads, pieces of rusty pork, etc., were seen. The presiding genius of the lodge was a toothless old squaw, antiquated and grim, a lineal 78 TWO SUMMERS AMONG THE MUSQUAKIES. descendant of the Witch of Endor, we felt convinced. In a burst of confidence this old woman gravely informed us the earth was her mother, which we did not attempt to deny, for her expressive lineaments bore upon them strong proof, if not of the relationship claimed, at least of her fa- miliarity with mother earth. Two other women, with the usual nnmber of babies and dogs, and a couple of Indians who were shrouded in their blankets, their heads and feet alone being visible, were other occupants of the tent. A wood fire in the cen- ter almost blinded the eyes of the inmates with smoke, and the ashes blown about by the wind rested lightly and lov- ingly on the faces and clothing of the visitors. A strange sight truly, was this scene and its surroundings to unac- customed eyes, while semi-barbarism as contrasted with civilization, presented anything but an alluring aspect. A crazy boy, about ten years of age, was another oc- cupant of the tent, and gazed at the intruders with hid- eous contortions of the face, almost like a bird of prey, ready to pounce on an unwary victim, but no manifesta- tion of the kind being made, we took our departure amid a chorus of " good byes," their heartiness no doubt prompted by the satisfaction of the inmates to find them- selves once more alone. Another tent was visited, the exact counterpart of the former, with but slight variation in the matter of dirt and other unimportant particulars. First impressions are often correct ones. The lonely building upon the hillside struck us very forcibly, as if a monument had been reared to commemorate the record of TWO SUMMERS AMONG THE MUSQUAKIES. 79 a series of mistakes in the management of this people, who had lived more than a score of years in the midst of civil- ized Iowa, in a state of semi-barbarism, making no ad- vancement in any way, and changing in no respect their mode of life. These errors cannot be traced. They be- gan when the Indians first received permission to reside in the State as land holders. This should have been made conditional on their education, or rather the education of the children. They have continued from many causes ever since. Morally, socially, progressively and religious- ly, these people were let alone for a period of many long years. The Government paid their annuity money, and took no further cognizance of them till the next payment. The State allowed them to pay taxes as did all land hold- ers, then passed them by as irresponsible persons. Phi- lanthropic and religious societies of every class and denom- ination followed the example of the Pharisee, and passed by. To be sure individuals visited their camps, prompted by curiosity, or some baser motive. Communities dealt with them in trade, but in other respects viewed ,them as subjects for censure or ridicule. It must not be supposed that while viewing the home of the Indian this knowledge came to us by intuition, it was gradually forced upon the mind by after observation, and by the evidence of those who had known this branch of the tribe for many long years, and were familiar with the record of events that up to this time constituted their history. After gaining farther information with reference to the social customs of the Indians, the horses heads were turned once more, and confident that our visit had not 8O TWO SUMMERS AMONG THE MUSQUAKIES. been a failure, as a new experience had been gained, we bid adieu to the real, and the unreal, to the actual facts learned, (which were treasured up for future use,) and the errors of previous imagination, and shaking the Musqur- kie dust from our feet, (and there was a great deal of it,) we went back again to civilization, wishing that some mod- ern "Alexander" could be found able to conquer igno- rance, superstition and vice at one fell blow, and bring or- der out of chaos, that from the degradation of a lifetime, these people might be brought into the broader light of civilization, and that the " Great Architect " who carves out human destinies at will, might breathe on torpid minds His quickening breath, and inspire the desire for a higher and a better life. CHAPTER IX. Romance No Marriage Service Old Custom of Courtship Indian Weddings Fidelity to a Friend Cheyenne Girl The Brave The Seminole Chieftain Legend of a Grotto. t Romance has ever been intimately connected with Indians and Indian life. We associate it with them, just as we do the song of the birds or the rythm of the passing breezes. It throws a halo over his acts of prowess, his stoicism, his daring in battle, even the scalps of his ene- mies, which are trophies of his valor and skill, possess a weird fascination all their own. His cruel, or noble acts, have been touched by the glowing finger of the poet and given new life, or sung in thrilling verse beside the hearth- stone of some happy home; or the novelist has decked him out in fantastic colors, and woven his life into a story. But, alas, for the impossible Indian, with the grand and he- roic qualities, who possessed all the virtues of the virtuous, with the sublimity learned from nature, and the heroism of a hero, he has long passed away, and yet stories come to us of devotion aud fidelity on the part of the Indian al- most unknown to the prosaic age in which we live. The " War Eagles " of romance are merged into "The Young Man Afraid of His Horses," the actual name of a Sioux Indian; the " Hiawatha's " of poetry are now known by the cognomen of " Crazy Horse," or " Old Smoke,''' or something equally beautiful and expressive, while the Min- 82 TWO SUMMERS AMONG THE MUSQUAKIES. nehaha's who resembled the "starlight," or the "moon- light," are equally scarce, and must have been translated to some other sphere. The hero of "Locksley Hall," becoming disgusted with the frivolity and lies of social life, or society, and hav- ing also had a love disappointment, which is commonly supposed to work mischief, even in this age, exclaims: % " I will take some savage woman, She shall rear my dusky race." But in reality had he done this, though the "savage woman " possessed virtues of fidelity or devotion unknown to many of her civilized sisters, would he not have sighed in vain for a wrecked life, and the grand possibilities it once contained, even for the "dreary moorland that surrounded Locksley Hall." There is no marriage service among the Musquakie Indians, though certain ceremonies are usual. A young man takes a fancy to some dusky maiden, (and perhaps love and interest are equally combined, as they usually are,) and he frequents the vicinity of hei lodge, and woes his love in the strains of the flute, called Ne-nau-qua, a rough wooden instrument somewhat resembling a flute, and made by himself for these particular occasions. Again and again will the discordant noise of the lover float through the evening air, 'ere he becomes bold enough to converse with the object of his adoration. After this it does not take long to settle preliminary matters. A pre- sent of a pony or two is sometimes given to the mother of the girl to propitiate her, and make her willing to receive TWO SUMMERS AMONG THE MUSQUAKIES. 83 a son-in-law into her lodge, as is the custom to do. A "trosseau " is not needed to enhance the importance of the bride, and her friends are not expected to supply her with pickle dishes and other marriage presents. A marriage is quite an ordinary every day occurrence, the same persons being frequently married to others, and still others, if the first parties do not live happily together, so that the mar- riage tie has not much sacredness in their eyes, and is looked upon as of not much consequence. Separations ensue without the aid of a lawyer and the divorce court, and the happy couple not profiting by their former experi- ence, are ready to embark on another matrimonial ven- ture, with probably like results. "In the spring a young man's fancy lightly turn's to thoughts of love," so in the spring the young Indian may be seen clad in his most gaudy costume, and glittering with silver ornaments and beads; feathers are in his hat, or in his hair, if he is not the fortunate possessor of a hat, (which often happens,) and wrapped in the inevitable blanket, generally of a bright red color, with his flute in his hand, his leggins and moccasins gaily ornamented, several strings of beads are around his neck, while his arms and fingers are heavy with silver bracelets and rings, he goes forth to conquer, and feels himself irresisti- ble, as indeed he proves to be, to the average Indian maid- en. From the life of Black Hawk, as dictated by himself, we glean the following as pertaining to an early custom: " Our women plant the corn, and as soon as they get done we make a feast, and dance the crane dance, in which they join us, dressed in their best, and decorated 84 TWO SUMMERS AMONG THE MUSQUAKIES. with feathers. At this feast the young brave selects the young woman he wishes to have for a wife. He then in- forms his mother, who calls on the mother of the girl, when the arrangement is made and the time appointed for him to come. He goes to the lodge when all are asleep, lights matches which have been placed ready for the pur- pose, and soon finds where his intended sleeps. He then awakens her and holds the light to his face so that she may recognize him, after which he places the light close to her. If she blow it out the ceremony is ended and he ap- pears in the lodge the next morning as one of the family. If she does not blow out the light, but leaves it to burn out, he retires from the lodge. The next day, (with the exemplary perseverance that is usually crowned by suc- cess,) he places himself in full view of the lodge and plays his flute. The young women go out, one by one, to see who he is playing for. The tune changes to let them know he is not playing for them. When his intended makes her appearance at the door he continues the court- ing tune until she returns to the lodge. He then stops playing and makes another trial at night, which generally turns out favorable. During the first year they ascertain whether they can agree with each other, and can be hap- py. They say if they lived together and disagreed they would be as foolish as the whites." The Indians marry very young. It is not infrequent that a young man who has not reached the age of twenty has had two or three wives from whom he has been part- ed for some reason or other, perhaps infidelity, a common cause, or another face may have won his fickle fancy, or TWO SUMMERS AMONG THE MUSQUAKIES. 85 the number of ponies possessed by a rival belle, who has given him a few tender glances, may quite win over from the allegiance he owes his wife, that thing composed of arteries and valves, commonlv known as a heart. Romantic stories are told, something after the Cap- tain John Smith and Pocahontas order, of the devotion of some Indian girl for some one far above her in caste, one especially of a girl belonging to the Sac and Fox tribe, who fell in love with an officer of one of the forts, who was finally touched by her devotion and married her. Living happily together for some time, he at last became tired of the jeers and taunts cast upon him by his brother officers on account of his Indian wife, and being ordered to a dis- tant fort concluded to desert his wife and child, which no- ble intention he carried out. The Indian woman, knowing nothing of the rules of social life, knowing nothing but her love for the craven who had deserted her, followed him for many a mile over the pathless prairie, until with bleed- ing feet, and heart which also bled, she reached her desti- nation, where her husband, (who must have had, or ought to have had, a supreme contempt for himself,) consented to receive her and her child, with whom she lived until his death, then returned again to her own people, no doubt glad to get away from civilized life and all the sorrow her experience had cost her. We have attended Indian weddings where the bride and groom becomingly dressed walked up the aisle of the church, (their attendants following,) and were married at the altar. A somewhat amusing incident was witnessed in the same church. The minister, a Sioux Indian, was all 86 TWO SUMMERS AMONG THE MUSQUAKIES. ready to perform the marriage ceremony, and waited for the parties to approach, after telling them to do so. Both the Indians and whites were alike interested. The minis- ter stood with folded hands. Clad in his white robe he looked as solemn as the occasion demanded. Again he said in the liquid notes of his native tongue, " Let the par- ties to be married approach." At this, the second invita- tion, a tall Indian arose, and walking up the aisle stood be- fore the minister, but where was the bride? Echo an- swers, where? Seated on the opposite side of the church she gave no sign that she had heard the words uttered, or knew what was expected of her. The Indian waited pa- tiently, standing like a statue, in stolid indifference, evinc- ing no embarrassment or emotion of any kind, but oh, for the power of a mind reader to reveal his thoughts. The scene took on an added interest. The minister again ad- ( dressed the woman in her native tongue, but what were her thoughts? Was she hesitating while yet there was time? Who can tell? After waiting a few minutes longer she arose and took her place, and the magic words were spoken that would secure her happiness or misery for all future time. Fit for romance or song, is the story of the Sioux In- dian, who offered his life to redeem that of a friend. No more heroic deed, almost grand in its sublimity, has ever been related. Several years since an Indian committed a crime, which, according to tribal law, must cost him his life. A life must pay the penalty of a life, is the Indian creed. He was condemned to die, and his stern execution- ers were all ready to execute the sentence. The near ap- TWO SUMMERS AMONG THE MUSQUAKIES. 87 proach of death made the victim for a time forget his stoi- cism. He asks permission to visit his lodge to whisper a last good bye to his wife and children. Followed by the lynx eyes of those who guarded him, he went. Large crowds of Indians stood around in expectation of the scene; the trees of the forest chanted a melancholy dirge, and in the far off distance the cry of a beast of prey was heard. A hush fell upon the assemblage, and the wail of the man's wife, and the cries of his children were distinctly heard from the distant "tee-pi." A few minutes more and the Indian appeared and walked with proud and lofty bearing to the place that had been designated for him to stand. The bent bows are ready; when lo! a cry is heard, and a young Indian, tall, proud and stately, steps into the inclos- ure with uplifted hand: "Stop, my brothers," he cries, " this Indian is condemned to die, he is my friend, long time have we hunted together. His heart and mine are one. We have chased the deer and the buffalo over the boundless prairies. Together in our bark canoe we have floated down the stream. Wrapped in our blankets we have followed the trail, and our feet were swift as the light. Brothers, this man must not die. Hear the wail of the squaw, hear the cries of the children. The Great Spirit is angry, He says, 'ye must not take the life of my friend.' He must hunt and trap and fish. He must bring home the food that the little ones may not go hungry. He must get skins to protect them from the cold. He must go out to fight against their enemies and yours. Look at me! In my lodge no woman ^dwells. I hear not the cry of little children. No sound is heard in my lodge. Brothers, I 83 TWO SUMMERS AMONG THE MUSQUAKIES. will die and my friend shall be free. Hen-an-na." (This is all). What devotion was this, so rare, and so noble, and how can it fitly be described? With the tender pathos of the poet, or woven in and out by the magic wand of ro- mance. Shall the graphic pen of the " ready writer," de- scribe its sublimity and fidelity? Nay, but only by the simple words, written with the pen of immortality, can it fitly be described: "Greater love hath no man than this, that a man lay down his life for his friend." Strange that it was left for an Indian to illustrate the principle set forth. Strange that the uncivilized should have reached greater heights than civilization; that the heathen should demonstrate one of the leading principles of Christianity. A hush fell over the Indians, their savage fury was calmed. The act appealed to something within them they knew not they possessed. It struck the chords of their very being, wild and fearless, a thrill of admiration and pride went through them. They held a council, and the proposed victim was set free, and in his place they took . Ah, no! Even an Indian can admire what is noble and grand. The young Indian was made a Chief, and ruled over his people wisely and well for many long years, but finally met a tragic death at the hand of a craven foe. Touched by a master hand, what a picture the scene described above would make. What a subject for a dra- ma. How fine the sentiment. What intense pathos could be put in the delineation of the principal characters, for surely this incident affords material enough to furnish emo- tion of almost any kind. TWO SUMMERS AMONG THE MUSQUAKIES. 89 Another story of Indian life and death is that of the Cheyenne girl who lived in the Yellow Stone country. Near the field where Custer fought and died, this girl was taken prisoner by a soldier, and held captive in the stock- ade at Fort Keogh. Her lover was the War Chief of a band, and he made several attacks upon the stockade hop- ing to effect her rescue. He was unsuccessful, and the girl rather than be untrue to her lover, chose instead of dishonor death. Raising her eves to the blue sky above her, with the knife (her only friend,) all ready in her hand, she exclaimed: " Man-i-tou, God of the Indian, to Thee I come," and instantly plunged it into her heart. In the year 1820 an incident occurred in connection with the Sacs and lowas, one of the Sacs having killed an Iowa, and according to an agreement between these tribes the murderer must be delivered to justice. The story is told in a history of Black Hawk published in 1855. The Sacs delivering the young man for the purpose of having the death sentence executed upon him. "A party of Sacs, of whom Black Hawk was one, agreed to visit the Iowa village, and when ready to depart called at the lodge of the young man who had committed the murder to take him with them. He was very sick, but still willing to accompany them. His brother, however, interfered and said he was too sick to accompany them, but he would go himself and die in his place, finally set- ting oft with the part}*. On the seventh day they reached the Iowa village. They dismounted a short distance from it, and bid a last farewell to the young brave, who, sing- ing loud his death song, went calmly forward alone, and 90 TWO SUMMERS AMONG THE MUSQUAKIES. seated himself in the center of the lodges. One of the Iowa Chiefs then went out to Black Hawk, who told him the young man who committed the murder was sick, and that his brother had come to die in his place. They then mounted their horses and set out on their return home- ward, and looking back toward the village saw the Iowa's with spears and clubs, gathering around the young brave. "At night the returning party having stopped and kin- dled a fire, were suddenly alarmed by the tramping of horses. They immediately stood to their arms, but were relieved by finding, instead of a foe, their young brave, unhurt, and in possession of two horses. He told them that the lowas had first threatened him with instant death, but finally changing their purpose had given him some- thing to eat, smoked the pipe with him, and presenting him with two horses bid him return home in safety. The generous conduct of the lowas is deserving of praise, but the generous affection of this young brave, in nobly volun- teering to die in place of his sick brother, presents one of those rare cases of self devotion, which should long be held in remembrance." Another authentic narrative has, however, a some- what mythical sound, and represents romance of a very high order. A young lady, daughter of a Governor, had been present at many councils of the Indians with her father, and had a violent admiration for the character of the red man, so that she determined to bestow herself on some warlike lord of the forest. She then informed her TWO SUMMERS AMONG THE MUSQUAKIES. 9! father of these intentions, who, strange to say, made no objection. The next day there was a council, and he inquired of the Indians who was the most expert hunter, and being told, then inquired of his daughter if she had determined on taking an Indian husband, and on being told yes, he called her attention to this young Creek, with whom she immediately fell desperately in love. The Governor then informed the Chief that his daughter wanted to marry one of his braves, and having pointed out the person, said he gave his consent. Imagine the feelings of the young Indian when told of the proposal. He was too gallant to refuse his offered bride, and much too embarrassed to properly appreciate the bliss thus forced upon him. He gave his consent who could do more, or less? and was taken to another apartment, where his Indian clothing was removed by servants, and he was dressed in citizens dress, and the marriage ceremony immediately performed. One more story of the fidelity of an Indian, is that of the Seminole Chieftain, " Wild Cat," confined in Fort Ma- rion, with a companion, and who determined to effect his escape. To this end he cut up the material of their bed and made a rope, then ate but little for several days in order to reduce their bodies. On a dark night when all was quiet, Wild Cat and his companion forced their way through a narrow opening in the cell, thirteen feet from the ground. He was fearfully cut by the operation, but descended in safety, but the other Indian, less fortunate, 92 TWO SUMMERS AMONG THE MUSQUAKIES. missed the rope and fell a distance of eighteen feet. The brave Seminole would not desert his friend in this predic- ament even to save himself. He took him up and carried him, and by extreme caution succeeded in eluding the guards, at length reaching his tribe in safety, after car- rying his companion the whole of the way. It seems al- most more than human to give up, what appears the only hope of liberty, rather than desert a friend in the hour of need, for what Indian but would rather choose death a thousand times than a hopeless imprisonment. Chain the tiger in a cage, what fierce pangs, he feels robbed of his heritage of liberty. Put life long shackles upon the limbs of the Indian, and rather, were the choice given him, would he utter his last defiant war whoop and plunge the deadly knife within his heart. The falls of St. Anthony have a legend of a beautiful Sioux girl by name, Ampetu Sapa, (-which signfies Black Morning,) who was married to a brave young hunter, and lived happily with him for some years, but afterward found him inconstant, another having usurped the affection right- ly hers. When this knowledge came to her she launched a light canoe, in which with her two children, she had en- tered, and paddling toward the rapids, began singing her death song. She was seen, but too late to be saved, and her voice grew fainter and fainter as the distance increas- ed. For a moment the canoe paused at the brink, envel- oped with spray, then with a sudden plunge it darted downward, carrying its occupants to instant death. The Indians believe that in the morning a voice is heard singing a doleful song along the edge of the Falls, TWO SUMMERS AMONG THE MUSQUAKIES. 93 telling of the unfaithfulness of the husband. Some even assert that the spirit of the woman has been seen wander- ing near the spot, with her children tightly clasped to her bosom. Near the watch tower of Black Hawk was once a grotto. The legend which invests it with interest is this. A yonng Sioux out on a hunt lost his way, and found him- self at length far from home, and on the borders of the Sac village. Here he sought and found shelter, remaining for several days in the midst of his deadly foes, who, had they met under any other circumstances, would gladly have taken his scalp. Safely he lay down to rest and safely arose. Food in plenty was placed before him, and he smoked the pipe as an honored guest. Almost parallel with this is the story of Roderick Dhu, the mountain Chieftain, and James Fitz James, who claimed protection from the hands of his deadliest foe, and sought it not in vain. The poet thus writes of the hospitality shown the stranger by the fierce Roderick : "He gave him of his Highland cheer. The hardened flesh of mountain deer; Fresh fuel on the fire he laid. Then bid the Saxon share his plaid." And side by side these two lay peacefully down and slept until the morning. The young Sioux in the camp of his foes, knowing nothing of the feuds that caused such dire disaster in the history of Romeo and Juliet, and brought it to a tragic end, fell in love with one of the Indian maidens, and prom- 94 TWO SUMMERS AMONG THE MUSQUAKIES. ised 'ere he left the camp, to return again after a certain time and take her to his far away home as his wife. He departed. Many moons passed. Was this a faithless lover whose vows were fickle as the wind as it swept through the forest? Was the heart of the Indian like that of the pale face, whose fancies are changing as the moon? And the heart of the maiden was sad, and her feet were no longer swift in the dance. And her voice was heard no more when the young made merry in the lodge. One day out at work with the women, a peculiar whistle was heard in the thicket near by, and the maiden knew that her lover had returned. When opportunity was given she sought him and they fled together, fiercely pursued by her people. Taking shelter in the grotto, hoping to hide there until escape was possible, a terrible storm came up and immense stones were hurled upon and within it, which caused the instant death of those who had taken shelter therein. The Indians ascribed their fate to the anger of the Great Spirit, who had sent the storm to punish them. CHAPTER X. Indian Village The Lodges" Make Soup "Costume A Snake " Man-i-tou "Snake Dance Smoking Horses The Wolf and Bear Dance Mam-ma-kaw-shaw War Dance. The large Indian village is in close proximity to the Iowa river, which sometimes overflows and threatens it with inundation. It contains thirty houses in all. Some are built of boards, but generally they are of logs with a thatched roof, or in the form of a wic^-i-up. When the river is high the only way of crossing is in a canoe, though the Indians will ride through on their ponies, when they are almost submerged in water. In the interior of the lodges a long platform at each side furnishes beds for the inmates at night, or a place to lounge in the day time. A certain portion is always al- lotted to each family, in which they keep their household goods, etc. Piled up at each side are baskets of every shape, made by the Indians themselves, in which are stor- ed the property of the owners, which generally consists of calico, ribbons, beads, feathers and paint. Upon this plat- form the women sit and sew, in which they display a great deal of proficiency; or they are often seen making articles of bead work which are quite handsome. With these they decorate their persons. 96 TWO SUMMERS AMONG THE MUSQUAKIES. In and around the lodges are usually a large number of dogs who are the childrens' playfellows, grow up with them, and when in a proper condition are killed and con- stitute the principal dish at the feasts. At one time on going to visit a lodge a savage canine flew out, making anything but agreeable demonstrations that the presence of a visitor was undesirable. To the Indian who came to the rescue, we ventured to remark: " You ought to kill that dog, he is too cross." "Yes," he replied, briefly, but suggestively, "after a while, make soup." In the center of the lodge are generally two or more fires upon the ground, and iron kettles are hung over them when needed, on chains suspended from the roof, on the ends of which are jmmense hooks. Here the dusky maid- ens prepare meals for the inmates, boil their potatoes, make coffee, or seated upon the ground knead their cakes in a large wooden dish, and iry them in grease. (This is the only kind of bread ever used by them). Often a pile of fifteen or twenty cakes are kept warm by the fire, closely watched by half a dozen hungry dogs, who are themselves destined at some future time to furnish a savo- ry dish which will delight the very soul of the red man, who picks the bones of his faithful canine with a relish worthy an epicurean. This by no means rare delicacy is also heartily partaken of by women and children whenever opportunity is given. The costume of the village is not all that could be de- sired, especially in the summer months. One long, loose garment of calico, decorated with ribbons, and generally TWO SUMMERS AMONG THE MUSQUAKIES. 97 of a bright hue, called a "be-se-cah," is all the Indian boy wears for a summer costume, and even this is often dis- carded and he is robed by nature only, as dwelt our first parents in the garden of Eden. Many of the Indians also wear as little dress as it is possible to imagine. They may possess that inward sense of rectitude that has a contempt for outward appearance, or when clothed with dignity may consider anything else superfluous, but even those who love him least can never assert that the red man is seen minus his bracelets and earrings. The dress of the men usually consists of leggins, a loose shirt gaily decorated with ribbons, and a hat often ornamented with a band of silver. Beads innumerable, and the usual supply of silver rings and bracelets goes to complete this brilliant costume, which, however, is gener- ally hidden from view by the blanket that all wear. The women wear skirts and leggins, and the same gar- ment, or "be-se-tah" which is worn by the men. Often upon this a large number of silver ornaments are fastened. Beads, gay ribbons, etc., are also conspicuous in their dress, and the inevitable blanket, or bright shawl, is never forgotten. Like many of their fairer sisters the Indian maidens delight in paint and distribute it with a lavish hand, especially on some festive occasion. A bright red spot upon each cheek, in the center of which is a smaller blue one, is considered by them the extreme of elegance. Social life in the village is very primitive. Visiting back and forth in the tents, or lodges, is common, and here the visitor will remain, perhaps the greater part of the day. Those who have no home of their own, live with the others 98 TWO SUMMERS AMONG THE MUSQUAKIES. and are made welcome. Among the Indians there are no tramps going hither and thither looking for a meal, for any one is welcome to one or more. Hospitality is one of the leading features of Indian life. All who are in the lodge sit down, as a matter of course, with or without a special invitation, and partake of the food when it is pre- pared. It is somewhat curious that there is but little dis- agreement among these people, who live, as it were, al- most together, several families always occupying one lodge. It would almost seem that in itself would cause dis- agreement, separate interests being involved, but such is not the case. Undoubtedly they have their small difficulties, or jealousies to overcome, as every community has, but the result is generally an amicable arrangement. Games are often played at the Indian village, especially the game of La Crosse. Sides are taken, generally the young men against the old, and shouts and whoops are heard as the game progresses, and the excitement is high; sometimes some unlucky Indian gets an accidental blow from which he does not recover for some time. Thus the noble red man believes in amusing himself, and is also not averse to being amused. On the occasion of a circus, either near or far off, they attend in large numbers. Mon- ey is always forthcoming for a show. The tinsel and the glitter delight their very souls, and the feats of horseman- ship are carefully imitated at the secluded camp when opportunity occurs. Among this tribe a snake is " Man-i-tou," or sacred. An old tradition has it that they once made a treaty with the snake that neither should hurt the other, so that the TWO SUMMERS AMONG THE MUSQUAKIES. 99 rights of his snakeship are respected in the camp, and if he encroach on the terms of the treaty and appear in the tent or lodge, he is politely requested to leave. If this is found of no avail in effecting the desired object, he is then reminded of the treaty made with his ancestors. This generally results in the snake gliding out of the tent as stealthily as he approached. If he should not do this he is gently removed by the Indian, for when humanity breaks its pledges, how can a snake be expected to remember and abide by the agreement made by some old ancestral fogy in the days of yore? One fact, however, remains, and that is that it is, very rarely, if ever, that an Indian is bitten by a snake. It is possible that this reverence for the snake which prevents them from killing one may have been handed down as a part of tradition, originating in the story of the brazen serpent that Moses put up in the wilder- ness. The snake, or serpent, has been revered and used as a symbol through all the mythology and tradition of the In- dian. He is supposed by many to be an evil spirit, and his power is feared. The worship of the rattlesnake was at one time almost universal among all tribes. The Win- nebagos will not kill a rattlesnake, neither would the Flor- ida Indians, and the Cherokees formerly worshipped it. The Shawnees called thunder "the hissing of an immense snake." There is also the good Man-i-tou, the Great Spirit, and the bad Man-i-tou, who is in the form of a ser- pent, and is referred to by civilized tongues as the Devil. "Who is Man-i-tou?" was once the query. IOO TWO SUMMERS AMONG THE MUSQUAKIES. " He who is as a serpent walking on the ground," was the reply. The Apaches say that the serpent contains the soul of a bad man ; and the Piutes, of Nevada, have a demon de- ity, who is under Pyramid Lake, and they believe he makes the water hiss or boil, just as he pleases. The serpent then may be traced downward from the garden of Eden, where he made himself so conspicuous that he was in future identified with the human race. Many relics of the mound builders are in the form of a snake or serpent, while history teaches that it has been used as a symbol ever since the world was new. Then why should we delve among the cobwebs of antiquity in the vain attempt to discover some stray crumbs of information with reference to the origin of this people? Why, oh why? Why should our brain throb in its vain endeavor to discover the solution to this problem- atical question? One plain, simple, incontrovertible fact, (were that only forthcoming,) would sweep the cobwebs of conjecture from the door of reason and put ideas never dreamed of in the brain of the student of ethnology. Hu- manity is not infallible. Errors in judgment, errors in everything, is the record of its history. One believes sin- cerely what another steadily opposes and condemns. There are two sides to everything, truth and falsehood, and sometimes they are so closely combined, the wisdom of a Solomon could scarce detect the counterfeit from the true coin. The deepest researches have often been found insufficient to develop one ray of scientific light, and the TWO SUMMERS AMONG THE MUSQUAKIES. IOI most eloquent and thrilling words failed to accomplish as much as the simple recital of a truth. The Pueblo Indians also reverence the snake, and hold a sacred dance in its honor, the first part of the ceremony consisting mostly of chanting. It is thus described: "The chant was kept up without intermission during the entire dance, and was accompanied by a peculiar rhyth- mical swaying motion of the body. Two lines of men stood opposite each other, the one called antelopes, the other snakes, or snake men. Each carried feather wands in their hands, and occasionally the dance stopped and pe- culiar gestures were made with the wands. The perform- ance took place before a hut partially filled with snakes, and when the feather shaking had been repeated four times the snake men broke line and grouped themselves in iront of the door of the hut. A moment later one of the 3erformers appeared holding a snake in his mouth. A companion was with him, and together they went round the circle with the peculiar step of the dance, the one man attracting the attention of the snake by the feather wand to keep its head forward. The snake is held between the ips, and the mouth is filled with sacred meal to prevent the teeth from hurting it. Round and round they go amid the applause of the spectators, and when the snake be- came unmanageable he was dropped out of the mouth to he ground. " Each of the couples described, (and there were many,) was followed by a man, or boy, whose duty it was to pick ip the snakes as they were dropped, and as they mani- ested a lively disposition the position was no sinecure. IO2 TWO SUMMERS AMONG THE MUSQUAKIES. "The second figure of the dance occupied about twenty minutes, and was a weird performance. The dismal clank of the tortoise shell rattle, and the energetic action of the dancers, secured breathless attention on the part of the spectators. The latter part of the figure, when the snakes had accumulated in number was especially interesting, for as one was dropped from the mouth, the performer was led to the hut for a fresh one. "The final figure was the most exciting. One of the Indians going to one side drew with sacred meal a circle about thirteen feet in circumference. The chant suddenly ceased, and all those holding snakes made a rush for this circle and dropped them into it. The snakes formed a writhing mass, nearly filling the circle, and about six inches in height. The snake men then threw themselves into the circle. Each man seized as many of the reptiles as he could and made off with them at full speed, and the public part of the ceremony was ended. The snakes thus car- ried were then taken to the swamps and released from further duty." A ceremony called smoking horses was observed by this tribe not long since. It was most demoralizing in its effects, and it is well that it exists now in remembrance only, as one of the customs of the past. A number of Indians belonging to some friendly tribe, (generally Winnebagos,) would visit the Sac and Fox at a stated time. Seated in a circle the smoking began. After a time an Indian would appear on a pony and ride outside the circle three times be- fore any demonstration was made. He is armed with a whip and club. One of the guests springs up, and taking TWO SUMMERS AMONG THE MUSQUAKIES. 103 hold of the bridle, endeavors to wrest it from the hand of the rider, who, meanwhile, plies his club vigorously upon the head and naked back of his opponent, who, if he con- tinues his efforts to secure the pony until his blood flows in the contest, it is then given over to him, and he is duly declared the victor, and " to the victor belong the spoils." This is continued until a number of ponies have changed hands, while the smoking goes on, and the savage scene is duly enjoyed by large numbers of spectators. The national dance and feast, common in the earlier history of the Sacs and Foxes, is here described: "The large square in the village is swept and prepared for the purpose of dancing. The Chiefs and old warriors take seats on mats, the drummers and singers come nex , and the braves and women sit at the sides. The drum beats and the singers commence. A warrior enters the square keeping time with the music. He shows the man- ner in which he started on a war party; how he approach- ed the enemy. He strikes and demonstrates the way he killed him. All join in applause. He then leaves and an- other enters and takes his place. Such of our young men as have not been out with war parties and killed an ene- my stand back ashamed, for they are not allowed to enter the square." The Wolf and the Bear dance are now held among the Musquakies, the movements of these animals being copied as nearly as possible by the dancers. Another dance, called " Mam-ma-kah-shaw," or the Mule dance, is very popular, and is the only one in which the women take part with the men, which is the only occasion in 104 TWO SUMMERS AMONG THE MUSQUAKIES. which they wait upon the women and show them any at- tention or respect. Presents are given by the men to the women, and as this dance continues several nights, at an- other time the women give presents to the men. After the dancing is ended they have a banquet and feast until morning. We should not imagine the Mam-ma-kaw-shaw, or green corn dance, as it is often called, to be an elevating or moral spectacle. The war dance is also an important occurrence in the village, as it is somewhat uncommon. The residents assemble in one place, while a feast is pro- vided for all. The Indians are painted and dressed in their most fantastic style. A post is in the ground and the sing- ers and drummers are seated near. The music and the dancers start simultaneously. After dancing for a while they suddenly stop. Then an Indian started up, and with his war club struck the post, while he related the princi- pal incidents of his life. How many battles he had seen, or taken part in, or how many enemies killed. He tells the truth without much embellishment. If, however, he boasted of deeds never performed, some of his hearers would remind him of the fact. Formerly, if a warrior let his imagination get the better of his veracity, on this oc- casion, an Indian arose and threw dirt in his face, exclaim- ing, "Cover up your shame, .you are a liar and a coward, and if you saw an enemy you would run/' Only a few of the Musquakies have been warriors, so that the speakers are few, and all of them old men. Now see the warriors all advance, And dressed and painted for the dance, And sounding club and hollow skin, TWO SUMMERS AMONG THE MUSQUAKIES. IC>5 A slow and measured time begin, With rigid limb and sliding foot, And murmurs low the time to suit, Forever varying with the sound, The circling band moves round and round. Now slowly rise the swelling notes, When every crest more lively floats, Now tossed on high with gesture proud, Then lowly 'mid the circle bowed, While clanging arms grow louder still, And every voice becomes more shrill; 'Till fierce and strong the clamor grows, And the wild war whoop bids it close, Then starts Mate-tau-qua forth whose band Came far from Mississippi's strand, And then recounts his battle feats, .> While his war club the measure beats. CHAPTER XL Divided into Bands Chiefs and Councilors Work of the Women The Old Council Room. Four clans, or bands, formerly constituted this branch of the Indians. The Wolf, Bear, Buffalo and Elk, each of whom have the right to a Chief, but three alone are now represented. About a year and a half since, Wau-com-mo, the head Chief, died. By hereditary right the Chieftain- ship falls upon O-one-e, a boy about thirteen years of age, who is too young to assume the responsibility. Mate-tau-quu, whose name signifies General, or Lead- er, is the most prominent of the Chiefs. He was formerly a war leader. He transacts, (with the aid of the others,) the whole business of the tribe, and his voice is more fre- quently heard in the council than any other Chief. He is an old man, but tall and lithe, with a piercing eye, and in his earlier days was a great hunter. Dear to his soul is the fragant tobacco, whose fumes give inspiration to his tongue and comfort to his heart, helping him to bear with calmness the adverse decrees of fate. Sometime since Mate-tau-qua lost his wife, for whom he sincerely mourned, wearing old clothing (which is one of their customs) in token of his grief. He is friendly to those he knows, will give you a cordial grasp of the hand and a pleasant smile. On important occasions Mate-tau-qua appears in his TWO SUMMERS AMONG THE MUSQUAKIES. IO7 " dress suit." This consists of moccasins and buckskin leggins, bracelets around his wrists, and on his neck a necklace of bear's claws. Perhaps one or two feathers occupy an upright position at the back of his head, or he wears a fur band instead of a cap, which is gaily orna- mented with bead work. As may be seen, a blanket with this style of costume is indispensible, and with the usual quantity of paint, goes to complete his dress. Poshe-to-neke, the second Chief, is tall and stately, with a dignified manner and calm speech. He is about forty- five years of age, and is popular in the tribe. Were it not for the censure of the older Indians, which by so doing he would bring upon him, Poshe-to-neke would be inclined to favor, to some extent, the education and progression of the children. He is less bigoted than the average Indian, is more easily approached, and if not open to conviction himself, will at least listen to the convictions of others. He is a fine looking Indian, and has a rude dignity and grace that is especially characteristic of him. An-no-waut, the third Chief, is remarkable for noth- ing. He is slow of speech and his voice is seldom heard in the council of the braves. An-no-waut impresses the beholder with the idea that he is constantly struggling with an idea, is just on the point of grasping it, when it sud- denly eludes him and disappears. Before the death of the old Chief, Wau-com-mo, An-no-waut was Chief in name alone, and in the council but a spectator. Since that time he has risen to greater prominence. He usually wears a bright colored scarf wound around his head like a turban, and the rest of his dress is made up largely of gay colored IO8 TWO SUMMERS AMONG THE MUSQUAKIES. calico, silver ornaments, ribbons and beads. Muk-que- posh-e-to, a young man about thirty years of age, and in color almost white, is a Chief by hereditary right. He does not act as such, and is not invested with any power, as the tribe do not consider he possesses the necessary qualifications required for the office. Three councilors, with the Chiefs, form the governing power of the tribe. These are respectively Wau-wau-to- sah, (who is usually the spokesman of the party,) Wau- pel-low-kah and Phi-ap-po-co. Wau-wau-to-sah is one of the chronic objectors, and will object to almost anything, at first, on principle. Did he understand the intricacies of politics, he would certainly endorse the Greenback party. In making a speech he frequently repeats his remarks over and over again, and is a long time coming to the end, and even when he reaches there becomes absent minded and again begins at the starting point. This peculiarity, while affording the speaker a good deal of satisfaction, does not have the same effect on his hearers. Wau-wau-to-sah is obstinate and bigoted, but if once your friend will always remain so. Wau-pel-low-kah is a good Indian, progressive, willing to work, and as an evidence of his wisdom has but little to say. Phi-ap-po-co is a mild, inoffensive old man, has still less to say, and follows always in the wake of the stronger minds. (Since first writing the above Phi-ap-po- co has gone to the great council, where many voices are heard, and his place is filled by another). The Indian women do the most laborious of the work, often cutting wood and carrying it on their backs to the TWO SUMMERS AMONG THE MUSQUAKIES. IOC) lodge, while the dusky braves to whom they are more than "helpmeets" stay comfortably at home, very proba- bly engaged in card playing; also in the field many more women can be seen working than men, there being com- paratively but a few men who will condescend to anything of the nature of work. The Indian generally, before he is under the influence of civilization, considers labor a dis- grace, and it is often a mammoth undertaking to persuade him to the contrary. They have no ambition, therefore no desire to improve their condition in any way. Unlike the whites, the desire for advancement must first be crea- ted, before instruction can follow. This has so far been found one of the great obstacles to their civilization. The councils of the Indians were usually held in the school building, but different arrangements having been made during the past year, its walls re-echo no more to the voice of the red man, and his footstep goes not over the trail to the old council chamber. CHAPTER XII. The Tecanna Dog Soup Invited Guests A Green Stick The Orchestra The Dance The Indian Belle Prayer. The ordinances of worship mentioned in a preceding chapter are very generally observed at the Indian village at the present time, especially that of the feast and dance, with their attendant ceremonies, or in Indian phraseology, the tecanna. The first meeting begins at the time of corn planting, and is continued for some weeks. This is for the purpose of offering prayers to the Great Spirit for a good crop. After harvest another series of meetings, or tecan- nas, are held, sometimes two or three a week. These are generally at the lodges of the most prominent men in the tribe, every band being represented, at some time or other. The entertainer provides the dog soup, and other dainties which constitute the feast. Chicken or turkey is always secured, if possible, to give variety to the bill of fare. It is the custom of the Indian to eat on all occasions, when- ever opportunity presents itself, and this is not supposed to take away any of the sacredness of the tecanna and its ceremonies. As it generally lasts the greater portion of the day, and is attended with violent exercise, the " feast " seems almost a necessity, and the sacrificial dog is sup- posed to afford sustenance to both soul and body. The lodge is prepared early in the morning, the women TWO SUMMERS AMONG THE MUSQUAKIES. Ill and children afterward leaving. The guests are then in- vited by a green stick being left with each. The feast is made ready, and the order of service is like that mentioned as set down by ordinance. The Indians invited to the tecanna take a large wooden bowl and ladle, (like what is commonly used for making butter,) in which to hold their portion of the feast. Each man carries his own dish, and if this has been forgotten, will go out while there is a lull in the proceedings and get it. There is something ludicrous in the sight of a tall In- dian, made hideous with paint, his head decked with feath- ers, and wrapped in a gaily embroidered blanket, walking quickly forward on the return journey, bearing in his hand a huge wooden dish and ladle which is to hold a portion of the dog, sacrificed for the occasion, and if he is the guest to whom honor is intended to be shown, his dish will con- tain the head, and probably as he dissects the brain, or lin- gers on the choice picking of the ear, his soul thrills with pride at this mark of favor accorded him. During the first part of the service no one is allowed in the lodge, (the entrance to which is closed up,) excepting those who have received an invitation to be present, and are taking part in the chanting, etc., as the older ones are expected to do, and this is continued for many hours. At length a long shrill blast is blown. This is the signal that the dancing is soon to commence. The matting, which has been hung at the opening of the lodge, is then removed and old and young rush forward to behold the dance. Upon the platform that runs the whole length of the lodge on either side, a number of Indians 112 TWO SUMMERS AMONG THE MUSQUAKIES. are seated, their faces streaked with paint of many a hue, wearing some fantastic head gear, and all chanting in discordant tone, while some beat upon drums and others held gourds full of beans in their hands, which they shook frantically to and fro. This was the orchestra, and these their instruments. The language used in these sacred chants, or songs, is altogether different to that used in the ordinary intercourse of life, and is never spoken at any other time, excepting when a religious service is held. And now the dancers have taken their places, one be- hind the other, and ready to dance around the lodge in a circle. The first is a stalwart Indian, whose great muscu- lar strength can be seen in his bare arms, which he moves to and fro in the wild motion of the dance. He is naked to the waist, and daubs of paint are on his body, which are formed into grotesque figures. His arms are encir- cled by several bands of silver, and on his wrists are heavy bracelets of the same material, while around his gay col- ored leggins are hung little bells, which jingle with every movement. Upon his head are eagle feathers; around his neck is a string, or necklace, of bear's claws; and in his hand he bears a war club, upon the end of which a large black bird, probably a hawk, is suspended by its beak, and as he carries it proudly before him, it brings to our mind the raven, "that ghastly grim, and ominous bird of yore," and we wonder if this, when living, was not its counterpart. Truly it seems to accord better with the bar- baric dance than with the "violet velvet cushion that the lamp light gloated o'er." TWO SUMMERS AMONG THE MUSQUAKIES. Next to the leader comes a woman, handsomely dress- ed in broadcloth, gaily ornamented with many different colored silks and gay ribbons, and the loose garment which is always worn above the skirt, profusely decora- ted with silver ornaments and beads. She is some "priest- ess of the faith," and is therefore allowed to take her place next to the leader. Another Indian follows, and still another, with greater varieties in the matter of costume. Some of them step with the proud grace of an ancient Roman senator, and are clad with dignity, but not much else. They consider it a mark of respect shown the Great Spirit to wear as little clothing as possible on these occasions. The women, however, are different. They wear all that they conven- iently, or inconveniently, can. With hideous contortions of the body the Indians move onward, sometimes with stealthy step, and again with a rushing sort of motion. The step of the women is quite different. They have a peculiar jump that moves their whole bodies every step that is taken. This is very vio- lent exercise, and little rivulets of perspiration course each other down swarthy cheeks, making sad havoc with the colors placed there, that at first looked like the varied tints of the rainbow. A solemn look usually dwells on the faces of the dan- cers, and the eyes of the women are generally bent dis- creetly on the ground. Little children also take part in this ceremony. Almost in a state of nudity, with paint, beads, etc., and all the paraphernalia of ornament that goes 114 TWO SUMMERS AMONG THE MUSQUAKIES. to the occasion, they look like sacrificial victims about to be offered up on some Druidical shrine. These meetings are always held at some lodge in the village, which is situated on the south side of the river, and can be easily forded when low. In the morning you ma}' see the squaws, young and old, from the settle- ment on the opposite side, wending their way on foot to the scene of action. On their back, wrapped in a shawl or blanket they carry their best clothing. Who can tell but a thrill of pride makes the blood flow thicker through dull veins as they survey their appearance by the limited aid of a hand glass, which nearly all carry? The dear de- light of being well dressed, and eclipsing some rival, may even animate the heart of the feminine Musquakie, for the feminine heart is a mystery, whether it throbs in the anat- omy of a white woman, or that of her dusky sister. But out from the lodge comes the noise of the chant- ing. A female voice is heard. The sound rises higher and higher, mingled with the frantic beating of the drums, then sinks away gradually almost into silence. From sunrise to sunset is the time usually set apart for the tecanna, though it never lasts so long as that. About four o'clock it usually ends with another dance, when the par- ticipants depart to their lodges, tired in body, but with the consciousness that they have performed their duty to Man-i-tou, asked for his favor, or returned thanks for past benefits. Thus with a blind faith the poor Indian ob- serves the ordinances handed down by tradition. Simply as a child he receives the teachings of the priest, or medi- cine man, and no thought of doubt enters his mind. TWO SUMMERS AMONG THE MUSQUAKIES. To illustrate the Indians belief in the efficacy of prayer and reverence in a supreme power, some two years since an old Indian watching a storm coming up, which he thought would burst over the village and destroy it, imme- diately began praying to the Great Spirit to avert so dreadful a calamity. Watching the two clouds which threatened to meet above him, he took a quantity of holy tobacco and set it on fire to appease the fury of the evil spirit who dwelt in the wind cloud, exclaiming, " O, thou Che-man-i-tou, here is tobacco, let the smoke go into thy nostrils, and then shalt thou hear me cry to thee. Take on the storm to the white people, and let it not come to the Indian camp. Great Spirit, thou art stronger than Che- man-i-tou, (the devil,) take away the storm and let the In- dians be safe, and our children and our ponies." The storm passed over, and the old man asserted it to be in answer to his prayer. It is noticeable he asks for protection for the children and the ponies, probably supposing that the squaws were able to look after themselves, as is their lot to do. Among this tribe may be found subject for romance or song. Their adherence to the faith of their forefathers, exemplified in the strict observance of rites and ceremo- nies, reminds one of the tales of olden time, when the faithful sang their songs of praise and devotion in stern and inaccessible wilds, to escape persecution and death, which even there often followed them. These people pos- sess the same spirit which prompts the votaries of Jugger- naut to fall before that idol and let its wheels pass over their quivering bodies, or which causes the follower of Il6 TWO SUMMERS AMONG THE MUSQUAKIES. Mahomet to drop on his knees when the bell of the Mosque rings the hour for prayers, lost for the time being in a spirit of devotion, and though he may be in the midst of a crowded street, affected in no way by the noise, the cu- pidity, or the ceaseless clamor of " life's busy mart," which is powerless to win one thought from his devotions. So the Indian faithfully observes the rites and ceremo- nies handed down by tradition and symbol, from genera- tion to generation. They are sacred in his eyes. To in- terfere with them excites his deepest resentment. They are interwoven with his nature, and are a part of his very being. When the eyes of the child first become conscious of its surroundings, and rays of understanding illumine its brain, it is taught of the Great Spirit, and is inspired with awe at the unknown mysteries of the Mi-a-shaum and the ceremonies of the tecanna, and thus it grows up, daily in- fluenced by the same feeling, until this feeling becomes almost a part of itself. CHAPTER XIII. The Grave Yard Ceremonies at the Lodge A rfick Child A Fu- neralBurial of a Warrior The Belief of the Indian Fires on the C4rave k> Day Star'' Burial of Black Hawk "Here They Rest." The custom among the Sac and Fox Indians is to have their burial ground located on a high elevation of land. Following a winding path you make the ascent to the top of the high hill, and at length reach the Indian grave yard. The graves are not very many, for there is also another burial ground about half a mile distant. Large posts, or slabs of wood, are piled up lengthwise upon each grave, to the distance of several feet. Around one is a neat white fence. This is over the grave of a woman. At the head of the smaller mounds you will find the board on which the baby was strapped by the mother dur- ing its earthly existence. At the top is a narrow strip of wood forming an arch, upon which are hung little bells, or bright shells, used to attract the attention of the child. A tin cup may often be seen near the grave, or other articles which had been used during its life. Further on the white flag above it denotes that under- neath rests the body, or bones, of a Chief. Perhaps a skeleton at the head of the grave shows that a dog has been killed there and his body left to decay. With some Il8 TWO SUMMERS AMONG THE MUSQUAKIES. tribes it has been customary to shoot the favorite pony over the grave of his master. Long years since these Indians placed their dead bodies in a tree, or put them on a scaffold erected for that pur- pose, but of late they have buried in the ground, and usually in a box. Imagine taking a walk through the leafy forest, prepared to admire nature in her fairest as- pect, coming suddenly upon one of these relics of human- ity; the grinning skull embowered among the leaves, and the skeleton ringer pointed at you as if to stay your approach, a charnel house with the blue sky of heaven for a canopy. Such an experience would last a lifetime. Certain ceremonies are held at the lodge of the sick person, before and after dissolution. Some of the priest- hood are in attendance, and the man or woman is prepared for the approach of death, by being dressed in their best clothing, while the face receives a fresh coat of paint. All the ornaments they possess are also put upon them. Loud praying, or chanting, is then begun, with beating of drums, blowing of horns, etc. The object of this is to frighten the evil one away from the departing spirit. Knives, and all instruments of warfare, are then removed some dis- tance from the lodge that the good spirit may not fear to enter, also to show submission to the will of God. After death they continue to chant and make a loud noise, often during the entire night. An incident is related of the death of a child belonging to one of Keokuk's braves: " The child had been severely scalded, and the party, who were on one of their roving expeditions, stopped to TWO SUMMERS AMONG THE MUSQUAKIES. lip nurse it, it being then in an almost dying condition, and the Indians made preparation to hold such religious servi- ces over it as they supposed would secure its happy ad- mission to the spirit land. For this purpose they set up a large tent at the foot of the hill near the house, in the cen- ter of which they placed the little sufferer on a bed. See- ing there was no hope of its recovery, and that it must soon die, Keokuk and a number of his braves seated them- selves on the ground in a circle about the deathbed, where they performed with appropriate solemnity a series of re- ligious exercises until the child died. These exercises seemed to be principally singing and prayer. The sing- ing was somewhat monotonous in tone, with a constant repetition of certain words, and was accompanied by the rattling of a gourd of beans over the head of the child by one appointed for the duty. This was intended to soothe the spirit in its exit from the body and to waft it happily away. " When the chanting ceased the worshippers bowed themselves forward, their heads upon their knees, and cov- ering their faces with their hands, and thus remaining for some moments in silent prayer, audible only in an occa- sional sigh or groan, but the rattling was continued with- out intermission; at the proper time the Chief would re- sume the chant, and the others rise to a sitting posture and join in it. This they continued to do for several hours, with great earnestness and patience, and until the spirit of the little one had taken its departure. So intent were they in their devotions that the}' appeared to take no notice of 120 TWO SUMMERS AMONG THE MUSQUAKIES. visitors, several of whom came to the door of the tent to witness the strange ceremony. Who will say that such sincerity and such faith, though unattended by the light of Christianity will not be reward- ed by He who knows the heart, and who will undoubtedly make due allowance for the errors of unavoidable igno- rance. After the child was dead immediate preparations were made for the funeral. It was the intention of the friends to dispose of the body after the singular custom practiced by their people in the disposal of the dead; that is by tying it in a tree, they were, however, prevailed on to bury in the ground. " When all that remained of the child was hidden away from him, the grief stricken father gave vent to the sor- row of his heart in a prayer of faith that might well have become a Christian. He asked the Great Spirit to take good care of the little one. He was very sorry to give him up, but said, "You, God, know best, and I know he will be happy with You.'" The Indians do not like the attendance of white persons at their funeral ceremonies. One morning seeing a pro- cession winding its way up the hill side we concluded to follow. Four Indians carried the corpse, (which was a woman,) in a blanket, her moccasined feet sticking out at one end. After asking permission to attend, which was graciously accorded, we became one of the followers. Through tangled brushwood, and past the haunts of the rattle snake, whose warning rattle rang out as the proces- sion halted to rest, we went. Small snakes glided hastily TWO SUMMERS AMONG THE MUSQUAKIES. 121 away from under our very feet as we approached, anxious to shun the presence of the intruder. Reaching at length the place of the dead, the corpse was laid upon the earth, still wrapped in the blanket. It was then put into a large box and lowered into the grave. At the feet was a small tin pail containing water; a quan- tity of corn was also placed in the box, with several arti- cles of wearing apparel, the whole being then covered over with matting. One of the priesthood knelt at the top of the grave and addressed the departed spirit, telling of its future happiness, or sending a message to be delivered on the farther shore, a solemn look, meanwhile, and an air of awe dwelling on the faces of the assembly. While speaking small quantities of holy tobacco are cast into the grave. The Indian at the foot of the grave now offered a prayer, throwing in tobacco at the same time. Then the women and children present circled round, each casting in a small portion of the same weed. We have not learned what peculiar advantage is expected from the use of to- bacco. Whether it is used as an offering to some spirit, or on the same principle that some denominations use holy water. A portion of land is always set apart to grow this tobacco, and it is cultivated with the greatest care by one or more of the priesthood, and is used only when worship of any kind is held. The burial ceremonies of a warrior are a little more elaborate. Then one of his comrades takes the war club in his hand, while he recounts the heroic deeds of the de- parted in the field or chase, or tells how many times he was 122 TWO SUMMERS AMONG THE MUSQUAKIES. victorious in battle, and the number of scalps that hung at his belt during a long lifetime. At the conclusion anoth- er warrior arises and offers a eulogy to the dead; perhaps another and still another in the same strain, but all while speaking cast upon the body of the dead man the magic tobacco. In olden time, when war was common, in burying a brave a warrior while waving his war club above the grave would thus address his departed friend: "My friend, I have been successful in battle, I have killed many enemies, and I give you their spirits, take them with you and let them work for you and be your slaves when you reach the happy land." The belief that the spirit of the dead remains a few days around the lodge 'ere it takes its final departure, is prevalent. With some its journey is supposed to be over a vast prairie surrounded by woods, between which is a deep and rapid stream of water, across this there is a plank which is kept in continual motion by the current. The spirit is obliged to cross over on the pole, and if it is a good spirit it will get over safely, and dwell with other good spirits of relatives and friends who have gone before, but if it has belonged to a wicked person in this world, it will be cast oft the plank and taken by the current down- ward to where only evil spirits dwell. Presents, or messages are taken by the departed spirit from friends here to friends on the other shore; and items of news pertaining to some warlike deed, or successful hunt, or it may.be the number of enemies killed in battle, TWO SUMMERS AMONG THE MUSQUAKIES. 123 are told the spirit at the grave, to be repeated to admiring friends when the journey is completed. "But when the warrior dieth, His comrades in the war, With arms reversed and muffled drum, Follow the funeral car; They tell the banners taken, They speak his great deeds won, And after him lead his masterless steed, While peals the minute gun." The body is always buried as soon as possible after death. The offerings placed in the box, or coffin, intended to propitiate the evil spirit and make him willing to let the soul pass over the river into the blessed land, where, if a warrior, he will hunt and fish, and roam over the eternal plains whose vastness is incomprehensible; or, if a squaw, she will dwell forever in the wigwams of the blessed, be- side the waters of eternal peace. Said an Indian in speaking on this subject in answer to our eager inquiries: "After Injun die, he have to cross big river, it is black and treacherous, and the current is swift. No trees are there. You cannot hide. (The trees are across the river). Even your blanket does not cover you. It is all dark, but a light shines over from the other side. The Great Spirit knows you are coming. He throws over a plank that rests upon the high wide banks that you may cross over in safety, but at one end stands the evil spirit. He will not let you pass. You cannot fight. You have no tomahawk and your hand is weak. You have with you a present, 124 TWO SUMMERS AMONG THE MUSQUAKIES. perhaps a bottle of fire-water. You give it to the evil spirit, and while he is drinking you run over to the other side and the Great Spirit pulls back the plank so that he cannot follow, or if you take him corn he lets you pass over." So the poor Indian puts gifts into the grave not know- ing, or not believing that propitiation has already been made, and an offering given "without money and without price," that will ensure his entrance to the land of peace. The Indians do not often refer to the dead. They will mention the departed only with few words, and with a kind of superstitious awe. Have we not all that strange dread of death, excepting, perhaps, those who are familiar with it in every phase, and look upon it only through the eye of science as the result of certain conditions of the body? The women often wail all night over the graves of the dead, their shrill voices mingling with the night breezes and sounding strange and unearthly. Night after night, and often during the day, will they return and keep up their dreary vigil. Some years since it was customary to kindle fires upon the graves of the dead. Longfellow writes of the burial of Min-ne-ha-ha: " And at night a fire was kindled, On her grave four times was kindled, For to light her on her journey, To the islands of the Blessed." Undoubtedly at an early age this custom has been ob- served by most tribes. A light is furnished by earthly love to illumine the darkness of death until the bright TWO SUMMERS AMONG THE MUSQUAKIES. 125 beams of Paradise shall burst upon the dazzled sight. Even in civilization the faith of many teaches them to put lighted candles around the dead. This, however, is pecu- culiarly suggestive to the Indian, who believes that it is some time after the spirit leaves the body before it enters heaven, for this reason thinking it may need refreshment by the way they put food and water in the coffin, as well for this object as the one before mentioned. It is somewhat curious to read the customs of different people, as regards the burial of the dead, or in memory of them. For instance the Mohammedans go on a certain night in the year to their grave yards, which are generally situated on the side of a hill. These are brilliantly illu- minated for the occasion, and on each grave a choice col- lation of confectionery, cakes, etc., is placed. A signal is then given for all to retire, which they do to some dis- tance, and remain away for several hours. After the time has elapsed they again return, carry off the cakes, etc., upon which they feast for some days. In the interval that occurs between the time they leave and return again to the grave yard, they believe that the prophet, accompa- nied by their departed friends and relatives, comes down from heaven and partakes of the food that has been placed there. A beautiful and touching belief is that of the Seneca Indians, who think that if a young girl dies, when a white dove is let loose above her grave it will not rest until it seek and find her in the spirit land. A little poem on this fancy illustrates the idea, Day Star being the name of the departed Indian maiden: 126 TWO SUMMERS AMONG THE MUSQUAKIES. " Speed away, speed away on thine errand of light, There's a young heart awaiting thy coming to-night; She will fondle thee close. She will ask for the loved, Who pine upon earth since their Day-Star has roved; She will ask if they miss her, so long is thy stay, Speed away, speed away. "And oh, wilt thou tell her, blest bird on the wing, That her mother hath ever a sad song to sing; That she standeth alone in the still quiet night, And her fond heart goes forth to that being of light, Who hath slept on her bosom, but who would not stay, Speed away, speed away. " Go, bird of the silver wing, fetterless now, Stoop not thy bright pinions on yon mountain's brow, But hie thee away, o'er rock, river and glen. Arid find our young Day Star 'ere night come again, Up! onward! let nothing thy mission delay, Speed away, speed away." The following account of the burial ceremonies of the noted Chief, Black Hawk, is taken from early sketches of Indians of the northwest: "The remains were interred by his family and friends near his cabin on the prairie. The body was placed on a board or slab, set up in an inclining position, with the feet extending into the ground some fifteen inches, and the head elevated above the surface some three feet or more. This was enclosed by placing slabs around it with the ends resting on the ground, and meeting at the top, form- ing a kind of vault. The whole was then covered with earth, and neatly sodded. At the head of the grave there TWO SUMMERS AMONG THE MUSQUAKIES. 127 was a flag staff' thirty feet high, from which floated the American flag, until it was worn out by the wind. Inter- red with the body were a number of his prized and long treasured relics, including a military suit presented by Jackson's cabinet, a sword presented by Jackson himself, a cane presented by Henry Clay, and another by a Brit- ish officer, with three silver medals, given by President Jackson, Quincy Adams, and the citizens of Boston. "Near the grave a large post was set in the ground, on which was inscribed in Indian characters, symbols com- memorating many of his heroic deeds. The grave and flag staff* were enclosed by a circular picket fence. Here the body remained until July, 1839, when it disappeared, but was finally found in the possession of a doctor. Some difficulty ensuing with the relatives of Black Hawk on ac- count of its removal the remains were eventually placed in a museum at Burlington, and were burned when the building and its contents were destroyed by fire some years after." Several accounts have been given of the burial of the great Chief, which differ somewhat in minor matters, the writers probably (as writers often do) letting their imagin- ation get the better of their veracity. The following letter from an early settler, was received in answer to inquiries in reference to the Chief: " HICKORY, IOWA, JUNE 24, 1881. " I came to Iowa in the spring of 1836, and was often near Black Hawk's house, though I never went in to see him. He was buried in a manner on the top of the ground, and his head a foot 128 TWO SUMMERS AMONG THE MUSQUAKIES. or more above the surface. He had on a suit of military clothes, four nice new blankets were wrapped around him, a plug hat on his head and an old fashioned stock around his neck. You may ask how I saw all this when he was in his grave. I will try to describe the way in which he was buried, and then you will know. A forked post had been planted at his head and one at his feet, a ridge pole was laid in these forks and slabs put over it in the shape of a roof, which was covered with earth, and made a raise of some feet above him. The whites had taken out the two ends so that we could see through. The grave had been enclosed with pickets some eight feet high planted in the ground, but these had been forced apart so that we could easily creep in. His feet were to the east and his head to the west. At his feet was a shaved oak post with painting on it, and at his head a pole with a silk flag. All the grass and weeds were kept out of the inclosure, and for some distance around. He had no coffin, but reclined full length upon this horizontal board." From the sublime to the ridiculous it is but a step, so the sketch of this noted Chieftain, and the history of his closing days pathetic as it is is robbed of half its pathos when we remember him as described reclining at his ease, dressed in a military suit, his right hand resting on a cane and his head surmounted by a plug hat. The ludicrous and the sorrowful are strangely intermixed. A king from whom his kingdom had been wrested by a stronger hand. A Chieftain whose followers were as the leaves that fall in the autumn, shorn of his strength, and not one left to trail his weakening footsteps. His glory dimmed for aye. TWO SUMMERS AMONG THE MUSQUAKIES. I2p His very place taken from him and given to a rival. What sad contemplations to accompany the waning strength of the old man. Only one prophesied his near departure, that was the faithful wife who had lived with him for over forty years, witnessed his victories and de- feats, and shared his joys and sorrows. ' You are old," she said, "and must soon die, for the Man-i-tou has called you." So in a very few days Black Hawk passed away, as did the smallest or the weakest of his people. What a beautiful poem might be written on the varied and excit- ing incidents of hirf life, and the pathos of his death, (if that one trifling difficulty of the plug hat could be over- come). Sing gentle muse, and be not silent when such a history should be woven into song. But to return to the present time and the grave yard on the lonely hill. What a place for moralizing is here afforded. What a place for vain and speculative thoughts to course through the busy brain. Vain, because no an- swer can be given to the why and the wherefore. Have they solved the problem of their being, these representa- tives of a race that resemble no other? Strange thoughts come to the mind as to what place in the great plan of destiny they were intended to fill, or why they were, or were created. But here they sleep, the braves, whom even the fiercest war whoop shall arouse no more from slumber. The patient squaw, who has lived her life as a "hewer of wood and a drawer of water" only, knowing or caring for nothing better. Here are the young and the old. Rigid they lie in their last resting place upon the hill top they through 130 TWO SUMMERS AMONG THE MUSQUAKIES. whose veins coursed the warm life blood that thrilled with the pulse of nature, whose forefathers, wild, free and sav- age, felt the mad thrill of fury, or the joy of victory, when their fleet and wary footsteps ambushed the foe, or when, as the spoils of the conqueror, they took the reeking bloody scalps, and hung at their belt as the trophies of the fight. Here they rest. The winds of heaven rave in fury around the graves, or whisper a gentle requiem, plaintive and sweet. The waving branches move to and fro. The early rays of the sunlight fall upon the place, and the last light crowns it 'ere evening shades appear. Again the snows of winter fall, and the leafless trees complete a picture of weird desolation, that makes us almost think the spirit of unrest must haunt the place. Here they rest in undisturbed serenity. Do their spir- its dwell in a clearer light that inspires the dull brain, or rest they in the dull unconsciousness of an eternal sleep? Has earth gone back to earth? Has dust returned to dust, and is there nothing else? Though degraded, untaught, bar- barous in nature, who dare say nay? The shadows of doubt are thick and apalling. The cry of unbelief rings far and near, yet a light has arisen that sheds a radiance through clouds of distrust. Though groping long in darkness, we may behold the light that changes night into the dawning of an eternal morning. Happy they, who in the sunlight of faith and hope wait in gladness for the time, when they too " Shall pass over the river, And rest in the shade of the trees." CHAPTER XIV. Oke-mau A Dinner Sacred Things The Jeweler Pie-yaus Mesh-a-noke u How Much Pay "Gambling The Politician " Inalienable Eights." Among the residents of the Indian camp, John Johnson, or Oke-mau, is of some note. He is an Indian without guile, yet not a guileless Indian, (and in your opinion this may be a distinction without a difference, but then you have not the pleasure of Johnson's acquaintance). One bright summer day we received an invitation to sit at his festive board and partake of the "nectar and ambrosia" of Indian cookery. A clean cloth was spread upon the earth- en floor, and upon it a plate and knife and fork, (napkins were not used) was placed for each. The food was then dished up, when all took their places. The first course was soup, which was served in a large wooden bowl, and everybody was supposed to help themselves. After this came meat and potatoes, hot cakes fried in grease, and coffee. For desert, wild strawberries covered with sugar. The appetite of the guests present not being very good, they were unable to do full justice to the dainties /hospita- bly urged upon them. About eleven persons sat down to the meal, the children waiting patiently for their turn. After the meal was concluded, one of the women enter- tained the company to the best of her ability by showing 132 TWO SUMMERS AMONG THE MUSQUAK1ES. her album, filled with pictures of relatives and friends; also specimens of bead work were exhibited. Several families live in Johnson's lodge, so that he is not the sole proprie- tor. He belongs to the clan Oke-mau, and is, therefore, entitled to some distinction. He is a zealous adherent to the faith of his forefathers, and is never absent when their worship is held, but takes a prominent part in all religious exercises. Wau-wau-to-sah, an old man not averse to having his own way, is another of the priesthood, and has in his pos- session an Indian Bible, or Mi-a-shaum. Only about six of these are in the tribe, and they are zealously kept, and receive the greatest veneration and care. Wau-wau-to- sah has other sacred things in his possession also. Among them the skin of some animal which in itself possesses a rare virtue. Some years since his wick-i-up took fire and was destroyed, but the skin was saved, as it were by fire, the hair all being burnt oft' it. Of course this was looked upon as a disastrous omen by the Indians, who predicted some misfortune to the tribe. It was, however, still kept by the owner, and since that time the hair has all grown on it again, and it is exactly the same as before the fire. We do not vouch for the truthfulness of this story. It was told us by several Indians, who asserted it to be a fact, but what a fortune might be gained by Wau-wau-to-sah if he could be induced to mention the particular "hair restorative" used, and let his story endorse it. The Indians are very fond of ornament, the men equal- ly so with the women, and are especially partial to any- thing made of silver, as bracelets, rings, ear rings, etc. TWO SUMMERS AMONG THE MUSQUAKIES. 133 The head jeweler of the tribe is Pam-me-co-vvah, though the greater number of the Indians understand how to make this jewelry, and buy the silver in sheets for this purpose. He and his partner, Nau-mee, are skillful in carving, and the design is often quite fine, and engraved with perfect exactness. Pam-me-co-wah is quite a char- acter in himself. He is genial and friendly, and can talk English well. He loves to paint his face a bright yellow, with streaks of red or blue, crosswise beneath the eyes. His moccasins are heavy with bead work, his leggins gen- erally decorated with small bells that tinkle with every movement of the wearer. Always in his hand he carries his pipe, which is a great deal better than any one else possesses. This is sometimes inlaid with silver, while the stem is composed of the finest brass wire, woven around wood. Again, another pipe is all of metal, in shape like a tomahawk. Pam-me-co-wah also sports a gay tuban upon his head. He comes into a room with a peculiar tramp of the feet, and a rushing motion that will startle a stranger considerably until he is sure that Pam-me-co-wah is a good Indian, and would harm no one. He has had several wives from whom he has been separated. Either Pam- me-co-wah has been unfortunate in his matrimonial rela- tions, or else he is hard to please. Pie-yaus is a tall, sharp featured Indian, of some prom- inence, who always wears a black cloth tightly tied around his head. It is generally supposed that his scalp is now the property of another, hence the reason his head is always kept covered. Pie-yaus is extremely reticent on this mat- ter, and never even breathes a suspicion of the fact that 134 TWO SUMMERS AMONG THE MUSQUAKIES. the covering of his cranial development has hung at the belt of a foe, or may even now be hanging in some dusty lodge, all covered with soot and cobwebs. Pie-yaus has the title ' D. D.," or dog dispatcher, as it generally falls to his lot to dispatch the unfortunate quadruped who is destined to furnish soup on some particular occasion. As a general thing the Indians do not live to a very old age; a few have reached the age of ninety, and the suns of one hundred summers have left their mark upon the brow of others. One old blind man is now one hundred and two years of age. The oldest woman in the tribe is Mesh-a-noke. Her long white hair and shriveled look gives her the appear- ance of extreme age. but not so her activity. About a year ago, wishing to make some improvement in her lodge, Mesh-a-noke walked to Tama City, a distance of three miles or more, to purchase lumber, and having no other mode of conveyance at hand, carried it home secure- ly strapped upon her back. Two years since, when camped in the vicinity of Ce- dar Rapids, it was reported that Mesh-a-noke had depart- ed this life, and Dr. McClelland, of the Cedar Rapids Times, forthwith wrote a glowing and pathetic obituary on this ancient representative of an historic race; but though the report proved unfounded, it was never contra- dicted, and when the old woman in reality goes to the spirit land, it may be some consolation for her to know that her credentials have already appeared. On being told of the report of her death, a grim smile hovered for a moment upon her furrowed face as she remarked, " No TWO SUMMERS AMONG THE MUSQUAKIES. 135 catch him yet, good many days may be catch him," mean- ing that she was not 'yet dead, and might live for some time. A number of the men have taken English names. They usually adopt some one that takes their fancy. In the tribe one man rejoices in the name of "Sam Slick," another is called " Smart Alick," and still another, " Dr. Beaver," while John and George are favorites. As it is so easy to procure a name, several are often used. For in- stance, Ni-ne, the son of a Chief, also calls himself Wau- pel-lo-shaw, Young Bear and John Bear, and asking one day to have a letter written for him in English, brought forth a new name with some degree of pride, and remark- ed the reply must be sent to Johnson Smith, (a former vis- itor to the camp). "Don't you want the answer sent to you, Ni-ne?" " Oh, yes, I am Johnson Smith now." "So you have got another new name?" "Yes," he replied complacently, "me catch him, new name." The character of the Indian is not without its humor- ous side. They joke among themselves, and often turn into ridicule some peculiarity of feature, dress or charac- ter you may possess, or give you a name that corresponds with it. A member of the legal fraternity is called Poshe- to-an-ne, the literal interpretation of which is Big Liar. It is probable, however, that the real signification of the word, as it appears to them when used, is "a great talk- er," or a person who makes a living by talking. The name Cam-me-ko, is given to any one whose na- 136 TWO SUMMERS AMONG THE MUSQUAKIES. sal organ has been too largely developed, or in other words, who has an unusually large nose. This practice of nam- ing for some peculiarity of feature or occupation, is com- mon among all tribes. With but few exceptions the Indians, or squaws, are ready to talk to a stranger at any time at their camp. It is not a hard matter to become on friendly terms with them, although they are naturally suspicious of strangers who make any attempt to combat their prejudices. They don't believe that any one will visit them constantly, or labor for them, for no other reason than to improve their condition, and when this is told them, immediately ask, "How much pay?" which proves that the average Indian cares nothing for high flown sentiment, which is intended only to impose on his credulity, and as he narrows every- thing down to a question of dollars and cents, he is not so very far behind the times in which he lives, after all. He knows that the days are past when people sacrificed them- selves for the sake of any cause, no matter how noble or philanthropic, and that the world, socially, morally and in- tellectually, now revolves on, "How much pay?" If he does not know this of the world at large, he has had plenty of experience to prove it so as regards himself. We say, " Lo, the poor Indian, with the untutored mind," and go forth to educate or christianize him, while people applaud the act and the motive, and we feel espe- cially elated at the thought of being "the humble instru- ment" to effect a praiseworthy object; and yet, all the time, (and deep down in our inmost souls we know it TWO SUMMERS AMOXG THE MUSQUAKIES. 137 well,) it all revolves upon the question of the Indian, " How much pay?" And what does not revolve upon the same principle, if it can be called a principle? While it is true that "the la- borer is worthy of his hire,*' and even Congressmen cannot afford to sacrifice themselves for their country without a salary, where should we find the great reformers of the present age, the famous evangelists, the scientists, if there was no such question as "How much pay?" While due honor should be given all benevolent societies, for chari- ty is on the topmost round of the ladder, and much mon- ey is expended for various noble objects where no return of interest is possible, still in all walks of life, in any- thing and everything, the same question of the Indian is prominent, "How much pay?" These Indians are passionately fond of gambling, which is carried on to a great extent. Even children evince this love at an early age, and many of them may be seen in the balmy summer days, seated under a tree" indulging in card playing, displaying a perseverance and skill that might have good result, had it other object. Among the older ones it often happens that they play all night, and the next day, and when their money is exhausted, stake blankets, hats, rings, bracelets, or anything they may pos- sess. Pow-e-sheik, a young man about thirty, a lineal descendent of the Chief, Pow-e-sheik, is one of the most skillful players in the tribe. He is of pleasing address, can speak read and write in English, and when fire-water is unobtainable is really an exemplary Indian, but when un- der the influence of whisky he is dangerous. With a smile 138 TWO SUMMERS AMONG THE MUSQUAKIES. that is "child like and bland," Pow-e-sheik will discuss the probability of winning enough money by gambling to pay the debts he has contracted, and he cannot be made understand there is anything wrong in this. Without the slightest ill will on either side, the winner will gather in his spoils, and the loser, who has in all probability staked all that he possessed on the game, will quietly fold his blanket around him and walk away. After the annuity money has been paid the Indians by the Government, Pow-e-sheik reaps a harvest, often winning a large amount, as he is rarely unsuccessful. With but few exceptions every Indian in this tribe is addicted to gambling. Visit their camps in summer, this is the first thing you will notice. Groups of men are scat- tered here and there, so absorbed in the game they will scarcely glance up as you pass by. The eagerness they exhibit would make the beholder think the welfare of a life time depended on their success. Often a large pile of silver ornaments lie in front of the winner, and the lack of the same on the person of his opponent proves him to be unsuccessful. Generally speaking, the red man is truthful, although not altogether free from the sin of Ananias. They have not a very high opinion of the word of the whites, often saying white man heap-ee lie." How this opinion was formed it is hard to determine, perhaps from a record of years, in which they have been cheated or be- trayed by white persons; certainly they cannot have re- ceived this impression from their intimacy with political candidates, contrasting the promises made before, and their TWO SUMMERS AMONG THE MUSQUAKIES. 139 non-performance after election. That is one infliction that is spared the Indian, (excepting only the civilized tribes of Indian Territory). They are never buttonholed by some eager aspirant for office, and made to listen to his appeal for assistance (and one vote more) that the country which absolutely needs his valuable aid shall not suffer for the lack of it. That in his efforts to benefit humanity, and keep the pillars of the State, or Nation from falling, he is willing, oh so very willing, to sacrifice himself that the best good of his fellow creatures may thereby be secured, and to this end what matter though he be offered up on the sacrificial altar at the shrine of his country, (and he very often is). The Indian, then, is spared all this. Although a land owner and paying taxes into the treasury, he has no voice in such matters, and were he possessed of all the learning of the learned, and the wisdom of the wise, it would be all the same. When civilization shall fit him to stand " as .a man among men," even then this natural born citizen must have a special act to allow him to become a unit in working out the great problem of life. The day may come when some of the descendents of these people who now dwell in the rude village by the river, shall have made such progression that this question will demand a settlement; but before that time who can say how many generations shall live and die, and pass onward to forget- fulness. "All men have certain inalienable rights," yet the rights of the Indians, as a race, have been trampled on ever since, and long before, the words were written and framed in the hearts of a free people. Yes, ever since the broad flag of 140 TWO SUMMERS AMONG THE MUSQUAKIES. liberty waved above a country over which no tyrant held sway. Public opinion has also contributed much toward the injustice done the Indian. Only a few years since the generality of people looked upon him as a fiend in human form, who must be kept down at the point of the bayonet. Let us hope that a brighter day is dawning, that profiting by the mistakes of the past, the future civilization and progres- sion of the Indian shall not be retarded by political schemes, treachery, or broken treaties, which do him injustice; that recognizing the "inalienable rights," written in golden let- ters on the broad page of liberty, as it ought to be also in the heart of humanity, it may be only a question of time, under the wise measures advanced by those in authority over them, when the Indians, as a race, shall be able to assume the responsibility of citizenship, and be recognized, though a separate element, as filling their place in the pro- gressive history of the Nation. CHAPTER XV. Bear City Winnebago Town The Ponies Sam I-yan-o-pee Jenny Jim Morgan Harry Visitors John's House A Fraud. Three miles west of Tama City, on the top of a high hill which commands a good view of the surrounding country, is a small Indian village, built in the year 1881, and called by the euphonious title of Bear City, after the name of its founder, Sam Bear, or Muh-quoh, who belongs to the Bear clan, and is a brother of the Chief, Poshe-to- neke. These Indians formerly lived in the large Indian village, but as that had been frequently inundated by the overflow of the river, concluded to seek a new location far removed from danger. At first the village contained four lodges and several wick-i-ups, about ten families being the occupants, since that time some changes have been made in the City, and the residents are fewer in number. In the winter months it is entirely deserted, and only the wind wails sadly around the empty lodges. After climbing the steep hill, you may take a needed rest, while the swaying branches of the trees waft the cool breezes which fan your brow. Far as the eye can reach looking southward, is the green pasture through which the water of the canal finds its way to the river, and on either side grazing upon it are the ponies of the Indians. 142 TWO SUMMERS AMONG THE MUSQUAKIES. These belong to individuals, and are not the common prop- erty of the tribe. All together they number from six to seven hnndred. The blue smoke from several Indian houses can be seen in the distance, curling up through the trees. This is often called Winnebago town, as quite a number who have married Fox women, and been adopted into the tribe, live in the locality. In and out through the lodges run the children, their black eyes gazing curiously at a stranger; ever on the alert, they watch closely for any demonstration to excite their fears, and if made, they will disappear quickly behind some friendly tree, or in the depths of the lodge. Outside the lodges are platforms on which the Indians lake their meals in summer, and which answer the purpose of ta- bles. Sam Bear is a grand old man, cordial and pleasant in manner. He is a living refutation of the hackneyed senti- ment that "all good Indians are dead ones." Sam loves a pipe, and while enjoying its fragrance will tell you stories of his hunting or trapping expeditions. He is curious and observing, and likes to know all that is going on, and any information his friends give him in matters of general interest, is gratefully received. Just as pleasant as Sam is his wife, I-yan-o-pee, several years his senior, if you once gain her friendship; if not you will find she is supplied with that prerogative of woman, a tongue, which is so often an instrument of torture to downtrodden husbands, irrespect- ive of race or color. I-yan-o-pee undoubtedly, did she but TWO SUMMERS AMONG THE MUSQUAKIES. 143 understand the principles of woman suffrage, would be the Susan B. Anthony of her race. Jenny is another resident of the city. SJie is neither "fat or fair," but evidently forty. She has a rather shrew- ish tongue, and an eye that is ever open to her own inter- est, but is genial and friendly to those she likes. Jenny delights in piling up the bright colored calico and gaudy ribbon that is destined to furnish herself and daughter a gala costume for some festive occasion. Perhaps a large number of silver ornaments will decorate a bright red gar- ment, interspersed with ribbons of blue, pink, or purple hue, the effect when worn being indescribable, the rays of sunlight reflected on the silver flashing before the eye like liquid light. Jenny, though a widow, has no desire to again enter the matrimonial state. Whether or no she has profited by a former experience, " deponent sayeth not." Perhaps she is one of the few who can be faithful to a memory, if so, let her receive her just meed of praise for a virtue so rare. Harry Wa-ke-mau, another resident, is farther advanc- ed than the average Indian. He is industrious and trust- worthy. Understands English well, while all his children have received instruction at the Government school. He farms to some extent, and leased land from a white man for this purpose. One thing especially noticeable about Harry, he is always in a condition of good nature, and has a great love of truth, speaking in contemptuous tones of those whom he asserts "heap-ee lie." Harry is the only Indian in the tribe who does not take part in the " tecan- i 4 4 TWO SUMMERS AMONG THE MUSQUAKIES. na," or ordinance of worship. Unlike the rest of the In- dians, he also remains at the camp during the winter months, and does not go oft' on hunting or trapping expe- ditions. Jim Morgan, also a resident, is something of a charac- ter. He is friendly and sociably inclined. Speaks English well, and knows something of the rules of politeness. One day coming in the school room while smoking, he imme- diately removed his pipe with the remark, "May be you no like him smoke," him being the word by which the In- dians designate whatever they are speaking of. "Shap-wau-tuk, a former citizen, is a prominent In- dian. His wife is admitted to some of the privileges of worship not accorded to the other women, and she is one of the most zealous adherents, and has a cordial hatred of anything pertaining to the "white man's" mode of liv- ing. Stretched upon the platforms outside the lodges, wrap- ped in their red blankets, (and the bit of color is just need- ed to make the picture effective,) the Indians may be seen, at any time, engaged in the pleasant occupation of taking life easy. Of course they are smoking. An Indian with- out a pipe would be an anomaly, smoking and gambling being the most prominent features of their existence. While some progression is observable among them during the past ten years, it is only to those who have been ac- quainted with their earlier history, and yet, "can the leop- ard change his spots?" The general characteristics of the Indian must ever remain the same. They may be modi- fied by time and civilization, but as among civilized na- TWO SUMMERS AMONG THE MUSQUAKIES. 145 tions, people retain some peculiarity that is always notice- able, as pertaining to the country of their birth, so the In- dian will bear the mark of his race under all conditions and circumstances; the customs of his people will ever be dear to him, the graves of his forefathers sacred in his sight, and nature have a charm that nothing else can give. Bear City has many visitors, and if you were not aware of the fact, it might be difficult by their conduct to deter- mine who represented civilization, and who semi-barbar- ism, the visitors or the visited. Of course there are excep- tions to this rule, as to all others, but the exception is the rarity. We have observed visitors who examined everything they happened to see without as much as "by your leave," talked loudly about the "big Injuns," remarked upon the odor of the lodge, asked questions innumerable, and finally departed with a flourish. It was our good fortune to wit- ness one particular visit of this kind, and scarcely had the visitors got out of hearing, when the old Chief, who was present, and had before spoken not a word, although- nu- merous rude questions were addressed to him, turned to us, and with an expressive look, pointing his finger dis- dainfully at the retreating forms, exclaimed in scornful accents, " Heap ee d fool, ugh, heap-ce d fool." Be not shocked, gentle reader, although the old man knew no better than to emphasize his words by profane speech, he yet recognized the lack of that true politeness that causes its possessors to speak courteously to inferiors, and recog- nize the fact that there are certain rights possessed by every one, no matter to what nationality they belong, 146 TWO SUMMERS AMONG THE MUSQUAKIES. or how low down in the social scale they may be. Just near the foot of the hill, and a short distance from the Government school building, is a small house built of logs, which is occupied by John Mah-kuk. Outside the window are shutters made by John himself, and inside sev- eral articles of furniture, not often found in an Indian's house among the Musquakies may be seen, such as stoves, chairs, a stand and bedstead, while upon the walls are pic- tures and a glass. John believes in the sentiment, love your enemies, for he has one deadly enemy, (fire-water,) for whom he evinces much love, and under its influence he is quarrelsome and dangerous. A man and his wife occupied John's house for some time, who formerly lived in Indian Territory, and this man was the only one of the Sac and Fox tribe whom we ever knew to converse freely of God or Christ, or refer in any way to a Supreme Power, only as the Great Spirit. Talking with him one day: " Oh, yes," he said, " Me know Jesus well. He God's son. Me well acquainted with him in Indian Territory." Promising to live among these Indians, and not return to his former home, he so worked on their sympathies that his name, at the Chief's request, was placed upon the pay roll, and when the payment was made he drew money for himself, wife and child, amounting to over one hundred and fifty dollars. That same night he and his family dis- appeared and were seen no more, and whether he returned to Indian Territory to renew the acquaintance of which he boasted, and by which he had profited so little, still remains in doubt. TWO SUMMERS AMONG THE MUSQUAKIES. 147 So dirty, lazy, and sublimely indifferent to things in general, the average Musquakie goes on the even tenor of his way. Administrations may change, he heeds it not. The fate of Nations is weighed in the balance, but what cares he? Fame is to him a myth, or an unknown com- modity. Give him plenty to eat, let him hunt and trap, feast and dance, he asks no more of Fate, only to be let alone, and goes undisturbed down the journey of life, and finally dies, with the full assurance that he will be still more happy and blessed in the "land of the Hereafter." So our friends upon the hill top enjoy life as it is, take all the good they find in it, and bear its ills with stoical calmness, or apparent indifference. Basking in the sun- light, they care not for the shadow . How different the life they now live to that of their forefathers. The rush of battle has given place to the calmness of inaction. The bloody attack, the yells of victory, or the shrieks of des- pair are felt and heard no more. Who could believe in viewing their present condition, that only a few generations since, or even less, these things existed? for " Now the men seem all like women, Only use their tongues for weapons." CHAPTER XVI. Education from an Indian Stand Point Mate-tau-qua's Speech Report of Indian Agent in 1874 A Wise Legislation Need- ed Efforts made Joyous Life of the Indian Boy. The Sac and Fox Indians, more especially that portion of whom we write, have always been much opposed to the education of their children. It is in direct opposition to their religious belief, and for this reason the more faith- ful have a bitter prejudice against it, which is quite un- known in other tribes. Any attempt to enforce the " white man's learning" upon them is received with suspicion and resentment, and it is onlv by gradual effort, having first won their confidence, that attempts in this direction have proved in any measure successful. "You know," said one of the Indians in a burst of con- fidence, with a laudable desire to impart knowledge him- self, although he condemned it in others, "You know there are two places, heaven and hell, and when Musqua- kie die, if he no learn like white man, he go to heaven, the good place, but if he learn to read and write at school, he go to bad place hell." (Alas for the unenlightened, who know nothing of the milder, and altogether better sounding word, sheol). "But my friend," we replied, "you have learned how to read and write." TWO SUMMERS AMONG THE MUSQUAKIES. 149 " Oh'yes," was the answer. "And you are an Indian, a Musquakie?" "Oh, yes." "Then how will it be with you when you take your departure from this earthly sphere? or rather, where will you go to when you die?" Finding himself cornered, and not wishing to make a personal application of his own words, he replied with an assumed air of indifference: " Injuns say so, I no say it." We endeavored to reason the matter, and explain it was our bounden duty to learn all we could, and that though the Indian possessed all the knowledge of the white man, he would still remain an Indian, but this logic, though unanswerable, he refused to accept. This opposition to education is inherent in their nature. It is born with them, and early instilled in the mind by par- ents and friends. It is condemned by tradition, and all they hold sacred directly opposes it. The most casual ob- server can therefore see that an undertaking of this kind is no light or easy matter, or without danger connected with it; neither is it one that can be quickly accom- plished. In a council of the Indians when this matter was broached, it was answered by the old Chief, Mate-tau-a- qua, in the following characteristic speech: " God made us all. We are all brothers." (He prob- ably meant that those who are not brothers are sisters). "But we are different people. He gives to me a red skin and to you a white one, (pointing to the white persons present). He gave us a nature to roam, to hunt, and fish, 150 TWO SUMMERS AMONG THE MUSQUAKIES. and trap, to live in the air. When our children are old enough the Great Spirit himself will teach them all they ought to know. All my people are taught. They are taught bv tradition, handed down from the days when the earth first was. They are taught by the sky, and the trees, and the birds. We don't want to be like the white man. God made us different. We dont want to learn like the white man. It is no good. The white boys throw stones at the Indian boys, and call them names. They learn this at school, but when the white boy comes to the Indian camp the boys are still and say nothing. They know how to behave. Some of our young men who can read and write in the white man's way, are bad, and lie, and the Great Spirit is angry. Let us alone. We are In- dians." A hearty ho, ho, from the Indians present proved that they, too, coincided with the sentiment of the old Chief, delivered with flashing eyes and gestures that denoted his earnestness. Separated from this, another great obstacle in the way of education, was the building of the Government school house on the Indian's land without their permission, and in direct opposition to their wishes. This had such an effect that they refused for a long time to even enter the build- ing, and did not do so until many of the school desks were removed and the interior arrangement altered. The re- port of A. R. Hovvbert, U. S. Indian Agent in 1874, con- tains the following very wise remarks and suggestions, which it is to be regretted were not adopted: "These Indians cling with great tenacity to their old TWO SUMMERS AMONG THE MUSQUAKIES. 151 ideas. They follow their natural instincts as the voice of the Great Spirit. They are an intensely religious people in their way, and observe the ceremonies of their system of religion with the greatest punctuality and fervor. Only a few have, or seem to have, a disposition to adopt the white man's mode of living. If they are to be civilized they must be educated, and this cannot be done as long as they roam about more than half the year, engaged in hunting or trapping. I am of the opinion that there should be a system of compulsory education inaugurated, in case of these Indians, if they are to remain in Iowa. I contem- plate asking the legislature of Iowa for some legislation on this point." And a very important point it was, as the result has proven. In 187.1. nac ^ such a law been passed, and strict- ly enforced, ten years would have made a vast differ- ence in the condition of these people. Had the choice been given them to have their children educated, and that ought to have been made one of the conditions, when they were first given permission b}- the State legislature to pur- chase land on Iowa soil, and had that condition been made, sooner than return again to Kansas, or be removed to Indian Territory, of the two evils, as it appeared to them, the lesser would have been chosen. Where are our Senators and Representatives? When they see the Indian stalking through the halls of the Capi- tol, (which they often visit when the legislature is in ses- sion,) or gazing with curious eyes upon all he sees. When they observe his dress, worn for a century, (the style at least,) behold the feathers and the paint, and all the etc., 152 TWO SUMMERS AMONG THE MUSQUAKIES. that adorns and invests with a peculiarity all his own, this child of nature, not far removed from semi-barbarism; then when the thought must also come that here is an in- dividual, who by permission of the State, and right of pur- chase, is a land owner in fair progressive Iowa, surely it needs no profound mind to determine that here is needed very badly needed a just and wise legislation that will correct the mistakes of the past, and give promise of a brighter future, for the coming generation, at least. This question of education is the great bugbear of the Musquakies. Over and over again has it been discussed, by Government Inspectors, by special agents, by employes. The Indians have been threatened by official letters from the Department, that the children should be removed to distant schools. They have been specially visited by rep- resentatives of the Department for this object, one a mili- tary officer, who suggested sending a company of soldiers from Fort Omaha, to bring these refractory people to their senses, and make them willing to have the youthful scions of their race taught the A, B, C, of civilization in the school room, but like the naughty boy, who was always threatened with punishment and never received it, they began to doubt the possibility of such things ever coming to pass, and treat it as a huge, but somewhat unseemly joke, a few of the timid only being affected thereby. Who does not pity the terrible homesickness that must be experienced by the Indian children, who are taken far away from their people to distant schools, and obliged to conform to system and rule. Granted that it may be for their ultimate good, and that is a vexed question, this does TWO SUMMERS AMONG THE MUSQUAKIES. 153 not lessen the anguish of separation from friends and home, shut up among strangers, who speak often in an unknown tongue, the curious eyes of visitors ga- zing on the little barbarian, who shrinks at their approach, and therefore appears even more uncouth and savage, more like an untamed animal than a human being. What tortures of mind are endured, what bitter tears shed when all others slumber. It almost seems a subject for the Hu- mane Association. But while this most weighty question of education is discussed, and viewed from all standpoints, the Indian chil- dren enjoy life in their own way, running and jumping, diving like fish in the water, taking no thought of distance, when on some fleet pony they follow the wind in his course, or with cunning hand shoot the arrow that robs a bird of life. Bright, joyous, wild and free, it seems almost a pity to tame such a being. To bring a life that has all nature for its own, to rule and measure. To put upon free limbs the shackles of civilization. To instill into an existence free from care, the cares and tears that knowl- edge brings. So Mother Eve, hadst thou not sighed for knowledge, we might even now be roaming through the elysium fields of Paradise, with no more mark of care upon our brow than wears the Indian bov. CHAPTER XVII. Special Efforts to Organize a School The Spy A Difference of Opinion --Mistaken Identity "Me Kill You." Several efforts having previously been made to organ- ize a school among these people, (educational as well as industrial,) all former attempts in this direction proving fruitless, the Indian Department, in co-operation with the Agent, concluded to make a special effort to accomplish this object. Several letters were received by the writer in the year 1883, from the Agent, Col. Davenport, as well as from the Hon. Hiram Price, Commissioner of Indian Affairs, with reference to this matter. Having had previously some knowledge of Indian character, we finally consented to make the attempt to organize a school among these Indians, and received the appointment of Govern- ment Teacher. Obstacles arose on every side, that only patience and perseverence could overcome. First the sus- picions and prejudices of the Indians must be allayed, the school room made attractive, while other difficulties, per- haps small in themselves, but still hard to overcome, were of daily occurrence. The work assumed mammoth pro- portions, and presented anything but an alluring aspect, from the fact that you were powerless to do anything at first but wait. That seemed the wisest, and indeed the only plan. The old saying, " if they will, they will, and if TWO SUMMERS AMONG THE MUSQUAKIES. 155 they wont, they wont," was eminently appropriate in this case, and exemplified daily. For several days an Indian was sent as a spy by the Chiefs, to report what was going on. For some time he was faithful to the trust reposed in him, but one day was beguiled (by the enemy) into saying a lesson in the first reader. The next day he appeared as usual, and the question was put to him, "Have you come to school to- day?" " No," he answered, (probably ashamed of his former departure from duty,) "School bad, no good, me no like him," emphasizing his remarks by several indescribable sounds, intended to express his contempt for the school. (In speaking of anything they dislike the Indian always uses the word bad, or its equivalent, "no good.") Tall he stood, his broad shoulders looming up above the blanket, and in matter of strength we were as a pigmy beside a giant, but valor cannot be estimated by size. Without a thought as to the wisdom of the words, or their result, we hastily remarked: "The school is not bad. If you don't like it why do you come here? There is the door, you walk out. If you don't like the school stay out of the school room." " When Greek meets Greek, then comes the tug of war." In the greatest astonishment at our temerity, and presumption, the Indian gazed at us for fully five minutes; then without the slightest mark of resentment on his stolid face, he wrapped his blanket still more closely around him, and walked out; and no doubt on his journey homeward, a spirit of supreme thankfulness came over him, ashepon- 156 TWO SUMMERS AMONG THE MUSQUAKIES. dered on the fact that the faithful squaw, who presided in his lodge, bore no resemblance, either in temper or char- acter, to a white woman. Several amusing incidents occurred in those days, which were yet discouraging as showing the existing feel- ing. Seated in the school room one day at the sewing machine, we suddenly heard a slight noise, and glancing up saw four tall Indians standing immediately in front of us. They did not reply to the salutation given, but gazed at us with threatening looks, until one, evidently the spokesman of the party, pointing straight before him ve- hemently exclaimed: "You church?" (meaning are you a missionary?) "You church? if you church, no like it, we kill you. Injun no have church, don't want him." We gazed full in the face of this excited questioner, and explained to him that we were a teacher sent by Govern- ment to teach the Indians, and hoped to be of benefit to them, and do them some good. We were not a church. (Ah, no. It was clearly a case of mistaken identity. Not even the pillar of a church, leave alone the whole sacred edifice. Having no claim whatever to the pulpit, or even the contribution box, or the Sunday school library. No, whatever else we might be called or designated, even the wildest imagination could not see any resemblance to a church). Of course the act of the Indians was understood; much as they were opposed to education, they were even more prejudiced against any efforts made for the purpose of changing their religious belief, and knowing that a mis- TWO SUMMERS AMONG THE MUSQUAKIES. 157 sionary had been sent them, against their permission and wishes, it excited their ire; but at that time they were also opposed to a teacher and a school, as likely to have the same general result, eventually teaching them to adopt the way of the white man. One day, quite alone in the school room, about the hour of noon, a burley Indian walked in, known to us by name and reputation, as being one of the worst of the tribe, and one of the most bitter opponents to education, or pro- gression of any kind. He greeted us sullenly, and by in- vitation took a chair and seated himself. Something was the matter. It could be seen at a glance. A few remarks were made, which received only the shortest answer from the visitor, who finally exclaimed: "You teach?" (asked as a question.) "Oh, yes." "You teach him boy?" (getting still more angry.) " Why, yes certainly, if the boy wants to learn. Is it your boy?" That was the finishing stroke. It was the spark that exploded the powder magazine. Not understanding the words, and perhaps it was a mutual misunderstanding, he sprang up in the greatest excitement. " You catch-ee my boy," he said, " you catch-ee my boy, school him, me kill you, yes me kill you," he uttered vindictively. Seeing no demonstration of either fear or anger, on the part of the listener, he again took his seat and silence en- sued for some time, but remembering that only a coward will threaten a woman, be he red or white, our courage 158 TWO SUMMERS AMONG THE MUSQUAKIES. did not desert us. There was no place to run to, and then it is undignified to run away. We mentally determined not to go back on that grand principle of woman's "right" that has come down through the ages, (namely, to have the last word,) and also resolved to make a personal ap- plication of the words of our Indian friend, and advance a few home truths for his consideration. "Did you ever see a man hung?" gently the question was asked. "Oh, yes," he said, interested at once, "me see him." "Did they put a rope around his neck?" " You bet, big rope," was the answer. "And did he get black in the face?" " Heap-ee black. Choke him." "And so the man was hung?" (With "malice in- tent" we led on our unsuspecting victim). " Yes, him hung dead." "What did he do?" " He kill man," was the reply. " Oh, indeed. Then 1 suppose that is what they will do with you when you kill me. Indians are hung some- times as well as white people." Thus we basely took ad- vantage of his ignorance of the laws of Iowa. He did not reply, but probably considering the con- versation was becoming too personal, made preparation to leave. Asked for a match to light his pipe, and in res- ponse to the invitation to come again, said he would do so, and with a jingling of silver ornaments, and feathers wav- ing, he disappeared through the door with the farewell greeting, " Goo bye." TWO SUMMERS AMONG THE MUSQUAKIES. 159 We had no farther trouble with our friend of the murderous intentions, who became quite friendly after, in fact so much so that he came in a few days time, and (probably for the purpose of showing the magnanimity of his disposition,) asked for the loan of fifty cents. The threatened storm was then succeeded by a cairn. After this little episode the Indian took particular pains to prove he had made up his mind to adopt the peace policy, and ever after greeted us with a gigantic smile that illu- minated his dusky face, even taking some pains to go out of his way to speak a word or two of greeting whenever opportunity presented itself. CHAPTER XVIII. Language Elliott's Bible The First Pupil Saw-swa Punish- ment Object Lessons The Voice of Nature. The language of the Sac and Fox tribe consists of small words, or syllables only, in this respect differing from that of any others, whose words are so long that it takes a strong mind to grapple with them, and when you begin you cannot tell what length you may reach before the end is gained. Some savage tribes adopt the plan of writing by picture. They make a series of pictures which is intended to convey to the beholder some deed they have accomplished, and all circumstances pertaining thereto; such as the number of Indians who went against the foe; what spoils were taken, and how many scalps. If the band was the Wolf band, a large wolf would be drawn, and the number of tomahawks which followed showed the strength of the party. An eagle opposite denotes that the Eagle band is the foe. Arrows following give their numbers, and the squaws who come after with bowed head, show how many of the band have been killed. Thus the eye takes in the whole story at one glance. The syllables comprising the language of this tribe are twelve in number; these have different changes, four in each order. They are spelt as nearly as possible as the pronunciation goes, the English letters, however, are made TWO SUMMERS AMONG THE MUSQUAKIES. l6l slightly different. The letter i is always sounded e, and e a. As an illustration, the words " now my friend," are na- e-cha-to, taken from syllables 7, i, 4, 3. A number of words, substantially the same, have widely different mean- ings when placed in connection with others. 1. Ah, aye, e, o. 2. Ba, bay, be, bo. 3. Tau, ta, te, to. 4. Cha, ch.iy, che, cho. 5. Rau, ra, re, ro. 6. Mau, ma, me, mo. 7. Nau, na, n.e, no 8. Kau, ka, ke, ko. 9. Pau, pa, pe, po. 10. Wau, wa, we, wo. IT. Qua, qa, que, qo. 12. Tta, tta, tte, tto. With these words, or rather these syllables, when formed into words, the Indians carry on a large corres- pondence with friends in Indian Territory, and elsewhere. Even the smaller children understand the art of writing, according to this system, and nearly all, old and young, understand how to read and write in their own lan- guage. The following is the method, or rather words used in counting, from one to ten: Nacote, one; nigh, two; ness, three; neane, four; neol- len, five; cautwassick, six; nawhick, seven; swaussick, eight; sauk, nine; mataus, ten. From the length of the title, some idea may be gained l62 TWO SUMMERS AMONG THE MUSQUAKIES. of the vast amount of work it took Elliott to complete the Bible, so called, "in the Indian tongue," which was the language then of twenty small tribes, who are now extinct, and it is recorded this Bible cannot be read by any living perspn at the present time. It would seem to have been a much easier task, and one that would have had larger and better results, to have taught the Indians the English lan- guage, and how to read the English version. Now the Bible is preserved in the museum as a work that cost a vast amount of money to complete, and gives evidence of the toil, energy and successful labor of one earnest and de- voted man. Otherwise it is practically of no use what- ever. Ponder on the title, then on the concise beauty of the English tongue: "Mamussee Wunneetupanatamwe Up-Biblum God, Naneeswe Nuk-kone Testament, Kah Work Wuska Testament." It is possible to get too much even of a good thing, and if the title is any specimen of the words that composed the contents, the injunction to "search the scriptures," must have been attended with considerable labor, and a good many linguistic exclamations on the part of the sava- ges, and with such a ponderous language is it any wonder they soon became extinct? Our first pupil, who came freely of his own accord, and expressed a desire to attend school, and a willingness to learn, was a young Indian. It needs the brush of a painter to give an adequate description of his costume, as he appeared one balmy day in summer, at the school room door. He wore rubber boots, for what reason it is diffi- cult to determine, as there had been no rain for several TWO SUMMERS AMONG THE MUSQUAKIES. 163 weeks; feathers were in his hair, and a liberal supply of paint upon his face. He was clad in a long ulster under- neath which could be seen a green shirt, profusely decora- ted with bright ribbons. We gazed in mutual surprise at each other, but he received a cordial welcome, and prom- ised to become a regular attendant. Several others fol- lowed, with different variety in matter of costume. At first they were mostly young men, or girls, and it was some time before the children could be induced to attend. It was here a little and there a little, no regular routine could be observed. You might have system and rule one day, but the next you would undoubtedly be minus your pupils, and when that occurs you may quietly fold your hands, and think upon the mutability of earthly things for there is no means of making attendance compulsory. But as time went on, a good deal of the prejudice disappeared, and the school was fairly established. Several young men learned to play simple tunes upon the organ, and the girls became quite proficient in sewing, as well as in the use of the sewing machine. Imagine the young Indian clad with dignity, and a blanket, the Indian maiden whose future was all unknown, yet who would in the course of human events, probably grace the lodge of a brave; the little chil- dren with flashing eyes and shy diffident manner until they knew you. Gradually but surely their confidence was gained. The prospect became more encouraging. A number learned to read and write, and the work in the school room that had been industrial only, began to change to something different. Thirteen little boys were at one time in one class, reading or spelling, each in their turn, 164 TWO SUMMERS AMONG THE MUSQUAKIES. and it began to seem possible that the day would come when system might be observed. The difficulty of hav- ing regular school hours, it was found impossible to over- come. The Indians knew nothing of time, or rather its value, and the greater number lived about a mile distant, on the opposite side of the river. By those who had lived with them for years, it was a great achievement to get them to attend at all, so that these minor matters were unnoticed. It was thought wisdom to let "well enough" alone. So time went on, something had been accomplish- ed, but there was very much still to do. The opinions of the press are all powerful. About this time the following appeared in the Free Press, a paper published in Tama City, three miles distant from the In- dian camp: "We understand that quite a number of the Musqua- kies are now showing some interest in the matter of edu- cation, and since their school (three miles west of town) has been reopened this spring by the Government teacher, there was a regular attendance during the month of May of eighteen. As this is the first attempt to educate the children that has ever proved successful, it is hoped that this is an omen of the future civilization and progression of the tribe." A young Indian by the name of Saw-swa came to the school one day and confidentially informed us that he wanted to learn to read and write in English, and that he would come every day for that purpose. Saw-swa kept his word. At some hour of the day he would appear* read a few lessons, etc., then take his departure. This TWO SUMMERS AMONG THE MUSQUAKIES. 165 was kept up for a couple of months, and the attendance of an Indian who did not fear to take his book in the pres- ence of others and read, had a good effect. One day Savv-swa came with a somewhat forlorn ap- pearance and took his place as of old, but not his book. "Are you going to read now?" " No," he said, "no more school." "But why not? don't you like to come?" " Yes," was the reply, " but learn is bad." " Oh, no, it is not bad to learn. Who told you that, and why do you think so?" Placing his hand upon his heart with a glance upward, he exclaimed: " Man-i-tou tells me here." What could be said? How combat against this depth of superstition, that could yet win fidelity to itself? The Indian's objection to do what he had been taught was wrong, was something to be admired; the principle in- volved of being true to our personal convictions, (though even they be error,) was not to be condemned because found in the heart of one whose crude ideas of right and wrong were still in a torpid state. We said nothing. At that time it almost appeared a base thing to urge him to abjure his faith and act in direct op- position to the religious teachings of his people, and the sentiments implanted in his nature from earliest infancy. Like "doing evil that good might come." So we said nothing, and Saw-swa departed, never again to have the same desire. Often was he talked to afterward, but never relented. Many and many a time his footsteps crossed l66 TWO SUMMERS AMONG THE MUSQUAKIES. the threshhold of the school room, but "knowledge" had no further charms. The Musquakies do not whip their children. If they are disobedient and require punishment, their faces and hands are blackened with soot. This is to show that they have done wrong, and that God, therefore, holds them in abhorrence. As long as the punishment lasts, which is generally from morning 'till sunset, nothing at all is eaten, excepting by very small children, and in this respect they are very conscientious. They have been known to refuse cake and fruit until the time had expired, although none of their friends would have known they had eaten it. Asking a little boy whose face had thus been tam- pered with: " Have you been bad?" he will answer, "Yes," or reply with bowed head only. They neither attempt to deny or make excuse for any wrong doing, but bear the punishment patiently and without any resentment. They sometimes go with blackened faces in mourning for a rel- ative or friend. It is difficult to make an Indian understand or believe that the earth is round. In illustrating by the globe, and explaining that it is a representation of the earth, etc., he will shake his head, and immediately point at the land- scape, which is proof conclusive to him that you have either been trying to impose on his credulity, or are yourself mistaken. An object will teach better than a lesson in a book. The children were taught the English name of everything visible to the eye, in or out of the school room. Every article of furniture afforded them a spelling lesson. They were then required to give its use, of what made, its TWO SUMMERS AMONG THE MUSQUAKIES. 167 probable cost, and the cost of a number added together. So they were at first advanced by the most simple means, until becoming interested, books were introduced. By this time the children had overcome their fear of the school room, and were daily attendants. Men and women also came, and while many were willing to be taught, others became visitors, only from curiosity, or to have somewhere to go. The school increased in number, the largest attendance being twenty-seven. Many a time the school room held the Chiefs and Councillors, or the leading men of the tribe, who came in for a friendly talk, and to see what was go- ing on. All wore a smile, and all, without exception, treated us with courtesv, though prompted by a rude na- ture, and with a consideration that showed kindly feeling. You are not forgotten, even your painted features are not repulsive, so accustomed we are to the sight. Your red blankets give a thrill of interest, and a kindred feeling makes us even condone the laziness of your race. And why not? Solomon says there is nothing better under the sun than "to eat and drink, and be merry." Then the Indian may have by nature, that wisdom which we, with our boasted knowledge, lack. With no more care than the iillies, as to how they shall eat or drink, or wherewithal they shall be clothed, (and this is often only a secondary consideration,) they roam with light footstep over God's green earth, as if it was their heritage. The waving trees, and the sparkling water is akin to them. Even the wind as it wails through the forest, finds a corresponding echo in the heart. CHAPTER XIX. Jimmie Pee-to Victory or Defeat, Which? A Lesson O-one- e A Fight Shyness of the Indian Girl Letters Painting a Picture --Visitors "The Nasty Things" A Frosty Pres- ence " Quid Erin." One of the brightest little boys in the school was Jimmie, quick to learn, and prompt in answering; but poor Jimmie, met a tragic death. Out with a hunting party some- where in the vicinity of Traer, with his gun in his hand, he attempted to crawl under a wire fence, and the wire catch- ing the trigger, the gun exploded and he was shot, dying instantly. Sad were the faces of his little playmates when his body was brought back home to be buried in the In- dian graveyard; and the boys with whom he had been ac- customed to play, went with blackened faces in token of mourning for their little comrade. Pee-to, with the musical name, and the bright black eyes, always the first at the school room door, and the last to leave. Many an hour have we spent together in the days now past. Pee-to was an apt scholar, and learned to read and write quickly. About ten years of age, he was passionately fond of tobacco in any form, and many a bunch of fragrant cigarettes disappeared in blue smoke from the mouth of Pee-to. Only once was there a differ- ence of opinion between himself and his teacher, and it is TWO SUMMERS AMONG THE MUSQUAKIES. 169 still a vexed question as to who eventually gained the vic- tory. Pee-to, always obedient heretofore, attempted to leave the school room one day, after being told to read. He stood at the door quite determined to open it and pass out. It was a critical moment, and the time had come for action. Placing a hand on Pee-to's arm we led him to a chair and made him sit down, but whether from fear, or some other reason, he commenced to howl at the top of his voice, in such an unearthly manner that we quite ex- pected to see the whole Indian camp rushing to the res- cue with tomahawk and scalping knife. Pee-to continued his noisy demonstrations for at least ten minutes, and having read somewhere that a retreat is sometimes more glorious than a victory, we retreated and let Pee-to have the field, telling him he had better go home, which he accordingly did with the greatest alacrity, while his howls were wafted back to our ears as he climbed the hill on his journey homeward. Pee-to took a week to get over the insult offered him, then came near the school house and staved outside for several hours, but no notice was taken of him. Not understanding this, the next cay he came to the door and sat on the step for an hour or more, and not being able to stay away any longer, the suc- ceeding day he came back to school and was our good friend again. Me-she-kiah was a perfect little barbarian, yet on the whole good natured. It was thought a great victory when he was induced to learn, for he stoutly contested the matter for some time. Me-she-kiah, and other little boys picked up the chorus of "Peekaboo," and it was quite I7O TWO SUMMERS AMONG THE MUSQUAKIES. amusing to hear them sing it, and to a stranger seemed an utter incongruity; but Indian boys are very much like other children, quick to learn what is of no benefit, and not so ready to learn what is useful. Ke-pe-tau, among the first pupils at the school, was about eighteen years of age. He learned to read and write, and evinced quite a taste for music, learning to play several tunes on the organ. For about a year he has been traveling with a museum in the cities of the east, and is earning a good salary. Several others might be named, both children and adults. The largest number reached was twenty-seven. These came for several months, and were regular atten- dants, when the number again began to decrease. Some were easily reached, with others diplomacy was used. Several young men came daily, who did not dream they were going to school. They were asked the name of things in their own language, then told what it was in En- glish, afterward learning to spell the word. The question was then given what price would be paid for a number of yards of ribbon, at so much per yard, or what several arti- cles at a certain price each, would cost? These were lead- ing questions, and would be followed by others of the same nature. A great deal of interest was evinced, and there was some rivalry to see who would give the correct answer first. Then the names of the towns in the vicinity and elsewhere would be given, and spelled. At the sug- gestion of the teacher, one of them would see how many he could remember to write in a copy book, or on a slate. Then the others must do the same, and thev would fre- TWO SUMMERS AMONG THE MUSQUAKIES. 17 1 quently be kept busy for several hours. The same course was taken nearly every day, and they had no thought they were learning anything at school, and would utterly have repudiated the idea. With the children an entirely different course was pur- sued, and once their interest excited, they were not diffi- cult to teach. The Chief (by hereditary right) of the Elk .band is O-one-e, a boy about thirteen years of age. He never could be induced to attend school for any length of time. He is treacherous and bad tempered, a tyrant among his play fellows, ready to fight on small provoca- tion, which is very rare among the Indian boys. The right of Chieftainship has not invested him with any attri- butes of goodness, and unless there is a great change, it will be well for the tribe if O-one-e be gathered home to his fathers before tribal law is invested in his hands. We once saw O-one-e in a fight with She-she-co-ness, son of a Chief. Both were about the same age and pretty fairly matched. The one boy had been at school, and on coming out had some words with the redoubtable O-one-e, which resulted in a fight. Over and over they rolled in a frantic endeavor to prove who was the best fighter, scratching and pulling each others hair, biting, etc., something after the manner of warfare said to be prac- ticed by the Kilkenny cats. We gazed quite placidly at the scene for a few min- utes, for O-one-e was undoubtedly getting the worst of it, and like the Judge who sentenced the prisoner to be hung, not that he was found guilty of the indictment, but on the general principle that he deserved it any way, for former 172 TWO SUMMERS AMONG THE MUSQUAKIES. misdeeds; so when O-one-e had, in our judgment, been sufficiently punished for his former misdeeds, we went out and stopped any further manifestation of war, and who would eventually have carried oft' the palm of victory still remains in doubt. A peculiarity of the Indian girls is especially noticea- ble. They are very loth to enter, or remain in a room, where there are any men or boys, and if they do so, sit. perfectly silent, their faces almost hidden in their blankets. We believe this is owing to custom, and not from that acute sense of modesty it would seem to indicate. From this fact, and others, the girls are much harder to be reach- ed in the matter of education than the boys. About ten attended the school, though a much larger number came to do industrial work, such as sewing, etc. In spite of the shyness of the Indian maiden when in the presence of some youthful brave, feminine nature must assert itself, be it white or red, and sometimes notes would be written from one to the other in true boy and girl fash- ion. We have found many of these notes hidden outside the school building in some impromptu postoffice, waiting for the caller, and on having some interpreted found them to be a most innocent method of making love, as they re- ferred generally to the weather, or the prospect of having a dance, generally beginning with the query, "Now my friend, how you get along?" and ending with, "You write me a letter," and the name of the writer. Whether Cupid gave an added charm to these sedate epistles, it is not for us to say. When once acquainted with them the Indian girls are TWO SUMMERS AMONG THE MUSQUAKIES. 173 socially inclined, will talk with you freely, mention little items of news, or answer any questions asked; if, however, they are absent and are not seen for some time, the same shyness will manifest itself as on your first acquaintance. The following are specimens of letters written in En- glish to the teacher, by Indian boys: " CENTER POINT, IOWA, Jan. 10, 1884. Miss Teacher, Tama City, Iowa: Dear Sister I like to hear from you. We at Center Point now. Wau-com-mo sick. I sick. You tell Ke- shup-pe, Mesh-a-paw-kee sick. May be no get well. Me get well. I trap and get furs. You write to me. From your relation, N A H-SHE-AS-KAW." The above named Indian also wrote a letter in English for an old woman, who went around begging, which ex- plains itself: "The bearer of this is a poor old woman. If you will give her some cofiee, or beans and pork, it will do you some good. Your friend, JOHN C. MORGAN." The writer forgot to mention that the liberality of the giver would also do the old woman seme good. Here is another, which is also quite unique in its way, and proves that the writer had not a very high opinion of the conduct of white persons when visiting the Indian camp: 174 TWO SUMMERS AMONG THE MUSQUAKIES. "TAMA CITY, IOWA, Nov. 15, 1884. This man is traveling to hunt and trap. He is a good Indian and a respectable man. White people, when you visit his camp please to behave. He is my brother-in-law, and oblige, JOHN C. MORGAN." " SCHOOL HOUSE, SAC AND FOY AGENCY, June 10, 1885. My Dear Friend How you getting along to-day? I hope you well. I go some time Winnebago Agen- cy, see my folks. My sister, she marry Musquakie. I live with my brother-in-law. We have good time here, dance pretty much. I go to Tama City after a while, ride on pony. I write this letter at school house. Good bye this time. From your friend, SAM LINCOLN." Another delivered by the hand of the writer is as fol- lows: "SCHOOL HOUSE, June 10, 1884. Dear Friend Nai-cha-to How you getting along? You get for me some alcohol. Whisky no good, make sick. Alcohol hot, pretty good. Good bye my friend. WAU- PA-MACK." Much as we should have liked to oblige Wau-pa-mack in anything else, we'utterly refused to do so in this respect, and told him that alcohol was even worse than whisky, and would also make him sick, and that he should never use either," it was bad. ^He assented to this, remarking that it made "Injun heap-ee fool," so from cause to effect, TWO SUMMERS AMONG THE MUSQUAKIES. 175 Indians and whites seem to be affected alike in this res- pect. Another paper written in school and handed to the teacher for inspection, from one whose idea of dimension was rather vague, contained the following: "This is the largest school house in the world. NOTEN-O-SKUK." The Indians evince a natural taste for drawing, but in painting, not being used to artistic touches, they at first seemed to have no idea whatever of the fitness of things, as far as the blending of color was concerned. For in- stance a pig was drawn, so true to life you could almost (not quite) hear it grunt. When completed it had a blue bodv and green ears, and in the distance an Indian was seen with a yellow and green blanket, and red feathers in his hair. On observing to a little boy, who showed with evident pride his first attempt to make a picture after his own ideas. " Why, how is this? Is an Indian larger than a pig? "Yes/' "How much?" "Oh, big, heap-ee?" "But your Indian in the picture is not a great deal lar- ger than the pig? How is that?" "Injun long way off, make him small." " Well, and did you ever see a blue pig with green ears?" He thought for a while and then remarked that the 176 TWO SUMMERS AMONG THE MUSQUAKIES. pig was painted for a feast, and that the Indian was com- ing to get him. Quite an accurate picture of the State Capitol was drawn in the 'school by a young Indian, from memory only, which is preserved with several others, as a curiosity. One painting, especially good, also done in the school by an Indian, received some commendation from an artist, who carefully observed it, asserting that though only a crude effort, there were touches in it that showed the hand of the true artist, it being done without copy of any kind. We have the painting but the hand which painted it is cold and still. The following, written by a visitor who spent a day at the school, appeared in the Belle Plaine Independent and Tama Herald, in November, 1884: " On Thursday of last week we had occasion to visit Tama City, and by invitation of the Government teacher, we visited the Indian school and camps. This is the only school there is for the Indians. Miss Busby organized and has been teaching it for about a year and a half, and a marked change for the better is manifest in the tribe since she began laboring among them. There is now an aver- age daily attendance of about fifteen, whereas, when the school was first opened it was several weeks before there were any pupils. Many of them now read and write, and a few show considerable skill in drawing and music." Other visitors to the school were many, and of varied peculiarity. Some had received their ideas of 'Indians in the east, and were somewhat shocked to find the difference between imagination and reality. TWO SUMMERS AMONG THE MUSQUAKIES. 177 Others came and expressed a desire, even a prayerful desire, that the souls of the Indians should be saved, but the}' wanted it done by proxy, and did not care personally to be a party to the transaction, or endure any of the un- pleasant things that must ensue before such a good work was accomplished. Evidently they had never pondered on the motto, "Consistency, thou art a jewel." Again, there were visitors of the exclamatory kind, and naturally of course these were young ladies of the timid order, who possessed all the affectations peculiar to so many of their sex. A scientist might be of the opinion that they were afflicted with non-development of the brain, but far be it from us to suggest, or even believe for a moment such a dread possibility; let the reader form an opinion for himself. 'Oh, dear, I cant bear to have one of the nasty things look at me," and " Oh, dear, dear, I should certainly die of fright if one of them touched me," and several of the "nasty things" standing near perfectly understood the remarks of the vis- itor, one afterward exclaiming with a good deal of scorn, "Ugh, Injun no touch him." Then came an eastern school teacher, wrapped in all the dignity peculiar to her calling, in that country of "cul- tah." She was prim, yet gracious, curious but lady like. No doubt she had the learning of the wise, and the erudi- tion of the ages at her finger tips, yet was a novice in the A, B, C, of Indian life or character. This lady spent a couple of hours in the school, and when she returned to her eastern home, no doubt witb a laudable desire to en- 178 TWO SUMMERS AMONG THE MUSQUAKIES. lighten the public on the Indian question, forthwith wrote a column and a half article with reference to her visit, which was published in a leading paper. Then there were others who presented a somewhat frosty aspect, and had not the courtesy to disguise it, view- ing everything from a preconceived standpoint of preju- dice and suspicion. In justice to our visitors let us say these were few in number. In fact, our memory recalls but one, who, wrapped in a pharisaical mantle of self-right- eousness, sat in chilling dignity, a veritable Manitoba wave emanating from her presence, while imagination beheld the pursed up lips echoing the prayer of the Pharisee. Often, too, came the jolly visitors, full of eager ques- tioning as to this, or that. What matter if their questions were wide of the mark, or did not always display wisdom? They were always friendly and good natured, and thank- ful for any stray crumbs of information scattered around. One balmy day in summer, about the hour of noon, a knock was heard at the school room door, and on answer- ing it a quaint figure presented itself. In stature short, broad and ruddy of face, with a nose that seemed ever seeking the odor of a celestial sphere; evidently it was an " exile from Erin " that stood before us. Curious he gazed around. His irascible temperament was plainly shown by his countenace, and he evidently possessed all the pugnacious qualities generally ascribed to the hero of Don ny brook Fair. With the native gallantry of an Irishman he dofted his hat, and in the tender accents of Ould |Erin thus ad- dressed us: TWO SUMMERS AMONG THE MUSQUAKIES. 179 " O'im thraveling, ov ye plaze, an' I'd like to be seein the Injuns, the craythurs." "The most of the Indians live at the village, which is on the other side of the river. You can see a great many there." " An' now, I dun no, is it purfectly safe fur me, wid sich fellows?" "Oh, they will not hurt you at all." "Thin I dun 'no 'bout that. Maybe mesilf '11 not giv 'em the chance. " Well, if you like you can wait here. It is probable some of the Indians will come in a short time." Shutting one eye, with the other he took in the dimen- sions of the building, and its general appearance. "An' phwat kind ov a plaze is it?" "Do you mean this building? It is a school house." " An' could ye pertect me ov I sthay?'' "Oh, I think so." "Oh, yis, ye think so," (emphatically,) "sure that's no assurance to a man. An' is there eny fire arrums about?" " Not here, but most of the Indians have revolvers." Just at that moment a terriffic whoop was heard, and two young Indians were seen riding with furious speed to- ward the building. They had on the full regalia of feath- ers, ornaments, beads, etc., and on coming closer were seen to be hideously painted. At the sight the visitor hur- riedly remarking: "An' I have'nt the toime to be phwaiting eny longer," made a hasty departure, glancing frequently behind him, as long as he appeared in sight, no doubt being considera- ISO TWO SUMMERS AMONG THE MUSQUAKIES. bly exercised in mind as to whether or no, he was likely to be followed by one or the other of the "craythurs," who did not possess any of the fierceness their appearance would seem to indicate. Among our visitors were Special Agents and Govern- ment Inspectors. Memory brings one very clearly to the mind. He was a big man, in fact very big, both in stat- ure and in the estimation in which he held himself. " He came, he saw, he conquered." Naturally he excited both wonder and awe. When only present a short time he had knocked off the hat of one Indian, straightened up anoth- er very emphatically who sat in a leaning posture, and made himself disagreeable generally. Talking afterward to the Indians of the importance of sending the children to school, one of them replied he did not want his boy to learn anything, if such a manifestation was the result of learning, for an Indian knew better than to knock a man's hat off, because he followed an old custom of his people and wore it at all times. So example is evidently far be- fore precept. One Government Inspector was a genial, kindly gentle- man, and while dining with us, told stories of his early days, when he attended College, the two last Presidents, Arthur and Cleveland, being at different times his class- mates, and ever since he was a personal friend of both; but, alas, he was a Republican, and though he did not expect to come under the head of an "offensive partisan," who can tell what futurity may have had in store? for a kindly Providence interfered, and took him to that country where men are not turned out of office, and politics are unknown. TWO SUMMERS AMONG THE MUSQUAKIES. l8l To an observing eye the different phases of character that appeared in the visitors was amusing. The honest granger and family from "away back," who took a little trip after "corn husking to see the Injuns he'd often heard tell on," and brought his folks along to enjoy the sight, were visitors of a different stamp. Homely but honest, with a hearty friendliness for all, and a curiosity that had not been dulled by " sight seeing," they brought with them an air of simple truth and sincerity not always possessed by those who are robed in broad cloth. CHAPTER XX. A Visit Wau-com-mo Met-wee Sick Unto Death The Medi- cine Man "Not My Case" A Missionary " Good Bye"- Mourn Not for the Dead The Ceremony of " Throwing Away the Dead" Presents Adopted in Place of the Dead Ho, Ho La Crosse. Over the narrow road that led to the Indian village across the Iowa river, we wended our way one morning in summer. The woods were fragrant with the breath of flowers, and the hanging branches of the trees heavy with their weight of foliage, threatened to take the top oft" the buggy. By a circuitous route the trail was followed until the green banks of the river appeared in view. Here the stream was forded, but as the water was higher than usual at that season, in the deeper places it washed into the buggy, as if to warn the occupants they might prepare for a cold bath at least. In spite of this demonstration the opposite shore was reached in safetv, and the Indian village appeared in sight. Alighting at the door of a rude lodge, small in size, and presenting a general air of dilapidation, we crossed the threshhold and stood within the home of Wau-com- mo, head Chief of the Musquakies. It is impossible to give an adequate description of the desolation and discom- fort presented to the eve, and this was made more con- TWO SUMMERS AMONG THE MUSQUAKIES. 183 spicuous by the sickness of the inmates, and the probable nearness of approaching death. Upon the earthen floor, wrapped in his blanket, lay the old Chief, whose Chieftainship seemed almost ended. His head rested on an old pillow, his bleared and almost sight- less eyes gazing vacantly through space, and the bright hue of fever upon his cheeks. Outside the lodge the wind chanted a melancholy dirge, and within it, no ray of sunlight found a place to enter. In the same building another Indian, whose name was Met-we, was sick unto death. Like the Chief, he had been ill for several months, and who would first be releas- ed from suffering, seemed hard to determine. Seated beside Wau-com-mo, with his fingers placed upon the wrist of the sick man, was " Mis-sis-ke-in-nin-e," or the Medicine man. Upon his face was the same look of professional dignity that may always be seen on those of his civilized brethren on like occasions; as if they would say to the observer, " Mortal, beware how you rashly ap- proach the portals of science. The doors are closed to all but the initiated, and woe to those who dare encroach upon this "holy ground," where only our footsteps are fit to stray;" but how this untutored child of the forest learned to ape his superiors, is a question that must remain unan- swered. On another part of the earthen floor, on the bare cold ground, lay our old friend, Met-we. His head was in close proximity to the remains of a fire in the center of the lodge, that had probably been used for cooking purposes, 184 TWO SUMMERS AMONG THE MUSQUAKIES. and from which the wind blew gusts of ashes in his face and hair. Still, and making no moan, although his face gave evidence of much suffering, bearing all the discom- fort of his lot, and pain consequent of a severe disease, even the weakness of approaching dissolution, with the stoical calm, and apparent indifference of his race. A rope, forming a loop, hung from the roof, and in this he rested his arm, or hands. On a platform near by, sat his daughter, a girl of some sixteen years, busily engaged in bead work, seemingly in no wise affected by the knowledge that she must soon be fatherless. Met-we smiled in our face as we approached, and clasped us by the hand, and startled by its coldness and the look upon his face, that gave evidence (even to unpro- fessional eyes,) of a speedy departure to the realms of peace, we hurriedly appealed to the " Doctor," who though well acquainted with us, had given but scanty greeting on our entrance. "Come here, please, and look at this man; feel his pulse, his hand and arm are quite cold." Gravely, but emphatically, he answered: "No, sir, me no come, 'tend Chief make him no die." " Well, you can leave the Chief for a minute, I am sure, but then I suppose this is not your case?" "Yes," he solemnly replied, as if in rebuke of our flip- pant sarcasm, "not my case," and pointing to the sick man, " he die pretty soon," and was it possible, that a look of satisfaction came over his face at this probable result? The hot flush of indignation burned our brow. TWO SUMMERS AMONG THE MUSQUAKIES. 185 Who could resist a parting shot, for revenge is sweet?. " The Chief is very sick, he will die too, pretty soon," we exclaimed, but this gratuitous information was treated with silent contempt by the "Doctor," who did not conde- scend to reply. We waited a few moments, for a missionary was pre- sent; and what higher mission could be found than to min- ister to the wants of the sick and dying, or speak a word of inquiry, or comfort, to the soul, about to pass through the "dark valley." We waited but in vain for the word was not spoken, and the mission was left unfulfilled; but as we knelt upon the floor and rubbed the hand and arm of the poor old man, which was already palsied by the touch of death; or put the cooling orange to his fevered lips, the eyes of the physician followed each movement with a re- proachful glare, as if he would say, "White woman, it is my bounden duty to uphold the dignity of a noble calling, but you may do as you like. It is of but little conse- quence. You may even speed the departure of the sub- ject in question, by feeding him oranges, and such perni- cious things, if to you it seemeth best. I wash my hands of the whole matter. I'll not interfere though the heav- ens fall, or humanity suffers. It is not my case." After a stay of some time we bid adieu to our old friend, who whispered with tremulous breath: "Good bye, come again." Yet, well we knew we should look upon his face no more. That evening the old man died, and in the early morning was buried upon the hill side, with the usual cer- emonies. Often have we seen him at the grave, address- ing the departed spirit, or offering a prayer for its welfare; l86 TWO SUMMERS AMONG THE MUSQUAKIES. now the same is done for him by others. After all had departed from the burial ground, his daughter made her appearance to mourn for her father. For four successive days she knelt beside the grave, the sun beating down upon her bowed head, while she uttered the wailing cry, peculiar to her race when mourning for the dead. At night she retired to the lodge, going back again in the morning. During all this time no food passed her lips, and when nature was exhausted, the period of mourning at the grave was accomplished. What avails it to mourn for the dead? Rather let us show kindly acts to the living. Instead of writing a glow- ing epitaph upon the tombstone of mortality, and extolling the virtues that once existed, how much better to speak a word of cheer or sympathy to the erring, or lend a help- ing hand where help is needed. Better to strew flowers upon the pathway of the living, while still they breathe the breath of life, than wait until they lie in rigid stillness, deaf to the voice of sympathy or love. 'Tis strange that many a persons good qualities are never discovered until after they die, and when with tear- ful eyes they are enumerated by friends, if the departed could only listen, he must believe it was a case of mista- ken identity. So the most of us would be astonished if we knew the opinion of even our dearest friends concern- ing us, and our ignorance in this respect, is often a bless- ing in disguise. Let us not seek to understand the human heart, with all its mysteries and contradictions. Seek not to divine mo- TWO SUMMERS AMONG THE MUSQUAKIES. 187 tives of which the possessor is often unconscious. The best people are the most charitable, and those who know humanity well, and have seen life in all its varied phases, are the ones who judge (if they judge at all) the more leniently. The people that always see evil in others, prove themselves to possess qualities far from being desir- able. We are incapable of appreciating perfection, ow- ing to the defects in our own nature, and as it is a plant of rare growth, and can flourish only on celestial soil, we are not called upon to set up a God made of human clay, and fall down and worship its excellencies. We like better that which is on a level with ourselves, than that (however worthy of admiration it be) which soars high above us. Many of the old squaws are quite skillful in the use of roots, herbs, or the bark of trees, as a medicine. Small bundles, tied up in greasy rags, are carefully laid by in the lodge, all ready for future use. The medicine men also use onlv these kind of medicines. The general belief, however, is that if a person is afflicted by disease it is owing to the evil spirit having power over him, and wild thoughts and strange imaginations course through their minds on this subject. But now the winds of winter have chanted a requiem over new made graves, and a white flag floating over one, tells the story that the old Chief, Wau-com-mo, has also crossed over the rushing river to the happy hunting grounds, or Indian heaven, where only the faithful dwell; and reunited with his friends of old he shall smoke the pipe of eternal peace, or hunt the deer and-] buffalo upon the trackless plains. (The white flag above a grave de- 1 88 TWO SUMMERS AMONG THE MUSQUAKIES. notes Chieftainship, and when destroyed by the wind is always replaced by another). Some time after a death has occurred, the ceremony of "throwing away the dead" is held at the camp. The Chief having given notice when the preparations were completed, we departed for the scene of action. Large numbers of Indians and squaws were around the lodge, in and near which the event of the day was to take place. A man and a child were to be adopted in place of two of the tribe, recently deceased, and they were dressed in new clothing from head to foot. After this, the old Chief, Mntf-tau-qua, knelt in the lodge and offered a prayer, at the same time throwing tobacco in the fire, which made a smoke as of incense, and was done to appease the bad spirit should he feel inclined to put in a protest against the proceedings. Some poles were then placed a short dis- tance from the house, on which were hung large quanti- ties of bright colored calico, ribbons, etc., tin pails, packa- ges of sugar, and other articles, that were presented by the relatives of the dead persons to those adopted in their place. Two ponies, tied up near, were given also by the same persons. They had been fitted out with new sad- dles, and saddle cloths, the bridles inlaid with silver, and were patiently waiting for their new masters; while some hand possessing more liberality than artistic skill, had lav- ishly painted grotesque figures upon their sides of a bright green color. The Indian, and child, (accompanied by his mother,) marched out of the lodge and stood at a given place, first walking around in a circle three limes. They then stood TWO SUMMERS AMONG THE MUSQUAKIES. 1 89 for some time perfectly motionless. The little boy, who was a son of the Interpreter, was gaily dressed, while rib- bons of a bright colored hue floated around him, and many strings of beads hung upon his neck, while his silver or- naments glittered in the sunlight. After this part of the ceremony ended, food was prepared and all invited guests partook of the same. We witnessed another ceremony of this kind conduct- ed rather differently, though the preliminaries were about the same. Two persons were then adopted also, and as they stood in full view of the assembly, the old warriors, each in his turn, took the war club in his hand, and related stories of his heroic deeds, continuing talking until he had slowly walked around the circle, (in the center of which are the presents) three times. He then handed the war club to another Indian, and the same was again repeated. Often the audience would exclaim, ho, ho, in appreciation of the words of the speaker, which is their way of applaud- ing. Before the speaking occurred, however, a small bot- tle was brought forth, and a portion of its contents dealt out in a glass, and given to each of the Indians who was to take a prominent part in the proceedings. We do not know what the bottle contained. It may have been fire- water, or only some harmless nostrum. One of these ceremonies is looked upon as a great af- fair by the Indians, and the day on which it occurs is set apart as a gala day. A game of ball, or La Crosse, gen- erally concludes the entertainment, which is entered into with zest by young and old, sometimes the old man prov- ing himself more active and skillful than the young one, TWO SUMMERS AMONG THE MUSQUAKIES. the sides generally being taken on all occasions, the older men against the younger. So life in the Indian camp has its own pleasures, and if their possessions are small, their wants or desires are also few, and contentment makes a little appear much. The sunlight smiles, and the fresh breezes are wafted hither and thither, and the Indian knows no more. He enjoys the present, and borrows no care for the future, but drifts along as the creature of circumstances only. CHAPTER XXI. Joseph Tesson His House Displeasure of the Indians Born in ^Nebraska Joined the Cavalry The Lieutenant Taking Scalps The Fight The Captain Going Home Pension A Scout The Broad Missouri. Joseph Tesson, present Interpreter of the Sac and Fox tribe in Iowa, is a descendent of Louis Honore Tesson, a French Canadian trader, and about the first who settled in the vicinity of Dubuque, for the purpose of trading with the Indians. The following is a condensed history of one of the ancestral founders of the house of Tesson: " Toward the close of the last century, Louis Tesson, alias Honore, came down from Prairie du Chien, to the head of the lower Rapids, to dwell among the Sacs and Foxes, by their invitation, and there established a trading post. He lived there with his family for several years, but falling in debt his property was sold, when he removed elsewhere." Joe, as he is usually called, is a man about forty years of age, pleasant in his manner and address, and always ready with a kind word and smile. As will be seen he is of French and Indian blood, and has only a little darker complexion than a white person. Being well acquainted with Joe and his wife, we made a special visit to his home, for the purpose of learning Ip2 TWO SUMMERS AMONG THE MUSQUAKIES. some of the incidents connected with his life, and inter- viewing him generally. We received a cordial welcome from both, the latter politely placing a chair for the visitor. The house was frame, containing several rooms, and stood at one end of forty acres of land personally owned by Joe, and not a part of the land owned as a whole by the tribe. The room in which we sat was carpeted, and upon the wall hung several pictures. One, heavily framed, of George Washington, was conspicuous. Mrs. Garfield, and several smaller pictures were also seen, and there upon the wall, " where the bright sun used to shine," hung Joe's sword in its leather scabbard, evidently given, as it should be, the place of honor. In 1884, solely by the influence and persuasion of the Agent, Col. Davenport, Joe was induced to build his house, having formerly lived in a lodge, or wick-i-up, as did the other Indians. The innovation of a frame house containing separate rooms, just like a white man's house, was looked upon with disfavor by the Chiefs and Coun- cilors, therefore, also by the most of the tribe, the Chiefs finally declaring he was under authority of tribal law, and had no right to build his house in the manner described without first asking permission. The threatened storm was, however, (also by the influence of the Agent) averted, and there remained only a passive objection to the new house, which eventually disappeared altogether. The most of the work in building the house was done by Joe himself, though he received some assistance from the Agency farmer. It may not be out of place to remark here that no more TWO SUMMERS AMONG THE MUSQUAKIES. 1 93 potent effort toward the progress of civilization could be made by the Indian Department, than in building suitable houses for these Indians to live in. Many would be glad to occupy them, and the objection raised by others, should there be any, would be speedily overcome. A house to live in, no matter how humble, if suited to his wants, and the red man would eventually change his roving habits, and remain in his own home during the winter months, now, with but few exceptions, always spent away from home. Instead of roaming about, he would gradually ac- cumulate property of various kinds. The wretched tents occupied by the Indians in winter, are not fit for human beings to live in; from eight to ten persons often in one, cleanliness is impossible; any means of advancement equally so; even the common decencies of life are not, and cannot, under such conditions, be observed. No better or more lasting benefit could be secured than to set apart a portion of the Indian's money, and build them suitable houses in which to live. Personally, they have not the means to do this, even were the} 1 desirous of doing so, but to return to Joe and his history. " I always say," said Joe, " that I was born in Nebras- ka, but then I am not sure how that is. I may have been born som where else, for I never made any inquiries about it, but that I was born is a certain fact, any how. My father was a white man, and my mother of Indian blood, of the Pottawattamie tribe. My father was a scout in the far west, and often followed the trail of our dread enemy, the Sioux. I enlisted at Falls City, Neb., for nine months service in Company L, a cavalry troop, and we were de- 194 TWO SUMMERS AMONG THE MUSQUAKIES. tailed for duty in the vicinity of Devils Lake, called by the Sioux " Mini-wakan," part of the time also being near, or at Fort Laramie. All of my companions were white men with the exception of two Otoes, who were also of French extraction. Wide spread terror was felt all over the west- ern country at that time, owing to the depredations of the Sioux, and the soldiers had been sent after them for the protection of the white settlers. The Otoes who were with us became frightened and deserted at Omaha before we ever saw a Sioux. "We were in encampment all the time, and had a good many hardships to endure. Once we were without food for three days; we had no corn, or flour, or coffee, the supplies not reaching us in time. We captured two wag- on loads of dried buffalo meat from a band of Sioux, and we sat down beside it and eat it all up, and only that saved us from starvation. The Captain of our company was away the most of the time, but the First Lieutenant took command. He was a nice man. He was good to me. We had a good time together, for when we were fighting he took scalps as well as myself. Oh ves; he was a good man." Joe paused, probably while he took a retrospective view of the past. He was seated on a chair near his wife, who was engaged in making some handsome bead work, and the children were playing around. Peace and har- mony seemed to prevail, and the whole scene must have presented an altogether different picture from the scenes of bloodshed through which he had passed in other days. Gazing out of the window, all nature was pleasant to the TWO SUMMERS AMONG THE MUSQUAKIES. 1 95 eye the hill in the distance thickly covered with waving trees, whose dark green foliage was brought out vividly by a background of sunlit sky. All around were the fields, worked by his own industrious hand, and the odor of the sweet smelling clover was wafted through the open win- dows. Nothing was there that spoke of war, excepting only the sword upon the wall. "And how many scalps have you taken, Joe?" "Three," he replied. "We had a big fight with the Sioux. They were in large numbers, and very daring. One of our guides was a friend to the Sioux, and he went to their camp and told them the soldiers were marching against them, but they laughed loud and made fun of it. The warriors cried "let them come, the footsteps of the Sioux go not backwards. Let them come, and the scalps of the Wah-sica (white men) shall hang at our belts;" and loud was the laugh of derision and defiance that rang through the camp, and died away in distant echoes through the forest. Then they made a feast and prepared for war, and the medicine man (pe-juta, wi-chas-ta) prayed the Great Spirit to give them success, and he said they would win the battle, and kill many white soldiers. " We went against them, three companies in all (caval- ry troops). We had a big fight; it lasted a long time. We lost many of our men, but the Sioux lost more, and we took two hundred prisoners, men, women and chil- dren. The Sioux braves were well armed, they had better rifles than us, and plenty of ammunition. They also used poisoned arrows. At one time my father was a trader with the Sioux. 196 TWO SUMMERS AMONG THE MUSQUAKIES. " After my time was out I received my discharge at Omaha. I met the Captain there." -'Where are you going, Joe?" he said. "I am going home, sir." "And there were three or four more soldiers with me." "Oh, you had better wait," he said, " and we will all return together." "I had my discharge (and I have it yet,) and I wanted to get back home, so I would not wait. I knew what he was after. He let us do all the fighting, but he wanted to have all the credit. He was away the most of the time, but when we got out of danger he was right there, and if there was any glory, he thought the Captain ought to have it and not the soldiers." This remark shows that Joe has made a special study of human nature, and that he looks in the right light at so called military glory, and does not believe in decking the brow of the officer with a wreath of laurel, while the poor soldier who has borne "the burden and heat of the day," sinks into unmerited obscurity. (Let us fondly hope, Joe, for your sake, and mine, lest by some strange freak of for- tune, your story should fall into his hands; let us devoutly hope that the military hero before mentioned, has long 'ere this been " gathered home to his fathers," with or without all the honors of war). It is asserted that at the time of the war, the Indians in the west were well supplied with arms and ammunition by the south, and that a general uprising among all the tribes of the west was anticipated, who would sweep down upon the western states, and while they were without pro- TWO SUMMERS AMONG THE MUSQUAKIES. tection a general massacre would ensue. "Whether this story originated in the brain of some plotter against the public peace, or whether it was worthy of credence, it is for you to determine; certain it is that the hostile tribes of the west were well supplied with that which would ena- ble them to make a deadly raid upon their white neigh- bors, and that this was not effected may have been alto- gether owing to the lack of sufficient influence, or bribery, to cause the Indians to consent to peril their lives for this object. The Government at this time took special pains in ascertaining the exact amount of strength of the Indians, as far as it lay in the number of their fire arms, and the amount of ammunition in their possession. Joe continued to tell several incidents of his soldier life, of a series of narrow escapes from the bullet or toma- hawk; and what old soldier does not love to recall the scenes of other days, and dwell on camp life, or the excite- ment of approaching battle. During his service as a sol- dier Joe contracted lung disease, which at times causes him long fits of sickness, and incapacitates him from work. He has never been well since his experience in the west, and in these days when " pension " is asked and received by so many, Joe might also be remembered by "a grate- ful country." Another old soldier in. the Musquakie camp is Peter Soldier, who served through the late war. He is therefore entitled to consideration in the same way. Joe is a hard working and industrious man, and his wife is a helpmeet in this respect. He has a barn and stable on his land, and has made many improvements since settling on the place, and will continue to do so as IpS TWO SUMMERS AMONG THE MUSQUAKIES. opportunity is given. His salary for acting as Interpreter to the tribe is twenty-five dollars per quarter. He attends the Indian te-can-na, or worship, and though never taking part in the dance, has the selfsame belief as the other In- dians. Has been married twice, both of his wives being Fox women. He and his family stay at home, and do not roam about in the fall and winter on hunting and trapping expeditions. His oldest boy, Na-na-quot-to, is bright and intelligent, and can read and write in English, as well as in Indian. He is also quick at figures. Joe has a brother who was also a soldier. His father is living in Kansas at the present time, and is a successful farmer. Undoubtedly he could give some interesting in- cidents with reference to his experience as a scout in the far west, often following the trail through localities where the echo of a white man's footsteps was never heard; or agriin hovering around the camp of a deadly foe, seeking information as to their numbers, or probable line of march, with undaunted bravery; although one false step, or a noise louder than the rustling of the leaves would be- tray him to the keen ears of his enemies and cause instant death. And treacherous as the savage, the broad Missouri O ' courses onward. Her currents ever changing like the scenes of life. Her very waves hiding from the beholder their slimy depths; and those who have seen them rushing on in mad fury, or slowly, but surely, creeping onward, flooding valley and^ homestead, 'till life and property is swallowed up, can almost believe the mythical stories of the river gods, and their power over the human race; or, TWO SUMMF.RS AMONG THE MUSQUAKIES. 199 t in fancy see the fair haired mermaids combing their hair the deep recesses of the ocean, luring with siren song the unfortunate sailor to destruction. So on thy broad waters, oh, Missouri, the bark canoe of the Indian has often been seen, while thy shores have reechoed to his war song. So the wild birds fly above thy waters at the evenings close, seeking a place of safetv on thy wooded banks to rest their tired wing until the dawn- ing. So the wild wind gathers together vast clouds of sand, and rolling over and over, like a thing of life, thev envelop the unwary traveler, like the dread simoon of the desert, and chant a wild requiem over the forms that once lay chill and rigid in thy remorseless depths. Whether, or not, these thoughts came to Joe during his stay in the wild country of the far west, he did not tell us. While it was pleasant to commune with nature, he probably considered it monotonous, as the conversation was of necessity one sided, and Joe is social and loves to talk of the past, the present, or the future. Looking at his peaceful home, where happiness seemed to reign, what more is needed? Ambition, wealth, fame, and the honors of life could give him no more. Blessed is he that expecteth little, for he shall not be disappointed. So we bid adieu to Joe and his family, wishing that more of the tribe possessed the same industrious habits, and power of progression as himself, and receiving a cordial invitation to visit his home at some future time. The in- vitation may be complied with, and perhaps not, who can v 2OO TWO SUMMERS AMONG THE MUSQUAKIES. tell? Our footsteps tread familiar paths day by day, then a few days go by, hundreds of miles intervene, and stran- ger faces take the place of those we are accustomed to see; or time for us may cease, and the place that knew us once know us no more forever. Back we go in the early twilight, through the sweet smelling fields and woods. The melodious songs of the birds, chanting their vesper hymn, are wafted to the ear, and the shadows of evening are falling around. CHAPTER XXII. Colonel Davenport Adopted into the Tribe Whisky Effect on the Indian Hon. O. II. Mills as Agent The School House Painted Bed Appointment of W. H. Black as Agent In- crease of Drunkenness No Employe's Hon. B. T. Frederick Compulsory Education The Indian Department Should Exert its Authority. Our first introduction to the Musquakies occurred when they were in charge of Col. George L. Davenport, of Davenport, Iowa, as Indian Agent. Mr. Davenport had been a life long friend to these people, and in his early youth was adopted into the tribe. This is a rare occur- rence for a white man, and was considered a great mark of favor, and gave evidence of the esteem in which he was held by the Indians. He understood their language well, and could converse fluently with them, and it is owing largely to his efforts that a school was organized and farm- ing carried on. After being Indian Agent for only a short time, Mr. Davenport succeeded in enrolling their names on the cen- sus roll, a difficult and dangerous undertaking, which they strenuously opposed for sonae time, and which so excited their resentment that threats were made to the Agent of intended violence. It is probable that no other person could have secured this result without trouble, or even 2O2 TWO SUMMERS AMONG THE MUSQUAKIES. bloodshed, so deep in the mind of the Indian is the natural distaste to have his name written upon paper. This is caused partly by fear that the white man will thus obtain some power over him, and partly by superstition. For some years several of the Indians refused to receive their annuity money, solely on this account, until the last pay- ment made by the Agent before his death every Indian in the tribe took his money, (with the back pay that had been due them for years,) and had there been no change it is probable the same would have been continued. The efforts of Mr. Davenport to put down drunkenness among the Indians was crowned with success, and he was so active in this particular that a great change for the bet- ter was visible in their conduct. On his death, in Februa- rv, 1885, they mourned him sincerely, knowing full well that they had lost a true friend, who was ever ready to show them a kindness, or work to secure their best good. Whisky is the great curse of humanity, it is especially so to the red man, and brings the demon of unrest into the quiet camp. Under its influence they often become vio- lent, cut each other with knives, while the women and children rush in terror from the lodge. Wild howls ring through the night like the cries of a beast of prey, inter- spersed by the firing of guns and revolvers. In one of these midnight orgies, stay away from the Indian camp, unless you have a brave soul, and one that cares not for danger. Any resentment they have cherished will most surely appear at this time. We have seen the children climb through the open windows of the school room in a panic of fear at the approach of a drunken Indian, who, TWO SUMMERS AMONG THE MUSQUAKIES. 203 however, proved perfectly harmless. Shame upon the civilization that would rouse the wild feelings of the Indian by selling him the deadly draught that makes his soul as that of a demon. Let us blush for humanity, when for paltry dollars and cents, men traffic in that which causes broken hearts and ruined lives, wrecked when they ap- peared of greatest promise. It is sometimes a difficult thing to believe that man was made in the likeness of the Creator, as even the most powerful microscope often fails to make plain the very faintest resemblance. Sooner or later character shows itself. Only for a certain time can any one disguise their real character. It cannot be hidden, like the dead body in " Eugene Aram," which was covered by the leaves of the forest, but lo, a mighty wind came, and it was bare. Then he cast it into a deep pool, black with depth, and almost fathomless; again the water was dried up, and the hideous thing revealed to the sight of the murderer. " Then down I cast me on my face, and there began to weep, For I knew my secret then was one, that earth refused to keep, Or sky or sea, though it should be Ten thousand fathoms deep." So if your secret is one that will not bear the light of day, if underneath an outward respectability, you are hid- ing some hideous defect of character, rest assured only time is needed to present it plainly to the sight of your fellow mortals. Upon no one has the effect of liquor greater power than on the Indian; under its influence he becomes almost a 204 TWO SUMMERS AMONG THE MUSQUA'KIES. demon. The blood courses like fire through his veins, and the evil passions that lay dormant are aroused to in- creased fury. The law has it that no liquor shall be sold to an Indian under a heavy penalty, but the law in this, and man)* other respects, seems made only to be broken. After the death of Col. Davenpoi t, the Agency was for some time without an Agent. Hon. O. H. Mills, a lead- ing attorney of Tama City, was appointed, or rather con- firmed by the Senate in 1885, as United States Indian Agent, at Sac and Fox Agency, Iowa, and afterward re- ceived his commission from President Cleveland. This appointment met the full wishes of the Indians, but how to reconcile Republicanism and Democracy, is a problem that must remain forever unsolved. Mr. Mills being a Republican, and a leading politician, had sent in his resig- nation soon after his first appointment, which, however, was not accepted by the Department, or rather was not carried into effect until he had held the office about six months. The Indians, meanwhile, unknown to Mr. Mills, forwarded a petition to Washington to have him retained as Agent; this, howeyer, (probably in a rush of business,) was overlooked. " To the victors belong the spoils." Some improvements were made by Mr. Mills during his administration, and projects advanced that would ulti- mately have resulted in the progression of the Indian, and these plans would undoubtedly have reached a successful consummation had time, or rather the lack of time, not interfered. Every week he held a council with the In- dians, either at the school building, or in Tama City, and frequently visited the school and had a personal supervis- TWO SUMMERS AMONG THE MUSQUAKIES. 205 ion of all matters connected with it. During his term of office the Agent had the Government school house paint- ed red in honor of the present administration. While association with strangers makes but slight dif- ference to white persons, it is not so with the Indian. Strangers as employe's among them they view with sus- picion and distrust, and it takes a length of time to over- come this feeling. All tribes are more or less affected in the same way until they have become familiar with civili- zation, but this is especially so of the Musquakies. Instead of advancing any work among them, the presence of a stranger retards it. Any one familiar with the character of the Indian will echo this assertion. In September, 1885, W. H. Black, of Montour, Iowa, took charge as Agent. He seems disposed to treat the Indians fairly, and council with them for their benefit, and as he is a man of good business qualifications, will faith- fully perform all matters of that nature. The Indians have confidence in his judgment, and the business interests of the tribe will lose nothing in his hands. So far Mr. Black's administration has been characterized by just dealing, and a desire for the improvement of those under his charge. An alarming increase of drunkenness among the In- dians has occurred during the past year. Probably one reason of this is the fact that there are no Government employe's at the Agency to notify the Agent what is go- ing on; and as the result has proven, it appears quite an important matter, especially as the Indians are not under the personal surveillance of the Agent. No Agent can properly perform the duties of the office, and carry out 2O6 TWO SUMMERS AMONG THE MUSQUAKIES. plans for the advancement of the Indian, under such con- ditions, and the attempt must result in detriment to all concerned. There is not another Agency in the United States where such a condition of things exists. Of course it must be remembered that an Agent can do nothing without the authority of the Indian Department. Recognizing that every means should be used to im- prove the condition of these people, the Hon. B. T. Frede- rick had a personal interview with the Commissioner, ex- plaining that just as some signs of advancement were visi- ble, it was to be deplored that the means used to bring about this result, were withdrawn; the resignation of the teacher in November, 1885, leaving the Agency without a single employe'. It is generally conceded by all persons who under- stand anything of the matter, that it is high time some- thing was done, either by the State in passing a law of compulsory education, not to remain as a dead letter upon the statute book, but to be strictly enforced; or by the In- dian Department in exerting its authority over these " wards of the Nation." Build the Indians suitable homes to live in, and let them live in their homes in peace, and enjoy the rights that are justly theirs; but impress upon their mind, by word and action, without any possibility of mistake, that while they live in a civilized country, they must con- form to its laws, advance with it, educate the children ; or finally in the natural course of human events, the strong will put down the weak, and the Indian will fall back and his place be filled by the white man. TWO SUMMERS AMONG THE MUSQUAKIES. 2O7 This has been the history of the race, even when the same circumstances did not exist, as are present with this tribe. "The Indian must go," has been re-echoed all along the ages, until his footsteps have passed from the East to the West, and are even now still forced backward by the progressive power of civilization. CHAPTER XXIII. Petition Presented to Congress by Hon. James WiJson Keokuk and His Braves Counting the Indians Keokuk in Washing- ton O. II. Mills the Indians' Attorney Judge Kinne also Intercedes in Their Behalf Injustice. In 1884 a petition was forwarded by this branch of the Sac and Fox tribe, and presented to Congress by Hon. James Wilson, of Tama county, praying for an equal dis- tribution, according to numbers, of the annuity money of the consolidated tribe; this portion having never received the share justly their due, while the Sacs were paid much more. The bill calling for an equal distribution finally passed, and this, of course, excited the ire of Keokuk and his braves in Indian Territory, for if you encroach on a man's pocket book, whether he be white or Indian, it will immediately be resented. In order to have a fair adjustment of the matter, the Commissioner of Indian Affairs ordered the Foxes, or Musquakies, to be counted, and sent Special Agent Robb for this purpose. Keokuk, Chief of the Sacs, his Attor- ney, Interpreter, and three braves, came from Indian Ter- ritory to witness the counting, which was done at the In- dian village, the whole tribe being there assembled, when the number was found to be exactly the same as had be- fore been given. TWO SUMMERS AMONG THE MUSQUAKIES. 2OO The Musquakies were greatly incensed at the action of Keokuk, and concluded a short time after, that some of their number would go to Indian Territory and see the Sacs counted. Accordingly two Chiefs, the Interpreter and leading Councilors, in charge of Hon. A. W. Guern- sey, of Tama City, left for that purpose, but failed to ac- complish their object, as many of the Indians were absent from the reservation, and had not been called in by the Agent. A paper in the vicinity perpetrated the following in reference to their visit, which shows that much politics "doth make men mad:" " It is reported that Hon. A. W. Guernsey, of Tama City, has taken a number of stalwart Musquakies, and gone to Indian Territory to electioneer for Cleveland." In the spring of 1886, the matter was again brought up, Keokuk and his lawyer having spent some time in Washington, and brought what influence they could to bear upon it. About this time one of those great men, commonly known as U. S. Senators, resolved to add one more to the list of wrongs perpetrated upon the Indian, and bring in a bill obliging them to remove to Indian Territory, or at least be paid their money there, and nowhere else. Hon. O. H. Mills, of Tama City, went to Washington in the in- terests of the Indians, Keokuk meanwhile haying threat- ened to bring the matter to trial in a civil court. Harassed on every side the Musquakies knew not what to do. The assurance being given them there was no reason to dread a removal calmed their fears for some time, but the money question was still prominent and caused them much anx- 2IO TWO SUMMERS AMONG THE MUSQUAKIES. iety. Finally Judge Kinne, of Toledo, visited Washing- ton in their behalf, and had a personal interview with the Secretary of the Interior and the Indian Commissioner. The manifest injustice of trying to force these people to leave their homes in Iowa and remove to Indian Terri- tory, against their will is very apparent. They are land holders, and residents of the State, and ought, therefore, to be under its protection. Let us hope that the present age may be free from the injustice of the past, else the nation has profited but little by the long list of Indian wars, brought about in almost every instance, by bad faith on the part of the Government; and though these Indians, as far as their strength goes, would be powerless to resist such a decree, its injustice would, therefore, be the more conspicuous, and inspire just the same feeling, as when we see the strong torturing the weak and helpless. CHAPTER XXIV. Efforts to Injure the School Politeness Almost an Oath" May be I Lied " A Masonic Symbol Payment of Annuity Money The Indians and the Inspector. Several incidents might be related that occurred dur- ing a period of two and a half years spent among the In- dians, during which time the school was continued, some- times the prospects being bright, and again discouraging. Trouble often arises from inefficient and unreliable per- sons being employed at Agencies. Sac and Fox Agency, Iowa, has been no exception to this almost universal rule. It takes time to prove the fitness of any one for the posi- tion they occupy, and during that time it is possible that they do much harm. This was the case with an employe' who occupied the school building, and assisted by others, from motives of self-interest and other causes, endeavored to oppose the workings of the school and do it an irrepar- able injury, but in this instance the plans of evil disposed persons fell through. While politeness is rare among the Indians, it is not al- together unknown. On going to the school one stormy morning, after a snow storm, an Indian waiting at the building for the door to be opened, came forward to the sleigh, and tramped a path through the snow that we might walk dry shod. Although a small act, it was a 212 TWO SUMMERS AMONG THE MUSQUAKIES. great thing from an Indian point of view. He would un- doubtedly have let any of the women of his race, wade through the snow, waist deep, 'ere he condescended to exert himself for their benefit. Ke-pe-tau, who had often been told it was wrong to use profane language, was one day talking of the intelli- gence, etc., of his pony. He became very much interested in the recital, but suddenly he stopped, apparently on the very threshold of an oath, and gazing at us with a comical expression and twinkling eyes, he exclaimed: " You come pretty near catch me swear." Talking to a young Indian once, when a stranger among them, we prevailed upon him to write his name upon paper. This he did, and "John Wau-pa-mac" ap- peared in large letters. Wishing to make some friendly remark, and supposing his knowledge of English was limited, before he left we read over the name and said: "I shall remember you now, I know your name." " May be," was the doubtful answer. "Some of the Indians will not give their names, I am glad you have told me yours." " May be I tell you," he replied, " and may be I lied." Having frequently noticed the Indians wearing silver pins upon which was engraved the symbol of Masonry, we made inquiry, but found that they had seen and copied it when making their Jewelry, and it bore no hidden sig- nification to their prosaic minds. It is said that many of the Indians in the west are members of the Masonic order, but this is undoubtedly an error; and yet what a domestic weapon it would be in the hands of a savage. He might TWO SUMMERS AMONG THE MUSQUAKIES. be out " scalping" six nights in the week, and what is the dusky queen who presides in his wigwam going to do about it? when he tells her they have been doing " work " at the lodge. The day on which the annuity money is paid is always a gala day among the Indians. The whole tribe assemble at the place appointed and there is much talking and laughing. The Chiefs and Councilors are always in a little coubt as to whether the right amount has been sent them. A great man} 7 possibilities come into their minds. They do not know but the Great Father himself (the Presi- dent) may be short of pocket money, and so put by a little for his own use, before sending the balance to the Agent, and a certain amount of talk has to be gone through with by the Chiefs before the matter is settled to their satisfac- tion. The pay roll is signed by the heads of families, whether they be men or women, by making X for their names, opposite the amount due themselves and families. Ash-e-ton-e-quot, the grandson of the old Chief, is quick at figures, and by giving him the amount due the whole tribe he can very soon find out what is due each individual. On receiving their money the Indians imme- diately pay the debts contracted by them during the year. Brice & Son, a firm in Tama City, annually trust them to the amount of several thousand dollars. The following incident illustrates the -dogged deter- mination of the Indians to have their own way, and their usual success in this particular. A Government Inspector visited the Agency, accompanied by the Agent, Mr. Mills. The Indians had been'previously notified to be at the school 214 TWO SUMMERS AMONG THE IvfUSQUAKIES. building, where councils were always held. On arriving, a large number of Indians, with the Chiefs and head men, were found seated on the platform outside, or under the . trees, pleasantly engaged in their usual avocation of smok- ing, which they did with commendable energy. After entering the building the Interpreter was sent in by the Chiefs to find out the object of the Inspector's visit. "The Indians want to know why you came here," was the query. "I have been visiting agencies in the West, and have been sent by the Commissioner to visit this one also." "Have you got anything to say to the Indians?" " No, well that is nothing special," replied the Inspec- tor. This was reported to the Indians outside, who took offence at the above remark. In a short time the Inter- preter was ordered to tell them to come into the building, and have a council. The Chiefs immediately sent back word they would not do so, neither should any of the Indians. " If you have nothing to say to us," was the reply sent, "then we don't want anything to say to you." On being again urged, they finally decided, if the In- spector really wanted to have a talk with them, they would listen, but he must go where they were. As the moun- tain would not go to Mahomet, Mahomet must necessarily go to the mountain. This principle was carried into effect, and the council held, with the blue sky of heaven for a canopy; the sunlight reflecting a halo of glory around the TWO SUMMERS AMONG THE MUSQUAKIES. 215 head of the Agent, and the fresh breezes fanning the brow of the Inspector with gentle motion; while upon the stolid faces of the Indians not a sign could be seen that they felt elated at the victory gained. After the departure . of the Government officer, to whom they had shown such scant courtesy, they came into the school, and in the presence of the writer, talked over the matter, laughing heartily at it. They were bliss- fully unconscious of the fact that this official reported them at headquarters, as being the most stubborn and pre- judiced Indians he had ever encountered; asserting there was no more probability of influencing a stone wall, than these people against their ideas or desires, and that it gave him much surprise it had ever been found possible to accomplish anything at all with them, in the matter of ed- ucation and progression. But even had they afterward discovered the none too flattering opinion of their visitor, the Musquakie would have calmly contemplated the fact, from the sublime height of his indifference, and let no wave of anger, at anything so trivial, disturb the calm serenity of his mind. CHAPTER XXV. No Kespect for Women Polygamy and Immorality Practiced Murder of a Pawnee by Black Wolf Another Crime Not, so Bad as They Might Be Time Rings its Changes. As with all semi-barbarous people, this tribe of Indians have but little respect for the women, but the natural feel- ing of love for their children is prominent, and more no- ticeable than anv other. Whether this is because they are J * undemonstrative by nature, 01 not, it is hard to say. Cer- tain it is, we have never observed an Indian show any out- ward regard or respect for the partner of " his joys and sorrows." This may, in a measure, be owing to custom, and another reason can be found in the fact that a large number of the men have had several wives. It is impossible they can have affection for all, and this perni- cious custom has contributed in a great measure to the lack of respect with which the women are treated. . So in all tribes, and among all nations where Christi- anity and education are found wanting, the women are de- based. So in civilization those who have no respect for women, put themselves on a par with the savage; even more debased than he, they have not the plea of ignorance and unenlightenment to shield them. When the poor In- dian woman shall be raised from her degredation, and TWO SUMMERS AMONG THE MUSQUAKIES. 217 taught that purity is the guiding star to all that is true and nohle, then may we hope for better things. The present condition of these people in this respect is to be deplored. Immorality is praciiced, polygamy like- wise, many of the Indians having two or more wives with whom they are living. If immorality is a crime, what can be said of the fair fame of our State, that allows a people to dwell within her borders in a condition of social and moral depravity? Allowed to become land owners, and after that passed over as irresponsible persons, not amena- ble to the laws of the land. If the law takes hold of the Indian for the crime of theft, why does it not also when he is guilt v of other and greater crimes? Alas for civilization when the Indian knows all of its vices, and but few of its virtues. When he learns deceit from the treachery of pretended friends, when his associ- ates are among the vicious only of low whites, who visit his camp and his home, and teach him vice by example and precept. Alas for the civilization that stretches forth no hand to raise the fallen, but because he is a being of a. lower order, or dirty, and lazy, and shocks the fine sensi- bilities of refinement, is left to find companions among those who are much worse than himself. It is strange that in spite of the many drawbacks to the advancement and progression of these people; crime, far as violent acts are concerned, is almost unknown in the Indian village, only one having occurred during a period of many years. This was the killing of a Pawnee Indian by Black Wolf, in 1874. The Indian, with four others, was on a visit to the Mus- 2-lS TWO SUMMERS AMONG THE MUSQUAKIES. quakie's camp, and in some way excited the resentment of Black Wolf, who shot him in the back when he was in the act of leaving. The body was then buried as quickly as possible. When the news reached the authorities at Tama City, preparations were immediately made for the arrest of Black Wolf. He was taken to jail, but at the end of one year was released, no witnesses appearing against him. Black Wolf is still living with his tribe. We are well acquainted with him. Have sat and conversed with him quite alone, many a time. Found him gentle in speech and manner, honest and truthful, and a "good Indian " in every way, so that we are inclined to the belief, (without in -any way condoning the fearful crime of taking human life,) that if Black Wolf killed the Pawnee, the Pawnee deserved it, and had committed some deed worthy of death, which Black Wolf revenged in the only way that occur- red to him. Since the above was first written, another probable crime has been committed, whiskv being the main cause. A young Indian was run over by a train on the C., M. & St. P. Railroad, which goes through the Indian land. He was supposed to have been intoxicated and laid down upon the track; but evidence has since been given that he was in company with other Indians, all of whom had been drinking. On the journey homeward a fight ensued, and he was killed by the others. They then placed his body upon the track in such a position that the passing train would mangle it, and their bloody deed remain unknown. While there is room for much improvement among TWO SUMMERS AMONG THE MUSQUAKIES. 2Ip the Musquakies, in almost every condition that exists at. the present time among them, let us not suppose them des- titute of good qualities, either of honest}', virtue or truth- fulness, for such would be an entire misrepresentation. Undoubtedly the history of the whole race may be epito- mized in few words: they have been more sinned against than sinning. A series of mistakes in the management of this tribe for many long years, more important than those of Moses, (as seen by Ingersoll,) has contributed to their present condition, in a large measure; while their own pre- judice, superstition, and intense dislike for anything likely to result in a change of their mode of life, dress, or cus- tom, has supplied the rest. Perhaps no people have been less affected by time and the proximity of civilization, than these. In dress, in habit, in worship, excepting only in some minor matter, they are substantially the same as when the first white man trod upon Iowa soil; and yet time has rung its changes, and these people, whose forefathers fought bravely and well for the undisputed possession of their own land, now live in peace and harmony, both with themselves and their white neighbors. So time rings its changes upon all things earthly. The past gives place to the present. The faces of friends change, as does the face of nature; sometimes bright and smiling, again dark and lowering. In the rush of life the weak are trampled on by the strong; and the tempted who have no power to resist, or care not to do so, find them- . selves, when too late, tossed hither and thither in the great whirlpool of destruction. Nothing can remain long, as it is. Even this great earth has been working put its own 22O TWO SUMMERS AMONG THE MUSQUAKIES. destiny all through the ages. The voice of the sounding sea is near, then again far off. It recedes from the beach where its waves have tossed for centuries, and again en- croaches on the land of a distant shore. Time rings its changes, and one era fades away, and another is ushered into existence, so different to the last, that were it not for the land marks of history, who could tell of the people who lived before, their customs, social habits, vices or virtues? Who could tell? only as we guess of the mound builders by their formation or contents, only as from some modern Pompeii, we unearth the record of a previous existence, telling of the glory, wealth, or pur- suits of an extinct people? Only as we might judge from marble corridors, and golden vases, from curious mechan- ism or antique carving. Only as we might judge of the age from the architecture; turning, meanwhile, our thoughts to the Great Architect, who carves out human destinies, and upbuilds or destroys, while He holds the fate of Nations in the hollow of His hands. Time rings it changes on the inconsistencies, and mis- takes of humanity, hiding them from view. At the pres- ent day society goes wild over some new found genius, whose thoughts soar even beyond the clouds. His name sends a thrill through the hearts of his adorers. A few short )^ears and we hear of him dying in poverty in some lonely garret. The famous hero whose gigantic mind saw two armies rn'eeting in battle; who planned the whole machinery of motion, and whose heroic words inspired his men to dt ter- mined and concentrated action. Where is he? . Time TWO SUMMERS AMONG THE MUSQUAKIES. 221 rings its changes; and were his deeds not recorded on the pages of history who could trace them? So with the great reformer. Perhaps he may have the best good of the people at heart, awhile is he borne on the shoulders of humanity, then his future career is marked only by the broken eggs that emit a disagreeable odor, falling upon his pathway. Whether this is the rule, or exception, we leave you, kind reader, to determine. But as time is all powerful, how will the future affect this remnant of a once powerful tribe? For good let us hope, if wise and judicious management is theirs. When education, both spiritual and secular, has taught them better things. When tribal law is abolished, and barbaric rites of wor- ship are no more, and when enlightenment, that great harbinger of civilization, has dispelled the darkness of su- perstition and ignorance. CHAPTER XXVI. Christianizing the Indian A Missionary should Live at the Indian Village Learn the Language The Chiefs and Leading Men Influence the Whole Tribe A Missionary Spirit Work of Episcopal Church and Others Native Preachers" I Would then be a Heathen "Missionary Society of the Presbyterian Church Its Efforts to Christianize the Indian. The work of christianizing the Indians of the Sac and Fox tribe, cannot be accomplished without persevering and determined effort, and above all the means used that will be more likely to secure the hoped for result. From careful observation, and a thorough knowledge of this people, the conviction is forced upon the mind that it is upon the men of the tribe such effort should be concentra- ted, and this work must be done by one who would live at the Indian village. There are many reasons, not meet to mention here, but which are known to those familiar with the customs, etc., of the tribe and their present condition, which points to this as the only hope for their future in this respect. Preju- dice and resentment would arise, and obstacles of almost every kind, but if these Indians are ever christianized, the general opinion is, 'it will be by such means and such means only. Who can estimate the good that might eventually be TWO SUMMERS AMONG THE MUSQUAKIES. 223 ~ accomplished by some earnest and devoted man, dwelling in the Indian village, becoming identified with their social life, teaching them daily by example and precept, learning the language, which would be instrumental in a great measure in securing their confidence, and give opportunity and advantage gained in no other way? So step by step leading the Indian to higher and better things. A change of opinion effected in the Chiefs and head men, the whole tribe are changed. Men, women, and children would alike be under the same influence, and un- til this is accomplished, the Indian woman will never be raised from the degredation of either moral or physical slavery, in which a large portion are now living. While we deplore the fact that so much remains to be done, and truth and error are so closely intermixed in their belief, we can only present actual facfis, and not "rose col- ored" statements that exist onlv in the imagination. Surely the same missionary spirit may be found now, as in years gone by, when the Jesuit priests traveled through the western wilds and settled in the camps of hos- tile savages, displaying a devotion to the cause that speaks for itself; living for years among them and undergoing hardships of every kind. For what? That the faith they believed might be promulgated among the savage tribes. The footprints of these men are visible even now. Their teachings and lives have left a mark upon "the sands of time," and many an Indian far away in the wild country they call their own, will bow his head reverently at the name of Jesus; or in the churches scattered hither and 224 TWO SUMMERS AMONG THE MUSQUAKIES. thither, kneel with devotion before the altar, or at the shrine of Mary. The Protestant Episcopal Church, and others, have done a vast amount of good, which cannot here be properly estimated, especially in Nebraska, Dakota and Minnesota. Those life long friends of the Indians, Bishop Whipple, Bishop Hare, and the late Dr. Riggs and sons, are promi- nent in this good work, and have been instrumental in res- cuing many from a depth of superstition and ignorance, almost inconceivable; while the long list of native preach- ers and teachers, prove how faithfully they have labored. Many of these Indian preachers travel miles each Sabbath to hold service in some little church on the prairie, where dusky heads are bowed in" reverence, and earnest voices repeat the responses of the church in their native tongue. Looking back at* the obstacles successfully encountered in this particular, and the number of Indians already re- claimed from ignorance, vice and superstition; and taking for a precedent that what has once been accomplished in this respect among other tribes, may be with this; we can do no other than believe that the time will come when many of the Sac and Fox tribe will be among the number who have come out of darkness into " His marvelous light," and yet the most sanguine cannot expect, even un- der the most favorable circumstances, but years will pass by, and still time go on, 'ere such a thing is possible. Of late years the ministers in the vicinity of the Indians would have gladly began work among them at any time by holding weekly service at the camp, or otherwise laboring for their benefit, but it was found impracticable. TWO SUMMERS AMONG THE MUSQUAKIES. 225 The question being put by a Persian to one of like faith: "If you were persecuted because you refused to be a heathen, what would you do?" " Why I would then be a heathen," was the reply. So one great difficulty among the Indians is that even were some of them disposed to a change themselves, they would fear the opposition of the others, and still remain heathen, rather than excite it. Some threee years since the Woman's Missionary So- ciety in connection with the Presbyterian Church of Iowa, commenced work among the Indians by sending Miss Anna Skea as a missionary to labor among them. Miss Skea had for some years previously occupied the posi- tion of House Keeper at the "Boy's Hall," a home for In- dian young men and boys, while attending school at the Santee Mission, under charge of Rev. A. L. Riggs; and had, therefore, opportunities of studying Indian character. The object of the Society is one that must commend itself to all well disposed persons, and the desire to im- prove the spiritual condition of these people worthy of all praise; and undoubtedly should one method prove a fail- uie, their zeal in this good cause will prompt the trial of other methods, in the hope of reaching them eventually. The work among the Indians consisted mostly in visit- ing, doing sewing for them, or anything likely to gain their confidence. A room was fitted up in Tama City, made attractive with pictures, etc., where the Indians were free to go on visiting town. Miss Dora Ball, of Cedar Rapids, was associated with 226 TWO SUMMERS AMONG THE MUSQUAKIES. Miss Skea for a year, and later Miss M. A. Shepherd, of Wisconsin, who has had several years' experience among Indians, and while it is to be regretted that but small meas- ure of success has so far resulted in the efforts made by the Society, it should be remembered that these Indians are hard to reach; many obstacles continually arise in the shape of prejudice and suspicion, and above all, "Ephraim is wedded to his idols;" but let us hope that a brighter day may soon dawn, when the rites of Pagan worship shall give place to the humble supplication of the devout Chris- tian. CHAPTER XXVII. Friends of tne Indian Starvation The French Lady A Gatling Gun Death of Big Snake Remarks of Bishop Whipple An Age of Tragedy Col. A. B. Meacham " Boll Back, Long Years" Mrs. H. II. Jackson Story of the Poncas. Since the days of William Penn, friends have been raised up to advocate the cause of the Indian as a people, and of late years a better sentiment exists with reference to them. After the death of Penn a Quaker was always unmolested, even by the most savage, proving there is a power in kindness that can be found in nothing else. Down through the years that intervened between that time and this, the Indian cause has had its adherents, but in contrasting that with other objects, no more just or im- portant, they have been very few in number, and at the present time there is more ignorance displayed, (even among cultivated people,) as relating to the actual condi- tion of things among the tribes, causes of war, etc., than on any other question. From one stand-point those who have no knowledge of the matter view it, and that is from the stand-point of prejudice, which is always one sided. Of late years pub- lic opinion is somewhat changed in this respect, but there are still those who think a "Gatling gun" the easiest method of solving the Indian problem. They imagine 223 TWO SUMMERS AMONG THE MUSQUAKIES. the Indian has had no injustice of which to complain. A few incidents only which have occurred within a compar- atively short period, will prove the fallacy of such an opin- ion. Indians on reservations have in years past, 'ere the peace policy was adopted, and even since, had to endure many wrongs they were powerless to avert. What could they do? To whom could they appeal for redress? If they rebelled a company of soldiers was ready to put them down at the point of the bayonet, and the eastern papers would be full of the "blood thirsty red skins," and sensa- tional headings of "Terrible uprisings among the Indians," (in which there was but little truth,) appeared in the daily papers, or furnished matter for the dime novels. A few years since the Indian was looked upon as a be- ing possessing scarcely any human attribute, and must be dealt with accordingly. In 188.], thousands of Indians in the far west were on the point of starvation; they had no means of subsistence. (But why not work, says some eager inquirer. This is like the story of the famous French lady who, on being told that the masses of the people were starving, as they had no bread, exclaimed, "And why don't the foolish creatures eat cake?") The Indians then had no means of subsistence in this wild and barren country, except by the chase. They had no ammunition to kill game, and the game had been near- ly all driven out of the country, (their country, to which they had undisputed right,) by the encroachment of the whites. TWO SUMMERS AMONG THE MUSQUAKIES. 22p In this dilemma the Agent did all in his power to avert the dread catastrophe of thousands of Indians in the des- peration that hunger gives, rising up like famished beasts, and sweeping all before them. The situation was thrill- ing; the few white settlers were terrified at the position in which they were placed, and of course these Indians were unreasonable. (Indians always are). They ought to have recognized the fact that the Indian Department cannot act hastily in these matters; certain rules must be observed; and the clerks might be even then taking their annual va- cation, and if the matter must be brought before Congress, they certainly ought to have patiently awaited the result, and yes, indeed, " why couldn't the foolish creatures eat cake?" Again and again the Agent telegraphed the condition of affairs to headquarters, finally resigning his position rather than risk his life, while the commander of the Fort near, who had issued rations on his own responsibility, then implored the War Department to furnish him with a Gatling gun for protection, so that if the Indians had to starve, they must be made do so "peaceably." Just think of it for a moment, in this age of the world's history. To ask for bread and get a stone seems bad enough; but to ask for bread and get a Gatling gun! After a time some relief was furnished to these Indians by Congress. Another instance occurred but a few short years since in Indian Territory, and is still fresh in the mind of the public. It is the story of Big Snake, a Ponca Indian. An Indian never gives the prompt obedience to an or- 23O TWO SUMMERS AMONG THE MUSQUAKIES. der accorded by a white person, until custom has taught him to do so, this peculiarity of his race cost Big Snake his life. An order was given by the Agent to which he did not immediately respond. If we remember right the Agent concluded Big Snake was armed. It is hard to tell for what reason. He was told (while protesting he had no fire arms of any kind) to raise his hands, and not immedi- ately complying, another order was given, this time to the soldiers. It was "Fire," and Big Snake fell dead. In civilized communities this little act would have been called murder, but on Indian reservations, no such harsh and unseemly words are used. "An act of National injustice to the Indians was ex- posed by Bishop Whipple in an address he delivered in St. Paul, Minn. He stated that the reservoirs built at the headwaters of the Mississippi by the Government in 1880, were erected in spite of the declaration of the Attorney- General that the Government had no right to the lands or material. The result has been that the Indians have seen their crops of wild rice and sugar, and their supply of fish. ; completely destroyed, and they have no means of subsis- tence left them. Congress had offered them $1,500 for the overflow of their lands and the destruction of the crops. The Indians are in want now and growing desperate. Through the efforts of their friends they have been so far peaceable, but during the coming winter no one need be surprised if the costly Government works are ruined by men made desperate by hunger and want. These are the same Indians with whom Senator Rice and General Siblev TWO SUMMERS AMONG THE MUSQUAKIES. 23! lived for twenty years, and who were always friendly to the white man." These few incidents, taken from many of the same nature, do not exemplify the age of philanthrophy, or give evidence of man's love for his fellow man. Let us rather call it an age of tragedy, or an age of terror, where the strong prey against the weak, and the weak against those still weaker than themselves; while all along life's pathway are strewn the wounded and dying; and the Good Samar- itans upon the highway are few, very few in number. So in other kingdoms, this law of nature is the same. The weaker animal affords subsistence and life to the stronger. One animal devours another, down to the very smallest animalcule that has life, and is so small it is invis- ible without the aid of a powerful glass. The .eye that looked through a microscope at a single drop of stagnant water, saw something that appeared like tall grass or reeds, and a tiny object, apparently hiding within it. Only a few moments, and adown the water came another still more tiny wiggling object, and suddenly the other one in ambush rushed forth and devoured it. Only a drop of water, yet a tragedy was enacted with- in it. Then think of the vast bodies of water, and the monsters they contain; not only the water but the land, with its fierce beasts of prey; not only the land but the air, where the smaller bird is caught and struggles its life out in the talons of the larger. So there have been monsters in human form, and birds of prey that tore with their ciuel talons the very heart strings of their victim. Even in the footsteps of nature herself tragedy follows. She produces 232 TWO SUMMERS AMONG THE MUSQUAKIES. only to destroy the work of her own hands; and this is re- peated over and over again, as the seasons come and go, in the endless cycle of time. Of late years the Indian National Rights Association has been organized, and numbers among its members many of the most prominent men and women of the age. The name explains itself. The object is to secure equita- ble laws for the protection of the Indian by appeals to Congress; to send teachers among them, or advance their interest in any way, the work done to be altogether free from denominational bias. The Friends, or Quakers, are prominent in this association. Also, that true friend of the Indian, Col. A. B. Mea- cham, (an Iowa man,) lived and died in these latter years. He was one of the Peace Commissioners to settle the trouble with the Modocs. The foe in ambush made plans to murder the Commissioners. Canby and Thomas were shot, and the life of Col. Meacham was saved by Wi-ne- ma, an Indian woman who had before tried to warn them of danger, at the risk of her own life; and who struck down the pistol pointed at him by an Indian, thereby sav- ing Col. Meacham from certain death. On his return to Washington, full of wounds from which he suffered during the remainder of his life, and which hastened his death; did he denounce the crafty foe who had wrought so much ill? No. Satisfied from long experience that the wrongs in- flicted upon the Indian race needed reparation; that wars were caused by broken treaties, or the treachery or cupid- ity of white men, he devoted the remainder of his life to pleading their cause, published a paper devoted to their TWO SUMMERS AMONG THE MUSQUAKIES. 233 interest, and with voice and pen kept not silent, until pub- lic sentiment was awakened, and the eyes of the ignorant were opened to the fact that the treatment of the Indian must reflect and cast a stain, even upon the bright folds of the flag that has been dipped in the life blood, of so many of America's true sons. Seven years after the tragedy, a sketch was published describing it, under the title of "Roll back long years," and this formed the subject of a poem by the writer, which was read at a reception given in Washington to Col. Mea- cham, on the seventh anniversary of the "Tragedv of the Lava Beds." "ROLL BACK LONG YEARS." Roll back long years, since that fatal day, (For seven long years have passed away,) Since the field was red from the ghastly fight, And the wail of the women was heard all night, When a people maddened by trust betrayed, Died for the land they could not save. Roll back long years, see, the braves are near, And in solemn council they all appear, The hatchet is lifted in each man's sight, No pipe of peace shall be smoked to-night, Only war to the death on the barren plain, Only rivers of blood and heaps of slain. Roll back. How wildly the war whoops ring, What terrible thoughts with the sound they bring, What visions of gleaming and ghastly knife, What horrors untold in the deadly strife; "234 TWO SUMMERS AMONG THE MUSQUAKIES. God pity the foe. God pity the friend, God pity each one to the bitter end. Eoll back. For see o'er that lonely way, A woman is hastening and will not stay; She goes with a warning. God shield her well, Takes her life in her hands the story to tell; She goes, (and the Christ look is on her face,) To save the enemies of her race. Roll back, sad years. Three men of peace Go forth to council that strife may cease, Stand bravely alone on the treach'rous path, Saving the one from a Nation's wrath; Unarmed, unshielded, yet not afraid Of a maddened people, all undismayed. Fierce rings the wild war cry, oh, deadly surprise, The pistols are flashing in each man's eyes; The foe rushes forth that in ambush had lain, And the blood of the brave is wat'ring the plain; One thought to your dear ones, one prayer if ye must, Then Canby and Thomas lie low in the dust. Roll back long years, long years of pain, Wi-ne-ma's strong arms rise before us again, She beats down the pistols oh, fearless and true A heart had been stilled had it not been for you ; Another had lain with his comrades at rest, Far from the home and friends he loved best. Roll back, roll back! let the tear-drop fall; \Ve weep for the mourners, one and all For the many who died, both white and red, And gave up their souls on the Lava bed ; TWO SUMMERS AMONG THE MUSQUAKIES. 235 For the remnant in exile who mourn with grief The loss of their homes and their fallen chief. Roll back, sad years, while we breathe a sigh, (Doing their duty, how grand to die!) Let the flag droop low o'er their place of rest, Let it lighten the hearts that loved them best ; Two more for death, yet brave deeds shall be Forever revered in our memory. And where is Wi-ue-ma, proud Nature's child? She dwelleth afar in the lonely wild, Walks daily the paths of a woman's way, Doing her duty each passing day ; Her dusky brow bears no jewels rare, But royalty's stamp and seal is there. And where is the life her strong arm won? In the beautiful city (his work begun), With love for the poor, neglected race, Thou still dost plead for each dusky face ; Thy hand pens many a thought sublime, Worthy the great ones of olden time. Koll on, bright years! Let the coming age Blot out each stain on our history's page ; With the people just and the leaders bold, Good will toward all shall the future hold. And out from the darkness of error's night Justice and truth shall make all things bright. Mrs. H. H. Jackson, whose death was recorded within the present year, was another warm friend of the Indian, and wrote much on the glaring injustice shown them, 236 TWO SUMMERS AMONG THE MUSQUAKIES. proving that the heart of the talented writer scorned the flagrant wrong that had been so often inflicted on a people powerless to avert it, or long resent it. Might conquers always in such cases. Before the death of this lady she made the request that she be buried in Cheyenne Pass. There she rests upon the mountain side, the wind chanting her requiem. There let her rest until the great morning davvneth, when the mountains shall disappear, and the ev- erlasting hills fade away; and when all the errors and mis- takes made by humanity, whether nation or individual, shall be righted; when sordid "time and measure" shall disappear, and the small aims and petty ambitions or desires, that characterized us here, shall sink away into eternal nothingness. It is comparatively but a short time since the story of the Poncas rang from east to west. Against their wishes they were forced by an edict from the Indian Department to leave their homes on the Niobrara and go to Indian Territory. Amid the wails of the women and children, in bitterness of soul they took up their weary march. Turn- ed their backs on the graves of the dead, and all the asso- ciations that were dear, and under the escort of soldiers were forced onward. Even the elements protested against the outrage, and wild and stormy weather followed them for days, so that many of the old and feeble died from ex- posure, and were buried beside the way. The Chief's daughter, who was ill with consumption, died when only a few days out. Arriving in Indian Territory at an unfavorable season, the climate soon carried off large nnmbers. The Chief, TWO SUMMERS AMONG THE MUSQUAKIES. 237 Standing Bear, was captured and put in jail in Omaha, while those who came with him, finally found their way to their old home. In the meantime some charitable per- sons interested themselves in the matter, and procured the release of the Chief, who traveled through the east lectur- ing in the principal cities, and telling of the wrongs of his people. After his return he went to his people, and through a winter unknown before for severity, and the depth of the snow, they lived how? In tents, that but poorly gave them protection, and upon roots dug out of the ground; upon anything, and everything; and had it not been for the charity of many good people they must have perished. The writer took dinner at the same table with Stand- ing Bear, Big Smoke, and two other Poncas, all invited guests, and heard them declare through an interpreter, that it was the first full meal they had eaten for two months, while they asked in their own phraseology to be excused because they ate so much, as it was on this ac- count. The Indian Department finally allowed them to again settle on their own soil. Among those who interceded for the rights of the Poncas was the late Mr. Sinclair, of Cedar Rapids, another true friend to the Indian, and after his death we read the letter he had written to Washington in their behalf, which was forwarded, with an order for the relief of the Poncas, to their agent. So true it was that "his good works followed him." But in contrast to the dark side of the picture, the bright shines forth with still greater luster, while "dark- 238 TWO SUMMERS AMONG THE MUSQUAKIES. ness shows us light we never saw by day." So the dark days have been illumined by the vast good that has already been accomplished in rescuing so many from a life of ig- norance and degradation. While this is true of other tribes, it cannot be an im- possibility that;the Sac and^Fox are outside the pale of advancement, either in education, industry, or Christi- anity, and yet it needs more than time to accomplish this object. That has not been stinted. Thirty years spent in Iowa has furnished time enough to accomplish any desired result, if that alone was needed. Let wise heads ponder on this problem, and let such measures be advanced by those in authority that it may at length reach a successful solution. So we bid adieu to one and all. To the red man, clothed with dignit}% and a blanket; to the squaw, whose one virtue may be fidelity; and to the children, wild and free as the birds, with no more thought of the morrow, or the heritage to which they are born. UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. -r r CD ca CO O University of California Library Los Angeles This book is DUE on the last date stamped below. JUL 6 i UNIVERSITY OF Cfl LOS ANGELES 3 1158 00450 3370