Marshall County, Indiana - The whole text, 1908 (part 2 of 12)

By the treaty of 1832 the Pottawattomie Indians sold all their claims to land within the state of Indiana, except a few small reserves for particular tribes and parties. These reservations did not vest in the chief of any party a fee in the lands resei-ved; the original Indian title remained undisturbed, as you will see by the opinion of the attorney-general of the United States in the case of a reserve made by a treaty with the Prairie Pottawattomies October 20, 1832, to which I beg leave to refer. Menominee reserve, about which the dispute originated, was made for his band by the treaty of 1832. He, being a principal man (but not a chief), was first named, and the reserve has ever since been called by both Indians and white men "Me-no-mi-nee's Reserve." In 1834 a commissioner was appointed by the President to purchase that reservation. He succeeded in purchasing one-half of the land at 50 cents per acre; the other half (eleven sections) was reserved for individual Indians and whites, Menominee coming in for a large share of individual property. Hence the otner Indians would have been defrauded out of their just claim to an interest in the reserve if that treaty had been confirmed. But the President, viewing the matter in the true light, did not submit the treaty to the senate, but appointed A. C. Pepper, and authorized him to open up the negotiation and purchase all the land for the government. He succeeded in purchasing the whole of the reserve at $1 per acre. Menominee did not sign the latter treaty because he could not possess himself of a moiety of the land and endow the chapel with the balance. (As Menominee owned the land it did not make any difference what his reasons were for not signing the treaty.) By the treaty of 1836 the Indians reserved the right to remain on the lands for two years. The time expired on the fifth of that month (August, 1838) and the Indians refused to give possession to the settlers who had entered upon the land in anticipation of the passage of the preemption law. The passage of the law of June 22 last gave to each settler who had resided on the reserve for four months previous to that day, a preemption right to 160 acres of land. On the fifth of last month, the day on which the Indians were to have left the reservation, the whites demanded possession, which they (the Indians) absolutely refused. Quarrels ensued and between the fifteenth and twentieth the Indians chopped the door of one of the settlers, Mr. Waiters, and threatened his life. (See his certificate marked "A.") [This man Waiters was the disturbing element that caused all the trouble in this unfortunate affair. His door would not have been chopped if he had not nagged the Indians on to do it for the very purpose of raising the disturbance so that the government would be compelled to send troops to remove them. - Editor.] This was followed by the burning of ten or twelve Indian cabins, which produced a state of feeling bordering on hostilities. The assistant superintendent of emigration, who had been stationed in the vicinity for some months, had failed to get up an emigrating party, and the pubUe interpreters were so much alarmed as to be unwilling to remain in the Indian villages. I entertain no doubt but for the steps taken by your excellency, murders would have been committed on both sides in a few days. The arrival of an armed force sufficient to put down the hostile movement against our citizens effected in three days what counseling and fair words had failed to do in as many months.

I see no reason for censuring the officers to whose charge the emigration has been confided. They should, perhaps, have prevented the Indians from planting corn in June, when every one must have known that they would have been ousted on the fifth of

August. But, on the other hand, the Indians had the right of possession until August 5, 1838. The Indians were under the influence of bad counsel from different sources. They were owing large debts to the traders, who opposed the emigration of the Indians before their debts were paid or secured. [It will be seen by reference to Article 4 of the treaty above copied that provisions were made for the payment of all these debts by the government by a commissioner appointed for that purpose out of the amount ($14,080) agreed upon as the purchase money, before the same should be paid to the Indians; therefore Gen. Tipton must have been wrongly informed in regard to the debts due the traders. It might as well be understood now as any other time that an ' ' Indian trader ' ' was never known to get left in his dealings with the Indians, and if these "traders" were opposed to the Indians going it was not because they had not already got their pay, but because they thought the Indians still had a few more dollars left that they could swindle them out of in some way or other. - Editor.] Some were anxious to keep them where they were, hoping to obtain with ease a part of the money paid them as annuity. Lawyers, I am told, advised Menominee to keep possession and defend his claim to the reserve in our courts. Another class of men, both subtle and vigilant office-seekers, were using their influence to procure the dismissal of the officers heretofore engaged in the attempt to remove the Indians that they might succeed to the place of the present incumbents; and still another class, perhaps less wicked but not free from censure, is made up of those who influenced the Indians to plant corn and contend for the possession of the reserve.

I am happy in being able to state that the removal of the Indians was effected without bloodshed or maltreatment. Every attention that could be was paid to their health, comfort and convenience. When on our marches, which are sometimes very much hurried owing to the great distances between watering places, it is not unusual to see a number of volunteers walking whilst their horses are ridden by the sickly or infirm Indians.

"I found no difficulty in raising the number of volunteers required, although the people of the northern part of the state are much afllicted with sickness. I was compelled to discharge one or more every day and permit them to return home on account of bad health. The greatest number in service at any time was ninety-seven. The conductor of the emigration has requested me to place at his disposal fifteen volunteers to attend the party and keep order in camp at night. Believing it necessary, I have consented to do so, and have detailed Ensign B. H. Smith, with fourteen dragoons, on the ser\'ice. The rest of the corps mil be discharged tomorrow.

In closing this report, already much longer than I could wish, I beg leave to express the obligation I am under to our mutual friend. Col. Bryant, who acted in the capacity of aid-de-camp, and has proved himself to be an excellent officer. I am not less indebted to Maj. Evans, of La Porte. His knowledge of military discipline enabled him to be eminently useful. To Gen. N. D. Grover, Capts. Hannegan and Holman, Lieuts. Eldridge, LaSalle, Nash and Linton, and Ensigns McClure, Wilson, Smith and Holman, and to J. T. Douglass, adjutant, I am also under great obligations. Every commissioned officer and soldier has fully sustained the high character of western volunteers. I have the honor to be. Your obedient servant,

P. S. - I transmit herewith for the information of your excellency an exhibit (B), showing the names of the Pottawattomie Indians as emigrants, and the number of their respective families.

Tuesday, September 4, 1838. - Left Twin lakes, Marshall county, Indiana, early this morning. Traveling today was attended with much distress on account of the scarcity of water. Provisions and forage were also very scarce and of poor quality. The distance made was twenty-one miles.

Wednesday, 5th. - Fifty-one persons were found to be unable to continue the journey on account of the want of transportation, and were left, the most of them sick, with some to care for them. On account of the diffi- culty of finding water, a distance of only nine miles was traveled. On the evening of this day a child died and was buried the next morning.

Thursday, 6th. - A distance of seventeen miles was traveled, and less of suft'ering and difficulty was experienced than on any of the previous days. During the evening nine persons left behind the day before came into camp.

P'rida}', 7th. - Thirteen persons more of the number left on Wednesday came into camp. Eighteen persons belonging to diiTerent families also joined the expedition. A child died in the morning.

Saturday, 8th. - A child three years old died and was buried. A chief, named We-wis-sa, came in with his family, consisting of six persons. Two wagons which had been sent back for those left behind at Chippewa, on Tippecanoe river, north of Rochester, on Wednesda}^ returned, bringing twenty-two persons, the whole number left behind, except nine who were unable to travel and a few who had managed to escape. It was arranged for those left behind to be taken care of until able to proceed on the way.

Sunday, 9th. - Physicians came into camp and reported about 300 cases of sickness, which they pronounced of a temporary character. A kind of hospital was erected to facilitate the administering of medical treatment. Two children died this day.

Monday, loth. - The journey was renewed, and twenty-one persons, inclusive of sick and their attendants, were left behind. The day was hot, but, as the journey was made along the Wabash, there was not so much suffering for water. On the evening and night after getting into camp a child and man died.

Tuesday, nth. - A distance of seventeen miles was accomplished through an open and champaign country, with only the difficulties of procuring subsistence and forage.

Wednesday, 12th. - The distance traveled from camp to camp was fifteen miles. The encampment was made near Tippecanoe battle ground. At this place a quantity of dry goods, such as cloaks, blankets, calicoes, etc., amounting to $5,469.81, was distributed among the Indians. Here, too, a very old woman, the mother of We-wis-sa, died. She was said to be over 100 years old.

Thursday, 13th. - A distance of eighteen miles was traveled. The sultry heat and the dust were the chief drawbacks on the way. Two physicians were called m to prescribe for those indisposed. They reported 160 cases of sickness.

Friday, 14th. - A journey of eighteen miles was made over a dry and unhealthy portion of the country. Persons, through weariness and fatigue, were continually falling sick along the route, and the wagons to transport them were becoming daily more and more crowded. As the party advanced into the prairie the streams were found to be literally dried up. Two deaths took place in the evening of this day.

Saturday, 15th. - After traveling ten miles the migrating party were forced to encamp at noon near an unhealthy and filthy looking stream, as it was learned there would be no chance of a better place that day. Two small children died along the road.

Sunday, i6th. - Danville, 111., was reached after a journey of fifteen miles, a large part of the way being over the Grand prairie. The heat and the dust made the traveling distressing. In the morning several persons were left sick in camp. Tiie horses had become jaded, the Indians sickly, and many persons engaged in the emigration more or less sick. The whole country passed through was afflicted, as every village and hamlet had its invalids. Provisions and forage were found more enormously dear the farther the advance of the party. The sickness of the whole country was found to be unparalleled. Four persons in the little town near the encampment had died the day before.

Monday, 17th. - The volunteers and 859 Pottawattomie Indians reached 'Sandusky Point, where they were turned over to Judge William Polke to conduct them west of the Mississippi river. John Tipton.

Indian Chief Po-ka-gon's Letter. The removal of the Pottawattomie Indians from northern Indiana, and matters connected therewith, was published in the Plymouth Democrat in serial form in 1897-8, and copies of the issues of the paper containing it were sent to Simon Po-ka-gon, the last chief of the Pottawattomie Indians in the northwest part of the country, who, in reply, thanking the editor for sending him the papers, wrote the following letter, which (as he died early in 1899) is probably the last letter he ever wrote on the subject of his "vanishing race" :

Dear Editor: I received the issues of the paper sent me containing a history of my people in northern Indiana and southern Michigan. I am anxious to tell you that it re,ioices my heart to know there are a few men like yourself who have done much in the past and are still doing much for my poor, vanishing race, publishing of us what is authentic. I believe if the dominant race understood the facts connected with the dealings between the two races, that that false prejudice which now rises mountain high before them would vanish as the morning mist before the rising sun.

My people, of course, have no written history. It has been recorded by another race - and it is as true today as when Solomon said it : " He who is first in his cause seemeth just, but his neighbor cometh and searcheth him."

I rejoice to know that such men as yourself stand up boldly and searcheth the past history, lighting up those places which appeared dark against us, revealing the real facts that show conclusively that we have been blamed without fault of our own part - that is, unless you can blame the parent bird that does all in her power to defend her nest and her young.

I thank you from "wi-o-daw" (my heart) for the straightforward manner you have dealt with us in reviewing past history, and pray that "waw-kwi" (heaven) will bless you and your influence most abundantly and hasten the day when all shall acknowledge that the white man and the red man are brothers, and that "ki-ji-Manito" (God) is " o-os-si-maw ka-ki-naw" (the father of all). Sincerely yours,

The following interviews with residents of Marshall county who were present at the time of the removal, or who were conversant with the facts, are appended here as of historic value :

William Sluyter - "I lived near the Menominee village, which was just north of Twin lakes, in ]\Iarshall county, and was present at the time the Indians were congregated there, September 3 and 4, 1838, to be removed to the western reservation. The village was composed of log huts and wigwams of poles, covered with bark and matting, erected without any system. There were seventy-five or a hundred of these primitive dwellings. A graveyard in which their dead were buried was near by. They buried their dead mostly by splitting logs in the middle and digging a trough in one part, putting the dead in and closing it up. Some of them were put under ground, and some were set upright, with poles placed around them.

-"There were several hundred Indians there at the time, and quite a number of soldiers - state militia, I think. Col. A. C. Pepper, I believe, was there in immediate charge, while I understood Gen. Tipton was the chief of the removal. I think the caravan went in a southeasterly direction near the north end of Lake Maxinkuckee, and so on down to Logansport and along the Wabash river.

"I saw no ill treatment of the Indians so far as the government was concerned. There were, however, individual cases of bad treatment by some of those in authority. The soldiers disarmed the Indians, taking from them their guns, tomahawks, axes, bows and arrows, knives, etc., and placed them in wagons for transportation. There were plenty of wagons to carry all who were unable to walk, but not many would consent to get into the wagons, never having seen any vehicles of that kind, and they were afraid of them ! They marched off single file, with a soldier at the head of about every forty or fifty. It was indeed a sad sight to see them leaving their homes and hunting grounds, where many of them had lived all their lives, and going to a strange land concerning which they knew nothing. .-Kfter they left, the wigwams were torn down and burned ; eventually the old chapel, which was used as a guardhouse, was torn down, and the little graveyard was finally plowed over and obliterated, and no trace of the village, the chapel or the graveyard can now be found."

David How - "I was about ten years old when the Indians were removed. I was there with my father, Isaac How, who lived near by, the night before the caravan started. My father was one of the guards at the chapel in which Chief Menominee," who refused to go peaceably, was confined. I should think there were several hundred Indians there at the time, and a hundred or more soldiers. When they left a soldier was placed at the head of about every thirty or forty Indians. The Indians were all disarmed. Wagons were provided for all who were unable to walk and others, but most of them disliked to ride in a government wagon, and all walked that possibly could. The Indians were brought to the village from different parts of northern Indiana and southern Michigan by squads of soldiers, who forced them to leave their villages, and, after selecting such articles as could be conveniently carried and would be of use on the way, they tore down and burned up the huts and wigwams, and marched them off to the general rendezvous. My sympathies were always with the Indians, and I think many of them were shamefully treated."

John Lovvery - "I lived close by the Indian chapel, which was located on the north bank of Twin lakes, a few rods west of where the railroad crosses the wagon road, and near where the Indians congregated in 1838, preparatory to being removed to a reservation west of the Alissouri river. I was not there at the time, being absent in La Porte county. I talked with those who were there, and with some who went with the Indians part of the way.

"Gen. Tipton was the moving agent, had command of the soldiers and had had much to do with the Indians for many years previous in this part of the country, having been employed by the government to secure treaties for the extinguishment of the Indian titles to their reservations. The Pottawattomies were peaceable and were always kindly treated by him. There was no occasion for cruel treatment on his part, and I am satisfied none was offered to any of them unless they deserved it. The time specified in the treaties for the Indians to remove having expired. Gen. Tipton, who was in command of a company of militia, sent squads of soldiers to the several villages in this part of the state, with directions to require the Indians to assemble at the chapel on a day named, as a starting place.

the appointed time nearly all that were able to go met at the chapel, where a council was held and arrangements made for the start the next day. The chapel hall was used for the meeting of the council. The building was made of hewn logs, and its dimensions were about forty by twenty feet. The doors were not locked : no handcuffs were used and no indignities were shown any of the Indians so far as I have been able to learn. They were told that the treaties signed by their chiefs required them to go west to the reservation provided for them within two years from the date of the treaties, and, that time having expired, it was their duty to go peaceably. Many of the Indians protested that the treaties had been procured by fraud, and had not been signed by those having authority to sign them, and that was the reason they had not gone peaceably before. The treaties, however, having been ratified by the government, and the reservations having been made subject to entry, there was nothing to be done but to remove the Indians. That, as I was told, was done as quietly and humanely as it was possible under the circumstances. The country was new and unimproved, and in northern Indiana an unbroken wilderness. There were no wagon roads then and the Indian trail was difficult of passage with wagons and packhorses. There were among the Indians many old men and women and papooses, and not a few sick and unable to go without being transported in wagons or on packhorses. This was the condition, as it was told to me, on that September morning in 1838, when over 800 Indians started on their long journey to the far west."

Mrs. EiiMA Dickson, being asked her recollection of Chief jMenominee and the old Indian chapel, replied : "My recollection is not very clear, but as I remember him Menominee was a large, fine-looking man, square built, tall, rather stern looking ; would think he would be brave and determined in whatever he undertook that he thought was right. I lived with my father, John Houghton, about midway between Menominee village and Benak village, and the Indian trail between the two villages ran close by our cabin. In his travels between these two villages, JMenominee would nearly always stop to get something to eat and drink. Along this trail there would sometimes be twenty or thirty Indians go and come daily, especially when they had meetings of any kind.

'T cannot remember much about the old Indian chapel, only that it was a rough-hewn log building, and the cross at the end of the building was of the same material as the house. The priest, Father Petit, was of medium height and rather nice looking. He talked in the French language. A French woman interpreted his sermons into the Pottawattomie language to the Indians. I cannot remember how she looked to me. At one time when I was at the chapel a squaw came out at the close of service with her nose blacked and lay down at the foot of the cross, crying. I asked why she cried, and some one said she had been drunk and was doing it as a penance for forgiveness. I felt very sorry for her.

"It was a sad sight to see the Indians forced away, for their lands were taken by fraud : government would treat for their land and give firewater to drink, and while drinking the chiefs would sign their rights away."

Thomas K. Houghton - "In 1838 I lived with my father on the Indian trail between the Ben-nack village in Tippecanoe township and the Menominee village, where the Indians were congregated to get ready to be removed. I was not there at the time, but it was about the only subject of conversation for many years, and I heard considerable about it, and my recollection of it is that the facts are about as stated by David How and William Sluj'ter."

Mr. I. N. Clary, Lucerne, Cass county (since deceased), being interviewed, said : "I was a boy of twenty and went with the caravan as a teamster, driving a four-horse team. Gen. Morgan, of Rush county, was majorgeneral, and William Polke lieutenant. Dr. Jeroloman, of Logansport. was the physician in charge. The Indians camped the first night on the Tippecanoe river, and the third night at Horney's run, north of Logansport. The caravan moved in wagons and on foot, the Indian men walking and hunting as they went. The number of wagons was sixty, and the distance made each day was from seven to twenty miles. Stops for the night were made where water was plenty, and all slept in tents and wagons. The Indians were well treated by the removing party, and did not suffer for food or water. The caravan went west from Logansport and passed through Sagama town, crossed Sagama river, and forded the Illinois river near Danville, III, and passed through Jacksonville and Springfield, 111. We crossed the Mississippi at Alldan, 111., in an old shattered steamboat that was not safe to cross on, and it took us two days before we were all on the other side. The Grand river was crossed near the mouth of the Missouri, and that river at or near Independence. We left the Indians at a point near the Osage river in Kansas, having been sixty days making the journey."

None of these Indians were ever heard of here after they were located on the reservation. The report of the government agent for 1855 contained the following: "According to the roll of 1854, there were 3,440 Pottawattomies on the reserve. There are about 250 others living among the Kickapoos, some of whom have intennarried in that tribe, and all of whom obstinately refuse to move to the Pottawattomie reserve. There are a few scattering families in Indiana, Illinois and Michigan, and among the Sacs and Foxes. From all I can learn, this once numerous tribe cannot number in all quarters over 4,000 souls."

At the present time it is doubtful if there are as many left in the entire L'nited States as were embraced in the caravan of Menominee and his band, about all of whom have undoubtedly by this time passed over to "the happy hunting grounds."

Simon Pokagon, the last chief of a small band of Pottawattomie Indians occupving a small reservation near Holland, Mich., in an article juet before his death, in 1899, on the subject of the future of his race, said:

"As to the future of our race, it seems to me almost certain that in time it will lose its identity by amalgamation with the dominant race. No matter how distasteful it may seem to us, we are compelled to consider it as a probable result. Sensitive white people can console themselves, however, with the fact that there are today in the L'nited States thousands of men and women of high social standing whose forefathers on one side were fullblooded so-called savages, and yet the society in which they move, and in many cases they themselves, are ignorant of the fact. All white people are not ashamed of Indian blood ; in fact, a few are proud of it.

"The index finger of the past is pointing to the future, showing most conclusively that by the middle of the next century all Indian reservations will have passed away. Then our people will begin to scatter, and the result will be a general mixing of the races. By intermarriage the blood of our people, like the waters that flow into the great ocean, will be forever lost in that of the dominant race, and generations yet unborn will read in history of the red men of the forest and inquire, "Where are they?' "

It may be added, and this much is certain : that the last Indian will be in every sense of the word the "last." He will leave nothing behind him to mark the place he occupied in the world - no history nor even the monument the writer secured an appropriation to erect to the Pottawattomie Indians at Twin lakes. Books there will be, and museums and collections, but none by him. Should an Indian become so learned and accomplished as to write a history he would become a white man. Many white men have followed him, have studied him. Learned men from foreign countries have journeyed here for such purposes, but who of all of them has learned the secret of "the Indian's heart? To do that it would be necessary to become for the time an Indian - to "put yourself in his place." And what white man has ever done that? The Indian has no record, or it is as if whispered to the winds or committed to the leaves that fall or to the water that runs away. The Indian rears, while he is an Indian, no habitation that endures ; when it is gone there is nothing but a ring on the ground that the rain washes away. He throws up no highway ; his narrow path through the grass lasts no longer than the buffalo's road to the ford in the stream. So there must come a time when, leaving no trace behind, he shall pass out of this world, when the "last Indian" shall go - like the mist.

Many a time old Chief Menominee heard those drowsy cadences from the long rows of bronzed warriors at Menominee village at Twin lakes, now a vanished locality. Fainter and fainter grew the melody, until the singers who were seated side by side leaned toward each other, drooping closer and closer, nearer a reclining position, until gradually one by one pillowed his head on his brother's shoulder. Then sleep prevailed so profound that nothing could waken it. Yet that constant muffled hum of the pianissimo melody, "A-e-ah-ah ! A-e-ah-ah ! O-a, O-a," and the reiteration of the same to an indefinite degree, til! the listeners were actually drowsy, too! Then the leader at the head of the row of sleeping warriors roused them suddenly with \he explosive fortissimo call; "Ty-ah!" and again almost simultane- ously, by the doubly fortissimo, "Ugh, Ty-ali!" Instantly every Indian was awake, risen to his feet, all greeting each other noisily and with joy, as though they had been parted for a long time - many a year !

Among the treaties made between the government and the various tribes of Indians then occupying this part of the Northwest Territory a number of reservations were set ofif to various bands of the different tribes. Those who occupied the territory now known as Marshall county were the Pottawattomie tribe of Indians. They were divided into bands and governed by chiefs.

The largest reservation was called the "Me-no-mi-nee reserve." It was located beginning about a mile west and north of Plymouth, near where the Catholic cemetery is located. The east line ran directly south to a point about a mile south of WoU Creek Mills, thence about three miles and a half west, thence north to the north line and east to the starting point. It contained twenty-two sections, or 14,080 acres in all, and embraced within its boundaries Pretty lake. Twin lakes, and a considerable portion of Yellow river southwest of Plymouth. The most noted Indian village in the county (Menominee) was located on this reservation near Yellow river and near Twin lakes. Here a treaty was negotiated which will be noted further on.

There was another small reservation containing several sections located on Maxinkuckee lake, beginning a short distance south of where Mr. Van Schoiack formerly lived, thence north along the water's edge of the lake to about where the Peru point now is, thence east far enough to take in the town of Maxinkuckee. It was called Neeswaugee and Ouashqua reservation. All the summer cottages from a short distance north of the Peru club house, now the Brownell cottage, to the division line between Mr. Van Schoiack and Mr. Edwards are in what was once this reservation.

Adjoining the Neeswaugee and Quashqua reservation on the south and extending south a considerable distance into Fulton county was what was called the Aubenaube reservation. Next to the Menominee it was the largest reservation in the county. It contained ten or twelve sections in this county and quite a number in Fulton county. It extended east from the lake five or six miles.

Immediately east of Aubenaube reserve was what was called Mankekose reserve, containing four or five sections. These are all the Indian reservations in the county of which any record has been kept.

On December 4, 1834, a treaty between William Marshall, commissioner on the part of the United States, and Comoza, a chief of the Pottawattomies and his band, was concluded on the banks of this lake, which is spelled in the document "Mux-ee-nie-kuc-kee." By this treaty the Indians ceded to the United States two sections of land reserved for them by the second article of the treaty between the United States and the said Indians on the Tippecanoe river October 26, 1832, and they further agreed to yield peaceable possession within two years, a^d in consideration of the sum of

$400 in goods and an annuity of $400 for one year. The treaty was signed by WilHam Marshall. Xeeseeawquet. Comoza, Ah-he-pah-am-sa, Pawpee, and was witnessed by J. B. Buret, secretary of the commission, and by Cyrus Taber and Joseph Barron, interpreters.

Another treaty was made August 5. 1836, at the camp near Yellow river known as the ^Menominee village, near Twin lakes, between Abel C. Pepper on the part of the United States, and Pe-pin-a-waw, Na-ta-ka and Mac-a-ta-ma-ah, chiefs and headmen of the Pottawattomie tribe of Indians and their bands. By this treaty the Indians ceded twenty-two sections reserved for them, for which the government agreed to pay the Indians the sum of $14,080 in specie after the ratification of the treaty. It was further agreed that the chiefs and headmen and their bands should remove to the country west of the Mississippi river provided for the Pottawattomie nation within two years. At the request of the band entering into this treaty it was stipulated that after its ratification the L^nited States should appoint a commissioner who should be authorized to pay such debts of the band as might be proved to his satisfaction to be just, to be deducted from the amount stipulated to be paid for the land ceded.

These names were taken down by the interpreter, as the Indians did not know how to spell or write, and the interpreter spelled them according to the sound as well as he could, and it is not strange that there should be many ways of spelling different names and places bearing Indian names. The reader will undoubtedly see in Kan-kaw-kay, our present Kankakee ; in I-o-wah, the state of Iowa ; in Ku-waw-nay, the town of Kewanna, in Fulton county ; Nas-waw-kay, and Nas-waw-hah, brother chiefs were what finally came to be in English "Nees-wau-gee."

None of the foregoing chiefs, except Pee-pin-a-waw, Na-taw-ka and Mac-a-taw-may-ah. had any interest in the twenty-two sections named in the treaty. The securing of their names to the treaty was more as a blind to make it appear that they really had some interest in the reservation than for any other purpose. This was done because Chief Me-no-mi-nee, the principal owner of the reservation, refused to sign the treaty or become a party to it in any way. The names of these chiefs were readily secured, because most or all of them were indebted to the white traders and schemers for articles which they had sold them, and for which the}- could get no pay unless they were connected with the treaty and filed their claims with the commissioner and had them paid out of the amount the government was to pay the Indians for the twenty-two sections of land ceded. This was the final result of it. The white traders secured the allowance of their claims, which were paid out of the amount the government agreed to pay for the reservation, and the Indians received just that much less. And to make the matter worse the government agents dickered with these three principal Indian chiefs for the 14,006 acres of land at $1 an acre instead of $1.25, the regular price. So in this way the Indians were cheated out of $3,500, besides the fraudulent claims that were allowed and paid out of the amount agreed to be paid for the reservation. Before the two years expired in which the Indians had to vacate the reservation, the white traders and schemers had sold the Indians enough whisky, tobacco, beads, red calico and trinkets of no practical value (in fact, a detriment to them), at exorbitant prices, to eat up all the government had paid them for the reservation, and when the time came for them to be driven awa}' west of the Mississippi river they had not a cent of the $14,080 left. No wonder Menominee, who had not disposed of his interest in the reservation, when the government agents and soldiers came to forcibly remove him west of the Mississippi cried aloud in the agony of his heart : "My God, has it come to this ?"

V. Indian Border Wars

In the early settlement of this part of the great northwest there was a great deal of trouble between the Indians and the white people that settled in among the Indians for the purpose of eventually driving them out and occupying their lands. This naturally created bad blood among the Indians, and they determined to resist the encroachments of the white intruders to the last extremity.

A few miles south of Maxinkuckee lake, on the north bank of Eel river, about six miles from the point where that river enters into the Wabash, near where Logansport has since been built, was a large Indian village known as Ke-na-pa-com-a-qua, whose inhabitants were of the Shawnee and Pottawattomie tribes, whose principal chief was the Shawnee Prophet and his brother, the famous Tecumseh, who were at that time temporarily located at what was known as "Prophet's Town," near the confluence of the Tippecanoe and Wabash rivers, several miles below. That was a few years after the close of the war of 181 2. Traders and explorers and those looking for homes were finding their way into this section of the unexplored west, and quite a number of pioneers had pitched their tents, or erected log cabins, and settled down to the realities of life among the Indians in the wilderness.

The Indians were not very friendly at best toward the white settlers, and especially were they opposed to these intruders taking possession of the watercourses leading to the southwest. The few white settlers that were attempting to make a settlement at that time were continually harrassed and annoyed bv these vicious warriors, and they had no assurance when they went to bed at night in their little cabin home that their scalps would not be taken oil before morning. These depredations and petty annoyances were kept up so continually from this village that the govern- ment decided to send a regiment of troops, then doing service at various points along the river Ohio, for the purpose of quieting the disturbances. Accordingly about five hundred men under Capt. Wilkenson moved some time in June, 1791, for the scene of the outbreaks. According to the report of the expedition, after many days' hard marching through the wilderness the little army reached the Wabash river at the very point for which the commander had aimed at the commencement of his march - a very remarkable circumstance, as finding one's way through the tangled wilderness of this part of the country at that time was like attempting to navigate the boundless ocean without compass or rudder.

Here the little army crossed the Wabash river, and, following the trail a north-by-east course a distance of three miles. Eel river was reached. While reconnoitering it was discovered that the Indians had taken the alarm and were flying in every direction from the village.

A general charge was ordered. The men forced their way over every obstacle, and plunged through the river with great bravery. The Indians were unable to make the slightest resistance. Six warriors and, in the hurry and confusion of the charge, two squaws and a child were killed. Thirty-four prisoners were taken with a loss on the part of the whites of two men killed and one wounded. "I found the village." says Capt. Wilkenson in the report of the battle, "scattered along the Eel river for full three miles, on an uneven, scrubby oak barrens, intersected alternately by bogs almost impassable, and impen^ious thickets of plum, hazel and blackjacks. I encamped in the town - Ke-na-pa-com-a-qua - that evening, and the next morning I cut up the corn scarcely in the milk, burned the cabins, mounted my young warriors, squaws and pappooses in the best manner in my power, and, leaving two infirm squaws and a child with a short talk, took up the line of march for a Kick-a-poo town, on the Wabash, where disturbances had been reported. Not being able to discover any path in the direct course of the Kickapoo town. I marched by the road leading to the Tippecanoe, in the hope of finding some diverging trail which might favor my design. I camped that night about six miles from Ke-na-pa-com-a-qua, and marched next morning at 4 o'clock. My course continued west until 9 o'clock, when I turned to the northwest on a small hunting path, and at a short distance I launched into the boundless prairies of the west, with the intention to pursue that course until I could strike a road which leads from the Pottawattomies of Lake Michigan immediately to the town I sought. With this view I pushed forward through bog after bog, to the saddle skirts in mud and water ; and after persevering for eight hours I found myself environed on all sides by morasses which forbade my advancing, and at the same time rendered it difficult for me to extricate my little army. The way by which we had entered was so much beaten and softened by the horses that it was almost impossible to return by that route, and my guides pronounced the morass in front impassable. A chain of thin groves extending in the direction of the Wabash at this time presented itself to the left. " It was necessary I should gain the groves, and for this purpose I dismounted, wenf forward, and, leading my horse through a bog to the armpits in mud and water, with great difficulty and fatigue I accomplished my object: and changing my course to southwest I regained the Tippecanoe road and

"I was in motion next morning at 4 o'clock, and reached the Tippecanoe village by noon, and found that it had just been abandoned. After the destruction of this town last June the Indians had returned and cultivated their corn, which I found in high perfection. To refresh my horses and give time to cut down the corn, I determined to halt until next morning. In the course of a day I had discovered some murmurings and discontent among the men and reluctance to advance further into the enemy's country. This induced me to call for a state of the horses and provisions, when, to my surprise and mortification, 220 horses were returned lame and tired, with barely five days' provisions for the men. Under these discouraging circumstances I was compelled to abandon my designs and return to the Ohio river, where I arrived on the 21st of August, after a march by actual computation of 451 miles."

Precisely over what territory Capt. Wilkenson's little army traveled in their skirmish after the Indians in this region cannot be ascertained to a certainty, but it is quite certain that it struck the "boundless prairie," it was in the neighborhood of Kewanna and Bruce's lake in Fulton county, and also in the region west of Maxinkuckee lake southwest of the now town of Culver in Marshall county, as there was said to be a village or retreat there on a spot which was so completely surrounded with bogs and marshes as to be almost inaccessible.

The Indian trail the captain was trj'ing to find, leading from Lake Michigan to the Kickapoo town, came by way of South Bend, Sumption's prairie, thence by way of Potato and Pine creek, near Knott's mill in Polk township, Marshall county ; thence in the direction of the old La Porte road to the west of Plymouth and near the old brewery; thence along the west bank of Yellow river to the village at Twin lakes; thence through the Burr Oak flats near Culver and west of the lake by way of the Kewanna prairie and Bruce's lake, and so on to Logansport and Winamac. There were several other trails, but this was the one he was trying to find.

After the Indian Wars Had Ceased. About the time the territory embraced in what is now northern Indiana first began to be settled, the regular, or more properly the irregular Indian wars and outbreaks in the Northwest Territory, of which this region was a part, had practically ceased, and most of the warriors had gone west to assist their tribes in resisting further encroachments of the whites upon what they believed to be their inalienable rights. Those that were left here were mostly old men, women and children, sick and crippled and otherwise helpless, among whom were a number of chiefs who had charge of the remnants of the bands that inhabited the various villages scattered promiscuously all over the county.

deal of service, and had endured many hardships and privations before they were finally overcome and compelled to surrender to the advancing march of civilizatipn.

Some of them had been active participants with the Shawnee Prophet, under whose spiritual guidance the noted battle of Tippecanoe had been fought, and his brother, the^ famous Te-cum-seh. Prior to this midnight fight these chiefs and many of their followers frequently made pilgrimages from the different camps about Maxinkuckee lake and the Tippecanoe to what was known as "Prophet's Town," near where the Tippecanoe river enters into the Wabash. The town had been established by the Prophet and his brother, Te-cum-seh, and the inhabitants were governed by religious fanaticism that had been worked up by the Prophet, who claimed supernatural powers. He was the John Alexander Dowie of his day among the Indians. His town was the center and capital of the religion he preached. Here the Great Spirit was supposed to dwell and here were performed the strange and mysterious rites with which the new worship was carried on. Hideous dances, midnight orgies, self-inflicted tortures and the dark ceremonies of Indian magic occupied the time of the frenzied savages. The Prophet pretended to be in constant communication with the Great Spirit and to be instructed by Him to make known to the Indians that he could give celestial rewards for all who would become his followers, and he boldly laid claim to the power of foretelling future events, curing sickness, preventing death on the battlefield, and working all sorts of miracles ; and to demonstrate the power, it is stated as a historical fact that he announced that on a certain day he would cause the sun to be darkened. By some means he had learned that there would be a total eclipse of the sun at a certain hour of a certain day. As the sun was darkened, as he predicted, his ignorant and superstitious followers were ever after easily controlled by him and his brother, Te-cum-seh, and the final outcome was the battle of Tippecanoe, November 7, 181 1, which practically ended the Indian warfare in this part of the Northwest Territory. To the thousands of converts who had adopted the religion of the Prophet this sacred town was as Jerusalem to the Jews, or Mecca to the Mahommedans.

But Te-cum-seh was in every way superior to his brother, the Prophet, and had he been at home at the time of the battle of Tippecanoe (he was absent in Kentucky at the timel his good judgment would probably have prevented his brother, the Prophet, from precipitating a battle with Gen. Harrison at that time after having pledged his word of honor that he would not do so, at least until another conference could be held the next day.

Te-cum-seh is described as a perfect Apollo in form, his face oval, his nose straight and handsome, and his mouth regular and beautiful ; his eyes were hazel, clear and pleasant in conversation, but like balls of fire when excited by anger or enthusiasm. His bearing is said to have been of a noble and lofty spirit, a true king of the forest. He was temperate in his habits, loving truth and honor better than life. His mind was of a high order, and he possessed a genius which must have made him eminent in any age or country. Like many other warriors he had failed, yet like them he was great in defeat ! His brother, the Prophet, had only one eye, and possessed a countenance of which every line revealed craft and deceptiveness.

A friend of the writer, who then lived in the vicinity of Au-be-nau-be village, south of Maxinkuckee lake, knew most of the Indians well and spoke the Pottawattomie language fluently, said that he was familiar with the facts in relation to the tragic end of Aubenaube, and was also at the burial of his son at Long point, on the west side of Maxinkuckee lake, not a very long time afterwards. The name of this son was Pau-koo-shuck. After having killed his father, being the oldest son he inherited his father's estate, some thirty-two sections of land, and became the chief of the band of Pottawattomies over which his father had for many years presided. Paukoo-shuck entered into a treaty with the government in April, 1836, by which all the lands in Au-be-nau-be's reservation was transferred to the government, and he and his band agreed to go to the lands reserved for the Pottawattomies west of the Mississippi river within two years. As the story goes, when the time came he was very much opposed to leaving the land of his birth and early exploits. With a great many others who had determined that they would not go, he was taken by force by the government soldiers. During that fatiguing and cruel march he made several attempts to escape. Just before reaching the Mississippi river he made another heroic attempt, and in the fight with the officer he was struck in the neck with a knife and left on the roadside, all supposing him to be dead. He was not fatally injured, however, and finally recovered sufficient strength to enable him to make his way back after a long and dangerous journey through an unbroken wilderness infested with ravenous wild beasts, afoot and alone. He spent the remainder of his clays, which were few, hunting and fishing along the rivers and lakes in the neighborhood where he had formerly lived. His life had proven a failure ; his kindred and friends had been dragged from him, and lie grew reckless and discontented, drank whisky to excess, and went from place to place, getting into frequent quarrels and fights.

In one of these disturbances, which occurred at or near Winamac, he was so badly hurt that disease set in and he died. Our informant says he was one of the pallbearers, or one of those who assisted in bringing him from Winamac to Maxinkuckee lake, where he was buried on Long point alongside of an Indian named Whip-poor-will, who had got fast in a hollow of a coon tree and was dead when found there ! He says they fastened Paukoo-shuck with hickory bark between two Indian ponies that were tied together so they couldn't "spread apart," and, with a number on foot and on ponies, the solemn procession wended its weary length along the Indian trail, reaching ite destination the second day, having camped over night at the Indian village at Bruce's lake.

But if this son of Au-be-nau-be was buried on Long point, as stated, of which there seems to be no doubt, the lapse of time and the march of civilization during almost sixty years has completely obliterated almost every trace of it.

Many who were about the lake seventy years ago were firmly of the opinion that the ghost of the Indian came forth on almost every favorable night and skipped about on the water, and floated around among the trees and bushes that grew on Long point where he had been buried, like a thing

Sometimes he would be seen in his little canoe, apparently paddling with all his might for the southeast shore, where his father, Au-be-nau-be, had formerly owned a reservation, and while the spectator would be gazing the ghost would instantly disappear in the rippling waves, and would be lost to sight. Turning to the shore again, he would be observed floating about as if in search of something, and then, all at once, would disappear in the earth, and might not again be seen for several nights.

The Indians, and nearly everybody else in those days, believed in ghosts and goblins, and few doubted that the ghost of this young red man of the forest came and went at will, and was endowed with supernatural powers to ride upon the waters, float in the air, enter houses, wigwams and cabins without let or hindrance and frighten the occupants out of their wits, so that "each particular hair on their heads would stand on end like quills on the fretful porcupine!"

The ruling passion among the aborigines of the forest, the Red Men. our true Americans, was as strong and was held as sacred as it was among their more enlightened neighbors, the white people.

The Indians had peculiar customs in relation to forming marriage alliances and the duties of husband and wife, and their offspring until they arrived at the age where they were supposed to be able to take care of themselves. Different tribes had different customs, but the difference was only in details. When a boy had shown himself to be competent to take care of a wife, he decided upon the girl he wanted and prepared himself for the interesting love-making ordeal through which, according to custom, he had to pass before he could claim the young squaw of his choice as his own.

In most of the tribes his manner of making love was peculiar from the "courting" of the white people away down here at the beginning of the twentieth century. Dressing himself in the best manner possible and decor- ating himself in the grandest style imaginable he sat around for hours in perfect silence about the tent of the girl he sought to capture. Although he was as mum as an oyster, uttering not a word, his conduct was perfectly well understood by the party of the second part. After a few visits the girl's family and friends held a consultation, and if everything was lovely and the goose honked high, the girl indicated her willingness by twisting the corner of her shawl and casting coquettish glances in the direction of her lover. That night he hid near the entrance of her tent. Of course all the young Indians and girl squaws knew all about it, but he was supposed to be unseen by any one. Presently the girl, having robed herself, rushed out of the tent, but was soon captured by her lover. If she resisted he immediately left her, but if she wilted or swooned and gave up without a struggle, he carried her to some neighboring spot and began his courtship in earnest. They were shy at first and did little more than stand and look at each other, and finally separated, each going their way home. On subsequent evenings when they met they remained standing, but if they discovered that they were really in love, they locked themselves in each other's arms and - well, you must imagine the rest! It would be hardly fair to penetrate further into the privacy of these lovers' performances, and we leave them on the bank of the beautiful lake with the quiet moonlight peeping through the leaves of the spreading forest trees to revel in the ecstatic bliss of youthful courtship known only to those who have realized it by experience. Come away and leave them to themselves.

x^t last the young brave coaxed his mother to visit the girl's father, who stipulated the number of ponies her son was to bring for his daughter. If the price was considered too high, the match was declared ofi ; if not, the lover tied the ponies to the door of the wigwam. On the following morning, if the ponies were still there he knew his suit had been rejected : if not, he took the girl, without further ceremony, to his wigwam which he had prepared for her. After that they were considered married and she was his property and his servant, to do all the cooking, drudgery, taking care of the ponies, raising the corn and potatoes, etc. He had the right to whip her and beat her, sell her, or even kill her as he pleased, but, although he had these rights, they were seldom if ever exercised. As has been the case ever since the dawn of the world's history, woman was the slave of the household, or the wigwam, and so long as she did her part reasonably well the couple lived in peace and harmony. Although separations took place occasionally, such a thing as divorce in a legal way was never known.

Chief Po-ka-gon's Love Story. The love story of Simon Pokagon, written by himself, taken from his romantic story, published in book form, entitled "Queen of the Woods," being an account of his courtship and marriage with the beloved Lonidaw, who became his wife, is probably the most remarkable literary production ever produced by a full-blooded Indian. Simon Pokagon was born at what was known as Pokagon village, on the Pottawattomie lands in Indiana, in 1830. He was sent to Xotre Dame L'niversity, where he became a remarkable student and graduated with honors. He wrote many articles on the Pottawattomies and the Indian race in general, and also gave lectures. He died on January 25, 1899, near Hartford, Mich.

A short time before his death he wrote the story of his courtship and marriage to Lonidaw, a fair Pottawattomie maiden. The great charm of the story lies in the simplicit}- with which the lover pours forth the passion and the grief of his heart. It is the beautiful legend of the princely Hiawatha and the fair Minnehaha, or Laughing Water, in real Indian life.

Pokagon begins his story by telling how he chanced to meet the shv and winsome Lonidaw and how he sought her favor, doubting and hoping in turn, until she graciously smiled on him and said "Ae," which is "Yes." Then he was forced to be absent from her for several months.

The night before his return he slept in the woods and listened to the great spirit Manitou give the tradition of the origin of the trailing arbutus. Pokagon concludes the vision : "When he had done the old man slept and a maiden passed her hand above his head ; he began to grow small, streams of water began to flow from his mouth and very soon he was a small mass upon the ground, his clothing turned to withered leaves. The maiden moved away through the woods and over the plain and all the birds sang to her and wherever she stepped, and nowhere else, grows our tribal flower, the trailing arbutus."

And thus the lover with a lover"s enthusiasm paints the scene in the morning when he continued his journey to Lonidaw's wigwam : "The sun, though yet unseen, had painted the eastern sky a brilliant red. High in the air were multitudes of wild pigeons, sweeping the heavens as far as the eye could reach and moving in a line, like columns of trained soldiers, southward to procure their morning meal. All the twigs and branches of the grand old forest were thickly fringed with needled frost, forming a silverv screen through which the sunshine was sprinkled down, shedding the glory in the tree tops on the ground, filling my youthful soul with love for the divine.

"Stillness reigned almost supreme along the trail I passed, only broken now and then by the woodpecker beating his chiseled bill into some decaying wood in search of food, or some partridge on a prostrate tree sounding his rolling drum to entertain his lady love of early spring. I paused and listened to his oft-repeated drumbeats of love, poured forth in military style, and to myself I said : 'Happy lover, no doubts disturb thy trusting heart, while fear and sore distrust are warring in my soul.' * * *

"I reached the wigwam of my bride to be. All was quiet as the morning air. My fluttering heart was all the sound I heard, that, like a bird in a cage, beat the bars that held it fast. While standing before the door a strange feeling held me there in bonds which none but a doubtful lover can ever know and which no language can express.

"While there I stood Lonidaw opened wide the door, bidding me come in. The chilling gloom of yesterday had left no impress on her face, but instead the fondest smiles of maidenhood were plainly written there. I thought perhaps the deer in the night returned, but soon I learned that he had not. Then well I knew those smiles so sweet were all for me alone.

'"When the moon of flowers and bloom came," he writes, "and mating birds were moving northward and wild flowers were blooming and the trees were putting on their robes of green I took the hand of my dear beloved Lonidaw and she became my bride. No wedding cardg were passed around, no gifts were made, no bells were rung, no feast was given, no priest declared us one. We only pledged our sincere faith before her mother and the king of heaven. Our hope, our joys were one. Hand in hand along an ancient trail we took our course until we reached a land of game. Here we paused and like two mated birds that search and find a place to build their nest of mud and straw so we, beside an inland lake where towering woods embrowed its shore and flags, rushes and wild rice in plenty could be found, built our wigwam home of poles and bark. There oft at dawn and eventide we fished from out our birch canoe, and that she would have more success than I oftimes I would bait well her hook and let my own go bare, then wonder why she caught more fish than I.

"Oft returning from the chase, weary and tired of carrying game, I'd follow down the trail upon a narrow neck of land that ran into the open shore, and I never failed to see Lonidaw's erect and slender form on hasty run. No swan ever faster swam or more elegantly appeared than she when bending to the oars, pushing her birch canoe across the swelling bosom of the lake. As she would approach me while waiting on the shore I always hailed her, 'queen of the woods.' On our return across the lake she would cling to the oars and have me steer. I always felt her image in my heart and loved to see it in the lake and oft would ask her if her feelings were akin to mine. Her only answer was an approving glance and downcast smile. Thus happy in each other's love we floated down life's stream, all unprepared for cataracts and rocks along the shore.

"Two years flew quickly by when Olomdaw, our first child, was born. The night he came no man of skill or neighbors gathered at our home. Alone in the presence of the Great Spirit and myself Lonidaw went down to the gateway of death's dark valley and brought forth our darling boy, together with a father's and mother's crown, one for her and one for me. As I beheld in the first morning light our cherished infant nestling on her breast and saw Lonidaw smile in triumph as she gazed on me my love, respect and sympathy for her were all a sea without a shore.

"All about our woodland home wild birds and flowers rejoiced with us, and we were richly blessed, feeling the dear boy was sent of heaven to our wigwam as a seal to our union, that it might not be broken ; for if there is one holy tie of love more sacred than the rest it is that a true-hearted husband feels for his dear wife when their first child is born."

Nearly three years of pleasant life for Pokagon and Lonidaw passed on and a second child, a daughter, which was christened Hazeleye, was born. These two little papooses grew up together amidst the lakes and forests, the pride of their father and mother. At 12 years old the son, Olomdaw, went away to school to be gone three years. When he returned at the end of that time the curse of the red man was upon him - the drink habit. It was not long until he passed away. The father writes : "I do not wish to bleed my heart or sadden yours ; suffice to say, as darkness succeeds the meteor's glare, so his young life went out and left us in the midnight of despair. Dear little Hazele'ye was left us then ; that sweet rosebud just opening into maidenhood, the very image of her mother. She was our only hope, and as our hearts were bound up in hers we consoled ourselves with the assurance that she was far removed from the alluring serpent born of the white man.

"But such was not the case. One day while Hazeleye was fishing in the lake two drunken fishermen rowed their boat with such recklessness they ran into her bark canoe, which was crushed and overturned, throwing her into the water. Lonidaw, standing on the shore, saw the crash and heard her scream. She wildly cried, 'Oh, save my child !' and in her frenzy plunged into the flood and swam desperately as none but a mother could to save her drowning child. The faithful dog, returning from the hunt, rushed into the lake and reached the wrecked canoe just at the time Lonidaw did. But Hazeleye had gone to the bottom never to rise again. The mother, strangling, struggling, sank beneath the waves, and, rising, she caught hold of the dog and he swam with her to the shore." .

Pokagon, the husband and father, was just returning from the hunt when he saw her lying on the beach of the lake, apparently dead. He clasped her in his arms and carried her to their wig^vam, and on mats and rushes she had lately made he laid her down. She began to gasp and then to breathe, and then amid sighs and groans, sobs and tears, she told him the sad story of their child. After a lapse of several weeks, which seemed stretched into years as he sat beside his dying wife, he heard a sigh. Slower, slower she breathed until she ceased. The sun had set.

"And then," he said, "I pressed my hand close to her side until I felt the last pulsation of her heart. Then, oh, then, I knew she was dead."

Then came the funeral, of which he wrote : "On her funeral day no relatives in sable robes appeared. No hearse with ostrich feathers crowned bore her form away. But native hunters of the wild, who oft had shared the bounties of her home, dug her grave at early morn ; then came the fragrant woodland flowers and on her casket they laid them. They came with blankets, pure white, about them and with moccasins of deer hide upon their feet, while with uncovered heads and muffled tread, slowly they bore her from the door away. A Christian teacher and I next to them came, while in our rear true-hearted neighbors followed. Tenderly they carried her along the winding trail, under lofty archways of giant trees, until they reached her last resting place, which she in life had chosen. And there among the evergreen trees upon a beautiful headland, near the shore of our forest lake, in sight of the waters that covered our dear Hazeleye, we gathered, and thev sadly assigned her to the grave, dropping therein modest forest flowers which she in life oft wore and much admired, and as we listened in silent prayer to the solemn words, 'Earth to earth and dust to dust,' a little dusk}^ maiden of our band, who lately had been taught the Savior's love and knew Lonidaw well, all unbidden sang :

"The closing words were scarcely sung, when from the shore across the lake, in childlike tenderness, the song was again sung, and again and again repeated from shore to shore, weaker and weaker until it died away, mere whisper in our ears.

"In tears of gratitude and with a heart of prayers, I blessed the little maiden there. One by one the friends forsook the spot, leaving me there alone to commune with the spirit of my departed Lonidaw. Kneeling beside her grave I breathed a silent prayer to the Great Spirit that she might be received into the arms of Hazeleye in his kingdom beyond. Then I arose with a broken heart and sorrowfully wended my way homeward."

Thus ended the romance and the chief of the Pottawattomies seldom smiled thereafter. Since his death five years ago the tribe has been without a real chief. There are so few left that the government agents easily manage their affairs.

Viii. Recollections Of The Old Indian Chapel

Pottawattomie Chief, Simon Pokagon, prior to his death, at the request of the writer, prepared an address to be delivered at a proposed Fourth of July celebration at Menominee village several years ago, which owing to unforeseen circumstances was not held. The address was sent to the writer and is given here as the recollection of the old chief concerning the chapel and the occurrences that took place there about the time of the removal. Among other things he said :

"We enjoyed our church at Menominee village several years, but in 1837 we received word that our priest wished to meet us at the chapel at Twin lakes. Cheerfully we obeyed the summons, but instead of meeting there as we supposed, the soldiers of the Cross, we were confronted with the soldiers of the United States armed with bayonets and guns. As our people entered the church, the door was closed behind them, that none without might suspect the fate of those from within, and so we entered as lambs to the slaughter for the last time. Some of you perhaps remember the sad stories of our wrongs, and how our fathers most solemnly declared so long as they lived that the treaty by which that part of the state was claimed by the United States was a base forgery on the part of the government agents who were paid large sums of money to procure the title. Hence we refused to give up our homes and go to an unknown land.

"And here the government made a second mistake on the same line by letting the job to unscrupulous men to remove us by force, if necessary, for which they were to be paid fifty dollars per head. Packed within the little church our people were tied and handcuffed. The stoutest braves, those who had never known fear, when they thought of the cruelties and injustice that was being dealt out to them, gave up in despair and wept like children. In vain they begged and prayed not to be forced from the home of their childhood. Some were packed into wagons like sheep for market, while others were chained as criminals together and marched off on double quick, not even being permitted to see friends or relatives left at home.

wolves in the distance followed in the rear, like carrion crows, to feed upon the fallen. Some of you must remember from well authenticated reports how, on the long and weary march towards the setting sun. from fatigue aiid want of water, children, old men and women expiring fell ; how infants untimely born, clasped in their mother's arms, together with them died and were left half buried on the plains, the prey of vultures and of wolves.

"Let us look away from the blood-stained trails our fathers and mothers trod as they were shamefully pushed into banishment, and consider the broken families who were here left behind - robbed, in the house of God, of sons, husbands and fathers. These, on hearing the sad news, as aiTrighted young partridges hid themselves in thickets and in swamps until all seemed quiet, when in the night time, as deer before dogs, they fled from the homes of their childhood, beyond the land of freedom, unto the king's land beyond the great lakes. Oh, how the hearts of these exiles from kindred homes and native land wept as they went forth from the lovely land of game to a place they knew not, to return no more ! Think of it ! And all of this was done by a people who had declared to the world to enjoy life, liberty and the pursuits of happiness is the God-given right of every human being. I wondered in my boyhood days how a Christian people could do such acts of cruelty and yet teach that all men are brothers, and that God is the Father of all. But in after years I learned that all misunderstanding made in contracts made between the two races, and all the wrongs suffered in consequence, had their origin almost entirely in that accursed drink more to be dreaded than a mad dog's and a rattlesnake's bite. In fact, its sting is death ; yes, moral death to the red man. I will repeat it : its bite is death to the white man too.

"And now, farewell. Remember the words I have spoken in weakness and in soberness and truth, and that, by reason of old age, envy, malice, hatred and revenge have long since faded from my heart, and my words should be received with as much weight as the confession of a dying man : for already with one hand I have pulled the latchstring of time and one foot is now passing over the threshold of the open door of the wigwam of life into that better land beyond. Soon I will stand in the presence of the Great Spirit and shall there plead with Him in heaven as I have pleaded with him on earth that he will lead those by the hand who have so bravely fought against that old dragon, the destroyer of your children and ours, and lead them on to glorious victory."

Ix. Arrow Points, Indian Relics, Etc

There are many traces of the Indian race that once inhabited this countv still remaining, and many objects of curious workmanship once belonging to them are still picked up, although of late years the numbers have grown perceptibly "smaller by degrees and beautifully less." Several residents of the county have collections of calumets, stone axes, bows and arrows ; stone arrow points of every conceivable shape and make ; wampum, wampum belts, stones on which hieroglyphics of various kinds are drawn ; stone tablets, scrapers, fishline sinkers, totems, and other Indian trinkets too numerous to mention. Some of these archsological specimens are very curious and afford an ample theme for the delectation of minds directed in that channel. There is in the collection of the public schools of Plymouth a totem found near Fort Wayne which probably belonged to the Pottawattomie or the Miami tribe of Indians. It is worked out of a solid blue and white stone. Its head is the shape of a dog's head, and its back like that of a shell turtle. Underneath holes are drilled for the purpose of securing it to the "big Indian" wearing it. The Indians believed every animal to have had a great original, or father. The first buft'alo, the first bear, the first beaver, the first eagle, and so on, was the manatau of the whole race of the different creatures. They chose some one of these originals as their special manatau, or guardian, and hence arose the custom of having the figure of some animal for the arms or symbols of a tribe, called a totem. Hence the buft'alo, the bear and the beaver tribes each had their totems, which were represented by rude figures of these animals. When they signed treaties with the white men, they sometimes sketched outlines of their totems. Wampum, which was in universal use among the different tribes of Indians prior to the settlement of the whites among them, is yet in use as money among some of the western tribes. It is made of various material, that most common being the clear parts of the common clam shell. This part being split oft", a hole is drilled in it, and the form is produced by friction. They are about half an inch long, and valued, when they become a circulating medium, at about 2 cents for three of the black beads, or 6 of the white. They were strung in parcels to represent a penny, threepence, a shilling, and 5 shillings of white, and double that amount in black. A fathom of white was worth about $2.50, and black about $5.

The most common souvenirs of the Indian race, or more properly the Mound Builders, that once inhabited this region, are the flint arrow points. They are of every conceivable size and quality of stone, and many of them are artistically and elegantly made. Arrow heads are picked up in this vicinity in considerable numbers, but how

The ancient arrow-maker Made his arrowheads of sandstone, Arrowheads of chalcedony. Arrowheads of flint and jasper. Smooth and sharpened at the edges. Hard and polished, keen and eostly, is as much a mystery as it was when our ancestors discovered America. Mr. Aaron Greenwalt, of Plymouth, is something of an archaeologist, and has some five or six hundred stone arrow points and other Mound Builder and Indian trinkets. He has for a long time been studying and experimenting for the purpose of discovering the modus operandi of making stone implements, and has succeeded in making from flintstone in the rough, several fine specimens of arrow points, stone awls and the like. From the many researches made by antiquarians in the Stone Age it has been definitely ascertained that these implements were made by a process unknown to the present generation. There were no iron or other metal tools in that age by which stone implements could be carved out, and the art of making them has been the study of thousands, time out of mind. These stone implements were undoubtedly made by a race of people known to us as the Mound Builders, who inhabited this country long prior to its occupancy by the Indian race found here when America was discovered by Cokmibus. Of what race of people the Alound Builders were, whence they came, and whither they went, is as much of a mystery now as it was in the beginning of the many investigations that have been made down to the present time. In and about all the mounds that have been opened and explored, more or less of these implements have been found. The Indians found them when they came on to this continent, and made use of many of them for such purposes as suited their fancy - for use in battle, in securing game for food, for ornament, etc. But how they were originally made has been considered one of the "lost arts." Mr. Green wait thinks, however, he has solved the problem; at least the manner in which he worked out the specimens referred to is as near a satisfactorv solution as any that has yet been reported. He uses a piece of leather sufficiently large to' cover the inside of the left hand, in which a hole is made large enough to insert the thumb. He then lays a piece of obsidian, or flintstone in the rough, out of which the arrow point is to be worked. He then takes a piece of wire (he thinks a sharpened deer's horn was used by those who made the arrow points) about the size of a small lead pencil, the end of which is sharpened. Holding the piece of stone firmly in the hand, between the thumb and forefinger, he commences chipping of the stone by pressing downward. He turns the stone over and reverses it as the work progresses until it is completed. This is all there is of it. Whether this was the original manner of working out these arrow points or not of course cannot be definitely determined, but it is novel, to say the least, and is worthy the attention of those whose aesthetic taste runs in that direction. Several residents of Marshall county have during the past few years made considerable headway in collecting relics of the Indian race in this locality, and as the years go by these collections will become more and more interesting as marking the starting point in our civilization three-quarters of a century ago.

X. A Monument To The Pottawattomie Indians

In 1904 the writer of this history was elected a member of the Indiana legislature from Marshall county, and in the session of 1905 introduced a bill appropriating $2,500 for the erection of a monument to ^Menominee and his band of 859"Pottawattomie Indians who were driven away by the state of Indiana west of the Missouri river in 1838, and for the rebuilding of the old Indian chapel at Twin lakes, in Marshall county. The bill - House Bill No. 37 - was referred to the committee on ways and means, who, in a spasm of reform, recommended it, with five other monument bills, for indefinite postponement. When the bill came up before the house for action, Mr. McDonald delivered an address fully explaining why the provisions of the bill should be adopted. As a matter of history, the house of representatives deemed it of sufficient importance to order two hundred copies of it printed for the use of the house, which was done. Notwithstanding the eloquent appeal made, the bill was indefinitely postponed. In noticing this address the "Indiana Quarterly Magazine of History," published by W. E. Henry, state librarian, and C. W. Cottman, spoke of it as follows :

'"This address, written and delivered in support of a bill before our last legislature, failed in its immediate object, as the bill did not pass, but as a monograph on the Pottawattomie Indians of northern Indiana it is of such interest and value as to merit a place in any historical collection. ]\Ir. McDonald is regarded as perhaps our best authority on this particular subject. He has long been deeply interested, a conscientious and a sympathetic student of the vanished aboriginees as presented by the records and traditions of the locality where he was reared. And a study of this tribe in its passing is a study of the Indian question in little. The story has in it much that was pathetic and tragic, particularly to a large band located on Twin lakes (Marshall county) under a chief called Menominee. Menominee was an Indian of unusual character, a friend to the whites, a convert to Christianity, and a zealous promoter of good among his people. By a treaty of 1832 twenty-two sections of land had been reserved to him and three other chiefs. When the whites came for the reserved remnants (as they always did) jMenominee declined to be tractable and sign away his land. As the other chiefs signed it, however, that was held to be sufficient, and at the end of the time stipulated by the treaty the recalcitrant chief and his people were unceremoniously ousted ; their cabins were torn down, their mission chapel dismantled and the whole band, numbering nearly a thousand, put under a strong military escort commanded by Gen. John Tipton, to be conveyed to a reservation beyond the Jilississippi river. Amid tears and lamentations they took their departure. It was in September, the weather hot, the season dry and sickly. Suft'ering from the swelter, dust and thirst the hapless Indians sickened like sheep and the long route was marked with their graves. Particularly was there mortality among the small children ; tlie ailing, jostled along under the burning sun in rude army wagons,, suffering for water and with no relief from the hard ordeal, stood little chance, and almost every day some wronged mother surrendered her offsprings to earth."

In 1906 Mr. McDonald was reelected a member of the legislature, and early in the session of 1907 he again introduced the bill, which, having met with many obstructions on its way through the lower house of the general assembly, finally passed that body by a vote of J}, to 13. The bill was then sent over to the senate, where it also met with delays and obstructions. In that body Senator John W. Parks, of Marshall county, introduced and secured the passage of the following amendment:

"Provided, That money herein appropriated shall not be paid until an agreement shall be entered into by the board of commissioners of Marshall county with the state of Indiana to the satisfaction of the governor, making provisions for the control and repair of said monument and chapel."

On the last day that bills could be passed, the bill finally passed the senate with this amendment, which was afterward concurred in by the house, and was finally signed by J. Frank Hanly, governor, and became a law March 12, 1907.

AN ACT entitled an act providing for the purchase of suitable grounds at Menominee Village, Marshall County, the erection of a monument thereon, the rebuilding of the old Imlian chapel, making appropriations for the same, and providing for the appointment of three trustees.

Section 1. Be it enacted by the General Assembly of the State of Indiana, That there is hereby appropriated out of any funds in the State treasury not otherwise disposed of, the sum of two thousand five hundred dollars for the purpose of purchasing suitable grounds at Menominee Village, in Marshall County, the erection of a monument thereon, and the rebuilding of the old Indian chapel.

Sec. 2. That there sliall be three trustees appointed by the Governor, who shall serve without compensation, whose duties it shall be to carry out the pro-iisions of this act: Provided, That any sums raised by donations for the purposes herein specified may be used in addition to the above appropriation: Pro\aded, That money herein appropriated shall not be paid until an agreement shall be entered into by the I5oard of Commissioners of Marshall County with the State of Indiana to the satisfaction of the Governor, making provision for the control and repair of said monument and chapel; or that some other satisfactory method shall be provided for the control and repair of said monument and chapel when completed.

Sec. 3. That said trustees shall keep an accurate account of all disbursements, and make a full report thereof and of the execution of this trust to the Governor not later than the fifteenth day of December, 1909.

The amendment was presented to the board of commissioners of Marshall county by the author of the act at its April term, 1907, which after a brief consideration was postponed until the May term, when the proposition was again postponed until the June term. At this term the board of commissioners entered into the agreement as provided in the amendment to the bill, ordered it recorded on their records, and a certified copy sent to the governor, which was done by the auditor under seal of his office. Omitting the preamble, the following is the agreement which the commissioners entered upon their records at the June term, 1907 :

"It is hereby agreed by the board of commissioners of Marshall county' with the state of Indiana, that wheii said state of Indiana completes said monument and chapel, as provided for in said act, and fully pays all expenses connected therewith, the board of commissioners as aforesaid hereby agree with the state of Indiana to make provision for the control and repair of the same as provided in said act."

Shortly after this agreement the governor appointed three trustees to erect the monument provided for in the act, thereby indicating that he was "satisfied" with the agreement entered into by the Marshall county board of commissioners. J. S. Kumler, of Peru, one of the trustees appointed by the governor, declined to serve. The trustees as finally appointed by the governor are as follows:

Not long after the appointment of the trustees Gov. J. Frank Hanly concluded that the agreement filed with him by the commissioners of Marshall county was not "satisfactory" and sent to Trustee Mattingly an agreement written by his attorney-general to be presented to the members of the board with a request that each sign it personally. This document differed from the original only in phraseology and the manner of executing it. Mr. JNIattingly presented it to the board at the September term, when it was postponed until the October term, then until the November term, then until the December term, and then until the January term, 1908, when the board, having been reorganized, took the matter under consideration and signed the agreement as prepared by the governor. The members of the

LTp to the time of closing this sketch nothing has been done toward the erection of the monument, but it is thought by the trustees having the matter in hand that it will be completed some time during the year 1908 or early in 1909.

"A Traveler," writing to the Indiana Republican, Madison, January 7, 1829, has the following showing the condition of this part of northern Indiana, particularly Yellow river, Mix-in-kuk-kee lake, as called, he says, by the Pottawattomie Indians, and the Michigan road. His article is well worth preserving here as showing the condition of the country in this part of the state three score and ten years ago. He says :

"Mr. Editor : The writer of this has spent some days of the last month examining the country on the St. Joseph of Lake Michigan, the Wabash and Kankikee. This country, except the Kankikee, is embraced in the purchase made this fall from the Pottawatamies.

"We set out from Fort Wayne a northwesterly direction for the St. Joseph of the lake. The first twenty miles after leaving the fort the country is mostly covered with a heavy forest of timber, but a small portion of the soil is of good quality for farming. After passing Blue-grass creek, we passed a few miles of country, the land of an inferior quality, thinly timbered with oak and hickory, interspersed with a number of small lakes, from which flows to the southwest the head branch of the Tippecanoe river; we then entered the Elk-heart bottom ; this bottom is about eight miles wide, soil and timber of the best quality. Elk-heart creek is a fine, boatable stream, running northwest, and the depth of the water (above the knees of our horses) affording a sufficiency at the dryest season for all kinds of machinery. After crossing this creek we entered the Elk-heart prairie, about six miles long and from two to four wide, soil of the best quality. Along the southwest margin of this beautiful prairie flows the Elk-heart creek, on the north bank of which, and in the prairie, is the site of Five Medals village, well known to our soldiers of the late war as the residence of the Pottawatamie war chief. Five Medals. This creek unites with the St. Joseph a few miles south of the line dividing Indiana and Michigan territory, and near this point is also the entrance from the north of a large creek, which flows from Pleasant lake in Michigan territory; at the junction of these waters is a fine town site, possessing the advantages of being surrounded by a fine country of good land, and on the bank of the St. Joseph river, which is a deep, boatable stream, affording plenty of water for keelboat navigation from this point to the lake at all seasons of the year - distance 75 to 100 miles by the river. Twenty miles below the mouth of Elk-heart is the southern bend of the St. Joseph. At this place the American Fur Company have an establishment to carry on trade with the Indians ; it is situated on a high, dry plain, affording a very handsome and extensive site for a village ; through this place, the road, as lately laid oft' from Lake Michigan to Indianapolis, passes, affording it the advantage of a road south to the Wabash, as well as the river northwest to the lake, at all times navigable, with a good harbor for the largest lake vessels, and a safe bay at its entrance into the lake, and also a high and beautiful site for a town on the margin of the lake at the mouth of the river.

"From the southern bend of the St. Joseph we traveled west to Lake MichigaA; the country is dry and beautiful until we arrive within three or four miles of the lake, part rich barrens, and part first-rate timber land, with a large portion of prairie. We traveled part of the distance on the United States road, from Detroit to Chicago, this road which crosses the northern boundary of Indiana, about thirty miles east of Lake Michigan, and continues parallel with and near the north line of Indiana to the southern point of Lake Michigan. The tract of land through which this road passes was purchased from the Indians at the treaty of the Wabash, called the ten mile purchase, and as embraced between the north line of Indiana and the Kankikee river and ponds. This tract of land is perhaps surpassed by no other for beauty and fertility of soil. There may be a scarcity of timber after it is settled. It is watered with some spring rivulets, and has many beautiful lakes from one-fourth to one and one-half miles in circumference, with dry banks, sand bottoms, clear, sweet water, that abound with fish of various kinds.