USA > Illinois > Will County > History of Will County, Illinois, Volume One > Part 6
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The following account from "The Black Hawk War" by Hon. Perry A. Armstrong, is illuminating.
He says, "When Colonel Lawrence came to Rock Island and began the erection of Fort Armstrong, May 12, 1816, not only the Sauks, as shown by Black Hawk's statement in the former chapter, but all the Indian tribes of that vicinity were alarmed at the action of our Government in thus building a fort on Rock Island, and were ready to resent this action. The feeling of
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reverence for the Good Spirit, which Black Hawk says inhabited the cave under Fort Armstrong, which 'was white, with long wings like a swan's but ten times larger' extended alike to the Foxes, Pottawattamies and Winnebagoes. Following the ancient Israelites, of whom these Indians were a prototype, this cave was holy ground, whereon they dare not tread with shodden feet, nor approach in unclean garments. To their un- tutored minds this Spirit of the Cave was more than a mere gibbering, chattering, sightless ghost. It had a real, corporeal, tangible existence. Hence, they were very indignant at what they deemed a species of sacrilege manifested by the whites in building their fort over the cave."
Among the Sacs and Foxes, as well as other tribes all food was held in common in the gens. Each could use what he wished for his own use and for his family. However, he was not permitted to sell any part of it or give it to an outsider. An exception was made to strangers. It was considered a crime to refuse food to a stranger.
James Adair, writing of the Indians of Will County and the Illinois basin in 1775, said, "They are so hospitable, kind-hearted and free that they would share with those of their own tribe the last part of their own provisions, even to a single ear of corn, and to others, if they called when they were eating, for they have no stated meal time. An open, generous temper is a standing virtue among them; to be narrow-hearted, especial- ly to those in want, or to any of their family, is accounted a great crime, and to reflect scandal on the rest of the tribe."
"A sauk, when traveling in his own country, if but to an- other village than his own, inquired for a hodenosote of his own gens. If he did not find it, he inquired for one of his own gentes or phratry, and finding it he was kindly received, though he had never seen a single member of the household. He was welcome to all he needed in the way of refreshments and rest. "They had their State House of Sanedrian, corresponding with
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the Jewish Sanhedrin, where the head men and chiefs convened to consider public affairs, and where, at other times, the people met to sing, dance, feast and rejoice in the Presence of the Good Spirit. If a stranger called there, he received a hearty wel- come and kind treatment."
Accumulation of wealth was unknown among the Red Men. Their mode of life did not call for a medium of exchange such as we have in our money. True, they had wampum or shell money but there was little need of it because most exchanges were by barter. The arrow-maker had need of a medium since he could not have used all that came to him by direct barter. Experts were few, however. Communism prevailed among all of the tribes of Will County, and food, clothing, implements of war and chase were shared freely. Each warrior was able to make his own weapons and thus could expend as much time upon finish and ornament as his inclination and skill permitted. In this way, individual pieces often acquired unusual value and became heirlooms. The custom of burying the belongings with the dead, prevailed so that the personal property passed with each death.
In the account of the long houses, we saw that each was at liberty to use any part of the stores for his individual needs.
The women (squaws) were rarely the enslaved beings pictured in most school histories. One must recall that respect for womankind is the surest and best evidence of civilization. Among a barbarous people one would not look for that gallant consideration which we experience among our own people to- day. The women ruled the households and woe unto him who failed to provide. This quotation is to the point here, "The wo- men governed the hodenosote, and while their stores were in common, each adult was expected to contribute their labor and skill towards keeping the hodenosote in supply of food, and woe to the luckless husband or lover who was too shiftless to do his share of the providing. No matter how many children or
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whatever goods he might have in the house, he might, at any time, be ordered to pick up his blanket and budge, and, after such orders, it would not be healthful for him to attempt to disobey."
Rev. Jesse Walker had charge of the Des Plaines Mission in 1829, and started the first class at Walker's Grove south of the present village of Plainfield. Here was an Indian village of a thousand people of the Pottawatomie tribe. These were a peaceful people, kindly disposed and friendly with the whites at all times. When they were under the influence of whiskey they were apt to be troublesome, just as whites were trouble- some and uncertain.
The following quotation from a history of Will County gives an interesting account of a custom of this tribe, "They set apart a certain number of their women as council women whose duty it was, whenever the head men held a council, to sit in an inner circle, listen silently to all that was said, and record, in their memories, the decisions arrived at by their lords. They were not allowed to speak in the council, or to gossip about it among themselves or with others, and only to speak when called upon officially in relation to any matter thus recorded. It is said that these women were highly esteemed by the tribe, and were selected with great care, a fact which we can readily believe, for they must have been possessed of rare and admirable quali- ties."
A test of character (religion?) is found in the stand which a person takes for principle, or honor. The following illustration is taken from Shaubena's memories. It is an interesting account of Indian honor and his sacred word: In the spring of 1833 two young Pottawatomi Indians, named To-qua-mee and Co-mee, were indicted by the court at Ottawa for being concerned in the Indian Creek massacre. Sylvia and Rachel Hall, the Indian captives who had been carried away by the Indians and after- ward released testified that they knew these Indians, having
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seen them at their father's house at different times, and saw them on the day of the massacre, in company with the murder- ers. On this testimony these Indians were arrested and bound over to court, six chiefs belonging to different bands, among whom was Shaubena, giving bonds for their appearance. At the appointed time the bondsmen and prisoners were on hand, but the time of holding court having been changed, they were not tried. The prisoners, thinking they would not be wanted at court, a short time afterward went west with their band.
George E. Walker being at that time Sheriff of La Salee County, it became his duty to hunt up and bring back the prisoners. Walker was an Indian trader and understood the Pottawatomis language, was acquainted with the prisoners, and had much influence with the band to which they belonged. Therefore he went alone in search of the runaways and found them west of the Mississippi River, far out in the Indian coun- try. On arriving at their home a council of warriors was called, at which they decided that the accused should accompany Walker to Ottawa, and stand trial in accordance with the bonds. The two Indians bade farewell to their friends, telling them they would never meet again, as they expected to be executed on their arrival in Ottawa, and, to all appearances, were re- conciled to their fate. For many days the Sheriff with his prisoners traveled together through the Indian country, camp- ing out at night and all sleeping under the same blanket. Some- times the Indians would go off on a hunt to supply the camp with food, and could have made their escape at any time, but they had pledged their honor to accompany Walker to Ottawa, and not even the preservation of their lives could induce them to forfeit it. At all times the Sheriff was in their power, and it would have been an easy matter to have killed him and re- turned to their people without fear of being sought after; but such is Indian honor. On reaching Rock Island the Indians requested Walker to stay behind out of their company, so peo-
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ple would not know that they were under arrest, and in this way they passed through an Indian encampment.
As Sheriff Walker was returning with his prisoners on the old Sac and Fox trail, they were met by Peter Demot, an old pioneer hunter who had been many years among the Indians. The party were mounted on ponies with rifles on their shoulders, the Sheriff leading the way and the prisoners following after in single file. Demot recognized To-qua-mee as an old friend with whom he had hunted two years before, and was pleased to meet him again. To-qua-mee appeared dejected in spirits, telling his friend that he was on his way to Ottawa to die, say- ing he was willing to be shot as a brave, but disliked to be hung by the neck like a dog.
Court came on, the Indians were tried, and during the trial there was great excitement in Ottawa as the friends of the murdered families collected around the court room with rifles in their hands, threatening to shoot the prisoners if liberated. There was no jail in Ottawa at the time, and the Sheriff was obliged to guard the prisoners with a posse of men to prevent them being assassinated by those seeking revenge.
At the trial, Sheriff Walker testified that he never gave the prisoners any encouragement that they would be acquitted and their strict regard for their honor in delivering themselves up voluntarily for trial, caused many to believe them innocent.
When the prisoners came into court, To-qua-mee's face was painted in such a way that the scar which formed an import- ant feature could not be seen, and Co-mee's phiz was in so many colors that the two Misses Hall could not swear positively to the identity of either of them, consequently they were acquitted."-From "Memories of Shaubena."
This great chief, Shaubena, was born in a Pottawatomie village in 1775 or 1776, in the southern part of Will County on the Kankakee River, in what is now Wesley Township. His father was of the Ottawa tribe and came from Michigan in
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1766. In infancy, Shaubena went with his parents to Canada, staying at an Indian village east of Detroit where they lived until he was seven years of age when they returned to his na- tive village in Will County and grew to manhood there.
He married the daughter of a Pottawatomie chief named Spotka who had a village on the Illinois a short distance above the Fox River. Shaubena succeeded this chief at his death a few years later. "Soon after Shaubena became chief, the band left the Illinois River on account of sickness, and made a new home thirty miles north of their old one at a grove of timber now in De Kalb County where they were found in the early settlement of the county. This grove, which still bears the name of the chief, is a fine belt of timber near the head waters of the Big Indian Creek, and surrounded by high rolling prairie. Here, at this grove was a good spring, a sugar camp, an excellent place for cornfields, the country healthy and abounding in game. At this grove the band lived nearly a half century, and, accord- ing to the statement of their chief, they were a happy people."
As a young man, Shaubena was employed as a guide and interpreter for two Ottawa priests who were missionaries. In this capacity he traveled extensively over the West and made the acquaintance of many chiefs, among whom was Tecumseh.
In 1810 Tecumseh appeared in the West to form an alliance for warring on the frontier settlements. He visited Black Partridge, Comas, Senachwine, and Coma all of whom were known to the Indians who lived within the present confines of Will County. Senachwine's name appears upon many deeds to land because he was the chief of the tribe which held much land here. None of these joined Tecumseh.
Later in the summer, Tecumseh appeared at the Indian vill- age of Shaubena while they were playing ball. On the follow- ing day a favorite dog was killed to make a feast for the visit- ors. Shaubena traveled with Tecumseh to the Illinois villages and journeyed as far north as Green Bay and Prairie du Chien.
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The following year they went into the southern states to secure allies, reaching as far down as the Gulf Coast. Tecumseh was an orator who carried conviction when he spoke and secured action favorable to his plans. Shaubena was influenced by him and won over to his cause. He served with his hero, Tecumseh, until his death.
This was Shaubena's last effort against the whites for he became the friend and helper in every opportunity to befriend them. He could be relied upon in case of trouble.
In the summer of 1827, Winnebago chiefs came to Shau- bena's village to get him to join in the war which was impend- ing and which, later, was known as the Black Hawk war. Shau- bena and his warriors listened to the speeches in favor of a union. In reply, he said "In my youthful days I have seen large herds of buffalo on these prairies, and elk were found in every grove; but they are here no more, having gone toward the setting sun. For hundreds of miles no white men lived; but now trading posts and settlers are found here and there throughout the country, and in a few years the smoke from their cabins will be seen to ascend from every grove, and the prairies covered with their cornfields. Like elk and buffalo, the red man must leave the land of his youth, and find a new home in the far West. The armies of the whites are without number, like the sands of the sea, and ruin will follow all tribes that go to war with them." After these talks, all of his warriors voted to remain at peace.
Soon after this incident Shaubena and one companion went to Big Foot Lake, the home of Chief Big Foot, now Lake Ge- neva, to consult with him. After some heated discussion, Shau- bena was taken prisoner, bound, and confined to a wigwam un- der guard. A council was called by Chief Big Foot who wished to kill the prisoners. The warriors refused to concede to his demand and the prisoner was released with his horse and all of his belongings. He left at once, but not until a warrior cau-
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tioned him to hasten because Big Foot intended to follow to kill him. Shaubena had a good horse and managed to reach Chi- cago ahead of his pursuer. From this time on, he was active for the whites, informing them of danger and directing their escape.
In the summer of 1833, the Fox River settlers were warned by Shaubena's son, Pypegee, and his nephew, Pyps. The set- tlers were panic stricken and left their homes for Fort Beggs at Plainfield. The following account is taken from "Shaubena's Memories": "The settlers at Plainfield being so far away from other frontier settlements, were not notified by Shaubena of the commencement of hostilities, and were surprised when the in- habitants from Fox River came fleeing from the dreaded enemy, crying, 'Indians! Indians!' Some of the fugitives were in wagons; some on horseback, others on foot; many of them were bareheaded and barefooted, having left everything behind in their flight.
On arriving at Plainfield they concluded to build a tempo- rary fortification and remain here during the war. The cabin of Rev. S. R. Beggs was selected, and around it they erected barricades constructed of fence rails, logs from outbuildings, etc., and by way of courtesy, called it Fort Beggs. Here in this temporary fortification, without arms or means of defense, the settlers remained a number of days. But when the people of Chicago heard of their exposed condition they raised a company of twenty-five mounted rangers, and thirty friendly Indians, un- der the command of Captain Naper, and came to their rescue.
On the following day Captain Naper, with his rangers, went on a scout through the Fox River settlement in search of In- dians, while David Lawton, with the friendly Indians, agreed to visit the Big Woods (now Aurora) and meet at the cabin of George Hollenback, where he expected to meet Captain Naper, with the rangers. But instead of meeting friends, he found himself surrounded by about a hundred hostile Indians, who
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took him prisoner, and threatened to put him to death. Lawton had been with the Indians a number of years, married a squaw and by her obtained from the Government a reservation of land near the present site of Yorkville. After a long parley, and through the intercession of his Indian friends, Lawton was lib- erated, and as soon as free he and his companions put their horses on a gallop for Plainfield. After stopping there a few moments, they continued their flight to Chicago. Lawton be- lieved that the rangers under Captain Naper were killed, as they did not meet him according to agreement. He said the country was full of Indians, and the fort, in all probability, would be attacked that night, advising the settlers to leave it immediately and flee to Chicago. This report of Lawton caused a great panic among the settlers; some were in favor of going in a body to Chicago, others thought best to scatter through the woods, but a majority decided to remain in the fort and defend it if attacked. Bonfires were built and kept burning all night around the fort, so that the Indians could be seen if they approached it. James Walker was elected captain of the party, and all remained at their post expecting to be attacked during the night, but no enemy appeared.
Two days after this panic, Captain Naper with his company of rangers returned to Fort Beggs and reported the Indian Creek massacre, and of the Indians burning houses and killing stock all through the settlements. Under the escort of the rangers, the settlers left Fort Beggs the next morning for Chicago and reached their destination without being molested. It is said that the Indians lay in ambush at the crossing of Flag Creek, but on finding the settlers accompanied by an armed force, abandoned the intended attack."
CHAPTER VI.
INDIAN TREATIES AFFECTING LANDS IN THE PRESENT WILL COUNTY.
PURPOSE OF THESE TREATIES RIGHTS OF THE INDIAN-KINDS OF TREATIES -PURCHASE OF LANDS-IMPORTANT TREATIES-AS AFFECTING DIFFER- ENT TRIBES-TREATIES AT PRAIRIE DU CHIEN-THE VILLAGE OF CHI- CAGO IN 1833-"FIRE WATER"-TREATY BENEFICIARIES
Mr. J. Seymour Currey in his recent history of Chicago, sets forth the purpose of these treaties in the following con- cise words: "From the signing of the Treaty of Greenville in 1795, there was a series of Indian treaties extending over thir- ty-eight years, particularly affecting the region of Illinois. Some of these treaties were merely declarations of friendship, others provided for territorial cessions, while some renewed the conditions of former treaties and included as participants additional tribes. The provisions of these treaties were often not clear to the ignorant chiefs, who, after the agreement was made and ratified, would raise objections and demand another council. The Government would then frame up a new treaty, including the former provisions as well as added ones, and again the chiefs were gathered to sign away, usually unwit- tingly, still more of what remained to them. The odds were all against them with their unstable conditions of land tenure, their ignorance and barbarity on the one side, and the keen, often unscrupulous wits of the Government agents on the other side. Finally came the Treaty of Chicago in 1833 which pro- vided for their removal to the west. It was long before the
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CHAMBER OF COMMERCE, JOLIET, ILL.
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significance of this agreement came home to them, and they realized but slowly the seriousness of the Great Father's in- tention to send them away from their dwellings to new lands." (Journal of Illinois State Historical Society.)
Another writer has said that divergent views must be ex- pressed regarding the rights of the Indians so long as his- torians continue to write. He said: "It is very easy to espouse the cause of the Indian as the proprietor of the soil, the child of the forest and of the plains, cheated by dishonest and un- scrupulous government agents, with the use of whiskey and the gaudy and attractive wares and merchandise that resulted in the United States securing title to an empire for a few cents an acre.
"And, on the other hand, to remember the Indian as the vices of the white man's civilization had made him, and to then conclude, that, after all, the requirements of civilization and progress-the survival of the fittest-made it a foregone con- clusion that he must pass away." (Frank R. Grover-Journal of Illinois Historical Society.)
In the history of Will County we are interested especially in the treaties which made the Red Men move on toward the setting sun. The villages at Plainfield, Channahon, Twelve Mile Grove (Wallingford and Wilton Center) were important settlements for the natives and we have a natural desire to know what caused them to be abandoned. Hence we shall give those treaties which seem to bear on our territory. Trea- ties were of three kinds. First, to secure peace with the In- dians; second, to secure peace between hostile tribes and third, to secure cessions of land.
The Treaty of Greenville in 1795, did not relate to territory in Will County but it started movements of settlers which had a bearing later, upon the early history.
The Treaty of 1804, at Saint Louis, was with the Sacs and Foxes who were closely related to Indian history in our coun-
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try. Black Hawk claimed that the chiefs who signed were leaders in warfare but were not authorized to sign for their people at home. The disputes about this were the chief cause of Black Hawk's war.
The Treaty of August 24, 1816, at Saint Louis was with the Ottawa, Chippewas and Pottawattomies. By it, these tribes ceded a strip twenty miles wide along the Chicago River, from Lake Michigan, southwestward including the Chicago Portage and thence along the Des Plaines River. This was secured to facilitate the building of the Illinois and Michigan Canal. It permitted the Indians to hunt and fish within the ceded terri- tory so long as the land remained the property of the United States.
The next treaty we note is that of August 29, 1821, at Chi- cago. Pottawattomies, Ottawas, and Chippewas were present. At this gathering, the Pottawattomie chief, Matea, made his eloquent address from which many quotations have been made by writers on Indian history.
Five million acres were purchased for a few hundred dollars.
The next treaty was at Prairie du Chien on August 19, 1825, with the Sioux, Chippewas, Sacs and Foxes, Menomines, Iowas, Winnebagoes, Ottawas, and Pottawattomies. This treaty differed from the usual ones because its primary pur- pose was not to secure land from the natives. The fifteen arti- cles of the treaty dealt exclusively with fixing the boundaries and respective rights of hunting, provided for enduring peace between the tribes, and removed all causes of difficulty by hav- ing the United States settle everything. The tribes were sup- posed to acknowledge the controlling power of the United States and to give them what they deemed proper, if any trouble. Since our Government had done that in all preceding difficul- ties and continued the policy as long as there was any Indian problem, the simple native did not sign away any privileges.
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Mr. Schoolcraft, an Indian agent at that time at the Sault wrote an account of this treaty. He said, "We finally left Mackinack for our destination on the Mississippi on July 1, 1825. The convocation to which we were now proceeding was for the purpose of settling internal disputes between the tribes, by fixing the boundaries to their respective territories, and thus laying the foundation of a lasting peace on the frontiers. And it marks an era in the policy of our negotiations with the Indians which is memorable. No such gathering of the tribes had ever before occurred, and its results have taken away the necessity of any in future, so far as relates to the lines on the Mississippi River."
This party reached Prairie du Chien on the 21st, making the journey in twenty-one days. Since this convocation in- cluded tribes from far and near, tribes whose comings and goings reached the Great Highway in Will County, and helped to make that early history, quotations are given from School- craft again. No other presentation could give more of the various tribes assembled and give the character of the people who lived here before the whites came. Truly, they were no mean people.
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