Footnotes[1]Some allowance will be made for the freedom with which the Ioways occasionally speak of their predecessors, the Ojibbeways, as these two tribes have lived in a state of constant warfare from time immemorial.[2]Names of the Indians.1. Mew-hew-she-kaw (the white cloud), first chief of the nation.2. Neu-mon-ya (the walking rain), war-chief.3. Se-non-ti-yah (the blistered feet), the medicine man (or Doctor).4. Wash-ka-mon-ya (the fast dancer).5. Shon-ta-yi-ga (the little wolf).6. No-ho-mun-ya (one who gives no attention), or Roman Nose.7. Wa-ton-ye (the foremost man).8. Wa-ta-we-buck-a-na (commanding general).Women.9. Ru-ton-ye-wee-ma (strutting pigeon), wife of White Cloud.10. Ru-ton-wee-me (pigeon on the wing).11. O-kee-wee-me (female bear that walks on the back of another).12. Koon-za-ya-me (female war-eagle sailing).13. Ta-pa-ta-me (wisdom), girl.14. Corsair (pap-poose).[3]Know all men by these presents, That Shon-ta-yi-ga or theLittle Wolf, an Ioway brave, is well entitled to be called a brave, from the fact of his having been engaged in many expeditions against the enemies of his tribe: in all such excursions he has, I am informed, universally behaved bravely. But especially is he entitled to the love and confidence of all men, whether white or red, on account of his humanity and daring conduct in arresting from the cruel nation of which he is a member, a party ofOmahaws. On last Sabbath day he saved from the tomahawk and scalping-knife ten unoffending Omahaws: one of the party was decoyed out of sight and murdered; the other ten consisting of the well-known and much-loved chiefs Big Elk, Big Eyes, and Washkamonia, one squaw and six young men. This party was on a visit of friendship, by special invitation from the Ioways. When they arrived within ten miles of this post, they were seen and conversed with by the son in law of Neu-mon-ya, a chief of the Ioways, who undertook to bring thetobaccoandsticksto the Ioway chiefs, as is a custom of Indians when on a begging expedition. This young man proved treacherous, and failed to deliver his message to his chiefs, and gave information of the approach of the Omahaws to a man who was preparing to go on a war party. He and two-thirds of the nation started out to murder their visitors, and were only prevented by the timely assistance and interference of the Little Wolf, or Shon-ta-yi-ga, and one other Ioway, whose name is the Roman Nose.This man (the Little Wolf) interfered, as he says, and doubtless he tells the truth, because he considered it treacherous and cowardly to strike a brother, after having invited them to visit their nation. Such treachery is rare indeed among the wildest North-American Indians, and never occurred with the Ioways before. I met him and Jeffrey, the Ioway interpreter, together with two other Ioways, guarding the Big Elk and his party on to my agency, in a short time after this occurrence took place.I cannot close this communication without expressing my sincere thanks to the Little Wolf and his comrade for their good conduct; and I most respectfully beg leave to recommend them to the kind attention of their great father, the President of the United States, and all gentlemen to whom this paper may be shown.W. P. Richardson.Great Nemahaw Sub-Agency, Oct. 23, 1843.Office of Indian Affairs, St. Louis, Missouri, April 10, 1844.Sir,Permit me to introduce to you the bearer, No-ho-mun-ya (Roman Nose), an Ioway brave. Roman Nose, in company with Shon-ta-yi-ga, or Little Wolf, in October last defended and rescued from impending death by a party of his own nation, ten Omahaw Indians, consisting of four respected chiefs, braves, and squaws, under circumstances highly flattering to their bravery and humanity.I would recommend that a medal be presented to No-ho-mun-ya (Roman Nose) as a testimonial of his meritorious conduct on the occasion referred to. Medals from the Government are highly esteemed by the Indians; and if bravery and humanity are merits in the Indian, then I think Roman Nose richly merits one. His character in every respect is good.A notice by the Government of meritorious acts by the Indians has a happy tendency in making a favourable impression in reference to the act that may be the cause of the notice.I have presented Little Wolf with a medal that was in the office. On receiving it, he very delicately replied, that “he deserved no credit for what he had done—that he had only done his duty, but was gratified that his conduct had merited the approbation of his nation and his father.”I have the honour to be, very respectfully, Sir,Your obedient servant,W. H. Harvey, Sup. Ind. Aff.To his Excellency John Tyler, President of theUnited States, Washington City.I concur with Mr. Harvey in thinking this Indian Chief entitled for his bravery and humanity to a medal.June 8, 1844.J. Tyler, Presid. U. States, Washington City.Medal delivered accordingly to Mr. Geo. H. C. Melody, for the Chief.June 8, 1844.J. Hartley Crawford.[4]The railway tunnel at Liverpool.[5]The red willow, from the inner bark of which the Indians make their substitute for tobacco.[6]A medicinal herb, the roots of which the Indians use as a cathartic medicine.[7]The frightful war-whoop is sounded at the instant when Indians are rushing into battle, as the signal of attack. It is a shrill sounded note, on a high key, given out with a gradual swell, and shaken by a rapid vibration of the four fingers of the right hand over the mouth. This note is not allowed to be given in the Indian countries unless in battle, or in the war or other dances, where they are privileged to give it.[8]The Approaching Dance is a spirited part of theWar Dance, in which the dancers are by their gestures exhibiting the mode of advancing upon an enemy, by hunting out and following up the track, discovering the enemy, and preparing for the attack, &c., and the song for this dance runs thus:—O-ta-pa!I am creeping on your track,Keep on your guard, O-ta-pa!Or I will hop on your back,I will hop on you, I will hop on you.Stand back, my friends, I see them;The enemies are here, I see them!They are in a good place,Don’t move, I see them!&c. &c. &c.[9]Wolf Song.—This amusing song, which I have since learned more of, and which I believe to be peculiar to the Ioways, seems to come strictly under the province of themedicineormysteryman. I will venture to say, that this ingenious adaptation will excite a smile, if not some degree of real amusement, as well as applause, whenever it is fairly heard and understood by an English audience. The occasion that calls for this song in the Ioway country is, when a party of young men who are preparing to start on a war excursion against their enemy (after having fatigued the whole village for several days with the war dance, making their boasts how they are going to slay their enemies, &c.) have retired to rest, at a late hour in the night, to start the next morning, at break of day, on their intended expedition. In the dead of that night, and after the vaunting war party have got into a sound sleep, the serenading party, to sing this song, made up of a number of young fellows who care at that time much less about taking scalps than they do for a little good fun, appear back of the wig-wams of these “men of war” and commence serenading them with this curious song, which they have ingeniously taken from the howling of a gang of wolves, and so admirably adapted it to music as to form it into a most amusing duet, quartet, or whatever it may be better termed; and with this song, with its barking and howling chorus, they are sure to annoy the party until they get up, light the fire, get out their tobacco, and other little luxuries they may have prepared for their excursion, which they will smoke and partake with them until daylight, if they last so long, when they will take leave of their morning friends who are for the “death,” thanking them for their liberality and kindness in starting, wishing them a good night’s sleep (when night comes again) and a successful campaign against their enemies.[10]This peculiar dance is given to a stranger, or strangers, whom they are decided to welcome in their village; and out of respect to the person or persons to whom they are expressing this welcome, the musicians and all the spectators rise upon their feet while it is being danced.The song is at first a lament for some friend, or friends, who are dead or gone away, and ends in a gay and lively and cheerful step, whilst they are announcing that the friend to whom they are addressing it is received into the place which has been left.[11]This barbarous and exciting scene is the Indian mode of celebrating a victory, and is given fifteen nights in succession, when a war party returns from battle, having taken scalps from the heads of their enemies. Taking the scalp is practised by all the American tribes, and by them all very much in the same way, by cutting off a patch of the skin from a victim’s head when killed in battle; and this piece of skin, with the hair on it, is the scalp, which is taken and preserved solely for a trophy, as the proof positive that its possessor has killed an enemy in battle, and this because they have no books of history or public records to refer to for the account of the battles of military men. The scalp dance is generally danced by torch light, at a late hour in the night; and, in all tribes, the women take a conspicuous part in it, by dancing in the circle with the men, holding up the scalps just brought from battle, attached to the top of a pole, or the handle of a lance.A scalp, to be a genuine one, must have been taken from the head of anenemy, and that enemydead. The living are sometimes scalped, but whenever it occurs, it is on a field of battle, amongst the wounded, and supposed to be dead, who sometimes survive, but with the signal disgrace of having lost a patch of the skin and hair from the top of their heads.[12]ThePipe of Peace(or calumet) is a sacred pipe, so held by all the American tribes, and kept in possession of the chiefs, to be smoked only at times of peace-making. When the terms of a treaty have been agreed upon, this sacred pipe, the stem of which is ornamented with eagle’s quills, is brought forward, and the solemn pledge to keep the peace is passed through the sacred stem by each chief and warrior drawing the smoke once through it. After this ceremony is over, the warriors of the two tribes unite in the dance, with the pipe of peace held in the left hand, and a she-she-quoi (or rattle) in the right.[13]Geo. Catlin.[14]Being a silent listener to these conversations, I took out my note book and wrote down the remarks here given, as they were translated by Jeffrey.[15]Clergymen.[16]The author.[17]Though the old War-chief, who was their speaking oracle on the subject of religion, remained sad and contemplative, there was daily much conversation and levity amongst the rest of the party on the subject of the “six religions of white men,” which they had discovered; and either Jim or the little “commanding general” (son of the War-chief), both of whom were busy with their pencils, left on the table for my portfolio the subjoined curious, but significant illustration of their ideas of white man’s paradise, and the six different modes of getting to it.Plate No.11is afac simileof this curious document, which the reader will appreciate on examination.[18]This is, undoubtedly, the favourite and most manly and exciting game of the North American Indians, and often played by three or four hundred on a side, who venture their horses, robes, weapons, and even the very clothes upon their backs, on the issue of the game. For this beautiful game two byes or goals are established, at three or four hundred yards from each other, by erecting two poles in the ground for each, four or five feet apart, between which it is the strife of either party to force the ball (it having been thrown up at a point half-way between) by catching it in a little hoop, or racket, at the end of a stick, three feet in length, held in both hands as they run, throwing the ball an immense distance when they get it in the stick. This game is always played over an extensive prairie or meadow, and the confusion and laughable scrambles for the ball when it is falling, and often sought for by two or three hundred gathered to a focus, are curious and amusing beyond the reach of any description or painting.[19]The polite Doctor often spoke of his admiration of this excellent lady and of her beautiful park, and expressed his regrets also that the day they spent there was so short; for while hunting for the ball which they had lost, it seemed he had strolled alone into her beautifulConservatoire, where he said, “in just casting his eyes around, he thought there were roots that they had not yet been able to find in this country, and which they stood much in need of.” He said “he believed from what he had seen when he was looking for the ball, though nobody had ever told him, that this lady was a great root-doctor.”[20]No Indian language in America affords the power of swearing, not being sufficiently rich and refined.[21]The reverend gentleman.[22]Mr. Catlin.[23]One of the most violent causes of the Indian’s hatred of white men is, that nearly every Indian grave is opened by them on the frontier for their skulls or for the weapons and trinkets buried with them.[24]This unfortunate “friend of mine” called the next day, with a handkerchief tied over one eye, and one arm in a sling; and while wehappenedto be talking of their intended visit to some of the “hells,” he took occasion to exclaim at once, “My good fellows, let me advise you, go and see everything else in London, but take especial care you don’t go into any of those infernal regions, and get served as I have been, or ten times worse, for I was lucky that I didn’t lose my life.” “Then you have seen them?” said I. “Seen them? yes, Isaw, till I was knocked down three or four times, and my pockets picked, after I paid out to those infernal demons fifteen pounds; so I lost about thirty pounds altogether, and have not been able to see since. Nat B—n of New York was with me, and he got off much worse than I did; he was carried home for dead and hasn’t been out of his room since. When I get a little better, my good fellows, I will give you a long account of what we saw, and I’ll venture you never will want to risk your heads there.” My friend here left us, and Jim and the Doctor had evidently changed their minds about going to see the “Hells of London.”[25]St Louis.[26]The Royal Arms (the Lion and the Unicorn).[27]It is worthy of remark, and due to these kind-hearted people, that I should here explain that this was by no means a solitary instance of their benevolence in Birmingham. Whenever they could get out upon the portico to look into the streets, they threw their pence to the poor; and during the time they were residing in London, we ascertained to a certainty that they gave away to poor Lascars and others in the streets, from their omnibus, many pounds sterling.[28]Bennett’s Hill, near Birmingham, Nov. 1st, 1844.My dear Mr. Catlin,—I have seen the nobility of England at a birth-night ball in St. James’s palace. I have seen the King and Queen move around the circle, stopping to speak to every individual, and I have wondered what they could have to say. I have seen the Prince of Wales (afterwards George the Fourth) open the ball with a minuet, and afterwards dance down a country dance; and I thought him a handsome young man, and a fine dancer. This was in the year 1780.Yesterday, as you well know, for you brought them to visit me, I saw the fourteen Ioway Indians. I shook hands with each, and told them, through the interpreter, that red men were my friends. I looked at them, as they were seated in a half-circle in my drawing-room, immoveable as statues, and magnificently dressed in their own costume, with astonishment. I had never seen a spectacle so imposing. At my request, you presented them to me separately—first the men, and then the women and children—and I gave each a small present, for which they were so thankful. At parting, the War-chief stood before me and made a speech, thanking me for my kindness to them, which they should long recollect, and saying, “that, although we should meet no more in this world, yet he hoped the Great Spirit would make us meet in the next.” The action of the chief was free and natural, and most graceful; far superior to anything I ever saw. Indeed, these people are the nobility of nature.I am, my dear Sir, your very obliged and very respectfulCatherine Hutton.[29]Miss E. Fothergill.[30]The Author.[31]See in Appendix (A) to this volume Correspondence, &c., relative to Ioway Mission.[32]The Tower.[33]The reader is referred to the fervent breathing pages of a little periodical, entitled the ‘Olive Branch,’ for a most feeling and impressive account of the reception of this little child’s remains, and its burial in their beautiful cemetery, by the Friends in Newcastle-on-Tyne.[34]See English experiments in breaking horses by the Indian mode.Appendix B.[35]Only to be appreciated by those who have seen the Dublin “cars.”[36]The Author.[37]White man.[38]An ingenious whistle made to imitate the chattering of the soaring eagle, and used in the eagle dance.[39]See critical notices of the French Press, Appendix to vol. i. p. 239.[40]The place they had escaped in the great village of the whites they had been told was a Hell. It had been explained to them, however, that there were several of those places in London, and that they were onlyimitationsof hell, but they seemed to believe that these catacombs (as there were so many millions of the bones of Frenchmen gone into them) might be the real hell of the pale-faces, and it was best to run no risk.[41]I learned from M. Vattemare, on his return, that the party were treated with great friendship by an American gentleman in Havre, Mr. Winslow, who invited them to dine at his house, and bestowed on them liberal presents. They embraced their old friend Bobasheela in their arms on the deck of their vessel, and he sailed for London as their vessel was under weigh for America. The rest of their history is for other historians, and my narrative will continue a little further on events in Paris.
[1]Some allowance will be made for the freedom with which the Ioways occasionally speak of their predecessors, the Ojibbeways, as these two tribes have lived in a state of constant warfare from time immemorial.[2]Names of the Indians.1. Mew-hew-she-kaw (the white cloud), first chief of the nation.2. Neu-mon-ya (the walking rain), war-chief.3. Se-non-ti-yah (the blistered feet), the medicine man (or Doctor).4. Wash-ka-mon-ya (the fast dancer).5. Shon-ta-yi-ga (the little wolf).6. No-ho-mun-ya (one who gives no attention), or Roman Nose.7. Wa-ton-ye (the foremost man).8. Wa-ta-we-buck-a-na (commanding general).Women.9. Ru-ton-ye-wee-ma (strutting pigeon), wife of White Cloud.10. Ru-ton-wee-me (pigeon on the wing).11. O-kee-wee-me (female bear that walks on the back of another).12. Koon-za-ya-me (female war-eagle sailing).13. Ta-pa-ta-me (wisdom), girl.14. Corsair (pap-poose).[3]Know all men by these presents, That Shon-ta-yi-ga or theLittle Wolf, an Ioway brave, is well entitled to be called a brave, from the fact of his having been engaged in many expeditions against the enemies of his tribe: in all such excursions he has, I am informed, universally behaved bravely. But especially is he entitled to the love and confidence of all men, whether white or red, on account of his humanity and daring conduct in arresting from the cruel nation of which he is a member, a party ofOmahaws. On last Sabbath day he saved from the tomahawk and scalping-knife ten unoffending Omahaws: one of the party was decoyed out of sight and murdered; the other ten consisting of the well-known and much-loved chiefs Big Elk, Big Eyes, and Washkamonia, one squaw and six young men. This party was on a visit of friendship, by special invitation from the Ioways. When they arrived within ten miles of this post, they were seen and conversed with by the son in law of Neu-mon-ya, a chief of the Ioways, who undertook to bring thetobaccoandsticksto the Ioway chiefs, as is a custom of Indians when on a begging expedition. This young man proved treacherous, and failed to deliver his message to his chiefs, and gave information of the approach of the Omahaws to a man who was preparing to go on a war party. He and two-thirds of the nation started out to murder their visitors, and were only prevented by the timely assistance and interference of the Little Wolf, or Shon-ta-yi-ga, and one other Ioway, whose name is the Roman Nose.This man (the Little Wolf) interfered, as he says, and doubtless he tells the truth, because he considered it treacherous and cowardly to strike a brother, after having invited them to visit their nation. Such treachery is rare indeed among the wildest North-American Indians, and never occurred with the Ioways before. I met him and Jeffrey, the Ioway interpreter, together with two other Ioways, guarding the Big Elk and his party on to my agency, in a short time after this occurrence took place.I cannot close this communication without expressing my sincere thanks to the Little Wolf and his comrade for their good conduct; and I most respectfully beg leave to recommend them to the kind attention of their great father, the President of the United States, and all gentlemen to whom this paper may be shown.W. P. Richardson.Great Nemahaw Sub-Agency, Oct. 23, 1843.Office of Indian Affairs, St. Louis, Missouri, April 10, 1844.Sir,Permit me to introduce to you the bearer, No-ho-mun-ya (Roman Nose), an Ioway brave. Roman Nose, in company with Shon-ta-yi-ga, or Little Wolf, in October last defended and rescued from impending death by a party of his own nation, ten Omahaw Indians, consisting of four respected chiefs, braves, and squaws, under circumstances highly flattering to their bravery and humanity.I would recommend that a medal be presented to No-ho-mun-ya (Roman Nose) as a testimonial of his meritorious conduct on the occasion referred to. Medals from the Government are highly esteemed by the Indians; and if bravery and humanity are merits in the Indian, then I think Roman Nose richly merits one. His character in every respect is good.A notice by the Government of meritorious acts by the Indians has a happy tendency in making a favourable impression in reference to the act that may be the cause of the notice.I have presented Little Wolf with a medal that was in the office. On receiving it, he very delicately replied, that “he deserved no credit for what he had done—that he had only done his duty, but was gratified that his conduct had merited the approbation of his nation and his father.”I have the honour to be, very respectfully, Sir,Your obedient servant,W. H. Harvey, Sup. Ind. Aff.To his Excellency John Tyler, President of theUnited States, Washington City.I concur with Mr. Harvey in thinking this Indian Chief entitled for his bravery and humanity to a medal.June 8, 1844.J. Tyler, Presid. U. States, Washington City.Medal delivered accordingly to Mr. Geo. H. C. Melody, for the Chief.June 8, 1844.J. Hartley Crawford.[4]The railway tunnel at Liverpool.[5]The red willow, from the inner bark of which the Indians make their substitute for tobacco.[6]A medicinal herb, the roots of which the Indians use as a cathartic medicine.[7]The frightful war-whoop is sounded at the instant when Indians are rushing into battle, as the signal of attack. It is a shrill sounded note, on a high key, given out with a gradual swell, and shaken by a rapid vibration of the four fingers of the right hand over the mouth. This note is not allowed to be given in the Indian countries unless in battle, or in the war or other dances, where they are privileged to give it.[8]The Approaching Dance is a spirited part of theWar Dance, in which the dancers are by their gestures exhibiting the mode of advancing upon an enemy, by hunting out and following up the track, discovering the enemy, and preparing for the attack, &c., and the song for this dance runs thus:—O-ta-pa!I am creeping on your track,Keep on your guard, O-ta-pa!Or I will hop on your back,I will hop on you, I will hop on you.Stand back, my friends, I see them;The enemies are here, I see them!They are in a good place,Don’t move, I see them!&c. &c. &c.[9]Wolf Song.—This amusing song, which I have since learned more of, and which I believe to be peculiar to the Ioways, seems to come strictly under the province of themedicineormysteryman. I will venture to say, that this ingenious adaptation will excite a smile, if not some degree of real amusement, as well as applause, whenever it is fairly heard and understood by an English audience. The occasion that calls for this song in the Ioway country is, when a party of young men who are preparing to start on a war excursion against their enemy (after having fatigued the whole village for several days with the war dance, making their boasts how they are going to slay their enemies, &c.) have retired to rest, at a late hour in the night, to start the next morning, at break of day, on their intended expedition. In the dead of that night, and after the vaunting war party have got into a sound sleep, the serenading party, to sing this song, made up of a number of young fellows who care at that time much less about taking scalps than they do for a little good fun, appear back of the wig-wams of these “men of war” and commence serenading them with this curious song, which they have ingeniously taken from the howling of a gang of wolves, and so admirably adapted it to music as to form it into a most amusing duet, quartet, or whatever it may be better termed; and with this song, with its barking and howling chorus, they are sure to annoy the party until they get up, light the fire, get out their tobacco, and other little luxuries they may have prepared for their excursion, which they will smoke and partake with them until daylight, if they last so long, when they will take leave of their morning friends who are for the “death,” thanking them for their liberality and kindness in starting, wishing them a good night’s sleep (when night comes again) and a successful campaign against their enemies.[10]This peculiar dance is given to a stranger, or strangers, whom they are decided to welcome in their village; and out of respect to the person or persons to whom they are expressing this welcome, the musicians and all the spectators rise upon their feet while it is being danced.The song is at first a lament for some friend, or friends, who are dead or gone away, and ends in a gay and lively and cheerful step, whilst they are announcing that the friend to whom they are addressing it is received into the place which has been left.[11]This barbarous and exciting scene is the Indian mode of celebrating a victory, and is given fifteen nights in succession, when a war party returns from battle, having taken scalps from the heads of their enemies. Taking the scalp is practised by all the American tribes, and by them all very much in the same way, by cutting off a patch of the skin from a victim’s head when killed in battle; and this piece of skin, with the hair on it, is the scalp, which is taken and preserved solely for a trophy, as the proof positive that its possessor has killed an enemy in battle, and this because they have no books of history or public records to refer to for the account of the battles of military men. The scalp dance is generally danced by torch light, at a late hour in the night; and, in all tribes, the women take a conspicuous part in it, by dancing in the circle with the men, holding up the scalps just brought from battle, attached to the top of a pole, or the handle of a lance.A scalp, to be a genuine one, must have been taken from the head of anenemy, and that enemydead. The living are sometimes scalped, but whenever it occurs, it is on a field of battle, amongst the wounded, and supposed to be dead, who sometimes survive, but with the signal disgrace of having lost a patch of the skin and hair from the top of their heads.[12]ThePipe of Peace(or calumet) is a sacred pipe, so held by all the American tribes, and kept in possession of the chiefs, to be smoked only at times of peace-making. When the terms of a treaty have been agreed upon, this sacred pipe, the stem of which is ornamented with eagle’s quills, is brought forward, and the solemn pledge to keep the peace is passed through the sacred stem by each chief and warrior drawing the smoke once through it. After this ceremony is over, the warriors of the two tribes unite in the dance, with the pipe of peace held in the left hand, and a she-she-quoi (or rattle) in the right.[13]Geo. Catlin.[14]Being a silent listener to these conversations, I took out my note book and wrote down the remarks here given, as they were translated by Jeffrey.[15]Clergymen.[16]The author.[17]Though the old War-chief, who was their speaking oracle on the subject of religion, remained sad and contemplative, there was daily much conversation and levity amongst the rest of the party on the subject of the “six religions of white men,” which they had discovered; and either Jim or the little “commanding general” (son of the War-chief), both of whom were busy with their pencils, left on the table for my portfolio the subjoined curious, but significant illustration of their ideas of white man’s paradise, and the six different modes of getting to it.Plate No.11is afac simileof this curious document, which the reader will appreciate on examination.[18]This is, undoubtedly, the favourite and most manly and exciting game of the North American Indians, and often played by three or four hundred on a side, who venture their horses, robes, weapons, and even the very clothes upon their backs, on the issue of the game. For this beautiful game two byes or goals are established, at three or four hundred yards from each other, by erecting two poles in the ground for each, four or five feet apart, between which it is the strife of either party to force the ball (it having been thrown up at a point half-way between) by catching it in a little hoop, or racket, at the end of a stick, three feet in length, held in both hands as they run, throwing the ball an immense distance when they get it in the stick. This game is always played over an extensive prairie or meadow, and the confusion and laughable scrambles for the ball when it is falling, and often sought for by two or three hundred gathered to a focus, are curious and amusing beyond the reach of any description or painting.[19]The polite Doctor often spoke of his admiration of this excellent lady and of her beautiful park, and expressed his regrets also that the day they spent there was so short; for while hunting for the ball which they had lost, it seemed he had strolled alone into her beautifulConservatoire, where he said, “in just casting his eyes around, he thought there were roots that they had not yet been able to find in this country, and which they stood much in need of.” He said “he believed from what he had seen when he was looking for the ball, though nobody had ever told him, that this lady was a great root-doctor.”[20]No Indian language in America affords the power of swearing, not being sufficiently rich and refined.[21]The reverend gentleman.[22]Mr. Catlin.[23]One of the most violent causes of the Indian’s hatred of white men is, that nearly every Indian grave is opened by them on the frontier for their skulls or for the weapons and trinkets buried with them.[24]This unfortunate “friend of mine” called the next day, with a handkerchief tied over one eye, and one arm in a sling; and while wehappenedto be talking of their intended visit to some of the “hells,” he took occasion to exclaim at once, “My good fellows, let me advise you, go and see everything else in London, but take especial care you don’t go into any of those infernal regions, and get served as I have been, or ten times worse, for I was lucky that I didn’t lose my life.” “Then you have seen them?” said I. “Seen them? yes, Isaw, till I was knocked down three or four times, and my pockets picked, after I paid out to those infernal demons fifteen pounds; so I lost about thirty pounds altogether, and have not been able to see since. Nat B—n of New York was with me, and he got off much worse than I did; he was carried home for dead and hasn’t been out of his room since. When I get a little better, my good fellows, I will give you a long account of what we saw, and I’ll venture you never will want to risk your heads there.” My friend here left us, and Jim and the Doctor had evidently changed their minds about going to see the “Hells of London.”[25]St Louis.[26]The Royal Arms (the Lion and the Unicorn).[27]It is worthy of remark, and due to these kind-hearted people, that I should here explain that this was by no means a solitary instance of their benevolence in Birmingham. Whenever they could get out upon the portico to look into the streets, they threw their pence to the poor; and during the time they were residing in London, we ascertained to a certainty that they gave away to poor Lascars and others in the streets, from their omnibus, many pounds sterling.[28]Bennett’s Hill, near Birmingham, Nov. 1st, 1844.My dear Mr. Catlin,—I have seen the nobility of England at a birth-night ball in St. James’s palace. I have seen the King and Queen move around the circle, stopping to speak to every individual, and I have wondered what they could have to say. I have seen the Prince of Wales (afterwards George the Fourth) open the ball with a minuet, and afterwards dance down a country dance; and I thought him a handsome young man, and a fine dancer. This was in the year 1780.Yesterday, as you well know, for you brought them to visit me, I saw the fourteen Ioway Indians. I shook hands with each, and told them, through the interpreter, that red men were my friends. I looked at them, as they were seated in a half-circle in my drawing-room, immoveable as statues, and magnificently dressed in their own costume, with astonishment. I had never seen a spectacle so imposing. At my request, you presented them to me separately—first the men, and then the women and children—and I gave each a small present, for which they were so thankful. At parting, the War-chief stood before me and made a speech, thanking me for my kindness to them, which they should long recollect, and saying, “that, although we should meet no more in this world, yet he hoped the Great Spirit would make us meet in the next.” The action of the chief was free and natural, and most graceful; far superior to anything I ever saw. Indeed, these people are the nobility of nature.I am, my dear Sir, your very obliged and very respectfulCatherine Hutton.[29]Miss E. Fothergill.[30]The Author.[31]See in Appendix (A) to this volume Correspondence, &c., relative to Ioway Mission.[32]The Tower.[33]The reader is referred to the fervent breathing pages of a little periodical, entitled the ‘Olive Branch,’ for a most feeling and impressive account of the reception of this little child’s remains, and its burial in their beautiful cemetery, by the Friends in Newcastle-on-Tyne.[34]See English experiments in breaking horses by the Indian mode.Appendix B.[35]Only to be appreciated by those who have seen the Dublin “cars.”[36]The Author.[37]White man.[38]An ingenious whistle made to imitate the chattering of the soaring eagle, and used in the eagle dance.[39]See critical notices of the French Press, Appendix to vol. i. p. 239.[40]The place they had escaped in the great village of the whites they had been told was a Hell. It had been explained to them, however, that there were several of those places in London, and that they were onlyimitationsof hell, but they seemed to believe that these catacombs (as there were so many millions of the bones of Frenchmen gone into them) might be the real hell of the pale-faces, and it was best to run no risk.[41]I learned from M. Vattemare, on his return, that the party were treated with great friendship by an American gentleman in Havre, Mr. Winslow, who invited them to dine at his house, and bestowed on them liberal presents. They embraced their old friend Bobasheela in their arms on the deck of their vessel, and he sailed for London as their vessel was under weigh for America. The rest of their history is for other historians, and my narrative will continue a little further on events in Paris.
[1]Some allowance will be made for the freedom with which the Ioways occasionally speak of their predecessors, the Ojibbeways, as these two tribes have lived in a state of constant warfare from time immemorial.
[2]Names of the Indians.
1. Mew-hew-she-kaw (the white cloud), first chief of the nation.2. Neu-mon-ya (the walking rain), war-chief.3. Se-non-ti-yah (the blistered feet), the medicine man (or Doctor).4. Wash-ka-mon-ya (the fast dancer).5. Shon-ta-yi-ga (the little wolf).6. No-ho-mun-ya (one who gives no attention), or Roman Nose.7. Wa-ton-ye (the foremost man).8. Wa-ta-we-buck-a-na (commanding general).
Women.
9. Ru-ton-ye-wee-ma (strutting pigeon), wife of White Cloud.10. Ru-ton-wee-me (pigeon on the wing).11. O-kee-wee-me (female bear that walks on the back of another).12. Koon-za-ya-me (female war-eagle sailing).13. Ta-pa-ta-me (wisdom), girl.14. Corsair (pap-poose).
[3]Know all men by these presents, That Shon-ta-yi-ga or theLittle Wolf, an Ioway brave, is well entitled to be called a brave, from the fact of his having been engaged in many expeditions against the enemies of his tribe: in all such excursions he has, I am informed, universally behaved bravely. But especially is he entitled to the love and confidence of all men, whether white or red, on account of his humanity and daring conduct in arresting from the cruel nation of which he is a member, a party ofOmahaws. On last Sabbath day he saved from the tomahawk and scalping-knife ten unoffending Omahaws: one of the party was decoyed out of sight and murdered; the other ten consisting of the well-known and much-loved chiefs Big Elk, Big Eyes, and Washkamonia, one squaw and six young men. This party was on a visit of friendship, by special invitation from the Ioways. When they arrived within ten miles of this post, they were seen and conversed with by the son in law of Neu-mon-ya, a chief of the Ioways, who undertook to bring thetobaccoandsticksto the Ioway chiefs, as is a custom of Indians when on a begging expedition. This young man proved treacherous, and failed to deliver his message to his chiefs, and gave information of the approach of the Omahaws to a man who was preparing to go on a war party. He and two-thirds of the nation started out to murder their visitors, and were only prevented by the timely assistance and interference of the Little Wolf, or Shon-ta-yi-ga, and one other Ioway, whose name is the Roman Nose.
This man (the Little Wolf) interfered, as he says, and doubtless he tells the truth, because he considered it treacherous and cowardly to strike a brother, after having invited them to visit their nation. Such treachery is rare indeed among the wildest North-American Indians, and never occurred with the Ioways before. I met him and Jeffrey, the Ioway interpreter, together with two other Ioways, guarding the Big Elk and his party on to my agency, in a short time after this occurrence took place.
I cannot close this communication without expressing my sincere thanks to the Little Wolf and his comrade for their good conduct; and I most respectfully beg leave to recommend them to the kind attention of their great father, the President of the United States, and all gentlemen to whom this paper may be shown.
W. P. Richardson.
Great Nemahaw Sub-Agency, Oct. 23, 1843.
Office of Indian Affairs, St. Louis, Missouri, April 10, 1844.
Sir,
Permit me to introduce to you the bearer, No-ho-mun-ya (Roman Nose), an Ioway brave. Roman Nose, in company with Shon-ta-yi-ga, or Little Wolf, in October last defended and rescued from impending death by a party of his own nation, ten Omahaw Indians, consisting of four respected chiefs, braves, and squaws, under circumstances highly flattering to their bravery and humanity.
I would recommend that a medal be presented to No-ho-mun-ya (Roman Nose) as a testimonial of his meritorious conduct on the occasion referred to. Medals from the Government are highly esteemed by the Indians; and if bravery and humanity are merits in the Indian, then I think Roman Nose richly merits one. His character in every respect is good.
A notice by the Government of meritorious acts by the Indians has a happy tendency in making a favourable impression in reference to the act that may be the cause of the notice.
I have presented Little Wolf with a medal that was in the office. On receiving it, he very delicately replied, that “he deserved no credit for what he had done—that he had only done his duty, but was gratified that his conduct had merited the approbation of his nation and his father.”
I have the honour to be, very respectfully, Sir,Your obedient servant,W. H. Harvey, Sup. Ind. Aff.
To his Excellency John Tyler, President of theUnited States, Washington City.
I concur with Mr. Harvey in thinking this Indian Chief entitled for his bravery and humanity to a medal.
June 8, 1844.
J. Tyler, Presid. U. States, Washington City.
Medal delivered accordingly to Mr. Geo. H. C. Melody, for the Chief.
June 8, 1844.
J. Hartley Crawford.
[4]The railway tunnel at Liverpool.
[5]The red willow, from the inner bark of which the Indians make their substitute for tobacco.
[6]A medicinal herb, the roots of which the Indians use as a cathartic medicine.
[7]The frightful war-whoop is sounded at the instant when Indians are rushing into battle, as the signal of attack. It is a shrill sounded note, on a high key, given out with a gradual swell, and shaken by a rapid vibration of the four fingers of the right hand over the mouth. This note is not allowed to be given in the Indian countries unless in battle, or in the war or other dances, where they are privileged to give it.
[8]The Approaching Dance is a spirited part of theWar Dance, in which the dancers are by their gestures exhibiting the mode of advancing upon an enemy, by hunting out and following up the track, discovering the enemy, and preparing for the attack, &c., and the song for this dance runs thus:—
O-ta-pa!I am creeping on your track,Keep on your guard, O-ta-pa!Or I will hop on your back,I will hop on you, I will hop on you.Stand back, my friends, I see them;The enemies are here, I see them!They are in a good place,Don’t move, I see them!&c. &c. &c.
O-ta-pa!I am creeping on your track,Keep on your guard, O-ta-pa!Or I will hop on your back,I will hop on you, I will hop on you.Stand back, my friends, I see them;The enemies are here, I see them!They are in a good place,Don’t move, I see them!&c. &c. &c.
O-ta-pa!I am creeping on your track,Keep on your guard, O-ta-pa!Or I will hop on your back,I will hop on you, I will hop on you.
O-ta-pa!
I am creeping on your track,
Keep on your guard, O-ta-pa!
Or I will hop on your back,
I will hop on you, I will hop on you.
Stand back, my friends, I see them;The enemies are here, I see them!They are in a good place,Don’t move, I see them!&c. &c. &c.
Stand back, my friends, I see them;
The enemies are here, I see them!
They are in a good place,
Don’t move, I see them!
&c. &c. &c.
[9]Wolf Song.—This amusing song, which I have since learned more of, and which I believe to be peculiar to the Ioways, seems to come strictly under the province of themedicineormysteryman. I will venture to say, that this ingenious adaptation will excite a smile, if not some degree of real amusement, as well as applause, whenever it is fairly heard and understood by an English audience. The occasion that calls for this song in the Ioway country is, when a party of young men who are preparing to start on a war excursion against their enemy (after having fatigued the whole village for several days with the war dance, making their boasts how they are going to slay their enemies, &c.) have retired to rest, at a late hour in the night, to start the next morning, at break of day, on their intended expedition. In the dead of that night, and after the vaunting war party have got into a sound sleep, the serenading party, to sing this song, made up of a number of young fellows who care at that time much less about taking scalps than they do for a little good fun, appear back of the wig-wams of these “men of war” and commence serenading them with this curious song, which they have ingeniously taken from the howling of a gang of wolves, and so admirably adapted it to music as to form it into a most amusing duet, quartet, or whatever it may be better termed; and with this song, with its barking and howling chorus, they are sure to annoy the party until they get up, light the fire, get out their tobacco, and other little luxuries they may have prepared for their excursion, which they will smoke and partake with them until daylight, if they last so long, when they will take leave of their morning friends who are for the “death,” thanking them for their liberality and kindness in starting, wishing them a good night’s sleep (when night comes again) and a successful campaign against their enemies.
[10]This peculiar dance is given to a stranger, or strangers, whom they are decided to welcome in their village; and out of respect to the person or persons to whom they are expressing this welcome, the musicians and all the spectators rise upon their feet while it is being danced.
The song is at first a lament for some friend, or friends, who are dead or gone away, and ends in a gay and lively and cheerful step, whilst they are announcing that the friend to whom they are addressing it is received into the place which has been left.
[11]This barbarous and exciting scene is the Indian mode of celebrating a victory, and is given fifteen nights in succession, when a war party returns from battle, having taken scalps from the heads of their enemies. Taking the scalp is practised by all the American tribes, and by them all very much in the same way, by cutting off a patch of the skin from a victim’s head when killed in battle; and this piece of skin, with the hair on it, is the scalp, which is taken and preserved solely for a trophy, as the proof positive that its possessor has killed an enemy in battle, and this because they have no books of history or public records to refer to for the account of the battles of military men. The scalp dance is generally danced by torch light, at a late hour in the night; and, in all tribes, the women take a conspicuous part in it, by dancing in the circle with the men, holding up the scalps just brought from battle, attached to the top of a pole, or the handle of a lance.
A scalp, to be a genuine one, must have been taken from the head of anenemy, and that enemydead. The living are sometimes scalped, but whenever it occurs, it is on a field of battle, amongst the wounded, and supposed to be dead, who sometimes survive, but with the signal disgrace of having lost a patch of the skin and hair from the top of their heads.
[12]ThePipe of Peace(or calumet) is a sacred pipe, so held by all the American tribes, and kept in possession of the chiefs, to be smoked only at times of peace-making. When the terms of a treaty have been agreed upon, this sacred pipe, the stem of which is ornamented with eagle’s quills, is brought forward, and the solemn pledge to keep the peace is passed through the sacred stem by each chief and warrior drawing the smoke once through it. After this ceremony is over, the warriors of the two tribes unite in the dance, with the pipe of peace held in the left hand, and a she-she-quoi (or rattle) in the right.
[13]Geo. Catlin.
[14]Being a silent listener to these conversations, I took out my note book and wrote down the remarks here given, as they were translated by Jeffrey.
[15]Clergymen.
[16]The author.
[17]Though the old War-chief, who was their speaking oracle on the subject of religion, remained sad and contemplative, there was daily much conversation and levity amongst the rest of the party on the subject of the “six religions of white men,” which they had discovered; and either Jim or the little “commanding general” (son of the War-chief), both of whom were busy with their pencils, left on the table for my portfolio the subjoined curious, but significant illustration of their ideas of white man’s paradise, and the six different modes of getting to it.Plate No.11is afac simileof this curious document, which the reader will appreciate on examination.
[18]This is, undoubtedly, the favourite and most manly and exciting game of the North American Indians, and often played by three or four hundred on a side, who venture their horses, robes, weapons, and even the very clothes upon their backs, on the issue of the game. For this beautiful game two byes or goals are established, at three or four hundred yards from each other, by erecting two poles in the ground for each, four or five feet apart, between which it is the strife of either party to force the ball (it having been thrown up at a point half-way between) by catching it in a little hoop, or racket, at the end of a stick, three feet in length, held in both hands as they run, throwing the ball an immense distance when they get it in the stick. This game is always played over an extensive prairie or meadow, and the confusion and laughable scrambles for the ball when it is falling, and often sought for by two or three hundred gathered to a focus, are curious and amusing beyond the reach of any description or painting.
[19]The polite Doctor often spoke of his admiration of this excellent lady and of her beautiful park, and expressed his regrets also that the day they spent there was so short; for while hunting for the ball which they had lost, it seemed he had strolled alone into her beautifulConservatoire, where he said, “in just casting his eyes around, he thought there were roots that they had not yet been able to find in this country, and which they stood much in need of.” He said “he believed from what he had seen when he was looking for the ball, though nobody had ever told him, that this lady was a great root-doctor.”
[20]No Indian language in America affords the power of swearing, not being sufficiently rich and refined.
[21]The reverend gentleman.
[22]Mr. Catlin.
[23]One of the most violent causes of the Indian’s hatred of white men is, that nearly every Indian grave is opened by them on the frontier for their skulls or for the weapons and trinkets buried with them.
[24]This unfortunate “friend of mine” called the next day, with a handkerchief tied over one eye, and one arm in a sling; and while wehappenedto be talking of their intended visit to some of the “hells,” he took occasion to exclaim at once, “My good fellows, let me advise you, go and see everything else in London, but take especial care you don’t go into any of those infernal regions, and get served as I have been, or ten times worse, for I was lucky that I didn’t lose my life.” “Then you have seen them?” said I. “Seen them? yes, Isaw, till I was knocked down three or four times, and my pockets picked, after I paid out to those infernal demons fifteen pounds; so I lost about thirty pounds altogether, and have not been able to see since. Nat B—n of New York was with me, and he got off much worse than I did; he was carried home for dead and hasn’t been out of his room since. When I get a little better, my good fellows, I will give you a long account of what we saw, and I’ll venture you never will want to risk your heads there.” My friend here left us, and Jim and the Doctor had evidently changed their minds about going to see the “Hells of London.”
[25]St Louis.
[26]The Royal Arms (the Lion and the Unicorn).
[27]It is worthy of remark, and due to these kind-hearted people, that I should here explain that this was by no means a solitary instance of their benevolence in Birmingham. Whenever they could get out upon the portico to look into the streets, they threw their pence to the poor; and during the time they were residing in London, we ascertained to a certainty that they gave away to poor Lascars and others in the streets, from their omnibus, many pounds sterling.
[28]Bennett’s Hill, near Birmingham, Nov. 1st, 1844.
My dear Mr. Catlin,—I have seen the nobility of England at a birth-night ball in St. James’s palace. I have seen the King and Queen move around the circle, stopping to speak to every individual, and I have wondered what they could have to say. I have seen the Prince of Wales (afterwards George the Fourth) open the ball with a minuet, and afterwards dance down a country dance; and I thought him a handsome young man, and a fine dancer. This was in the year 1780.
Yesterday, as you well know, for you brought them to visit me, I saw the fourteen Ioway Indians. I shook hands with each, and told them, through the interpreter, that red men were my friends. I looked at them, as they were seated in a half-circle in my drawing-room, immoveable as statues, and magnificently dressed in their own costume, with astonishment. I had never seen a spectacle so imposing. At my request, you presented them to me separately—first the men, and then the women and children—and I gave each a small present, for which they were so thankful. At parting, the War-chief stood before me and made a speech, thanking me for my kindness to them, which they should long recollect, and saying, “that, although we should meet no more in this world, yet he hoped the Great Spirit would make us meet in the next.” The action of the chief was free and natural, and most graceful; far superior to anything I ever saw. Indeed, these people are the nobility of nature.
I am, my dear Sir, your very obliged and very respectfulCatherine Hutton.
[29]Miss E. Fothergill.
[30]The Author.
[31]See in Appendix (A) to this volume Correspondence, &c., relative to Ioway Mission.
[32]The Tower.
[33]The reader is referred to the fervent breathing pages of a little periodical, entitled the ‘Olive Branch,’ for a most feeling and impressive account of the reception of this little child’s remains, and its burial in their beautiful cemetery, by the Friends in Newcastle-on-Tyne.
[34]See English experiments in breaking horses by the Indian mode.Appendix B.
[35]Only to be appreciated by those who have seen the Dublin “cars.”
[36]The Author.
[37]White man.
[38]An ingenious whistle made to imitate the chattering of the soaring eagle, and used in the eagle dance.
[39]See critical notices of the French Press, Appendix to vol. i. p. 239.
[40]The place they had escaped in the great village of the whites they had been told was a Hell. It had been explained to them, however, that there were several of those places in London, and that they were onlyimitationsof hell, but they seemed to believe that these catacombs (as there were so many millions of the bones of Frenchmen gone into them) might be the real hell of the pale-faces, and it was best to run no risk.
[41]I learned from M. Vattemare, on his return, that the party were treated with great friendship by an American gentleman in Havre, Mr. Winslow, who invited them to dine at his house, and bestowed on them liberal presents. They embraced their old friend Bobasheela in their arms on the deck of their vessel, and he sailed for London as their vessel was under weigh for America. The rest of their history is for other historians, and my narrative will continue a little further on events in Paris.
Transcriber’s NoteHyphenation of compound words follows the text. If a hyphenation occurred on a line or page break, the most common variant was followed. Suspect spellings are noted, but are retained. The modern word ‘grizzly’ is spelled as ‘grizly’ or ‘grisly’. The word ‘chickabboboo-ags’ (gin palaces) appears both with and without the hyphen as a single word.The following table describes how a variety of textual issues, and resolution. Where variants were most likely printer’s errors, they have been corrected, otherwise merely noted.p. viiiThe “big gun[,]”Removed.p. xThe Author breakf[e]astsRemoved.p. 29visiterssic.p. 37“oh, the distress![”]Added.p. 117relig[i]onAdded.p. 155Newcastle-on[-]TyneAdded.p. 182to support the Queen and royal family.[”]Added.p. 184when he[,] should stopRemoved.p. 197they had seen in [t]heir numerous visitsAdded.p. 241Wa-ton-y[a/e]Corrected.p. 247were daily engaged[,/.]Corrected.mea[n]ingAdded.p. 253and their questions.[”]Added.p. 304adherancesic.p. 305w[i]th the whole glareRestored.
Hyphenation of compound words follows the text. If a hyphenation occurred on a line or page break, the most common variant was followed. Suspect spellings are noted, but are retained. The modern word ‘grizzly’ is spelled as ‘grizly’ or ‘grisly’. The word ‘chickabboboo-ags’ (gin palaces) appears both with and without the hyphen as a single word.
The following table describes how a variety of textual issues, and resolution. Where variants were most likely printer’s errors, they have been corrected, otherwise merely noted.