WA--TAN--YE (One always foremost)
Catlin, Fourteen Ioway Indians
WA--TA--WE--BU--KA--NA (Commanding General)
Catlin, Fourteen Ioway Indians
In Catlin's Notes of Eight Years' Travel in Europe
this is spelled Wa--tah--we--buck--a--nah
WAW--MO--MOKA (Thief)
Schoolcraft Indian Tribes (vol. III)
WAH--MOON--AKA (The man who steals)
Treaty of 1854
WAW--NON--QUE--SKOON--A
Schoolcraft Indian Tribes (vol. III)
WENUGANA (The man who gives his opinion)
McKenny & Hall Indian Tribes (pp. 89--93, vol. II)
WHITE CLOUD, Jefferson
Laws and Treaties (p. 396, vol. I)
WHITE HORSE
Treaty of 1861
WI--E--WA--HA (White Cloud--also known as Good Disposition)
Schoolcraft, Indian Tribes (vol. III)
WINANGUSCONEY (see Moa--Na--Hon--Ga)
WO--HUM--PA
Rhees, Smithsonian Institution (p. 49)
Probably the same Indian as referred to by McKenny
& Hall as Wahumppe, _q. v._
WOS--COM--MUN (The Busy Man)
Catlin, Notes of Eight Years' Travels in Europe
WY--EE--YOGH (The man of Sense)
Catlin, Notes of Eight Years' Travels in Europe
YU--MAH--NI (la pluie qui marche)
Maximilian, Travels
FOOTNOTES:
[1] Attacapa, a name by which the Choctaws and other southern Indians
designated the different tribes occupying southwestern Louisiana and
southern and southeastern Texas. Less than a dozen are known to be in
existence today.
[2] Oroyelles, probably of the Caddoan family and now extinct.
[3] An important tribe of the Algonquian family closely allied with the
other Plains Indians, particularly with the Cheyennes.
[4] A tribe of the Iroquoian family frequenting during the 17th century
the territory extending south from Lake Erie to the Ohio river, and now
practically extinct unless their descendants may be called a part of the
Seneca living at present in the Indian Territory.
[5] A vocabulary included among others is from the Duralde manuscripts
in the Library of the American Philosophical Society.
[6] For further synonomy see appendix C.
[7] Clark. INDIAN SIGN LANGUAGE. Philadelphia, 1885.
[8] Mallery. INTRODUCTION TO THE STUDY OF SIGN LANGUAGE AMONG THE NORTH
AMERICAN INDIANS, ETC. B. A. E., _Introductions_, No. 3.
[9] See J. O. Dorsey in _The American Antiquarian, 1879_, and the same
writer in _Bul. Philos. Soc., 1880_. The term literally translated means
"belonging to this place" or "the home people." See also W J McGee in
the _15th Rep._, B. A. E., 1897.
[10] Dorsey.
[11] Considerable controversy has taken place as to the actual meaning
of this word. Various suggestions have been made, more generally by
local writers, and in the confusion it is difficult to come to a final
decision. The latest authorities prefer Gray Snow, and the task would be
considerable to enumerate all those who have written on the subject. W.
W. Hildreth in _Annals of Iowa_, April, 1864, gives the derivation from
the Omaha word Py--ho--ja, or "Grey Snow." It has been claimed that the
word is of Dakota origin and that it was written by the French Aiouez
(see Charlevoix, 1723) and that its anglicization was gradual. The
present meaning of _Iowa_ in the Dakota is "something to write or paint
with." Schoolcraft is authority for the statement that the tribes called
themselves Pa--ho--ches, meaning "Dusty Nose," or "Dirty Face," and Foster
in the text emphasizes this point. One writer boldly asserts that the
word Iowa is a corruption from Kiowa, and Antoine Le Claire, the
celebrated half--breed interpreter, stated that the word in his tongue
signified "this is the place." Taylor Pierce, long connected with the
trading post of Fort Des Moines, testified in favor of _Kiowa_, giving
it the same definition as last named. Fulton (RED MEN OF IOWA) mentions
certain writers who interpreted the word as "beautiful." W. E. Richey
(MEMOIRS OF THE EXPLORATION OF THE BASIN OF THE MISSISSIPPI VALLEY,
Volume VII, 1903) says, "I feel inclined to think that the word _Iowa_
came from Harahey...." For a full discussion of this subject see _Annals
of Iowa_, April, 1864, and July, 1896.
[12] See Mooney, THE CHEYENNE INDIANS, _Mem. of the Amer. Anthro.
Assoc._ No. 1, 1907. His map as given there is especially useful.
[13] See Williamson, MINN. HIST. SOC. COLL., Vol. I, (reprint 1902),
page 242. According to this authority the Iowa were known as Ayuhba,
which form is also used by Riggs, DAKOTA GRAMMAR AND DICTIONARY, 1852.
In MEMOIRS OF EXPLORATIONS IN THE BASIN OF THE MISSISSIPPI, Vol. III,
1900, is included an excellent historical chart by N. H. Winchell
showing geographical names and other data prior to Nicollet's Map of
1841. This shows the location of the Iowa tribe in that section between
the present southern boundary of Iowa and lower Minnesota on the east,
and along the southern bank of the Missouri river to the westward.
Catlin's Map of 1833 places this tribe in the southwestern portion of
the State of Iowa.
[14] See note 60.
[15] For an extended account of the Recollet Father Zénobe Membré, see
Le Clercq's FIRST ESTABLISHMENT OF THE FAITH IN NEW FRANCE, Shea's
translation, II, 133; 1881.
[16] See Richman (I. B.). AMONG THE QUAKERS, AND OTHER SKETCHES, 3rd ed.
Contains _Mascoutin, A Reminiscence of the Nation of Fire_.
[17] Original in St. Mary's College Archives, Montreal and reproduced in
THE JESUIT RELATIONS, published by The Burrows Brothers Co. See also
Joliet's Map of 1674 (_ibid._ vol. LIX.) where relative positions are
practically the same.
[18] Michel Accault, a companion of La Salle.
[19] See Prof. N. H. Winchell's admirable map contained in Volume III,
MEMOIRS OF EXPLORATIONS IN THE BASIN OF THE MISSISSIPPI, St. Paul, 1900.
This chart shows with great precision the geographical names and their
dates, given prior to Nicollet's map of 1841, and locates the Iowa on
the west bank of the Mississippi, near the "Riviere de Aiounoues"
according to Franquelin's map of 1684, and also in a space bounded on
the north and east by the St. Peter's river (Minisoute Ouadeba or St.
Peters river of Jefferys, 1762) and on the south and west by the Riviere
aux Liards and Redwood river respectively, of Long. Franquelin's map,
_Carte de la Louisiane_, a facsimile of which is in the Library of
Harvard University, (the original formerly in the Archives of the
Marine, in Paris, has been lost), locates the Ai8u8e and the Paoté on
the Riviere des Ai8u8e (Iowa).
[20] In Thwaites' edition of Lewis & Clark (ORIGINAL JOURNALS, VI,
91--92, 1905) the number is given as "200 warriors or 400 souls, eighteen
leagues up Platte river on the S. E. side, although they formerly lived
on the Missouri above the Platte." When the traders first knew the Iowa
the band consisted of about 800 souls. Their principal points of
commerce were Robidoux's Post at Black Hills, the present site of St.
Joseph, Missouri, and at Council Bluffs, though not as extensively at
the latter. See Chittenden, THE AMERICAN FUR TRADE, p. 874, and also THE
HENRY AND THOMPSON JOURNALS, Coues ed., for an account of Robidoux's
dealings. Maximilian's TRAVELS, Vol. 1, p. 257 _note_, has a valuable
reference.
[21] Probably what was then known as the Big Platte in Nebraska.
[22] See F. J. Goodfellow, S. D. HIST. COLL., Vol. 2, also the original
translation of a portion of Le Sueur's _Voyage_ in WIS. HIST. COLL.,
Vol. XVI. The Fort took its name from L'Huillier, one of the French
farmer generals and Le Sueur's patron. In September, 1700, Le Sueur
reached the present site of Mankato, Minn., and built the Fort, which
according to most authorities was completed Oct. 14 of that year. The
post was abandoned in 1703.
[23] REP. OF SEC. OF WAR, 1829.
[24] PIKE'S EXPEDITION, ETC., ETC., edited by Elliott Coues, 1895.
[25] JESUIT RELATIONS, Vol. LX, also note 60.
[26] Buffalo hides. The earlier explorers referred to the buffalo (Bison
americanus) under various cognomens. _Boeuf sauvage_, was the name given
to it by Du Pratz; the Canadian voyageurs termed it simply _le boeuf_.
See Allen, HISTORY OF THE AMERICAN BISON, 1877.
[27] Red Pipestone, a fine grained argillaceous sediment, the analysis
of which is as follows: Silica, 48:20, alumina, 28:20, ferric oxide, 5,
carbonate of lime, 2:60, manganous oxide, 0:60, magnesia, 6, water 8:40,
loss 1. First brought to the attention of mineralogists by George Catlin
and named in his honor "catlinite."
[28] The important feature of camping was left to the women, according
to the Indian custom. Occasion often controlled circumstances as to the
form of this particular ceremony. Hunting, visiting, or war parties were
usually carefully organized. The tribal circle, each segment composed of
a clan, gens or band, made a living picture of tribal organization and
responsibilities. The usual opening through the circle was toward the
east, which calls to mind religious rites and obligations of an earlier
people, being further exemplified in the position which was usually
given to the ceremonial tents. See A. C. Fletcher in _Pub. of the
Peabody Museum_.
[29] The clan or gens among the American Indians is an intertribal,
exogamic group of persons actually or theoretically consanguine. See J.
N. B. Hewitt in BUL. 30, B. A. E., and J. W. Powell in the 17TH REP., B.
A. E., Part I, 1898, page 29 _passim_. Throughout all of the American
tribes of savagery it has been found that peculiar groups of persons are
organized and known as shamanistic societies or phratries, viz: banded
religious bodies. The term however must be extended that it may include
the ceremonies which the savage believed to be religious. Peace and
warfare, health and disease, welfare and want, pleasure and pain, all,
whether good or evil, are believed to be under control of such societies
as noted. The gens is to be found in Greek and Roman history, where it
is known as the agnatic kindred. The tribe remains a body of
consanguineal kindred: it is composed of groups of gentes that are
incest groups, and the mates in marriage must belong to different
gentes. See appendix A.
[30] For an account of the mythical origin of each of the Iowa gens, see
J. O. Dorsey, SOCIAL ORGANIZATION OF THE SIOUAN TRIBE in the _Journal of
American Folklore_, Vol. IV, 1891, No. XV, page 338. This was recorded
by Rev. William Hamilton in 1848 and was published from a letter by him
to the children of the Presbyterian Sunday schools. Dorsey also obtained
from the Iowa, during a visit to that tribe in 1880, a list of the
gentes and later perfected this with a list of the subgentes. This list
is included herewith as an appendix from the 15TH REP., B. A. E., 1897.
[31] Dorsey. SIOUAN SOCIOLOGY.
[32] See Cyrus Thomas. MOUND EXPLORATIONS, 12TH REP., B. A. E., 1894,
page 111. A plan of the section noted above is given in this report,
which is the most complete on mound exploration ever attempted. It may
well be termed definitive.
[33] The study of games as played among North American Indians, is a
field in itself. This has been covered most exhaustively by Mr. Stewart
Culin in his recent work, GAMES OF THE NORTH AMERICAN INDIANS: (24th
Rep., B. A. E., 1907), and to this volume we refer any student who
wishes to make detailed researches. In addition to this work, Catlin's
great contribution to the history of the North American tribes is in
itself a mine of general information, though his little volume entitled
THE FOURTEEN IOWAY INDIANS, published in London in 1844, treats of the
games of the Iowa more particularly. Where possible the earlier edition
of that writer's LETTERS AND NOTES should be used rather than the later
issues with the colored plates, such method of illustration having been
condemned by Catlin from the beginning. INDIAN GAMES AN HISTORICAL
RESEARCH by Andrew McFarland Davis, is a valuable monograph. All of the
above refer _in extenso_ to the Iowa.
[34] THE FOURTEEN IOWAY INDIANS. London, 1844. This little pamphlet is
now scarce, and was written by Catlin at the instance of the parties who
brought the Indians to London. He was particularly interested from an
humanitarian point of view. An edition was issued in Paris, a year
later, with woodcuts by Porret, adding interest to the work.
[35] THE FOURTEEN IOWAY INDIANS.
[36] _Ibid._
[37] A translation of the song for this occasion is as follows:
"Take care of yourself--shoot well, or you lose,
You warned me, but, see! I have defeated you!
I am one of the Great Spirit's children!
Wa--konda I am! I am Wa--konda!"
See Alice C. Fletcher's paper, _Tribal Structure_, as included in THE
PUTNAM ANNIVERSARY VOLUME, Cedar Rapids, 1909, for a further exposition
of the word Wa--K_on_'--da.
[38] Culin. GAMES OF THE NORTH AMERICAN INDIANS.
[39] In a game witnessed by the writer, on the Sauk and Fox Reservation
at Tama, Iowa, in 1907, the ball used was wood. This tribe is slow to
acquire new ideas, nor has it advanced greatly during the last fifty
years. The game was one of intense excitement and is still played along
the same lines as in the earlier days of this once powerful band.
[40] FIELD COLUMBIAN MUSEUM CATALOG, No. 71404.
[41] THE FOURTEEN IOWAY INDIANS.
[42] The oldest attempt at a detailed description of the game is given
by Nicolas Perrot, MÉMOIRE SUR LES MOEURS, COSTUMES ET RELIGION DES
SAUVAGES DE L'AMÉRIQUE SEPTENTRIONALE. First printed in Paris in 1864.
[43] See Catlin. THE FOURTEEN IOWAY INDIANS, page 19, for a translation
in full of this song.
[44] THE FOURTEEN IOWAY INDIANS, page 20.
[45] _Ibid._, page 21. In the French translation of this pamphlet these
_chansons_ are particularly well rendered.
[46] A contrary statement is made by Messrs. Irvin and Hamilton in
Schoolcraft's HISTORY OF THE INDIAN TRIBES, Vol. III, page 260, (1853),
wherein the Iowa are mentioned as being "but a remnant of a once
numerous and considerable nation." Estimates as follows given as a
total--in 1764 (Bouquet) 1100; 1804 (Lewis & Clark) 800; 1822 (Morse)
1000; 1829 (Sec. of War) 1000; 1832 (Drake) 1100; 1843 (Report Indian
Affairs) 470; and the Donaldson Report (11th Census, taken from Jackson
catalog of photographs, etc., Washington, 1877) 1894, states that their
number reached 1500 early in the 19th century. Catlin conjectures 1400
in 1832 and 992 in 1836. The total remnant of the tribe in 1905 was 314;
in 1908, 339, these figures being from official sources.
[47] Writing in 1876, the author seems unfamiliar with Pére André's
reference to the tribe in 1676, and quotes from Le Sueur who knew this
band first in 1700.
[48] The present spelling of the name was first used by Lieut. Albert M.
Lea in his NOTES ON THE WISCONSIN TERRITORY, 1836, wherein he referred
to the country west of the Mississippi as the "Ioway District",
suggested by the Ioway river. This point will be brought out fully in
the new edition of Lea's Notes now in preparation by the Ioway Club,
edited by L. A. Brewer.
[49] The tribe has long since been divided and now occupies lands in the
Potawatomi and Great Nemaha Agency in Kansas and the Sauk and Fox Agency
in Oklahoma. See Kappler. LAWS AND TREATIES, 2 vols., Washington, 1903.
[50] Benard de la Harpe, a French officer who came to Louisiana in 1718.
His Narrative of Le Sueur's Expedition is included by French in his
HIST. COLL. OF LOUISIANA, Part III, page 19 _et seq._, and is also given
by Shea, EARLY VOYAGES UP AND DOWN THE MISSISSIPPI, Albany, 1861,
reprint, 1908. For a lengthy bibliographical note of this work, see A.
McF. Davis in Winsor's NARRATIVE AND CRITICAL HISTORY, Vol. V, page 63.
[51] Pierre Charles le Sueur, a French geologist, member of Iberville's
Expedition of 1698, and sent primarily to report on the "green earth"
(copper mines), known to him through previous researches in 1695.
[52] At the best information concerning the expedition of Le Sueur is
scant. The most important source is the work of one Penicaut, Perricaut
or Perricault (see A. McF. Davis in Winsor's NARRATIVE AND CRITICAL
HISTORY, Vol. V, page 71), a carpenter who accompanied the Iberville
party from France in 1698 and remained in Louisiana until 1781. The most
complete form in which we are able to read the JOURNAL is in Margry's
DÉCOUVERTES ET ÉTABLISSEMENTS DES FRANÇAIS DANS L'OUEST ET DANS LE SUD
DE L'AMÉRIQUE SEPTENTRIONALE, Vol. V, page 319 _et seq._ Penicaut's
ANNALS OF LOUISIANA (1698--1722) are translated in their entirety in
French's HIST. COLL. OF LOUISIANA, _New Series_, Vol. I, but this
translation must be read with caution as French was not the most careful
of translators.
[53] In a communication from Mr. W. H. Holmes, former Chief of the
Bureau of American Ethnology, Smithsonian Institution, with reference to
the Penicaut manuscript, he states that no translation from this source
has been made and that French (HIST. COLL.) is unreliable. For the
printed form, in the French language, Margry's DÉCOUVERTES (ETC.), Vol.
V, is the authority.
[54] Pierre Francois Xavier de Charlevoix, a French traveller, born
October 29, 1682, at St. Quentin, died, 1761. His most important work of
American interest bears the following title: HISTOIRE ET DESCRIPTION
GÉNÉRALE DE LA NOUVELLE FRANCE, AVEC LE JOURNAL HISTORIQUE D'UN VOYAGE
FAIT PAR ORDRE DU ROI DANS L'AMÉRIQUE SEPTENTRIONALE. Paris, 1744.
Several editions of the work, in three and six volumes respectively,
were issued in Paris during this year. JOURNAL D'UN VOYAGE (ETC.),
usually forms the last volume, with a separate title page. During 1761
this portion was published in English in London, two volumes, but it was
not until 1865--72 that the HISTOIRE proper was translated, and at that
time by J. G. Shea (New York, 6 vols.). Foster is obviously in error as
to the date mentioned (1722). Charlevoix's work was not ready for
publication at that time, though he had no doubt finished it in 1724, at
which date he issued simultaneously, the JOURNAL which was addressed to
the Duchess de Lesdiguières. Some partial reprints of Charlevoix do not
contain the linguistic portions.
[55] Here the writer no doubt refers to the mutilated and meretricious
issue of the Lewis and Clark JOURNALS, published by William Fisher of
Baltimore during 1812. As a contribution to the literature of the
subject, the volume is entirely devoid of worth and statements
concerning linguistics or events have little value. Coues, in his
edition of the Lewis and Clark TRAVELS, gives full details of this
publication. See also the present writer's BIBLIOGRAPHY OF THE LEWIS AND
CLARK EXPEDITION, _Literary Collector_, March, 1902. In Thwaites'
edition of the ORIGINAL JOURNALS OF LEWIS AND CLARK, 1904, (Vol. I, page
45), Ayauway is noted, as an early form of spelling.
[56] It is difficult to determine exactly the work here referred to.
Without doubt in this instance, as in those which follow, Foster had
access to Rev. S. R. Riggs's GRAMMAR AND DICTIONARY OF THE DAKOTA
LANGUAGE, published by the Smithsonian Institution as one of the
Contributions to Knowledge, in 1852. Dr. Riggs was a close student of
Siouan linguistics and published much material on the subject, his
DAKOTA--ENGLISH DICTIONARY being exhaustively edited with great care by
J. O. Dorsey and published in final form in 1892 by the Bureau of
American Ethnology. A comprehensive list of the published and manuscript
material by Riggs, who was ably assisted by his wife, will be found in
Pillings's SIOUAN BIBLIOGRAPHY, page 60 _et seq._, and in the S. D.
HIST. COLL., Vol. II. At various intervals through the original work,
Foster acknowledges his indebtedness to the first volume of the MINN.
HIST. SOC. COLL. In this there is an excellent article by Riggs entitled
THE DAKOTA LANGUAGE, from which considerable assistance was no doubt
obtained.
[57] According to J. O. Dorsey in BULL. 30, B. A. E., their tribal
tradition is, that after separating from the parent stock they "received
the name of Pahoja, or Gray Snow." See also W J McGee, 15th Rept., B. A.
E., 1897, who says: "Iowa or Pá--qo--tce signifies 'Dusty Heads'." See
also ON THE ORIGIN OF THE OTOS, JOWAYS AND MISSOURIS, etc., in
Maximilian's TRAVELS (Vol. III, Clark's reprint, page 313). This
purports to be a tradition communicated to Maj. Jonathan L. Bean, of
Pennsylvania, Gov. Sub. Agent to the Sioux, 1827--34. The Iowa are
designated as Pa--ho--dje, or Dust Noses.
[58] Rev. William Hamilton and Rev. Samuel McCleary Irvin, Presbyterian
missionaries to the Iowa and Sauk and Fox Indians located near the mouth
of the Great Nemaha river. They established what was known as the Ioway
and Sac Mission Press at their station in 1848, issuing therefrom
several volumes now of great rarity including AN IOWAY GRAMMAR and THE
IOWAY PRIMER, the latter in two editions. (See illustration). For a
complete list of their writings see Pilling, BIBLIOGRAPHY OF THE SIOUAN
LANGUAGES, p. 31 _et seq._ There is an autobiography of Hamilton in
Nebraska State Historical Society REPORTS, Vol. I, 1885, first series.
[59] See the map by Waw--Non--Que--Skoon--a.
[60] See note 47. Several references are made to the Iowa tribe at an
[Sidenote: +André, 1676+] earlier date than here mentioned. Father Louis
André, who came to Canada during 1669, and was at Green Bay, Wis., from
1671 to 1681, designates the Nadoessi Mascouteins, which name was
applied to the Iowa because of their relations for a time with the
Sioux, as living about 200 leagues from that place, in 1676. (See
article by Father A. E. Jones, in _U. S. Cath. Hist. Mag._, No. 9,
1889). Father André died in Quebec in 1715. [Sidenote: +Membré, 1680+]
Even before the date of Le Sueur we have a reference by Father Zenobius
Membré in 1680, placing the Oto and Iowa in three great villages built
near a river "which empties in the river Colbert [Mississippi] on the
west side above the Illinois, almost opposite the mouth of the
Wisconsin." More than this he appears to locate a part of the Ainove
[Sidenote: +Perrot, 1685+] (no doubt Aioue) to the west of the Milwaukee
river in Wisconsin. Perrot (MEMOIRS), apparently locates them, in 1685,
on the plains in the vicinity of the Pawnee. Marquette's map of 1674--79
gives the Pahoutet (Iowa), Otontanta (Oto), Maha (Omaha) a position on
the Missouri river, but this is done by mere chance and without
authority. La Salle, writing Hennepin August 22, 1682, mentions both Oto
and Iowa under Otontanto and Aiounonea.
[61] It has often been a matter for conjecture why Le Sueur should have
given himself so much concern over a mine of "green earth" as the
discovery does not seem to be one meriting a great amount of
distinction. Not long since, however, certain mineral specimens of
metallic substance, apparently a sort of iron or copper ore, were found
in the banks of the Le Sueur river (so--called by J. N. Nicollet, and on
a map published in 1773, the river St. Remi), near the confluence with
the Blue Earth river. Penicaut in his relation speaks of the deposit
extending many miles on the banks of the river (MINN. HIST. SOC. COLL.,
Vol. III, page 8), and it is therefore not improbable that the intrepid
explorer had in mind something more real than colored marls of blue,
green or yellow, which owed their color to the silicate of iron, and
which were, when free from sand, highly prized and used for paint by the
Indians. As an article of trade they were of value, but even this point
does not fully explain the expedition. (See MS. in _Ministère des
Colonies_, Paris, Vol. XV, c. 11, fol. 39). In a letter from the
Intendant Champigny to the French Minister, also in this collection in
Paris, the former says, "I think that the only mines that he (Le Sueur)
seeks in those regions are mines of beaver skins." For a lengthy sketch
of the material first referred to, see MINN. HIST. SOC. COLL., Vol. I,
1902, reprint, also in Neill, HISTORY OF MINNESOTA, 3d edition, 1878,
page 165, note.
[62] See note 50.
[63] In Shea's VOYAGES UP AND DOWN THE MISSISSIPPI, Albany, 1861 (1902).