Chapter XIV: Part 1: of the orig. ed. These are given in full beyond, Chap. V. Arts

4, 5, and 6, where the text of the treaty is subjected to a searching criticism in the light of subsequent events. Here we may conveniently note the names of the chiefs concerned in the transaction. The best article I have seen upon this subject is that by Dr. Thomas Foster of Duluth, in the St. Paul Daily Democrat of May 4th, 1854, as cited by J. Fletcher Williams in Minn. Hist. Coll., I. 2d ed. 1872, p. 379; this, however, requires some additions and corrections.

1. Little Crow and Little Raven are English equivalents of Petit Corbeau, which latter is a French version of the name of the hereditary chiefs of the Kapoja band, borne by successive individuals through several generations. Pike's Little Crow is said by Long to have been son of Little Crow, who was himself son of Little Crow; and Foster identifies Pike's Little Crow "as the grandfather of the present chief, Little Crow," _i. e._, of one of this name who was chief in 1854, adding neatly that "he was the Great Crow of all," _i. e._, the most celebrated of all those who bore the name. This reference would seem to cover five generations, from Pike's Little Crow backward to his grandfather and forward to his grandson. Riggs renders Pike's Little Crow's name Chatanwakoowamani, Who-walks-pursuing-a-hawk; says that his son's name was Wamdetanka, or Big Eagle, who flourished in the thirties; and adds that the dynasty became extinct with Taoyatidoota (or Towaiotadootah), who was the Little Crow of the Sioux outbreak of 1862. He was a very black crow indeed, this last of the _Corvidæ_, and was killed by a Mr. Lamson in 1863. Confining attention now to the one who seems by this reckoning to have been Little Crow III. of the series I.-V., we find him tabulated by Pike as Chatewaconamini. We have already found him cited by Long as Chetanwakoamene, rendered Good Sparrow Hunter. Beltrami, II. p. 191, presents Chatewaconamani, or the Little Raven, as the chief in 1823. Featherstonhaugh has a chief he calls Tchaypehamonee, or Little Crow, living in 1835. Rev. Dr. Neill has in one place Chatonwahtooamany, Petit Corbeau. Dr. Foster gives the Dakota name as Tchahtanwahkoowahmane, or the Hawk that Chases Walking. Pike's Little Crow lived many years after he "touched the quill" (signed his x mark) to the cession, and was in Washington in 1824. Schoolcraft, who held a council with the Wahpeton Sioux at Fort Snelling, July 25th, 1832, says, Narr., etc., 1834, p. 146: "The aged chief Petite [_sic_] Corbeau uttered their reply. I recognized in this chief one of the signers of the grant of land made at this place 26 years ago, when the site of the fort was first visited by the late General Pike." The death of this good man (in 1834?) occurred from a mortal wound he accidentally inflicted upon himself in drawing his gun from a wagon, at his village of Kaposia. The circumstances are narrated with interesting particulars by General H. H. Sibley, Minn. Hist. Coll., III. 1874, pp. 251-54.

2. The chief here and consistently throughout Pike's book of 1810 called Fils de Pinchow appears in the 1807 text as Fils de Penichon, Penechon, or Pinechon; but nowhere are we told of whom this eminent individual was the son. The name seems to have been one to conjure with; and our curiosity is excited to discover Pinchow I., who was such a personage that Pike's Fils de Pinchow, or Pinchow II., needed no other title to glory. On looking up this subject, I find, first, that "Pinchow," as rendered in the above text, and the three forms given in the 1807 print, are four variants of a word which is also written Pinichon, Pinchon, Penition, Pinneshaw, etc., in French or English; and that these are corruptions of a Dakota word. Thus Beltrami, II. p. 207, introduces us to one Tacokoquipesceni, or Panisciowa, as being in 1823 chief of the old village on the St. Peter's, three miles above its mouth. The shorter name which Beltrami uses is obviously the same as Pinchow, etc., while the longer one he uses is the same as that Takopepeshene of which we read in Keating's Long, I. p. 385: "Wapasha formerly lived in that [old] village, but having removed from it with the greater part of his warriors, a few preferred remaining there, and chose one of their number as a leader. His son Takopepeshene, (dauntless,) now [1823] rules over them." We read further in Keating's Long, I. p. 419, of the Nanpashene, or "Dauntless Society," as an association of young braves who feared nothing: see further in this matter, Lewis and Clark, ed. 1893, p. 96. So the connection of all these words is obvious, though the genetic relationships of the individuals bearing the name is not so clear. I suppose that Pike, Beltrami, and Long all refer to one and the same individual, _i. e._, to the son of that individual whom the warriors who preferred to remain at the said village chose as their leader. Dr. Foster, as above cited, says that Pinchon, or Pinichon, etc., was the grandfather of one Good Road, and in his tribe the most noted chief of the eastern Sioux; the name conferred upon this chief being Tahkookeepayshne, or "What is he afraid of?" implying the affirmation that he was afraid of nothing. This having been corrupted by the French to Pinchon, etc., and taken up in English as Pinneshaw, etc., was readopted by the Sioux themselves as a common noun, rather than a proper name, to designate a very brave man; so that they would speak of such or such a one as a pinneshaw. Recurring now to the individual whom Pike names Fils de Pinchow, we elsewhere find him listed by Pike under the name of Wyaganage, as a chief of the Gens du Lac and head of the village Pike visited at the mouth of the St. Peter's; this is the Way Ago Enagee whose name appears above as that of a signer by his =x= mark of the grant of land; and such appears to be the only name by which he became officially known to us. It is spelled differently in every one of the several places where I have found it in print or in manuscript; but in no case irrecognizably.

3. We know no more of the Grand Partisan than this name or title. Dr. Foster supposes him to have been only a principal soldier--certainly not a chief.

4. "Le Original Leve" is decidedly original! The queer phrase stands for L'Orignal Levé, given in the text of 1807 as Le Orignal Levé, and thus nearly right. The individual thus designated is listed on Pike's tabular exhibit as Tahamie, Orignal leve, and Rising Moose; he is also mentioned in Pike's letter to Wilkinson of Sept. 23d-26th, 1805, as Elan Levie. There is no doubt about the meaning of these phrases; for _orignal_, _orignac_, _oriniac_, _orenac_, etc., are Basque forms of a name of the moose, which animal, as well as the elk, is also called _élan_, while _levé_ certainly implies that the animal had arisen, and was standing on his legs, not that he was in the act of rising. Dr. Foster evidently did not know what the French phrase should be, for he presents Pike's peculiar cacographies, and is brought to book about it by Mr. Williams; but he gives us some interesting particulars of the chief who bore these names, and I transcribe his remarks in substance. Tah'amie, L'Orignal Levé, or Standing Moose is believed to be identical with an aged Indian whom most old Minnesotians knew by the name of Tammahhaw, who had but one eye and always wore a stove-pipe hat. He used to boast that he was the only "American" Sioux--by which he meant that in the war of 1812, when the Sioux sided with the British, and Little Crow and Joseph Reinville led a war-party against the Americans, he refused to join them and went to St. Louis, where he entered the service of the Americans in the employ of General William Clark. In 1854 he still treasured a commission he had received in 1814 (or May 6th, 1816?) from General Clark. Dr. Foster remarks that if there is no mistake in the identity, the friendship Tahamie conceived for Pike stood the test of time, and the two fought together against our common enemies--a fact which our government should not overlook. One Joseph Mojou, an old Canadian of Point Prescott, told Dr. Foster that Tamahaw was called by the voyageurs "Old Priest," because he was such a talker on all occasions; and Dr. Foster remarks that the Sioux word _tamwamda_, which resembles this Indian's name, means to vociferate, reiterate, harangue, etc. Mr. E. A. C. Hatch informed Dr. Foster that when he traded with the Winnebagoes, and with Wabasha's band of Sioux, he knew the Indian and had seen the commission issued by General Clark; also, that the Winnebagoes, who were acquainted with this Indian, translated his name Nazeekah in their language--this being their word for the pike, a fish, and _tammahhay_ being the Dakotan word for that fish. According to J. F. Williams, Minn. Hist. Coll., III. 1874, p. 15, Tahama or Tahamie was called by the French Le Bourgne (Borgne), and by the English One-eye, or the One-eyed Sioux, and that the loss of the eye occurred by accident in a game during his boyhood. He was born at Prairie à l'Aile, the present site of Winona, and died in April, 1860, "at least 85 years old, though some who knew him well place his age at nearly 100." A daguerreotype likeness of him, procured at Wabasha in 1859 by Hon. C. S. Bryant, is in the possession of the Minnesota Historical Society.

5. "Le Demi Douzen" is not named elsewhere in this book, and does not appear at all in the 1807 edition. If the phrase which represents his name means Half Dozen, or Six, it would be better written Demie Douzaine, or Demi-douzaine; but we have seen enough of Pike's French to be already satisfied that he always saluted the letters of the French alphabet with blank cartridges. The Indian he calls Demi Douzen is thoroughly identified by Dr. Foster as the father of the present (1854) chief Little Six, and the chief of the large Sioux village which was situated 28 m. up the St. Peter's, 3 or 4 m. this side of the modern Indian village of Shakopee. The father--the one who attended Pike's conference--was known as Shahkpay, Half Dozen, and Six; his son as Shahkpaydan, or Little Six, the former being the second of the name, or Six II., and the latter the third of the name, or Six III.; but who was the original Half Dozen, or Six I., founder of this dynasty, we are not informed. Long speaks of Six II. as Shakpa, chief of the village Taoapa; and Forsyth calls this one "Mr. Six, a good-for-nothing fellow."

6. "Le Beccasse" of the above text was a stumbling-block. In the 1807 edition the term appears as Le Bucasse. It looks as if it were meant for La Bécasse, meaning Woodcock. But Dr. Foster (whose text as cited by Mr. Williams has Le Boccasse) informs us that the phrase should be written Bras Casse--by which he evidently means Bras Cassé, as he translates Broken Arm. (Pike's tabular exhibit presents a certain Bras Casse; but this was a _Sauk_ chief, otherwise Pockquinike.) Broken Arm's Sioux name is believed by Dr. Foster to have been Wahkantahpay; "and as late as 1825 he was still living at his small village of Wahpaykootans, on a lake near the Minnesota [river] some five or six miles below Prairie La Fleche, now Le Sueur."

7. Le Bœuf que [qui] Marche, or Walking Buffalo, as we are informed by Dr. Foster, was also called Tahtawkahmahnee; "he was a kind of sub-chief of old Wabashaw (who was not present), being also called Red Wing; and it is from him that the village at the head of Lake Pepin derives its name. He was the father [Hancock says uncle] of Wahkootay, the present [1854] old chieftain of the Red Wing band." Compare note 67, p. 69.

[II-3] Outard Blanche, correctly Outarde Blanche, means White Bustard. The bustard is a very large bird, many species of which inhabit Europe, Asia, and Africa, but none America. It may, therefore, be well to explain that outarde was a name given by the early French in America to the Canada goose (_Bernicla canadensis_); but that since this goose is mostly black, the phrase outarde blanche would rather indicate the snow goose (_Chen hyperboreus_), which when adult is pure white excepting the tips of the wings. I remember seeing somewhere a statement, the source of which I cannot now recall, to the effect that the phrase meant White Buzzard, not White Bustard; in which case the French form would be Busard Blanc. Major Taliaferro speaks of White Buzzard in his autobiography, as printed in Minn. Hist. Coll., VI.