Autobiography of Ma-ka-tai-me-she-kia-kiak, or Black Hawk.

by Black Hawk.

AFFIDAVIT.

DISTRICT OF ILLINOIS, SS. Be it remembered, that on this sixteenth day of November, Anno Domini eighteen hundred and thirty-three, J.B.

Patterson, of said district, hath deposited in this office the t.i.tle of a Book, the t.i.tle of which is in the words following, to wit:

"Life of Makataimeshekiakiak, or Black Hawk, embracing the Traditions of his Nation--Indian Wars in which he has been engaged--Cause of joining the British in their late War with America, and its History--Description of the Rock River Village--Manners and Customs--Encroachments by the Whites contrary to Treaty--Removal from his village in 1831. With an account of the Cause and General History of the Late War, his Surrender and Confinement at Jefferson Barracks, and Travels through the United States. Dictated by himself."

J.B. Patterson, of Rock Island, Illinois, Editor and Proprietor.

The right whereof he claims as author, in conformity with an act of Congress, ent.i.tled "An act to amend the several acts respecting copyrights." W.H. BROWN, Clerk of the District of Illinois

INDIAN AGENCY, ROCK ISLAND, October 16, 1833.

I do hereby certify, that Makataimeshekiakiak, or Black Hawk, did call upon me, on his return to his people in August last, and expressed a great desire to have a History of his Life written and published, in order (as he said) "that the people of the United States, (among whom he had been traveling, and by whom he had been treated with great respect, friendship and hospitality,) might know the _cause_ that had impelled him to acts as he had done, and the _principles_ by which he was governed."

In accordance with his request, I acted as Interpreter; and was particularly cautious to understand distinctly the narrative of Black Hawk throughout--and have examined the work carefully since its completion, and have no hesitation in p.r.o.nouncing it strictly correct, in all its particulars.

Given under my hand, at the Sac and Fox agency, the day and date above written. ANTOINE LE CLAIR, U.S. Interpreter for the Sacs and Foxes.

ORIGINAL DEDICATION.

NE-KA-NA-WEN.

MA-NE-SO-NO OKE-MAUT WAP-PI MAK-QUAI.

WA-TA-SAI WE-YEU,

Ai nan-ni ta co-si-ya-quai, na-katch ai she-ke she-he-nack, hai-me-ka-ti ya-quai ke-she-he-nack, ken-e-chawe-he-ke kai-pec-kien a-cob, ai-we-ne-she we-he-yen; ne-wai-ta-sa-mak ke-kosh-pe kai-a-poi qui-wat.

No-ta-wach-pai pai-ke se-na-mon nan-ni-yoo, ai-ke-kai na-o-pen.

Ni-me-to sai-ne-ni-wen, ne-ta-to-ta ken ai mo-he-man ta-ta-que, ne-me-to-sai-ne-ne-wen.

Nin-a-kai-ka poi-pon-ni chi-cha-yen, kai-ka-ya ha-ma-we pa-she-to-he-yen. Kai-na-ya kai-nen-ne-naip, he-nok ki-nok ke-cha-kai-ya pai-no-yen ne-ket-te-sim-mak o-ke-te-wak ke-o-che, me-ka ti-ya-quois na-kach mai-quoi, a-que-qui pa-che-qui ke-kan-ni ta-men-nin. Ke-to-ta we-yen, a-que-ka-ni-co-te she-tai-hai-hai yen, nen, chai-cha-me-co kai-ke-me-se ai we-ke ken-na-ta-mo-wat ken-ne-wa-ha-o ma-quo-qua-yeai-quoi. Ken-wen-na ak-che-man wen-ni-ta-hai ke-men-ne to-ta-we-yeu, ke-kog-hai ke-ta-shi ke-kai na-we-yen, he-na-cha wai-che-we to-mo-nan, ai pe-che-qua-chi mo-pen ma-me-co, ma-che-we-ta na-mo-nan, ne-ya-we-nan qui-a-ha-wa pe-ta-kek, a que-year tak-pa-she-qui a-to-ta-mo-wat, chi-ye-tuk he-ne cha-wai-chi he-ni-nan ke-o-chi-ta mow-ta-swee-pai che-qua-que.

He-ni-cha-hai poi-kai-nen na-no-so-si-yen, ai o-sa-ke-we-yen, ke-pe-me-kai-mi-kat hai-nen hac-yai, na-na-co-si-peu, nen-a-kai-ne co-ten ne-co-ten ne-ka chi-a-quoi ne-me-c.o.k me-to-sai ne-ne wak-kai ne-we-yen-nen, kai-shai ma-ni-to-ke ka-to-me-nak ke-wa-sai he-co-wai mi-a-me ka-chi pai-ko-tai-hear-pe kai-cee wa-wa-kia he-pe ha-pe-nach-he-cha, na-na-ke-na-way ni-taain ai we-pa-he-wea to-to-na ca, ke-to-ta-we-yeak, he-nok, mia-ni ai she-ke-ta ma-ke-si-yen, nen-a-kai na-co-ten ne-ka-he-nen e-ta-quois, wa toi-na-ka che-ma-ke-keu na-ta-che tai-hai-ken ai mo-co-man ye-we-yeu ke-to-towe. E-nok ma-ni-hai she-ka-ta-ma ka-si-yen, wen-e-cha-hai nai-ne-mak, mai-ko-ten ke ka-cha ma-men-na-tuk we-yowe, keu-ke-nok ai she-me ma-na-ni ta-men-ke-yowe.

MA-KA-TAI-ME-SHE-KIA-KIAK Ma-taus-we Ki-sis, 1833.

DEDICATION. [translation]

To Brigadier General H. Atkinson:

SIR--The changes of fortune and vicissitudes of war made you my conqueror. When my last resources were exhausted, my warriors worn down with long and toilsome marches, we yielded, and I became your prisoner.

The story of my life is told in the following pages: it is intimately connected, and in some measure, identified, with a part of the history of your own: I have, therefore, dedicated it to you.

The changes of many summers have brought old age upon me, and I can not expect to survive many moons. Before I set out on my journey to the land of my fathers, I have determined to give my motives and reasons for my former hostilities to the whites, and to vindicate my character from misrepresentation. The kindness I received from you whilst a prisoner of war a.s.sures me that you will vouch for the facts contained in my narrative, so far as they came under your observation.

I am now an obscure member of a nation that formerly honored and respected my opinions. The pathway to glory is rough, and many gloomy hours obscure it. May the Great Spirit shed light on yours, and that you may never experience the humility that the power of the American government has reduced me to, is the wish of him, who, in his native forests, was once as proud and bold as yourself.

BLACK HAWK.

10th Moon, 1833.

ADVERTIs.e.m.e.nT

It is presumed that no apology will be required for presenting to the public the life of a Hero who has lately taken such high rank among the distinguished individuals of America. In the following pages he will be seen in the character of a Warrior, a Patriot and a State prisoner; in every situation he is still the chief of his Band, a.s.serting their rights with dignity, firmness and courage. Several accounts of the late war having been published, in which he thinks justice is not done to himself or nation, he determined to make known to the world the injuries his people have received from the whites, the causes which brought on the war on the part of his nation, and a general history of it throughout the campaign. In his opinion this is the only method now left him to rescue his little Band, the remnant of those who fought bravely with him, from the effects of the statements that have already gone forth.

The facts which he states, respecting the Treaty of 1804, in virtue of the provisions of which the government claimed the country in dispute and enforced its arguments with the sword, are worthy of attention. It purported to cede tot he United States all of the country, including the village and corn-fields of Black Hawk and his band, on the east side of the Mississippi. Four individuals of the tribe, who were on a visit to St. Louis to obtain the liberation of on of their people from prison, were prevailed upon, says Black Hawk, to make this important treaty, without the knowledge or authority of the tribes, or nation.

In treating with the Indians for their country, it has always been customary to a.s.semble the whole nation; because, as has been truly suggested by the Secretary of War, the nature of the authority of the chiefs of the tribe is such, that it is not often that they dare make a treaty of much consequence, and we might add, never, when involving so much magnitude as the one under consideration, without the presence of their young men. A rule so reasonable and just ought never to be violated, and the Indians might well question the right of the Government to dispossess them, when such violation was made the basis of its right.

The Editor has written this work according to the dictation of Black Hawk, through the United States Interpreter, at the Sac and Fox Agency of Rock Island. He does not, therefore, consider himself responsible for any of the facts, or views, contained in it, and leaves the Old Chief and his story with the public, whilst he neither asks, nor expects, any fame for his services as an amanuensis.

THE EDITOR.

AUTOBIOGRAPHY OF BLACK HAWK.

I was born at the Sac village, on Rock river, in the year 1767, and am now in my 67th year. My great grandfather, Nanamakee, or Thunder, according to the tradition given me by my father, Pyesa, was born in the vicinity of Montreal, Canada, where the Great Spirit first placed the Sac nation, and inspired him with a belief that, at the end of four years he should see a _white man_, who would be to him a father.

Consequently he blacked his face, and eat but once a day, just as the sun was going down, for three years, and continued dreaming, throughout all this time whenever he slept. When the Great Spirit again appeared to him, and told him that, at the end of one year more, he should meet his father, and directed him to start seven days before its expiration, and take with him his two brothers, Namah, or Sturgeon, and Paukahummawa, or Sunfish, and travel in a direction to the left of sun-rising. After pursuing this course for five days, he sent out his two brothers to listen if they could hear a noise, and if so, to fasten some gra.s.s to the end of a pole, erect it, pointing in the direction of the sound, and then return to him.

Early next morning they returned, and reported that they had heard sounds which appeared near at hand, and that they had fulfilled his order. They all then started for the place where the pole had been erected; when, on reaching it, Nanamakee left his party and went alone to the place from whence the sounds proceeded, and found, that the white man had arrived and pitched his tent. When he came in sight, his father came out to meet him. He took him by the hand and welcomed him into his tent. He told him that he was the son of the King of France; that he had been dreaming for four years; that the Great Spirit had directed him to come here, where he should meet a nation of people who had never yet seen a white man; that they should be his children and he should be their father; that he had communicated these things to the King, his father, who laughed at him and called him Mashena, but he insisted on coming here to meet his children where the Great Spirit had directed him. The king had told him that he would find neither land nor people; that this was an uninhabited region of lakes and mountains, but, finding that he would have no peace without it, he fitted out a napequa, manned it, and gave him charge of it, when he immediately loaded it, set sail and had now landed on the very day that the Great Spirit had told him in his dreams he should meet his children. He had now met the man who should, in future, have charge of all the nation.

He then presented him with a medal which he hung round his neck.

Nanamakee informed him of his dreaming, and told him that his two brothers remained a little way behind. His father gave him a shirt, a blanket and a handkerchief besides a variety of other presents, and told him to go and bring his brethren. Having laid aside his buffalo robe and dressed himself in his new dress, he started to meet his brothers.

When they met he explained to them his meeting with the white man and exhibited to their view the presents that he had made him. He then took off his medal and placed it on his elder brother Namah, and requested them both to go with him to his father.

They proceeded thither, were where ushered into the tent, and after some brief ceremony his father opened a chest and took presents therefrom for the new comers. He discovered that Nanamakee had given his medal to his elder brother Namah. He told him that he had done wrong; that he should wear that medal himself, as he had others for his brothers. That which he had given him was typical of the rank he should hold in the nation; that his brothers could only rank as _civil chiefs_, and that their duties should consist of taking care of the village and attending to its civil concerns, whilst his rank, from his superior knowledge, placed him over all. If the nation should get into any difficulty with another, then his puccohawama, or sovereign decree, must be obeyed. If he declared war he must lead them on to battle; that the Great Spirit had made him a great and brave general, and had sent him here to give him that medal and make presents to him for his people.

His father remained four days, during which time he gave him guns, powder and lead, spears and lances, and taught him their use, so that in war he might be able to chastise his enemies, and in peace they could kill buffalo, deer and other game necessary for the comforts and luxuries of life. He then presented the others with various kinds of cooking utensils and taught them their uses. After having given them large quant.i.ties of goods as presents, and everything necessary for their comfort, he set sail for France, promising to meet them again, at the same place, after the 12th moon.

The three newly made chiefs returned to their village and explained to Mukataquet, their father, who was the princ.i.p.al chief of the nation, what had been said and done.

The old chief had some dogs killed and made a feast preparatory to resigning his scepter, to which all the nation were invited. Great anxiety prevailed among them to know what the three brothers had seen and heard. . When the old chief arose and related to them the sayings and doings of his three sons, and concluded by saying that the Great Spirit had directed that these, his three sons, should take the rank and power that had once been his, and that he yielded these honors and duties willingly to them, because it was the wish of the Great Spirit, and he could never consent to make him angry.

He now presented the great medicine bag to Nanamakee, and told him that he "cheerfully resigned it to him, it is the soul of our nation, it has never yet been disgraced and I will expect you to keep it unsullied."