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ST. MARY's of the POTAWATOMI, I 623 Pottawatomie Creek on the Old Reserve Was Reopened on the New Site March 20, 1848, with Miss E Mccoy in Charge

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ST. MARY's of the POTAWATOMI, I 623 Pottawatomie Creek on the Old Reserve Was Reopened on the New Site March 20, 1848, with Miss E Mccoy in Charge CHAPTER XXVIII ST MARY'S OF THE POTAWATOMI, I § I A NEW HOME FOR THE POTAWATOMI The Jesuit missionaries resident since 1838 among the Potawatomi of Council Bluffs found their ministry in that quarter impeded and in fact rendered nugatory by chronic drunkenness among the natives As a result they withdrew in 1841 from so unpromising a field of labor Four years later the impending opening up to white settlers of the Sauk and Fox reserve, which adjoined the Potawatomi tract on the east, threatened to provide fresh opportunities for indulgence in the same vice. "As the Sacs and Foxes must soon remove," reported Richard S Elliott, Indian sub-agent at Council Bluffs in 1845, "the Pottawatomies will soon be exposed to a frontier of whites on the east, which will, in all probability, like that of Missouri on the South, contain many indi­ viduals who will devote themselves, by illicit traffic, to the destruction of the red race, while their acts of cruel fraud, meanness and plunder, will disgrace our own This state of things will constitute another strong reason for the removal of these Indians to a better home, where the beneficial policy of the government may be carried out towards them, without so many circumstances to thwart and frustrate it " 1 The Potawatomi of Sugar Creek seemed also about to go the way of their kinsman of the North The Indian passion for strong drink was bringing the Jesuit missionary enterprise among them to the brink of ruin Father Maurice Gailland, who as a chronicler did for the Potawatomi what Father Ponziglione did for the Osage though with smaller literary output, put on record the conditions that obtained in the last days at Sugar Creek As weeds will spring up in the best cultivated garden, so will vice some­ times make its appearance in places where virtue seems to reign supreme This was the case at Sugar Creek especially during the past years Among the Christians of the mission were a band of drunkards, who, not satisfied with causing a great deal of trouble to the missionaries, determined to take a bolder and more menacing stand Drunkenness, it must be said, is the most fatal means of corruption among the Indians, and there is not virtue sufficient 1 RCIA, 1845, no 25 594 ST MARY'S OF THE POTAWATOMI, I 595 left in them to withstand the temptation of the fiie-water Moieovei, when once an Indian has diunk to excess, lagc and despair sci7e on his soul—lie persuades himself that salvation docs not legatd him—he flits f 1 om the ministei of God-—casts aside his pi aye 1 01 leligion and dies imp< intent The dmnkatds of Sugai Cieck have alas' given too many awful and deploiable examples This band incieased eveiy day, and notwithstanding the active vigilance of our Fatheis, its powei and influence became so great that in fine it threatened the entne destiuction of the mission The evils increased •—the good Indians built a prison again and again to confine those who were found drunk and the dealeis in fiie-water and as often were the prisons reduced to ashes There were no more means left and but little hope of opposing this torrent of wickedness—the Fathers wept in silence and trembled for the safety of their little flock 2 The proximity of the Osage River and Council Bluffs Potawatomi to Missouri, where the fatal liquor could be obtained from unprincipled whites, was thus a motive to lead the government to remove the Indians to lands more remote where they would be protected at least from this source of infection Besides, the so-called "United Nation of the Chippewas, Ottawas and Potawatomies" settled at Council Bluffs, and the Potawatomi of the Osage River agency were racially one and the same tribe, whose interests, it was believed, would be greatly pro­ moted if the two component parts could be fused together Elliott, the Indian sub-agent at Council Bluffs, observed in the report already cited In my report foi 1843 ^ stated that no distinction is recognized 01 observed among these Indians on account of their origin from different nations, but that they all describe themselves as "Pottawatomies," by which name they are known among their Indian neighbors Though ihere are in­ dividuals here of Ottawa as well as Chippewa ancestry, yet they are so few in numbei that the official designation of the band, as fixed b} the treaties of July 29, 1829, and September >6, 1833, 1S now ntt^e better than a misnomer There are also individuals among them of Sioux, Menominee and Sac blood, but they are all classed here as "Pottawatomies " This is the name which the bands here and those south of Missouri ought to bear, and I 2 Gailland a De Smet, St Mary's among the Pottowatomies, September 25, 1850, October 1, 1850 This relation, written originally in French by Gailland at De Smet's request, appeared in translation in the Catholic MID 01 of Baltimore, November, 1850 De Smet to Duermck, September 7, 1850 (A) Gailland's relation is the earliest detailed account extant of the foundation of St Mary's Mission Obviously the father could not have written of conditions at Sugar Creek from first-hand knowledge, as he arrived among the Potawatomi only in 1848, after the removal of the bulk of the 1ribe at least to the Kaw River reserve had been effected But he spent a short time at Sugar Creek on his way to the Kaw River in 1848, and drew no doubt on the reliable data which Fathers Verreydt and Hoecken were able to furnish 596 THE JESUITS OF THE MIDDLE UNITED STATES presume that measures will be pursued to effect their union into one nation, at least as far as their name, the possession of their domain and the distribution of their funds are concerned These fragments constitute all that is left of what was formerly the Pottawatomie tribe It has in course of time become thus divided and bioken up by the policy of the government (necessarily pursued) in making tieaties at different times with different portions of the tribe. Consideiable jealousy and distrust have grown up between the bands here and those south of Missouri, and I think it will be difficult to effect their harmonious reunion without some concessions to the feelings or preju­ dices of the people here, but if they be gratified in some respects, it may possibly be accomplished They object strongly to the country in the Osage river sub-agency, but would be satisfied to meet and join their brethren in a country on the Kansas, if the price of their lands should afford what they would consider an adequate support for the entire body of Pottawatomies 3 The lands on the Kansas River which the government proposed to set aside as a new Potawatomi reserve were at first objected to by the Indians on the ground that they were timberless and otherwise lll- suited for the purpose intended This circumstance, together with the desire of the Indians to drive a good bargain, prolonged the negotiations for the purchase by the government of the Council Bluffs and Osage River reserves Finally the Potawatomi of both reserves agreed by treaty, the Council Bluffs group on June 5, and the Osage River group on June 17, 1846, to dispose of their lands and remove to the new tract assigned to them in common on the Kansas River 4 This tract was part of the lands of the Kansas Indians acquired by the government by treaty January 14, 1846 5 With regard to the character of the tract, Major Thomas Harvey, the most active of the three United States commissioners who negotiated the treaty, wrote to Commissioner of Indian Affairs Medill I have the honor herewith to endorse an extract of a letter received from Major Cummins reporting the result of his visit to the new country of the Potawatomies on the Kansas, from which it will be seen that it contains everything necessary for the comfort of its future occupants and completely upsets the unfounded reports that at one time prevailed among the Potawato­ mies of the Osage, that there was an insufficient supply of timber for their wants I am much pleased that Father Verreydt (who superintends the school and mission at Sugar Creek) visited the country, as it will enable him to disabuse the Indians over whom he deservedly has great influence 3 RCIA, 1845 Elliott's repoit includes an account of economic and moral conditions among the Potawatomi of Council Bluffs at the period just prior to their removal to the Kaw River 4 Kappler, Indian Affairs Lazvs and Treaties, 2 557 5 Idem, 2 552 ST.'MARY'S OF THE POTAWATOMI, I 597 Joseph Lafromboise, Perish Lederc and Half a Day were the three chiefs who manifested the greatest zeal in inducing these people to emigrate from the Bluffs I would respectfully recommend that their good conduct on the occasion be noticed by the Department by some public document approving their conduct 6 The Sugar Creek Indians were particularly reluctant to accept the terms of the treaty and they seem to have acquiesced in them chiefly through the influence of Father Verreydt, their pastor The incidents connected with their final acceplance of the government offer are re­ corded by Father Gailland This tieaty seemed to be veiy advantageous to the Indians, for it not only lemoved them fiom the poisoned springs of the fire-water, but also assured to each individual an annual pension for several years.
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