Native people information by name

[mdenney]

Menawa
Creek

For a long time Menawa stared out over the grand sweep of the land and the tiny town. His people called him, but he stood there like a stone man until the sun had set. At last he turned away. When his warriors asked why he had stayed in one spot so long he replied:

"Last evening I saw the sun set for the last time, and its light shine upon the tree-tops, and the land, and the water, that I am never to look upon again. No other evening will come, bringing to Menawa's eyes the rays of the setting sun upon the home he has left forever!"

Menawa, whose personal bravery in war had earned him the title of the Crazy War Hunter, was leading his people across Alabama's Tallapoosa River for the last time, headed for the dark lands beyond the Mississippi where the Great Father had insisted they must now live.

[...]

Menawa was the strong men of the Creek. Colonel McKenney called him the Rob Roy of the southern frontier of the early 1800s. Drover, marauder, crafty trader, warrior, and skillful war captain, he was hated, feared, but respected by the white settlers along the Cumberland River.

In the Battle of the Horseshoe, March 27, 1814, he was wounded seven times but fought until he collapsed. At twilight the battle was over; a thousand of warrior had gone to war, only seventy survived. Menawa advised his men to return to their homes and "submit to the victors, and each man make his own peace as best he might."

When the Creek nation was split over the Indian removal question, Menawa led the anti-American faction against William McIntosh, the Creek chief who supported Washington. After McIntosh signed the treaty of Indian Springs on February 12, 1825, in which the Creek sold their lands, the Creek council ordered the death of McIntosh and the other chiefs who had signed the treaty. Menawa was selected as executioner. Seventy-five days after the treaty signing, Menawa and a band of warriors killed McIntosh and his followers.

[...]

During the Seminole War, General Thomas Sidney Jesup, a former aide to Jackson, asked Menawa to serve with another Creek chief, Opothe-Yoholo, as mediator in the Seminole War. After both chiefs were unsuccessful as arbitrators, Menawa led his warriors into the swamps to fight at the side of the white men he detested. Like Opothe-Yoholo he had one request, that he and his family be permitted to remain on their land and not be forced to travel across the Mississippi.

He returned to find his lands confiscated, his herds gone, his family moved west. Menawa quietly packed his few belongings and prepared to join his wife and children. The night before he left he gave the copy of his portrait to an old friend, a white man.

"I am going away," he said, "I have brought you this picture-I wish you to take it and hang it up in your house, that when your children look at it you can tell them what I have been. I have always found you true to me, but great as my regard for you is, I never wish to see you in that new country to which I am going-for when I cross the great river, my desire is that I may never again see the face of a white man!"

link below-

xoomer.alice.it/vminerva/menawa.htm

[mdenney]

Pashepahaw,
or The Stabber
Sauk and Fox

His thick black hair was unusually long and unadorned with any ornaments. A tall man with a face like a Roman senator, he stood out among the delegation of Sauk and Fox chiefs and warriors whom General Clark-called Flaming Hair by the western nations-had brought to Washington in the summer of 1824.

When McKenney asked one of the interpreters why Pashepahaw wore his hair so long, he was told the chief's untrimmed locks were a symbol of "unsatisfied revenge."

Later McKenney heard the story from General Clark: the Sauk and Fox leader, called the Stabber, had been "offended" in some unknown fashion by the Indian agent at Prairie du Chien and had threatened to kill the white man.

The agency was many miles from the Sauk and Fox camp, but the Stabber was determined to carry out his threat.

Taiomah, a Fox warrior and medicine man, heard about the Stabber's mission. He tried to persuade the chief to follow the white man's way and send a petition to Washington, but the Stabber shook his head; only blood could wipe out the insult, he replied.

Taiomah, a sickly man who would soon die of tubercolosis, knew the murder of the Great Father's representative at Prairie du Chien could bring the feared Dragoons from Jefferson Barracks in St. Louis and perhaps start a frontier war.

Despite his frailty he canoed, rode, and walked to Prairie du Chien to alert the agent that his life was in danger. When the Stabber appeared he was greeted by guns and threats that if he didn't leave immediately he would be arrested and sent in chains to St. Louis.

The Stabber returned to his village and let his hair grow, his symbol of unsatisfied revenge.

Although McKenney found the Sauk and Fox chief to be "vindictive and implacable in his resentments," he had his portrait painted for the Indian Gallery.

Time apparently mellowed the Stabber. Years later Catlin also painted the Sauk and Fox, but described him as "a very venerable old man, who has been for many years the first civil chief of the Sacs and Foxes." His painting depicts the Stabber as an old man, holding a shield, pipe, and staff.

link below-

xoomer.alice.it/vminerva/pashepa.htm

[mdenney]

Keesheswa
Sauk and Fox

Every Indian nation boasted of a man or woman who claimed to possess supernatural powers, who could communicate with either good or evil spirits, who could predict the future and drive the devils from a diseased body.

The Dakota called him wakan witshasha, "mystery man"; the Navaho, khathali, "singer", "chanter"; the Apache knew him as taiyin, "wonderful," or simply ize, "medicine."

Keesheswa, or the Sun, was the most powerful medicine man in the Sauk and Fox nation. An eager council always begged him to explain his dreams, and no war party ever left without his blessing.

As the nation grew closer to the white man and became more sophisticated, the Sun's power decreased until some of the younger braves actually laughed at his potions, rattles, and chants.

It was not the Sun's supernatural powers but his method of smoking that fascinated Colonel McKenney. As he wrote:

"While he enjoys his pipe with the complacency of a true lover of the weed, no one who has witnessed the initiatory forms with which he lights it, would suspect him of smoking for mere enjoyment. He goes through it with a seriousness which shows that he considers it a matter of no small moment; and that, however agreeable may be the sedative effect of the tobacco, the act of inhaling the smoke is closely connected with his religious opinions. He is a sincere and honest smoker".

link below-

xoomer.alice.it/vminerva/keesh.htm

[mdenney]

Tahchee, or Dutch
Cherokee

The life story of this Cherokee chief (Tatsi is probably the correct spelling) is typical of an Indian who was born shortly after the Revolution and lived in the first part of the nineteenth century. His days were occupied with war, raids, horse stealing, scouting and hunting.

Dutch, as he is known to frontier history, was a child when his family joined the first Cherokee removal from the big Indian village called Turkey Town on the Coosa River in what is now Alabama to the St.Francis River in Arkansas, west of the Mississippi. It was a wild country that had not known the white man's presence.

The casual life of the hunter appealed to him, and at about the age of twelve he joined one of those incredible Indian hunting parties that roamed the prairies for as long as three years.

It was a life of feast or famine. The hunter's constant enemy was the weather. Weary hours were spent on horseback, but the hardships were forgotten in the excitement of the hunt and the occasional clash with other tribes.

Dutch roamed beyond the Mississippi and explored the Red River country. Years later a white man asked him how many buffalo he had killed and Dutch answered, "So many I cannot number them."

He lived with other tribes to study the techniques of their hunters, even the Osage, the traditional foe of the Cherokee, and was among the few of his nation who knew the Osage dialect. He became a legend on the plains and the prairies, a lone hunter with three large dogs running on both sides of his horse's flanks. He explored the Arkansas River to the south of the Grand, or Neosho, River, then traveled on foot for hundreds of miles to the Missouri. When he returned downriver his canoe was almost swamped by beaver skins.

The treaty the Cherokee made with the United States in 1828 so infuriated Dutch that he led several families to the Red River country. They were constantly at war with those superbs horsemen of the Texas plains, the Comanche. To keep the frontier peaceful, the army ordered both nations to stop their raids, an order Dutch refused to recognize. He was finally declared an outlaw, and the army's wanted poster offered five hundred dollars for him dead or alive.

Dutch fought a one-man war with the army for years, even boldly scalping a Comanche [an Osage, according to other sources] in the shadow of Fort Gibson. Both sides finally grew weary of the hound and hare game. The commander, a shrewd man, hired Dutch to form a group of Indian scouts in the army's campaign against the Comanche. Before he retired to his ranch on the Canadian River, Dutch was known throughout the early Indian fighting army as a tireless tracker and "a man to be relied on".

Catlin who met Dutch in 1834 called him "a guide and hunter for the regiment of dragoons.... The history of this man's life has been very curious and surprising; and I sincerely hope that someone, with more leisure and more talent than myself, will take it up, and do it justice. I promise that the life of this man furnishes the best materials for a popular tale, that are now to be procured on the Western frontier."

link below-

xoomer.alice.it/vminerva/dutch.htm

[mdenney]

Selocta
Creek

At Fort Mims, the entire garrison from the oldest man to the youngest child had been massacred by Creek warriors under William Wheaterford, the half-breed chief. When General Jackson moved into the land of the Creek, he found the nation divided into pro- and anti-American factions.

Chinnaby, a leading chief, and his son, Selocta, led the warriors who favored the Americans, while Wheaterford swore to his council that he would never sell an acre of land to the Americans and would drive them into the sea.

Jackson's first contact with Selocta was when the young warrior appeared in his camp begging for soldiers to help fight off Weatherford's forces that had surrounded his father's small log fort on the Coosa River.

Jackson gave him some light infantry and the siege was lifted. Selocta then became Jackson's principal guide and Indian adviser. He was the government interpreter when Wheaterford surrendered to Jackson.

[...]

Jackson, no Indian lover, always respected a courageous enemy. He told Weatherford that he was free to leave the camp, but Jackson warned him that if he were retaken he would be hanged.

The half-breed shook his head and through Selocta told Jackson: "There was a time when I could have answered you; I then had a choice, but now I have none-even hope has ended.... I cannot call the dead to life. My warriors can no longer hear my voice... While there was a chance of success, I never left my post, nor asked for peace. But my people are gone, and I now ask for peace for my nation and for myself.... Those who would still hold out, can be influenced only by a spirit of revenge, and to this they must not, and shall not, sacrifice the last remnant of their nation. You have told us where we must go, and be safe. This is a good talk, and they ought listen to it. They shall listen to it."

Shortly after Weatherford's surrender, Jackson urged a united council of chiefs to remove their nation to western lands offered by the United States.

This time it was Selocta who pleaded with Jackson, reminding the general of how he and his father had fought with the Americans against their own people, and for the sake of peace had rejoined Weatherford and the other chiefs. John Henry Eaton in his Life of General Jackson , published in 1824, recalled the Creek's speech and added:
"There were, indeed, none whose voice ought sooner to have been heard than Selocta's. None had rendered greater services, and none had been more faithful. He had claims growing out of his fidelity that few others had."

Selocta soon discovered that fidelity meant little to the white man. In the winter of 1825- 1826 he was among the Creek chiefs who were finally forced to sign away their lands and move west.

link below-

xoomer.alice.it/vminerva/selocta.htm

[mdenney]

Tooan Tuh,
or Spring Fog
Cherokee

Colonel McKenney and Spring Frog were both old men when they looked back and reviewed their lives, recalling old battles, great councils, and warriors and statesmen, red and white, who had joined the Grandfathers.

The most memorable days of his life, Spring Frog told the Indian superintendent, were those he had spent in long solitary hunts in the forest or playing the wild game of Indian lacrosse or acting as a mediator between his nation and other tribes to avoid war.

Puffing contentedly at his pipe he agreed he was a happy man; he had a small log cabin, a faithful old wife, some ponies, dogs, a patch of beans and pumpkins, and a fireplace where he could drink some whiskey and talk with the old men about the days of their youth.

McKenney found him a likable, mild man, but from other chiefs he knew Spring Frog could be a terrifying man of war when his family or friends were endangered. He had heard how Spring Frog had trailed for hundreds of miles a war party of Osage who had raided his village and then killed them.

However, it was not the Cherokee's exploits on the war path that had made him a legend in the songs and stories of his people, but his skill on the ball field.

McKenney, who many times witnessed the tumultuous games, found them "intensely exciting". He wrote:


The number engaged is often great, comprising the principal men, the most distinguished warriors, and the most promising young men of the band; for this is the great theatre on which the ambitious and aspiring exhibit those personal qualities that are held in the highest repute by the savage warrior. The whole population of the village pours out to witness the inspiring spectacle, and like the spectators of a horse-race in Virginia, all take sides, and feel as if the honour of the country was staked upon the contest. The excitement is often increased by gambling to immense amounts... women and children share in the interest, watch the progress with intense anxiety, and announce the result by loud shouts. The contest is active and even fierce. The party exercise great command over their tempers, and usually conduct their sports with good humour and great hilarity; but the excitement is always high, and sometimes the deeper passions are awakened. The struggle then becomes fearful. A number of muscular men, inured to toil and danger, savage, irascible and revengeful, by nature and habit, are seen, with their limbs and bodies naked, and oiled to enable them the more readily to elude the grasp of an adversary -now rushing after the ball with uplifted sticks, now gathered round it, striking at it with rapid blows, darting upon each other, pulling, wrestling, and presenting a medley in which it seems hardly possible that heads or limbs must not be broken. Blows are received as if upon bodies of iron.... But none are killed; the wounded soon forget their bruises, and the beaten bear their discomfiture without murmur.
Spring Frog was a strong supporter of the government's argument that for the Cherokee to survive they must move west. He and his family were one of the first in the nation to yield up their lands to the United States and move to Arkansas.

As McKenney said of Tooan Tuh (or Yoosto): "He is a man of excellent disposition, and very correct and honorable in all his dealings. As such men, he was respected by his people."

link below-

xoomer.alice.it/vminerva/tooan.htm

[mdenney]

Tahcoloquoit
Sauk and Fox

This Sauk and Fox chief is believed to have visited Washington in the autumn of 1837 when large Indian delegations streamed in and out of the capital. At one time seventy-four chiefs and warriors of various tribes held councils for days before the harried President or Secretary of War could grant them an audience. The Sauk and Fox party alone numbered twenty-six warriors, four women and four children. Earlier that fall another delegation of Sauk and Fox headed by two famous chiefs, Black Hawk and Keokuk, had "smoked a pipe with the Great Father."

That winter there were more Indians than Charles Bird King could paint, so G. Cooke, his pupil, did some of their portraits.

link below-

xoomer.alice.it/vminerva/tahcolo.htm

[mdenney]

Hayne Hudjihini, or The Eagle of Delight
Oto

"She was young, tall, and finely formed, her face...was the most beatiful we had met with. Her hair was parted across her forehead, and hung down upon her shoulders. A small jacket of blue cloth was fastened round her shoulder and breast, and a mantle of the same was wrapped around her body."

This was the way an Indian commissioner recalled the Eagle of Delight after he had met her in the 1830s. A decade before, she had accompanied her husband Shaumonekusse, an Oto chief, to Washington where she had captivated McKinney, the President, his cabinet, and just about everyone she met. She was poised and charming, but she was not the sole love of her warrior chief.

The Eagle of Delight was only one of five wives and their husband was getting on in years when the commissioner met him. That day the women were all "pounding corn, or chattering over the news of the day." The old chief, while eating, "took the opportunity to disburthen his heart" to the commissioner.

As he moaned, five women were just too much, even the Eagle of Delight. Their "caprices, and the difficulties which he found in maintaining a proprer discipline [made it impossible for him] where there were so many mistresses and but one muster." Unfortunately, no one ever obtained the Eagle of Delight's version of married life to an old man in a tepee with four other women.

McKenney called her "young, and remarkably handsome...." She died of measles after her return to the west.

link below-

xoomer.alice.it/vminerva/hayne.htm

[mdenney]

Petalesharo, the Bravest of the Brave
Pawnee

The little Washington schoolgirl dressed in crisp crinoline, her pretty face ringed with curls and her young heart thumping in her chest like an imprisoned bird, held up the velvet ribbon from which hung a silver medal.

The handsome Indian, his face streaked with red and black paint, bent down. The girl carefully placed the ribbon about his neck and recited her rehearsed speech. The interpreter, to Colonel McKenney's disgust, clumsily translated the words. Then Petalesharo (Generous Chief) with great dignity thanked the schoolgirl for her kindness.

The scene in the living room of the home of the young Mary Rapine, a student in Miss White's Seminary for Select Young Ladies, was a moving climax to the Pawnee's visit to Washington. He and the delegation of Pawnee and their allied tribes would leave the capital in a few days, but it would be years before the wonderful tale connected with Petalesharo's life would be forgotten. Romantic, thrilling, brave, it had touched many female hearts, not only in Washington, but in all the eastern cities.

The story of how he had saved a young Comanche girl from a human sacrifice was first printed in the Washington National Intelligencer, then later reprinted by eastern newspapers. In the winter of 1821 the New York Commercial Advertiser published a florid eleven-stanza poem entitled "The Pawnee Brave." It became so popular with sentimental New Yorkers that they held parties in their stiff, chilly parlors to read aloud the poem and weep over the gallantry of this wilderness savage.

The Comanche girl was not the first prisoner Petalesharo had saved from the sacrificial pyre. Once before the young chief had defied his people to rescue a young Spanish boy who had been taken prisoner. When the boy's captor demanded he be burned at the stake in a public ceremony as a sacrifice to the Great Star (Morning Star, or Ho-Pir-i-Kuts), Petalesharo warned his father, chief of the Pawnee, " I will take the boy, like a brave, by force."

The old chief knew his son would kill the brave and cause a serious rift in the nation. Instead, he sent criers about the Pawnee villages asking for presents to buy the boy's freedom.

Piles of skin, knives, and trinkets were placed before the old man's wigwam. But the brave still refused to release his young captive. Petalesharo, infuriated, threatened to kill him if he didn't accept the presents. With Petalesharo's knife at his throat the brave not only freed the boy but agreed to let the gifts be sacrificed in his place.

Poles were erected on the spot where the boy was to have been burned, then the skins, strouding (coarse cloath or blankets used in Indian trade), and buckskins were slashed, hung from the piles, and burned.

Petalesharo was not successful in his third attempt to save a prisoner from sacrifice. In May 1833, together with an Indian agent, he tried to free a young Cheyenne girl who had been taken captive in a raid. Petalesharo, then chief, was lifting her to the saddle of the agent's horse when she was killed by a shower of arrows. When she fell, Petalesharo and the agent were overwhelmed by the mob that tore the young girl "limb from limb," and smeared her blood on the bodies of the assembled Pawnee.

Petalesharo was a member of the delegation of sixteen Indians, principally Pawnee, who came to Washington in the winter of 1821-1822 to be greeted by the President, his cabinet, most of Congress, and the entire Supreme Court.

On New Year's Day, 1822, Petalesharo and his braves performed a war dance in front of the White House before six thousands spectators. All businesses were closed for the day and Congress adjourned its session.

This portrait is undoubtedly one of the first McKenney commissioned Charles Bird King to do for his famous Indian Gallery. It was painted during Petalesharo's visit to Washington.

link below-

xoomer.alice.it/vminerva/petale.htm

[mdenney]

Julcee Mathla
Seminole

This Seminole chief fought in the Everglades for several years and outlasted four American generals. After the death of Osceola, the great Seminole patriot and chief, the savage guerrilla war was continued by Billy Bowlegs who laid waste large sections of the Florida frontier. His surrender ended the Seminole War, but some chiefs and warriors continued to kill white men.

In the winter of 1842, General W. J. Worth, a veteran of the long and bloody campaign in the swamps, recommended to the War Department that one hundred and twelve Seminole warriors and over two hundred women and children be permitted to remain in Florida and not be removed to the Indian territory. Washington approved, and the remnants of the small nation that had fought almost twennty years against an army that at times totaled eight hundred troops returned to their homeland, ironically located on the Peace River.

link below-

xoomer.alice.it/vminerva/julcee.htm

[mdenney]

Anacamegishca,
or Foot Prints
Chippewa

All that is known of this Chippewa chief is Colonel McKenney's terse, stereotyped description: "He is six feet three inches in stature, and well made."

The Indian superintendent first met the chief at the Fond du Lac treaty council in the summer of 1826.

The appearance of the chief was a singular victory for McKenney and Michigan Governor Lewis Cass; both were aware of the long allegiance of the Rainy Lake Chippewa to the British. The close relationship of the tribe and the crown began with Anacamegishca's great grandfather, the famous Chippewa chief Nittum. (This is McKenney's spelling, but it may be the Chippewa nitam, meaning "the first").

His influence over the nation was so great that the North-West Fur Company wooed him for years with gifts of whiskey, rifles and powder in order to keep his friendship and maintain their monopoly of the fur trade. When the old man died the officials of the company ordered his burial platform elevated near the Grand Portage trading post in the northeastern corner of Michigan and the Union Jack flown nearby.

In 1803, when the post was abandoned for the new trading center Forth William on the northwest shore of Lake Superior, the chief's bones were removed with great ceremony, as McKenney recalled, and "honoured with distinguished marks of respect..."

The respect and trust with which the Indian nations of the frontier of the 1820s regarded Colonel McKenney and Governor Cass undoubtedly helped to influence the Chippewa to abandon the British for the Americans.

link below-

xoomer.alice.it/vminerva/anaca.htm

[mdenney]

Chief Chabowaywa

Shab-wa-way was born about the year 1770, which date is fixed by Indian and pioneer tradition, as all agree that he was over one hundred years of age at the time of his death, which occurred in the year 1872, in his long cabin, which stood on the present grounds of Les Cheneaux club on Marquette Island. From credible tradition it is believed that his ancestors lived upon that island at the time of his birth and for several preceding generations.

There is conflict of authority as to whether he was by birth an Ojibway or an Ottawa. "Besh-a-min-ik-we" (the aged woman of Hessel, known by local residents as "Mrs. Shabway," and widow of his son) says he was Ottawa by birth, while Schoolcraft in his "Thirty Years among the Indian Tribes," page 459, calls him a Chippewa as do some of the local living Indians who knew him.

Like the names of many Indians, his is variously spelled, (1) in the treaty of 1839 "Chbowaywa," (2) by Schoolcraft "Shabowawa," (3) in U.S. Patent "Shab-wa-way" (4) by locla white residents "Shabway" and (5) by and Indian linguist as "Shab-we-we." Two definitions of his name have been given us by Indian linguists of ability - "Echo from a distance," and "A penetrating sound, e. g. that would go through a wall or the earth."

Tradition seems to indicate that he became a chief by heredity, but at what date is uncertain, as is also the extent of his domains and the number of his people. He certainly was a chief in authority, not only at Les Cheneaux, and Les Cheneaux Islands, but, as the Indian treaties with our government and Indian tradition seem to show, of all the mainland lying between the Saint Mary's and Pine Rivers, a distance of some thirty and extending as far north as the Monoskong.

Shab-wa-way not only extended marked hospitality to the early voyageurs and white pioneers, who, it is said, were ever welcome at his little log cabin, but there is more than one man now living who can truly testify to the fact that he was a god entertainer, not only in cheerfully furnishing food and shelter to the belated storm-bound wayfarer, but in showing his most excellent skill as an Indian story-teller, in which, it is said, upon good authority, he was in his day and generation, very proficient.

Shabwaway's participation in the treaty of March 28th, 1836, at Washington, D.C., and his efforts there for his people, indicate a man of force and character.

Pay-baw-me-say

Pay-baw-me-say or "Be-be-mis-se" (Flying Bird), son of Shwbwaway, was later known and called by his father's name, with the addition or rather prefix of the plain Anglo-Saxon name of "john," and his name so appears in the United States patent andin a deed given by him. His surviving spouse and other Indians say that at the time of his father's deah the became by heredity, chief of the depleted band of Chippewas and Ottawas then remining here. Considerng the small number of the band, said to be all told about two hundred, considering also, that the occaisions and emergencies requireing the use of hte high prerogatives of an Indian cheiftain did not then exist, and that by the treaty of 1855 tribal relations had been abolished for nearly twenty years, this distinction was certainly an empty honor. Pay-baw-me-say also lived and died in the same log cabin, his death occuring about the year 1882.

"Mrs. Shabway" or "Besh-a-min-ik-we" - The aged woman of Hessel

The daughter-in-law of Chief Shabwaway, called by her white neighbors "Mrs. Shabway" on account of that relationship (widow of Pay-baw-me-say), whose correct Indian name is "Besh-a-min-ik-we," although sometimes written "Pay-she-min-e-qua" must be given more than passing notice, as for twenty years, she has been a very important personage in the annals of Les Cheneaux. Summer residents and tourists have, on account of her marriage into the former reigning family of these parts, and also on account of her supposed extreme old age, given her and her history unusual attention.

She was living in the Indian settlement at Hessel and in those days was very active in summer time, weaving Indian rugs and mats that were in great demand by her customers among the summer residents, with whom she could and did drive good bargains, thus sustaing the tribal reputation as a trader.

Bibliography: Grover, Frank R., A Brief Early Hosty of the Les Cheneaux Islands, Bowman Publishing, Evanston, IL, 1911

link below-

www.rootsweb.com/~mimacki2/Chief_Chabowaywa.html

[mdenney]

Duncan Graham's wife's name was Susan Penichon.

She was the daughter of a chief. This is from Gurneau's website. [Duncan Graham (?-1847) arrived to trade with the Dakota in the 1790's. He became known as Hohayteedah, or Horse Voice, and married Penichon (Penichon), Metis, the daughter of a Dakota chief who was a half-blood son of a French deserter who traded with the Dakota after Martin's left their country; about the time the British won Canada from the French

[mdenney]

TAYLOR, ADELE - She was the wife of Jean Baptiste Lavallee of St. Paul and Centerville, MN[LR1797]

LAVALLEE, JEAN BAPTISTE - Born in 1833 in Canada, the son of Jean Lavallee and Francoise Millet of Sorel, QC. He was a laborer in St. Paul in 1850. He was married in a civil ceremony in either Cottage Grove or White Bear Lake in 1870 to Adele Taylor, and they moved to Centerville, MN. Their children were Marie C. (1871), Helene (1873), Louise (1878), Abraham (1880), Josephine (1882), Sophia (1875), Harris (1886), Minnie (1888), Francis (1890), and Alice (1894). [MN50, LR1799]

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www.lareau.org/pep-t.html#taliaferro-m

[mdenney]

MORISSETTE, AURELIE - Daughter of Jean Baptiste Joseph Morissette, who came to Vadnais Heights in 1847, she first married in 1848 in St. Paul to Pierre Theroux, then married secondly, the next year, to Charles Perry. She had 14 children with her 2nd husband. [LR2215, 2455]

THEROUX, PIERRE - Son of Little Canada, MN, pioneers, Pierre Theroux and Therese Petit, he married in St. Paul in 1848 to Aurelie Morissette, however, the next year she married Charles Perry in a Catholic ceremony in St. Paul, so it is likely that his marriage was annulled for one reason or other. Theroux drowned in Lake Vadnais in July 1857. [LR2215, 3006, HB3

PERRY, CHARLES - Son of Abraham Perry, and born in 1816 in Switzerland. Moved to Lake Johanna, in northern Ramsey County, now a part of St. Paul, where he was engaged in farming. He married twice, first in 1841 at Mendota to Emilie Bruce (1841, Mendota), and secondly in 1849 at St. Paul to Aurelie Morissette (1823 MN). He and Aurelia had at least one child: Marianne (1845 MN). His real estate holdings were valued at $500 in 1850. He died in Ramsey County in 1904. [WM101, LR2455, MN50]

PERRY, ABRAHAM - A refugee from the Selkirk Colony, he had been born in Switzerland about 1780, and had been a watchmaker. With his wife, three of his children, and a considerable number of his countrymen, he had emigrated to the Red River Colony in 1820. He arrived at Fort Snelling in 1827, settling north of the Fort at Camp Coldwater, opened a farm, and prospered. It was said that Perry owned more cattle than all the rest of the families combined, except for Joseph Renville.
The forced move to the Fountain Cave site was a cruel blow to Perry, who was no longer young. And within a few months of having reestablished a farm on his new claim, the survey of the military reservation had been completed, and to the dismay of the Fountain Cave settlers, Major Joseph Plympton had extended the territory of the Fort to a point nearly to the upper levee, what is now Seven Corners in St. Paul, and they were again rousted from their homes. This time, the Perry's moved to the site of Lambert's Landing, where Pierre Parrant, their former neighbor, was already established in business.

Almost completely broken by his ill-fortune and the loss of his herds, they moved in with their son-in-law, James Clewett. Soon Perry's health took a turn for the worse, and he died in 1849. His wife, Mary Ann, died in 1859 at the residence of another son-in-law, Charles Bazille. In all, they had seven children: Charles, Sophia, Fanny, Rose Ann, Adele, Josephine (1830 MN), and Annie Jane. Together, they provided over 75 grandchildren. [KZ6, WM101, MN50]

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