Maxinkuckee Indian Villages & Chiefs
THE POTTAWATTOMIE INDIANS
The features of the Pottawattomies are generally broad and coarse; their heads large, and their limbs fuller than the Osages. Among
their warriors you rarely see one with the head shaved, retaining nothing but the scalp-lock. On the contrary, they wear it bushy
and long, frequently plaited into long tails, sometimes hanging back in the nape of the neck, and at others over the face in front.
Their sculls are remarkably flat behind.
Of their dress, made up as it is of a thousand varieties of apparel, but little general idea can be given. There is nothing among
them that can be called a national costume. That has apparently long been done away with, or at least so far cloaked under their
European ornaments, blankets, and finery, as to be scarcely distinguishable. Each seemed to clothe him or herself as best suited
their individual means or taste. Those who possessed the means, were generally attired in the most fantastic manner, and the most
gaudy colours. A blanket and breechcloth was possessed with very few exceptions by the poorest among the males. Most added leggings,
more or less ornamented, made of blue, scarlet, green, or brown broad-cloth; and surcoats of every colour and every material;
together with rich sashes, and gaudy shawl or handkerchief-turbans.
All these diverse articles of clothing, with the embroidered petticoats and shawls of the richer squaws and the complicated
head-dress, were covered with innumerable trinkets of all descriptions, thin plates of silver, beads, mirrors, and embroidery. On
their faces, the black and vermillion paint was disposed a thousand ways, more or less fanciful and horrible. Comparatively speaking,
the women were seldom seen gaily drest, and dandyism seemed to be more particularly the prerogative of the males, many of whom spent
hours at the morning toilet. I remember seeing one old fool, who, lacking other means of adornment and distinction, had chalked the
whole of his face and bare limbs white.
All, with very few exceptions, seemed sunk into the lowest state of degradation, though some missionary efforts have been made among
them also, by the American Societies. The Pottawattomie language is emphatic; but we had no means of becoming acquainted with its
distinctive character, or learning to what class of Indian tongues it belonged.
All was bustle and tumult, especially at the hour set apart for the distribution of the rations.
Where this source can be found: Charles Joseph Latrobe, The Rambler in North America (2d ed.; 2 vols.; London: R. B. Seeley & W.
Burnside, 1836 ), II, 202—56. Reprinted in Bessie Louis Pierce, As Others See Chicago: Impressions of Visitors, 1673-1933. (
Chicago: University of Chicago Press, 1933)
The main two reservations bordering the lake were Nees-Waugh-Gee and Aub-Bee-Naub-Bees. The 1835 Plat map
or survey map shows this clearly and well as the other plats of land around the lake. The three resevervations were:
Nees-Waugh-Gee
(containing two sections) North of Maxinkuckee Landing Road. The log cabin for Nees-wau-gee was built by Moses H. Scott.
and was erected 1828-32. The location of Nees-wau-gee's log cabin is known as it was recorded as such:
Commencing at the southwest corner of section 22, township 32 north, range 1 east of second principal
meridian, thence north 40 chains and 46 links, Nees-wau-gee house 5 chains east, and set quarter section
corner which is in center of publice road running east and west.
Thus starting from the southwest corner of section 22 in the center of the Maxinkuckee Road running east and west
and mearsuring 20 rods east, then two rods north to the exact spot where Nees-wau-gee's cabin stood.
In The Band Affiliation of Potawatomi Treaty Signatories by Dr. David A. Baerreis pg. 15 is found:
Nasawauka- The payroll of the Wabash and Elkhart Potawatomi, Sept. 6-8, 1828 lists an "N.swaw.ga" as chief of a village of 35
persons located at "Tipp Lake." The list of provisions provided to the Potawatomi at a council Aug. 2-6, 1828 lists a
"Nee-swau-gee" or "Nee-swaw-gee" located "at a Lake on T." The 1829 Potawatomi payroll also lists "Nees-waw- gay" as head of a
group of 55 persons located at "Mix-ee-nic-kuck-kee." This suggests that it is Lake Max-inkuckee in southeastern Marshall County
which would also be in agreement with "a Lake on Tippecanoe River." While Lake Maxinkuckee would be on the border between the Wabash
and Kankakee Bands, since it drains into the Tippecanoe, he is placed with the former group.
Nees-waug-gee entered into a treaty with the United States in 1836 ceding his land to the U. S. government and
agreeded to remove his band west of the Missouri river within two years.
In the History of Marshall County Indiana (1908) Daniel Mc Donald pgs. 7-8 is found:
Next to the Me-no-mi-nee village in importance was the Nees-wau-gee and Quash-qua village
on the eastern shore of Lake Maxinkuckee, immediately across the road from the present
residence of Peter Spangler. All along- that bank about 1835-36, when the white settlers began
to arrive, there was quite a settlement of Indians, mainly under the supervision of Nees-wau-
gee. Quash-qua also had some authority over the band, but delegated it mostly to his brother
chief, Nees-wau-gee, who ruled his people with mildness, moderation and decorum.
This was a charming spot, and the Indians who occupied it had the most delightful place to live
this side of the land of Paradise. Fishing and hunting could not have
been better; there was an abundance of pure spring water; and. all sorts of berries, and wild
fruits in abundance in their season grew in the forests near by. Trails led in every direction to
other villages in the region for many miles round about, so that the villagers could visit back and
forth whenever they felt inclined to do so. Off to the northwest, west and southwest over the lake
was presented a picture unexcelled for beauty and grandeur anywhere in this part of the
country. It was indeed
"A scene for a painter,
A gleaming and glorified lake,
With it’s framing of forest and prairie,
And its etchings of thicket and brake,
With its grandeur and boldness of headland,
Were the oaks and the tamaracs grow,
A league with the sunlight of heaven,
And the spirit-like shadows below."
A Dead Indian Chief.
Among the very first things the writer of this remembers was going to this village, or near it, to
see the temporary burial place of an Indian chief. That region of country was at that time an
unbroken wilderness. The Indian had been killed in a fracas with one of his tribe, and before
burying him permanently his relatives and associates had fixed him up in his finest clothing, with
a headdress gaily ornamented with colored feathers, and his face painted yellow, red and black.
He was placed against a large tree in a sitting posture, and around him was built "a large pen
made of poles, the space between the poles being sufficiently wide to permit a perfect view of
the "good Indian" therein! A great many trinkets of various kinds were placed around him, and
be sat there, grim and ghastly, tomahawk in hand, as if waiting the approach of an expected
enemy!
The Good Nees-wau-gee.
This good old Indian chief, Nees-wau-gee, was the friend of all the early white settlers, and,
while he remained, frequently visited and became mt1ch attached to many of them. He took a
fancy to, and formed a warm attachment for a sprightly young man of the neighborhood, just
then in his teens, but long since passed over into the "happy hunting grounds." The old chief
had a charming daughter about the age of the young man, and from his actions it was clear that
he would not have objected to a match between them. He took the young man with him on one
occasion, introduced him to his dat1ghter, and had his French cook prepare an extra meal in his
honor. The table was furnished with dishes made of silver worth many hundred dollars, and the
bill of tare was elaborate and delicious. The young man was seated by the side of the charming
young squaw, and after saying grace in his peculiar way, the chief, turning his visitor, said,
laughingly: "Maybe so you want a wife ?" About that time there was a good deal of blushing,
and "hemming and hawing," and it is quite probable, if there had been a hole down through the
floor of the cabin sufficiently large, the young man would have suddenly crawled out and run
home for dear life! At that time he was inexperienced in the mysteries of courtship (something which,
however, he learned later on), and. knowing little about Indian customs, he
did not know but the old chief had inveigled him into his tent under the guise of friendship for the
purpose of compelling him to marry his daughter, nolens volens. But other topics of
conversation were introduced, and the subject dropped, much to the relief of the blushing young
couple. When the young man was ready to return home the chief presented him with two sacks,
containing saddles of venison, squirrels, pheasants, ducks and fish, as an evidence of good will;
and as he mounted his horse, the entire family assembled to bid him goodbye. About a year
from that time the good old chief disposed of his reservation to the government, and with his
little band started west to the reservation provided for them.
Nees-wau-gee was a quiet, peaceable chief, and made friends with all the white settlers in all
the region round about. When the time came to leave he determined to go peaceably, as he had
agreed he would. The day before he started he sent word to all the white settlers to come to his
village as he wished to bid them farewell. A large number assembled and through an interpreter
he said substantially:
"My White Brethren: I have called you here to bid you farewell. Myself and my band start at
sunrise tomorrow morning to remove to an unknown country the government of the United
States has provided for us west of the Missouri river. I have sold my lands to the government
and we agreed to leave within two years. That time is about to expire and according to the
agreement we have made we must leave you and the scenes are and dear to all of us. The
government has treated us fairly, and it is our duty to live up to that contract by doing as we
agreed, and so we must go. The white settlers here have been good and kind to us, and in
leaving them it seems like severing the ties of our own kindred and friends. We go away and
may never return, but wherever we may be- wherever our lot in life may be cast we shall always
remember you with sincere respect and esteem.
The old chief was visibly affected, and tears were seen to flow from his eyes. All the people
present took him by the hand and bade him a final adieu as well as most of the members of his
band. Early the next morning, with their personal effects packed on their ponies, they marched
away in single file, following the Indian trail along the east shore to the south end of
Maxinkuckee lake, thence southwest to Kewanna, where they joined the other bands and
immediately proceeded on their long and wearisome journey.
On the bluff on the east side of the lake, and south of the Nees-wau-gee village, was an old
Indian village or camping ground, and one of the most delightful of the numerous places of that
kind around that beautiful sheet of water. Walking over the plowed ground near there a number
of years ago, in a short time a dozen or more stone or flint arrow points, some of them very fine,
were picked up by the writer. At another time he picked up a fish line sinker smoothly wrought
out of stone, with a crease or groove around one end for fastening the sinker to the fish line. It
was one of a kind described and illustrated in the Smithsonian collection at Washington, and, of
course, is quite rare, as but few were made, and even of these, many were lost, and still fewer
found. It is somewhat remarkable that, not withstanding our advanced civilization, the modern
fish sinker is patterned exactly after those stone sinkers of long ago.
Quash-Quas
was south of the Maxinkuckee Landing Road to the south line of the farm belonging to Mr. Van Shoiack and to the east. A
log cabin was built for him on the high ground southeast of Mr. Van Shoaick's residence and a little northeast of the
residence of Stephen Edward's. This cabin was built by Moses H. Scott. and was erected 1828-32. It is said no village
was there and how long Chaif Quash-Qua lived there is not known. It is said there is no doubt that indians had resided
there as when the ground was culivated arrow points and stone implements of varius kinds were found there in abundance.
Aub-Bee-Naub-Bees
extended South of Quash-Quas and into Fulton county. His reservation coverd thirty odd sections of land. His residence was
in Fulton county.
The Band Affiliation of Potawatomi Treaty Signatories by Dr. David A. Baerreis pg. 13 is found
Aubenaube- The subsequent Treaty of Tippecanoe (Oct. 26, 1832) made provision in Article II "for the band of Aub-be-naub-bee,
thirty-six sections, to include his village," thus implying his status as leader of a band. (7 Stat. 394.) An 1827 census of
Potawatomi Indians listed 45 individuals in his village (or band?) but only 40 were listed on an 1828 payroll which also gave his
village location as the Tippecanoe.61 The 1829 payroll was more specific on village location, indicating that it was on the prairie
north of the Tippecanoe River and that the population had increased to 60.62 That this location was reasonably constant is suggested
by the fact that Lewis Cass' list (June 2, 1825) of approved trading posts lists one at "Aubinaubees village, Tippecanoe River."63
In the History of Marshall County Indiana (1908) Daniel Mc Donald pgs. 8-11 is found:
There was also what was called Au-be-nau-be village, in Fulton County, on or near the southern
line of Marshall County, and about two miles to the "rest of the Michigan road. It was on what
was the known as Man- ke-kose's reserve, not far from the present town of Walnut. Au-be-nau-
be presided as chief over several bands of Pottawattomies, in this and Fulton County, but made
his permanent home at what was Au-be-nau-be village in Fulton County, a few miles south of
Maxinkuckee Lake. A large allotment of land was ceded to him and his band, which was called "
Au-be-nau-be reserve." It extended half way up the east shore of Maxinkuckee Lake, thence
east a mile or so, and then south several miles into Fulton County.
Au-be-nau-be was a stout, robust, coarse featured, sullen specimen of his race, and when
under the influence of liquor, which he nearly always was for a long time prior to his tragic
death, was quarrelsome, vicious and unmanageable. One who knew him intimately said
Au-be-nau-be was born in 1760, at the Portage between the headwaters of the Kankakee river
and St. Joseph river, then called by the Indians "Lock-wock," the Indian name for portage, and
was seventy-six years old at the time of his death.
Polygamy being allowed among the Indians at that time, Au-be-nau-be had provided himself
with a number of wives, with not all of whom he lived in that peace and harmony that should
characterize man and wife. In one of his drunken sprees he quarreled with one of his wives, and
in a fit of anger killed her. A council of the chiefs of the different bands of the Pottawattomies
was called, so the story goes, to deliberate as to what the punishment should be. The council,
following an ancient custom, decided that the oldest son should be the avenger of the murder of
his mother and slay his father. The sentence of death was pronounced and the son was given a
certain number of moons to carry it into execution. The father had the right to defend himself,
and if he could keep out of the way and escape the infliction of the penalty until the time had
expired he was to be considered a free man. His son kept watch of him, and as he wanted the
old man out of the way so he could succeed him as chief of the band, he was really in earnest in
wanting to kill him. Finally the opportunity presented itself. One day the old mall drank to excess
and, sitting down in a chair in the Blodgett log shanty, went to sleep. His son haying followed
him, approached stealthily into his presence, pulled his tomahawk from his belt, and, with a
terrific blow, thrust it into his head up to the handle. The blood spurted to the low ceiling above,
and with a single groan and struggle, the great chief, Au-be-nau-be, fell over on the floor, dead!
This was at the Blodgett log cabin, just over the county line in Fulton County.
The son, whose name was Pau-koo-shuck, succeeded his father as chief of the t e, and the
same year disposed of the lands belonging to the reservation by treaty to the government, and
with his band, in September, 1838, was started for the reservation west of the Missouri river.
According to the account of one who accompanied the Indians on that expedition
Pau-koo-shuck, when near the Mississippi river, refused to go any further, finally escaped and
returned to the old hunting grounds, where he remained hunting and fishing, drinking and
carousing, until he died not a great while afterward.
After the death of Au-be-nau-be his remains were set up by a big tree and fenced in with poles,
and supplied with pipes and tobacco and provisions sufficient to last him until he reached the
happy hunting grounds over there." The few white people in the neighborhood, however, did not
approve of that manner of burial, and dug a hole in the ground and put him in it, covered him up
and piled stone over him; and there he remained and his dust is probably there yet, but as the
stones have all been taken away, and the ground composing the little mound that covered him
has been plowed and cultivated, there is not now a trace of the spot where the old chief lay.
Anecdote of Au-be-nau-be.
The following anecdote is told of Au-be-nau-be in connection with the making of the treaty of
1832. President Jackson had appointed Gov. Jonathan Jennings a commissioner to negotiate a
treaty with the Pottawattomie Indians of northern Indiana, his associates on the commission
being John W. Davis and Marks Crume. The meeting was held at the forks of the Wabash,
where the city of Huntington now stands, October 26, 1832. One who was present tells the story
of what happened there as follows:
During the preliminary council, Dr. John W. Davis who was a pompous, big-feeling man, said
something that gave offense to Au be-nau-be was a one of the head chiefs of the
Pottawattomies. Au-be-nau-be addressed Gov. Jennings, saying: “Does our great father intend
to insult us by sending such men to treat with us? Why did he not send Gen. Cass and Tipton?
You (pointing to Gov. Jennings) good man and know how to treat us. (Pointing to Crume) He
chipped beef for the squaws at Wabash;" meaning that Crume was the beef contractor at the
treaty of 1826. Then, pointing to Dr. Davis, he said: Big man and damn fool.” The chief then
spoke a few words to the Pottawattomies present that gave one of their peculiar yells and left
the council house, and could only be induced to return after several days, and then only through
the great influence of Gov. Jennings. This was the treaty that set apart what is known as the
Me-no-mi-nee reserve, consisting of twenty-two sections of land, extending from west of
Plymouth to Twin lakes, where Me-no-mi-nee village was located and the old Indian chapel
erected. The signing, of this treaty was said to be the last official act of Jonathan Jennings, the
first governor of Indiana. He was, probably, the most distinguished man in many ways who took
an active part in the formation of the Indiana territory and later in the organization of the state in
1816. He had blue eyes, sandy hair and fair complexion. He died comparatively young, but he
did as much for the well being of Indiana as any man that ever lived. He died July 26, 1834, at
Charlestown, Ind., surrounded by his family and friends, beloved by all.
This was found in the Rochester Sentinel:
Saturday, July 11, 1908
The burial place of the noted Indian chief was indicated to Capt. CROOK of Adams
township, Cass county, by the late Major McFADIN, of Logansport, ten years ago,
and it has since been the purpose of Capt. Crook to own the lot and furnish the last
resting place for the chief.
The burial site was on the banks of lake Maxinkuckee. This season he
decided to build a dry dock on the lot, having a double purpose in view - to get his dock,
and, in making the excavation to find, if possible, the bones of AUBBEENAUBBEE.
Recently work was begun on the excavation and it was not long until the coveted
treasure, the bones of the great Chieftain, were reached. Great excitement reigned for
some time among those present when the discovery was made, the party being Capt. FISHER,
ex-marshal WOOD, Capt. Jack HEMLING and Capt. CROOK. When the excitement allayed, all
gathered around with bowed heads and solemn faces to view the remains of the once noble
chieftain who chose his burial place at the edge of the lake whose waters he loved so
well. The dry dock will be his monument - the AUBBEENAUBBEE DOCK.
AUBBEENAUBBEE'S GRAVE
'The grave of Aubbeenaubbee" has been a topic for contention among old settlers of this section of the state for many years and many
good men have died in the belief that they had established the burial spot of the old Chief beyond question. But no two of these
locations of the grave have been identified. Major McFadin, of Logansport, will die in the belief that Aubbeenaubbee was not buried
at all but was translated to some unknown happy hunting grounds for the purpose of getting away from his mother-in-law. Editor Dan
McDonald, of Plymouth, believes that Aubbeenaubbee's bones rest in a grave near Lake "Mucksenkuckee." Uncle Jesse Shields believes
that Aubbeenaubbee was buried somewhere in Richland township. And now comes Thomas Beall who says Aubbeenaubbee was not buried at
all but that his body was "set up against an old tree, fenced in, and left there to dry up" on what is now the Wm. Osborn farm.
Thomas says he lived on the land where Richland Center is now located, 62 years ago, and he knew Aubbeenaubbee as well as it was
safe for a paleface to know him. After he was killed by his son his body was placed in the position described. The fence about the
remains was of poles and the Indians gave much attention to all that was left of the great Chief. They killed game of all kinds and
threw it into the pen where Aubbeenaubbee sat, in the belief that it would furnish him lunch during his sojourn in purgatory. Great
strings of fish, deer, turkey, squirrels, etc., were thrown into the pen and the stench from the decaying stuff would have given a
modern health officer enough trouble to raise his salary.
Mr. Beall also has a new story of Aubbeenaubbee's tragic death. He says the murder of the old Chief by his son was not the result of
a quarrel. Instead there was a general rule among the Indians that a chief should not live beyond a certain age and if he did not
die before the time allotted for him to quit this world he should be killed. Aubbeenaubbee had lived to the age when tragedy was
necessary to preserve the rules of the tribe. Then he indulged in a big drunk and when he was "sleeping it off" on the floor of his
cabin, his wife told her son that then was the time to remove the back number Chief and he did it by plunging a knife into the heart
of his sleeping father.
Many years after the murder the Bealls moved into the cabin where the tragedy occurred but neither scurb broom nor whitewash brush
could obliterate the blood spots from the ceiling where it had spurted from the fatal wound in Aubbeenaubbee's breast. Rochester
Sentinel, Friday, August 6, 1897
OLD CHIEF AU-BE-NAU-BE
That half column of local Indiana history, concerning the death and burial of Chief Aub-be-nau-be (This is the Indian way to spell
it), published in the last issue of the SENTINEL, set the old settlers all to talking and those who have heard the frequent recitals
during the week, of conflicting history of the event, are sure of only one thing and that is Aubbeenaubbee is dead.
The oldest settler in the county is Uncle Jesse Shields and he says that Thomas Beall's recollection of the death of the old chief
and its subsequent incidents are erroneous in several respects. Uncle Jesse came to the county in 1830 a mere boy and spent one
summer with Mose or Jesse Barnett in raising a corn crop near where Richland Center is now located. Aubbeenaubbee lived with two
squaws in a double cabin and in the summer of 1833 he was murdered by his son, Pau-ku-shuk, not because the Chief had lived as long
as Indian law would permit but because the old chief had murdered Pau-ku-shuk's mother, one of his wives, and Indian law or custom
required that the son of a murdered squaw should destroy her murderer and that is how Aubbeenaubbee lost his life at the hands of
his son.
After the murder the body of Aubbeenaubbee was placed in a pole pen, not leaning against a dead tree, but sitting on a cross log in
the pen with the chin resting on another cross log or pole. The body rested on a blanket and another was thrown over the shoulders
and it remained there until morning but the skeleton remained and then the bones were buried on the west side of the road running
north from Richland Center, and about half way from there to the county line.
In a personal letter to the SENTINEL editor, Hon. Daniel McDonald, of the Plymouth Democrat, says he has clipped the Aubbeenaubbee
article published in these columns last week for his Indian history scrap book and suggests that everybody ought to spell the name
as it should be -- "Au-be-nau-be." And in commenting on the article Mr. McDonald says:
I have been greatly interested in the history of the noted chief, and in times past have gathered all the information
that was possible in regard to him and his tragic end, etc. You are mistaken about my belief that he is buried at Muxsencuckee. I
have always known that he was not buried there. Maj. McFadin insists that Au-be-nau-be's son, Pau-ku-shuk, who killed the old chief,
died at Winamac, and was carried from that place and buried on Milo Smith's Long Point, Muxsencuckee. However that may be,
Pau-ku-shuk's ghost has often been seen paddling his Indian bark canoe on the rippling waters of that charming lake. That is a fact
that is susceptible of proof. If you do not believe it ask Major McFadin. Au-be-nau-be was buried -- or, rather, set up against a
tree as you relate -- at a place near where he was killed in Fulton county, just across the line between Marshall and Fulton, a
short distance west of the Michigan road. The house was owned afterwards by a man by the name of Blodgett. After the body became
decayed it was removed to an adjoining field, or open space, and buried in due form by some white men that lived in the vicinity at
that time. The exact spot is not known, and has long since been plowed over and obliterated. Maj. McFadin was over in that region a
few years ago and decorated the old chief's supposed grave with gympsum and smart week blossoms, and accidently discovered his skull
which had petrified. This he carried home with him and added it to his voluminous collection of Indian and other relics and
curiosities. When visiting him a few years ago, as a token of friendship he presented it to me and insisted that I take it home
with me. It weighed about 25 pounds, and were it not that my friend, the Major never exagerates anything in regard to Indian history,
I should be inclined to believe it is more likely to be a "nigger head," than the head of Au-be-nau-be.
Your story of the cause of his death does not accord with my understanding of it, but the story as I have it is too long to repeat
here. While the parties that know anything about it still live, I hope you will interest yourself enough in that early scrap of
history to find out all about it so that it may be preserved for the benefit of future generations.
Rochester Sentinel, Friday, August 13, 1897
Several conflicting stories are told about Chief Aubbeenaubbee, but the stories agree that he was a tough chief, quarrelsome and
eager to fight, especially when under the influence of "fire-water."
On October 26, 1832, several Potawatomi chiefs, including Aubbeenaubbee, met with the white men to make a treaty on the banks of the
Tippecanoe River north of Rochester. The white men representing the U.S. governent were Gov. Jonathan Jennings, John Davis, and Mark
Crume.
A dispute arose, and the chiefs walked out, but Aubbeenaubbee is said to have brought them together and rose to speak. Before
Aubbeenaubbee spoke many words, Chief Wah-ban-che commanded him to stop and sit down. Aubbeenaubbee pulled a 15-inch knife from his
belt, revealing that he had two horse pistols and another knife besides. His eyes flashing fire, he cooly said, "Now show me the
Indian that will tell me to sit down until I get through." The treaty soon was signed.
Chief Aubbeenaubbee had villages near Leiters Ford and Richland Center and in Marshall County. Sources agree that he killed his
squaw and was, in vengeance, killed by his oldest son, Paukooshuck, while drunk. Some say he was killed with a tomahawk while
drinking in Blodgett's tavern just south of the Marshall County line. Others say he was killed in his cabin with a butcher knife
which struck him from behind, between the shoulders, penetrating his heart.
In accordance with the Potawatomi burial customs, his body was adjusted in a sitting position by a tree, believed to be on Gresham
Lough's farm in Richland Township. Probably he was dressed for burial as befitted a chieftain, and the squaws built a pen around the
lifeless body with saplings to repel predatory animals.
Some say the body was there for many months. Other say the white settlers could not stand the stench and dug a shallow grave and
covered it with rocks. The exact location never will be known. This was in 1836 or 1837.
Aubbeenaubbee's son Paukooshuck became chief in his place and led the tribe in their migration west in July, 1837. Along with Chief
Kewanna and two other chiefs, they were conducted west by George W. Proffit. There were between 50 and 100 Indians in this group and
all went voluntarily. But there is a tale that Paukooshuck was wounded in a fight with the guards and left for dead on the trail.
Alone he made his way back to Indiana, where he died in 1839 near Lake Maxinkuckee during a drunken spree. Early settlers reported
seeing his ghost by the lake, as restless in death as in life.
[Chief Aubbeenaubbee, Shirley Willard, Fulton Co Folks, Vol. 2, Willard]
Chief Pau-koo-Shuck
The above is a painting don by George Winter of Pau-koo-shuck
The son, whose name was Pau-koo-shuck, succeed his father as chief of the
tribe, and the same year disposed of the lands belonging to the reservation
by treaty to the government, and with his band in September, 1838, started
for the reservation west of the Missouri River according to the account of
one who accompanied the Indians on that expedition. Pau-koo-shuck, when near
the Missouri river, refused to go any further and finally escaped and
returned to the old hunting grounds. He spent the remainder of his days,
which were few, hunting and fishing along the rivers and lakes in the
neighborhood where he had formerly lived.
His life, however, had been proven failure; his kindred and friends had been
dragged from him, and he grew restless and discontented, drank whiskey to
excess and went from place to place, getting into frequent quarrels and
fights. In one of these disturbances which occurred at or near Winamac, he
was so badly hurt that disease set in and he died. The writer of this was
informed by one who said he was one of the pallbearers, that the body of
Pau-koo-shuck was carried from Winamac and buried on Long Point on the west
bank of Maxinkuckee Lake. Whether this story is true or not in not of much
consequences. Human bones were found many years ago, and many of the early
settlers had implicit confidence that Pau-koo-shuck was buried there as
stated
Many who were about the lake in the early days believed that his ghost came
forth on almost every favorable night and skipped about on the water, and
floated around among the trees and bushes that grew on Long Point where he
had been buried, like a thing of life, "cutting such fantastic tricks before
high heaven as make the angels weep".
Sometimes he would be seen in his canoe, apparently paddling will all his
might for the south east shore where his father, Au-be0nau-be had formerly
owned a reservation, and while the spectator was gazing the ghost would
instantly disappear in the rippling waves and would be lost to sight.
Turning to shore again, he would be observed floating about as if in search
of something, and then all at once would disappear and would not be seen
again for several nights
With the coming of civilization his ghostship has permanently disappeared,
and the places that knew him so well in the primitive days will know him no
more forever
An Early History of Lake Maxinkuckee (1905, Levey Bros. & Co. Indianapolis) Daniel Mc Donald, Maxinkuckee Lake Assoc.
pg. 17
Several conflicting stories are told about Chief Aubbeenaubbee, but the stories agree that he was a tough chief, quarrelsome and
eager to fight, especially when under the influence of "fire-water."
On October 26, 1832, several Potawatomi chiefs, including Aubbeenaubbee, met with the white men to make a treaty on the banks of the
Tippecanoe River north of Rochester. The white men representing the U.S. governent were Gov. Jonathan Jennings, John Davis, and Mark
Crume.
A dispute arose, and the chiefs walked out, but Aubbeenaubbee is said to have brought them together and rose to speak. Before
Aubbeenaubbee spoke many words, Chief Wah-ban-che commanded him to stop and sit down. Aubbeenaubbee pulled a 15-inch knife from his
belt, revealing that he had two horse pistols and another knife besides. His eyes flashing fire, he cooly said, "Now show me the
Indian that will tell me to sit down until I get through." The treaty soon was signed.
Chief Aubbeenaubbee had villages near Leiters Ford and Richland Center and in Marshall County. Sources agree that he killed his
squaw and was, in vengeance, killed by his oldest son, Paukooshuck, while drunk. Some say he was killed with a tomahawk while
drinking in Blodgett's tavern just south of the Marshall County line. Others say he was killed in his cabin with a butcher knife
which struck him from behind, between the shoulders, penetrating his heart.
In accordance with the Potawatomi burial customs, his body was adjusted in a sitting position by a tree, believed to be on Gresham
Lough's farm in Richland Township. Probably he was dressed for burial as befitted a chieftain, and the squaws built a pen around the
lifeless body with saplings to repel predatory animals.
Some say the body was there for many months. Other say the white settlers could not stand the stench and dug a shallow grave and
covered it with rocks. The exact location never will be known. This was in 1836 or 1837.
Aubbeenaubbee's son Paukooshuck became chief in his place and led the tribe in their migration west in July, 1837. Along with Chief
Kewanna and two other chiefs, they were conducted west by George W. Proffit. There were between 50 and 100 Indians in this group
and all went voluntarily. But there is a tale that Paukooshuck was wounded in a fight with the guards and left for dead on the
trail. Alone he made his way back to Indiana, where he died in 1839 near Lake Maxinkuckee during a drunken spree. Early settlers
reported seeing his ghost by the lake, as restless in death as in life.
[Chief Aubbeenaubbee, Shirley Willard, Fulton Co Folks, Vol. 2, Willard]
Articles & Websites of Potawatomi References
Prairie Band Potawatomi Language Project
Hannahville Indian Community, Harris, Michigan
Citizen Potawatomi Nation
Potawatomi Web genealogy page
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