’Āhúcogá (Blue Wing)
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Jones, Madison, Wisconsin | Reedsburg Public Library | |
Chief Blue Wing, prior to 1874 | Dr. F. D. Hulburt |
Read at Old Settlers' meeting by Gladys Chambers.1
(10) Of all the Indians which were present in western Sauk County when the white settlers came, Ah-ho-cho-ka was the most prominent character. He was chief of a band of Winnebago here, and until his death at a very advanced age, he held the confidence and devotion of his tribe. Tall and straight of stature, he was a typical Indian with graceful movements. He frequently associated with the whites and kept himself informed on the events of the day which affected the territory occupied by his tribe, and he doubtless felt keenly the encroachments of the whites as one piece of land after another was taken up by them, but he never made complaint.
Ah-ho-cho-ka’s headquarters was then in the Indian village which was situated in the southwestern part of what is now the township of Reedsburg. To maintain his hold on the place he purchased, in 1851 (June 20th), of the government 40 acres of land (S.E. ¼ of S.W. ¼, Section 29) which included the Indian village site. Here he continued his home until 1861, vacated when he sold the land, and in company with the dusky inhabitants, he vacated the Indian village and took up his quarters on the south bank of the Baraboo River west of Reedsburg. The name Ah-ho-cho-ka translated into English is “Blue Wing”, and this was the appellation he used in signing his name to legal documents.
The most striking qualities of this Indian chief in his intercourse with the whites, was his integrity, good nature and kindness of heart. He was never tricky but was always open, fair, just, and patient in all his dealings. He was well known to the early settlers and they usually received him with a warm welcome whenever he called to see them; they sometimes invited him to remain overnight.
He lived more than a century. In his advanced age he became bent in form and his memory lost it’s former acuteness. In response to inquiries in regard to his age, he would make reply: “Maybe 100 years, maybe little more, maybe little less”. By some of his relatives his age at the time of his death, was stated to be 114 years.
When he became a very old man an abnormal growth appeared on his nose. In conversing with the whites he would place his hand over his nose apparently regarding it as being unsightly. The growth spread and became malignant finally causing his death. He was buried in the Indian burying ground near Tomah, Wisconsin. After considerable Indian ceremony at the grave his remains were interred with the head placed to the east or toward the rising sun, in accordance with the usual custom of his tribe. A number of his relatives, including the Decorahs, had shifted their quarters to Tomah and Ah-ho-cho-ka finally went there to live with them. Here he remained until he died in November 1893.
Ah-ho-cho-ka had several sons and three daughters. The name of one of his sons is Ah-ho-sheeb-ka or “Little Thunder”. The names of his daughters, beginning with the oldest are: Ma-e-ce-nee-pee-wee-ka, Henna-kay-ka, and He-na-kay-Hoo-noo-ka, the last named daughter being yet alive, and the only surviving child. She was also Ah-ho-cho-ka’s favorite daughter, and he would often mention her as his “good daughter”.
In early days the Indians sometimes secretly obtained liquor from the whites. Ah-ho-cho-ka himself, would not refuse a small nip of “fire water” when it was offered to him, but he never imbibed to excess, and advised his people against the use of strong drink, telling them it was liable to get them into trouble. On one occasion an Indian returned to the Indian village in an intoxicated condition. He was very boisterous and noisy, and among other stunts began to “beat up” his squaw. The matter was referred to Ah-ho-cho-ka, who at once ordered that the drunken Indian be overpowered, his hands securely tied together and likewise his feet. He was then strung on a long pole placed between his arms and between his legs, and the pole placed on two crotches at sufficient elevation to suspend the culprit with his back barely touching the ground. In this helpless position he was regarded as being safe and was left hanging until he thoroughly sobered up and promised to be a good Indian again.
Ah-ho-cho-ka’s religious ideas, like those of his tribe, were very crude, consisting of a vague conception of a Great Spirit (Ma-ou-na), and of a future life without punishment of the wicked.
He was born on the western shore of Lake Winnebago in what is now Winnebago County, Wisconsin. The Winnebago are a branch of the Siouan family of Indians, and originally occupied the territory around Green Bay, the western shore of Lake Michigan, and in the valleys of the Fox and Wisconsin Rivers and their tributaries. In 1640 they were driven from the latter lake shore westward by the Illinois, which tribe had waged a bitter warfare against them for many years. In addition to their linguistic connection the Winnebago were marked by similarity of character and habits. They lived a nomadic life in the dense woods and often shifted their abodes to escape from warring tribes or removed to other localities where game was more plentiful. They were fond of decorating their persons with paint and other ornaments, generally extracted their scanty beards, and had the typical long, straight, coarse, glossy, black hair. Their eyes are small, black, somewhat deep set, and always horizontal; with eyebrows narrow, very arched and black. The language of the Winnebago is distinctive, and like other dialects of the American Indian is polysynthetic. The women are usually of stout build and are expected to perform all ordinary labor done about the camp.
When white men first visited territory now included in Wisconsin, the principal village of the Winnebago was at the north end of Lake Winnebago. Later they split up into bands, with sub chiefs, which made their headquarters at various points in the domain of the tribe. Among those in Ah-ho-cho-ka’s band were the Decorahs.
These children of the wilderness appear to have believed in monsters, witches and the like, and to have been suspicious in regard to their dreams. The sun, thunder and the wind were their principal divinities, towards which they entertained feelings of reverence and awe. They also believed that the objects about them – both animate and inanimate – were possessed by spirits; and offerings were often made to gain their good will and assistance. The wild animals of the woods and waters were their relatives and guardian spirits.
The marriage custom with the Winnebago was not complicated. Presents to the parents of the maiden desired, by either the parents of the man or by the man himself, if accepted, was all that was required to secure the bride. However much the girl disliked the young man, she considered it her bounden duty to go and at least try to live with him. Divorce was easy among them. There were no laws compelling them to live together. Sometimes there were marriages for a specified time, say for a few months or a year. So long as the union existed it was deemed sacred, and there were few instances of infidelity. In some instances a buck would have two wives, who lived apparently on equal terms. With all the ease of divorce Indian couples usually remained true to each other for life.
Ah-ho-cho-ka had two wives, but did not take the second wife until the first one was old and infirm.2
The chieftain on once being asked by a white woman why he took on the second wife replied: “First squaw too old; had to get young squaw to take care of old one, and do the work.” The first wife finally died leaving him with only the young squaw, whom he likewise survived, and at the time of his death, he was a widower.
The demise of Ah-ho-cho-ka marked the passing of the Winnebago as an organized band. The death rate among them exceeded the birth rate. They had already become greatly reduced in numbers. Some of his progeny and other descendants of his old time followers yet remain, but the band is scattered and disorganized. They no longer have a chief to advise, counsel and direct. Some of them are now living near Tomah; others make their homes near Mauston, at Black River Falls, Valley Junction, and other points in the northern part of our state. Usually every year, as if to take one long lingering look at their former dwelling place, a family or two return to Reedsburg and again put up their lodges on or near their old time home-site and camping ground here, but they do not long remain. They are yet our neighbors but their wigwams are now but transient camps. Finding the wild game very scarce in the region, the fishing poor, and the trapping likewise unfavorable, they soon make their departure. Each succeeding year finds this band of Winnebago nearer the end of the trail. Their doom is the same old sad story. Their ultimate fate is but a repetition of the pathetic destiny of other tribes. Bewildered and dejected, they are vanishing before the vast tide of civilization. They will soon be overwhelmed by the last wave which will settle over them forever.
Notes to the Text
1 Dr. F. D. Hulburt, "Ah-ho-cho-ka (Blue Wing)," Reedsburg Free Press (Feb. 23, 1922): 10. The Sauk County Historical Society's version has instead: "Written by Dr. F.D. Hulburt, Reedsburg, and read at the meeting of the Sauk County Historical Society, February 13, 1922, by M.H. Mould at the home of Mr. and Mrs. W.H. Hatch."
2 the Sauk County Historical Society's version adds here: "The name of the first squaw _______[not recorded]________________, the second squaw __________[not recorded]______________________." Sauk County Historical Society > “Ah-ho-cho-ka (Blue Wing)” February 13, 1922.
Commentary. "Dr. F. D. Hurburt" — the following is a nice biography of the author:
Frank David HULBURT, M. D., is recognized as one of the most influential citizens of Reedsburg, and has achieved considerable distinction in his profession. He represents one of the pioneer families of Sauk County, as well as of the U. S., being a descendant of the seventh generation from Thomas HURLBUT, who landed in this country in 1635. ...
Dr. Frank David HULBURT, our subject, was born at Loganville [Sauk County, WI], 23 Dec 1858. His early life was spent upon the farm, and though his educational instruction was mainly limited to the common schools, he gained an ample knowledge of the ways of the world, and this experience, backed by a goodly store of courage and common sense, fitted him for undertaking almost any practical line of business. While a young man he entered a drug store at New Boston [Mercer County, IL], and later was employed in the same line of business at Reedsburg [Sauk County, WI], spending five years altogether and becoming a registered pharmacist in 1882. He then took a course at Rush College in Chicago, receiving his diploma from that famous institution in 1884. He began practice at Loganville, but two years later removed to Reedsburg, where he has since carried on the general practice of medicine and surgery, winning the confidence of the people in his professional skill in a very marked degree. He is examining surgeon for a number of insurance companies, and for five years held the position of visiting physician to the Sauk County Insane Asylum.
He was married 13 Feb. 1887 to Miss Mina MARKEE, daughter of Asa E. and Caroline M. MARKEE, of Reedsburg [Sauk County, WI], which is the birthplace of Mrs. HULBURT. She is the mother of two bright boys: Arthur M. and Milton F. The family enjoy the best of social connections. The Doctor is identified with the Masonic order and other fraternal organizations. He is also a member of the Wisconsin Chapter, Sons of the American Revolution, and of the Wisconsin and and Wisconsin Central Medical Associations. He has served as mayor of the city of Reedsburg1 and in other local positions of trust and responsibility. He is a gentleman of easy manners and genial nature, and when occasion requires is capable of expressing his views on any subject in public or private in an eloquent, forcible and logical manner.2
He is buried at Green Wood Cemetery in Reedsburg.3
"Ah-ho-cho-ka" — more accurately, and expressed in the orthography used here: ’Āhúcogá, from ’āhú, "wing"; co, denoting a color spanning the spectrum from green through blue; and -ga, a definite article suffix used in personal names.
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Dr P. Kincelon Baker | Google Maps | |
Chief ’Ahúcogá, "Blue Wing" | The Quarters of Section 29 Enlarge |
"Section 29" — this section is shown above as it is today (2024). It was apparently located in the southeast corner of the section, but any greater precision in locating it with the present data is not possible.
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About-Bicycles |
The Baraboo North of Reedsburg in the Vicinity of the Little Sioux's Village |
"on the south bank of the Baraboo River west of Reedsburg" — in 1832, this village was designated by Kinsie with the rather bureaucratic name of "Baraboo Village Nr. 3." However, in the literature, it was in that same year called "Little Sioux's village."4
"114 years" — Indians and frontiersmen alike tended to exaggerate their age once it became advanced, as it was truly a feat to reach such an age in the era of pre-scientific medicine. Typically, when a Hōcąk became exceedingly old, it would be said that he was 120 years old, which is 1 x 2 x 3 x 4 x 5, where 5 is a number of completeness exemplified in the four quarters plus the center. It also happens to be the sum of 1 + 2 + 3 + ... + 15.
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Sung Ae Kim, et alia5 | |
A Nodular BCC |
"an abnormal growth" — today this is termed a BCC, in this case a nodular basal cell carcinoma. A photograph of this condition can be seen to the right.
Basal cell carcinoma (BCC) is the most common non-melanoma skin cancer. ... The incidence has been calculated as 130 per 100,000 inhabitants a year. About 80% of all BCC occur on the face, of these tumours 25% to 30% are found on the nose. BCC is the most common non-melanoma skin cancer of this region. The nose has a 2.5 times higher risk of recurrence of BCC after surgical excision. Localization on the nose is also considered a feature of high-risk BCC due its anatomical peculiarities and problems in pre-surgical identification of tumour margins. About one third of all incomplete BCC excisions are found on the nose.6
Basal cell carcinoma is typically treated with surgery.
"buried" — he is buried in Blue Wing Cemetery, Tomah, Monroe County, Wisconsin. The tombstone is of an unusual design as shown in this model:7
BLUE WING | ![]() |
ARTICHOKER |
LAST TRUE CHIEF OF THE WIS. WINNEBAGO NATION |
ERECTED 1971 BY HIS PEOPLE |
DIED SOMETIME AFTER 1877 AT THE AGE OF 149 |
The photograph affixed to the gravestone dates from around 1905. Below the photo is inscribed a Thunderbird in recognition of Blue Wing's standing as a member of the Thunderbird Clan. The peculiar idea that he was nicknamed "Artichoke" obviously arose from the phonetic rendering of ’Āhúcogá as Ar-ho-cho-ker.
"toward the rising sun" — if his head was pointed east, then his feet were pointed west towards the setting sun. If he were to rise up on his feet, as his soul would be expected to do, he would be facing west, the direction the dead were thought to go, just as the sun itself travels west to "die." The western perimeter of the earth is also where the Thunderbirds reside, and Blue Wing was a member of the Thunderbird Clan.
"Ah-ho-sheeb-ka" — this is really for Āhúšipka, "Short Wings," and not “Little Thunder.” Nevertheless, as a name in the Thunderbird Clan, the appellation does likely refer to a small Thunderbird.
"names" — this table shows the meaning of the names given here:
Name Given | Corrected | Meaning | Anglo Name | Comment |
Ma-e-ce-nee-pee-wee-ka | Mąesįnįpįwįga | Good Cold Storm | not known | - |
Henna-kay-ka | Hīnąkĕ́ga | Fourth Girl | not known | - |
He-na-kay-Hoo-noo-ka | Hīnąkĕxųnųga | Fifth Girl | Minnie | Married Thomas White Wing |
Hīnąkĕ́ga and Hīnąkĕxųnųga are birth order names. Both these girls would have had clan names, but they have gone unrecorded. It was said that only Minnie survived; however, one of his daughters, who went by the Anglo name "Mary," lived long enough to have married Big Bear and was the mother of Emma Big Bear (1869-1968), the well known basket weaver, who is commemorated with a bronze statue in Iowa.8 Mary was likely born around 1850 or earlier, and Minnie, the last of Blue Wing's children, was born in 1863.
"were very crude" — actually, a great many waíkąna are allegories which therefore have an esoteric interpretation; whereas Christianity's gospel stories are just histories or pseudo-histories with an occasional parable thrown in. Ironically, it is the doctor who has the crude understanding.
"polysynthetic" — this is defined as follows:
An incorporating or polysynthetic language is one characterized by long, complex word forms, containing a mixture of agglutinative and inflectional features, often functioning as entire sentences. [An example from Hōcąk: higa-ire-kjane-ną, "he shall be called."] This type (not recognized in all classifications) can be seen in Australian aboriginal languages. ... An agglutinative or agglutinating language is one in which words are built up by stringing forms together, often into quite lengthy sequences. Turkish, Japanese, and Swahili are of this type. ... [In a] synthetic, fusional, or inflecting (also called inflected or inflectional) language, ... the words typically contains more than one morpheme, but there is no one-to-one correspondence between these morphemes and the linear structure of the word. Examples include Latin, Greek, and Arabic.9
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WorldIslandInfo.com | ||
Two Views of Doty Island |
"the principal village" — this is the village on Doty Island. See the notes to Kinzie's Receipt Rolls under "35. Winnebago Rapids Village [Doty Island]." For the first American visit to the Doty Island Village, see Captain Jonathan Carver, “Travels through the Interior Parts of North-America, in the Years 1766, 1767, and 1768”.
"Decorahs" — the Decorahs (variously spelled) are a family of the Thunderbird Clan whose male members were typically chiefs. They descend from Sabrevoir de Carrie, a French officer probably born in Quebec, who was serving in Louisiana. By 1729 he had set himself up as a fur trader and married Hąboguwįga, "The Coming Dawn," traditionally translated as "Glory of the Morning." She was the only known female chief of the Hōcągara. They two sons, Cugiga (Spoon) and Čap’ósgaga (White Breast, known as "Buzzard"), and a daughter. Prior to the French and Indian War, Sabrevoir de Carrie moved to Quebec taking with him his daughter. He reëntered the Army and was killed in action at the Battle of Sainte Foy (April 28, 1760). For more on the Decorahs, see Origin of the Decorahs, The Glory of the Morning, The Origin of Big Canoe's Name, The Tavern Visit, How Little Priest went out as a Soldier, The Hocągara Contest the Giants.
"presents" — the groom was expected to do "son-in-law service" to the bride's family. He would typically live with his in-laws until his first child was old enough to walk, then he would return to his own village. As a resident in his bride's lodge, he will have hunted for the whole family. This added source of food and hides would help to compensate for the loss of the work that the daughter would have performed had she not married.
Notes to the Commentary
1 for the year 1890. City of Reedsburg > Former Mayors.
2 Memorial and Biographical Record and Illustrated Compendium of Biography, Including Biographical Sketches of Hundreds of Prominent Old Settlers and Representative citizen of Columbia, Sauk and Adams Counties, Wisconsin (Chicago: George A. Ogle & Co., 1901) 444-445.
3 Find a Grave, database and images (accessed December 28, 2024), memorial page for Dr Frank David Hulburt (23 Dec 1858–2 Jul 1928), Find a Grave Memorial ID 119444298, citing Green Wood Cemetery, Reedsburg, Sauk County, Wisconsin, USA; Maintained by Donna Lange (contributor 47052205).
4 John T. de la Ronde, "Personal Narrative," Wisconsin Historical Collections, 3 (1857): 345-365 [351].
5 Creative Commons Attribution 3.0 Unported. Sung Ae Kim, Kyu Suk Lee and Jae-We Cho, "Photodynamic therapy combined with cryotherapy for the treatment of nodular basal cell carcinoma," Oncology Letters 6 (2013): 939-941 [940, fig. 3A].
6 Uwe Wollina, Annett Bennewitz, Dana Langner, "Basal Cell Carcinoma of the Outer Nose: Overview on Surgical Techniques and Analysis of 312 Patients," Journal of Cutaneous Aesthetic Surgery, 7 (2014), #3 (July-Sept): 143–150.
7 Find a Grave, database and images (accessed December 29, 2024), memorial page for Chief Ah-Who-Cho-Ga Blue Wing (unknown–Nov 1897), Find a Grave Memorial ID 65589086, citing Blue Wing Cemetery, Tomah, Monroe County, Wisconsin, USA; maintained by Cellar Lily (contributor 50556579).
8 Emma Big Bear Foundation > History of Emma Big Bear (electronic text, viewed: 12.24.2024).
9 David Crystal, A Dictionary of Language, 2d ed (Chicago: University of Chicago Press, 1992) 148.
Source
Dr. F. D. Hulburt, "Ah-ho-cho-ka (Blue Wing)," Reedsburg Free Press (Feb. 23, 1922): 10-12. A second version is found at the Sauk County Historical Society > “Ah-ho-cho-ka (Blue Wing)” February 13, 1922.