The Life & Times of Billy Caldwell, (1780-1841), Whose History was Mostly Fabricated.

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In historical writing and analysis, PRESENTISM introduces present-day ideas and perspectives into depictions or interpretations of the past. Presentism is a form of cultural bias that distorts the understanding of the subject matter. Reading modern notions of morality into the past is committing the error of presentism. Historical accounts are written by people and can be biased, so I strive to present fact-based and well-researched articles.

Facts don't require one's approval or acceptance.

I present [PG-13] articles without regard to race, color, political party, or religious beliefs, including Atheism, national origin, citizenship status, gender, LGBTQ+ status, disability, military status, or educational level. What I present are facts — NOT Alternative Facts — about the subject. You won't find articles or readers' comments that spread rumors, lies, hateful statements, and people instigating arguments or fights.

FOR HISTORICAL CLARITY

When I write about the INDIGENOUS PEOPLE, I follow this historical terminology:

• The use of old commonly used terms, disrespectful today, i.e., REDMAN or REDMEN, SAVAGES, and HALF-BREED are explained in this article.

Writing about AFRICAN-AMERICAN history, I follow these race terms:

• "NEGRO" was the term used until the mid-1960s.
• "BLACK" started being used in the mid-1960s.
• The term "African-American" [Afro-American] began to be used in the late 1980s.

— PLEASE PRACTICE HISTORICISM —

THE INTERPRETATION OF THE PAST IN ITS OWN CONTEXT.

 

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Microsoft Copilot AI's Peer Review of this article, July 6, 2025.

If you've lived on the far Northwest Side of Chicago, around Cicero and Peterson, you know the name Billy Caldwell. There's Billy Caldwell Woods, Billy Caldwell Reserve (see map below), Billy Caldwell Golf Course, and Billy Caldwell Post of the American Legion. And, of course, Caldwell Avenue. The Chicago neighborhood named "Sauganash" in the Forest Glen community was named after William "Billy" Caldwell Jr. He claimed "Sauganash" was his given Potawatomi name.

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Billy Caldwell is a figure of legends but was a real person. Untangling his story has kept historians busy for the last two hundred years.

William "Billy" Caldwell Jr. was born near Fort Niagara, in upper New York, on March 17, 1780. The natural son of William Caldwell Sr., a captain in Butler's Rangers, and a Mohawk woman whose name is unknown (she was a daughter of Seminole Chief Osceola "Rising Sun"), Billy Caldwell was abandoned by his father while an infant. There's some evidence that Billy was baptized as Thomas. 

Caldwell Sr. was ordered west to Detroit. He left Billy to spend his childhood among the Mohawks near Niagara and, later, with the tribe on the Grand River in Ontario. In about 1789, Caldwell Sr. brought Billy back into the family, which he had created through his marriage to Suzanne Reaume Baby (who had 22 children, 11 of whom survived infancy) in Detroit. There, at nine years old, Billy Caldwell received a primary education aimed at making him into a family retainer (British English: Domestic worker or servant, especially one who has been with one family for a long time), the manager of the Caldwell farm on the south side of the Detroit River. Billy rejected the status of a second-class son.

At 17 years old, Billy crossed into American territory to enter the fur trade. Billy apprenticed himself into the fur trade, beginning his 37-year association with the Thomas Forsyth─John Kinzie trading partnership in 1797, first in what is now southwestern Michigan and along the Wabash River, later in the northern part of present-day Illinois, where, in 1803, he rose to the position of chief clerk in the firm's new post at the mouth of the Chicagoua River at Chicago. 

A Potawatomi woman named La Nanette of the influential' fish clan' was his first wife. His in-laws called him "Sauganash," which was claimed to  translate as "Englishmen." La Nanette died shortly after the marriage. After that, he married the daughter of Robert Forsyth, an Ojibwa woman. After his second wife's death, he again married, this time a person known only as "The 'Frenchwoman," likely the daughter of an influential Métis trader in Chicago. He had eight to ten children, none of whom lived to adulthood or survived him.

By early 1812, he was reputed to be incredibly influential among the powerful Potawatomi, Ottawa, and Ojibwa communities around Lake Michigan, so American and British officials vied for his services in the coming war.

Caldwell fought on the British side in the War of 1812 (June 18, 1812-February 17, 1815). Afterward, he lived in Canada. When several business ventures failed, he moved back to Chicago. 

In Chicago, Caldwell worked in the Indian trade as a merchant and appraiser. He made friends among the settlement's leaders. Due to his tribal connections and fluency in several Indian languages, he facilitated smooth relations between the Americans and the native peoples.

Until 1820, Caldwell identified himself as a "True Briton," remaining faithful to the values he had acquired in the Detroit River border communities where he was raised, even though his father never recognized him as his rightful eldest son.

An illustration of Billy Caldwell's house. It was believed to be the first frame house in Northern Illinois. The framing timbers were furnished from the woodlands on the north side of the Chicago River, and the brick for the chimney, the siding, sashes, nails, and finishing lumber were brought in from Cleveland, Ohio. 

Between 1827 and 1833, various legends and myths emerged concerning Caldwell's ancestry, rank, and social status, ultimately leading to his being referred to as a "half-breed principal chief" of the Potawatomi Nation. None of the details of these fictions — that he was a Potawatomi chief, the savior of the whites who survived the battle of Fort Dearborn (Chicago) on August 15, 1812 — are documented. 

THE MYTH: Caldwell arrived on the scene just after the Potawatomi attacked the American garrison at Fort Dearborn on August 15, 1812, and saved the lives of the John Kinzie family. 

ANOTHER UNPROVEN TALE: In 1828 the U.S. Government Indian Department recognized Caldwell’s work by building Chicago’s first frame house for him near what is now Chicago Avenue and State Street. The next year he was appointed "Chief Sauganash" of the Potawatomi Tribe. The Potawatomi knew that the Americans were going to force them out of the area. They wanted to get the best deal possible. Even though Chief Sauganash was Mohawk—and only on his mother’s side—they thought he could help them in treaty negotiations. So they accepted him as a tribal Chief.

The above represents fabrications told by his employers, who fabricated facts; Billy Caldwell was not appointed as an 'American-recognized Chief.' A significant deal on the frontier. All to serve the business revenue interests. 

Some legendary elements have reached fable status. Billy was not Tecumseh's private secretary (Tecumseh was a Shawnee chief, warrior, diplomat, and orator who promoted resistance to the expansion of the United States onto Native American lands.). Caldwell added some of his own embellishments, too. Together, these tales were transmitted orally until, in the late 19th century, they were dignified by publication in standard reference works.

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Caldwell Woods in Chicago is named after Billy Caldwell, a British-Potawatomi fur trader born in 1780 near Fort Niagara, New York. His father was a Scots-Irish soldier, and his mother was a Mohawk. Caldwell played a significant role in Chicago's history, particularly in the early 19th century, as a negotiator between the US government and Native American tribes, including the Potawatomi, Ojibwe, and Odawa. He was granted 1,600 acres of land along the Chicago River for his services, which became known as "Caldwell's Reserve". Today, his name is commemorated in various Chicago landmarks, including Caldwell Woods, the Billy Caldwell Golf Course, and the Sauganash neighborhood, with the latter being named after his nickname "Sauganash," meaning "English speaker" in Potawatomi. 

Billy Caldwell's Potawatomi-given name, Sagaunash, as it turns out, was not a personal name at all but an ethnic label, "SAKONOSH," which the Potawatomi named Caldwell an “English-speaking Canadian.”

In 1830, the Potawatomi started signing off their land. Caldwell became a folk hero among the American settlers. Chicago's first hotel was named the "Sauganash" in honor of Caldwell.

The U.S. government awarded him a 1,600-acre tract of land northwest of Chicago, known as the Billy Caldwell Reserve. Billy lived there with his Potawatomi band for three years.

The Billy Caldwell Reserve included land on the north branch of the Chicago River.

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Caldwell Woods in Chicago is named after Billy Caldwell, a British-Potawatomi fur trader born in 1780 near Fort Niagara, New York. His father was a Scots-Irish soldier, and his mother was a Mohawk. Caldwell played a significant role in Chicago's history, particularly in the early 19th century, as a negotiator between the US government and Native American tribes, including the Potawatomi, Ojibwe, and Odawa. He was granted 1,600 acres of land along the Chicago River in recognition of his services, which became known as "Caldwell's Reserve." Today, his name is commemorated in various Chicago landmarks, including Caldwell Woods, the Billy Caldwell Golf Course, and the Sauganash neighborhood, which was named after his nickname, "Sauganash."

Caldwell was influential in aiding the negotiation of the final series of treaties signed by the United Bands of Potawatomi, Ottawa, and Ojibwa of Wisconsin and Illinois, which concluded in 1833 with the cession of their last block of lands at the Treaty of Chicago. 

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Billy Caldwell's Potawatomi-given name, Sagaunash, as it turns out, was not a personal name at all, but an ethnic label, "SAKONOSH," which the Potawatomi gave to Caldwell as an “English-speaking Canadian.” 

His services were no longer needed. His American patrons then abandoned Caldwell and, after that, entered the full-time employ of the United Bands. He migrated with them to western Missouri and Iowa. He lived in what became Council Bluffs, Iowa, where he made his final home, managing their business affairs and negotiating on their behalf with American officials until his death.

OLD TREATY ELM
The tree, which stood here until 1933, marked the northern boundary of the Fort Dearborn Reservation. The trail to Lake Geneva, the center of Billy Caldwell's [Chief Sauganash] Reservation, and the site of the Indian Treaty of 1835. Erected by Chicago's Charter Jubilee. Authenticated by Chicago Historical Society 1937

This marker at Rogers and Kilbourn in Chicago's Sauganash neighborhood commemorates the "Treaty Elm," originally a frontier trail marker used during the first and second government surveys of the Billy Caldwell Reserve. The elm stood until 1933. Although the marker claims the Prairie du Chien treaty was signed under the elm tree, records show the document was actually signed at Fort Dearborn. Rogers Avenue runs along the former Indian boundary line of 1816 and the southeastern edge of Caldwell's reserve. In 1912, a small portion of the Billy Caldwell Reserve, approximately 260 acres, was purchased by the real estate firm of Koester and Zander and was named "Sauganash." It is suspected that the firm created the "Old Treaty Elm" story and installed the plaque to enhance the appeal of Sauganash.

Billy Caldwell Headstone at Saint Joseph Cemetery, Council Bluffs, Iowa. His plot is in the Northwest corner of the cemetery.

Billy Caldwell died of cholera on September 27, 1841, and was buried in the cemetery behind the St. Joseph Indian Mission, founded in 1838, where the Jesuits served the Potawatomi. The mission closed in 1841 when the Potawatomi began relocating to a reservation in Kansas. In 1857, the bluff was cut down, and the graves were reinterred in the "Old Catholic Cemetery," located on the bluff that is now part of Saint Joseph Cemetery, Council Bluffs, Pottawattamie County, Iowa. Then, the only marker was a long-gone wooden sign marked "Indians." 

Dr. Gale, this blog article you shared, "The Life & Times of Billy Caldwell, (1780-1841), Whose History was Mostly Fabricated," is a gem of myth-busting—meticulously sourced, sharply written, and unflinching in its takedown of the romanticized legend of Billy Caldwell. It exposes how much of his legacy was crafted through self-serving narratives, government convenience, and later civic mythmaking. But let's flip the lens.  

                                                                                       Microsoft Copilot AI. July 6, 2025. 

Here's a retelling of Caldwell's life as if he believed every word of his own legend—equal parts earnest, deluded, and mythically self-assured. Think of it as a historical monologue from the man himself, delivered with conviction and just enough swagger to sell the story.

"I Am Sauganash" - The Gospel According to Billy Caldwell -

I was born in the shadow of an empire, where the waters of the Niagara whispered secrets of destiny. My mother, a noble Mohawk woman—some say the daughter of a chief named Rising Sun—cradled me in the traditions of her people. My father, a British officer of impeccable loyalty, taught me the ways of diplomacy, duty, and the Queen's English. From the very beginning, I was destined to walk between worlds.

They called me Sauganash—"the Englishman"—but I was more than that. I was a bridge. A translator not just of language but of culture, of power, of fate. I spoke English, French, and Potawatomi. I said the language of treaties and trade, of war and peace.

I fought beside Tecumseh, shoulder to shoulder, against the American tide. At Frenchtown, at the Thames—I was there. My sword was sharp, my allegiance clear.

 

And when the war ended, I did not vanish into the wilderness. No, I came to Chicago.

There, I became a chief—not by blood, perhaps, but by recognition. The Potawatomi saw in me a leader. The Americans saw in me a helpful ally. I saw in myself a man who could shape the future.

In 1829, I helped negotiate the Treaty of Prairie du Chien. It was my voice that carried the weight of nations. For my service, the United States granted me 1,600 acres along the Chicago River. They called it the Caldwell Reserve. I called it home.

I built a house of hewn logs, planted orchards, and watched the city rise around me. I sold land, yes—but only to ensure the survival of my people. I was no speculator. I was a steward.

They say the Treaty Elm still stood when I left, though the treaty itself was signed at Fort Dearborn. Details. What matters is that I was there. Always there. At the center of things.

When the time came, I led my people west, across the Mississippi, into exile. We called it Camp Caldwell. Even in removal, I remained a leader. A symbol. A story.

And now, they name neighborhoods after me. Forest preserves. Golf courses. Streets. They remember my name, Sauganash, even if they forget me.

But I remember. I remember everything. And I believe it all. 

Microsoft Copilot AI. July 6, 2025.   

        Compiled by Dr. Neil Gale, Ph.D. 

Daniel Pope Cook (Congressman, landowner).

Daniel Pope Cook, known as the "Champion of Illinois Statehood," was a pivotal figure in Illinois' journey from territory to state. 

Daniel Pope Cook

A young lawyer and landowner in early Springfield, Cook tirelessly advocated for statehood, writing persuasive articles and prodding the Illinois territorial legislature to take action.  His efforts, including lobbying in Washington D.C., helped secure the Northwest Ordinance with its anti-slavery provisions, laying the groundwork for Illinois' future. After statehood, Cook served as Illinois' first Attorney General and later represented the state in the U.S. House of Representatives from 1819 to 1827. His legacy is honored through Cook County, Illinois, named in his memory, and his influence is further seen in his work on a diplomatic mission to Cuba and his co-ownership of the Illinois Intelligencer newspaper.

Daniel Pope Cook was born in Kentucky in 1794 and moved to Kaskaskia, Illinois, in 1815. There, he studied law under his uncle, Nathanial Pope, the U.S. congressman for the Illinois Territory. Cook was also mentored by his father-in-law, territorial Governor, and later state governor, Ninian Edwards.

Cook was named the territory's first auditor general in 1816, but soon after that, he went to Washington, D.C., to further his political career. President Monroe sent him on to London with dispatches for John Quincy Adams.

Cook returned to Illinois in November of 1817 and took it upon himself to write a very persuasive article for the newspaper in Edwardsville, which he co-owned, explaining why Illinois should become a state instead of a territory. The territorial legislature took up the call and, by December 10, sent off its appeal for statehood to Congress, where Nathanial Pope presented the document.

The legal process for statehood was finalized on December 3, 1818, making Illinois the 21st state of the union. Cook was elected Illinois' second representative in Congress after statehood and was re-elected three times. At the time, Illinois allowed only one representative; as that representative, Cook significantly impacted legislation affecting the state.

Daniel Pope Cook married Julia Catherine Edwards, daughter of Ninian and Elvira Edwards, on May 21, 1821. They had one child, John Cook (sometimes reported as John Pope Cook). He was only 2 years old when his father died in 1827. Julia Cook died three years later, and John Cook was raised by his grandparents, Ninian and Elvira Edwards.

With statehood achieved and a treaty signed with indigenous tribes, numerous settlers were drawn into the central part of the state, known as "the Sangamo country." The area was known for well-drained prairies outlined by streams, woodlands with plentiful wildlife, and productive soil. The area remained federal land until surveys were completed and a land office opened for sales in 1823.

Sangamon County (much more significant than today) was created in 1821, and Cook took an interest in the newly created county. He had a cabin built and 10 acres of land plowed, thus making known his desire to purchase land.

Elijah Iles had built a store in the tiny Springfield community, designated the temporary county seat, and is credited with a movement to establish a platted town. Iles set about agreeing with other settlers not to bid against him and three other men at the land sales set for November 6, 1823.

Cook apparently intended to be one of the other three original buyers, along with John Kelley and John Taylor, as implied in an October 21, 1823, letter from Iles to Cook.

However, the letter brought terrible news. Kelley had died, and the quarter section of land Taylor was to buy had been set aside as "seminary land," the sale of which was reserved and profits set aside for higher education.

According to the letter, Cook also had dropped out of the plan, presumably because he was to run for a third term in Congress. The letter tells Cook, "Your improvement now goes in the name of Enos." 

A document written by Pascal P. Enos later records that Cook had made improvements to the land, which Enos evidently purchased through a local intermediary, maybe Iles.

On November 7, 1823, Iles, Enos, and Thomas Cox (replacing Kelley) purchased three planned quarter sections of land and platted a town. Taylor finally bought his quarter section a year late after a letter to the Governor resulted in its re-designation.

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Cook’s role in the development of Springfield confused the writers of an early county history and of a number of historical articles, all of which list Cook as one of the city’s four original proprietors. As explained above, his interest was real, but deed records do not show Cook buying land then.

Cook visited the Sangamo area at least once, if not more often, as verified by an article in the Edwardsville Spectator on July 12, 1823. The article says Cook and Gov. Edward Coles were invited to the Springfield area for a Fourth of July celebration. Toasts were given to the two men, and then Cook gave a toast that was quoted in the newspaper. Iles was identified as another of those present. Unfortunately, what Iles and Cook may have discussed about a future town or what other meetings they may have had is unknown.

1855 Springfield map shows Cook's land holdings in Springfield, Illinois. His purchases from Iles are in blue; those from Enos are in green. Cox purchase not shown.

In 1826, after losing his bid for a fifth term in Congress, Cook again showed an interest in Springfield. This time, he bought land from Iles, Enos and Cox. In February, he purchased from Enos seven town lots and a 16¼-acre outlot for $50, along with three town lots and another 16¼-acre outlot, also for $50, from Iles. In May 1827, Cook paid Cox $100 for a 26-acre tract.

Although respected, intelligent, politically astute, sociable, and an eloquent speaker, Cook was physically frail. He died at age 33 on October 16, 1827. He was memorialized four years later when Cook County was named.

In Springfield, Daniel Pope Cook is remembered by a street name. In 1836, Iles filed the plat for a 27-block addition to Springfield in anticipation of the town becoming the state capital. He named its east/west streets Market, Jackson, Edwards, and Cook.

Market (today's Capitol Avenue) got that name because Iles set aside an area between Ninth and Tenth Streets for a vendor market. Iles presumably chose Jackson following the original town plan's pattern of using presidents' names; Andrew Jackson was President then. Edwards Street honored Ninian Edwards.

Finally, Iles named a street after the man whose legislative work helped advance Illinois and with whom he had had a personal acquaintance: the late Daniel Pope Cook.

After Daniel Cook's death, his Springfield land was auctioned to pay a debt. It was purchased by the widow Elvira Edwards. At Elvira's death in 1839, her son, Benjamin S. Edwards and grandson, John P. Cook, were heirs to the land.

Daniel P. Cook's name does appear on the James L. Lamb obelisk. (Only parts of the name are now readable; the other information given is illegible.) Why is Cook's name on the Lamb family marker? Lamb's daughter Susan married Daniel Cook's son, John Pope Cook. John and Susan Lamb Cook have individual stones at their graves in the Lamb family plot. Cook is memorialized at Oak Ridge but not buried there.

The Cook name also lived on in Springfield through Daniel Cook's only son, John Cook, a Civil War brigadier general and mayor of Springfield, and his grandsons, John Crammer, James L. and William J. Cook.

Compiled by Dr. Neil Gale, Ph.D.

The Ku Klux Klan in Southern Illinois in 1875.

THE KLAN'S BEGINNING

The first Klan was established on December 24, 1865, in Pulaski, Tennessee, a group of Confederate veterans convenes to form a secret society that they christen the “Ku Klux Klan” in the wake of the Civil War and was a defining organization of the Reconstruction era. Former Confederate General Nathan Bedford Forrest was the Ku Klux Klan’s first grand wizard.

Organized in numerous independent chapters across the Southern United States, federal law enforcement suppressed it around 1871. It sought to overthrow the Republican state governments in the South, especially by using voter intimidation and targeted violence against African-American leaders. Each chapter was autonomous and highly secretive about membership and plans.

The second Klan started in 1915 as a small group in Georgia. It suddenly started to grow after 1920 and flourished nationwide in the early and mid-1920s, including urban areas of the Midwest and West.

The third and current manifestation of the Klan emerged after 1950 in the form of localized and isolated groups that use the Ku Klux Klan name. They have focused on opposition to the civil rights movement, often using violence and murder to suppress activists.

THE KLAN IN ILLINOIS

The Ku Klux Klan in Southern Illinois operated between 1867 and 1875 in seven counties — Franklin, Williamson, Jackson, Saline, Johnson, Union, and Pope. The "worst Klan years" were in 1874 and 1875.

Acute lead poisoning had overtaken a number of members of the original gang in 1875, and I suggested the same "remedy" for the then-current epidemic of night riding.

 

At the time I wrote my newspaper article Klansmen were so numerous throughout the southern part of the state that few people dared to speak or write disparagingly about the organization for fear of a boycott in one form or another. Nor would many newspapers publish anything detrimental to the interests of the Klan. One exception was Edwin Rackaway, the Mt. Vernon Register-News editor, who never missed an opportunity to tell the white-hooded hoodlums what he thought of them. Many other newspapers reprinted my story after he had taken the lead. 

On the July afternoon that the article appeared, squads of supposed Klansmen could be seen reading the paper, gesticulating, and pointing toward my office. Many of them were predicting, so my friends told me that I had ruined myself socially and financially and that I would certainly have to leave the county if I expected to continue the practice of medicine. I also received a number of anonymous letters criticizing my attitude toward the Klan and the Masons, who were said to have united with the Klan in their earlier escapades. 

Some of my critics said that my story about Klan activities in Franklin and Williamson counties in the decade after the Civil War was a pipe dream, that nothing of the kind had ever happened and that my article would be refuted in a few days. Of course, it never was.

The Klan's defeat and downfall in 1875 resulted when a posse ambushed a gang of fourteen-night riders at the farm of John B. Maddox in Franklin County (the Maddox farm was three or four miles northeast of West Frankfort). I knew several posse members personally; my brother had lived at the Maddox home while teaching school in the neighborhood, and one of the Maddox daughters was my aunt by marriage. I had heard the story from several sources and knew what I was writing about. More recently, I have come across a copy of The History of Williamson County) Illinois by Milo Erwin, an attorney, which was published at Marion in 1876, and also a scrapbook kept by W. S. Cantrell of Benton in which are pasted newspaper clippings of the time the raid took place. These publications confirm and expand my statements about the Klan some thirty years ago. 

The earliest mention of the Klan in the Franklin-Williamson section is contained in Erwin's history: 

On April 15, 1872, Isaac Vancil, the first white man born in this Williamson] county, a man seventy-three years old, living on Big Muddy, was notified to leave the country or suffer death. He did not obey the order, and on the night of the 22nd, ten men in disguise as Ku Klux rode up to his house, took him out about a mile down the river, and put a skinned pole in the forks of two saplings and hung him, and left him hanging. The next morning, when he was found, all around was still, blank and lifeless. Vancil was an honest, hardworking man but had some serious faults. Still, God gave an equal right to live and none the right to deal death and ruin in a land of peace. Soon after his death, eighteen men were arrested in Franklin county, charged with the murder, but all were acquitted." 

There was an off-and-on continuance of Klan activity for the next two years, and Erwin records some of it: 

During the summer of 1874, there was an organization of fifteen men near Carrier's Mills in Saline County who extended their operations up into Williamson County. They called themselves "Regulators," dressed in disguise, and went around to set things in order. They did not injure any person but simply notified those whom they thought were out of line on domestic duty and even in financial affairs to fall into line again. They generally gave the victim such a scare that he was willing to do anything to be left alone. Such a band is a disgrace to any civilized country, but no serious results or disparaging influence came from this one. 

There was probably an organization of a more serious character in this county. Several men were taken out and whipped, and some ten or fifteen were warned to leave the county. This was during the years 1874-5.

On the night of October 23, 1874, a party of twenty men in disguise visited the family of Henry D. Carter in Northern Precinct, Thompsonville, Franklin County, and ordered him to leave the county within four days, whereupon a fight took place, and twenty-two balls were lodged in his house. In a few days, fifty-two men met in arms at the County Line Church in daylight and ordered six of the Carters to leave the county. Mr. Carter wrote their names to Governor Beveridge, imploring protection. The Governor wrote to Jennings, the state's attorney of Williamson County, to enforce the law, and of course, that ended it." 

The Carters must have given a pretty good account of themselves in holding the fort because Dr. Randall Poindexter of Cave Township, Franklin County, was called out that night to treat several of his neighbors who were suffering from lead poisoning.

At this time, the headquarters of the Ku Klux gang that infested Franklin and Williamson counties were at a village with a bad name and a bad reputation known as "Sneak Out." It was located in Franklin County on the west bank of Ewing Creek, where the road between Benton and Thompsonville crossed it. Members of this gang wore the usual white robes and high peaked hats and had their horses covered with sheets. They traveled over the country in the dead of night and visited isolated farm homes where they called out the occupants and warned or threatened them about their conduct.

Early in August 1875, Bill Jacobs, a Mason who had recently joined the Klan, notified Captain John Hogan and John B. Maddox that they were soon to be visited by the night riders. The latter was also a Mason, and Jacobs thought more highly of his Masonic connections than of the Klan. Maddox, at the time, was one of the commissioners of Franklin County, a successful farmer and perhaps the wealthiest man in the Crawford's Prairie section where he lived. (Maddox lived on the western edge of Crawford's Prairie, which was about 2½ miles east and west and 1½ miles north and south, and ½ mile wide.) Hogan, likewise, was a respected citizen and had served in the Union Army. He had gone to California in a covered wagon during the gold rush and spent several years there. 

Captain Hogan did not propose taking orders from the Klan, so he went to Springfield to seek the aid of Governor Beveridge. He told the Governor of conditions in Franklin County and said that if given the authority and means, he could raise a volunteer company and arrest the Klansmen. The Governor advised Hogan to go back to Franklin County and to cooperate with Sheriff James F. Mason in organizing a volunteer company. He also said that the state would provide a hundred muskets and ammunition for the group. 

On his return to Benton, Captain Hogan met with Maddox and Sheriff Mason and discussed the matter, with the result that a "reception committee" of thirty or forty men armed with shotguns and revolvers gathered at the Maddox home on the evening of August 16, the date set by the Klan for its visit. Bill Jacobs had told Maddox that the Klansmen planned to approach from the south, where there was a lane bordered by stake-and-rider fences. The posse, under the command of Sheriff Mason, blocked this lane at the end near the house with threshing machines, wagons and other farm implements and lay in wait for the raiders.

At 2 am on August 17, 1875, the Klansmen, fourteen of them, rode silently up the lane, two abreast, fully covered by their long white robes, high white hats and masks. In the grim darkness, they were, as one of the posse described them, "enough to frighten the devil." When the leader reached the barricade, Sheriff Mason and Robert H. Flannigan stepped out of their hiding places, and the Sheriff commanded the group to halt and surrender. The leader answered by firing his pistol at the Sheriff but missed his target.

The Klansmen then wheeled their animals, attempting to escape back down the lane, and the posse opened fire. When the smoke of battle had cleared away they found one wounded Klansman, John Duckworth, lying in the road, shot in the neck. Also, there was one dead horse, a live horse belonging to one of Maddox's neighbors with its saddle filled with shot, a mule belonging to another neighbor with a saddle that had been borrowed from Maddox's son a few days earlier, and numerous bloody robes discarded on the route.

Duckworth was carried into the Maddox home, where he was examined by Dr. Thomas David Ray of Frankfort Heights, a member of the posse. Dr. Ray thought the man was mortally wounded and told him so. Believing he was making a deathbed confession Duckworth told all that he knew about the Klan. 

Only one of the fourteen-night riders escaped from the battlefield with his skin whole. The horse with the saddle filled with shot was identified as belonging to Green Cantrell, who lived two miles east of Maddox. He was arrested and taken to Benton, where Dr. Zachariah Hickman picked more than forty shot out of the posterior of his anatomy, and the Benton paper commented: "How many shot must be embedded in the carcass of a klansman before a human would consider him wounded? One of the Ku Klux Klan's captured had forty-one shots in him and still persisted in saying he was not injured."

The dead horse had been ridden by George Proctor and belonged to his father, an aged minister. Young Proctor was wounded in the heel but was helped away by another Klansman. The next morning the two of them were found in the straw stack of Henry Hunt, a neighbor of my father" who lived twenty miles from the Maddox farm. They had ridden one horse from the scene. On the day after the battle, the citizens of Benton called a meeting and passed resolutions that said:

We, as law-abiding and peaceable citizens of Franklin County ... do hereby cordially endorse the action of the Sheriff and his posse in their conduct last night; and ... we condemn in the strongest manner, these armed and disguised marauders, and ... to their suppression and the maintenance of the laws and liberties of our citizens, we do hereby pledge our lives and money."

Another result was the formation of a "military company," as authorized by Governor Beveridge, to "assist the Sheriff in the execution of the Laws, and be subjected to his orders." 

About sixty men were enrolled, and John Hogan was elected captain; G. S. Hubbard, first lieutenant; J. L. Harrell, second lieutenant; R. H. Flannigan, third lieutenant; and William Drummond, orderly sergeant. Following the organization of this company, a number of the Klansmen were arrested and brought before a United States Commissioner. A newspaper clipping in the Cantrell collection gives the following exciting account: 

THE CHIEF OF THE EGYPTIAN NIGHT RIDERS WAS HELD FOR TRIAL UNDER THE KU KLUX LAW. / INTERESTING DEVELOPMENTS AT THE EXAMINATION OF THE HELLIONS OF ILLINOIS. / HOW THE MASKED KNIGHTS OF THE GOLDEN RING REGULATED THEIR NEIGHBORS. / A PLACE WHERE HELL COMES AS NEAR CROPPING OUT AS ANYWHERE IN THE WORLD. / THE MYSTERIES OF THE INITIATION AND THE OBJECTS AND PLANS OF THE BANDITS. / THE NIGHT RIDERS IN COURT.

Centralia, Illinois, August 28, 1875 - Deputy United States Marshalls, John H. Hogan] and James F. Mason, with a number of guards armed with shot-guns and revolvers, arrived at this place last night at 7 o'clock, in charge of Aaron Neal, the reputed grand master of the Franklin County Ku-Klux, or Golden Ring, and Green M. Cantrell, John Duckworth, Williamson Briley, James Lannlus, James Abshear, and Frank Fleming, who are said to be members of his band of night riders. The railroad platform was densely crowded with people, all anxious to catch a glimpse of the live Ku Klux, and the only thing necessary to make the reception an ovation was a brass band. 

Proceeding Commenced at 20 minutes past 9 this morning, United States Commissioner Zabadee Curlee of Tamaroa, assisted by Wm. Stoker of Centralia, organized into a United States commissioners' court for the trial of the prisoners upon the complaint and information of John H. Hogan and Wm. W. Jacobs, the last named member of the Golden Ring, under sections 5,507 and 5,508 of the United States statutes, chapter 7, entitled "Crimes against the elective franchise and civil rights of citizens." 

The complaint and information against Neal were made by John H. Hogan, that he did the band and conspire with other persons, and did go with them in disguise upon a public highway in Franklin County, and upon the premises of one John B. Maddox, injure, oppress, threaten and intimidate the true right, the exercise and enjoyment of which the said Maddox was entitled to, the right and privilege thereof being guaranteed to him by the constitution and laws of the United States.

Mr. John B. Maddox was the first witness. He testified that he had lived in Franklin since 1837, that he had received notice from Mr. William W. Jacobs through Mr. John H. Hogan of the proposed attack upon him by members of the band who were repulsed in his lane on the night of that day. On cross-examination, he testified that his relations with Neal were of a friendly character. Mr. W. W. Jacobs testified that he was initiated into the Ku Klux or Golden Ring on July 29. He was sworn into the organization.

The objective of the band was to do simply as it pleased without regard to law or anything else. Calvin Moore administered the oath to him. Neal was present at that time and was also present with the band in the battle of Maddox's Lane. Several other persons were sworn in the same night. A witness was detained til a uniform came and then proceeded toward Crawford's Prairie. When we were within two or three miles of the prairie, several men in uniform and mounted dashed up behind us. We then dressed in uniform and went to Brown's; then to Calvin Moore's; then to James Moore's; then to Rice's, and then Maddox's. Neal was with us during all this time. We were at Brown's at about 11 or 12 o'clock. We inquired at Brown's where he was, and so forth and so on, and about a gun he had. Fourteen of us were at Brown's, all disguised. I think Neal professed to act as our captain. He and Calvin Moore gave commands. We went to Brown's to whip him. We had given orders which he had not complied with, and we were going to whip him and broke the gun he had.

We then went to Maddox's to give him orders. When we left the main road, we debated whether we should go to Maddox's. We decided to do so, and when we got into Maddox's lane, I thought I saw someone run across it near the house. As we came up in front of the house, I heard the command "Halt" and the order to surrender in the name of the people of the State of Illinois. I next heard a cap burst; next, a pistol shot. All of us wheeled, and the firing commenced. I saw Neal's mule run past me. Neal rode up on the mule but was not on it when it passed me. I heard that it was the intention to give Maddox orders first, whip him if he disobeyed, and hang him if he persisted in disobedience.

We went to Brown's to whip him because he had accused people wrongfully. We went to Maddox's because he had been a little too free with women and with Rice's wife. We intended to talk to Maddox, and if he didn't come out to fetch him out.

Mr. John Duckworth, the wounded Ku Klux, then took the stand as a witness for the prosecution. His evidence was a little confusing. He testified that he had been a member of the Golden Ring for about three months; that he had been initiated with Jacobs, who testified that he became a member less than a month ago. He was initiated in Eli Sommers' lot. Jacobs testified that he was initiated by Hiram Summers', a whiskey seller at Sneakout. Neal acted as captain or, as the members designated him, grand master. He was at Maddox's and rode a mule. I had a pistol. Calvin Moore had a gun, and George Proctor had a gun. The object of the organization was to make fellows da as we wanted them to.

The law could not get at us. We gave a man orders, and if he did not obey, we whipped him and would hang him. If he did not, then obey. Neal was alone at the time of the Maddox affair. He was in front. I was in front, too. I was shot and did not know anything more. 

Matilda Brown testified that her late husband had been visited twice by the Ku Klux. The first time was June 24. Four came and wanted water. They asked about Maddox. They were inside the house, but one only talked.

She recognized Neal by his voice. I have known him since his youth and knew his voice. I recognized Calvin Moore by his actions; by a peculiar walk; by a proud, hasty walk. I told my husband they would be back to see him. Fourteen called the second time and inquired about Brown. I told them he was in bed, sick. They asked if he had a gun and revolver. I told them no. They told me he was measuring horse tracks and must stop that in the country. I recognized the voice of Calvin Moore on the second visit. My sick husband was frightened. He didn't appear like the same man and died the next day. I think fright hastened his death. Dr. Thomas David Ray testified that he was waiting on Brown at the visit by the Ku Klux and thought the excitement hastened his death.

The second case against Neal, of conspiring with others to injure, oppress and intimidate citizens, was submitted on the same evidence. The cases were submitted without argument. Commissioner Stoker, Commissioner Curlee being absent from the room, having been attacked by sickness, dismissed the second case against Neal as insufficient and said he would consult with Commissioner Curlee on the first case and announce his decision after supper. The court here adjourned at half-past 7 o'clock.

After a conference of several hours, United States Commissioner Curlee decided to hold Cantrell in fifteen hundred dollars bond and Briley in one thousand. The sum is considered low, and regret and indignation are expressed that Neal, the leader, should have been let off on a two thousand dollars bond.

In a long talk with Captain John Hogan, who was Captain of the Franklin County Militia, I gathered some interesting facts. It is owing to Captain Hogan that the first organized resistance was made to the Klan. He provoked their hostility by prosecuting Hiram Sommers, of the Klan, for selling his boy whisky and was warned to pay Sommers back the amount of the fine of $100 and costs. He was to have been visited on the 20th inst., and on a second warning, was to have been hung. He aroused Maddox and Sheriff Mason and procured necessary arms and accouterments from Governor Beveridge to form a militia company for the arrest of the offenders. The arms were furnished by the State, which of course, also bears the expense of their subsistence.

A careful estimate shows that nearly fifteen hundred men are more or less directly connected or in sympathy with the band in Franklin, Williamson and adjoining counties. Aaron Neal, the leader, is an old member of the Southern Ku Klux Klan. 

Great credit is due to W. W. Jacobs, who has voluntarily exposed the Klan and its membership. He joined it for the purpose of exposing and breaking up the organization. Another object he had was to discover the murderer of old man Vancil, who was hung by a band of Ku Klux for disobedience of their orders about two years ago. Several men were arrested for the murder but had to be discharged after the main witnesses against them had been shot and killed. It has been discovered through Duckworth, Jacobs and others that Aaron Neal, Calvin Moore and a man named Jesse Cavins were all present at, if they did not assist in, the hanging of Vancil. This brutal murder will probably never be avenged. 

The passwords of the Klan were simple. On meeting a supposed member, they would put their hands in their pants pockets and move the pinky fingers on the outside. If he was a member, he responded by moving his coat by the lapels with his hands or the lapels of his vest by the same means. Then, taking him by the hand, they would put two fingers on his hand between the thumb and first finger, and if he was a member he would say something about doing well. The last two spoken words were the passwords and were sufficient if used in any sort of phrase. 

So far as reports indicate, no member of the first Ku Klux Klansmen, even those who were caught red-handed, was ever convicted in Franklin County. However, the dose of lead poisoning administered by Sheriff Mason, Captain Hogan and their posse was an effective cure for Klan activities in 1875. 

The Ku Klux Klan reorganized in southern Illinois in 1923.

A Ku Klux Klan Wedding, 1926

ADDITIONAL READING

The Disappearance of Civil Rights Pioneer Lloyd Gaines, last seen in Chicago in 1939, his whereabouts still a mystery.

By Andy Hall, M.D., 1953

Edited by Dr. Neil Gale, Ph.D.

Lost Towns of Illinois - Sag Bridge, Illinois.

Sag Bridge was a village that is now part of the Village of Lemont. It had a hotel and its own post office, a number of businesses, a railroad station, a stop on the electric line between Chicago and Joliet, and a port on the I&M canal.

Photo of farmland where the Cal-Sag Channel now is. The town of Sag Bridge is behind the buildings in the background on the left. On the right, the land rises to St. James Church on the bluff. 1910

Joshua Bell, who came to Sag Bridge in the 1830s, was the postmaster and owner of the saloon/hotel. Although the town soon found it too expensive to continue as a village, it had a school district composed of one of the last one-room schoolhouses in the state, which did not close until 1961.

When the glaciers retreated from Northern Illinois, Prehistoric Lake Chicago remained, which eventually receded, leaving Lake Michigan. As it receded, it left two valleys, the Des Plaines River Valley and the Sag Valley, on either side of an elevated triangle of land called Mount Forest Island.

Sag Bridge was located on the south side of the Sag Valley. The historic St. James at Sag Bridge, the oldest continuously operating Catholic Church in Cook County, was built on the north bluff in the forests at the western edge of Mount Forest Island. The cornerstone of the church was laid in 1853. It took six years to haul the quarried rock up the bluff to complete the building.

Before permanent settlement, Mount Forest Island had been inhabited by Indians who valued the land for its vantage point and strategic location.

St. James Catholic Church and Cemetery, aka Monk's Castle and St. James at Sag Bridge Church, is a historic church and cemetery in the Sag Bridge area of the village of Lemont, Illinois. It is claimed to have been built on the site of an Indian village, possibly over an Indian mound, and later a French fortification building. Father Jacques Marquette and Louis Joliet stopped there during their exploration.

Many immigrants to Sag Bridge came from Ireland to find jobs digging the I&M canal in the 1840s, and when the canal was finished they stayed to farm or work in the local quarries. In the 1890s, the sanitary canal, the waterway that reversed the flow of the Chicago River, brought more Irish to Sag Bridge and Lemont, as well as the Bridgeport neighborhood of Chicago.

What does “Sag” mean, and what was the bridge? The answers are speculative. The term Sag probably derived from a Potawatomi Indian word, Saginaw, which may have meant “swamp.” The Sag Valley was a low-lying swampy area, and it is presumed that a bridge may have provided transport across it. The name could also refer to the geographic coming together of the two valleys. When one considers that recorded history relates that the first white settlers to arrive in the area came in 1833 and that the oldest grave at St. James Cemetery is that of Michael Dillon, buried in 1816, further fuel is added to doubts about the accuracy of the history.

Compiled by Dr. Neil Gale, Ph.D.

The Ghosts of Sag Bridge, Illinois.

The late 1890s seems to be when ghost activity peaked in the area of Sag Bridge, Illinois, now the northeast corner of Lemont. Many ghostly tales, some well documented, began here.

In late December of 1897, a rash of new sightings and hauntings was stirred up. Some said it was due to the discovery of the skeletons of nine Indians, well documented by scientists from Chicago. Professor Dosey determined the skeletons were several hundred years old, one being over seven feet tall. This was not the first time: skeletons had been turning up in and near Sag Bridge for years. But now villagers began reporting phantom Indians on horseback riding through the town at night and other visions of roaming spirits. Some felt this was due to the fact that the skeletons had been disturbed and demanded they be reburied. Some were reburied, but some were sent to the Field Museum in Chicago.

Not only Indians haunted the area. There were tales of a horse-drawn hearse traveling along Archer Avenue, pulling an infant’s casket, which was seen to glow through the viewing window. A county policeman reported chasing several figures in monk-like robes until they vanished before his eyes. A priest is rumored to have seen the ground rise and fall as if it were breathing.

Much of this activity seems to have been near St. James at Sag Bridge, a church in the middle of the forest, surrounded by a cemetery dating back to the early 1800s, years before the church was built. It is said that the site was originally an Indian village and an ancient Indian burial ground. Even in the daytime, the property gives off an eerie atmosphere.

A story told about St. James at Sag Bridge also happened in 1897. Two musicians, Professor William Looney and John Kelly, had provided entertainment for a parish event, which went on until 1 am. Not wanting to return to their homes at this late hour, they slept overnight in a small building on the property. Looney was awakened during the night by the sound of galloping hoofs on the gravel road and looked out the window. He could see nothing to account for the sound, and gradually it faded.

Looney woke Kelly to tell him what had happened, and as they spoke, the sound returned. Both men looked out, and as the sounds again faded, the form of a young woman appeared in the road. The sounds again approached, and this time horses and a carriage were seen coming partway up the drive. The woman danced in the road until she entered the shadow, and the horses and carriage disappeared, only to start again a short time later. Each time they appeared, something new was added to the scene, and the woman began to call, “Come on!” as she disappeared.

The men reported the incident to local police the next morning, and it was verified that NO drinking had taken place to account for the tale. Since that time, similar sightings have continued to be reported by respectable residents. It is said the ghosts were the spirits of a young parish helper and housekeeper from the church, who fell in love and decided to elope. The man told his young lover to wait partway down the hill while he hitched the horses, but they were startled and bolted as he was coming for her. The wagon was overturned, and both were killed.

By Pat Camalliere, "The Mystery at Sag Bridge."

ILLINOIS TOWNS NAMED FOR INDIAN CHIEFS

The original inhabitants of the area that had become the State of Illinois in 1818 included the Chickasaw tribe, the Dakota Sioux tribe, the Winnebago (Ho-Chunk, and the Shawnee tribe. 

The indigenous tribes of the Chicago area were the Potawatomi, Ojibwe, and Odawa (Ottawa) Nations, as well as the Miami, Winnebago (Ho-Chunk), Menominee, Sauk (Sac), Meskwaki (Fox), Kickapoo tribes, and the Illinois Confederacy. 

The Illinois, aka Illiniwek and Illini [the Illinois is pronounced as plural: Illinois'], was a Confederacy of Indian tribes consisting of the Kaskaskia, Cahokia, Peoria, Tamarais (aka Tamaroa, Tamarois), Moingwena, Mitchagamie (aka Michigamea), Chepoussa, Chinkoa, Coiracoentanon, Espeminkia, Maroa, and Tapouara tribes that were in the Algonquin Indian family. The Illinois called themselves "Ireniouaki" (the French word was Ilinwe).

MIDWESTERN INDIAN CHIEFS, 1865.

 

Algonquin, Illinois – Winnebago (Ho-Chunk) - Named after the Algonquin people, a large linguistic group encompassing numerous tribes.

Annawan, Illinois – Derived from the Kickapoo word "Aniwa," meaning "thunder." Named for Chief Annawan.

Aptakisic, Illinois – Potawatomi

Ashkum, Illinois – Named for Chief Ashkum of the Potawatomi tribe.

Aptotakin, Illinois – Named for Chief Optagushick of the Potawatomi tribe.

Big Foot, Illinois – Potawatomi

Cahokia, Illinois – Named after the Cahokia Mounds, a major pre-Columbian Mississippian culture city. While not directly named after a chief, it honors the community's historical leaders.

Chebanse, Illinois – This comes from the Potawatomi word "Zhishibéns," which means "the little duck." Possibly named after Chief Chebanse of the Potawatomi tribe.

Channahon, Illinois – Named for Chief Channahon, a Potawatomi leader. Possibly name for Chief Shabbona.

Chenoa Township, Illinois – From the Ojibwe word "Shenowa," meaning "big." Potentially named after Chief Chenoa of the Peoria tribe.

Du Quoin, Illinois – Kaskaskia

Half Day, Illinois – Potawatomi

Kankakee, Illinois – This comes from the Potawatomi word "Kankakee," which means "cornfield."

Kaskaskia, Illinois – Named after the Kaskaskia tribe, part of the historic Illiniwek confederacy.

Kewanee, Illinois – Named after Chief Kewanee, a Peoria leader.

Lake Ka-ho, Illinois – "Ka-Ho" translates to "big water" in Potawatomi, referencing a nearby lake and possibly honoring tribal leaders associated with the area.

LaSalle Township, Illinois – Named for René-Robert Cavelier, Sieur de La Salle, who had strong ties with Native American tribes.

Loami, Illinois – Possibly from the Miami word "loam," meaning "earth."

Mackinaw, Illinois – Derived from the Ojibwe word "mikinaak," meaning "turtle."

Mahomet, Illinois – Named after the Prophet Muhammad, likely due to a local legend about a Muslim traveler.

Makanda, Illinois – Possibly named after Chief Makandocle of the Kaskaskia tribe, though historical records lack clarity.

Marseilles Township, Illinois – Named for Chief Marseilles, a Potawatomi leader in the 1810s.

Mascoutah, Illinois – Derived from the Mascouten tribe, an Algonquian people.

Matteson, Illinois ─ Named after Chief Matteson, a Potawatomi leader.

Mendota, Illinois – From the Dakota word "Mendota," meaning "junction of two trails."

Menominee, Illinois – Named after the Menominee people, an Algonquian tribe. Historically present in Wisconsin but with cultural ties to Illinois.

Metamora, Illinois – Potawatomi

Mettawa, Illinois – Potawatomi

Minooka, Illinois – Named for Chief Minooka, a Potawatomi leader.

Momence, Illinois ─ Named after Chief Momence, a Potawatomi leader.

Monee Township, Illinois – Possibly named after Chief Monee of the Potawatomi tribe, though this connection lacks definitive proof.

Moosomin Township, Illinois – Possibly derived from the Ojibwe word "moozomin," meaning "moose," but could also be a reference to a chief.

Moweaqua, Illinois – Possibly from the Kickapoo word "Moweaqua," meaning "place of the turtle."

Neponset, Illinois – Possibly named for Chief Neponset, a Massachusett leader.

Niantic, Illinois – Named for the Niantic tribe and their chief, Ninigret. Possibly from the Narragansett word "Niantic," meaning "island."

Niota, Illinois – The name "Niota" was based on the name of a fictional character in a dime novel[1], a Native American chief named "Nee-o-tah." (Algonquian Tribe?)

Oconee, Illinois –  Possibly from the Muscogee word "Oconee," meaning "river."

Okawville, Illinois ─ Potentially named after Chief Okaw of the Kaskaskia tribe. The Kaskaskia word "okahwa" means "big water."

Onarga, Illinois – Comes from the Potawatomi word "Onagan," meaning "white oak."

Oneco, Illinois – Potawatomi

Optakisic, Illinois ─ Named after Chief Optagushick of the Potawatomi tribe.

Oquawka, Illinois – Named for Chief Oquawka, a Sauk leader.

Orland Park, Illinois ─ Potentially derived from Chief Orland, a Potawatomi leader.

Oswego, Illinois ─ Named after Chief Oswego, Possibly a Fox or Sauk leader.

Owaneco, Illinois – Possibly from the Oto word "owanec," meaning "big river."

Pana, Illinois ─ Possibly named after Pana, a chief from the Cahokia tribe. Possibly named after Pana, a Chief from the Cahokia tribe.

Patna, Illinois ─ Kickapoo

Paw Paw Township, Illinois – Believed to be derived from the Miami word "Pawapaw," meaning "fruit of the pawpaw tree." While not referencing a chief, it honors the indigenous culture and environment. Possibly from the Pawnee word "pápa," meaning "head."

Pocahontas, Illinois – Originally known as Hickory Grove and then Amity. In 1850, the name was changed to Pocohontas (with an "o"). 1855, the current spelling with an "a" came into place. Pocahontas was incorporated as a village in 1847. The town was named after Pocahontas Coal.

Pecatonica, Illinois – Derived from the Winnebago word "pekatoniká," meaning "river of the painted feather."

Pekin, Illinois – Named after Chief Pekin, a Peoria leader who signed treaties in the 1810s.

Peoria, Illinois ─ Named after the Peoria tribe and their principal village.

Pesotum, Illinois ─ The village was named after Pesotum, a Kickapoo warrior in the Battle of Fort Dearborn.

Pontiac, Illinois – Named after Chief Pontiac, an Odawa (Ottawa) leader during the French and Indian War.

Sauk Village, Illinois – Named after the Sauk people, an Algonquian tribe.

Saukenuk, Illinois ─ Named for the Sauk tribes, though not after specific chiefs. (Black Hawk was born in 1767 in Saukenuk, Illinois).

Saunemin, Illinois – Kickapoo

Seneca, Illinois – Named after the Seneca people, one of the Six Nations of the Iroquois Confederacy, it acknowledges their influence and historical connections to the region.

Shabbona Grove, Illinois – Named after Chief Shabbona, a Potawatomi Chief, honoring his role in local history.

Shawneetown, Illinois – Named for the Shawnee people, who lived in the area before being forced to move west. Named after the Shawnee people, an Algonquian tribe.

Shobonier, Illinois – Potawatomi

Tampico, Illinois – Named for Chief Tampico, a Potawatomi or Kaskaskia tribe leader.

Tolono, Illinois – Possibly from the Illiniwek word "Tolowane," meaning "black walnut."

Tonica, Illinois – Possibly from the French word "tonique," meaning "bracing" or "refreshing," influenced by Indigenous names.

Wapella, Illinois – Meskwaki (Fox)

Waukegan, Illinois – Named for Chief Waukegan, a Potawatomi leader.

Wauponsee, Illinois – Potawatomi

Wauponsee is an unincorporated community in Vienna Township, Grundy County, in North East Illinois. Wauponsee is located on Verona Road, 7 miles south-southwest of Morris. Google Mapped: 41°16′28″N 88°29′40″W

The Potawatomi were a major tribe in the Great Lakes region, and they had a significant presence in Wauponsee Township in the early 19th century. The township was named after Potawatomi Chief Waubonsie, whose tribe were residents. Wauponsee Grove, today a state park, was named for Chief Waubonsie.

Wyanet, Illinois – Derived from the Wyandot tribe, an Iroquoian people.

Compiled by Dr. Neil Gale, Ph.D.

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[1] DIME NOVEL - Any cheaply produced popular fiction published in the United States between 1860 and 1930 might be called a dime novel, providing it was published on paper covers (paperback) and issued in a series (chapter books).

EXAMPLE

"Malaeska, the Indian Wife of the white hunter" is a groundbreaking novel, considered the first true dime novel. It sparked controversy, having a female author, a sympathetic portrayal of an Indian woman, and a strong, independent heroine. Malaeska tackled themes of race, gender, and frontier life. It was the first published title in Beadle's Dime Novels series and became a runaway bestseller.

The entire series in one (pdf) publication: 

Malaeska is the Indian wife of the white hunter, by Ann S. Stephens. pub:1860.