by Terry Burns, Laurie Graney and Kristal Prohaska
[Note : we have added new information to this article as of January 31, 2022. That new information has been obtained as research performed as part of a Wisconsin Humanities Mini-Grant entitled “Unraveling the Mysteries of Indian Park and Developing a Vision for the Future.” We have also added a more formal separate page, “The History of Indian Park,” which includes references beyond what we refer to in this article.]
In the middle of Platteville, Wisconsin sits a small but comely green space called “Indian Park.” Unless you live nearby or have ancestors buried there, you may never have heard of it. But through this small space runs a plethora of historic mysteries, echoing against some of the most painful times in the city’s past: the removal of native peoples, the 1850s cholera epidemic, city founder (and slave owner) John Rountree’s control of the press, and the division of people in town into pro- and anti-slavery factions.
Some readers may have tripped over the line above, “unless you have ancestors buried there.” After all, this is a city park. City parks can’t be placed on top of old burial grounds, can they?
They aren’t supposed to be. That’s one of the mysteries we’ll run into over the course of this article. But there’s no question people— definitely early settlers and possibly Native Americans–are buried there. “Indian Park” is also a catalogued state cemetery.
Some wonder, for good reason, about the name. What connection does it have to the indigenous people of this area? Is that center area a burial, as some have said, or what’s left of a conical mound?
These are some of the questions about Indian Park we have explored. We’ll attempt to answer each of them before this article series finishes. Our story will also lead us through most of the great but often traumatic events of Platteville’s 19th and early 20th century history: smallpox and cholera epidemics, church schisms, a city founder who was a slave-owner in likely conflict with abolitionists and that conflict spilling over indirectly into this small parcel of land. One of those abolitionists, Josiah Pickard, was the first principal of the Platteville Academy, which after a series of mergers and name changes became what is now the University of Wisconsin–Platteville.
Let’s start with some of the most-often-asked questions, and then we’ll give you a timeline of the park/cemetery’s history.
- What’s that in the center?
Many local residents remember being taken out to the park from O.E. Gray Elementary in the 1970s and being told that the sidewalk in the center was an “Indian Mound.” Was that true? Others were told that it contained a native burial.
The story is possible and plausible, but we don’t know if its true. That would require archaeological work that hasn’t been done, and invasive archaeological work is not usually permitted in cemeteries. However, there are many stories (ones we’ll get to later in this series of articles) of native gatherings in “Indian Park” as late as 1917.
What we can tell you is the reason why the story is plausible.
First of all, Southwest Wisconsin has the greatest concentration of Native American mounds in the country. Second of all, the “mound in the center” is in a likely location. It could plausibly be what’s called a conical mound.
But, as the Wisconsin Historical Society might also tell us, such a claim could only be verified by excavation or by burial records which (given that conical mounds were mainly created between 350-1300 A.D., well before the European conquest of the Americas) simply don’t exist in written format. Also, many conical mounds don’t contain burials. The main way that one might determine that a conical mound is there is through ground penetrating radar, and a study has never been done.
But is the “legend” itself likely? We will suggest that it has at least a grain of truth, and maybe more. The center of the park contains a rise that may be a conical mound, and apparently the park itself used to have more than one mound. It also used to be the highest ridge in a hilly, spring-filled area. (Here’s an old article about how Platteville looked in 1827 when white settlers arrived; it looked very different back then!)
The conical, linear, and effigy mounds in southwest Wisconsin were not made by any people who still exist, but by their ancestors. Contemporary Ho-Chunk people are among those who consider themselves descendants of these “mound builders” and are the best source of stories about their history. According to Ho-Chunk Tribal Historic Preservation Officer Bill Quackenbush, some conical mounds are burial mounds but some are not. Are there stories about this particular mound? Not that anyone is aware of, but the reason for that should be clear: the Ho-Chunk people were systematically displaced from all of their of our ancestral lands from the 1800s onward through various land cession treaties and then by forced removals to no less than four different reservation sites west of the Mississippi River. The Ho-Chunk in Wisconsin are here today because they literally bought some of their land back. Expecting a story about ancestors hundreds of years ago connected to the area of “Indian Park” is asking a bit much.
It’s plausible but not provable that the center of the park is a conical mound and plausible but not provable that is a native burial, and these are two separate issues.
But whether or not there were native people or at least one native person buried in the center of the park, its certain many early settlers were. For example, retired UW-Platteville mathematics professor Richard Graney’s great-great-grandfather Thomas Aiken is buried there, along with his son’s fiance Eleanor Donelson and other victims of the 1850 cholera epidemic. Perhaps victims of the earlier smallpox epidemic are also buried there. We will look at “Indian Park” as a cholera (and possibly smallpox) burial ground in our second article.
2. Who were the large group of native people who gathered in Indian Park a century ago for a three-day ceremony? Was this a gathering that happened more than once?
Several Platteville residents recall stories handed down by older relatives that tell of a large native gathering at the park around 1915-1917. The gathering, so the stories go, went on for three days and involved drumming late into the night. Then the native people, whomever they were, left and did not come back.
What tribal background were these people from, or were they from multiple tribes? Could the gathering have been a ceremony to say good-bye to departed loved ones, or would it have been for another reason? Do memories of this event also still exist in Wisconsin native communities (or has any non-native person ever asked native Wisconsin elders that question)? We will explore this in the third article in this series.
3. Who else, other than 1812 veteran Thomas Aiken, is buried in the cemetery?
As mentioned, we know for certain that Thomas Aiken, an early Platteville settler and veteran of the War of 1812, is buried in the cemetery. His great-granddaughter Laura Graney, Richard Graney’s mother and the mother-in-law of Laurie Graney (one of the authors of this piece) had a headstone put there in his honor during the American Bicentennial in July, 1976. In fact, it was by comparing documented family history to other documents of the time period that Laurie Graney was able to piece together part of the history of Indian Park.
There’s also a second stone in the park, one no one so far has been able to read. When we look at the park as a cholera burial ground, we’ll explain why this stone is probably also a burial marker.
No doubt exists that Indian Park was once the cemetery for the German Presbyterian church (which, through a series of events to be discussed, became the Congregationalist church). An undated 19th century article (below) notes that at one time at there were “about 30 bodies” buried there. The park was at that time known as “Hill Cemetery or “Hill Graveyard.” It doesn’t look too hilly now, except perhaps for the low mound in the center. But as that article about how Platteville looked in 1827 when white settlers arrived explains, the area looked different then. It was a hilly ridge. Fill dirt and even old bricks have been added to the , and others may have been leveled. (See this timeline. In 1917, the city voted to level the park.) The part of the park nearest to 4th street appears to have been disturbed much less, while the area along North Court Street has definitely had fill dirt added.
Thomas Aiken and his son William Aiken’s fiancée, Eleanor Donelson both died from cholera. Others buried in the cemetery were victims of the 1849-1854 cholera epidemic, which peaked in 1850. Significant uncertainty exists about how many Platteville citizens died during the epidemic and who they were, because the only paper in town, the Independent American, shut down during this time so there are no obituaries. Sexton records of the church have not been located, perhaps because of some other unusual events happening at the time (we’ll get to those in part two). Local records shed little light on the subject, perhaps both because of the fear the disease engendered and the fact that Platteville’s mines needed workers. One might speculate that it would be difficult to recruit men to work in the mines if those men knew others in the area had died of cholera.
“Luckily,” though, 1850 was a U.S. Census year, so there is both a census list of those who lived here and a Federal Mortality Index of who died during part, but not all, of 1850. Thomas Aiken and Eleanor Donelson, both of whom are still buried there, are not listed in the mortality index; many others are listed in the mortality index but we don’t know where they are buried. Some families, like the Sprague and Andrews families, had multiple family members die of cholera in just a few short months.
4. If this is a cemetery, why and how did it become a park? (After researching this, we might add another question: Why is it so hard to trace how this property was bought and sold?)
Many “curiosities” seem to occur in the buying and selling of this property. Some of them may have concerned fear over cholera, a disease that terrified early settlers.
But its almost certain that some of the irregularities were the product of divisions between the anti-slavery and pro-slavery or “no opinion” churches. The views of city founder John Rountree, who owned slaves, were not those of all people in Platteville. While the city founder illegally owned slaves, there were others who were abolitionists including some who vehemently preached against it and who operated safe houses (at least two of them) on the “Underground Railroad.”
One who likely disagreed was the founder of the Platteville Academy, Reverend John Lewis, who was so beloved by his parishioners that some even called him “Saint John.” One of his friends, Alvin McCord, was the chief Platteville “conductor” on the “Underground Railroad.” Josiah Pickard, the first Academy principle (in the days when Platteville Academy and the Presbyterian Church shared a meeting house) also strongly opposed slavery and resigned as principle of Platteville Academy when the Board of Trustees refused to admit a young black woman because southern students objected. Yet slave-owner Rountree had founded the Academy and it was also Rountree who gave the “Presbyterian burying ground” that would become “Indian Park” to the church. The conflict between slavery/anti-slavery factions seems a submerged theme in this park’s history.
Does it account for some of the strange changes in deeds for this park? Is this also why the Presbyterian church took the highly unusual step of changing its entire governance structure and became a different denomination? The answers to these questions are both dramatic and tragic, but they do open a window to a past almost forgotten.
To attempt to answer these questions, we’ll need to circle back through local history through several different lenses: native history, mining history, the history of Thomas Aiken, and the history of a series of confusing land sales and taxes.
That will bring us forward to the area becoming a city park, at which time (1917) the bodies buried there were supposed to be removed by order of the state legislature. But all of them were not. Why?
Here’ we are fortunate to have the Aiken family history and their written record that they were not allowed to remove the bodies. Thomas Aiken’s descendants even paid for new headstones for where they planned to move Mr. Aiken and Miss Donelson. These headstones still exist, unused, on the Aiken-Graney family farm. According to the Aiken family history, the reason why the bodies were not removed is because Mr. Aiken and Miss Donelson died of cholera. Likely that was true of others as well.
Also, some of those interred at the burying grounds may have had no descendants in the area. Its certain that no notice went out in the paper. If there was no family left to dig up a grave, the grave likely remained untouched.
One may wonder why there was no legal notice given in the local paper until one remembers what was going on in 1917 and 1918, the years when the bodies were supposed to be removed. Most in Platteville and the entire United States had their focus elsewhere: on the Great War and the Spanish flu epidemic that followed it. A quick perusal of Platteville Journal articles for those two years will show you that after March 1917, the front page stories almost entirely concern the war, the draft of local boys to fight in the war, battles, and their return home. One soldier who died, Leo Kane, is the man that the Americal Legion/VFW post in Platteville is named after: the same post that worked with Laura Graney in 1976 to secure a military headstone for her great-grandfather Thomas Aiken in Indian Park.
Ready to circle through this story again in more detail? In Part II, we’ll look at Indian Park as a burying ground for cholera victims, and in Part III return to the mystery of the mound(s).
(By the way, if you’d rather see this as a presentation, the authors did present on this at the Platteville Senior Center on February 27, 2020. That presentation is on Youtube in three parts, beginning here. You can also find links to the final presentation, as well as copies of the slides of you’d rather read it than watch it, on our History of Indian Park page)