USA > North Dakota > Early history of North Dakota: essential outlines of American history > Part 30
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In the work of the missionaries the women were not only taught ordinary household duties, but to spin, knit and sew, and the little girls to do patchwork, that is, sew pieces of calico of various colors, cut in squares, together to form a quilt or counterpane for a bed.
"Before the snows had disappeared or the ducks come back" in the spring, the annual hunting party would return laden with rich furs and other products of the chase, and the traders would then reap their harvest ; to be followed by a long period of distress among the Indians dependent on hunting for their subsistence.
In January, 1838, a hunting party of Sioux divided while in the vicinity of the present site of Benson, Minn., leaving three lodges there alone, which were visited by Hole-in-the-Day, a Chippewa chief, accompanied by ten warriors. The Sioux, although near starvation themselves, treated their guests hospitably, killing two dogs and giving them a feast, and in return the Chippewas arose at midnight and murdered the entire three families. In 1839, 1,000 Ojibways on a peaceful mission, left Fort Snelling, in two parties; one by way of the St. Croix River and the other by way of Rum River, and on their return to their homes both parties were followed by the Sioux in retaliation for the death by two young Ojibways of a prominent member of the Lake Calhoun Village to avenge the killing of their father by the Sioux. A terrific slaughter ensued and as a consequence the Sioux fearing to remain at Lake Calhoun removed to the Minnesota River and with them the missionaries who established themselves in a station at Lac qui Parle now in Minnesota.
In 1840, the rate of postage was 25 cents on letters, and although Lac-qui- Parle was less than two hundred miles from Fort Snelling, the nearest postoffice, it was sometimes from three to five months before mail could be obtained from there at Lac-qui-Parle.
In 1840, when Doctor Riggs visited Fort Pierre, where there were about forty lodges of Tetons then encamped, he decided that the time had not yet come to carry the work into that region, but in later years it was transferred to Dakota.
In 1841, Simon Anawangomane (the Simon Peter of the Sioux) became the first Dakota brave to embrace the Christian religion. A considerable number of women had become converted, but the braves were not willing to follow their lead. It was hard for Simon to give up taking human life, says Doctor Riggs, and still harder to give up his surplus wives; but after three years of wrestling with the proposition, he yielded and led the Christian warrior band, becoming a bright and shining star to lead their way. He put on the white man's clothing and planted a field of corn and potatoes. The braves, knowing his mettle, let -
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him alone, but the women and children pointed the finger of scorn at him, which he resisted, but the temptation of strong drink mastered him and Simon went back for a time to his old Indian dress and ways, but in 1854 returned to the church. At first he only ventured to sit on the doorsteps, then he found a seat in the furthermost corner, advancing by degrees to his old place, and for more than twenty years he took a leading part in christianizing the Sioux; the last ten as a licensed exhorter. He was wounded in the battle at Wood Lake, and his son, who was wounded at the same engagement, died of his wounds.
The mission at Traverse-des-Sioux was established in 1843, by Doctor Riggs and associates. That year two Sioux on the way to meet the missionaries were killed by Ojibways sneaking in the grass, and to avenge their death their friends shot the horse belonging to the mission and later two oxen at intervals met a similar fate at their hands.
Traverse-des-Sioux was situated twelve miles above the present City of Lesueur, Minn., twenty-five miles from Lac-qui-Parle. St. Paul was then a mere collection of grog shops, depending principally on the Indian trade. The enterprising Indians from the Minnesota River would go to St. Paul, buy a keg of whiskey, have a carousal on part of its contents, fill it up with water, and then go to Dakota and trade it for a horse.
By 1848, the attitude of the Indians toward the missionaries had so changed that the Soldiers' Lodge was placed at their service.
The Dakota Presbytery, organized in 1845, licensed and ordained George H. Pond and Robert Hopkins, ministers of the Gospel, and Rev. Moses N. Adams, Rev. John F. Alton and Rev. Joshua Potter came to that region for work among the Dakotas. Reverend Mr. Hopkins was drowned July 4th of the same year. In June, 1849, the Christian work was extended to Big Stone Lake.
In 1851, the army offices at Fort Snelling had collected a Sioux ·vocabulary of five or six hundred words. The collection of Doctor Riggs had then reached 3,000, in two years more it had doubled, and in 1856, reached 10,000 words. The Dakota Dictionary when published in 1874 contained 16,000 words.
In 1852, Doctor Williamson erected buildings at the Yellow Medicine Mission.
In 1857, the mission-house at Lac-qui-Parle was burned and the station was moved to Hazelwood, six miles from the Yellow Medicine Agency, and there rebuilt. The Indians from Lac-qui-Parle followed to the same place.
At first the Dakota children were educated in the families of the mission- aries, but at Hazelwood a boarding school was established, starting with twenty- pupils.
EARLY SETTLERS AT SPIRIT LAKE
In 1857, when there were about fifty settlers at and near Spirit Lake, Iowa, Inkpadoota, who was the leader of a hunting party of Wahpetons, visited that locality. Game being scarce and the party in bad humor, they made demands on the whites which were not readily complied with, so the Indians helped themselves, and were insulting to the women of nearly the whole settlement. Four women were carried away captive; one of whom, Mrs. Marble, was treated kindly, having been purchased by friendly Indians and ransomed. One slipped from a log on which she was required to cross a stream, and while in the water
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was shot by the Indians. Another, Mrs. Noble, was killed in Inkpadoota's camp, and Mrs. Abbie Gardner was returned to her family through the good offices of John Other-day and other Indians friendly to the mission. One of the sons of Inkpadoota took refuge in the Yellow Medicine Camp and was killed in an effort made to capture him. The annuities having been stopped until the Indian murderers were surrendered, Little Crow with a hundred braves having under- taken to punish them, reported that he had found and fought them, killing a dozen or more, and the government accepted his statement as true and restored the suspended annuities, but little Crow's story was not believed by the friendly Indians.
For twenty-seven years the work of Doctor Riggs and his associates had moved steadily forward, when the mission moved from Lac-qui-Parle to Traverse-des-Sioux and seventy-five communicants had been gathered into the churches. The clouds seemed lifting, the prospects brightening, when there burst around them that terrible cyclone of blood on the fatal 18th day of August, 1862, when the Sioux massacre began, their churches and homes were laid in ashes, their members were scattered and the missionaries compelled to flee to St. Paul and Minneapolis. Apparently the missionary work among the Dakotas was doomed.
The friendly Indians made a cache in which they buried money and valuable books belonging to Doctor Riggs, and the library at Hazelwood. Spirit-Walker, Robert Hopkins, Enos, Good Hail and Makes Himself Red, were sent after Mrs. Huggins, of the mission, who had been protected in the family of Spirit- Walker.
The seed sown in the hearts of some of the Indians bore fruit, not only at the time of the massacre, but in the prison camp, where the work of regeneration gained its greatest headway. During their confinement, the prison became a school and an interest in the Christian religion was awakened and fostered that later largely contributed to the civilization of the Sioux.
THE CHURCH OF THE SCOUTS
Hundreds of Indians were captured and imprisoned at Mankato and Fort Snelling, and, in their confinement, these Indian captives sent for the very mis- sionaries they had rejected when free. They listened eagerly to the story of redeeming love. A precious work of grace sprung up among them and hundreds were converted. Three hundred Indian braves were baptized in a single day at Mankato, and organized in the prison a Presbyterian Church, the "Church of the Scouts." When they were released and returned to the agencies, in 1866, they formed the nuclei of churches and schools and Christian communities. The next spring the families of the condemned prisoners were sent to Crow Creek Reservation, Dakota. The prisoners not executed were taken to Davenport, Iowa. where, at Camp McClellan, they were guarded by soldiers for the next three years. Then their irons were removed and later they were allowed to go to town and sell bows and arrows and other things of Indian make, or go to the country to work. About thirty per cent of the Indians died of disease during their confinement ; smallpox prevailing among them adding much to the losses. Something over one hundred men, women and children were added to the camp, although not condemned.
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Thirteen hundred Indians were sent to Crow Creek, Dak., in 1863, 300 of these passing away before June Ist and the ravages of disease continued.
Little Six and Medicine Bottle, who were indicted for complicity in the massacre, were captured later, tried, convicted and hanged.
In 1866 the surviving prisoners, among them members of the "Church of the Scouts," were restored to liberty and joined their families on the Niobrara River. Simon Anawangomane and Peter Bigfire were licensed to preach, and Davis Renville was ordained a ruling elder.
During the campaign against the Indians the Wahpetons and Sissetons in the employ of the Government, formed camps at Lake Traverse and Buffalo Lake, known as the Scouts' Camps. These camps were within what afterwards became the Sisseton Reservation in North and South Dakota, and formed a bulwark against the roving bands of Sioux who infested the country.
Fort Wadsworth had but recently been established, and there were a number of friendly Sioux employed there. Solomon Toon-kan-shacehaya, Robert Hop- kins, Louis Mazawakinyanna and Daniel Renville were licensed to preach in 1867. Louis went to Fort Wadsworth and commenced religious work there. Rev. George D. Crocker was post chaplain at the fort. John B. Renville and Dr. Thomas J. Williamson were engaged in religious work in the vicinity and at the fort. In 1868, they were joined by Doctor Riggs, John P. Williamson and Artemus Ehnamane, a native minister. John B. Renville and Peter Bigfire had settled at the head of Big Dry Lake, Dakota, where a camp-meeting was held in 1868, and about sixty persons added to the native church. Another camp-meeting was held at Buffalo Lake. A church was organized at Long Hollow, and Solomon was selected to be their religious teacher. In 1869 Doctor Riggs again visited Fort Wadsworth. Dr. Jared W. Daniels, the new agent, was then on the ground. The annual camp-meeting was held at Dry Wood Lake. Doctor Daniels com- menced to build a dormitory and school at that point, and W. K. Morris became the teacher. It, was then John B. Renville moved to Lac-qui-Parle to the reserva- tion. Daniel Renville was also there and Gabriel Renville was at the agency. Ascension was then the leading church with J. B. Renville pastor. Daniel Ren- ville was chosen pastor at Goodwill. Solomon at Long Hollow, Louis at Fort Wadsworth, or Kettle Lake, as then called, and Thomas Good at Buffalo Lake; Louis later going to Manyason. In 1871 there were eight native church organ- izations in Dakota.
Amherst W. Barber, who has rendered much valuable assistance in the prep- aration of this work, visited the Big Sioux River Indian settlement, in Dakota, in connection with his work as a United States surveyor in 1873. There was then a white teacher there, a handsome church, and a schoolhouse for the Indian set- tlers occupying comfortable log houses and lands allotted to them, and now, in 1916, they and their children enjoy all the rights of American citizens and are accorded the respect due them as such. They were pardoned warriors from Little Crow's band.
THE PILGRIMS OF SANTEE
The pilgrims at Santee numbered 267, with Rev. Artemus Ehnamane and Rev. Titus Ichadorge, pastors. The Flandreau, or River Bend Church, num-
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bered 107 members, Joseph Grow-old-man, pastor, and the Lac-qui-Parle Church 41 members. The Ascension Church on the reservation had 69 members with Rev. John B. Renville, pastor. The Dry Wood Lake Church had 42 members, Rev. Daniel Renville, pastor. The Long Hollow Church had 80 members, Rev. Solomon Toon-kan-chachaya, pastor. The Kettle Lake or Fort Wadsworth Church had 38 members with Rev. Louis Mazawakenyauna, stated supply, and a church at Yankton agency had 19 members in charge of Rev. John P. Williamson.
FOUNDING THE RELIGIOUS PRESS
In May, 1871, a publication known as Iapi Oaye, or Word Carrier, was estab- lished in editorial charge of Rev. John P. Williamson. The paper was at first printed wholly in the Sioux language; after the first year a portion in English.
THE FIRST GENERAL CONFERENCE
The first general conference was held in 1871, on the Big Sioux, where a number of Indians had taken homesteads, and these homesteaders in due time (twenty-five years) received unrestricted patents to their land and were admitted to all the rights carried by United States citizenship.
The Dakota Mission had been connected with the American Board of Com- missioners for Foreign Missions of the Presbyterian Church; but in 1870, Rev. Albert L. Riggs, a Congregationalist minister, went to the Santee Agency and established the Santee High School, with Eli Abraham and Albert Frazier assist- ants. Doctor Daniels, who had built an Episcopal house of worship at the Sisseton Agency, having been appointed on the recommendation of the Rt. Rev. Bishop H. B. Whipple, resigned, and Rev. Moses N. Adams was appointed in his stead.
In the month of June, 1872, when the roses on the prairie began to bloom and the grass took on its richest green, a conference was held at the Church of Good- will, Sisseton Agency, Dr. Thomas S. Williamson, then of St. Peter, Minnesota, and Rev. John P. Williamson of Yankton, Rev. Joseph Ward of Yankton, and the Pond brothers, and Rev. Albert L. Riggs and Thomas L. Riggs of Santee, being present; the visiting clergymen driving from two to three hundred miles for the purpose. The gathering of the natives was very large.
The following spring a treaty was made by Agent Moses N. Adams, William H. Forbes and James Smith, Jr., United States commissioners, by which the Wahpeton and Sisseton Indians released their claims to Northeastern Dakota, on account of the Northern Pacific Railroad, and that year a brick schoolhouse was dedicated at the Sisseton Agency.
In closing an account of the conference at Yankton Agency in 1873, Doctor Riggs writes: "And hands received the sacrament which, but for a knowledge of this dear sacrifice, might have regarded it their chief glory that their hands were stained with human blood," adding "Just as we close, in strange contrast with the spirit of the hour, two young Indian braves go by the window. They are tricked out with all manner of savage frippery, ribbons stream in the wind, strings of discordant sleigh-bells grace their horses' necks and herald their ap- pearance. Each carries a drawn sword which flashes in the sunlight, and a plentiful use of red ochre and eagle feathers completes the picture."
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In the winter of 1873 a mission was established for the Tetons opposite Fort Sully. The Indians threatened to burn the mission house, hostiles crowded about the place, and their camps were noisy with singing and dancing, prepar- ing for war.
That year, Agent Moses N. Adams erected a building for a training school at the Sisseton Agency, and that winter it was used for training girls under the care of Mr. and Mrs. Armor. Mr. and Mrs. Morris cared for the boys in other quarters. There were sixteen of each. In 1874 a church was erected on the Sisse- ton Agency at a cost of $1,800, and the Dakota House at the Santee Agency was completed at a cost of $4,200. That year Doctor Riggs visited Fort Berthold. Maj. Lawrence B. Sperry was the agent. Rev. Charles L. Hall, married but a week previous, was ordained and sent to the Berthold Agency, and for forty years has been doing most excellent work for the uplift of that tribe of Indians.
The conference at the Sisseton Agency in 1876 was welcomed by Agent Maj. John G. Hamilton, who has supplied information of incalculable value in the preparation of this history. At this meeting a Dakota Missionary Society was organized, and $240 was raised for a mission to be stationed at Standing Rock. David Grey Cloud was selected for that work.
A letter written by Mrs. Stanley, wife of Gen. David S. Stanley, to the New York Evangelist, calling attention to conditions bordering on the Missouri River, in 1870, served to help.
At the Conference of 1877, Rev. John Eastman, the youngest of the native clergymen, took a leading part.
The following matter prepared by Rev. R. L. Creswell in 1896, gives addi- tional facts in this connection :
"There are now (1896) amongst them 19 ministers, 21 congregations, 1,280 communicants, and 862 Sunday school scholars. They expended last year for missions, $1.350 and for other expenses, $2,700, in all, over four thousand dol- lars for church purposes. There are, also, 10 Congregational churches with 670 communicants. These two great denominations have many schools filled with Dakota pupils. In 1872, at Sisseton, Dakota Territory, they organized the Dakota Indian Conference for the purpose of uniting more closely the Dakota churches, stimulating the Dakota workers and advancing our Savior's Kingdom. This conference meets annually and is the great event of the year for this tribe.
"In 1875, the Native Missionary Society was organized, 'to send the gospel to the heathen Indians.' Under its auspices there are thirty-one Women's Mis- sionary societies and several Young People's bands in successful operation. They carry on several mission stations and collect and expend annually $1,200. In 1880 they organized Young Men's societies, 'in order that their young men might grow in the love and spirit of God.' In 1885, they affiliated with the General Association of the Whites. Their Twenty-fifth Annual Conference was held September 13-16, 1895, at Mountain Head. S. D., at the northern end of the Coteau of the Prairies. This was the hunter's paradise in the olden time. In 1823, 4,000 buffalo skins, besides other valuable furs, were shipped from this locality. It is a picturesque spot, well adapted to such a peculiar gathering. Two hundred and fifty delegates and 1,000 spectators were present. They were gathered from all the thirteen Sioux agencies. The opening exercises con- sisted of an address by Rev. John P. Williamson, D. D., on 'Sociology,' and the
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presentation of the 'Fundamental Points of the Gospel Message,' by the Rev. A. L. Riggs, D. D. Then with prayer, praise, reading of the Word, and with warm words of Christian greeting, the regular work of the conference was ushered in. The discussion of such themes as 'Is no band of the Dakotas yet prepared for citizenship?' 'What are the Indians to do for a living?' 'What may be, and what may not be done on the Sabbath?' occupied the day sessions of Friday and Saturday. The Flandreaus, the Sissetons and Wahpetons were thought to be quite well fitted for citizenship. The Indian should work for his living like white folks. Only works of absolute necessity and real mercy should be done on the Sabbath day. The Y. M. C. A. occupied the evening sessions in the interest of the young men. They were addressed by Secretary Copeland, of Winnipeg, on 'Study of the Bible,' and by Dr. Charles A. Eastman, of St. Paul, on 'Our Bodies.' He is a trained Christian physician of their own race. Rev. Charles R. Crawford and Rev. John Eastman, native pastors, discussed these important questions, 'What is it to be a Christian and how shall a Christian fulfill the duties of his position.' The Dakota Presbytery and the Dakota Asso- ciation convened on Saturday and heard reports from all their churches and mission stations. Pleasant and profitable missionary gatherings for the women ånd endeavor meetings for the youth were also held. The large auditorium was thronged at every session, with hundreds hanging about the doors and windows, all intensely interested in and gravely listening to the discussions. Many took notes which will be repeated to smaller gatherings, and thus the whole tribe will be largely reached and benefited.
"The speeches were brief, earnest, pointed. The speakers stopped at once when through. The Indian has not yet learned to speak against time. The sing- ing was sweet and soul-stirring. Hundreds of Indians, spending day after day in such discussions, and 200 Indian women singing gospel hymns and engaging in prayer and bringing their gifts to send that same glorious gospel to their degraded sisters elsewhere, were grand sights to see.
THE SABBATH
"The Sabbath dawned most gloriously. The picturesque bluffs around the church were covered with the white tepees of the Christian Dakotas. Prayer and praise went up in the early dawn to the Great Spirit, whom they now worship, 'in spirit and in truth.' At II A. M. a vast audience gathered out of doors and the crowning services of the whole series began. Hundreds of Dakotas sitting in ranks on the grass listening reverently to the gospel from one of their own race, singing heartily in their own tongue 'All hail the power of Jesus' name,' and receiving joyfully the symbols of our Saviour's love, formed a scene never to be forgotten.
"May the richest blessings of heaven rest upon the work and the workers among the Dakotas. Its final and complete triumph is assured."
MEN OF MARK AMONG THE MISSIONARIES
The Rev. John P. Williamson, D. D., of Greenwood, S. D., was born in 1835, the first white babe born at Lac-qui-Parle, Minnesota. He has taken his sainted
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father's place, has grown up in the work, speaks both languages fluently, and is greatly revered by all the Dakotas, who lovingly call him "John." He is the general superintendent of the Presbyterian work among the Dakotas. The Rev. A. L. Riggs, D. D., of Santee, Neb., whom the Indians called "Zitkadan Wash- tay" or "Good Bird," when a babe at Lac-qui-Parle, with his brother, Rev. Thomas L. Riggs, are men of might in the Congregational department of the work. They are sons of the Rev. Stephen R. Riggs, who entered the work in 1837. Rev. John Baptiste Renville of Iyakaptapte (Ascension) is the young- est son of the famous Joseph Renville. His is the longest pastorate in the Dakotas. He is an able and eloquent minister, a faithful pastor and a genial Christian gentleman. He is the owner of a good farm and a comfortable home well furnished, and is greatly beloved by both whites and Indians.
Rev. Artemus Ehnamane (Walking Through) was a famous warrior in his youth. He participated in the early bitter contests of his nation with the Chip- pewas, danced the scalp dance on the present site of Minneapolis (then a wind- swept prairie), was converted in the Mankato revivals of '63 and is now pastor of a very large native congregation. Rev. John Eastman, a young man of prom- ise, is a Presbyterian pastor, and Government agent for the Flandreau Band. He claims for his people, "every adult a member of the church and every child of school age in school."
PROPHETS AND BLACK GOWNS
In the early days of the work of the mission among the Dakotas, a new prophet arose in the southwest (Tavibo), known as the Nevada prophet. The spirit of God, so to speak, was working among the Indians of almost every tribe. From far distant Oregon they sent representatives to Nevada, and on their return they sent a mission to Gen. William Clark, of the Lewis and Clark Expedition, then residing at St. Louis, for his judgment on the Nevada prophet. The party spent a winter at St. Louis, where one of them died, the others return- ing home the next spring. In answer to their Macedonian call Rev. Fr. Peter John DeSmet, born in Belgium in 1801, who came to the United States in 1821, was sent to the Flatheads. Father DeSmet, mentioned in Chapter XIV as having charge of the education of Charles F. Picotte, left Westport, Missouri, April 30, 1840, with the annual expedition of the American Fur Company in the caravan of Capt. James Dripps on the way to Green River. At the Cheyenne village Father DeSmet was hailed as a minister of the Great Spirit, and as the chief met him, shaking his hand, he said: "Black Gown, my heart was filled with joy when I learned who you were. My lodge never received a visitor for whom I feel greater esteem. As soon as I was apprised of your coming I ordered my great kettle to be filled, and in your honor I commanded that my three fattest dogs should be served."
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