History of Dakota Territory, volume I, Part 133

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920
Publication date: 1915
Publisher: Chicago, Ill. : S.J. Clarke Publishing Company
Number of Pages: 1198

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When the North Pacific Railroad crosses the Missouri, the entire Sioux quest on will be brought to a head, and in my opinion will only be solved by an Indian wer !

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magnitude. Until that time I would recommend that conciliatory measures be taken with the Indians that are the subjects of this paper.

D. S. STANLEY, Major-General.

LOCATION OF THE FRIENDLY TRIBES

None of the Sioux tribes west of the river appear to have had any particular local residence prior to the Laramie treaty of 1868. though all had been supplied with annuity goods-food and clothing for at least ten years before that event. The goods were brought to them annually by a special agent of the Government. who had them transported by steamboat, and delivered them at certain specified points on the river. Dr. A. H. Redfield. of Detroit, was the first of these agents beginning his journeys about 1858. He was followed in 1861 by Judge Latta, of Leavenworth, and the latter was succeeded in 1866 by Maj. Joseph R. Hanson. of Yankton. The special agency plan was discontinued at the close of Major Hanson's term in 1869, and individual agents were thereafter appointed for each tribe, and agency buildings constructed. The Lower Brule tribe was given a reservation by the Edmunds commission in October, 1865. on the west side of the Missouri below Crow Creek and extending down the river for several miles taking in the ancient site of Fort Lookout nearly across the river from Chamber- lain. It had been a trading post of the American Fur Company, was very sub- stantially built and enclosed in a stockade. It was constructed about the year 1820 for one of the company's principal depots. It had been considered more suitable for military headquarters, by General Harney, than Fort Pierre, when that commander came into the territory in 1855, and was taken over by that officer and occupied by a part of his command until after the completion of Fort Randall in 1856, and was later intermittently occupied by the Government. Some fragments of the old fort were found within the area enclosed by the stockade, when the Government, through Agent Hanson, located the Lower Brules on their reservation in 1867.

Before going to the Missouri River in 1877, the Red Cloud ( Oglala) Indian Agency had remained in the upper White River valley on a commanding site near which was Camp or Fort Robinson, a military post. also near Crawford. Neb. The valley was from eight to ten miles wide, and the highlands on either side were crowned by white chalk hills, of irregular formation, which gave an interesting variety to the view. The buildings were of wood. erected in an enclosure 200 by 400 feet in area, surrounded by a stockade ten feet high. These consisted of an ample warehouse, three offices, rooms for employes' quarters, a mess house 16 by 50 feet, and a two story residence for the U. S. agent, who at the time was Doctor Irwin.

Spotted Tail's Agency, or the agency of the Brule tribe, on Beaver Creek. Neb., was about forty-five miles northeast of Red Cloud. It had a beautiful situation in a fine valley that afforded opportunities for farming. The small villages of the Brules were scattered along the creek for twenty miles. The buildings were similar to those at Red Cloud. with the addition of a schoolhouse and chapel. About fifty pupils attended school, which was conducted by lady teachers under the auspices of the Missionary Society of the Episcopal Church, whose services were furnished without compensation from the Indians or Government. Camp Sheridan was the name of the military post near this agency.

Article 4 of the Sherman treaty provided for agency buildings at some point on the Missouri River near the center of the reservation, but these improvements do not appear to have been made otherwise than providing a supply depot at the Whetstone Landing or at the mouth of Landing Creek.

About 1870, the Whetstone Landing at the mouth of Whetstone Creek, a few miles below the mouth of White River. was established, and called the Red Cloud and Spotted Tail agencies, where substantial buildings were erected, and supplies for a large part, if not all of the two tribes of Brules and Oglalas were deposited

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by the steamboats at this landing, and were hauled. overland to the agencies. Indians were employed largely to do the hauling under the supervision of white wagon masters.

The Oglalas and Brule tribes included more than half of the Sioux nation. The other tribes were the Minneconjoux, Uncpapas, Sans Ares, Upper Yankton- nais. Lower Yanktonnais, Two Kettles, Blackfeet, Santees, Yanktons and Sisse- tons, though the three last mentioned had little or nothing to do with the affairs of the nation. The other and smaller tribes mentioned appear to have inhabited the country north of Fort Pierre and the Cheyenne and Cannon Ball regions, while the Yanktonnais had been allowed by the Edmunds Peace Commission, to occupy the improvements at Crow Creek which at that time had not been made a lawful reservation.

In all there were nine tribes west of the Missouri River, commonly called the "wild tribes," and three tribes east of the river-the Sissetons, the Santees, and the Yanktons, making twelve in all, from which coincidence they were some- times compared with the twelve tribes of Israel. The three tribes east of the river were reputed to be further advanced in civilization than those west, and their affairs had been conducted by resident agents.

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CHAPTER LX INFLUENCE OF CHRISTIAN RELIGION ON THE SIOUX

PE-HE-ZI-WI, SPOTTED TVIL'S DAUGHTER-INDIANS IN COURT FOR MURDER-MIS- SIONARIES' GREAT WORK FOR CIVILIZATION-FATHER DESMET-INDIANS LIKE WHITE MAN'S WAYS-SPOTTED TAIL'S RELIGIOUS VIEWS-TOMAHAWK READS TIIE BIBLE-RELIGIOUS ASSOCIATIONS HIOLD MEETINGS WITH INDIANS-CUSTER ITEARS "OLD HUNDRED" SUNG BY ILIS INDIAN SCOUTS.

Before the treaty of 1868 nearly all the Sioux west of the Missouri River were considered in the hostile class. The settlement of the country following the building of the Union Pacific Railroad, convinced them that their hunting grounds had become greatly contracted. Still the relations of the Indians to the whites were of such a peaceable and friendly character that the tribe of Brules, headed by Spotted Tail, frequently camped on the North Platte in Nebraska, and Spotted Tail and his family had frequent opportunities of becoming acquainted with the officers and soldiers at Fort Laramie; and the modest demeanor and striking beauty of his eldest daughter had made her a great favorite with many at the fort. And she soon came to apprehend the advantages of the whites in their superior numbers, and in all the comforts and refinements of civilized life which the white race had over the Indian, and it seemed quite in keeping with her superior mental qualities as well as her physical perfec- tions, that she should without premeditation imbibe a strong partiality for the whites. As a child she attracted much attention at the fort, and when she had grown to womanhood she became a favorite companion of many officers of the volunteer troops, which at that time, which was during the years following the Civil war, composed in part the garrison at the post. In addition to being intelligent and graceful, and pure, she was the daughter of the principal chieftain of the Sioux nation, a position that gave her great importance among her own people, and as she innocently assumed, entitled her to an equal social standing among the whites. Her figure was rather below the medium height, with a face perfectly oval, illuminated by eyes black and flashing, with a small straight nose, finely formed lips and teeth white and perfect. Her name was Pe-he-zi-wi, meaning it was said golden hair ; but her hair was perfectly black and fine, not coarse as is uniformly the case with the Indian race; she was naturally modest, which added to her many other attractions. Her visits to the fort were in the winter season while the Indians were in a permanent camp near by ; she wore a blue cloth dress, beaded leggings and moccasins appropriately ornamented as became the daughter of a prince of the Dakotah nation. She wore strings of torquois shells for earrings and necklace, her hands and arms adorned in Indian style with rings and bracelets, and a handsome buffalo robe thrown around her, she was a very attractive figure. It was known that Pe-he-zi-wi used all her influence with her father and her people to dissuade them from hostilities toward the white people. She felt that war against the whites could secure no advantage or retrieve anything that the Indians had given up in the way of lands, but on the contrary invariably left the Indians many times worse off than before, and she was, therefore, bent on cultivating a desire for peace and the adoption of a permanent peace policy by her father and his warlike subjects.

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All this was prior to the treaty of 1868, and in the meantime the Sioux were engaged in a number of depredations, necessitating the frequent interposition of the soldiery to quell their hostile intent and punish them for their criminal law- lessness. And finally a council was called to meet at Fort Laramie for the purpose of making a treaty of peace, at which the famous General Sherman would preside. Spotted Tail did not intend to be present at this council which was called at Fort Laramie, but with his family and band camped within a reasonable distance of the fort in order to be where he could be apprised of whatever was taking place. It was at this place that his favorite daughter, Pe-he-zi-wi, was attacked with what proved to be a fatal illness. Her malady was a violent fever, and the medicine men of the tribe exerted themselves with all their skill and incantations, but the daughter grew more feeble and Father Spot could see that his loved one was rapidly nearing dissolution. Apprehensive that she could not survive the malady, she made an affectionate appeal to her father in favor of peace with the pale faces. An Indian's eldest child is invariably held in great favor, and Spot's daughter had so endeared herself to her father that he felt that she was all he had to live for. She implored her father, that after she was dead-an event close at hand-he should go straight to Fort Laramie and meet the white chiefs, and make a treaty of peace which should be everlasting. As Spotted Tail afterward narrated this scene, she said: "Remember the dying words of Pe-he-zi-wi; go to the pale faces, shake hands with them strong ; promise me this, and also promise me as a pledge that you will do this, you will bury me in the cemetery among the pale faces at Fort Laramie." The old chieftain, savage and little accustomed to such sentimental influences, could not resist her appeal ; his heart was touched, and his judgment was convinced that her counsel was for the best ; and taking her hand in his, he gave her the promise she had so urgently sought, pledging his affection and his honor as a chief, that he would do all she had asked of him. Her earthly mission was fully accom- plished, the hour of her death saw the triumph of her life, and her soul went forth to be received into the spirit land to receive the reward due to those who like her had labored for and sought for peace on earth.

Spotted Tail kept his promise ; he made his way to Laramie and joined in mak- ing the first peace treaty of his nation that started the Sioux on their memorable journey from barbarism and savagery to civilized industry and in thousands of instances to Christianity. An Indian maiden's grave within the limits of the old fort, towering above the graves of the white people there buried. stands as a memorial of peace secured by the faithful daughter. Pe-he-zi-wi. It was for a long time related as a romance of the fort that she had cherished an unrequited affection for an officer of the army once stationed there, and that as an alliance was denied her, she gave way to despondency and died of a broken heart ; but this story was not credited in best informed cireles and her father knew that natural causes were responsible for the death of his devoted child. When Spotted Tail passed through Laramie in 1875, on his way to Washington to treat for the sale of the Black Hills, his white companions on the trip relate that he pointed out the grave, his eyes filled with tears, and he said his heart was big with sorrow because of the loss of Pe-he-wi-zi, and it was also big with joy as he recalled his pledge to her and the better days he had seen with his people because he had redeemed that pledge in good faith. He also said to the inter- preter, "had it not have been for her and my pledge. I would not now he at peace with the Great Father." And from that time until the day of his death. the old warrior never forgot his promise, but his voice and active efforts were ever found counseling the peaceful settlement of all differences which from time to time were the invariable accompaniment of the progress of his untutored and untamed people toward a civilized mode of living and a peaceful industrial carcer.

The Indian enjoyed immunity from punishment under the white man's code, for the crime of killing another Indian, in the early days of Dakota. Two San-

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tee Indians named Huxsa alias Crooked Legs, and Wagena alias One Road, were indicted in the United States Court held at Yankton for the murder of a Ponca Indian on the Ponca reservation which was then in the territory and a part of the Second Judicial District. The case came on for trial at the April term of the court. 1875, Judge Peter C. Shannon, presiding. Phil Faulk and Oliver Shan- no11 defended the accused, and when the case was called they moved the court to quash the indictment on the ground that the court had no jurisdiction and ought. not to take cognizance of the offense because the "crimes committed by one Indian against the person and property of another Indian are not triable by this court." Judge Shannon allowed the motion, the indictment was quashed, and the Indians discharged. As the United States District courts of Dakota had jurisdiction of all offenses committed in the Indian country, the decision of the court was regarded as virtually deciding that there was no federal law under which an Indian could be punished for offenses against his red brother.

A number of Indian delegations from Dakota visited Washington during the summer of 1870, the Government providing for these visits with a view of influencing the red man to preserve peace and persevere in his efforts to become civilized, industrious, and live like white people, and also with a purpose of defeating the effort to transfer the control of the Indian to the war department. Nearly all the tribes of the Sioux were represented in these visits, though not all at the same time. A delegation of chiefs and leaders composed of Sans Arcs, Two Kettles, and Minneconjoux, had an interview with General Parker, com- missioner of Indian affairs, that became quite notable. Grant was President. Parker, who was a full-blooded Oneida Indian, but a well-trained citizen in man- ners, education and mode of living, had been given this position as a testimonial of good will toward his race, on the part of the Government, and under an impression that he would be able to forward the peace policy with less difficulty than would a white commissioner.

In one of his interviews with his Indian visitors, Parker asked "Little Swan," a Sans Arc chief, whether his chiefs and young braves would agree with him as to peace and have good hearts. The chief replied that he had visited Congress and found the members there disagreeing. "It was the same way," he said, "with his people at home." The question was then asked whether "his people had gone out this summer to hunt or to commit depredations?" The chief replied, "They did not intend to go out for a war, but I suppose they will war while they are out." Parker asked him "how he became a great chief?" Swan replied, "By deeds in battle." A military officer standing by suggested, "By killing people?" "Yes," replied Swan, "the same as the Great Father in the white house."

CHRISTIANITY AMONG THIE INDIANS AND MISCELLANY CONCERNING THEM

To the teachings and good influences of Christianity must be ascribed the most powerful factor in humanizing and elevating the Indian character during the centuries of his intercourse with the white race. Its teachings once imbedded in his conscience have in many individual cases wrought the change in his life we denominate "conversion," and which has in due course transformed him from a pagan savage to a sincere Christian. The progress, however slow, has been sure, and the Christian principles instilled by the missionary have found a lodg- ment in many a red man's breast and become the rule of his or her life.

The religious instruction which the great body of Indians has received through the efforts of the religious denominations has had such a beneficial influence upon their character and lives, that the efforts put forth by the Government to teach then the industrial arts and customs of civilization have been beneficially pro- moted and greatly simplified because of the earlier religious preparation of the soil.

A number of the religious denominations of the United States, at their own request, had been given practical control of the care and education of the

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reservation Indians of the nation for several years following the inauguration of President Grant in 1869. The important agencies in Dakota Territory were placed under charge of the Protestant Episcopal Church denomination. These included a number of the tribes and possibly all of the peaceable Sioux Indians. The Indians at Whetstone were under the chieftainship of the renowned Spotted Tail, who figured as the leader among the peaceful Sioux for more than a score of years.

During the spring of 1876, the Episcopal bishop of Nebraska and Dakota. Rev. W. H1. Clarkson, of Omaha, visited several agencies, holding councils with the Indians, pointing out to them the advantages of a civilized life, and in- structing them in the Christian faith. \ very interesting affair was the visit of this greatly beloved church dignitary to the Ponca Agency in 1871, where a large number of the Indians were assembled to greet him and listen to his words of counsel and instruction. The bishop hell a convocation, and through an interpreter addressed the Indians, advising them to abandon their barbar- ous customs and heathenish superstitions, embrace the virtue of the Christian religion, and adopt the customs, modes of living and industries of the white people. At the conclusion of the bishop's talk he was replied to by a unmber of the leading braves present, all of whom seemed interested in contemplating their future career brightened by the many advantages and comforts which would! come to them through such a changed mode of life as the bishop had presented to them.

The Indians who spoke were known among the whites as "White Eagle," "Standing Buffalo," "Lone Chief," and "Standing Bear." All expressed them- selves much gratified with the bishop's words, and gave him a most cordial greeting in the Indian fashion.

"White Eagle" said that they all believed there were two roads through life, the one traveled by their own people, and the other by the whites. They believed the white man's road was much smoother and easier than their own. and they would all gladly exchange their own rough and rugged way for that of the whites, but did not know how.

If some one would lead us we would follow in the trait; but we do not know how 10 get over into the white man's road without a leader. The roads are wide apart and there is no road by which they are connected. Give us some one to mark out the trad and we will follow. On one side we see the whites, on the other the blacks, and we claim the Indian is between the two-but we believe all are equal -- the same God made us all.

"Lone Chief" said that he was old and might never reap the benefits that would come from a Christian life, but his children would be able to derive all the advantages, and the day might come when some of his descendants would stand where the bishop was standing and teach Christian ways to his brother Indians.

At the conclusion of the speaking the bishop assured the Indians that he would provide a leader for them who would lead them across from the Indian trail to the white man's trail; that he would also build them a church building without expense to them-that good people toward the rising sun, who had kind hearts for the Indian, would bear all the cost. In closing, the Indians were informed that it was customary among good white people upon such occasions to invoke the divine blessing upon their work. The bishop and the white- pres ent then knelt in prayer, but the red people, not having been instructed, remained seated. preserving a reverent silence.

While these Poncas for a time fulfilled the promise of their spokesman. they were not given all the assistance and careful environment that was he stowed upon the Yanktons and Santees. They constituted but a small al det important nor influential tribe. They were related to the Omahas, was Lal a reservation in Nebraska above the city of that name.

In view of what the religious denominations have been able to a cliff .

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in civilizing and christianizing the Santees and Yanktons, whose regeneration was undertaken about the same time by a settled and well-sustained policy, and by the same organizations, it is fair to believe that had the Poncas been kept by themselves and not subjected to certain vicious influences which surrounded them after their removal, their descendants would now have been enjoying the same degree of enlightenment and prosperity which has come to the other tribes mentioned.

Christianity among the Indians is very much like Christianity among the white people. There are many instances cited upon unquestionable authority of Indians who have been enabled to comprehend what a true Christian life is, and have faithfully followed it, and the claim is also made on equally good authority that Indians of this type of Christians were never found in hostility to the white people even when the tribes of which they were members were in open warfare; that these Christian Indians were found putting forth their efforts to allay strife ; succoring those who were in danger; caring for the wounded and suffer- ing, and rescuing prisoners, and other good works of a similar nature. Com- pared with the whole body of Indians, these Christians among them were not numerous, but possibly their numbers, considering their opportunities, might compare favorably with many civilized white communities.

There are also thousands of Indians who, while they have a high regard for the white missionary, and gather together in large numbers to hear them and apparently listen patiently to their teachings are not so much impressed and in- fluenced by it as to bring about any remarkable change in their lives and conduct. They tacitly consent to the truths which the missionary explains to them, but apparently fail to comprehend or accept them as a rule of conduct in their own lives. In this respect are they very unlike the majority of pale faces that make up many of our civilized communities? It would seem that the Christian Spirit, that which was exemplified by the Good Samaritan, is no respecter of civiliza- tion or of color, but that it finds a congenial home in the breast of the untutored Indian, and leads him to the performance of good works and a blameless life, just as it does his pale faced brother and sister, whose Christianity is exemplified by good works without ostentation.

Christian missionaries of the white race have been zealously at work among the Indians of our country from the time when Columbus planted the sacred emblem of the Christian faith upon the soil of San Salvador. History recounts the zealous, unselfish, and self-sacrificing labors of these heroes of the Christian faith who have devoted their lives to teaching the great truths of Christ's gospel to these people, and the historic pages that tell of their valor, their privations and sufferings, and the multitude of their good works, are the brightest and most treasured legacy bequeathed to the great Republic by the pathfinders. Their achievements are among the most treasured in the chronicles of the world's progress in civilization and christianization.

Dakota Territory, centuries before that name was bestowed upon it, was the field in which these pioneers of the cross found abundant employment. It appears that among the first, if not the first, and possibly the first civilized whites to visit this section, were the Jesuit missionaries of France and Canada, who had journeyed through many and arduous difficulties and privations to reach and redeem a benighted and barbarous people.

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History of Dakota Territory, volume I, Part 133

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920 Publication date: 1915 Publisher: Chicago, Ill. : S.J. Clarke Publishing Company Number of Pages: 1198

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920
Publication date: 1915
Publisher: Chicago, Ill. : S.J. Clarke Publishing Company
Number of Pages: 1198