History of Dakota Territory, volume III, Part 10

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920
Publication date: 1915
Publisher: Chicago, Ill. : S.J. Clarke Publishing Company
Number of Pages: 1146

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At this time "boomers" were gathering in large numbers at Chamberlain, Pierre and other points along the east side of the Missouri River. Finally word came that President Harrison would sign the Sioux bill on February 7th, and all made preparations for the rush, but were kept back by the troops until the signal

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

should be given. On February 10th came a telegram to all South Dakota, that the President had issued his proclamation opening the reservation and that it went into effect immediately. The news was received at Pierre about 3.30 P. M. A local newspaper said :

"Men had stood in great crowds on the streets all day anxiously awaiting news and when it was known, a mighty cheer went forth and the scene of excite- ment beggared description. The crowd made a break for the river bank and participated in a grand rush for the other side. When the news was made known in the state house by the firing of a cannon, the members of the Legislature arose from their seats and gave three long cheers and a motion to adjourn went through as soon as it could be heard. Flags floated from every building and several bands played. Those who did not go across in the rush kept up the general hurrah in the city until nightfall. Teams hitched to wagons had been stationed all along the river bank on this side all day and countless boomers remained by, ready to make a start for the promised land. When the word was received each team, with the wagon filled with men, started and many races were had to see which would gain the other side and be the first to get on the choice quarter sec- tions of the famous mile square. They found no hindrance in crossing the river, the ice being sound."

However, upon reaching the other side, they were all halted by a wall of troops. The soldiers had not received word announcing that the reservation had been opened and accordingly opposed any further progress of the movement. Soon nearly one thousand angry men were collected in front of the troops, demanding that they should be permitted to advance. All were told by Colonel Tassin, who was in command, that they must return, because he had received 110 orders to permit them to advance. Down the river two miles below East Pierre, the "boomers" succeeded in crossing the river and soon were seen climbing the hills and locating claims, but they were pursued by the soldiers and all that could be found were compelled to return. At Fort Pierre another attempt was made to break through the line of troops and about five hundred were surrounded and arrested, several suffering wounds during the encounter. The "boomers" made desperate efforts to evade the soldiers or break through their line, but on the whole they were unsuccessful.

At Chamberlain an immense crowd of "boomers" was ready for the rush. It was arranged that as soon as news of the opening should be received, a cannon should be fired, whereupon the boomers of a prospective town site on the west side of the river were to advance across the river at full speed and set up the houses which they prepared in advance. A large body of "boomers" was col- lected and secreted on American Island ready for the rush when the cannon should sound. As soon as the report of the cannon was heard, the rush was made. A local paper described the scene as follows :

"Immediately all were in motion and teams with loads of lumber started on a dead run across the river, but it was plainly evident that the local town-site 'boomers' had secured an important advantage by reason of their closer proximity to the lands. It was a grand sight, viewed from the high bluffs where several thousand people had gathered, to see as many more take part in this exciting event. Indian police numbering 100 had been placed as a guard to prevent any premature invasion, but they stood dazed and helpless as they viewed the great

Skip KELLY PH. SUGRA

2716

BLACK HAWK, THE FAMOUS SIOUX SQUAW

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

and irresistible rush for the reservation. A most novel sight was the moving of a large building under which had been placed heavy timbers and wheels. This, like the other wagons, was pulled across the river by galloping horses. It took but a few minutes for several sections on the valuable bottom to be literally cov- ered by claimants and it will take a score of lawyers to solve the problem as to who are the rightful owners. Many other intending settlers rushed promptly into the uplands and began at once the erection of houses. The Indian police are entirely inadequate to evict the 'boomers.' That night the settlers encamped on their claims."

The tract to be opened extended westward from the Missouri to the forks of the Cheyenne and lay between White and Cheyenne rivers. Another large tract consisting of about six counties and extending north from Belle Fourche and Cheyenne rivers to the northern boundary of South Dakota, was also included. Many boomers assembled at Niobrara and prepared to cross as soon as the open- ing should be announced. On February 12th orders were received by military authorities to cease all opposition and to permit the "boomers" to enter the reser- vation and locate their claims. It was estimated that about five thousand people were in the rush westward from Fort Pierre alone. Many of them had horses and wagons in which they carried lumber with which to build houses and fences, plenty of provisions and other homesteading equipment. Nearly the same num- ber rushed westward from Chamberlain. Probably no town in the state was established quicker or more expeditiously than Oacoma on the bottom just west- ward across the river from Chamberlain.

In the spring of 1889 sixty white settlers were living on the Crow Creek and Winnebago reservations, but had no patents to their lands. They had entered the reservation under the proclamation of President Arthur of February 27, 1885, which act of the President opened there 331,980 acres of the reservation to settlement. The proclamation was immediately followed by a rush of settlers and soon every quarter section had a house and an occupant. On April 17th, of the same year, President Cleveland issued a proclamation withdrawing such lands from market and ordered those who had located thereon to leave the reservation. Many did so and others did not, and an attempt to eject them failed. Thus in the spring of 1890 those squatters or claimants asked for relief under the Sioux bill.

The Bland educational bill in Congress in the spring of 1890, which provided for the education of the Indians, was amended by United States Senator Moody to the effect that the four new states which were then being admitted to the Union should be given a proportionate amount of the fund thus set apart for the education of the Indians. This amendment passed and gave to South Dakota about two hundred thousand dollars instead of $60,000, which it would have received had not the Moody amendment prevailed. In April, 1890, Indian Com- missioner Morgan estimated that there would be $660,483 for the education of the Sioux Indians of South Dakota; of this sum about $92,600 was planned to be used for the construction of buildings and $173,883 for the support of the Indian pupils. At this time the Government was behind $1,322,796 in money that was due the Indians under the Treaty of 1868. As a matter of fact the Government had not during any year since the war done as it had agreed to do under the Indian treaty.

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

What became known as the Messiah craze in 1890 is said to have been started by a Nevada Indian named Wovoka, otherwise known as Jack Wilson, who had been reared by a family of that name near Pyramid Lake, Nev. Whether Wovoka's delusion came from one of his dreams or was the result of a religious enthusiasm created by the whites will probably forever remain a question of doubt and dispute. Of course the missionaries taught the Indians that Christ was to reappear in person on the earth, but it is claimed that Wovoka was told in a dream to do as he did. The facts are that within a comparatively short time after he had started the craze, practically all of the tribes west of the Mis- souri had given themselves up to the frenzy and extraordinary proceedings which characterized the movement.

Knowledge of the Messiah craze reached the Sioux nation in the summer of 1889 through letters received at Pine Ridge from Indian tribes in Wyoming, Montana, Utah, Oklahoma, and various portions of the two Dakotas. These letters were interpreted by William Selwyn, who informed the Indians of their import. Immediately the Pine Ridge Sioux became great interested. A great council was called to discuss the subject. Among those who took an active part at the start were Red Cloud, Little Wound, American Horse, Man Afraid of His Horses, and others. It was believed that the new Messiah would restore the Indians to their old hunting grounds. With this belief came the determination to send a delegation to Nevada to learn more of the movement, and to ascertain if possible the wishes of the new Messiah. This delegation consisted of Broken Arm, Yellow Breast, Good Thunder, and Flat Iron, from the Pine Ridge Agency ; Short Bull and another from the Rosebud Agency; and Kicking Bear from the Cheyenne Agency. These Indians visited Wyoming, Utah, and Montana, and soon confirmed the reports that had been received concerning the advent of the Redeemer. They were gone all winter on this mission, and, in the meantime, their long absence and the reports which arrived from the West, caused intense and increasing excitement among the Sioux in the Dakota territory. The reports led all to believe that the Messiah had actually appeared near the base of the Sierras, that he had had once been killed by the whites, and that he bore on his body the scars of crucifixion. The Indians who were prompted by the teaching of the missionaries construed at once the return of the Messiah to mean that the whites would be banished from the loved domains of the natives and that they themselves would again be placed in possession of their old hunting grounds with buffalo and other wild game. This conclusion was the inevitable result of the belief that the Messiah had returned to redeem the earth. No doubt the simple teachings of Wovoka were distorted and misconstrued by the Sioux and other tribes to meet their own national grievances, wrongs and wounds.

In April, 1890, the delegates who had been sent West returned to Pine Ridge and made their report. A council was promptly called to consider the momen- tous question and their proceedings were reported to Major Gallagher, the Gov- ernment agent. Those Indians who had counseled hostile measures, among whom were Good Thunder and two others, were arrested and placed in prison for a few days. The agent saw at once that serious trouble might be expected unless the Indians were controlled from the outset. At this juncture, Kicking Bear, who had just returned from a visit to the Arapahoes, announced that the Indians of Cheyenne River were already holding the Ghost Dance and that they could see

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

and talk with their dead relatives while engaged in the dance. This declaration kindled anew the wildest religious enthusiasm and hostilities were again openly threatened. This placed the missionaries, agents and other whites in the posi- tion that they must either support the movement or oppose the Messiah on the one hand, or deny that the real Messiah had come. Red Cloud in open council declared his belief in the craze doctrines and said that the Indians must obey the directions and commands of the Messiah. Another great council was called on White Clay Creek and was held by thousands of Indians in spite of the Gov- ernment agent, and thus the Ghost Dance was formally commenced, with Short Bull and his immediate followers acting as leaders of the riotous and threaten- ing ceremony. Within a day or two nearly all of the Indians at Pine Ridge were enthusiastic and demonstrative in their adhesion to the new doctrine. The craze spread rapidly to all portions of the Dakota reservations, though the real dis- turbance was confined to Pine Ridge, Rosebud, Hump's band of Minneconjous on Cherry Creek belonging to the Cheyenne River Agency, and Sitting Bull's band on Grand River belonging to the Standing Rock Reservation.

It must be admitted that independent of the religious movement, the Indians had just complaint at this time against certain designing and unscrupulous men who had taken advantage of the occasion to incite an outbreak, hoping to benefit themselves thereby. At first the Indians apparently had no definite design to attack the whites, but soon, it was alleged, they planned such an outbreak through the influence of these men. Many things contributed or were made to contribute to the hostile attitude of the Indians against the whites. The signing of the Treaty of 1889, a recent and painful event, by which the Great Sioux Reservation was broken up, was in part used as a pretext or cause why the Indians should assail the whites. Both Red Cloud and Sitting Bull argued now and had argued previously that under the new treaty the Indians would be more than ever at the mercy of the whites. They declared further that the annuities and rations, both very important to the Indians, would probably be cut off. It was also recalled to the Indians having a hostile intent, that the Black Hills Treaty of 1876 was an injustice and had been secured by misrepresentations and that the Indians as a whole had never agreed to such treaty. At this time also the Indian department of the Government had made it known that the intentions were to compel the Indians to become self supporting and to break up the old tribal relations and live like the whites. It was also true that the years 1889 and 1890 were disastrous ones in the history of Dakota's agriculture and stock raising. Owing to the intense drought thousands of white settlers were compelled temporarily to relin- quish their homes on the Dakota plains and seek subsistence elsewhere. All of these circumstances contributed to furnish what seemed to be excellent reasons why the Indians should openly revolt against the whites, in view of the believed fact that the Messiah had again come to give the Indians the justice which they had failed to secure from the Government. Short Bull, in part, claimed super- natural powers and announced a hostile version of the Messiah theology. Under his teachings large numbers of the Indians were led to believe that, if they should act promptly at this juncture, the unjust and mercenary whites would be miraculously crushed and driven from the coveted domain of the Indians. The Messiah had come to right all wrongs, and this was a great wrong, they claimed.

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

About this time also, or early in the autumn of 1890, while the Ghost Dance was in progress and at its height, Major Gallagher, the Government Indian Agent, was succeeded by Doctor Royer, whose appointment, like that of many other Indian agents of the time, was purely political and not because Major Gallagher was not wanted. Doctor Royer was wholly inexperienced in handling Indian problems and was apparently unequal at this critical emergency to influ- ence the Indians to remain at peace with the whites. Being at a loss what to do, he called upon the military for support, an act very unusual and one that was promptly resented by the Indians as one of open hostility to their interest and the Messiah. Under previous agents, such as Doctor McGillicuddy and Major Mclaughlin, the Indians had ever been at peace with the whites because they were well treated and thoroughly controlled by the executive ability and fair mindedness of these agents. They had introduced home rule or tribal rule under a force of Indian police who had been drilled in regular cavalry and infantry tactics and had, under the agent, maintained absolute control of the younger Indians, but under Doctor Royer a momentous change took place. He possessed no control over them and made the mistake of calling upon the military arm of the Government at this critical and irritable time, an act which kindled the wrath of the younger members.

The Messiah Dance continued to increase in fervency and intensity and spread with astonishing rapidity from tribe to tribe throughout the entire West. Hun- dreds of Indians danced incessantly until they fell exhausted on the ground and many never recovered from the violent exertions which it was claimed by the leaders were necessary to secure the vast results expected from the coming of the Messiah.

The cattlemen were the first to sound the coming danger of the settlers. In May, 1890, reports of the danger arrived at Chamberlain, Pierre and other exposed points along the Missouri River. In November, 1890, the friendly Indians and half breeds began to reach Pierre with thrilling stories of the Messiah craze. All along the Missouri companies of citizens were at once formed to prevent any trouble before the arrival of the troops. It was noted by the news- papers that for the first time in the history of the settlement, whites and Indians were all talking fluently in the Sioux language. From all directions west of the river came reports of the capture of cattle by the hostile Indians. At Gettys- burg the citizens organized, put out sentries and prepared for emergencies in case the bells should ring and the whistles should blow. In April, 1890, Governor Mellette telegraphed to Gen. Nelson A. Miles, at Chicago, stating that Scotty Phillips, who owned 1,000 head of cattle west of the river near Fort Pierre and had lived at the mouth of Grindstone Butte Creek, thirty miles up Bad River, with his half-breed family since 1879, and a Mr. Waldron, another large cattle man, who lived seven miles down the river from the Phillips place, had left their homes on the 25th and had come to Pierre with a message that the Indians were gathering from all points and concentrating for an attack upon the whites. These men stated that the Indians were gathering at the mouth of Pass Creek, that messengers were passing swiftly back and forth between the bands, that all were defiant and surly and were boasting of the whites they had killed in the past and declaring that they intended to repeat the grim performance. One of the chiefs declared, it was stated, that Phillips was raising horses for the Indians

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

to ride and that hunting and killing cattle was as pleasant and profitable for the Indians now as hunting and killing buffalo had been in the past. Phillips announced that Yellow Thigh was the leader of a gang of twelve Indians who were armed with Winchester rifles and were intent on hostilities. He stated that within a few days he had lost twenty cattle killed, and that Waldron had lost seven. Phillips and Waldron were apprised of the doings of the Indians by the friendly half-breeds who came from the Indian camps to the homes of the whites. At this time the Pass Creek dances had been in progress for about a month and the greatest excitement prevailed. Many declared that during the dance they saw the spirits of their departed friends. Short Bull's headquarters were there. He had announced himself as the true Messiah and the news had spread like the wind in all directions. There were on Pass Creek about one thousand lodges and nearly fifteen hundred armed warriors, so it was reported. Both Phillips and Waldron stated that every day for some time past, Indian run- ners had passed their places conveying intelligence of the Messiah craze and the uprising of the Indians from camp to camp with incredible speed day and night. Upon receiving this information, Governor Mellette called for 1,000 guns and an abundance of ammunition to be shipped to Huron and other towns and asked to have military posts established at Chamberlain and Forest City. This action of the governor was taken because he had implicit confidence in the judgment, intel- ligence and character of Scotty Phillips, who was widely known for his upright character and was liked by all the Indians, half breeds and whites alike. He served with distinction as a scout through the Sioux troubles of 1875-76 and through the Cheyenne troubles of 1879.

News continued to pour into Forest City, Pierre, Chamberlain and other towns concerning the craze and the hostile movements of the Indians far back on the reservation. No doubt Short Bull, who claimed to be the Messiah, did more than any other Indian except perhaps Sitting Bull to stir up excitement and incite the Indians to attack the whites. He announced at the councils and the dances that he was the Messiah and had come to crush the whites and place the Indians in possession of their former domain. Everywhere surveyors returned to the settlements, having been warned by friendlies to leave the reservation. At Gettysburg streets and outskirts were picketed, and all retreating and defense- less settlers were given accommodation at O'Niell's and Francis Hall's. Arrange- ments for the citizens to assemble instantly upon signal were made. Scores of friendly Indians and half-breeds arrived at Pierre with all sorts of rumors and tales. This was about the condition on November 28th. By this time General Carpenter of Governor Mellette's staff had succeeded in organizing companies of citizens at Campbell, Walworth, Western McPherson, Faulk, Potter and Sully counties and had equipped them with arms and ammunition. About this time the imminence of danger was believed at Pierre to be dissipated and accordingly Governor Mellette reported the situation less ominous and critical. He stated to the Government authorities that in many sections of the reservation the Ghost Dance was subsiding, that rumors of open or threatened hostilities were largely groundless and that the Indians as a whole, though much aroused by the craze. remained on their reservations. He announced that if any attack should be made by the Indians, it would probably occur in the vicinity of the Bad Lands. He also stated that in his opinion the state militia could handle the situation. While

SOUTH DAKOTA: ITS HISTORY AND ITS PEOPLE

this conclusion was true as a whole, the outlook in the vicinity of the Bad Lands continued to grow worse. Several thousand Indians had gathered there and were making open threats of attacking the whites, while at the same time they were destroying property and killing cattle. Several cabins near Wounded Knee Creek were burned. Gall and Glass were friendly, but Sitting Bull was like adamant and seemed determined upon war.

By December 8, 1890, it became generally known to the whites that about two thousand Indians were entrenching themselves in the Bad Lands, much of the work being done, of course, by about five hundred squaws. About the same time a few skirmishes between cowboys and Indians occurred near Buffalo Gap. Bishop Haire in a statement to the public said that the trouble was not due to food or lack of it, but was due to the treaty for the big reservation which was not well understood by the Indians. The latter, under former treaties, had felt aggrieved because they had depended largely upon oral promises which were usually not kept. The facts, he said, were stated plainly to the leading chiefs who did not communicate all the circumstances to the Indians as a whole. Hence they now felt themselves imposed upon and cornered, and therefore, being under the excitement of the Ghost Dance, resisted any attempt to restrict or control them. The bishop did not ascribe the outbreak to the hope or belief that the Messiah would restore the Indians to their former rights. From the border came the news from time to time of further skirmishes between cowboys and small parties of Indians. It is estimated that between three thousand and four thou- sand head of cattle were driven into the Indian camps and many were killed for subsistence. Kicking Bear was an emissary of Sitting Bull and both were in direct communication with Short Bull, the alleged Messiah. Red Cloud was hostile, but was too old to take part in active hostile demonstrations. Two Strike was the friend of the whites.

In response to the request of Governor Mellette, the Government sent to Huron about seven thousand rounds of ammunition, of which about four thou- sand rounds were sent to Pierre and a considerable quantity to Rapid City. In December all settlers in Cheyenne Agency departed for Fort Bennett, where they were given protection. Many Indians continued steadily to depart for the Bad Lands. At Sturgis fifty picked men were armed and organized to check any hostile movement. Small bands of hostiles were scattered throughout the reser- vation and the whites residing therein hastily departed for the settlements.

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History of Dakota Territory, volume III, Part 10

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920 Publication date: 1915 Publisher: Chicago, Ill. : S.J. Clarke Publishing Company Number of Pages: 1146

Author: Kingsbury, George Washington, 1837-; Smith, George Martin, 1847-1920
Publication date: 1915
Publisher: Chicago, Ill. : S.J. Clarke Publishing Company
Number of Pages: 1146