(Photograph taken in 1898.)
CHIEF JOSEPH.
This was the last Indian battle fought in Montana; and the “straw” which broke the Indians’ back was when Miles captured Chief Joseph. This brave soldier, who is now the commanding general of the United States army, is still on the trail of the enemy, for it was but yesterday, July 25, 1898, that, after a skirmish with the Spanish troops, General Miles successfully landed the American expedition on the island of Porto Rico. Those who surrendered with Chief Joseph numbered 413 by actual count; about 100 escaped into Canada, Chief White Bird among the number. The killed numbered twenty-six and forty-six wounded. Among the killed were Chief Looking Glass and Joseph’s brother. Miles had forty-three wounded and twenty-two killed, who are now peacefully sleeping safe from battles, pain or sorrow, in a little dell overlooked by cliffs and ancient mountain pines.
Although those mothers’ sons never had a monument to mark their beds of clay, nevertheless the high peaks of the Bear Paws, touching the sky, can be seen from hundreds of miles on all sides and are pointed out by the passer-by, saying: “There’s where lie twenty-two of American patriots.”
Most of the Indians were taken to the Indian Territory, but Joseph was taken to Washington, D. C., to give an account of his wicked ways.
Howard followed Joseph for two months and a distance of nearly two thousand miles. It cost the regular army one hundred and seventy-nine lives, and the Northwest half that many of its citizens.
When writing the above article I wrote to General Miles asking him for permission to quote his letter, or if he would kindly write me another one on the same subject. In reply, he sent me the following:
“Headquarters of the Army,
“Washington, Jan. 26, 1899.“Mr. Robert Vaughn, Great Falls, Montana:
“Dear Sir: I have your letter of the 9th instant. So far as I know, you are at liberty to copy the letter referred to in your letter, but I do not at present recall it and would like to know what it is, if convenient for you to give me the information.
Very truly yours,
“Nelson A. Miles,
“Major General Commanding.”
After finishing the Nez Perces campaign letter, I sent to General Miles a copy of it, and in reply received the following communication from Lieutenant Colonel Maus:
“Headquarters of the Army,
“Washington, March 4, 1899.“Mr. Robert Vaughn, Great Falls, Montana:
“My Dear Sir: Some time ago you kindly sent to General Miles an excellent article on the Nez Perces campaign, in which you quote from General Miles’ book. The article is certainly very good. The general has been too much occupied to write anything further at this time, but it is believed his book stated very clearly the main facts regarding this campaign. He says that he does not see any reason why you should not quote from his book, if you so wish.
“I am sure you are right about the service that was done by the Montana people. A number of scouts from Montana were under my charge, as I had command of both the white and Cheyenne Indian scouts in the location of the Indians after they crossed the river. By the aid of these scouts word was sent to General Miles regarding Chief Joseph’s band, as well as the direction in which they were going, etc., and in time to be of assistance to him in locating their camp, where we joined him about the commencement of the fight.
“The men of those days were a brave and hardy race, inured to all kinds of hardships, excellent shots, and made a class of fighters of which we have no equal for the kind of warfare in which they were engaged. As civilization advances this type is fast disappearing.
“I should think it would be very interesting for you to write the history of those times, in which your state is especially interested.
“With the kindest regards and the thanks of the general for your kind wishes, believe me,
“Very truly yours,
“Marion P. Maus,
“Lieutenant Colonel, Inspector General.”
At the time, Joseph was looked upon as a great general, and, no doubt, if it had not been for the Benton parties and other citizens aiding Miles to locate the Indians, Joseph would have carried out his plan and escaped into Canada.
Robert Vaughn.
Great Falls, Montana, July 26, 1899.
The Western pioneer will appreciate the following tribute to the American scout by that gallant English soldier, General Baden-Powell, the hero of Mafeking, at one time, the chief scout and “rough rider” in the British army:
Scouting as a fine art had its origin in America, when the pioneer settled first upon the shores of the new country which stretched away, away, to the westward, how far they knew not. What wonders, what dangers, what secrets were held by that unknown country by the forest primeval they likewise knew not.
They were surrounded by hostile savages, who came and went like shadows, who found their way as straight as the flight of a carrier pigeon through countless miles of trackless forest; who appeared and disappeared as quickly and completely as the elfs of the fabled fairy-lands. But the instinct of self-preservation sharpened their wits; no man sleeps soundly when danger threatens.
They learned first the secrets by which the Indian made his way from place to place, and tracked his foe for vengeance or his game for sustenance.
They quickly discovered how by training and vigilance the eye became quick, the ear alert, and the touch sensitive.
A crushed blade of grass or a weed, a broken twig, a bent bough, all these things were to the Indian as they are to Sherlock Holmes, sufficient to construct a theory as to the character and numbers of those he pursued.
From him the white man quickly learned his lore, but he could add to it something which instantly made him the superior of the red man, and that was, a higher order of intelligence and reason, and that conquered the aborigine and drove him farther and still farther from the lands of his fathers.
As time passed, some striking figures emerged from the people, as all history demonstrates men have done in all ages.
Daniel Boone crossed the Alleghanies, behind which the Indians made their first stand, thinking the white man would not cross that great breastwork thrown up by nature, and discovered Kentucky.
Then, following Boone, came Crockett, Bridger, Kit Carson and Cody, as the men who were the acknowledged leaders and chiefs of these wise men of the mountains, woods and prairies, during successive epochs.
Since these men and their kind made scouting a fine art, the great soldiers of Europe have acknowledged that they are matchless for the purposes of fighting in an enemy’s country.
It was but a few months after Sitting Bull had established his camp in the Northwest Territory in the British possessions that the Canadian government requested the government of the United States to send a commission to have a council with Sitting Bull and induce him to return to the United States. Pursuant to this request, a commission was sent to Fort Walsh, N. W. T., and met Oct. 17, 1877, with General Terry at the head. Colonel Macleod, who was in command of the Canadian mounted police, with four officers and forty policemen, were present. The council was held in the quarters of the commanding officers of the police force, commencing at 2 o’clock p. m., and lasted one hour and a half. Sitting Bull desired to have the meeting take place in the open air, but it was thought judicious by the policemen in charge of the ceremony to have the council held in a convenient room, where the act of every participant could be held under strict surveillance and control. All were seated, and General Terry proceeded to state his mission. The following account of this remarkable meeting was published in the Benton Record, October 21, 1877, and was communicated by Captain J. J. Healy (now of Alaska), who was present at the council. Captain Healy describes Sitting Bull as follows:
“He is a short, thick-set man, about forty-five years of age, and weighs, probably, 175 pounds. He is undoubtedly a full-blooded Sioux Indian, and not a remarkably intelligent looking one at that. He is minus one toe, having at some time or other had his feet frozen. He does not speak and apparently does not understand a word of the English language, and his conversations with the whites are always conducted through an interpreter.”
“We are sent here as commissioners of the United States, at the request of the Canadian government, to meet you (interrupted by Sitting Bull, who objected to a table in front of the speaker. The table was removed). The president has instructed us to say to you that he desires to make a lasting peace with you and your people, and that all the people of the United States may live in harmony. He wishes it for your sake as well as that of the whites, and if you will return to your country and leave your hostile life, a full pardon will be given you for any wrong you may have done in the past. You, or any man among you, shall be forgiven and permitted to enjoy all the liberties of any other Indians at the different agencies. We will not tell you what the president means by saying he will give you a full pardon. Of all the bands of Indians, yours among them, who were at war about a year ago, yours is the only one that has not come into the agency. Of those bands that have come in, not one has been punished, and every man, woman and child has been furnished food and clothing. It is true these Indians have been required to give up their arms and ammunition, which were all sold and the money applied for their benefit. We have already sent 650 cows to one of the agencies, for the use of the Indians. This has been done to get you to leave your wild life and to help you to support yourselves. The president will not consent to have you return unless you give your consent to give up your arms and horses, but he invites you to come to your and his country, give up your arms when you cross the line, thence go to any agency he may assign you to, and there give up your horses (except such as you need for use in civil life), which will be sold and the money applied to buy cows, which will support you after the game has left the country. You will also receive clothes the same as other Indians. We have come many hundred miles to bring this message. Too much blood has already been shed. It is time war should cease. You cannot return to your country and your friends unless you accept these conditions; otherwise you will be treated as enemies of the United States. Think well of these things, and when you have made up your minds we are ready to hear your reply.”
The Indians were asked if they wanted to retire and hold a council among themselves, but they said their minds were already made up and they were ready to reply.
“For sixty-four years you have kept us and treated us bad. What have we done? Your people are the whole cause of the trouble; we could go no place but to this country. Here is where I learned to shoot, and that is why I came here. What did you come for? I did not give you the country, but you followed me and I had to leave. You took my country from me. I was born and raised with the Red River half-breeds, and wanted to come back. (Sitting Bull here shook hands with Colonel Macleod and said he would live with him.) You may think I am a fool, but you are a bigger fool than I am. This house is a medicine house. You come and tell us lies in it. We don’t like it. Don’t say two words more, but go back where you came from. I shake hands with these people (shakes hands with Colonel Macleod); so say no more. You gave that part of the country and then took it back. I want you to go home and take it easy as you go.”
“Look at me. Seven years in the country. For the last sixty-four years you have treated us bad. I don’t like you. You tell lies. I will keep peace with these people as long as I live. I shake hands with them. You come over and tell us lies. Go home, and take it easy as you go.”
“I don’t wear the same clothes as you do. You come to tell us lies. You have treated us bad for sixty-four years and have been fighting us all the time. There were seven different tribes of us. You promised to take care of us when we were over there, but you did not do it. We like these people and intend to live with them. I don’t intend to kill any one.” (Shook hands with Generals Terry and Lawrence.)
“You would not give me time to raise children, so I came over here to raise children and live in peace.”
(To allow a squaw to speak in council is one of the worst insults that an Indian can offer.)
After kissing all the English officers, he said: “What do you mean by coming over here and talking this way to us? We were driven out of your country and came to this one. I am afraid of God and don’t want to do anything bad. For sixty-four years you have treated us bad. These people give us plenty to eat. You can go back, and go easy. I come to this country, and my grandmother knows it, and is glad I came to live in peace and raise children.”
After the Crow had spoken, Sitting Bull sat down and said they were done. General Terry then stated that the commissioners had nothing further to say. The Indians then left, after shaking hands with the English officers.
The commission left the following day, and a few days later arrived at Fort Benton. No disappointment was expressed by the citizens of Montana that the commission did not succeed. The average citizen was glad rather than sorry that the old savage, imbued with the blood of Custer and his companions, decided to remain on British soil. To live in peace on their reservation—receiving no punishment for what they had done—board and clothes free—to help to lead them from savage life, were some of the inducements proffered for the return of these hostiles. All offers were not only scornfully rejected, but the commission was treated to studied and offensively displayed insults.
After remaining in Canada nearly three years, and finding that the Canadian government had no use for him and that his people were starving, the old fugitive chieftain now sings a different tune and is anxious to return.
On February 4, 1880, he sent a commission to the agent at Pine Ridge Agency, indicating that he and his followers wanted to make arrangements with the United States government so that they could come back and live in peace, and, as a token of friendship, he sent a pipe hatchet; in case terms could not be had, it was to be returned. But, to his disappointment, the government did not wish to make any terms with him then. His followers kept coming, however, in small parties, and in a destitute and starving condition, to Fort Peck Agency, in northern Montana, turning over their guns and what ponies they had left; the other ponies they had eaten to keep from starving. By May 1st, 1,116 of the refugees had returned.
Again Sitting Bull made an application to the government, through the war department, for permission to return, and all the property he wanted was his horse and gun. After both the Canadian and United States governments had several communications in regard to the matter, and after Sitting Bull had been in Canada five years, he was permitted to return to the United States. He stood his trial and was taken to Standing Rock agency and kept there as a kind of prisoner of war. Now, he was not looked upon as a warrior, even by his own people. But it was not long before he began to gain influence, and many of them looked upon him as a kind of high priest and dreamer. It appears that he was determined to be a leader, if not in one thing he would be in another. The next letter will show him up in his new profession, or whatever you may call it, for he was one of the prime movers in the Indian Messiah craze and the floor manager of the ghost dance, which was finally the cause of his death.
Robert Vaughn.
July 15, 1898.
To give a true history of this phenomenal influence that had taken possession of the Indians at that time, I will here give the Indian commissioner’s report, which gives a very correct account of this remarkable occurrence, also of the establishing at various agencies of an Indian police system which has been in force since 1877 and now is a perfect success. It will be seen hereafter that this police force made the arrest of Sitting Bull at the time of his death:
“The one best thing that marked the vigorous policy and the giving place to sense for sentiment, was the appointment of Indians to take care of Indians. Some of them had long since served in the regular army, indifferently well, but it was not until 1877 that the experiment of appointing Indian policemen to guard Indians and watch ill-disposed whites was seriously considered. From the report of the United States commissioner of Indian affairs in 1880 it appears to have been a success from the very first. The practicability of employing an Indian police to maintain order upon an Indian reservation is no longer a matter of question. In less than three years the system has been put in operation at forty agencies, and the total force now numbers one hundred and sixty-two officers and six hundred and fifty-three privates. Special reports as to the character and efficiency of the service rendered by the police have recently been called for from its agents by this bureau, and those reports bear uniform testimony to the value and reliability of the police service, and to the fact that its maintenance, which was at first undertaken as an experiment, is now looked upon as a necessity.
“The discipline of the force is excellent, failure to obey an order being followed by immediate dismissal. It is made up of the best young men of the tribes, many of them being members of the native soldier organization. There are also enlisted two chiefs—White Bird and Little Big Man, the latter being a northern Indian, and having taken a prominent part with Sitting Bull in the Big Horn campaign of 1876, afterwards surrendering at the agency with Crazy Horse.
“A member of the force is on duty all night at the guard house, making the rounds of the government buildings at intervals of fifteen or thirty minutes, which precluded the possibility of government supplies being surreptitiously made away with.”
Says the Sioux agent, 1880: “The Indian police force at this agency consists of fifty members, all Indians: one captain, two lieutenants, ten sergeants and corporals, and the balance privates. The force is in charge of one of the white employes, who also acts as deputy United States marshal. There is also attached to the force one special detective and one special interpreter. The members are all armed with the Springfield and Sharp’s army carbine.
“In the autumn of 1890 we find the once famous disturber of the peace in Montana, Sitting Bull, established at Standing Rock agency on the Dakota side of the Missouri. He was now nearly sixty years of age, and had been fully half that time a formidable leader of wild red men. He lived in two little cabins in comfort and indolence, but was no longer rich in property or influence. As observed in his return from the British possessions he was still a true aborigine and superstitious as a child. Still he was dauntless in spirit, reckless of results, and fearless as a lion in the face of danger. It is something to know that this remarkable figure in the history of Montana fell not by the hands of those whom he had always counted as his enemies, but at the hands of his own people. For, gainsay it who will, as time goes forward he will grow taller, grander in the estimation of men, especially in the minds of imaginative red men, and it is very well for all, especially the Indians, to know that his following was not great in the end, and that he was slain by his own people.
“During the summer and fall of 1890 reports reaching this office from various sources showed that a growing excitement existed among the Indian tribes over the announcement of the advent of a so-called Indian Messiah or Christ, or Great Medicine Man of the North. The delusion finally became so widespread and well defined as to be generally known as the ‘Messiah Craze.’
“In June, 1890, through the war department, came the account of a ‘Cheyenne Medicine Man, Porcupine,’ who claimed to have left his reservation in November, 1889, and to have traveled by command and under divine guidance in search of the Messiah to the Shoshone agency, Salt Lake City, and the Fort Hall agency, and thence—with others who joined him at Fort Hall—to Walker River reservation, Nevada. There ‘the Christ,’ who was scarred on wrist and face, told them of his crucifixion, taught them a certain dance, counseled love and kindness for each other, and foretold that the Indian dead were to be resurrected, the youth of the good people to be renewed, the earth enlarged, etc.
“From the Tongue River agency in Montana came a report, made by the special agent in charge, dated August 20, 1890, that Porcupine, an Indian of that agency, had declared himself to be the new Messiah, and had found a large following ready to believe in his doctrine. Those who doubted were fearful lest their unbelief should call down upon them the curse of the ‘Mighty Porcupine.’ The order went forth that, in order to please the Great Spirit, a six days’ and nights’ dance must be held every new moon, with the understanding that at the expiration of a certain period the Great Spirit would restore the buffalo, elk, and other game, resurrect all dead Indians, endow his believers with perpetual youth, and perform many other wonders well calculated to inflame Indian superstition. Dances, afterward known as ‘ghost dances,’ were enthusiastically attended. About the same time the Cheyenne and Arrapaho agent in Oklahoma reported that during the autumn of 1889 and the ensuing winter rumors had reached that agency from the Shoshones of Wyoming that an Indian Messiah was located in the mountains about two hundred miles north.
“In August, 1890, Agent Gallagher stated that many at the Pine Ridge agency were crediting the report made to them in the spring that a great medicine man had appeared in Wyoming, whose mission was to resurrect and rehabilitate all the departed heroes of the tribe, restore to the Indians herds of buffaloes, which were to make them entirely independent of aid from the whites, and bring such confusion upon their enemies (the whites) that they would flee the country, leaving the Indians in possession of the entire Northwest for all time to come. Indians fainted during the performances which attended the recital of the wondrous things soon to come to pass, and one man died from the excitement.
“The effect of such meetings or dances was so demoralizing that on August 22, 1890, when about two thousand Indians were gathered on White Clay creek, about eighteen miles from the agency, to hold what they called a religious dance connected with the appearance of this supernatural being, the agent instructed his Indian police to disperse them. This they were unable to do. Accompanied by about twenty police, the agent himself visited the place, and, on hearing of his approach, most of the Indians dispersed. Several men, however, with Winchester rifles in their hands and a good storing of cartridges belted around their waists, stood stripped for fight, prepared to die in defense of the new faith. They were finally quieted, but the dances continued, and October 12, 1890, Agent Royer, who had just taken charge of the agency, reported that more than half the Indians had already joined the dancing, and when requested to stop, would strip themselves ready for fight; that the police had lost control, and if his endeavors to induce the chiefs to suppress the craze should be unavailing, he hoped for a hearty co-operation in invoking military aid to maintain order.
“About the same time the Cheyenne river agent reported that Big Foot’s band were much excited about the coming of a ‘Messiah,’ and, armed with Winchester rifles and of very threatening temper, were beyond police control. A similar condition of affairs existed among the Rosebud Sioux.
“Agent McLaughlin also reported from Standing Rock October 17th, as follows: ‘I feel it my duty to report the present craze and nature of the excitement existing among the Sitting Bull faction of the Indians over the expected Indian millennium, the annihilation of the white men and supremacy of the Indian, which is looked for in the near future and promised by the Indian medicine men as no later than next spring, when the new grass begins to appear, and is known among the Sioux as the ‘return of the ghosts.’ They are promised by some members of the Sioux tribe, who have lately developed into medicine men, that the Great Spirit has promised them that their punishment by the dominant race has been sufficient, and that their numbers having now become so decimated will be reinforced by all Indians who are dead; that the dead are all returning to reinhabit this earth, which belongs to the Indians; that they are driving back with them, as they return, immense herds of buffaloes, and elegant wild horses to have for the catching; that the Great Spirit promises them that the white men will be unable to make gunpowder in the future, and all attempts at such will be a failure, and that the gunpowder now on hand will be useless as against Indians, as it will not throw a bullet with sufficient force to pass through the skin of an Indian; that the Great Spirit had deserted the Indians for a long period, but is now with them, and against the whites, and will cover the earth over with thirty feet of additional soil, well sodded and timbered, under which the whites will all be smothered; and any whites who may escape these great phenomena will become small fishes in the rivers of the country; but to bring about this happy result the Indians must do their part and become deliverers and thoroughly organize.
“Sitting Bull is high priest and leading apostle of this latest Indian absurdity; in a word, he is the chief mischief maker at this agency, and if he were not here, this craze, so general among the Sioux, would never have gotten a foothold at this agency.
“On Thursday, the 9th inst., upon an invitation from Sitting Bull, an Indian named Kicking Bear, belonging to the Cheyenne River agency, the chief medicine man of the ghost dance among the Sioux, arrived at Sitting Bull’s camp on Grand river, forty miles south of this agency, to inaugurate a ghost dance and initiate the members. Upon learning of his arrival there I sent a detachment of thirteen Indian policemen, including the captain and second lieutenant, to arrest and escort him from the reservation, but they returned without executing the order, both officers being in a dazed condition and fearing the powers of Kicking Bear’s medicine. Several members of the force tried to induce the officers to permit them to make the arrest, but the latter would not allow it, but simply told Sitting Bull that it was the agent’s orders that Kicking Bear and his six companions should leave the reservation and return to their agency. Sitting Bull was very insolent to the officers, and made some threats against some members of the force, but said that the visitors would leave the following day. Upon return of the detachment to the agency on Tuesday, the 14th, I immediately sent the lieutenant and one man back to see whether the party had left or not, and to notify Sitting Bull that his insolence and bad behavior would not be tolerated longer, and that the ghost dance must not be continued. The lieutenant returned yesterday and reported that the party had not started back to Cheyenne before his arrival there on the 15th, but left immediately upon his ordering them to do so, and that Sitting Bull told him that he was determined to continue the ghost dance, as the Great Spirit had sent a direct message by Kicking Bear that to live they must do so, but that he would not have any more dancing until after he had come to the agency and talked the matter over with me; but the news comes in this morning that they are dancing again, and it is participated in by a great many Indians who become silly and intoxicated over the excitement. The dance is demoralizing, indecent and disgusting. Desiring to exhaust all reasonable means before resorting to extremes, I have sent a message to Sitting Bull by his nephew, One Bull, that I want to see him at the agency, and I feel quite confident that I shall succeed in allaying the present excitement and put a stop to this absurd ‘craze.’
“Agent Royer, of the Pine Ridge agency, was especially advised October 18th, that Major General Miles, commander of the military division in which the agency was situated, also chairman of the commission recently appointed to negotiate with the Northern Cheyennes, would shortly visit the agency, and that he would have opportunity to explain the situation to him and ask his advice as to the wisdom of calling for troops. October 24, 1890, this office recommended that the war department be requested to cause Sitting Bull, Circling Hawk, Black Bird and Kicking Bear to be confined in some military prison and to instruct the proper military authorities to be on the alert to discover any suspicious movements of the Indians of the Sioux agencies:
“Early in November reports received from the agents at Pine Ridge, Rosebud and Cheyenne River showed that the Indians of those agencies, especially Pine Ridge, were arming themselves and taking a defiant attitude toward the government and its representatives, committing depredations and likely to go to other excesses; and November 13th this office recommended that the matter be submitted to the war department, with request that such prompt action be taken to avert an outbreak as the emergency might be found by them to demand. On that day the president of the United States addressed the following communication to the secretary of the interior:
“‘Replying to your several communications in regard to the condition of the Indians at the Sioux and Cheyenne agencies, I beg to say that some days ago I directed the war department to send an officer of high rank to investigate the situation and to report upon it from a military standpoint. General Ruger, I understand, has been assigned to that duty and is now probably at or on his way to these agencies. I have directed the secretary of war to assume a military responsibility for any threatened outbreak, and to take such steps as may be necessary to that end. In the meantime, I suggest that you advise your agents to separate the well-disposed from the ill-disposed Indians, and while maintaining their control and discipline, so far as may be possible, to avoid forcing any issue that will result in an outbreak, until suitable military preparations can be made.’
“November 15th Agent Royer sent to this office the following telegram from Pine Ridge: ‘Indians are dancing in the snow and are wild and crazy. I have fully informed you that employes and government property at this agency have no protection and are at the mercy of these dancers. Why delay by further investigation? We need protection, and we need it now. The leaders should be arrested and confined in some military post until the matter is quieted, and this should be done at once.’
“A military force under General John R. Brooke, consisting of five companies of infantry, three troops of cavalry, and one hotchkiss and one gatling gun, arrived at Pine Ridge November 20, 1890. Two troops of cavalry and six companies of infantry were stationed at Rosebud. Troops were ordered to all agencies that were on the Sioux reservation. When the troops reached the Rosebud agency, about one thousand and eight hundred Indians—men, women and children—stampeded toward Pine Ridge and the bad lands, destroying all of their property before leaving and that of others en route.
“On December 1, 1890, in accordance with department instructions, the following order was sent to the Sioux agents: ‘During the present Indian troubles you are instructed that, while you shall continue all the business and carry into effect the educational and other pursuits of your agency, you will, as to all operations intended to suppress any outbreak by force, co-operate with and obey the orders of the military officers commanding on the reservation in your charge.’
“Sitting Bull’s camp, where the dancing had been going on, was on Grand river, forty miles from the agency. The number of Indian policemen in that vicinity was increased and Sitting Bull was kept under close surveillance. December 12 the commanding officer at Fort Yates was instructed by General Ruger, commanding the Department of Dakota, to make it his special duty to secure the person of Sitting Bull, and to call on Agent McLaughlin for such co-operation and assistance as would best promote the object in view. December 14th the police notified the agent that Sitting Bull was preparing to leave the reservation. Accordingly, after consultation with the post commander, it was decided that the arrest should be made the following morning by the police under command of Lieutenant Bullhead, with United States troops within supporting distance.
“At daybreak, December 15th, thirty-nine Indian police and four volunteers went to Sitting Bull’s cabin and arrested him. He agreed to accompany them to the agency, but while preparing to get ready he caused considerable delay, and during this time his followers began to congregate to the number of one hundred and fifty, so that when he was brought out of the house they had the police entirely surrounded. Then Sitting Bull refused to go and called on his friends, the ghost dancers, to rescue him. At this juncture one of them shot Lieutenant Bullhead. The Lieutenant then shot Sitting Bull, who also received another shot and was killed outright. Another shot struck Sergeant Shavehead and then the firing became general. In about two hours the police had secured possession of Sitting Bull’s house and driven their assailants into the woods. Shortly after, when one hundred United States troops under command of Captain Fechet, reached the spot, the police drew up in line and saluted. Their bravery and discipline received highest praise from Captain Fechet. The ghost dancers fled from their hiding places to the Cheyenne River reservation, leaving their families and dead behind them. Their women who had taken part in the fight had been disarmed by the police and placed under guard and were turned over to the troops when they arrived. The losses were six policemen killed (including Bullhead and Shavehead, who soon died at the agency hospital) and one wounded. The attacking party lost eight killed and three wounded.” Report of Indian Commission for 1891.
Sergeant Joe Thompson, who was with the United States troops at the time, is at present employed at the Boston and Montana smelter at this place, and is the drum major of the Black Eagle band. Mr. Thompson had been in many battles during the campaign of 1876–77, of which I have not given an account. In one of those battles “twenty-seven saddles were emptied,” as he said, by one volley from the Indians; and Mr. Thompson is now carrying with him a scar which he received by a bullet from the enemy during one of these engagements.
A wonderful change has taken place since then. Now the Northern Pacific railway runs through the center of the Sioux country, and also the Burlington railroad passes in sight of the Custer battlefield, and settlers from the Eastern and Middle states have come and turned the old battle grounds into productive farms and pasture lands. The Indian villages have disappeared and thriving towns and incorporated cities have taken their places. The Indians have been compelled by the government to stay on their reservations where there are agencies.
According to the statistics in 1891 there were 32,286 of the Sioux nation alone, who are gathered at eleven agencies, where there are schools, mechanical and agricultural institutions, established to teach the young Indians the arts and customs of the white man. And they are fast becoming civilized. They are engaged in raising cattle, sheep and horses, and growing grain and vegetables.
Charles A. Smith, county commissioner of Choteau county, Montana, stated a few days ago that Indians at Fort Belknap have supplied about 350,000 pounds of beef to the agency this year at $3.87 per hundred, from which they derived a revenue of about $13,000.
Major Luke C. Hays, agent of the Fort Belknap Indian reservation, said:
“My Indians will, and do work.” That was demonstrated to my satisfaction some time ago. I have about 1,300 Assinaboine and Gros Ventres Indians on my reservation, and they are good Indians, although very much alive.
“This promises to be an unusually busy year on the Belknap reservation. Last summer the government started to build a canal, tapping the Milk river at Belknap, where a dam is to be built. Only one mile of this canal was completed, but work on the remainder will be commenced as early as practicable this spring. Indians have been hauling rock all winter for the dam. The canal, when completed, will be ten or fifteen miles long and will irrigate about 5,000 acres of the Milk river valley lands south of the river. These lands will grow excellent crops of grain and hay.
“A new enterprise that will be commenced this summer (1899) is a big reservoir on Warm Springs creek in the Little Rockies. This reservoir will cover 160 acres of land and will have an average depth of eighteen feet. It is designed to furnish a supply of water for irrigating purposes in the southern part of the reservation.
“These two irrigating systems will cost in the neighborhood of $70,000, but that money is available. It is not government money in the sense that the government would not expend it unless appropriated for that use, for it belongs to the Indians themselves, having been appropriated for their benefit and in lieu of lands turned over to them by the government.
“Seeing the success of these Indians, others are endeavoring to go into the stock-raising business—on a small scale, to be sure—but in time the stock interests of these two tribes will be considerable. I have no doubt that in a few years the Indians will become almost self-supporting.”
The same can be said of other tribes that are in the northern part of the state of which I have personal knowledge. There is one non-reservation boarding school for Indians in Montana. It is located off the reservation at the old Fort Shaw military post in the Sun River valley and in the center of a well-to-do settlement, and but twenty-four miles from the city of Great Falls. This school was opened December 27, 1892; its enrollment in 1898 was 305, average attendance 283. The pupils are recruited from reservation schools, the policy being to place therein pupils who, by reason of sound physical health and natural aptitude, are capable of receiving further advantages, with facilities for special instructions in agriculture, stock breeding, the mechanical and domestic arts, for normal and commercial training, and for taking up other subjects as occasion requires. Modern facilities for instruction have been introduced. The industrial and literary progress this school has made is wonderful. The report of the commissioner of Indian affairs will bear out my assertion. Manual training and industrial education has gone hand in hand with the intellectual development of the untrained young Indian mind, and has given good results. The exhibit by the Fort Shaw Indian school at the Cascade county fair held at Great Falls last October in the way of carving on woods, shoemaking, plain and fancy needle work, embroidery, drawing and penmanship was excellent, and would do credit to young pupils of the same age of any race. There were about thirty of the young Indian boys and girls accompanying the exhibit, with Dr. Winslow, the superintendent, in charge. Among the number there was a brass band of sixteen pieces; they marched through the city dressed in uniform and playing national airs with as much grace and skill as if they belonged to some military post.
According to statistics there are 234 schools in all for Indians under exclusive control of the government. The average attendance during the year 1897 was 18,676 pupils.
The other day a young Cree Indian by the name of Young Boy, with whom I was acquainted, and who could speak fair English, came to my office, sat by a table and began writing in a small account book that he had. Seeing it was a peculiar looking manuscript, I asked him what he was writing. He told me that he was writing down what he had been buying that day, and he read it to me, first in Cree and afterwards translated into English, and handed it to me. The following is a photograph from the original writing in the Cree language:
The translation into English is as follows: “To day I paid three dollars and twenty-five cents for a blanket and three dollars for a bridle, in all six dollars and twenty-five cents.
Young Boy.”
Again he wrote the Cree alphabet, and, after speaking the letters, he handed me the manuscript of which the following is a photograph: